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and will make vs too perceyue it by experience.
and will make us too perceive it by experience.
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yet he will pitie vs, as wee see by experience.
yet he will pity us, as we see by experience.
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There was as yet Salem where Melchisedeck was kyng:
There was as yet Salem where Melchisedeck was King:
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for God will iudge vs according too his owne woorde.
for God will judge us according too his own word.
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and too bee in a readinesse ageinst the enemye.
and too be in a readiness against the enemy.
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If it be intollerable among vs that are nothing:
If it be intolerable among us that Are nothing:
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nor as though wee had an euerlasting dwellingplace:
nor as though we had an everlasting Dwelling place:
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And if wee go backe wheras we should come forward:
And if we go back whereas we should come forward:
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whereas nothing ought too bowe vs one way or other.
whereas nothing ought too bow us one Way or other.
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and in dooing the things that were commaunded them outwardly.
and in doing the things that were commanded them outwardly.
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and they say truthe, so they buyld vpon a good and sure foundation.
and they say truth, so they build upon a good and sure Foundation.
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The verye heathen men had skill ynough too speake suche language.
The very heathen men had skill enough too speak such language.
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Although that many of the Monkes haue bin reported to be men of greate skill:
Although that many of the Monks have been reported to be men of great skill:
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Now, such maner of prosperitie may (as I haue sayd already) be well wished for:
Now, such manner of Prosperity may (as I have said already) be well wished for:
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(6) sermon (DIV1)
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but yet in the meane while the only goodnesse of God must be our solace:
but yet in the mean while the only Goodness of God must be our solace:
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& not to seeke any other meanes:
& not to seek any other means:
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(6) sermon (DIV1)
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And sithe wee feele such a battell, so as we be fayne too inforce our selues,
And sith we feel such a battle, so as we be fain too enforce our selves,
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So then hee cloketh not the thing that was too hys owne reproche and shame.
So then he cloaketh not the thing that was too his own reproach and shame.
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for all that euer Satan and all his broode can practize.
for all that ever Satan and all his brood can practice.
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and a farre off, as the heathen men who had no likelihood of the heauenly kingdome,
and a Far off, as the heathen men who had no likelihood of the heavenly Kingdom,
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and not of the morall works. True it is that they be not the first founders of that dotage.
and not of the moral works. True it is that they be not the First founders of that dotage.
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For the Diuell hath always had his ministers to cousin the people.
For the devil hath always had his Ministers to Cousin the people.
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Miracles do not giue vs beleef of Gods woord, but prepare vs to it.
Miracles do not give us belief of God's word, but prepare us to it.
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and our state is in that respect better than the state of the Iewes.
and our state is in that respect better than the state of the Iewes.
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Nowe if children be alreadie full of infections at their comming into the world:
Now if children be already full of infections At their coming into the world:
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(16) sermon (DIV1)
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yet notwithstanding they haue bin but fantasticall fellowes, and neuer had any tast of the feare of God.
yet notwithstanding they have been but fantastical Fellows, and never had any taste of the Fear of God.
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For doo what we can, God shall not be any whit at all beholden vnto vs,
For do what we can, God shall not be any whit At all beholden unto us,
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bicause wee owe vnto him what soeuer wee be able to doo.
Because we owe unto him what soever we be able to do.
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That is to say, it behoueth vs to be purged of our faults and misdeedes,
That is to say, it behooves us to be purged of our Faults and misdeeds,
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That is the way for vs to knowe that wee cannot bee iustified by the lawe:
That is the Way for us to know that we cannot be justified by the law:
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for we bee as good as damned, so oft as we appeare before God.
for we be as good as damned, so oft as we appear before God.
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The. 13. Sermon, which is the seuenth vpon the second Chapter.
The. 13. Sermon, which is the Seventh upon the second Chapter.
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And why so? Bicause they oughte too go forwarde, and they go backwarde.
And why so? Because they ought too go forward, and they go backward.
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VVhen as S. Paule sayth that all they which are of the lawe are cursed:
When as S. Paul say that all they which Are of the law Are cursed:
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It seemeth therefore that S. Paule applyeth not this Text of the Prophete aright.
It seems Therefore that S. Paul Applieth not this Text of the Prophet aright.
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& ordeyned to be the principall detter in our behalf.
& ordained to be the principal debtor in our behalf.
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so by like reason we be called the faythfull, and the children of God, and are mustered in the aray of his Church,
so by like reason we be called the faithful, and the children of God, and Are mustered in the array of his Church,
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Marke what shall come of it. Yee shall haue my goodes among you.
Mark what shall come of it. Ye shall have my goods among you.
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as they ought to haue done, and as was requisite for their saluation.
as they ought to have done, and as was requisite for their salvation.
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but also in giuing ourselues ouer to our fleshly likings and wicked lusts:
but also in giving ourselves over to our fleshly likings and wicked Lustiest:
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and whereoutof it behoueth vs too drawe.
and whereoutof it behooves us too draw.
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for one scabbed sheepe is inoughe too infect a whole flocke, as they say.
for one scabbed sheep is enough too infect a Whole flock, as they say.
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That is one other kind of Cousiners.
That is one other kind of Cozeners.
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excepte wee bee vtterly chaunged, bothe in our thoughts, and in our affections.
except we be utterly changed, both in our thoughts, and in our affections.
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and that all oure thoughtes, are but vanities, leasings, illusions, and deceiptes.
and that all our thoughts, Are but vanities, leasings, illusions, and Deceits.
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as the Prophet Esay auoweth, saying: Thou shalt not dispise thine owne fleshe.
as the Prophet Isaiah avoweth, saying: Thou shalt not despise thine own Flesh.
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when the Gospell is preached among vs, and men consent therevnto, although it be not with such reuerence and perfectnesse as were meete.
when the Gospel is preached among us, and men consent thereunto, although it be not with such Reverence and perfectness as were meet.
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And on the other side wee see howe the Diuell hath at all tymes serued his owne turne with the name of God,
And on the other side we see how the devil hath At all times served his own turn with the name of God,
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or too please them, and that they bee not abashed at any threatening or perill.
or too please them, and that they be not abashed At any threatening or peril.
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and made thereof a false cloke too disguize the truth, and too turne it into a lie,
and made thereof a false cloak too disguise the truth, and too turn it into a lie,
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¶ The fyrst Sermon vpon the fyrst Chapter.
¶ The fyrst Sermon upon the fyrst Chapter.
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PAule an Apostle, not from men, nor by men, but by Iesus Christ, and by God the father, vvhich hath raysed him from the dead,
Paul an Apostle, not from men, nor by men, but by Iesus christ, and by God the father, which hath raised him from the dead,
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2. And all the brethern that are vvith me, to the Churches of Galatia:
2. And all the brother that Are with me, to the Churches of Galatia:
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3. Grace be vvith you and peace from God the father, and [ from ] our Lorde Iesus Chryst,
3. Grace be with you and peace from God the father, and [ from ] our Lord Iesus Christ,
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4. VVho gaue himselfe for our sins, to deliuer vs from this euill vvorlde, according to the vvill of God our father.
4. Who gave himself for our Sins, to deliver us from this evil world, according to the will of God our father.
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5. To vvhom be glorie for euermore, Amen.
5. To whom be glory for evermore, Amen.
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NOT WITHOVT cause doth S. Peter so earnestly warne vs to watch against our enimie who goeth about like a roring Lyon, with his mouth alway open to swallow vp the pray that the fyndeth.
NOT WITHOUT cause does S. Peter so earnestly warn us to watch against our enemy who Goes about like a roaring lion, with his Mouth always open to swallow up the prey that the findeth.
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For although that on the one syde our Lord Iesus Chryst assure vs, that God his father hath giuen him the charge of vs,
For although that on the one side our Lord Iesus Christ assure us, that God his father hath given him the charge of us,
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and that the thyng which he hath in his keeping shall neuer perishe:
and that the thing which he hath in his keeping shall never perish:
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yet doth it not follow that we shoulde therfore fall asleepe, and in the meane whyle haue no care to call vpon God, considering the need that wee haue to do so.
yet does it not follow that we should Therefore fallen asleep, and in the mean while have no care to call upon God, considering the need that we have to do so.
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For fayth doth in suche wyse assure vs of Gods goodnesse, and that the same shal neuer fayle vs, that yet neuerthelesse we must haue an eye to our owne frayltie,
For faith does in such wise assure us of God's Goodness, and that the same shall never fail us, that yet nevertheless we must have an eye to our own frailty,
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and thereby bee stirred vp too pray God to giue vs inuincible constancie. It is sayd, that faith shall always get the vpper hand of the whole world:
and thereby be stirred up too pray God to give us invincible constancy. It is said, that faith shall always get the upper hand of the Whole world:
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but yet it foloweth not that we shall not haue battayle. Now, on our owne side we haue no strength at all:
but yet it Followeth not that we shall not have battle. Now, on our own side we have no strength At all:
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but we must be fayne to borowe it elsewhere: and that we may so do, it standeth vs in hande to pray vnto God.
but we must be fain to borrow it elsewhere: and that we may so do, it Stands us in hand to pray unto God.
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For as I haue sayde alreadie, it lyeth vs vpon to be stirred therevnto, by reason of the great neede that we haue of it.
For as I have said already, it lies us upon to be stirred thereunto, by reason of the great need that we have of it.
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And therefore here is a myrrour offered vnto all the faythfull, whereby wee maye fare much the better,
And Therefore Here is a mirror offered unto all the faithful, whereby we may fare much the better,
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if wee can put it too our vse.
if we can put it too our use.
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For Saint Paule had preached through all the countrey of Galatia, which is a meetly large countrey,
For Saint Paul had preached through all the country of Galatia, which is a meetly large country,
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and there had reered many Churches.
and there had reared many Churches.
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If euer man were filled with all the giftes of Gods spirite too winne men too the Gospell:
If ever man were filled with all the Gifts of God's Spirit too win men too the Gospel:
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wee bee sure that S. Paule excelled all others, or at leastwise all that were of his companie.
we be sure that S. Paul excelled all Others, or At leastwise all that were of his company.
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And it is certaine that he discharged his duetie.
And it is certain that he discharged his duty.
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Yet notwithstanding hee had scarcely so soone turned his backe, but by and by Satan gaue a push to ouerthrow all,
Yet notwithstanding he had scarcely so soon turned his back, but by and by Satan gave a push to overthrow all,
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and too make a horrible hauocke in the whole countrey:
and too make a horrible havoc in the Whole country:
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and hee wonne so great a multitude there, that the Gospell was as good as quite abolished,
and he won so great a multitude there, that the Gospel was as good as quite abolished,
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euen among those that had bin taught so faythfully.
even among those that had been taught so faithfully.
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Sith wee see such an example, ought wee not too cast downe our eyes, and too consider that God warneth vs too flee vntoo him,
Sith we see such an Exampl, ought we not too cast down our eyes, and too Consider that God warneth us too flee unto him,
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and to pray him so too strengthen vs, as wee may holde out too the ende? VVhich thing we cannot doo,
and to pray him so too strengthen us, as we may hold out too the end? Which thing we cannot do,
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except wee bee vphilde by him.
except we be vphilde by him.
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Ye see then that the faultes which Saint Paule bewrayeth heere in the people of Galatia, must serue for our learning.
You see then that the Faults which Saint Paul bewrayeth Here in the people of Galatia, must serve for our learning.
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For it is all one as if God shoulde in theyr person shewe what our constancie woulde bee,
For it is all one as if God should in their person show what our constancy would be,
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if hee gaue vs it not. Although then that wee haue bin faythfully instructed in the Gospell:
if he gave us it not. Although then that we have been faithfully instructed in the Gospel:
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yet must God bee fayne too woorke from day too day, or else wee shall bee so fickle minded, that wee shall bee caryed away by and by, and for euerie little occasion.
yet must God be fain too work from day too day, or Else we shall be so fickle minded, that we shall be carried away by and by, and for every little occasion.
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Furthermore (as I haue fayde alreadie) Satan is a dreadfull enimie.
Furthermore (as I have said already) Satan is a dreadful enemy.
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And therefore it is not for vs too bee negligent, seeing hee lyeth alwayes in wayte for vs, seeking on all sides to inuade vs,
And Therefore it is not for us too be negligent, seeing he lies always in wait for us, seeking on all sides to invade us,
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and that if hee spie neuer so little a hole, by and by he taketh hys aduauntage too enter:
and that if he spy never so little a hold, by and by he Takes his advantage too enter:
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It shall not seeme that there is any gappe open for him, and yet wee may bee taken tardie before wee bee aware.
It shall not seem that there is any gap open for him, and yet we may be taken tardy before we be aware.
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VVherefore let vs marke well the warning that God giueth vs in this text, and let vs make our aduauntage of it.
Wherefore let us mark well the warning that God gives us in this text, and let us make our advantage of it.
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or else too sowe some discorde, that by little and little the Gospell might quite fade away.
or Else too sow Some discord, that by little and little the Gospel might quite fade away.
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The Apostles (as they that were chosen by our Lorde Iesus Christ too beare abrode his Gospell,
The Apostles (as they that were chosen by our Lord Iesus christ too bear abroad his Gospel,
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and to preach it through the whole worlde) were well woorthie too haue bin reuerenced euerie where,
and to preach it through the Whole world) were well worthy too have been reverenced every where,
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and to haue bin of such renowme and authoritie, as the things that proceeded from them should haue bin [ throughly ] receyued. For their calling was lawfull:
and to have been of such renown and Authority, as the things that proceeded from them should have been [ thoroughly ] received. For their calling was lawful:
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it was [ well ] knowne that they did not thrust in themselues of their owne heades,
it was [ well ] known that they did not thrust in themselves of their own Heads,
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but that the sonne of God had chosen and appoynted them by his owne mouth, yea and made them as it were new creatures:
but that the son of God had chosen and appointed them by his own Mouth, yea and made them as it were new creatures:
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being sillie soules and ignorant folke, they were so chaunged, as it appeared well that their doctrine came altogither of heauenly myracle.
being silly Souls and ignorant folk, they were so changed, as it appeared well that their Doctrine Come altogether of heavenly miracle.
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For they had not learned ought but in Gods schole:
For they had not learned ought but in God's school:
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and he had in one instant of time so indued them with his grace and power, that they became as instruments of the holy Ghost.
and he had in one instant of time so endued them with his grace and power, that they became as Instruments of the holy Ghost.
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Yet notwithstanding, the Diuell missed not too abuse their name and tytle, too bring store of troubles and stumbling blockes into the Church ▪ For such as went in their companie, made their brags when they came in far countrys, that they had bin familiarly conuersant with them:
Yet notwithstanding, the devil missed not too abuse their name and title, too bring store of Troubles and stumbling blocks into the Church ▪ For such as went in their company, made their brags when they Come in Far countries, that they had been familiarly conversant with them:
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and yet for all that, some of them were ful of vainglorie & pride, & sought nothing but their own aduancement.
and yet for all that, Some of them were full of vainglory & pride, & sought nothing but their own advancement.
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Othersome were selfwilled, and could away with nothing but that which they had seene in the Citie of Ierusalem,
Othersome were self-willed, and could away with nothing but that which they had seen in the city of Ierusalem,
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and in the land of Iewrie:
and in the land of Jewry:
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and they would haue had the whole world subiect to their Iure, and therwithal would haue turned al things vpside down as they say.
and they would have had the Whole world Subject to their Iure, and therewithal would have turned all things upside down as they say.
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Others were led yet with a more wicked minde, so as they sought nothing else but to ouerthrow all that S. Paul had builded.
Others were led yet with a more wicked mind, so as they sought nothing Else but to overthrow all that S. Paul had built.
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And all these (as I sayd afore) boasted that they had not learned any thing of him,
And all these (as I said afore) boasted that they had not learned any thing of him,
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but that they had bin taught their doctrine by the Apostles themselues.
but that they had been taught their Doctrine by the Apostles themselves.
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Thus yee see howe Sathan hath alwayes defaced Gods glorie, euen vnder the shadow of the gracious giftes which hee had bestowed vpon his creatures.
Thus ye see how Sathan hath always defaced God's glory, even under the shadow of the gracious Gifts which he had bestowed upon his creatures.
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And in good sooth, we see how that vnder the names of the Apostles, and of the virgin Marie, the Idolatrie is the same at this day in the Popedom, which it was among the Painims vnder the names of their fals gods:
And in good sooth, we see how that under the names of the Apostles, and of the Virgae Marry, the Idolatry is the same At this day in the Popedom, which it was among the Painims under the names of their falls God's:
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for ther is nothing changed, but only the names of thē.
for there is nothing changed, but only the names of them.
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we be so wilde that he cannot tame vs:
we be so wild that he cannot tame us:
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As for the superstitiō, it is as filthie and detestable in the Popedome, as euer it was among the Heathen.
As for the Superstition, it is as filthy and detestable in the Popedom, as ever it was among the Heathen.
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Heere therefore wee bee warned to bee wise, to the intent that if the Diuell abuse Gods name, wee may bee able to resist him,
Here Therefore we be warned to be wise, to the intent that if the devil abuse God's name, we may be able to resist him,
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and to discerne what authoritie men ought to haue, and therewithall not to be ouerhastie of beleefe,
and to discern what Authority men ought to have, and therewithal not to be overhasty of belief,
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nor ouer easie to be moued and shaken with euerie winde.
nor over easy to be moved and shaken with every wind.
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For if wee haue not the constancie to walke in the doctrine that hath bin deliuered to vs,
For if we have not the constancy to walk in the Doctrine that hath been Delivered to us,
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when wee bee once fully resolued that it is Gods pure truth: it will happen to vs as it did too the people of Galatia.
when we be once Fully resolved that it is God's pure truth: it will happen to us as it did too the people of Galatia.
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Yee see then that the thing which wee haue too beare in minde, is in effect, that when God hath giuen vs the grace too vnderstande his woorde, wee must alwayes go forwarde in it,
Ye see then that the thing which we have too bear in mind, is in Effect, that when God hath given us the grace too understand his word, we must always go forward in it,
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and not be shaken lyke Reedes, nor caryed too and fro, nor led vp and downe like little babes:
and not be shaken like Redes, nor carried too and from, nor led up and down like little babes:
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but wee must haue the witte and discretion, to sticke to the thing which wee knowe too bee offered vs of God. Marke that for one poynt.
but we must have the wit and discretion, to stick to the thing which we know too be offered us of God. Mark that for one point.
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But by the way, forasmuch as wee cannot haue such power in our selues:
But by the Way, forasmuch as we cannot have such power in our selves:
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let vs pray with all lowlinesse and earnestnesse vnto God, too reforme vs by his holy spirit,
let us pray with all lowliness and earnestness unto God, too reform us by his holy Spirit,
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and too giue vs such stedfastnesse as wee may neuer swarue aside, and that when we see all things turned vpside downe in this worlde,
and too give us such steadfastness as we may never swerve aside, and that when we see all things turned upside down in this world,
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yet notwithstanding, this foundation may abide sure, namely that forsomuch as God which cannot lie hath spoken to vs, and shewed vs his will:
yet notwithstanding, this Foundation may abide sure, namely that forsomuch as God which cannot lie hath spoken to us, and showed us his will:
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we may safely stande thervpon without turning any way from it.
we may safely stand thereupon without turning any Way from it.
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Howbeit forsomuch as the Diuell hath many cunning knacks too thrust vs out of the way,
Howbeit forsomuch as the devil hath many cunning knacks too thrust us out of the Way,
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yea and that (as I haue earst sayd) he will not sticke to abuse Gods name to winde himselfe in,
yea and that (as I have erst said) he will not stick to abuse God's name to wind himself in,
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and to get some accesse to vs: it behoueth vs to vnderstand that our reuerencing of men must be in such wise,
and to get Some access to us: it behooves us to understand that our reverencing of men must be in such wise,
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as God may in the mean season continue vnimpeached, and that our Lord may haue the whole maystrie ouer vs to himselfe,
as God may in the mean season continue unimpeached, and that our Lord may have the Whole mastery over us to himself,
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as hee that is the teacher of the Church:
as he that is the teacher of the Church:
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and that our fayth depend not, neither vpon mens knowledge, nor vpon any reputation that we haue of their wisdome, power, or holinesse:
and that our faith depend not, neither upon men's knowledge, nor upon any reputation that we have of their Wisdom, power, or holiness:
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but that our Lord Iesus may alwayes haue the preeminence for vs to rest and settle our selues vpon.
but that our Lord Iesus may always have the preeminence for us to rest and settle our selves upon.
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For if our fayth be not grounded vpon Gods pure truth, which is vnvariable: certeinly it will be but a loasing.
For if our faith be not grounded upon God's pure truth, which is unvariable: Certainly it will be but a loasing.
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This is the thing that wee haue too gather of the example that is sette downe heere concerning the Galathians.
This is the thing that we have too gather of the Exampl that is Set down Here Concerning the Galatians.
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But by the way a man might thinke it straunge, why Sainct Paule shoulde deale so roughly with them as wee shall see hereafter, considering that the case stoode not vppon the open denying of God and the renouncing of the Gospell,
But by the Way a man might think it strange, why Saint Paul should deal so roughly with them as we shall see hereafter, considering that the case stood not upon the open denying of God and the renouncing of the Gospel,
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nor vpon the blaspheming of our Lord Iesus Christ, or the setting forth of any notorious idolatrie:
nor upon the blaspheming of our Lord Iesus christ, or the setting forth of any notorious idolatry:
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but vpon the ceremonies of the Lawe.
but upon the ceremonies of the Law.
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For they against whom sainct Paule striueth in this Epistle, mainteined none other thing, but that the ceremonies of Moyses lawe were to be kept,
For they against whom saint Paul strives in this Epistle, maintained none other thing, but that the ceremonies of Moses law were to be kept,
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and that men were bounde to them vnder peyne of deadly sinne.
and that men were bound to them under pain of deadly sin.
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Now, at the first blushe it myght be sayd that their cace was fauourable in that behalfe.
Now, At the First blush it might be said that their case was favourable in that behalf.
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For the cace stoode not wyth them as it doth with the Pope, who during his tyrannie hath forged many lawes,
For the case stood not with them as it does with the Pope, who during his tyranny hath forged many laws,
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and commanded this and that, bringing poore soules into bondage:
and commanded this and that, bringing poor Souls into bondage:
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but their saying was, that inasmuche as the lawe was not of men, but of God:
but their saying was, that inasmuch as the law was not of men, but of God:
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therfore it was to bee kept.
Therefore it was to be kept.
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Heereby it should seeme, that S. Paule had no cause to be so moued agaynst that opinion,
Hereby it should seem, that S. Paul had no cause to be so moved against that opinion,
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although it were not altogether sound and good. Ageyne, there is yet an other reason:
although it were not altogether found and good. Again, there is yet an other reason:
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namely that wee muste not make so muche a doe about outward things, as whether one day is to bee obserued more than an other,
namely that we must not make so much a do about outward things, as whither one day is to be observed more than an other,
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or whether Swines flesh be not to be eaten as wel as mutton. For whether a man obserue any ceremonies, or whether he obserue none, as for example,
or whither Swine Flesh be not to be eaten as well as mutton. For whither a man observe any ceremonies, or whither he observe none, as for Exampl,
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If he forbeare the eating of Swines flesh, or do any other like thing:
If he forbear the eating of Swine Flesh, or do any other like thing:
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is his so doing an vtter forsaking of christianitie? No Yet notwithstanding, that is all the quarell that S. Paule hath:
is his so doing an utter forsaking of christianity? No Yet notwithstanding, that is all the quarrel that S. Paul hath:
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yea and thervpon he crieth out, that the Galathians are backsliders, that they haue forsakē our Lord Iesus Chryst,
yea and thereupon he cries out, that the Galatians Are backsliders, that they have forsaken our Lord Iesus Christ,
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and that they are become renegates. Some man wold say, he vseth ouermuche vehemencie:
and that they Are become renegades. some man would say, he uses overmuch vehemency:
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but herein wee be still warned, that the diuell will now and then finde small trifles to draw vs from the Gospell ere we be aware,
but herein we be still warned, that the Devil will now and then find small trifles to draw us from the Gospel ere we be aware,
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and therfore it behoueth vs to be so muche the better aduised:
and Therefore it behooves us to be so much the better advised:
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for of our selues we shal not be so, but must in verie deede bee fayne to be gouerned by God.
for of our selves we shall not be so, but must in very deed be fain to be governed by God.
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And not without cause also is the spirit of wysedome fathered vpon him, to the intent wee should seeke it in him. Therfore let vs resort thyther: And not without cause also is the Spirit of Wisdom fathered upon him, to the intent we should seek it in him. Therefore let us resort thither:
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and if any man goe about to bring in a thing that seemeth not to bee of any great importance, let vs bethynke vs what a tayle it myght drawe after it.
and if any man go about to bring in a thing that seems not to be of any great importance, let us bethynke us what a tail it might draw After it.
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And for proofe heereof, when wee be once turned from the simplicitie of the Gospell, wee shall become like whooremongers:
And for proof hereof, when we be once turned from the simplicity of the Gospel, we shall become like whoremongers:
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according as wee haue seene in the last Epistle, howe Saint Paule sayth expressely, that the Diuell vseth Bawdes trickes and Ruffian trickes,
according as we have seen in the last Epistle, how Saint Paul say expressly, that the devil uses Bawds tricks and Ruffian tricks,
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when hee commeth too turne vs from the doctrine of the Gospell.
when he comes too turn us from the Doctrine of the Gospel.
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Hee will alwayes make some goodly and fayre protestation, like as when a Ruffian intendeth to deceiue a yong wife or a mayde, hee will not vse any lewde termes or knauerie,
He will always make Some goodly and fair protestation, like as when a Ruffian intends to deceive a young wife or a maid, he will not use any lewd terms or knavery,
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for hee knoweth that shee woulde abhorre them:
for he Knoweth that she would abhor them:
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but hee will marke by little and little howe hee may infect hir with hys deadly poyson.
but he will mark by little and little how he may infect his with his deadly poison.
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Euen so playeth the Diuell in that behalfe.
Eve so plays the devil in that behalf.
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For if he should shewe his hornes (as they say) at the first dash,
For if he should show his horns (as they say) At the First dash,
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and shewe himselfe openly too bee Gods enimie: euerie man woulde shunne him, and we would abhorre him.
and show himself openly too be God's enemy: every man would shun him, and we would abhor him.
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But hee windeth himselfe slily in, and creepeth in at small cranies, so as wee shall woonder that he coulde preuayle with vs in sundrie things,
But he windeth himself slily in, and creeps in At small cranies, so as we shall wonder that he could prevail with us in sundry things,
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and wee shall still beare our selues in hande, that wee ceasse not to holde with Iesus Christ and his Church.
and we shall still bear our selves in hand, that we cease not to hold with Iesus christ and his Church.
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And yet for all that wee shall bee turned away, and in the ende wee shall perceyue our selues too bee quite cutte off.
And yet for all that we shall be turned away, and in the end we shall perceive our selves too be quite Cut off.
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Therefore when we reade this example, that the Diuell had marred and corrupted the Churches whereof mention is made heere, [ and that, ] vnder the shadowe of the Ceremonies of Moyses lawe:
Therefore when we read this Exampl, that the devil had marred and corrupted the Churches whereof mention is made Here, [ and that, ] under the shadow of the Ceremonies of Moses law:
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let vs bethinke our selues the better, and stande stiffely without turning asyde by any meanes from the simplicitie of the Gospell.
let us bethink our selves the better, and stand stiffly without turning aside by any means from the simplicity of the Gospel.
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Furthermore seeing hee hath stryued and disputed about the Ceremonies of the lawe:
Furthermore seeing he hath strived and disputed about the Ceremonies of the law:
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let vs looke well aboute vs too profite our selues by all that is heere conteyned,
let us look well about us too profit our selves by all that is Here contained,
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and let vs stande continually vpon our garde, that wee may finde out the craftes and wyles of Satan.
and let us stand continually upon our guard, that we may find out the crafts and wiles of Satan.
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And whensoeuer hee shall go about too vndermine vs, let vs looke well too our businesse,
And whensoever he shall go about too undermine us, let us look well too our business,
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and stande alwayes too that which wee haue learned, so as we may be out of all doubt, that wee shall not finde any thing in the doctrine of the Gospell, which is not the pure woorde of God.
and stand always too that which we have learned, so as we may be out of all doubt, that we shall not find any thing in the Doctrine of the Gospel, which is not the pure word of God.
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For (as I sayde) that is the thing wherevpon our fayth must bee grounded.
For (as I said) that is the thing whereupon our faith must be grounded.
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God is set at naught, and we cannot say that our intent is too woorship him,
God is Set At nought, and we cannot say that our intent is too worship him,
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And if any man will adde neuer so little too it, let vs not onely suspect it, but also abhorre it:
And if any man will add never so little too it, let us not only suspect it, but also abhor it:
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for when there is such a mingle mangle made with Gods pure truth, it can be nothing else but corruption.
for when there is such a mingle mangle made with God's pure truth, it can be nothing Else but corruption.
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Now let vs come to the order which Saint Paule keepeth in handling the doctrine which wee shall see poynt by poynt.
Now let us come to the order which Saint Paul Keepeth in handling the Doctrine which we shall see point by point.
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That hee may bee the better heard and also receyued, he confirmeth his owne authoritie, which some men had gone about too impeache.
That he may be the better herd and also received, he confirmeth his own Authority, which Some men had gone about too impeach.
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For beholde, the pollicie of those dogges that incountered agaynst him, was too alledge that the Apostles taught otherwise than hee did.
For behold, the policy of those Dogs that encountered against him, was too allege that the Apostles taught otherwise than he did.
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Nowe forasmuch as Saint Paule had not bin conuersant wyth our Lorde Iesus Christ while hee lyued in this worlde:
Now forasmuch as Saint Paul had not been conversant with our Lord Iesus christ while he lived in this world:
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it was supposed at the fyrst, that the Apostles were a degree aboue him, and ought to be preferred before him.
it was supposed At the fyrst, that the Apostles were a degree above him, and ought to be preferred before him.
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And on the other syde they inquired who had put him in that place, as though hee had thrust himselfe in,
And on the other side they inquired who had put him in that place, as though he had thrust himself in,
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and had done it rather of rashnesse than otherwise.
and had done it rather of rashness than otherwise.
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Saint Paule therefore was fayne too set himselfe agaynst all this geere, and too shewe that hee was truely sente of God.
Saint Paul Therefore was fain too Set himself against all this gear, and too show that he was truly sent of God.
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Furthermore (as I sayde earst) the Diuell stirred vp others, who comming from Ierusalem, sayd that that was the mother Church,
Furthermore (as I said erst) the devil stirred up Others, who coming from Ierusalem, said that that was the mother Church,
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and the holinesse of all Christendome: and they pretended too bee zeelous setters foorth of the purenesse of the Gospell.
and the holiness of all Christendom: and they pretended too be zeelous setters forth of the pureness of the Gospel.
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By reason whereof, it behoued Saint Paule too go forwarde in shewing that hee had not aduaunced himselfe,
By reason whereof, it behooved Saint Paul too go forward in showing that he had not advanced himself,
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nor taken any thing vpon him of his owne heade, but had obeyed the calling of God,
nor taken any thing upon him of his own head, but had obeyed the calling of God,
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and of our Lorde Iesus Christ, who had made him his Apostle.
and of our Lord Iesus christ, who had made him his Apostle.
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Yea and hee compareth himselfe with Iohn and Iames and Peter, who were (as men termed them) the pillers of the Church,
Yea and he compareth himself with John and James and Peter, who were (as men termed them) the pillars of the Church,
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and so taken to be among all men, shewing that hee was no whitte inferiour to them.
and so taken to be among all men, showing that he was no whit inferior to them.
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And why [ doth hee so ] To the ende his doctrine might be receyued: for that is the marke that he amed at.
And why [ does he so ] To the end his Doctrine might be received: for that is the mark that he amed At.
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Afterwarde when he hath prepared the Galathians too receyue obediently the warnings that he giueth them:
Afterward when he hath prepared the Galatians too receive obediently the Warnings that he gives them:
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thē he debateth the matter which was at that time in controuersie, and sheweth that the Gospell is beaten downe,
them he debates the matter which was At that time in controversy, and shows that the Gospel is beaten down,
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if we haue not the freedom which is purchased for vs by the bloud of our Lorde Iesus Christ:
if we have not the freedom which is purchased for us by the blood of our Lord Iesus christ:
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which is, that the ceremonies of the law should not holde vs any more in subiection or awe.
which is, that the ceremonies of the law should not hold us any more in subjection or awe.
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for he will reiect all our doyngs.
for he will reject all our doings.
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For (as we shall see hereafter) if such subiection should be admitted, all the frute of our redemption and of the saluation which is purchased for vs by the sonne of God, should go to wreck.
For (as we shall see hereafter) if such subjection should be admitted, all the fruit of our redemption and of the salvation which is purchased for us by the son of God, should go to wreck.
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But nowe let vs come to the order that S. Paule keepeth for the mayntenance of his authoritie.
But now let us come to the order that S. Paul Keepeth for the maintenance of his Authority.
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He sayth, that he is an Apostle, not on mennes behalfe, nor by man, but by Iesus Christe,
He say, that he is an Apostle, not on men's behalf, nor by man, but by Iesus Christ,
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and by God the father, which hath raysed him from the dead. and by God the father, which hath raised him from the dead.
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Fyrste of all, we haue to marke here, that Saincte Paule, to the intente too bee receyued, groundeth himselfe vppon the ordinaunce and appoyntment of God.
First of all, we have to mark Here, that Saint Paul, to the intent too be received, groundeth himself upon the Ordinance and appointment of God.
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For surely no man ought to take vppon hym anye honoure in the Churche, saue he that is called, as I haue declared alreadie.
For surely no man ought to take upon him any honour in the Church, save he that is called, as I have declared already.
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Besides that, our fayth should be verie feeble, if it should bee settled vpon men, howe great excellencie or worthinesse soeuer were in them:
Beside that, our faith should be very feeble, if it should be settled upon men, how great excellency or worthiness soever were in them:
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yea thoughe they were perfecter than Angells, yet were that nothing:
yea though they were perfecter than Angels, yet were that nothing:
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our fayth is so precious a iewell, as it muste rest altoogether vpon God and his truthe.
our faith is so precious a jewel, as it must rest altoogether upon God and his truth.
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Seing it is so, if a man intend to be heard, it must not be alledged, that he is wittie and skilfull,
Sing it is so, if a man intend to be herd, it must not be alleged, that he is witty and skilful,
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or that he hath seene and hearde muche, and is a man of great experience:
or that he hath seen and heard much, and is a man of great experience:
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al those things are but smoake, when it commeth too the leadyng of vs too the kingdome of Heauen.
all those things Are but smoke, when it comes too the leading of us too the Kingdom of Heaven.
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For there the matter standeth not vpon profounde witte, and high and exquisite knowledge: all those things are but the sleyghts of Satan:
For there the matter Stands not upon profound wit, and high and exquisite knowledge: all those things Are but the sleights of Satan:
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Ageyne, wee knowe howe it is fayde generally of all mannes wysedome, that it is but stark follie,
Again, we know how it is said generally of all Man's Wisdom, that it is but stark folly,
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yea and that God laugheth it to scorne, and abhorreth it, bicause it turneth vs away from the obeying of him.
yea and that God Laugheth it to scorn, and abhorreth it, Because it turns us away from the obeying of him.
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Therefore whensoeuer the cace concerneth the teachyng of vs, all thyngs that beelong too man,
Therefore whensoever the case concerns the teaching of us, all things that belong too man,
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or too anye creature, muste be layde a water, that there maye bee a well ordered gouernemente in the Church,
or too any creature, must be laid a water, that there may be a well ordered government in the Church,
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and suche a one as God alloweth.
and such a one as God alloweth.
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For if men aduaunce themselues in that cace, God is thereby plucked backe, and in the ende there wyll bee nothyng but vtter confusion.
For if men advance themselves in that case, God is thereby plucked back, and in the end there will be nothing but utter confusion.
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So muche the more then behooueth it vs too marke well what S. Paule sheweth vs heere, in that hee doth not alleadge or bryng any thyng of his owne for the stablishyng of his authoritie,
So much the more then behooveth it us to mark well what S. Paul shows us Here, in that he does not allege or bring any thing of his own for the stablishing of his Authority,
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but holdeth hymselfe wholly too Gods callyng. Marke that for one poynt.
but holds himself wholly too God's calling. Mark that for one point.
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And herewithall wee haue too note, that Sainct Paule boasted not hym selfe at all aduentures, as manye harebraynes doo.
And herewithal we have too note, that Saint Paul boasted not him self At all adventures, as many harebrains do.
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For they coulde fynd in theyr hearts to preache with ful mouth, that God hath sente them,
For they could find in their hearts to preach with full Mouth, that God hath sent them,
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when as notwithstandyng they bee but fantasticall fellowes, and Satans very Champion, seruing to ouerthrowe all.
when as notwithstanding they be but fantastical Fellows, and Satan very Champion, serving to overthrown all.
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But by the way, S. Paule in protesting his calling, mente also to shewe by whome [ he was called, ] as wee haue seene here before.
But by the Way, S. Paul in protesting his calling, mente also to show by whom [ he was called, ] as we have seen Here before.
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And it was sufficiently knowen, that he had bene conuerted by miracle to the Gospel, that he had bin taught vpon the suddaine, that God had by his meanes wrought after a straunge and vnaccustomed fashiō,
And it was sufficiently known, that he had be converted by miracle to the Gospel, that he had been taught upon the sudden, that God had by his means wrought After a strange and unaccustomed fashion,
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and not only that it had bin openly reueled vnto two or three men in the Citie of Antioche that S. Paule was appoynted too be the Apostle of the Gentiles,
and not only that it had been openly revealed unto two or three men in the city of Antioch that S. Paul was appointed too be the Apostle of the Gentiles,
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but also that he had good warrant of it in all places where he came, bycause God vttered his power most manifestly in him.
but also that he had good warrant of it in all places where he Come, Because God uttered his power most manifestly in him.
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So then when as S. Paule told them that he was an Apostle, he presupposed that it was already sufficiently iustified, that God was the author of that office of his,
So then when as S. Paul told them that he was an Apostle, he presupposed that it was already sufficiently justified, that God was the author of that office of his,
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and that the thing which he pretended, was not a false surmize, after the maner of men, whome we see too much subiect too vaunting of themselues.
and that the thing which he pretended, was not a false surmise, After the manner of men, whom we see too much Subject too vaunting of themselves.
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Therfore we must put a difference betweene S. Paule, and all such as falsly boaste and brag themselues too bee sent of God,
Therefore we must put a difference between S. Paul, and all such as falsely boast and brag themselves to be sent of God,
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as the Pope dothe, who too beguile the wretched world, and to maintayne himselfe in his hellish tyrannie, which he hath vsurped, sayeth and ouersayeth that he is the vicar of Iesus Christe,
as the Pope doth, who too beguile the wretched world, and to maintain himself in his hellish tyranny, which he hath usurped, Saith and ouersayeth that he is the vicar of Iesus Christ,
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and the successour of his Apostles.
and the successor of his Apostles.
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And all the cankerwormes of his Clergie who name themselues Prelates, togither with all the horned beastes and all the rable of Maskers in the Popedome, will needes chalenge that honorable title:
And all the cankerworms of his Clergy who name themselves Prelates, together with all the horned beasts and all the rabble of Maskers in the Popedom, will needs challenge that honourable title:
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and (if a man list too beleeue them vpon their single worde) they bee all of them descended of the Apostles.
and (if a man list too believe them upon their single word) they be all of them descended of the Apostles.
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But yet for all that, it behoueth vs to consider what likenesse and agreablenesse they haue too the Apostles:
But yet for all that, it behooves us to Consider what likeness and agreablenesse they have too the Apostles:
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and also it standeth them on hand too shewe by certaine and infallible record, that their calling is approued of God.
and also it Stands them on hand too show by certain and infallible record, that their calling is approved of God.
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In these dayes the Pope and all his, are too opēly proued too haue falsified and corrupted the doctrine of the Gospell,
In these days the Pope and all his, Are too openly proved too have falsified and corrupted the Doctrine of the Gospel,
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and that the thing which they terme the seruis of God, is nothing but starke abhomination:
and that the thing which they term the seruis of God, is nothing but stark abomination:
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and moreouer, that there is nothing among them, but outrageous lies and falsehodes, yea and inchauntments of Satan.
and moreover, that there is nothing among them, but outrageous lies and falsehodes, yea and enchantments of Satan.
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All this is knowen well inough.
All this is known well enough.
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But beholde, their shield wherwith they cast the mist that couereth al their filthinesse, is that there hath bin a continuall succession, euer since the tyme of the Apostles,
But behold, their shield wherewith they cast the missed that Covereth all their filthiness, is that there hath been a continual succession, ever since the time of the Apostles,
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and that they represent thē and are the Church, and therfore that whatsoeuer they put foorth must bee taken for good.
and that they represent them and Are the Church, and Therefore that whatsoever they put forth must be taken for good.
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VVell, gooto, if they which do nowadayes take that title vpon them will be herd:
Well, gooto, if they which do nowadays take that title upon them will be heard:
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they must looke whither they haue any resemblance of the Apostles, and whither they execute the duetie of good and faithful shepeherds.
they must look whither they have any resemblance of the Apostles, and whither they execute the duty of good and faithful shepherds.
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But seing they be cleane contrary to the order which our Lord Iesus Christ hath set in his Church, what shall men say to them? Yea (say they) but we haue a continuall succession from the Apostles.
But sing they be clean contrary to the order which our Lord Iesus christ hath Set in his Church, what shall men say to them? Yea (say they) but we have a continual succession from the Apostles.
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That would be shewed firste of all. They will alledge some recordes, howbeit very triflyng ones.
That would be showed First of all. They will allege Some records, howbeit very trifling ones.
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Yet notwithstanding, it may be sayd on the cōtrary part, that there were as good successors in the Church of Galatia,
Yet notwithstanding, it may be said on the contrary part, that there were as good Successors in the Church of Galatia,
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as euer there was in Rome:
as ever there was in Room:
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and not only in some one Churche, but in many, as well of Ephesus, of Colossus,
and not only in Some one Church, but in many, as well of Ephesus, of Colossus,
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and of Philippos, as of other places.
and of Philippus, as of other places.
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And where is all this succession now? If any man thinke himself to haue any priuiledge,
And where is all this succession now? If any man think himself to have any privilege,
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and name himself S. Paules successour:
and name himself S. Paul's successor:
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it were meete he should go preach the Gospell, and therwithall shew good euidence why he should be rereyued.
it were meet he should go preach the Gospel, and therewithal show good evidence why he should be rereyued.
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Therfore let vs marke well at a worde, that when there are men to preach the Gospel,
Therefore let us mark well At a word, that when there Are men to preach the Gospel,
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and when there are Shepeherds and Ouerseers, it is not ment that they should diminish the authoritie of God,
and when there Are Shepherds and Overseers, it is not meant that they should diminish the Authority of God,
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or preiudice aught that belongeth to him, that is to wit, that he alonly should not be honored,
or prejudice aught that belongeth to him, that is to wit, that he alonely should not be honoured,
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& that our fayth should not rest vpō his word: but that by the meanes of men, we should alwayes be hild vnder his obeysance.
& that our faith should not rest upon his word: but that by the means of men, we should always be held under his obeisance.
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Marke that for a speciall poynt. And aboue all things our Lord reserueth that right to himselfe:
Mark that for a special point. And above all things our Lord reserveth that right to himself:
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namely that men should not thrust themselues in through their own presumption, but that they should be raised vp & sent by him.
namely that men should not thrust themselves in through their own presumption, but that they should be raised up & sent by him.
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Now therfore (as I haue erst sayd) there ought to be cause why, too the end we may discerne and not beleeue at all aduenture, nor at randon.
Now Therefore (as I have erst said) there ought to be cause why, too the end we may discern and not believe At all adventure, nor At random.
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For Satans champions can boast and crake ynough and too much, and stand in their owne conceyt to the vttermost, to the intent to wind themselues in by their presumptuousnesse.
For Satan champions can boast and crake enough and too much, and stand in their own conceit to the uttermost, to the intent to wind themselves in by their presumptuousness.
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But it behooueth vs to trie what is in them, that we may be sure of Gods calling.
But it behooveth us to try what is in them, that we may be sure of God's calling.
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And how doth S. Paule speake of it heere? Not on the behalfe of men (sayth he) nor by men. VVhen S. Paule sayeth that he is an Apostle, not on the behalfe of men:
And how does S. Paul speak of it Here? Not on the behalf of men (say he) nor by men. When S. Paul Saith that he is an Apostle, not on the behalf of men:
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it is a generall poynt which ought too extend to all the ministers of Gods woord,
it is a general point which ought too extend to all the Ministers of God's word,
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and too all Shepeherds of the Churche.
and too all Shepherds of the Church.
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For (as I haue sayd heretofore) wheras it pleased God that there should bee Prophetes in old tyme,
For (as I have said heretofore) whereas it pleased God that there should be prophets in old time,
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and that afterward there shoulde bee shepeherdes too teach his people: he bereft not himself of his soueraintie:
and that afterwards there should be shepherds too teach his people: he bereft not himself of his sovereignty:
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but rather it was too shewe, that men must not gouerne heere after their owne lust,
but rather it was too show, that men must not govern Here After their own lust,
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and in the meane whyle bee but as Cyphers in Algorisme themselues, sauing onely for maynteyning still the title,
and in the mean while be but as Ciphers in Algorism themselves, Saving only for maintaining still the title,
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but that vvee should all of vs giue eare vnto him, so as the men whom he setteth in office, should bee as instrumentes or vessels of his holy spirite.
but that we should all of us give ear unto him, so as the men whom he sets in office, should be as Instruments or vessels of his holy Spirit.
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Now then wee see whereat S. Paule amed, when he sayd that he was not sent on the behalfe of men:
Now then we see whereat S. Paul amed, when he said that he was not sent on the behalf of men:
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for therby he sheweth that he was authorized of God, and that he was his seruant.
for thereby he shows that he was authorized of God, and that he was his servant.
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The second poynt where he sayeth that he was not sent by men, belongeth peculiarly too the Apostles.
The second point where he Saith that he was not sent by men, belongeth peculiarly too the Apostles.
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For although that wee bee called of God, and that he allow of vs: yet are wee neuerthelesse called of men:
For although that we be called of God, and that he allow of us: yet Are we nevertheless called of men:
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and if that maner of calling were not agreeable too Gods will, S. Paule would not haue vsed it.
and if that manner of calling were not agreeable too God's will, S. Paul would not have used it.
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Wee knowe how Sainct Paule proceeded in that cace, namely how that in euery place where he came, he ordeyned Ministers and Shepeherdes by election:
we know how Saint Paul proceeded in that case, namely how that in every place where he Come, he ordained Ministers and Shepherds by election:
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and no doubte but that doyng of his was lawfull.
and no doubt but that doing of his was lawful.
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Then let vs marke well, that Sainct Paule dothe not vndiscretely heere condemne such as were called by mens meanes:
Then let us mark well, that Saint Paul doth not undiscreetly Here condemn such as were called by men's means:
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but onely treateth of the thing that was peculiar too the charge of an Apostle.
but only Treateth of the thing that was peculiar too the charge of an Apostle.
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For that was the difference betweene the Apostles, and such as had charge of particular Churches:
For that was the difference between the Apostles, and such as had charge of particular Churches:
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according whervnto the same state remayneth at this day, and shall remayne to the worldes end.
according whereunto the same state remaineth At this day, and shall remain to the world's end.
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For the Apostles were not chozen by election of men, nor by the common policie of the Church:
For the Apostles were not chozen by election of men, nor by the Common policy of the Church:
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but by the very mouth of the Sonne of God.
but by the very Mouth of the Son of God.
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In somuch that when it behoued the Apostles too put another successor in the roome of Iudas, too make vp the full number of twelue againe: In So much that when it behooved the Apostles too put Another successor in the room of Iudas, too make up the full number of twelue again:
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although they themselues were there present, and a greate multitude of Disciples with them: yet durst they not make any election.
although they themselves were there present, and a great multitude of Disciples with them: yet durst they not make any election.
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VVhen there was any choozing of a Shepeherde for the Churche of Ierusalem, or of Antioche,
When there was any choosing of a Shepherd for the Church of Ierusalem, or of Antioch,
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or of any other people, this fashyon was vsed:
or of any other people, this fashion was used:
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that is too say, firste they prayed snto God, and therevppon choze suche a man as was found meete and conuenient for that office.
that is too say, First they prayed snto God, and thereupon choze such a man as was found meet and convenient for that office.
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But as for the other, they referred it wholly too the will of God, and caste lottes for it,
But as for the other, they referred it wholly too the will of God, and cast lots for it,
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as for a thing that passed their witte.
as for a thing that passed their wit.
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The cause (as I sayd) was, for that it behoued the Apostles too bee chozen by speciall priuiledge from aboue,
The cause (as I said) was, for that it behooved the Apostles too be chozen by special privilege from above,
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bycause they were the persones by whome the Gospell was too bee published ouer the whole world.
Because they were the Persons by whom the Gospel was to be published over the Whole world.
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Nowe as for S. Paule, he was chozen afterwarde.
Now as for S. Paul, he was chozen afterward.
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But howsoeuer it was, he had equall priuiledge with the residue, bycause there came a reuelation from heauen, too shewe that he was admitted too the executing of that office:
But howsoever it was, he had equal privilege with the residue, Because there Come a Revelation from heaven, too show that he was admitted too the executing of that office:
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he was rapted vp intoo the third heauen, and wee haue seene that he was well lyked of in all things. he was rapted up into the third heaven, and we have seen that he was well liked of in all things.
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Finally, that it might appeare too bee Gods will too giue him a larger commission, and too haue marked him out for the Apostle of the Gentyles:
Finally, that it might appear too be God's will too give him a larger commission, and too have marked him out for the Apostle of the Gentiles:
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he had the holy Ghoste immediatly, whiche spake and vttered the woorde from aboue. Yee see then that S. Paule was not chozen by meanes of men.
he had the holy Ghost immediately, which spoke and uttered the word from above. Ye see then that S. Paul was not chozen by means of men.
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And yet notwithstanding, this maner of choozing (as I sayd afore) is no faulte in those that are Shepeherdes and Ministers of the Churche.
And yet notwithstanding, this manner of choosing (as I said afore) is no fault in those that Are Shepherds and Ministers of the Church.
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But it was requisite that S. Paule should bee priuiledged, too the intent he might bee comparable with Peter and Iohn,
But it was requisite that S. Paul should be privileged, too the intent he might be comparable with Peter and John,
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and with all those that had bin conuersant and kept companie with the sonne of God,
and with all those that had been conversant and kept company with the son of God,
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while he dwelled in this worlde, and was in this mortall lyfe. Now wee see in effect whereat S. Paule amed.
while he dwelled in this world, and was in this Mortal life. Now we see in Effect whereat S. Paul amed.
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And hereby wee bee taught, that the reuerence whiche wee owe too such as carie abrode Gods woorde and beare the name of Shepeherdes, serueth not too barre God from beyng herd continually,
And hereby we be taught, that the Reverence which we owe too such as carry abroad God's word and bear the name of Shepherds, serveth not too bar God from being heard continually,
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nor to barre our Lord Iesus Christe from being the onely Schoolemayster of the Churche.
nor to bar our Lord Iesus Christ from being the only Schoolmaster of the Church.
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It behoueth vs too beare this schoole point well in minde, or else our fayth will alwayes bee subiect too many varieties,
It behooves us too bear this school point well in mind, or Else our faith will always be Subject too many varieties,
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and he that is cunningest among men, shall euer go away with the gole:
and he that is cunningest among men, shall ever go away with the goal:
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and so shall wee haue nothing certaine, but we shall be still chaungyng from day too day,
and so shall we have nothing certain, but we shall be still changing from day too day,
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yea euen euery minute of an howre.
yea even every minute of an hour.
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And why? For (as I sayd afore) it is ynough too proue vs rebelles,
And why? For (as I said afore) it is enough too prove us rebels,
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VVherfore let vs marke well, that if men alledge the names of the Churche, of Prelates, or of Bishoppes:
Wherefore let us mark well, that if men allege the names of the Church, of Prelates, or of Bishops:
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wee muste alwayes come backe too this poynt, that they cannot climbe any higher than too be the seruants of Iesus Christe,
we must always come back too this point, that they cannot climb any higher than too be the Servants of Iesus Christ,
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and to bee allowed of him.
and to be allowed of him.
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And how shall we know that they be allowed of him? First if they haue bin chozen by lawfull order, with calling vppon the name of God.
And how shall we know that they be allowed of him? First if they have been chozen by lawful order, with calling upon the name of God.
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And secondly if suche be chozen as are meete, that haue in them wherewith to execute their office.
And secondly if such be chozen as Are meet, that have in them wherewith to execute their office.
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Lo heere the markes whereby we may know and be well assured, that they be suche Shepeherdes as God alloweth and accepteth.
Lo Here the marks whereby we may know and be well assured, that they be such Shepherds as God alloweth and Accepteth.
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And herewithall it is not ynough for a man too be called too that vocation:
And herewithal it is not enough for a man too be called too that vocation:
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but he must also execute the charge that is committed too him, according as S. Paule sayeth not singly that he was ordeyned an Apostle:
but he must also execute the charge that is committed too him, according as S. Paul Saith not singly that he was ordained an Apostle:
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but in taking that name too him, he sheweth that he is sent to beare abroade the message of saluation,
but in taking that name too him, he shows that he is sent to bear abroad the message of salvation,
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and too preache the Gospell too the world. Therfore they that wilbe taken for Bishops and Prelates, must teach:
and too preach the Gospel too the world. Therefore they that will taken for Bishops and Prelates, must teach:
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and if they be Idolles and dumbe dogges, it is certaine that as they doo shamefully mocke Gods name and abuse his maiestie,
and if they be Idols and dumb Dogs, it is certain that as they do shamefully mock God's name and abuse his majesty,
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so also men may reiect them and despize them, yea and that they ought too be hild as accursed,
so also men may reject them and despise them, yea and that they ought too be held as accursed,
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bicause they pretend Gods name falsly. Thus yee see what we haue to marke vpon this streyne.
Because they pretend God's name falsely. Thus ye see what we have to mark upon this streyne.
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Now S. Paule sayeth purposely, that •e was sent of Iesus Christe, and of God his father who rayzed him from the dead.
Now S. Paul Saith purposely, that •e was sent of Iesus Christ, and of God his father who razed him from the dead.
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VVhereas he sayeth that he was sente of Iesus Christe, it is too bring vs backe too the thing whiche I haue touched already:
Whereas he Saith that he was sent of Iesus Christ, it is too bring us back too the thing which I have touched already:
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that is to wit, that if we couet too obey God and to be subiect to him, wee muste imbrace our Lord Iesus Christ,
that is to wit, that if we covet too obey God and to be Subject to him, we must embrace our Lord Iesus christ,
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and giue eare vnto him as too the only schoolemayster: and both great and small must submit themselues to him and too his doctrine:
and give ear unto him as too the only Schoolmaster: and both great and small must submit themselves to him and too his Doctrine:
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for he that honoreth not the Sonne, honoreth no• the father, as it is sayd in the fifth of Iohn.
for he that Honoureth not the Son, Honoureth no• the father, as it is said in the fifth of John.
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And this is well woorthie too be marked: And this is well worthy too be marked:
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for euery man will needes be thought to honour God, and to desire nothing so muche as too hold himselfe vnder his yoke.
for every man will needs be Thought to honour God, and to desire nothing so much as too hold himself under his yoke.
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But in the meanewhyle, we see that the worlde fighteth against the Gospell, and noman can willingly finde in his hart to yeeld too it.
But in the meanewhyle, we see that the world fights against the Gospel, and Roman can willingly find in his heart to yield too it.
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VVhen it commeth to the poynt that Iesus Christ calleth vs to him, euery of vs playes the rebell:
When it comes to the point that Iesus christ calls us to him, every of us plays the rebel:
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wherby our faythlesnesse is to playnly proued, and we shewe ourselues to despize God, how goodly protestatiōs soeuer we haue made before.
whereby our faythlesnesse is to plainly proved, and we show ourselves to despise God, how goodly protestations soever we have made before.
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For he sendeth vs back to his Sonne, & willeth vs to stoupe to him to doo him homage.
For he sends us back to his Son, & wills us to stoop to him to do him homage.
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Yet notwithstanding, as wee see and as experience sheweth too much, euery man would shrinke away from subiection too our Lord Iesus Christe.
Yet notwithstanding, as we see and as experience shows too much, every man would shrink away from subjection too our Lord Iesus Christ.
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S. Paule therefore sheweth what a maiestie there is in Iesus Christe:
S. Paul Therefore shows what a majesty there is in Iesus Christ:
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that is too wit, that wee ought too tremble at his woorde, and to hold our peace when soeuer he speaketh,
that is too wit, that we ought too tremble At his word, and to hold our peace when soever he speaks,
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and too receyue without any gainsaying, whatsoeuer he teacheth, or procedeth from him.
and too receive without any gainsaying, whatsoever he Teaches, or Proceedeth from him.
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And without that, it is certaine that God reiecteth all the protestations that wee can make of our desirousnesse too serue and honour him.
And without that, it is certain that God rejects all the protestations that we can make of our desirousness too serve and honour him.
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Thus are wee exhorted in this streyne, to giue our selues wholly ouer vnto our Lorde Iesus Christ, seyng he is our [ only ] Shepeherd, thereby to shew that wee be his true sheepe,
Thus Are we exhorted in this streyne, to give our selves wholly over unto our Lord Iesus christ, sing he is our [ only ] Shepherd, thereby to show that we be his true sheep,
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and that wee herken too his voyce, and discerne it from the voyce of straungers.
and that we harken too his voice, and discern it from the voice of Strangers.
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Now seyng that God sheweth himself in suche wise vnto vs, as wee know that our Lorde Iesus Christ calleth vs too him:
Now sing that God shows himself in such wise unto us, as we know that our Lord Iesus christ calls us too him:
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let euery of vs follow him, and shew that wee be of his flocke in deede.
let every of us follow him, and show that we be of his flock in deed.
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Thus yee see what we haue too beare in minde.
Thus ye see what we have too bear in mind.
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Howbeit for asmuch as there is such vnthankfulnesse in a great number, that they cannot finde in their hartes too submit themselues euen too the Sonne of God:
Howbeit for as as there is such unthankfulness in a great number, that they cannot find in their hearts too submit themselves even too the Son of God:
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Sainct Paule doth heere set downe the name of God the father as an Ouerplus.
Saint Paul does Here Set down the name of God the father as an Overplus.
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True it is that the whole fulnesse of the Godhead dwelleth in Iesus Christe, and cursed bee he that seeketh any other God.
True it is that the Whole fullness of the Godhead dwells in Iesus Christ, and cursed be he that seeks any other God.
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But yet for all that, for asmuch as our Lorde Iesus Christe appeared vntoo vs in the shape of man,
But yet for all that, for as as our Lord Iesus Christ appeared unto us in the shape of man,
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and was conuersant in this world, and there despized yea and abaced euen too a most shamefull death, wherein he receyued all the curses that were due vnto vs:
and was conversant in this world, and there despised yea and abased even too a most shameful death, wherein he received all the curses that were due unto us:
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therefore it is sayd that if wee giue not eare too the Sonne of God, the father is preiudiced therby, accordyng also as our Lord Iesus himself declareth in that he sayeth, He that despizeth you despizeth mee,
Therefore it is said that if we give not ear too the Son of God, the father is prejudiced thereby, according also as our Lord Iesus himself Declareth in that he Saith, He that despizeth you despizeth me,
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and he that reiecteth mee reiecteth the liuing God that sent mee. Marke then whervnto the order tendeth which S. Paule keepeth:
and he that rejects me rejects the living God that sent me. Mark then whereunto the order tendeth which S. Paul Keepeth:
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namely that if we do not willingly honour our Lord Iesus Christ, by accepting his doctrine for certain and infallible:
namely that if we do not willingly honour our Lord Iesus christ, by accepting his Doctrine for certain and infallible:
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if wee separate the Sonne from his Father.
if we separate the Son from his Father.
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And S. Paule addeth expresly, that Iesus Christe was rayzed from the dead, too the end that his Apostleship should not be the lesse esteemed, and also that men should match him with the number & companie of the other Apostles, according also as he was added too them after that Iesus Christe ceassed too bee any more vpon earth.
And S. Paul adds expressly, that Iesus Christ was razed from the dead, too the end that his Apostleship should not be the less esteemed, and also that men should match him with the number & company of the other Apostles, according also as he was added too them After that Iesus Christ ceased too be any more upon earth.
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For (as I haue touched already) the thing wherwith the false Apostles which came too ouerthrowe all vpbrayded him, was this:
For (as I have touched already) the thing wherewith the false Apostles which Come too overthrown all upbraided him, was this:
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How now [ sayd they ]? He hath not bin the Disciple of the Sonne of God as Peter and Iohn were:
How now [ said they ]? He hath not been the Disciple of the Son of God as Peter and John were:
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he is a thing borne out of seazon.
he is a thing born out of seazon.
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And how cā he shew that he hath receyued his doctrine of Iesus Christ? S. Paule declareth that if they will needes inquyre of the authoritie of our Lord Iesus Christe, his ryzing againe ought not too haue diminished it.
And how can he show that he hath received his Doctrine of Iesus christ? S. Paul Declareth that if they will needs inquire of the Authority of our Lord Iesus Christ, his ryzing again ought not too have diminished it.
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Surely though our Lord Iesus Christ were brought lowe whyle he had the veyle of mans nature vppon him, whereby his glory was after a sorte hidden:
Surely though our Lord Iesus christ were brought low while he had the veil of men nature upon him, whereby his glory was After a sort hidden:
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yet was he not abaced in himselfe.
yet was he not abased in himself.
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For wee knowe that the Angelles acknowledged him for their souerayne king, and although he were [ borne ] in a stable and layd vpon the ground as a creature destitute of all help: For we know that the Angels acknowledged him for their sovereign King, and although he were [ born ] in a stable and laid upon the ground as a creature destitute of all help:
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yet we see that the Starres of the skie bare record of him.
yet we see that the Stars of the sky bore record of him.
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To bee short, the maiestie of our Lord Iesus Christe was alwayes sufficiently auouched, as long as he was in this world. To be short, the majesty of our Lord Iesus Christ was always sufficiently avouched, as long as he was in this world.
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But yet for all that, there was a muche excellenter glory in his resurrection, accordyng as it is sayd in the first too the Romanes, that then he was shewed too bee the Sonne of God.
But yet for all that, there was a much Excellenter glory in his resurrection, according as it is said in the First too the Romans, that then he was showed too be the Son of God.
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And wee also haue seene in the second Epistle to the Corinthians, that as he suffered vnder weakenesse of the fleshe,
And we also have seen in the second Epistle to the Corinthians, that as he suffered under weakness of the Flesh,
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so he was rayzed againe through the wonderfull power of Gods spirite.
so he was razed again through the wonderful power of God's Spirit.
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So then, S. Paule sheweth, that although our Lorde Iesus Christ bee not conuersant with vs nowadayes,
So then, S. Paul shows, that although our Lord Iesus christ be not conversant with us nowadays,
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yet muste not his Maiestie therefore bee diminished nor defaced, that we should not yeelde him his due and deserued obedience,
yet must not his Majesty Therefore be diminished nor defaced, that we should not yield him his due and deserved Obedience,
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and receyue his woorde reuerently without all gaynesaying.
and receive his word reverently without all gaynesaying.
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This warning is verie behooffull for vs. For what a number of lightheaded persones doo wee see, which woulde haue Iesus Christe too be heere in visible shape? Their saying is, that they would fayne see Iesus Christ conuersant heere beneathe,
This warning is very behooveful for us For what a number of lightheaded Persons do we see, which would have Iesus Christ too be Here in visible shape? Their saying is, that they would fain see Iesus christ conversant Here beneath,
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and that [ then ] they would at the first push accept what soeuer he spake to thē,
and that [ then ] they would At the First push accept what soever he spoke to them,
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THere is no man but he desireth his owne welfare, and wee bee inclyned thereto by nature.
THere is no man but he Desires his own welfare, and we be inclined thereto by nature.
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so as there should neede but one woord of his mouth to rauish them, and there should neede none other teaching,
so as there should need but one word of his Mouth to ravish them, and there should need none other teaching,
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nor any other man to be much with vs. Yea, but the Sonne of God which came downe, hath performed his charge whiche was committed to him of God his father:
nor any other man to be much with us Yea, but the Son of God which Come down, hath performed his charge which was committed to him of God his father:
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that is to say, he hath preached the Gospell, and sufficiently confirmed it by his death and passion.
that is to say, he hath preached the Gospel, and sufficiently confirmed it by his death and passion.
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Afterward beyng rizen againe, he sent foorth his Apostles.
Afterwards being rizen again, he sent forth his Apostles.
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And nowe that he hath all soueraine dominion, so as the Angelles bow their knees before him,
And now that he hath all sovereign dominion, so as the Angels bow their knees before him,
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and that he hath suche a maiestie as surmounteth all glory both in heauen and earth:
and that he hath such a majesty as surmounteth all glory both in heaven and earth:
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ought not all that which he hath done, to suffize vs throughly? VVhen it pleaseth him too send vs mortall men,
ought not all that which he hath done, to suffice us thoroughly? When it Pleases him too send us Mortal men,
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and too send forth the message and inestimable treasure of his Gospell in brittle vesselles, and yet notwithstanding will haue vs to receyue them:
and too send forth the message and inestimable treasure of his Gospel in brittle vessels, and yet notwithstanding will have us to receive them:
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is it not a mockerie to say, that if Iesus Christ were with vs and in our companie, we would obey him? For if heauen and earth muste bee fayne too quake vnder him,
is it not a mockery to say, that if Iesus christ were with us and in our company, we would obey him? For if heaven and earth must be fain too quake under him,
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and his Maiestie bee knowen euen to the Diuels of hell:
and his Majesty be known even to the Devils of hell:
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and yet for all that, wee continue blockish, and pretend that he is to farre of from vs:
and yet for all that, we continue blockish, and pretend that he is to Far of from us:
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yet notwithstanding our Lord Iesus sheweth sufficiently that he hath not forsaken vs, seing we haue the Gospell preached vnto vs:
yet notwithstanding our Lord Iesus shows sufficiently that he hath not forsaken us, sing we have the Gospel preached unto us:
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And that although he dwell not with vs here by lowe in visible shape, yet notwithstanding we shalbee continually ioyned with him,
And that although he dwell not with us Here by low in visible shape, yet notwithstanding we shalbe continually joined with him,
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and that forasmuche as he is our head, hee will gouerne his bodie, and there shalbe one vnseparable bond betwixt him and vs. Now seing it is so, we ought of right to yeeld him obedience,
and that forasmuch as he is our head, he will govern his body, and there shall one unseparable bound betwixt him and us Now sing it is so, we ought of right to yield him Obedience,
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and his resurrection ought to touch vs to the quicke, & to worke suche a reuerent awefulnesse in vs, that whensoeuer the name of our Lord Iesus Christe is spoken of, we may be sure that it is the name whereof the Prophet speaketh, wherby all men ought to sweare,
and his resurrection ought to touch us to the quick, & to work such a reverent awefulnesse in us, that whensoever the name of our Lord Iesus Christ is spoken of, we may be sure that it is the name whereof the Prophet speaks, whereby all men ought to swear,
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and whereat they ought to bow their knees.
and whereat they ought to bow their knees.
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Thus ye see in effect that the thing which we haue to beare in minde, is, that we should not measure the Gospell after the respect and reputation of those that speake vnto vs,
Thus you see in Effect that the thing which we have to bear in mind, is, that we should not measure the Gospel After the respect and reputation of those that speak unto us,
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for why, they be frayle men. Nother is that the thing whereon we ought to stay:
for why, they be frail men. Nother is that the thing whereon we ought to stay:
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for that were as muche too say, as we should settle our saluation vpon the credite of men, which might cause vs too rest vppon the world:
for that were as much too say, as we should settle our salvation upon the credit of men, which might cause us too rest upon the world:
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bycause wee see men wander away after their own lustes.
Because we see men wander away After their own lusts.
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but wee must vnderstand, that it is Iesus Christ which speaketh. And howe? In the Maiestie that is giuen him by God his father:
but we must understand, that it is Iesus christ which speaks. And how? In the Majesty that is given him by God his father:
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for the power of the holy Ghost was then shewed too the full, when he was raysed from the dead.
for the power of the holy Ghost was then showed too the full, when he was raised from the dead.
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Then seyng our Lord Iesus Christ hath obteyned such authoritie when he was lifted vp into heauen,
Then sing our Lord Iesus christ hath obtained such Authority when he was lifted up into heaven,
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as too haue superioritie ouer all creatures:
as too have superiority over all creatures:
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let vs learne too submit our selues too him, and let the same serue to hold vs in awe, that his woord may be receyued of vs,
let us Learn too submit our selves too him, and let the same serve to hold us in awe, that his word may be received of us,
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and we assure ourselues that he gouerneth vs, and that it becommeth vs too suffer our selues too be taught in his name,
and we assure ourselves that he Governs us, and that it becomes us too suffer our selves too be taught in his name,
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and [ too vnderstand ] that although the woorde which is preached vnto vs proceede out of the mouth of men,
and [ too understand ] that although the word which is preached unto us proceed out of the Mouth of men,
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yet notwithstanding it is by the authoritie of God, & our saluation must be grounded thervpon,
yet notwithstanding it is by the Authority of God, & our salvation must be grounded thereupon,
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as well as though heauen opened an hundred thousand tymes too shew vs the glory of God.
as well as though heaven opened an hundred thousand times too show us the glory of God.
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Lo (say I) how it behoueth vs to be taught in this world, vntill God haue gathered vs into his euerlasting heritage.
Lo (say I) how it behooves us to be taught in this world, until God have gathered us into his everlasting heritage.
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And that is the thing which we haue to beare in minde, concernyng that the glorie of our Lorde Iesus Christe is expresly set downe in this place.
And that is the thing which we have to bear in mind, Concerning that the glory of our Lord Iesus Christ is expressly Set down in this place.
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Now let vs fal downe before the Maiestie of our good God with acknowledgment of our faultes, praying him to voutchsafe to make vs too feele them, that he may draw vs too repentance the better,
Now let us fall down before the Majesty of our good God with acknowledgment of our Faults, praying him to vouchsafe to make us too feel them, that he may draw us too Repentance the better,
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and that we may alwayes hope that if we be once renewed by him, we shall throughly perceyue that it is he which ruleth vs by his holy spirit,
and that we may always hope that if we be once renewed by him, we shall thoroughly perceive that it is he which Ruleth us by his holy Spirit,
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so as hauing that record imprinted in our hartes, wee may boast without hipocrisie that we be not tied to this world although we bee in it,
so as having that record imprinted in our hearts, we may boast without hypocrisy that we be not tied to this world although we be in it,
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and that wee dwell in it but as pilgrims and straungers, bycause we haue a better dwelling place in heauen, where our heritage is throughly assured vnto vs by fayth,
and that we dwell in it but as pilgrim's and Strangers, Because we have a better Dwelling place in heaven, where our heritage is thoroughly assured unto us by faith,
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although wee possesse it not presently.
although we possess it not presently.
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That it may please him to graunt this grace, not only to vs but also to all people and nacions of the earth, &c.
That it may please him to grant this grace, not only to us but also to all people and Nations of the earth, etc.
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The. 2 Sermon vpon the first Chapter.
The. 2 Sermon upon the First Chapter.
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3. Grace bee vnto you and peace from God the father, and [ from ] our Lord Iesus Christe.
3. Grace be unto you and peace from God the father, and [ from ] our Lord Iesus Christ.
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4. VVho gaue himselfe for our sinnes, to deliuer vs from this euill vvorlde according too the vvill of God our father.
4. Who gave himself for our Sins, to deliver us from this evil world according too the will of God our father.
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5. To vvhom be glorie for euermore, Amen.
5. To whom be glory for evermore, Amen.
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Neuerthelesse wee be very farre ouerseene in that behalf, & know not which is the fountaine from whence all welfare springeth,
Nevertheless we be very Far overseen in that behalf, & know not which is the fountain from whence all welfare springs,
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and muche lesse what is the true cause of our happinesse, namely that God loueth vs,
and much less what is the true cause of our happiness, namely that God loves us,
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& that we be sure that he holdeth vs for his children.
& that we be sure that he holds us for his children.
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For without that, al the prosperitie of the worlde is nothing, nay rather it shall alwayes turne to our harme,
For without that, all the Prosperity of the world is nothing, nay rather it shall always turn to our harm,
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bicause that vntill such time as God receyue vs into his fauour, we be all of vs accursed,
Because that until such time as God receive us into his favour, we be all of us accursed,
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and the goods that we receyue at his hand shall cost vs right deerely: for they belong not too vs, till wee bee of the felowship of his children.
and the goods that we receive At his hand shall cost us right dearly: for they belong not too us, till we be of the fellowship of his children.
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Therfore wee must aboue all things seeke to be in the fauour of our God,
Therefore we must above all things seek to be in the favour of our God,
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and too bee well assured in our selues, that he admitteth vs too be of his household and Churche.
and too be well assured in our selves, that he admitteth us too be of his household and Church.
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And that is the cause why that after the Prophete hath rebuked mens worldly desires, in that one would haue abundance of wyne, another abundance of corne,
And that is the cause why that After the Prophet hath rebuked men's worldly Desires, in that one would have abundance of wine, Another abundance of corn,
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and euery man, hath an eye to his owne ease: it is sayd in the Psalme, that nothing is better nor more too bee desired,
and every man, hath an eye to his own ease: it is said in the Psalm, that nothing is better nor more too be desired,
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than that God shoulde shewe vs the light of his countenance:
than that God should show us the Light of his countenance:
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that is too say, than that wee might take holde of his fauour, not doubting but he will acknowledge vs for his children, as I tolde you afore.
that is too say, than that we might take hold of his favour, not doubting but he will acknowledge us for his children, as I told you afore.
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And that also is the cause, why in the hundred and sixth Psalme the Prophete craueth aboue all thinges, that God should bee mindefull of him with the fauour that he beareth towardes his people.
And that also is the cause, why in the hundred and sixth Psalm the Prophet craveth above all things, that God should be mindful of him with the favour that he bears towards his people.
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Hee knew well ynough that he wanted many things:
He knew well enough that he wanted many things:
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and yet he ouerpassed all the rest, bycause his heart caried and haled him the other way,
and yet he overpassed all the rest, Because his heart carried and haled him the other Way,
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namely [ too desire ] too bee comprehended in the number of Gods chozen, and therefore hee sayeth purposely according to the Loue whiche thou bearest towards thy people.
namely [ too desire ] too be comprehended in the number of God's chozen, and Therefore he Saith purposely according to the Love which thou bearest towards thy people.
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True it is that God giueth oftentimes some signe of his loue too all men in generall:
True it is that God gives oftentimes Some Signen of his love too all men in general:
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but yet is all Adams ofspring cutte off from him, till wee bee greffed in agayne by Iesus Christ.
but yet is all Adams offspring Cut off from him, till we be greffed in again by Iesus christ.
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Therfore there is one kinde of loue whiche God beareth towardes all men, for that he hath created them after his owne image, in which respect he maketh the Sunne too shyne vppon all men, nurrishing them and hauing a care of their life.
Therefore there is one kind of love which God bears towards all men, for that he hath created them After his own image, in which respect he makes the Sun too shine upon all men, nurrishing them and having a care of their life.
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But all this is nothing, in respect of the speciall goodnesse whiche he keepeth in store for his chozen,
But all this is nothing, in respect of the special Goodness which he Keepeth in store for his chozen,
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and for those that are of his flocke:
and for those that Are of his flock:
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howbeit not for any woorthinesse which hee findeth in them, but for bycause it pleaseth him too accept them for his owne.
howbeit not for any worthiness which he finds in them, but for Because it Pleases him too accept them for his own.
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And so yee see why S. Paule in all his Epistles bringeth vs backe too the grace of God,
And so ye see why S. Paul in all his Epistles brings us back too the grace of God,
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and too the loue which he beareth towardes the faythfull, saying, Grace and peace bee vntoo you.
and too the love which he bears towards the faithful, saying, Grace and peace be unto you.
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Vnder the woorde Peace (as I haue sayd heretofore) he comprehendeth all prosperitie,
Under the word Peace (as I have said heretofore) he comprehendeth all Prosperity,
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as if he should beseech God too prouide vs of all things which he knoweth too bee expedient for vs, too poure out his Riches vppon vs,
as if he should beseech God too provide us of all things which he Knoweth too be expedient for us, too pour out his Riches upon us,
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and too shewe himselfe so bountifull towardes vs, as we may haue cause too magnifie his goodnesse.
and too show himself so bountiful towards us, as we may have cause too magnify his Goodness.
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Yet notwithstanding, for asmuche as all the goods of the worlde cannot but turne too our harme,
Yet notwithstanding, for asmuch as all the goods of the world cannot but turn too our harm,
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vntill wee be in Gods fauour:
until we be in God's favour:
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therefore Sainct Paule keepeth this order, of setting downe continually Gods grace or free fauour before the benefites which he bestoweth vppon vs. Although then that wee must desire God to make vs feele his goodnesse in all things which he knoweth to be meete for vs:
Therefore Saint Paul Keepeth this order, of setting down continually God's grace or free favour before the benefits which he bestoweth upon us Although then that we must desire God to make us feel his Goodness in all things which he Knoweth to be meet for us:
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yet must wee not forget the principall poynt, that is too wit, that he should take vs into his Church,
yet must we not forget the principal point, that is too wit, that he should take us into his Church,
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and assure vs in our hartes that he beareth vs good will.
and assure us in our hearts that he bears us good will.
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VVhen we once see that light, let it suffyze vs (as it is sayd in the Psalme) and let the same content vs. But yet for all that although God giue vs leaue too wishe whatsoeuer is good for vs:
When we once see that Light, let it suffyze us (as it is said in the Psalm) and let the same content us But yet for all that although God give us leave too wish whatsoever is good for us:
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yet muste wee brydle our selues in suche wise, that if he liste too smyte vs with many miseries, we neuerthelesse muste make such account of his fauour,
yet must we bridle our selves in such wise, that if he list too smite us with many misery's, we nevertheless must make such account of his favour,
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as too content our selues with that alone, though all the rest be taken quite and cleane from vs. I haue told you already, that although wee liued at our ease in all pleasures and delights,
as too content our selves with that alone, though all the rest be taken quite and clean from us I have told you already, that although we lived At our ease in all pleasures and delights,
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yet should we bee vnhappie, vntill such time as we be fully assured in our consciences, that God loueth vs,
yet should we be unhappy, until such time as we be Fully assured in our Consciences, that God loves us,
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and that we be in his fauour. Yee see then that wee ought not too haue a minde too any worldly goodes,
and that we be in his favour. Ye see then that we ought not too have a mind too any worldly goods,
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except Gods loue go before them.
except God's love go before them.
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But on the contrarie part, if God loue vs, and yet in the meane whyle list too trie our patience by suffering vs too linger in this worlde,
But on the contrary part, if God love us, and yet in the mean while list too try our patience by suffering us too linger in this world,
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and by putting vs vnder many afflictions:
and by putting us under many afflictions:
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wee muste still make suche account of his fauour, as to beare all things patiently, not withstanding that they seeme to be vtterly against vs. And it standeth vs so much the more on hand too beare this lesson in mind,
we must still make such account of his favour, as to bear all things patiently, not withstanding that they seem to be utterly against us And it Stands us so much the more on hand too bear this Lesson in mind,
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For most men are become so brutish, that they desire nothing but to haue the things that nature teacheth them too like of:
For most men Are become so brutish, that they desire nothing but to have the things that nature Teaches them too like of:
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They haue no regard at all of God. One desires to eate, & another to drinke,
They have no regard At all of God. One Desires to eat, & Another to drink,
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and the third to haue apparell: and these are desires that houer in the ayre.
and the third to have apparel: and these Are Desires that hover in the air.
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But the poynt whereat we ought to begin, is too know that God is the founder of all our welfare,
But the point whereat we ought to begin, is too know that God is the founder of all our welfare,
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and that all the commodities which we haue in this world, and all the aydes which wee haue too help vs with, are benefits proceeding from his hand.
and that all the commodities which we have in this world, and all the aids which we have too help us with, Are benefits proceeding from his hand.
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Then if wee cannot apply our desires vnto God, it is too vntoward, yea and too beastly a thing:
Then if we cannot apply our Desires unto God, it is too untoward, yea and too beastly a thing:
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and yet for all that, the moste part of the world is at that poynt. There are othersome which seeme too take a better way and rule:
and yet for all that, the most part of the world is At that point. There Are Othersome which seem too take a better Way and Rule:
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but yet doo they also peruert all.
but yet do they also pervert all.
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They desire God too send them the things which he knoweth too bee good & profitable for them:
They desire God too send them the things which he Knoweth too be good & profitable for them:
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but in the meane whyle they looke not to the fountayne wherout of they should draw their first water, that is to wit, too bee reconciled to God.
but in the mean while they look not to the fountain Without of they should draw their First water, that is to wit, too be reconciled to God.
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For all is one with them so God spare them, and execute not his rigour towardes them.
For all is one with them so God spare them, and execute not his rigour towards them.
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As for his loue or hatred, they passe not greatly for it, so he handle them after the desire and appetite of their fleshe.
As for his love or hatred, they pass not greatly for it, so he handle them After the desire and appetite of their Flesh.
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Now although such maner of men do seeke vnto God, yet doo they set the Cart before the horse.
Now although such manner of men do seek unto God, yet do they Set the Cart before the horse.
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For they ought to set Gods loue in the first & chiefest place, and then to come downe to the great number of benefites which he bestoweth vpon vs,
For they ought to Set God's love in the First & chiefest place, and then to come down to the great number of benefits which he bestoweth upon us,
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& wherby he witnesseth his goodnesse towards vs. Albeit then that many men holde not themselues within the sayd measure,
& whereby he Witnesseth his Goodness towards us Albeit then that many men hold not themselves within the said measure,
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but make more vnruly requestes vnto God than one man would doo to another:
but make more unruly requests unto God than one man would do to Another:
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so as one man craueth Riches another Honour, and none is contented with that whiche God sendeth:
so as one man craveth Riches Another Honour, and none is contented with that which God sends:
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yet notwithstanding, though men were well aduized in their wishes, & precize in desiring nothing but that which they haue neede of,
yet notwithstanding, though men were well advised in their wishes, & precise in desiring nothing but that which they have need of,
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yet if they forget Gods fauour, therein they shew themselues not to haue profited at all.
yet if they forget God's favour, therein they show themselves not to have profited At all.
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VVherfore let vs marke how it is not without cause, that S. Paule hath heere set downe twoo things ioyntly togither:
Wherefore let us mark how it is not without cause, that S. Paul hath Here Set down twoo things jointly together:
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that is too witte, that God muste firste receyue vs into his fauour, so as we also may feele him to be truely our father,
that is too wit, that God must First receive us into his favour, so as we also may feel him to be truly our father,
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and to accept vs as his children: and he thervppon afterward make vs too prosper.
and to accept us as his children: and he thereupon afterwards make us too prosper.
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and when we be put too the suffering of many miseries in this world, so as things fall not out as wee woulde haue them,
and when we be put too the suffering of many misery's in this world, so as things fallen not out as we would have them,
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yet must we be contented with this, that God accepteth vs. And therewithall he setteth downe the name of our Lorde Iesus Christ,
yet must we be contented with this, that God Accepteth us And therewithal he sets down the name of our Lord Iesus christ,
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bicause it is not possible that God should fauour vs, but for his owne sonnes sake in whom is his whole delight, according as it is sayd, as well in the. xvi chapter of S. Mathew,
Because it is not possible that God should favour us, but for his own Sons sake in whom is his Whole delight, according as it is said, as well in thee. xvi chapter of S. Matthew,
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as in the firste too the Ephesians.
as in the First too the Ephesians.
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Then if we had nothing else to set before our eyes but the maiestie of God, it would make vs afrayd,
Then if we had nothing Else to Set before our eyes but the majesty of God, it would make us afraid,
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and we could not haue any accesse vnto him, bicause we be frayle creatures, yea and altogither sinfull, creeping here vppon the earth,
and we could not have any access unto him, Because we be frail creatures, yea and altogether sinful, creeping Here upon the earth,
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and deseruing too be swallowed into the bottom of Hell.
and deserving too be swallowed into the bottom of Hell.
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Therfore it is very requisite that Christ should shew himself vnto vs, and that wee should looke vpon him, to taste what Gods loue is,
Therefore it is very requisite that christ should show himself unto us, and that we should look upon him, to taste what God's love is,
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and to inioy all the benefites which he bestoweth vpon vs:
and to enjoy all the benefits which he bestoweth upon us:
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for they belong not to any other than to his owne onely Sonne, who is the heyre of all things,
for they belong not to any other than to his own only Son, who is the heir of all things,
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as the Apostle speaketh of him in the first chapter to the Hebrewes.
as the Apostle speaks of him in the First chapter to the Hebrews.
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Seing then that all the good turnes whiche God doeth vs, belong peculiarly too our Lord Iesus Christe: Sing then that all the good turns which God doth us, belong peculiarly too our Lord Iesus Christ:
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it behoueth vs too communicate with him, and to be made parttakers of them by his meanes.
it behooves us too communicate with him, and to be made partakers of them by his means.
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Therfore it is not without chuse that S. Paule sayeth heere, from God the father and from our Lord Iesus Christ.
Therefore it is not without choose that S. Paul Saith Here, from God the father and from our Lord Iesus christ.
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Yea and too the intent too giue vs the greater assurance that God will take vs into his fauour (if we seeke him truely and vnfaynedly,) howbeit by the meanes of his only Sonne:
Yea and too the intent too give us the greater assurance that God will take us into his favour (if we seek him truly and unfeignedly,) howbeit by the means of his only Son:
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he sayeth that Iesus Christ gaue himselfe for our sinnes.
he Saith that Iesus christ gave himself for our Sins.
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Now it is certaine that nothing putteth vs out of Gods fauour, but our owne sinfulnesse.
Now it is certain that nothing putteth us out of God's favour, but our own sinfulness.
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For we see that his mercy extendeth it self euen to the Sparowes that flie in the ayre, and vnto the brute beasts.
For we see that his mercy extendeth it self even to the Sparrows that fly in the air, and unto the brutus beasts.
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For when as God bringeth forth grasse in the mountaynes, and maketh other fodder too grow for cattell:
For when as God brings forth grass in the Mountains, and makes other fodder too grow for cattle:
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it is a token that he hath a care of them. And truly they be markes of his goodnesse, as it is said in the Psalmes. it is a token that he hath a care of them. And truly they be marks of his Goodness, as it is said in the Psalms.
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How then should he not loue those whom he hath created after his owne image,
How then should he not love those whom he hath created After his own image,
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and which approche much neerer too him, & to his nature, that is to say, men? God therfore in respect of his creating of vs, receiueth & auoweth vs for his owne.
and which approach much nearer too him, & to his nature, that is to say, men? God Therefore in respect of his creating of us, receiveth & avoweth us for his own.
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But for somuch as we be corrupted and our nature is become sinful, it causeth God too hate vs and too take vs for his enemies,
But for So much as we be corrupted and our nature is become sinful, it Causes God too hate us and too take us for his enemies,
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so as there is as it were a deadly foade betweene him and vs, till he haue taken vs again into his fauour for our Lord Iesus Christes sake.
so as there is as it were a deadly foade between him and us, till he have taken us again into his favour for our Lord Iesus Christ's sake.
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VVherfore to the end we may nor haue any cause to doubt of Gods loue, S. Paule doth here set downe before vs the Sacrifize whereby the rememberance of our transgressions is blotted out,
Wherefore to the end we may nor have any cause to doubt of God's love, S. Paul does Here Set down before us the Sacrifice whereby the remembrance of our transgressions is blotted out,
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so that God hauing now forgotten all our wretchednesse, beholdeth vs as his owne, and as those on whom he hath set his marke,
so that God having now forgotten all our wretchedness, beholdeth us as his own, and as those on whom he hath Set his mark,
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& (to be short) as those whom he hath created too be his children and heyres.
& (to be short) as those whom he hath created too be his children and Heirs.
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And hereby wee be warned, that there is none other meanes to pacifie our consciences,
And hereby we be warned, that there is none other means to pacify our Consciences,
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and to make vs able to call vpon God in full libertie, but by applying too our selues the sacrifize offered by our Lorde Iesus Christ, wherein he hath made full satisfaction [ for vs ],
and to make us able to call upon God in full liberty, but by applying too our selves the sacrifice offered by our Lord Iesus christ, wherein he hath made full satisfaction [ for us ],
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so that henceforth God receyueth vs as his owne children.
so that henceforth God receiveth us as his own children.
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And here first of all we see the force of the death and passion of our Lord Iesus Christ,
And Here First of all we see the force of the death and passion of our Lord Iesus christ,
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how that therin we find attonement betwene God and vs, so that whereas we were erst at oddes with him,
how that therein we find atonement between God and us, so that whereas we were erst At odds with him,
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and he must needes haue (as ye would say) abhorred vs:
and he must needs have (as you would say) abhorred us:
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now he voutchsafeth too take vs into his fauour ▪ And why? Bicause our Lord Iesus Christ hath made amendes for all our faultes & misdeedes, by the obedience which he yeelded in his death & passion, in somuch that the sacrifize which he offered was a [ full ] satisfaction for [ all ] our sinnes,
now he voutchsafeth too take us into his favour ▪ And why? Because our Lord Iesus christ hath made amends for all our Faults & misdeeds, by the Obedience which he yielded in his death & passion, in So much that the sacrifice which he offered was a [ full ] satisfaction for [ all ] our Sins,
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& his bloudshed became likewise our clenzing, and hath washed vs cleane from all the spottes of our sinnes.
& his bloodshed became likewise our cleansing, and hath washed us clean from all the spots of our Sins.
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Thus ye see how we may be sure that God receiueth vs. And how may we haue the boldnesse to call vpon him and to resort vnto him? Euen by fastening our eyes vpon the Sacrifize which our Lord Iesus Christ hath offered.
Thus you see how we may be sure that God receiveth us And how may we have the boldness to call upon him and to resort unto him? Eve by fastening our eyes upon the Sacrifice which our Lord Iesus christ hath offered.
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For if we haue not that, it is certayne that we shal alwayes be afrayd, when we think vpon the maiestie of God.
For if we have not that, it is certain that we shall always be afraid, when we think upon the majesty of God.
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For seyng we be wretched offenders, how should we not be afrayd of our iudge, who is armed to execute the vengeance that we deserue? Neuerthelesse for asmuch as our Lorde Iesus Christ hath buried our faults, we may come vnto God boldly and without any stop.
For sing we be wretched offenders, how should we not be afraid of our judge, who is armed to execute the vengeance that we deserve? Nevertheless for as as our Lord Iesus christ hath buried our Faults, we may come unto God boldly and without any stop.
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Howbeit it behoueth vs to marke therewithal, that the sacrifize wherby our Lord Iesus Christ hath reconciled vs to God his father, is so sufficient, that it behoueth vs to lay ▪ vp all our trust therein,
Howbeit it behooves us to mark therewithal, that the sacrifice whereby our Lord Iesus christ hath reconciled us to God his father, is so sufficient, that it behooves us to lay ▪ up all our trust therein,
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according also as S. Paules intent heere, is to bring backe the Galathians to the pure truthe from the which they had bin led away & seduced not that they had vtterly renounced Iesus Christ,
according also as S. Paul's intent Here, is to bring back the Galatians to the pure truth from the which they had been led away & seduced not that they had utterly renounced Iesus christ,
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but that they had intermingled the ceremonies of the Lawe, thereby to obtayne forgiuenesse of sinnes,
but that they had intermingled the ceremonies of the Law, thereby to obtain forgiveness of Sins,
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as who should say there needed other helpes therevnto:
as who should say there needed other helps thereunto:
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according as in papistrie it wil well ynough be graunted, that Iesus Christ is the redeemer of the world,
according as in papistry it will well enough be granted, that Iesus christ is the redeemer of the world,
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but yet therwithal euery man seeketh to cōpound with God, & to make amends by himself.
but yet therewithal every man seeks to compound with God, & to make amends by himself.
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Now the Galathians had already bin imbured with the like errour.
Now the Galatians had already been imbured with the like error.
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For this cause Sainct Paule sheweth the, that sinnes are none otherwize wiped out, than by the sacrifize of our Lord Iesus Christ, to thintent that our fayth may rest wholly there.
For this cause Saint Paul shows thee, that Sins Are none otherwise wiped out, than by the sacrifice of our Lord Iesus christ, to intent that our faith may rest wholly there.
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Therfore if we wilbe, parttakers of so great a benefite, we must giue ouer al our vaine hopes,
Therefore if we will, partakers of so great a benefit, we must give over all our vain hope's,
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& all the illusiōs that the Diuell putteth in our minde, when he turneth vs aside frō our Lord Iesus Christ & frō his only grace, by making vs to beleeue that we can come vnto God,
& all the illusions that the devil putteth in our mind, when he turns us aside from our Lord Iesus christ & from his only grace, by making us to believe that we can come unto God,
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if we bring some amends with vs. To be short, vntill such time as we be sure that there is none other washing wherewith to skoure out the spottes of our iniquities,
if we bring Some amends with us To be short, until such time as we be sure that there is none other washing wherewith to skoure out the spots of our iniquities,
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but the bloud which our Lord Iesus Christ hath shed, & wherwith we be rinced through the holy ghost:
but the blood which our Lord Iesus christ hath shed, & wherewith we be rinsed through the holy ghost:
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it is certain that we cā neuer come freely vnto God, nor rest vpon his fauour & loue,
it is certain that we can never come freely unto God, nor rest upon his favour & love,
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but shall euer be wandering in our own imaginacions:
but shall ever be wandering in our own Imaginations:
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& that shal be a due payment for our misbelefe, in that we haue not yeelded our Lord Iesus Christ the honor that he deserued.
& that shall be a due payment for our misbelefe, in that we have not yielded our Lord Iesus christ the honour that he deserved.
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Thus ye see in effect what we haue to beare in mind here, where S. Paule setteth the death & passion of our Lord Iesus Christ before vs, telling vs that that is the thing wherein we shall finde the amends of all our faultes, do as they shal not be called any more too account before God.
Thus you see in Effect what we have to bear in mind Here, where S. Paul sets the death & passion of our Lord Iesus christ before us, telling us that that is the thing wherein we shall find the amends of all our Faults, do as they shall not be called any more too account before God.
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And he sayeth purposely that Iesus Christ gaue himselfe too the end wee should the more boldly take holde of his Loue.
And he Saith purposely that Iesus christ gave himself too the end we should the more boldly take hold of his Love.
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For wee see heere, that when our Lord Iesus Christ did put foorth himself too make attonement betweene God and vs, he spared not his owne body & soule, in somuch that he indured extreme anguish in his foule,
For we see Here, that when our Lord Iesus christ did put forth himself too make atonement between God and us, he spared not his own body & soul, in So much that he endured extreme anguish in his foul,
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as he that was our borrow in the same, and bare the wrath of God in our behalfe.
as he that was our borrow in the same, and bore the wrath of God in our behalf.
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Another cause thereof is Iesus Christ, in whome wee finde all that is requisite for our assurance.
another cause thereof is Iesus christ, in whom we find all that is requisite for our assurance.
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And in his body also he indured all reproch and shame, and therewithall also the horriblest tormentes that could be deuized and al this (as I sayd afore) sheweth right wel, that the loue which he bare vs was inestimable,
And in his body also he endured all reproach and shame, and therewithal also the horriblest torments that could be devised and all this (as I said afore) shows right well, that the love which he bore us was inestimable,
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sith he forgate himself after that sort for our sakes.
sith he foregate himself After that sort for our sakes.
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But yet notwithstanding, herewithall S. Paule bringeth vs alwayes backe too the will of God, too shew that when our Lord Iesus Christ did in that wyze performe all that belonged too our saluation, it was no let but that God in the meane whyle vttered his mercy in the same, according as it is sayd in another text, that God so loued the world, that he spared not his onely sonne,
But yet notwithstanding, herewithal S. Paul brings us always back too the will of God, too show that when our Lord Iesus christ did in that wyze perform all that belonged too our salvation, it was no let but that God in the mean while uttered his mercy in the same, according as it is said in Another text, that God so loved the world, that he spared not his only son,
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but deliuered him to death for vs. To the intent therfore that we should not think that the comming of our Lord Iesus Christ too pacifie God his father, was after such a sort that he persuaded him to alter his purpose, (as men are inclined to such grosse & earthly imaginacions:) S. Paule (to shew vs that God was not reconcyled vnto vs after the maner of men) telleth vs expresly that the cause why Iesus Christ was deliuered for our sinnes, was for that God had so ordeyned it.
but Delivered him to death for us To the intent Therefore that we should not think that the coming of our Lord Iesus christ too pacify God his father, was After such a sort that he persuaded him to altar his purpose, (as men Are inclined to such gross & earthly Imaginations:) S. Paul (to show us that God was not reconciled unto us After the manner of men) Telleth us expressly that the cause why Iesus christ was Delivered for our Sins, was for that God had so ordained it.
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For if a man be angry with his childe, some other man may steppe in, too appease his wrath,
For if a man be angry with his child, Some other man may step in, too appease his wrath,
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and such a one shall supply the roome of a third partie.
and such a one shall supply the room of a third party.
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But the cace stoode not so with our Lord Iesus Christ when he offered himself in Sacrifize too do away all our sinnes,
But the case stood not so with our Lord Iesus christ when he offered himself in Sacrifice too do away all our Sins,
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& to make vs way vnto God from whom we were shet out before.
& to make us Way unto God from whom we were shet out before.
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He came not as one that stepped in of his owne head, and as though God had not meddled with the matter.
He Come not as one that stepped in of his own head, and as though God had not meddled with the matter.
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How then? God (as hath bin touched not long since (did both hate vs and loue vs before the reconciliation [ was made.
How then? God (as hath been touched not long since (did both hate us and love us before the reconciliation [ was made.
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] And why loued he vs? Bicause we be his creatures.
] And why loved he us? Because we be his creatures.
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And again, although he saw we were so wretched, and vtterly forlorne & damned folke by reason of sin:
And again, although he saw we were so wretched, and utterly forlorn & damned folk by reason of since:
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yet notwithstanding he had pitie vpon vs, & would not haue mankind to perish vtterly.
yet notwithstanding he had pity upon us, & would not have mankind to perish utterly.
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Thus yee see how God loued vs, notwithstanding that in the persone of Adam we were fallen away frō him & vtterly corrupted.
Thus ye see how God loved us, notwithstanding that in the person of Adam we were fallen away from him & utterly corrupted.
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Therwithall he did also hate vs, euen bicause he is the welspring of all rightuousnesse.
Therewithal he did also hate us, even Because he is the wellspring of all righteousness.
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Therfore he abhorred the naughtinesse that was in vs by reason wherof there needed an attonemēt to be made in the bloud of our Lord Iesus Christ,
Therefore he abhorred the naughtiness that was in us by reason whereof there needed an atonement to be made in the blood of our Lord Iesus christ,
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& by the sacrifize which he offered. But yet must not that benefite bee fathered vppon any other than God.
& by the sacrifice which he offered. But yet must not that benefit be fathered upon any other than God.
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Yee see then howe it was Gods dooing too sende his onely sonne, and too giue him ouer vnto death for vs. And why? To the ende that all hatred betweene him and vs shoulde bee done away.
Ye see then how it was God's doing too send his only son, and too give him over unto death for us And why? To the end that all hatred between him and us should be done away.
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This in effect is the thing that ought to be vnderstood of S. Paules woordes,
This in Effect is the thing that ought to be understood of S. Paul's words,
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when he saith that Iesus Christ gaue himselfe to the death for our sinnes, and yet notwithstanding that the same came not too passe without the wil of God, who had determined the same aforehande in his owne euerlasting purpose.
when he Says that Iesus christ gave himself to the death for our Sins, and yet notwithstanding that the same Come not too pass without the will of God, who had determined the same aforehand in his own everlasting purpose.
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Heere first of all we haue too magnifie the mercie that was shewed vs, in the person of our Lorde Iesus Christ.
Here First of all we have too magnify the mercy that was showed us, in the person of our Lord Iesus christ.
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For if God had [ but ] proclaymed a pardon, and tolde vs that he woulde take vs to mercie though we were vnworthie of it:
For if God had [ but ] proclaimed a pardon, and told us that he would take us to mercy though we were unworthy of it:
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that had bin verie much, yea and it had bin impossible for vs to magnifie such a gracious goodnesse as it deserueth.
that had been very much, yea and it had been impossible for us to magnify such a gracious Goodness as it deserves.
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But seeing he hath lent vs such a gage of his loue as his owne sonne,
But seeing he hath lent us such a gage of his love as his own son,
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and gyueth himselfe to vs in his person, [ thereby ] shewing himselfe to be our father:
and gyveth himself to us in his person, [ thereby ] showing himself to be our father:
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it so farre passeth all that we haue sayde, that if all our wittes were imployed too woondering at suche a goodnesse,
it so Far passes all that we have said, that if all our wits were employed too wondering At such a Goodness,
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yet should wee neuer come to the fulnesse thereof.
yet should we never come to the fullness thereof.
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Thus ye see what we haue to marke in the first place, when Saint Paule speaketh too vs of Gods will.
Thus you see what we have to mark in the First place, when Saint Paul speaks too us of God's will.
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[ Howbeeit ] let vs vnderstande, that euen from the time that God had iust cause to hate vs,
[ Howbeit ] let us understand, that even from the time that God had just cause to hate us,
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and to abhorre vs, yea and [ euen from the time ] that we were his enimies (as the Scripture sayth) in very deede he neuer ceassed to haue some regarde of vs, and to extende his pitie so farre foorth,
and to abhor us, yea and [ even from the time ] that we were his enemies (as the Scripture say) in very deed he never ceased to have Some regard of us, and to extend his pity so Far forth,
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as he would not haue vs to abyde in our destruction:
as he would not have us to abide in our destruction:
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in so much that he hath not thought it ynough to declare the same by word of mouth,
in so much that he hath not Thought it enough to declare the same by word of Mouth,
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but also hath giuen vs such a pledge as wee see, that is to wit, that his owne sonne hath answered for it.
but also hath given us such a pledge as we see, that is to wit, that his own son hath answered for it.
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Now seeing it is so that God hath shewed himselfe so gracious and mercifull before we were reconciled to him:
Now seeing it is so that God hath showed himself so gracious and merciful before we were reconciled to him:
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what will he do now when we haue so sure a warrant, and that the Gospell also is preached vnto vs, to assure vs that we be knit vntoo our Lord Iesus Christ by fayth,
what will he do now when we have so sure a warrant, and that the Gospel also is preached unto us, to assure us that we be knit unto our Lord Iesus christ by faith,
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as members of his bodie? Shall we now doubt of Gods loue towards vs when we haue so good a confirmation of it,
as members of his body? Shall we now doubt of God's love towards us when we have so good a confirmation of it,
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For there we see our sinnes blotted out, inasmuch as hee is ordeyned to be our borrow,
For there we see our Sins blotted out, inasmuch as he is ordained to be our borrow,
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as Saint Paule fayth in the fift Chapter to the Romaines? If so be that Iesus Christ (sayth he) came to put away all our sinnes at such times as there was yet deadly foad betweene god & vs:
as Saint Paul faith in the fift Chapter to the Romans? If so be that Iesus christ (say he) Come to put away all our Sins At such times as there was yet deadly foad between god & us:
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ought not all doubting to be troden vnder foote, and we not be afrayde in any wise too call vpon our God,
ought not all doubting to be trodden under foot, and we not be afraid in any wise too call upon our God,
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but assure our selues of our owne saluation, nowe when God hath so confirmed it vnto vs,
but assure our selves of our own salvation, now when God hath so confirmed it unto us,
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when hee hath admitted vs into his fauour, when he calleth and allureth vs as gently as may be,
when he hath admitted us into his favour, when he calls and Allureth us as gently as may be,
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and when hee sheweth and certefieth vs that hee doth as it were hold open his armes to imbrace vs, whensoeuer we will come vnto him? Thus ye see what we haue to beare in minde in this streyne.
and when he shows and certefieth us that he does as it were hold open his arms to embrace us, whensoever we will come unto him? Thus you see what we have to bear in mind in this streyne.
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Furthermore, let vs marke also the loue of our Lord Iesus Christ, how that seeing hee hath giuen himselfe after that sort for our sinnes, he will not suffer his death and passion to be vnprofitable,
Furthermore, let us mark also the love of our Lord Iesus christ, how that seeing he hath given himself After that sort for our Sins, he will not suffer his death and passion to be unprofitable,
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nor the sacrifice which he hath once offered, to be voyd and of none effect, without bringing forth frute in vs. But as hee hath offered himselfe once for all:
nor the sacrifice which he hath once offered, to be void and of none Effect, without bringing forth fruit in us But as he hath offered himself once for all:
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so also will he be our continuall Mediator and Aduocate, to the ende we may be partakers of the clennesse which he hath purchased for vs, that beeing ridde of all our fowlenesse we may appeare [ cleane ] before God,
so also will he be our continual Mediator and Advocate, to the end we may be partakers of the cleanness which he hath purchased for us, that being rid of all our fowlenesse we may appear [ clean ] before God,
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and speake vnto him with open mouth.
and speak unto him with open Mouth.
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Lo how we ought to gather togither all the things that are shewed vs here for the stablishing of our faith,
Lo how we ought to gather together all the things that Are showed us Here for the establishing of our faith,
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& that we may freely resort vnto our God, not as straungers to him, but as his owne children and familiar friendes.
& that we may freely resort unto our God, not as Strangers to him, but as his own children and familiar Friends.
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And herewithall let vs learne also, to shake off all the illusions and fancies of Satan, who seeketh by all meanes too turne vs away from our Lorde Iesus Christ,
And herewithal let us Learn also, to shake off all the illusions and fancies of Satan, who seeks by all means too turn us away from our Lord Iesus christ,
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or else to darken the grace which we shoulde finde in him:
or Else to darken the grace which we should find in him:
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and when he can not abolish it vtterly, he snarleth vs and putteth [ new ] meanes into our heades whereby to purchase fauor at Gods hande.
and when he can not Abolah it utterly, he snarls us and putteth [ new ] means into our Heads whereby to purchase favour At God's hand.
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But let vs cut off all such things, and so fasten all our wittes vpon our Lord Iesus Christ,
But let us Cut off all such things, and so fasten all our wits upon our Lord Iesus christ,
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as he onely my suffize vs, and we vtterly mislyke whatsoeuer shall come in our heade too purchase grace and fauor with, assuring our selues that there is not any other thing that may cause God to receyue vs to mercie,
as he only my suffice us, and we utterly mislike whatsoever shall come in our head too purchase grace and favour with, assuring our selves that there is not any other thing that may cause God to receive us to mercy,
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and hath made such amendes for vs, as nothing can stop vs from comming too God.
and hath made such amends for us, as nothing can stop us from coming too God.
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That is the seconde poynt which wee haue too remember heere.
That is the seconde point which we have too Remember Here.
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than the sacryfize whereby all righteousnesse and clennesse was purchased for vs. Furthermore, vnder these woordes of Gods will, it behoueth vs too comprehende a free goodnesse, too exclude all that men are woont too make themselues beleeue of their owne merits:
than the sacryfize whereby all righteousness and cleanness was purchased for us Furthermore, under these words of God's will, it behooves us too comprehend a free Goodness, too exclude all that men Are wont too make themselves believe of their own merits:
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for in that sence also are those wordes taken in the holy Scripture, so that (as I haue tolde you before) the thing which is termed heere by the name of Will, is termed elsewhere by the name of good pleasure. Saint Paule therefore not onely sheweth that the welspring of our Redemption and Saluation consisteth in the ordinance and euerlasting purpose of God the father:
for in that sense also Are those words taken in the holy Scripture, so that (as I have told you before) the thing which is termed Here by the name of Will, is termed elsewhere by the name of good pleasure. Saint Paul Therefore not only shows that the wellspring of our Redemption and Salvation Consisteth in the Ordinance and everlasting purpose of God the father:
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but also intendeth to beat down all pryde and presumption, by shewing that wee must yeelde the whole prayse of our righteousnesse too the free fauour of God, which had no regarde at all of our deseruings. but also intends to beatrice down all pride and presumption, by showing that we must yield the Whole praise of our righteousness too the free favour of God, which had no regard At all of our deservings.
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For let vs examine our selues:
For let us examine our selves:
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and what shall God find in vs but vtter wretchednesse? And that is the verie cause why God voutsafeth his mercie vpon vs. So then let vs assure our selues, that hencefoorth wee may freely lift vp our eyes to heauen,
and what shall God find in us but utter wretchedness? And that is the very cause why God vouchsafeth his mercy upon us So then let us assure our selves, that henceforth we may freely lift up our eyes to heaven,
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and preferre our prayers and supplications vnto God, bycause he hath preuented vs, according as it as sayd in S. Iohn, that he had not tarried till we loued him, (for that was impossible bicause we be wholy bent vnto euill,
and prefer our Prayers and supplications unto God, Because he hath prevented us, according as it as said in S. John, that he had not tarried till we loved him, (for that was impossible Because we be wholly bent unto evil,
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and are vtterly giuen ouer to it:) but had loued vs euen though wee were his enimies.
and Are utterly given over to it:) but had loved us even though we were his enemies.
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And so ye see that the appearing of our Lord Iesus Christ, was too the ende too reconcile vs to God his father, as wee haue shewed alreadie.
And so you see that the appearing of our Lord Iesus christ, was too the end too reconcile us to God his father, as we have showed already.
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That therefore is in effect the thing that wee haue to beare in minde. Nowe Saint Paule addeth immediately, that it was to deliuer vs from this wicked worlde.
That Therefore is in Effect the thing that we have to bear in mind. Now Saint Paul adds immediately, that it was to deliver us from this wicked world.
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Heere he sheweth why we bee called too the knowledge of our Lorde Iesus Christ:
Here he shows why we be called too the knowledge of our Lord Iesus christ:
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and also why he hath set so great store by vs, as to redeeme vs as he hath done:
and also why he hath Set so great store by us, as to Redeem us as he hath done:
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[ namely ] to the ende we shoulde not abide in our filth and vncleannesse, but be withdrawne away from it by him.
[ namely ] to the end we should not abide in our filth and uncleanness, but be withdrawn away from it by him.
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In verie deed that is not the cause of our saluation, but the ende and marke wherat God loked [ in ordeyning vs to saluation.
In very deed that is not the cause of our salvation, but the end and mark whereat God looked [ in ordaining us to salvation.
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] The thing therefore which it standeth vs on hand to haue an eie vnto when our redemption is spokē of, is that we must begin at the free fauor which God bare vnto vs,
] The thing Therefore which it Stands us on hand to have an eye unto when our redemption is spoken of, is that we must begin At the free favour which God bore unto us,
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when he determined in his euerlasting purpose, that we should be brought backe againe vnto him by the meanes of our Lorde Iesus Christ.
when he determined in his everlasting purpose, that we should be brought back again unto him by the means of our Lord Iesus christ.
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And so, that was the principall cause.
And so, that was the principal cause.
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Now the meane whereby we be made partakers of our Lorde Iesus Christ, is our imbracing of the promises of the Gospel by true faith.
Now the mean whereby we be made partakers of our Lord Iesus christ, is our embracing of the promises of the Gospel by true faith.
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For the faythlesse haue no profite at all by the death and passion of our Lord Iesus Christ,
For the faithless have no profit At all by the death and passion of our Lord Iesus christ,
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but rather are so much the more damnable, bicause they reiect the meane that God had ordeyned:
but rather Are so much the more damnable, Because they reject the mean that God had ordained:
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and theyr vnthankfulnesse shall be so much the more grieuously punished, bicause they haue troden vnder foote the bloud of our Lorde Iesus Christ, which was the ransome for their soules.
and their unthankfulness shall be so much the more grievously punished, Because they have trodden under foot the blood of our Lord Iesus christ, which was the ransom for their Souls.
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Therfore it standeth vs on hande to receyue the promises of the Gospell by fayth,
Therefore it Stands us on hand to receive the promises of the Gospel by faith,
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if we desire that Iesus Christ should communicate himselfe vnto vs, and that he should bring vs to the possession and inioyment of the benefites which he hath purchased for vs:
if we desire that Iesus christ should communicate himself unto us, and that he should bring us to the possession and enjoyment of the benefits which he hath purchased for us:
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so as they belong not too any other than such as are members of his bodie,
so as they belong not too any other than such as Are members of his body,
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and are graffed into him, and receyue him by fayth, according as it is sayde in the first Chapter of Saint Iohn, that God accepteth and auoucheth those for his children, which beleeue in his only sonne.
and Are graffed into him, and receive him by faith, according as it is said in the First Chapter of Saint John, that God Accepteth and avoucheth those for his children, which believe in his only son.
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Thus ye see what we haue to remember in the thirde place, when we come too the scanning of our saluation.
Thus you see what we have to Remember in the Third place, when we come too the scanning of our salvation.
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Nowe remayneth that God bee glorified in vs, as good reason is that he shoulde be.
Now remaineth that God be glorified in us, as good reason is that he should be.
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And in that respect also, Saint Paule in the thirde to the Romaynes sayth, that wheras God hath giuen vs the meanes in our Lorde Iesus Christ, too finde fauour at his hande by the forgiuenesse of our sinnes,
And in that respect also, Saint Paul in the Third to the Romans say, that whereas God hath given us the means in our Lord Iesus christ, too find favour At his hand by the forgiveness of our Sins,
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and there withal sent vs the Gospell to put vs in possession of the same benefite:
and there withal sent us the Gospel to put us in possession of the same benefit:
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his so doing is to the ende that he onely may appeare to be righteous,
his so doing is to the end that he only may appear to be righteous,
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and be glorified therefore, so as we should yeeld him all prayse, and acknowledge our selues beholden to him for all things.
and be glorified Therefore, so as we should yield him all praise, and acknowledge our selves beholden to him for all things.
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Neuerthelesse the glorifying of God consisteth not onely in our confessing with our mouth that he is the authour of our saluation,
Nevertheless the glorifying of God Consisteth not only in our confessing with our Mouth that he is the author of our salvation,
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and that the same commeth of him alonely: and of his mere goodnesse and free grace:
and that the same comes of him alonely: and of his mere Goodness and free grace:
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but also in becomming newe men through his holy spirite, so as his image shineth forth in vs,
but also in becoming new men through his holy Spirit, so as his image shines forth in us,
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and we indeuer to giue ouer our selues wholy to his seruice.
and we endeavour to give over our selves wholly to his service.
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It is sayde, that God hath not called vs to filthinesse and vncleannesse, but that his meaning is too make vs holy to himselfe. It is said, that God hath not called us to filthiness and uncleanness, but that his meaning is too make us holy to himself.
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Nowe then seeing the cace standeth so:
Now then seeing the case Stands so:
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and afterwarde too increase his giftes in vs, and too mortifie the lustes of the fleshe.
and afterward too increase his Gifts in us, and too mortify the lusts of the Flesh.
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it is not for nought that Saint Paule addeth heere, that Iesus Christ hath deliuered liuered vs from this wicked world by offering himselfe for vs,
it is not for nought that Saint Paul adds Here, that Iesus christ hath Delivered livered us from this wicked world by offering himself for us,
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and that he hath wyped out the remembrance of our sinnes before God his father, to the ende we should not lie any longer plunged in our owne filth and vnclennesse,
and that he hath wiped out the remembrance of our Sins before God his father, to the end we should not lie any longer plunged in our own filth and uncleanness,
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but be as it were separated from the world ▪ to the intent to become the heritage of God,
but be as it were separated from the world ▪ to the intent to become the heritage of God,
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and to dispose our whole life to such obedience, as it may be seene that like as hee hath adopted vs to be his children,
and to dispose our Whole life to such Obedience, as it may be seen that like as he hath adopted us to be his children,
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so we also haue loued and honored him as our father.
so we also have loved and honoured him as our father.
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And out of all doubt, when as it is sayde that we must be taken out of this wicked world, it is a benefit which we ought to be abashed at.
And out of all doubt, when as it is said that we must be taken out of this wicked world, it is a benefit which we ought to be abashed At.
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For vnder the word World, is comprehended all that belongeth to man in his owne nature.
For under the word World, is comprehended all that belongeth to man in his own nature.
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The worlde of it selfe hath in it neither vice nor corruption:
The world of it self hath in it neither vice nor corruption:
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but al the euilnesse of it commeth of the sinne that dwelleth in vs. So then,
but all the evilness of it comes of the sin that dwells in us So then,
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whereas it is said that the worlde is wicked, according also as S. Iohn in his canonicall Epistle sayth that all the world is saped and plunged in naughtinesse:
whereas it is said that the world is wicked, according also as S. John in his canonical Epistle say that all the world is saped and plunged in naughtiness:
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that wickednesse is neither in the Sunne, nor in the Moone, nor in the earth,
that wickedness is neither in the Sun, nor in the Moon, nor in the earth,
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nor in the water, nor in any of all the things that are conteined in them:
nor in the water, nor in any of all the things that Are contained in them:
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but in that we be so peruerted, that we haue infected all things heere bilowe with our vnclennesse:
but in that we be so perverted, that we have infected all things Here bilowe with our uncleanness:
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and that as long as men continue in themselues and in their owne nature, they bee but filthinesse,
and that as long as men continue in themselves and in their own nature, they be but filthiness,
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so as they must of necessitie displease God. For surely there can be none agreement betweene righteousnesse and vnrighteousnesse.
so as they must of necessity displease God. For surely there can be none agreement between righteousness and unrighteousness.
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But in vs there is nothing to be found but vnrighteousnesse.
But in us there is nothing to be found but unrighteousness.
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Therefore we must either be withdrawne from our selues, or else we shall neuer be able to come nie vnto God.
Therefore we must either be withdrawn from our selves, or Else we shall never be able to come High unto God.
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VVhat shall then become of all the blinde wretches, which beare themselues in hand that they be able to worke wonders with their free will, theyr vertues, their wisdome,
What shall then become of all the blind wretches, which bear themselves in hand that they be able to work wonders with their free will, their Virtues, their Wisdom,
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and I wote not what else? According as we see that men do always like well of themselues,
and I wot not what Else? According as we see that men do always like well of themselves,
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& although they be conuicted to haue nothing but filthinesse in them, & that they be so lothsome as it is pitie to see it,
& although they be convicted to have nothing but filthiness in them, & that they be so loathsome as it is pity to see it,
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and they themselues ought to be ashamed of it:
and they themselves ought to be ashamed of it:
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yet they will still chalenge somwhat to themselues, & alwayes deceyue thēselues with their owne fond imaginations.
yet they will still challenge somewhat to themselves, & always deceive themselves with their own found Imaginations.
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And yet notwithstanding when men haue well tried themselues, all that they can find in them shal be condemned vnder the terme of naughtinesse [ or wickednesse: ] insomuch that it is shewed therby, that there is nothing but corruption in vs,
And yet notwithstanding when men have well tried themselves, all that they can find in them shall be condemned under the term of naughtiness [ or wickedness: ] insomuch that it is showed thereby, that there is nothing but corruption in us,
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and that if wee presume too preace vnto God as we be of our selues, hee must needes driue vs a great way of.
and that if we presume too press unto God as we be of our selves, he must needs driven us a great Way of.
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Therefore marke this for a grounde, that heere all pride is beaten downe, too the intent that men may learne too leaue their boasting in any thing, saue in the free goodnesse of God,
Therefore mark this for a ground, that Here all pride is beaten down, too the intent that men may Learn too leave their boasting in any thing, save in the free Goodness of God,
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and bee so abashed in considering their owne shame, that they may condemne themselues with their owne mouth,
and be so abashed in considering their own shame, that they may condemn themselves with their own Mouth,
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and not tarie til God giue sentence against them, but become their owne iudges. This is it in effect which we haue to marke.
and not tarry till God give sentence against them, but become their own judges. This is it in Effect which we have to mark.
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And now we see how it behoueth vs to walke warely and carefully;
And now we see how it behooves us to walk warily and carefully;
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that we may be assured that the death and passion of our Lord Iesus Christ belongeth to vs. For if we will needes giue bridle too our Iustes, it is certaine that our Lorde Iesus Christ will disclayme vs. True it is that our Saluation resteth alwayes vpon the onely goodnesse of God,
that we may be assured that the death and passion of our Lord Iesus christ belongeth to us For if we will needs give bridle too our Justs, it is certain that our Lord Iesus christ will disclaim us True it is that our Salvation rests always upon the only Goodness of God,
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and that we must not intermeddle our owne workes when we intende too haue the certaintie of fayth, but rather renounce our selues.
and that we must not intermeddle our own works when we intend too have the certainty of faith, but rather renounce our selves.
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Neuerthelesse howsoeuer the cace standeth, our Lorde Iesus Christ is not come to giue vs occasion too abuse the grace that he hath purchased vs,
Nevertheless howsoever the case Stands, our Lord Iesus christ is not come to give us occasion too abuse the grace that he hath purchased us,
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for that were a mocking of him to his face.
for that were a mocking of him to his face.
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If we shoulde go wallow againe in our owne filthinesse after that hee hath washed vs in his bloud, were it not a wilfull defyling of the thing that is most holy, ye a and which maketh all the whole world holy? Now forasmuch as we are all of vs corrupted,
If we should go wallow again in our own filthiness After that he hath washed us in his blood, were it not a wilful defiling of the thing that is most holy, you a and which makes all the Whole world holy? Now forasmuch as we Are all of us corrupted,
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and the whole world is subiect to cursing, and all of vs are condemned:
and the Whole world is Subject to cursing, and all of us Are condemned:
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there is not any thing to sanctifie vs againe, but [ onely ] the bloud of our Lord Iesus Christ.
there is not any thing to sanctify us again, but [ only ] the blood of our Lord Iesus christ.
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And how great and intollerable a trecherie were it, if we as much (as in vs lieth) should fall to beraying of our selues again in our own filthines? Thē let vs marke wel, that to inioy the frute of the death & passion of our Lord Iesus Christ, we must not take libertie to do euil,
And how great and intolerable a treachery were it, if we as much (as in us lies) should fallen to beraying of our selves again in our own filthiness? Them let us mark well, that to enjoy the fruit of the death & passion of our Lord Iesus christ, we must not take liberty to do evil,
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nor to liue after our owne appetites and lustes:
nor to live After our own appetites and lusts:
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but we must alwayes come to the separation wherof S. Paule speketh here, which is to be withdrawne from this wicked world,
but we must always come to the separation whereof S. Paul Speaketh Here, which is to be withdrawn from this wicked world,
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& not to breake asunder the things that are knit togither with so holy a band,
& not to break asunder the things that Are knit together with so holy a band,
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nor to disanull the order of God.
nor to disannul the order of God.
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The faythfull therefore must giue themselues to all purenesse of life, and consider that the redeeming of them by our Lord Iesus Christ,
The faithful Therefore must give themselves to all pureness of life, and Consider that the redeeming of them by our Lord Iesus christ,
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and by the sacrifice of his death and passion, is vppon condition that they should forsake themselues, according also as we heerehow our Lord Iesus Christ telleth vs, that those which wil be his disciples, must abace thēselues & folow him.
and by the sacrifice of his death and passion, is upon condition that they should forsake themselves, according also as we heerehow our Lord Iesus christ Telleth us, that those which will be his Disciples, must abase themselves & follow him.
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What haue we thē to do, and what ought to be our trauel all the time of our life? VVe must do our indeuer to withdraw our selues from the defilementes of this world, that we may cleaue vnto our God in purenesse of life.
What have we them to do, and what ought to be our travel all the time of our life? We must do our endeavour to withdraw our selves from the defilements of this world, that we may cleave unto our God in pureness of life.
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True it is that this thing is not perfected in vs vntill wee bee quite withdrawne from the world:
True it is that this thing is not perfected in us until we be quite withdrawn from the world:
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but yet that is the marke that we must ame at, and whervnto it behoueth vs to draw more & more.
but yet that is the mark that we must ame At, and whereunto it behooves us to draw more & more.
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Then like as the faythfull resort continually to Gods mercie, grounding themselues therevpon, and are not otherwise righteous than by the forgiuenesse of their sinnes:
Then like as the faithful resort continually to God's mercy, grounding themselves thereupon, and Are not otherwise righteous than by the forgiveness of their Sins:
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so also behoueth it them to kepe on to the end which S. Paule setteth down to vs here, which is to be separated from the world.
so also behooves it them to keep on to the end which S. Paul sets down to us Here, which is to be separated from the world.
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And those two things are well worthie to bee marked.
And those two things Are well worthy to be marked.
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Some fantastical persons haue imagined such a perfection, that whē we be once regenerated in our Lord Iesus Christ, we haue no more need of the forgiuenesse of our sinnes.
some fantastical Persons have imagined such a perfection, that when we be once regenerated in our Lord Iesus christ, we have no more need of the forgiveness of our Sins.
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Insomuch that they say we keepe the worlde still to their Apsie, when wee preach that we, cannot become righteous but by fayth,
Insomuch that they say we keep the world still to their Apsie, when we preach that we, cannot become righteous but by faith,
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nor come in Gods fauor but by his forgiuing of our sins, and by his couering of thē through his owne goodnesse.
nor come in God's favour but by his forgiving of our Sins, and by his covering of them through his own Goodness.
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But that is a diuelish pride, and yet among Papists there is no more praise than that giuen vnto Gods goodnesse.
But that is a devilish pride, and yet among Papists there is no more praise than that given unto God's Goodness.
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So then let vs abhorre such harebraynes, and all their blasphemies, when they go about to be witch vs so farre,
So then let us abhor such harebrains, and all their Blasphemies, when they go about to be witch us so Far,
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as too make vs beleeue that we haue no more neede too be pitied of God,
as too make us believe that we have no more need too be pitied of God,
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nor to haue our sinnes forgiuen vs. But let vs trust vnto it, that it standeth vs on hād to sigh and grone al our life long,
nor to have our Sins forgiven us But let us trust unto it, that it Stands us on hand to sighs and groan all our life long,
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and that there is none other hope to assure vs of our saluation, but first to yeeld our selues giltie,
and that there is none other hope to assure us of our salvation, but First to yield our selves guilty,
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and then to be out of all doubt that the bloud of our Lorde Iesus Christ doth continually wash vs pure and cleane. Mark that for one poynt.
and then to be out of all doubt that the blood of our Lord Iesus christ does continually wash us pure and clean. Mark that for one point.
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And therwithall let our indeuor alwayes be to bee separated from this wicked worlde.
And therewithal let our endeavour always be to be separated from this wicked world.
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And how? Euen by praying vntoo God too touche vs first with his holy spirite,
And how? Eve by praying unto God too touch us First with his holy Spirit,
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or else that wee do but lympe and halt in going vntoo God, insomuch that we make many a false steppe,
or Else that we do but lympe and halt in going unto God, insomuch that we make many a false step,
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and oftentymes happen to trippe and stumble: let vs mourne continually seeing wee fayle at all assayes.
and oftentimes happen to trip and Stumble: let us mourn continually seeing we fail At all assays.
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Thus ye see howe wee may bee deliuered from this wicked worlde.
Thus you see how we may be Delivered from this wicked world.
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[ Namely ] not by beeing set vtterly free from sinne, like as also when S. Paule saith that God hath deliuered vs [ from oure sinnes ] to the intent we should liue perfectly,
[ Namely ] not by being Set utterly free from sin, like as also when S. Paul Says that God hath Delivered us [ from our Sins ] to the intent we should live perfectly,
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and vndefiled before him, it is not for that there can be found any such purenesse in any man so long as he is in this worlde:
and undefiled before him, it is not for that there can be found any such pureness in any man so long as he is in this world:
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for all our thoughts do continually rebell agaynst God, yea and euen the righteoussest men of all shall euermore finde themselues behinde hande,
for all our thoughts do continually rebel against God, yea and even the righteoussest men of all shall evermore find themselves behind hand,
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and perceyue that they do still dragge their legges after them.
and perceive that they do still drag their legs After them.
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But yet howsoeuer the worlde go, wee perceyue on the other syde, that our Lorde Iesus Christ hath alreadie ridded vs by fayth out of the bondage of the Diuell,
But yet howsoever the world go, we perceive on the other side, that our Lord Iesus christ hath already ridded us by faith out of the bondage of the devil,
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and will maintaine vs agaynst all assaults.
and will maintain us against all assaults.
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If we fall to examination, and euery man trie what is in himselfe, we shall finde that when on the one side there is any good desire in vs,
If we fallen to examination, and every man try what is in himself, we shall find that when on the one side there is any good desire in us,
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so as wee seeke to honour God:
so as we seek to honour God:
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[ on the other side ] our owne nature leadeth vs the contrarie way, so as we would fayne keepe aloofe from him:
[ on the other side ] our own nature leads us the contrary Way, so as we would fain keep aloof from him:
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insomuch that the faythfull must needes feele both those two motions in them selues, namely that when on the one side (as Saint Peter cheereth vs) the holy Ghost counselleth vs too giue our selues to all holinesse of life:
insomuch that the faithful must needs feel both those two motions in them selves, namely that when on the one side (as Saint Peter Cheereth us) the holy Ghost counselleth us too give our selves to all holiness of life:
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on the other side we feele our selues to be plucked backe by many wicked affections, on the other side we feel our selves to be plucked back by many wicked affections,
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so as we cannot come neare vnto God as we faine woulde do. And that is the cause why Saint Paule in the vij.
so as we cannot come near unto God as we feign would do. And that is the cause why Saint Paul in the vij.
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Chapter too the Romaynes sigheth and confesseth that he is vnhappie, bicause he cannot do the good that he is desirous to do, Chapter too the Romans sigheth and Confesses that he is unhappy, Because he cannot do the good that he is desirous to do,
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nor vtterly eschew the euill that he hateth & abhorreth.
nor utterly eschew the evil that he hates & abhorreth.
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Thus ye see that the thing which wee haue to marke concerning the deliuerance that is mencioned heere, is that our Lord Iesus Christ hath not so regenerated vs alreadie by his holy spirite,
Thus you see that the thing which we have to mark Concerning the deliverance that is mentioned Here, is that our Lord Iesus christ hath not so regenerated us already by his holy Spirit,
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as to set vs in full freedome to walke as we would wish, and to runne so swiftly and with so cheerfull a courage as were requisite.
as to Set us in full freedom to walk as we would wish, and to run so swiftly and with so cheerful a courage as were requisite.
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But his deliuering of vs is to make vs holde on our way still towardes our marke, that is to say, to make vs yeelde our selues wholy in obedience vnto God,
But his delivering of us is to make us hold on our Way still towards our mark, that is to say, to make us yield our selves wholly in Obedience unto God,
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and to withdraw our selues from our corruptions, and too forsake them more and more,
and to withdraw our selves from our corruptions, and too forsake them more and more,
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vntill the tyme of full perfection be come, which is, when our Lord God shall haue throughly repayred his Image in vs. Now by the way,
until the time of full perfection be come, which is, when our Lord God shall have thoroughly repaired his Image in us Now by the Way,
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although the Galathians were partly slipt away, and had giuen eare to the buzibodies that had disguized the Gospel,
although the Galatians were partly slipped away, and had given ear to the buzibodies that had disguised the Gospel,
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and made such a mingle mangle of it, that Iesus Christ was as good as ouerwhelmed and buried:
and made such a mingle mangle of it, that Iesus christ was as good as overwhelmed and buried:
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yet notwithstanding S. Paule matcheth them still with the faythfull, for whom the sacrifize was offered, according also as he placeth them in the Church of God.
yet notwithstanding S. Paul Matches them still with the faithful, for whom the sacrifice was offered, according also as he places them in the Church of God.
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He speaketh not to the Renegates that had forsaken Iesus Christ. True it is, that he will anon shew them their fault:
He speaks not to the Renegades that had forsaken Iesus christ. True it is, that he will anon show them their fault:
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but yet for all that, he mindeth not to exclude them vtterly from the hope of saluation.
but yet for all that, he minds not to exclude them utterly from the hope of salvation.
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For ther were no cause for him to write to them, if it were not to draw them backe againe,
For there were no cause for him to write to them, if it were not to draw them back again,
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and to winne them and to bring them againe into the good way.
and to win them and to bring them again into the good Way.
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Forasmuch then as S. Paule laboureth to bring backe the Galathians into the way of saluation (as need was:) therefore he admitteth them still to the inestimable benefit that is purchased for vs by the sonne of God,
Forasmuch then as S. Paul Laboureth to bring back the Galatians into the Way of salvation (as need was:) Therefore he admitteth them still to the inestimable benefit that is purchased for us by the son of God,
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and reckeneth them still as separated from the worlde, knitting them to the felowship of those whome God accepteth and auoweth for his children.
and Reckoneth them still as separated from the world, knitting them to the fellowship of those whom God Accepteth and avoweth for his children.
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And that is, bicause there was yet some seede of the Gospell in them, and although they were snarled in some errours,
And that is, Because there was yet Some seed of the Gospel in them, and although they were snarled in Some errors,
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yet they had not vtterly forsaken God, nor gone quite away from the Gospell.
yet they had not utterly forsaken God, nor gone quite away from the Gospel.
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For that consideration therefore, Saint Paule holdeth them backe, and reckeneth them still in the number of the faythfull.
For that consideration Therefore, Saint Paul holds them back, and Reckoneth them still in the number of the faithful.
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And so although we bee not worthie of it, yet will God recken vs as of his householde for his woordes sake which is preached among vs. No doubt but it shall bee to our sorer damnation,
And so although we be not worthy of it, yet will God reckon us as of his household for his words sake which is preached among us No doubt but it shall be to our Sorer damnation,
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if God call vs, and wee answere him not.
if God call us, and we answer him not.
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But if wee haue any good desire too come vntoo him, and yet haue still many vyces and infirmities in vs:
But if we have any good desire too come unto him, and yet have still many vices and infirmities in us:
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he accepteth vs as his owne, for his woordes sake. And wee bee called his Church, not for that we be worthie of that tytle,
he Accepteth us as his own, for his words sake. And we be called his Church, not for that we be worthy of that title,
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but bicause that as the Citie of Ierusalem was called the holy Citie in respect of the promises,
but Because that as the city of Ierusalem was called the holy city in respect of the promises,
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namely that the Gospell should come from thence, and that the Redeemer of the worlde shoulde be manifested there:
namely that the Gospel should come from thence, and that the Redeemer of the world should be manifested there:
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yea and rebelles too God, so as they draw alwayes backe from that wherevnto God calleth them.
yea and rebels too God, so as they draw always back from that whereunto God calls them.
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Neuerthelesse, how soeuer the cace stande, Saint Paules vsing of such mildene 〈 ◊ 〉 towardes the Galathians, is not to foad them in their vyces,
Nevertheless, how soever the case stand, Saint Paul's using of such mildene 〈 ◊ 〉 towards the Galatians, is not to foad them in their vices,
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nor too sooth them vp with fonde flatterie after the maner of many men, whom we see desirous to bee flattered after that sort:
nor too sooth them up with fond flattery After the manner of many men, whom we see desirous to be flattered After that sort:
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but we shall see anon how he rebuketh them as sharply as may be, insomuch that he calleth them witlesse.
but we shall see anon how he Rebuketh them as sharply as may be, insomuch that he calls them witless.
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And how can these things agree togither? It is for that on the one side, he intendeth to aduaunce the grace of God, which had bin opened in that Church:
And how can these things agree together? It is for that on the one side, he intends to advance the grace of God, which had been opened in that Church:
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and that on the other side, he was faine to scoure away the vices that were in it, as neede was.
and that on the other side, he was feign to scour away the vices that were in it, as need was.
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VVe see then hereby, that when God hath planted his Church in any place, it followeth not by and by therefore, that all things are to be commended there,
We see then hereby, that when God hath planted his Church in any place, it follows not by and by Therefore, that all things Are to be commended there,
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and that there is nothing but all godlinesse in it, as the Papistes imagine, who vnder the name of the Church would faine couer all their abhominations,
and that there is nothing but all godliness in it, as the Papists imagine, who under the name of the Church would feign cover all their abominations,
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yea euen the most horrible and diuelishe abhominations in the whole worlde. As howe? The Church [ say say ] cannot erre:
yea even the most horrible and devilish abominations in the Whole world. As how? The Church [ say say ] cannot err:
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she is the bryde of Iesus Christ: she is the piller of truth. Yea, but in the meane while looke vpon the Churches of Galatia. she is the bride of Iesus christ: she is the pillar of truth. Yea, but in the mean while look upon the Churches of Galatia.
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VVhat sayth the holy Ghost of them by the mouth of S. Paule? Among them there were Renegates that had renounced the Gospell:
What say the holy Ghost of them by the Mouth of S. Paul? Among them there were Renegades that had renounced the Gospel:
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there were as foule and outrageous heresies among them as could be.
there were as foul and outrageous heresies among them as could be.
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Then let vs vnderstand, that we must neuer bee so tyed to men, as not to condemne their faultes when they come to the scanning:
Then let us understand, that we must never be so tied to men, as not to condemn their Faults when they come to the scanning:
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but that all things must be made subject to Gods worde, and euerie thing be condemned that is not agreable thervnto,
but that all things must be made Subject to God's word, and every thing be condemned that is not agreeable thereunto,
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so as nothing may hinder God from hauing his authority continually, and from putting all things vnder foot which agree not with his word,
so as nothing may hinder God from having his Authority continually, and from putting all things under foot which agree not with his word,
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but that men do condemne them, & vtterly abhorre them.
but that men do condemn them, & utterly abhor them.
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Furthermore, let vs not ceasse to draw those continually vnto God, which haue any enterance alreadie.
Furthermore, let us not cease to draw those continually unto God, which have any Entrance already.
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And although we perceiue them to be weake or stepped aside out of the way:
And although we perceive them to be weak or stepped aside out of the Way:
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yet let vs alwayes set forth Gods grace, that it may growe and bee strengthned more and more in them,
yet let us always Set forth God's grace, that it may grow and be strengthened more and more in them,
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vntill we be all gathered thither as we bee dayly called, that is to wit, to our Lorde Iesus Christ.
until we be all gathered thither as we be daily called, that is to wit, to our Lord Iesus christ.
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Now let vs fall downe before the Maiestie of our good God, with acknowledgement of our faults, praying him to make vs perceyue them more and more,
Now let us fallen down before the Majesty of our good God, with acknowledgement of our Faults, praying him to make us perceive them more and more,
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701
and that we may be so touched to the quicke, as we may mistyke of them,
and that we may be so touched to the quick, as we may mistyke of them,
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702
and so imbrace his grace, as it may be more and more increased in vs,
and so embrace his grace, as it may be more and more increased in us,
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703
and we be hilde vp and susteyned in our weaknesse by his hande, vntill he haue brought vs to the holy perfection of the heauenly kingdome, which is purchased for vs by the meanes of our Lord Iesus Christ.
and we be hilde up and sustained in our weakness by his hand, until he have brought us to the holy perfection of the heavenly Kingdom, which is purchased for us by the means of our Lord Iesus christ.
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(6) sermon (DIV1)
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704
And so let vs all say, Almightie God our heauenly father. &c.
And so let us all say, Almighty God our heavenly father. etc.
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(6) sermon (DIV1)
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705
The. 3. Sermon vpon the first Chapter.
The. 3. Sermon upon the First Chapter.
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706
6 I maruell that you are so sodenly caried avvay from him that had called you through the grace of Christ, vnto another Gospell.
6 I marvel that you Are so suddenly carried away from him that had called you through the grace of christ, unto Another Gospel.
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707
7 VVhich is none other thing but that there are some vvhich trouble you, and vvould ouerthrovv the Gospell of Christ.
7 Which is none other thing but that there Are Some which trouble you, and would overthrow the Gospel of christ.
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708
8 But if I my selfe or an Angell from heauen tell you othervvise than I haue tolde you: cursed be hee.
8 But if I my self or an Angel from heaven tell you otherwise than I have told you: cursed be he.
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709
WEe see here more openly the thing that I haue touched alreadie this morning:
we see Here more openly the thing that I have touched already this morning:
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710
that is to wit, that Saint Paule spareth not the Galathians, although he mind not too shet them out of the gate of saluation.
that is to wit, that Saint Paul spares not the Galatians, although he mind not too shet them out of the gate of salvation.
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711
For inasmuch as his meening is to bring them backe to repentance:
For inasmuch as his meaning is to bring them back to Repentance:
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712
it is good reason that he should set the grace of God before them, as a thing common to them.
it is good reason that he should Set the grace of God before them, as a thing Common to them.
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713
But yet for all that, he flattereth them not, but rather rebuketh them for their faults,
But yet for all that, he Flattereth them not, but rather Rebuketh them for their Faults,
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714
and specially for the ouergreat lightnesse that was in them in giuing eare to deceyuers, which came vnto them to disguize the doctrine of the Gospell.
and specially for the overgreat lightness that was in them in giving ear to deceivers, which Come unto them to disguise the Doctrine of the Gospel.
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715
And to make them perceyue their owne vnthankfulnesse the better:
And to make them perceive their own unthankfulness the better:
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716
he sayth that he wondereth to see them caryed away so soone and so easily from the heauenly calling, and how it cōmeth to passe that they could be so quickly thrust out of the way,
he say that he wondereth to see them carried away so soon and so Easily from the heavenly calling, and how it comes to pass that they could be so quickly thrust out of the Way,
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717
& continue yet stil in their doing, seing that they had already felt & tried Gods grace in our Lord Iesus Christ.
& continue yet still in their doing, sing that they had already felt & tried God's grace in our Lord Iesus christ.
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718
For inasmuch as he labored to bring thē back againe, he sayth not at the first dash that they had turned away from the Gospell,
For inasmuch as he laboured to bring them back again, he say not At the First dash that they had turned away from the Gospel,
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719
but that they had bin ouercome by that temptation.
but that they had been overcome by that temptation.
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And afterwarde he addeth, that the same was nothing else, but that those buzibodies intended to ouerthrow the truth of God.
And afterward he adds, that the same was nothing Else, but that those buzibodies intended to overthrow the truth of God.
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721
For ther is but one pure doctrine of the Gospell, like as there is but one Iesus Christ, vpon whom the same is grounded:
For there is but one pure Doctrine of the Gospel, like as there is but one Iesus christ, upon whom the same is grounded:
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1996
bicause God had left them like poore wilde beastes, and they were strayed away in their owne superstitions and Idolatries.
Because God had left them like poor wild beasts, and they were strayed away in their own superstitions and Idolatries.
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so as it is not in vs to forge a newe Gospell, but whensoeuer any bodie goes about too mingle any thing with the pure seede which we haue of our Lorde Iesus Christ, it is nothing else but an ouerthrowing of Gods building.
so as it is not in us to forge a new Gospel, but whensoever any body Goes about too mingle any thing with the pure seed which we have of our Lord Iesus christ, it is nothing Else but an overthrowing of God's building.
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This in effect is the thing which is conteyned in this first sentence of S. Paules.
This in Effect is the thing which is contained in this First sentence of S. Paul's.
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724
But here he might seeme to bee ouer sharpe and rough in finding fault with the feeblenesse of the Galathians, seeing they neuer ment to forsake the gospel,
But Here he might seem to be over sharp and rough in finding fault with the feebleness of the Galatians, seeing they never meant to forsake the gospel,
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725
nor yet Iesus Christ who had bin preached amōg them.
nor yet Iesus christ who had been preached among them.
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Howbeit S. Paule passeth not for their opinion, but hath respect to the matter in it self, which is, that as sone as men turne aside from Gods truth, by and by they forsake Iesus Christ,
Howbeit S. Paul passes not for their opinion, but hath respect to the matter in it self, which is, that as soon as men turn aside from God's truth, by and by they forsake Iesus christ,
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727
and make themselues strangers to him.
and make themselves Strangers to him.
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728
Many men woulde thinke this strange, according as we see there are many that woulde faine mingle the light and darknesse togither.
Many men would think this strange, according as we see there Are many that would feign mingle the Light and darkness together.
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729
And specially the confusion that is in Poperie is a very notable example hereof:
And specially the confusion that is in Popery is a very notable Exampl hereof:
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(7) sermon (DIV1)
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730
for ther ye shall heare men make wonderfull protestations of holding still the Christian faith wherin they haue bin baptised.
for there you shall hear men make wonderful protestations of holding still the Christian faith wherein they have been baptised.
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731
But yet for al that it is apparant, that al is turned vpside down: for al superstitions reign there:
But yet for all that it is apparent, that all is turned upside down: for all superstitions Reign there:
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732
and besides that, there is too manifest Idolatry, yea and that as grosse as euer was any among the heathen.
and beside that, there is too manifest Idolatry, yea and that as gross as ever was any among the heathen.
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733
By reason wherof al reuerence of God is as good as quite abolished there, bicause euerie man makes himselfe a Sauiour in steade of our Lorde Iesus Christ.
By reason whereof all Reverence of God is as good as quite abolished there, Because every man makes himself a Saviour in stead of our Lord Iesus christ.
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(7) sermon (DIV1)
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734
But now will the Papists lustily replie, that they be no backsliders, nor haue forsaken Christ.
But now will the Papists lustily reply, that they be no backsliders, nor have forsaken christ.
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735
Yea, but our Lorde Iesus Christ is no Ghost, he cannot transforme himself after the appetites of men.
Yea, but our Lord Iesus christ is no Ghost, he cannot transform himself After the appetites of men.
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To be short, he cannot be separated from his Church. VVhensoeuer the Papistes vtter this saying:
To be short, he cannot be separated from his Church. Whensoever the Papists utter this saying:
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they robbe Iesus Christ of all authoritie.
they rob Iesus christ of all Authority.
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For (say they) if there were but one Mediator, what shoulde become of the Heesaintes which are patrones,
For (say they) if there were but one Mediator, what should become of the High saints which Are patroness,
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and of the Sheesaintes which are our Aduocates ▪ if any man speake to them of the sacrifice wherby our Lord Iesus Christ hath once purchased perfect righteousnesse for all the faythfull:
and of the She saints which Are our Advocates ▪ if any man speak to them of the sacrifice whereby our Lord Iesus christ hath once purchased perfect righteousness for all the faithful:
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VVhat (say they) and must not Masse be sayde euery day, and Christ be offered vp newe againe there, too appeaze Gods wrath? If a man tell them of the free forgiuenesse of sinnes:
What (say they) and must not Mass be said every day, and christ be offered up new again there, too appease God's wrath? If a man tell them of the free forgiveness of Sins:
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and what shall become (say they) of our owne satisfactions, whereby we deserue to haue pitie at Gods hand? Againe,
and what shall become (say they) of our own satisfactions, whereby we deserve to have pity At God's hand? Again,
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if a man say too them, that all our goodnesse commeth of our regeneration through Gods spirit,
if a man say too them, that all our Goodness comes of our regeneration through God's Spirit,
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and that there is nothing but spottinesse & rebelliousnesse in vs, till God haue changed vs:
and that there is nothing but spottinesse & rebelliousness in us, till God have changed us:
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how so (answer they) and what shall then become of our own free will? To be short, Iesus Christ shalbe named oft ynough,
how so (answer they) and what shall then become of our own free will? To be short, Iesus christ shall nam oft enough,
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and men wil reserue vnto him the title of Redemer.
and men will reserve unto him the title of Redeemer.
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But in the meane season his office shalbe parted, and put too the spoyle, and euery man shall catch a portion of it too himselfe.
But in the mean season his office shall parted, and put too the spoil, and every man shall catch a portion of it too himself.
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Besides this, they imagine that the Saints and Angels of heauen are as patrones to them,
Beside this, they imagine that the Saints and Angels of heaven Are as patroness to them,
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and finally they haue infinit wayes (to their owne seeming) wherby to come vnto God.
and finally they have infinite ways (to their own seeming) whereby to come unto God.
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But herevpon we may well conclude, that the holy Ghost doth iustly auow them to be backsliders,
But hereupon we may well conclude, that the holy Ghost does justly avow them to be backsliders,
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and to haue giuen ouer Iesus Christ, and to be become strangers to him. For they falsly abuse his name.
and to have given over Iesus christ, and to be become Strangers to him. For they falsely abuse his name.
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Iesus Christ is not variable, according as wee haue seene howe S. Paule in the seconde to the Corinthians sayd, that we shall not finde yea and nay in him,
Iesus christ is not variable, according as we have seen how S. Paul in the seconde to the Corinthians said, that we shall not find yea and nay in him,
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but that he will continue alwayes at one stay.
but that he will continue always At one stay.
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To be short, whatsoeuer the Papists bable concerning Christianitie, is altogyther hypocrisie and leasing, and they doo but falsifie the name of Gods sonne, and abuse it wickedly.
To be short, whatsoever the Papists babble Concerning Christianity, is altogether hypocrisy and leasing, and they do but falsify the name of God's son, and abuse it wickedly.
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754
For they make a mumrie of it, or rather an Idoll. Yee see then why Saint Paule blameth the Galathians for beeing so caryed away.
For they make a mumrie of it, or rather an Idol. Ye see then why Saint Paul blameth the Galatians for being so carried away.
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Nowe if a man demaunde the reason howe:
Now if a man demand the reason how:
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it was in that some woulde haue made them to obserue the ceremonies of the lawe as things necessarie:
it was in that Some would have made them to observe the ceremonies of the law as things necessary:
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and yet had God commaunded them.
and yet had God commanded them.
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Yea verely, howbeeit that was but with a temporall condition for the people of olde tyme,
Yea verily, howbeit that was but with a temporal condition for the people of old time,
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so as they muste of necessitie haue all ceassed at the comming of our Lorde Iesus Christ.
so as they must of necessity have all ceased At the coming of our Lord Iesus christ.
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Forasmuch therefore as the Galathians mingled the olde figures and shadowes of the lawe, with the cleare light of the Gospell:
Forasmuch Therefore as the Galatians mingled the old figures and shadows of the law, with the clear Light of the Gospel:
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Saint Paule being not able too suffer it, sayth that they were turned aside from God,
Saint Paul being not able too suffer it, say that they were turned aside from God,
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yea and vtterly falne away from him. But there is yet a worse thing than that:
yea and utterly fallen away from him. But there is yet a Worse thing than that:
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Nowe wee see in effect why Saint Paule blameth the Galathians for falling away lyke periured persons towardes God,
Now we see in Effect why Saint Paul blameth the Galatians for falling away like perjured Persons towards God,
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For then was the renuing of the whole worlde, when Iesus Christ was sent too bring home vntoo God, both those that were neare hande, and those that were farre off:
For then was the renewing of the Whole world, when Iesus christ was sent too bring home unto God, both those that were near hand, and those that were Far off:
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namely that the grace of our Lorde Iesus Christ was thereby disanulled, bicause men doo always beare themselues in hand, that they deserue and earne righteousnesse before God, to be in his fauour for their seruing of him:
namely that the grace of our Lord Iesus christ was thereby Disannulled, Because men do always bear themselves in hand, that they deserve and earn righteousness before God, to be in his favour for their serving of him:
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and so when these deceiuers had brought in the said error, that men ought to kepe the old forworne figures:
and so when these deceivers had brought in the said error, that men ought to keep the old forworn figures:
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it was all one as if they had threaped a meritorious seruice vpon God [ whither hee woulde or no.
it was all one as if they had threaped a meritorious service upon God [ whither he would or no.
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] But our saluation must bee of free gift, or else Iesus Christ is nothing woorth.
] But our salvation must be of free gift, or Else Iesus christ is nothing worth.
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I terme it saluation of free gift, bicause it is giuen vs simplie of God,
I term it salvation of free gift, Because it is given us simply of God,
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so as wee bring not any thing with vs [ to the attaynment thereof ] but onely an eager desire too be filled wyth the thing that wee want.
so as we bring not any thing with us [ to the attainment thereof ] but only an eager desire too be filled with the thing that we want.
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Therefore it standeth vs on hande too come as poore beggers vntoo God, if wee mynde too bee iustified for our Lorde Iesus Christes sake.
Therefore it Stands us on hand too come as poor beggars unto God, if we mind too be justified for our Lord Iesus Christ's sake.
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For if wee imagine neuer so small a droppe of deseruing in our selues, it stoppeth vs from comming too our Lorde Iesus Christ.
For if we imagine never so small a drop of deserving in our selves, it stoppeth us from coming too our Lord Iesus christ.
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And not without cause dooth an auncient Doctor say, that wee cannot receyue the Saluation that is offered vs in our Lorde Iesus Christ,
And not without cause doth an ancient Doctor say, that we cannot receive the Salvation that is offered us in our Lord Iesus christ,
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except wee haue first dispatched the mynding of our owne desertes, and acknowledged that there is nothing but vtter wretchednesse in our selues.
except we have First dispatched the minding of our own deserts, and acknowledged that there is nothing but utter wretchedness in our selves.
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Thus yee see why Sainct Paule had yet more iust reason too say, that the Galathians were caryed away from Iesus Christ and from his father.
Thus ye see why Saint Paul had yet more just reason too say, that the Galatians were carried away from Iesus christ and from his father.
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But there was yet this clogge more:
But there was yet this clog more:
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namely that they were made too beleeue what other men lysted, and thereby brought in subiection too a slauishe bondage, too bee robbed of the quietnesse of conscience which wee ought too haue in our Lorde Iesus Christ.
namely that they were made too believe what other men listed, and thereby brought in subjection too a slavish bondage, too be robbed of the quietness of conscience which we ought too have in our Lord Iesus christ.
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For besydes that wee bee reconcyled by the sacryfize of hys death and passion, wee bee also set free from the rygor of the law, vnder the which wee were hilde in bondage.
For besides that we be reconciled by the sacryfize of his death and passion, we be also Set free from the rygor of the law, under the which we were hilde in bondage.
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As for example (according as we shall see more fully hereafter, for as nowe I do but ouerrunne matters whereof we shall see a larger discourse afterwarde.) Ye know howe it is sayde in the lawe, that whosoeuer performeth not al that God commaundeth to the vttermost point, shall be accursed.
As for Exampl (according as we shall see more Fully hereafter, for as now I do but overrun matters whereof we shall see a larger discourse afterward.) You know how it is said in the law, that whosoever Performeth not all that God commandeth to the uttermost point, shall be accursed.
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But it is impossible for vs to attaine too such perfection.
But it is impossible for us to attain too such perfection.
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Therefore it stoode vs vpon too haue freedome purchased for vs by our Lorde Iesus Christ, that the Lorde might not any more holde vs vnder his yoke, whiche was intollerable as it is sayde in the fifteenth of the Actes.
Therefore it stood us upon too have freedom purchased for us by our Lord Iesus christ, that the Lord might not any more hold us under his yoke, which was intolerable as it is said in the fifteenth of the Acts.
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neare hande, as the Iewes which had the lawe still:
near hand, as the Iewes which had the law still:
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and towardes our Lorde Iesus Christ, as hauing gyuen him the slippe, and forsaken the fayth whiche they had plighted vntoo him.
and towards our Lord Iesus christ, as having given him the slip, and forsaken the faith which they had plighted unto him.
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And by this example wee bee warned to holde vs to the pure doctrine and simplicitie of the Gospell, wythout wauering one way or other.
And by this Exampl we be warned to hold us to the pure Doctrine and simplicity of the Gospel, without wavering one Way or other.
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For it is not ynough to haue the name and title of Christians, no nor yet to beare the marke of baptisme:
For it is not enough to have the name and title of Christians, no nor yet to bear the mark of Baptism:
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but we must continue stedfast in the doctrine of the Gospell. For (as I haue sayd heretofore) our Lord Iesus Christ cannot denie himselfe:
but we must continue steadfast in the Doctrine of the Gospel. For (as I have said heretofore) our Lord Iesus christ cannot deny himself:
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and when we haue dreamed this and that of him, yet must we bee fayne to knowe him for such a one as he is giuen vs of God his father.
and when we have dreamed this and that of him, yet must we be fain to know him for such a one as he is given us of God his father.
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Nowe the Gospell sheweth wherefore he is come, what his office is, the benefites that wee receyue by him,
Now the Gospel shows Wherefore he is come, what his office is, the benefits that we receive by him,
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and what hys power is towardes vs. And therefore if wee haue not the pure and single doctrine, wherein our Lorde Iesus Christ was manifested vnto vs:
and what his power is towards us And Therefore if we have not the pure and single Doctrine, wherein our Lord Iesus christ was manifested unto us:
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surely wee haue nothing at all:
surely we have nothing At all:
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and whensoeuer wee haue once bin instructed in it, wee must holde it still too the last pushe.
and whensoever we have once been instructed in it, we must hold it still too the last push.
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For if we swarue neuer so little from it, there will bee nothing but vnfaythfulnesse in vs. And in good sooth it standeth vs on hande to bethinke vs of the horrible fall wherevnto we were tumbled with others,
For if we swerve never so little from it, there will be nothing but unfaithfulness in us And in good sooth it Stands us on hand to bethink us of the horrible fallen whereunto we were tumbled with Others,
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when wee were plunged in so many errours, trumperyes, and Illusions of Satan, that Iesus Christe was vtterly vnknowne too vs. Seeing that God hath nowe of his owne infinite goodnesse plucked vs out of such a bottomlesse gulfe:
when we were plunged in so many errors, trumperyes, and Illusions of Satan, that Iesus Christ was utterly unknown too us Seeing that God hath now of his own infinite Goodness plucked us out of such a bottomless gulf:
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let vs settle our selues too haue a constant and fast fayth, that wee bee no more shaken like Reedes with euery winde,
let us settle our selves too have a constant and fast faith, that we be no more shaken like Redes with every wind,
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but abyde fast in the roote of the Gospell, grounded vppon the inuincible power of our Lorde Iesus Christ.
but abide fast in the root of the Gospel, grounded upon the invincible power of our Lord Iesus christ.
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And againe, seeing that in him all Gods promises are yea, and Amen, and haue their truth in him,
And again, seeing that in him all God's promises Are yea, and Amen, and have their truth in him,
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so as they be performed there: let our fayth also abyde stedfast there. This is it that wee haue to remember in this saying of S. Paules.
so as they be performed there: let our faith also abide steadfast there. This is it that we have to Remember in this saying of S. Paul's.
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Furthermore to put the Galathians to the greater shame, hee setteth before them their calling by grace.
Furthermore to put the Galatians to the greater shame, he sets before them their calling by grace.
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These woordes, from him that hath called you, maye bee referred as well too Iesus Christ, as too GOD the Father:
These words, from him that hath called you, may be referred as well too Iesus christ, as too GOD the Father:
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for there is no great difference in the matter. But in the meane time we see in effect what Saint Paule ment too say.
for there is no great difference in the matter. But in the mean time we see in Effect what Saint Paul meant too say.
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and yet ceasse they not for all that too be subiect too damnation. For he that hath offended without lawe, shall perish without Lawe.
and yet cease they not for all that too be Subject too damnation. For he that hath offended without law, shall perish without Law.
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Therefore hee casteth the Galathians in the teeth with theyr lewdnesse, in that they had so much the lesse excuse of their shrinking aside after that sort, considering the goodnesse that God had shewed vpon them.
Therefore he Cast the Galatians in the teeth with their Lewdness, in that they had so much the less excuse of their shrinking aside After that sort, considering the Goodness that God had showed upon them.
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For if God call vs, although it were too summon vs too our confusion, yet ought wee too obey him, bycause we bee his creatures.
For if God call us, although it were too summon us too our confusion, yet ought we too obey him, Because we be his creatures.
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It becommeth vs to bee subiect too his authoritie, and howsoeuer hee dispose of vs, it is alwayes our duetie too say,
It becomes us to be Subject too his Authority, and howsoever he dispose of us, it is always our duty too say,
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802
beholde Lorde I am at thy pleasure:
behold Lord I am At thy pleasure:
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so that too vse any shrinking away when God calleth vs, is an vtter peruerting of all order.
so that too use any shrinking away when God calls us, is an utter perverting of all order.
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Much more when God not onely calleth vs vntoo him, but also setteth all the treasures of his goodnesse before vs in our Lord Iesus Christ,
Much more when God not only calls us unto him, but also sets all the treasures of his Goodness before us in our Lord Iesus christ,
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and sheweth that hee seeketh nothing else but too make vs his owne by gyuing himselfe so wyllingly vntoo vs,
and shows that he seeks nothing Else but too make us his own by gyving himself so willingly unto us,
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when God (I say) vseth such bountifulnesse towardes vs as ought too rauishe all our wittes vntoo woondering:
when God (I say) uses such bountifulness towards us as ought too ravish all our wits unto wondering:
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muste wee not needes bee too too lazie if wee shrinke backe? Moreouer, if wee fortune too wander too and fro after wee bee once come vntoo him, wee shall haue so much the lesse excuce,
must we not needs be too too lazy if we shrink back? Moreover, if we fortune too wander too and from After we be once come unto him, we shall have so much the less excuce,
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and feele the sorer and horribler condemnation, as I haue touched alreadie.
and feel the Sorer and horribler condemnation, as I have touched already.
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Nowe then wee see what is imported in thys saying where Saint Paule maketh mention of the grace that the Galathians had bin called too.
Now then we see what is imported in this saying where Saint Paul makes mention of the grace that the Galatians had been called too.
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And out of doubt wee in these dayes are muche more blame woorthie than the fathers that liued vnder the lawe,
And out of doubt we in these days Are much more blame worthy than the Father's that lived under the law,
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if wee continue not in the pure doctrine of the Gospell, without turning asyde from the things that are conteyned therein.
if we continue not in the pure Doctrine of the Gospel, without turning aside from the things that Are contained therein.
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For albeeit that God called the Fathers too saluation vnder the lawe as well [ as vs now:
For albeit that God called the Father's too salvation under the law as well [ as us now:
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] yet was not that calling with so open and abundant vtteraunce of the ryches of his mercie,
] yet was not that calling with so open and abundant utterance of the riches of his mercy,
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as wee haue it in our Lorde Iesus Christ.
as we have it in our Lord Iesus christ.
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Therefore let vs looke well about vs, and seeing hee hath alreadie made vs too feele his grace:
Therefore let us look well about us, and seeing he hath already made us too feel his grace:
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let the same stirre vs vp and inflame vs too bee the bolder too haue an inuincible courage too continue in the same calling,
let the same stir us up and inflame us too be the bolder to have an invincible courage too continue in the same calling,
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vntill wee bee come too the place wherevntoo God allureth vs. So then, if wee compare our selues with the great number of misbeleeuing and ignorant soules, it is certain that our vnthankfulnesse wilbe so much the greater,
until we be come too the place whereunto God Allureth us So then, if we compare our selves with the great number of misbelieving and ignorant Souls, it is certain that our unthankfulness will so much the greater,
c-acp pns12 vbb vvn av dt n1 c-crq np1 vvz pno12 av av, cs pns12 vvb po12 n2 p-acp dt j n1 pp-f j-vvg cc j n2, pn31 vbz j cst po12 n1 vmb|vbi av av-d dt jc,
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as Gods grace hath shewed it selfe larger and deepelier vnto vs. VVee shall see many sillie soules straying heere and there,
as God's grace hath showed it self larger and deeplier unto us We shall see many silly Souls straying Here and there,
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Now for asmuch as God hath declared his will so freendly vnto vs, and that togither with the vse of discretion wee haue also the doctrine of his Gospell, which (as I haue sayd heretofore) serueth too shew vs that our damnation shall be more horrible if wee labour not too dedicate ourselues wholly vnto him, by meanes whereof our bonde becommeth so muche the streighter:
Now for as as God hath declared his will so friendly unto us, and that together with the use of discretion we have also the Doctrine of his Gospel, which (as I have said heretofore) serveth too show us that our damnation shall be more horrible if we labour not too dedicate ourselves wholly unto him, by means whereof our bond becomes so much the straighter:
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S. Paule addeth another circumstance, whiche is that it came too passe very hastely.
S. Paul adds Another circumstance, which is that it Come too pass very hastily.
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For certesse it was a horrible thing, that the Galathians hauing bin taught by the holy Apostles own mouth, should bee so corrupted as long as he was alyue.
For certes it was a horrible thing, that the Galatians having been taught by the holy Apostles own Mouth, should be so corrupted as long as he was alive.
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Yee see then how it was the more too their blame, that within three [ or foure ] dayes after their receyuing of the Gospell, they were fleeted away and had mingled many false opinions with the truthe of God.
Ye see then how it was the more too their blame, that within three [ or foure ] days After their receiving of the Gospel, they were fleeted away and had mingled many false opinions with the truth of God.
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But although they had continued in the truthe some good whyle after Paules decease:
But although they had continued in the truth Some good while After Paul's decease:
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yet dothe it not followe that their so doyng might haue bin a sufficient discharge for them,
yet doth it not follow that their so doing might have been a sufficient discharge for them,
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if they had fallen away afterward.
if they had fallen away afterwards.
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For as the truth wherevppon our fayth resteth is euerlasting, although bothe heauen and earth doo passe away:
For as the truth whereupon our faith rests is everlasting, although both heaven and earth do pass away:
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so must our fayth hold out too the end, and not hang eyther vppon the lyfe or vpon the death of any man, but haue hir ankerhold fastened in heauen.
so must our faith hold out too the end, and not hang either upon the life or upon the death of any man, but have his ankerhold fastened in heaven.
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Therfore if wee chaunge [ at any tyme, ] whither it bee to day or too morrow, wee shall bee the more too blame,
Therefore if we change [ At any time, ] whither it be to day or too morrow, we shall be the more too blame,
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and our vnthankfulnesse shalbe so much the shamefuller.
and our unthankfulness shall so much the shamefuller.
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And truely the thing that S. Paule setteth downe heere in the persone of the Galathians, is seene nowe adayes too much.
And truly the thing that S. Paul sets down Here in the person of the Galatians, is seen now adays too much.
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For such as haue gotten some smattering of the Gospell, will bee wearie of it within a twoo or three yeares,
For such as have got Some smattering of the Gospel, will be weary of it within a twoo or three Years,
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if there come no new chaunge in the meane tyme. For they haue itchyng eares, and wee see many fantasticall persones become backesliders:
if there come no new change in the mean time. For they have itching ears, and we see many fantastical Persons become backsliders:
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and bycause the truth of the Gospell liketh them not, they would alwayes be fleeting,
and Because the truth of the Gospel liketh them not, they would always be fleeting,
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& haue I wote not what new stuffe brougtht in, too feede them in their fond speculations.
& have I wot not what new stuff brougtht in, too feed them in their found speculations.
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VVe see othersome greeued, bycause they perceyue that the Gospell aduauntageth them not too the worldward:
We see Othersome grieved, Because they perceive that the Gospel advantageth them not too the worldward:
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yea and there are some that turne away, bicause they see it is an occasion too make them too be persecuted,
yea and there Are Some that turn away, Because they see it is an occasion too make them too be persecuted,
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and too purchace them many enemies, or else they starue (as they thinke) whyles other men prosper and fare well.
and too purchase them many enemies, or Else they starve (as they think) whiles other men prosper and fare well.
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Thus yee see howe Iesus Christe is forsaken of many, howbeit not from the father too the sonne,
Thus ye see how Iesus Christ is forsaken of many, howbeit not from the father too the son,
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but by reason that such as haue shewed him a fayre countenance, are suddainely chaunged and fleete away from him within a twoo or three yeares,
but by reason that such as have showed him a fair countenance, Are suddenly changed and fleet away from him within a twoo or three Years,
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or at leastwyze within halfe a score yeares after.
or At leastwyze within half a score Years After.
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So muche the more then ought wee too marke well this doctrine, bycause it is spoken too vs:
So much the more then ought we too mark well this Doctrine, Because it is spoken too us:
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and also too thinke vppon the reproche which Ieremie layd vnto the Iewes.
and also too think upon the reproach which Ieremie laid unto the Iewes.
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Go your wayes intoo farre Countries (sayeth he) runne beyond sea, see what other people doo:
Go your ways into Far Countries (Saith he) run beyond sea, see what other people do:
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euery man keepes him too his owne Idolles, and yet there is no Godhead in them:
every man keeps him too his own Idols, and yet there is no Godhead in them:
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Satan beguyles them vnder colour of deuotion, and they be so settled in the same, as they cannot by any meanes bee turned away from it.
Satan beguiles them under colour of devotion, and they be so settled in the same, as they cannot by any means be turned away from it.
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Now at leastwyze bee you as constant as they, seyng that God hath shewed himselfe too you,
Now At leastwyze be you as constant as they, sing that God hath showed himself too you,
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and you know his will fully and certainly. Let vs beware that the lyke bee not sayd too vs now adayes:
and you know his will Fully and Certainly. Let us beware that the like be not said too us now adays:
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for wee see the ouerearnestnesse of the Turkes [ in their Religion ].
for we see the ouerearnestnesse of the Turkes [ in their Religion ].
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And although the Iewes bee no better than vncleane Dogges, yet are they stiffe still in maynteyning the authoritie of their Lawe.
And although the Iewes bee no better than unclean Dogs, yet Are they stiff still in maintaining the Authority of their Law.
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As for the Papistes, they haue nothyng but dotages, so beastly as it is horrible too see:
As for the Papists, they have nothing but dotages, so beastly as it is horrible too see:
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euen children are able too iudge of them:
even children Are able too judge of them:
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and yet for all that, wee see howe they burne with furious zeale too maynteyne their treacheries.
and yet for all that, we see how they burn with furious zeal too maintain their Treacheries.
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But as for vs, the Diuell doth no sooner holde vp his finger, but by and by wee gad after him:
But as for us, the devil does no sooner hold up his finger, but by and by we gad After him:
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it shoulde seeme that euery of vs watcheth too spie if there come any newe toy,
it should seem that every of us watches too spy if there come any new toy,
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and the least occasion in the worlde will by and by shake vs and scare vs out of our way:
and the least occasion in the world will by and by shake us and scare us out of our Way:
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and thereof wee fee too many examples, euen here without goyng any further.
and thereof we fee too many Examples, even Here without going any further.
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So much the more therefore doth it behoue vs too marke the blame that is layd heere by the mouth of Sainct Paule, agaynst the vnconstancie of suche as turne away from God, specially so soone after he had called them to the grace of our Lord Iesus Christe.
So much the more Therefore does it behoove us too mark the blame that is laid Here by the Mouth of Saint Paul, against the unconstancy of such as turn away from God, specially so soon After he had called them to the grace of our Lord Iesus Christ.
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And therevppon S. Paule sayeth, that it is nothing else but that there bee some among them which trouble them,
And thereupon S. Paul Saith, that it is nothing Else but that there be Some among them which trouble them,
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and would ouerthrowe the Gospell of our Lord Iesus Christe.
and would overthrown the Gospel of our Lord Iesus Christ.
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Heere S. Paule sheweth, that what soeuer men bring besides the Gospell, is euery whit of it but starke smoke,
Here S. Paul shows, that what soever men bring beside the Gospel, is every whit of it but stark smoke,
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and that in the end it will bee perceyued that the Diuell did cast gewgawes in their wayes, too couzen sillie fooles that could not rest wholly vppon Gods truth.
and that in the end it will be perceived that the devil did cast gewgaws in their ways, too cozen silly Fools that could not rest wholly upon God's truth.
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It is none other thing (sayeth hee) but that some trouble you. Truely this woord Other importeth that it is nothing else or nothing at all.It is none other thing (Saith he) but that Some trouble you. Truly this word Other imports that it is nothing Else or nothing At all.
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Neuerthelesse Sainct Paule declareth, that the Galathians may well pretend, that they whiche came from Ierusalem and from the countrie of Iewrie, had tolde them that they ought not too separate the Lawe from the Gospell.
Nevertheless Saint Paul Declareth, that the Galatians may well pretend, that they which Come from Ierusalem and from the country of Jewry, had told them that they ought not too separate the Law from the Gospel.
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No, no, (sayeth hee) there is no more but one Iesus Christe, nother is there any more than one doctrine that leadeth vs vntoo him,
No, no, (Saith he) there is no more but one Iesus Christ, neither is there any more than one Doctrine that leads us unto him,
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and holdeth vs in the faith, where through wee obtayne saluation by his meanes. So then all such as intend too cleaue vntoo the pure knowledge of the Gospell,
and holds us in the faith, where through we obtain salvation by his means. So then all such as intend too cleave unto the pure knowledge of the Gospel,
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and to continue in the same, muste not seeke any other perfection [ than that ]:
and to continue in the same, must not seek any other perfection [ than that ]:
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as for them that go any further, they be troublers that ouerthrow and disorder all things.
as for them that go any further, they be troublers that overthrow and disorder all things.
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And this saying is well woorthie too bee marked, too the ende wee may knowe that when our Lorde hath done vs the grace too teache vs in his schoole, wee muste no more haue a wauering fayth too reele too and fro,
And this saying is well worthy too be marked, too the end we may know that when our Lord hath done us the grace too teach us in his school, we must no more have a wavering faith too reel too and from,
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but a resolute iudgement and determination too say, this is the thing wherein wee must liue and die.
but a resolute judgement and determination too say, this is the thing wherein we must live and die.
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But ye shall see many that will not speake openly agaynst the doctrine of the Gospell,
But you shall see many that will not speak openly against the Doctrine of the Gospel,
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but will suffer the grace of our Lord Iesus Christ too be preached. If a man aske them what it is that they finde fault with: nothing, say they.
but will suffer the grace of our Lord Iesus christ too be preached. If a man ask them what it is that they find fault with: nothing, say they.
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But let an Altar bee neuer so soone set vp, and puppets vpon it, and by and by they runne to it, they must needes go heare Masse and see al the rest of the Popish trash, they care not which way the world go,
But let an Altar be never so soon Set up, and puppets upon it, and by and by they run to it, they must needs go hear Mass and see all the rest of the Popish trash, they care not which Way the world go,
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and when all those disorders are set afore them, they thinke not that there is any difference at all.
and when all those disorders Are Set afore them, they think not that there is any difference At all.
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But let vs marke that such beastlinesse bewrayeth that there is no fayth in them.
But let us mark that such beastliness bewrayeth that there is no faith in them.
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And why? For, the thing wherein we may shewe, yea and (as in respect of our selues) feele, whither wee bee faythfull, is too haue suche skill of the Gospell,
And why? For, the thing wherein we may show, yea and (as in respect of our selves) feel, whither we be faithful, is to have such skill of the Gospel,
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as to conclude that it is Gods infallible truthe, and that it cannot leade vs amisse if wee followe it.
as to conclude that it is God's infallible truth, and that it cannot lead us amiss if we follow it.
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Contrarywize the Papistes haue deuized an Implicate fayth (as they terme it) and that is ynough for them:
Contrariwise the Papists have devised an Implicate faith (as they term it) and that is enough for them:
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and although the wretched soules wote not what they meane themselues, yet notwithstanding, beholde (say they) I referre my selfe too our mother the holy Churche, I beleeue as shee beleeueth.
and although the wretched Souls wot not what they mean themselves, yet notwithstanding, behold (say they) I refer my self too our mother the holy Church, I believe as she Believeth.
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But such folke shewe openly, that they haue no fayth at all, ne knowe by what meanes too bee saued.
But such folk show openly, that they have no faith At all, ne know by what means too be saved.
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Neuerthelesse it is sayd that wee obtayne rightuousnesse and saluation by fayth, namely for that wee imbrace Christ as the partie by whom all good things are imparted vnto vs. Then if our Lord Iesus Christ bee vnknowen, it is no longer fayth,
Nevertheless it is said that we obtain righteousness and salvation by faith, namely for that we embrace christ as the party by whom all good things Are imparted unto us Then if our Lord Iesus christ be unknown, it is no longer faith,
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but a grosse Illusion of Satan, who hath bewitched the Popish doctors too speake after that sorte:
but a gross Illusion of Satan, who hath bewitched the Popish Doctors too speak After that sort:
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and thereby we see that they haue no knowledge of God, but are vtterly giuen ouer too a lewd minde.
and thereby we see that they have no knowledge of God, but Are utterly given over too a lewd mind.
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VVherefore let vs marke well, that whereas S. Paule sayeth heere, that there is none other Gospell:
Wherefore let us mark well, that whereas S. Paul Saith Here, that there is none other Gospel:
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it is too hold vs still in such stedfastnesse, that after we haue once learned what our Lord Iesus Christ is, wee may continue in him,
it is too hold us still in such steadfastness, that After we have once learned what our Lord Iesus christ is, we may continue in him,
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and vtterly giue ouer all things that are contrarie too the doctrine of the Gospell.
and utterly give over all things that Are contrary too the Doctrine of the Gospel.
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Haue wee once such skill, it will serue vs too fight agaynst Satan and all the diuersitie of opinions that are at this day in the worlde,
Have we once such skill, it will serve us too fight against Satan and all the diversity of opinions that Are At this day in the world,
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so as wee shall not bee shaken downe what trouble soeuer happen, nor finally bee turned aside from the certaintie of our fayth.
so as we shall not be shaken down what trouble soever happen, nor finally be turned aside from the certainty of our faith.
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But if wee wauer after such a sorte that wee become like little children, who if one man offer them an apple at one side they runne thither,
But if we waver After such a sort that we become like little children, who if one man offer them an apple At one side they run thither,
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and if another man offer some other pleasant thing atother side they runne thither likewize, and leauing the first go too yeeld themselues too the second.
and if Another man offer Some other pleasant thing atother side they run thither likewize, and leaving the First go too yield themselves too the second.
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I say if wee bee so fickle minded, it is a token that there is nothing but mere vnbeleefe in vs. Then let vs assure our selues, that there must bee such a mutuall agreement betweene our fayth and the Gospell, that wee must giue our selues wholly therevnto,
I say if we be so fickle minded, it is a token that there is nothing but mere unbelief in us Then let us assure our selves, that there must be such a mutual agreement between our faith and the Gospel, that we must give our selves wholly thereunto,
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and neuer bee plucked from it, and our knowing of the things that are conteyned in it, muste bee too rest our selues vppon them,
and never be plucked from it, and our knowing of the things that Are contained in it, must be too rest our selves upon them,
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as I haue sayd already heretofore.
as I have said already heretofore.
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Not that all men can bee teachers a like (for it is very certayne that the most parte of those whom our Lord Iesus Christ hath in his flocke, comprehend not the tenth part of the vnderstanding of the holy Scripture) but that how soeuer the world go, it behoueth vs all to be grounded in these poynts,
Not that all men can be Teachers a like (for it is very certain that the most part of those whom our Lord Iesus christ hath in his flock, comprehend not the tenth part of the understanding of the holy Scripture) but that how soever the world go, it behooves us all to be grounded in these points,
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namely that there is but one God the father, of whom we haue al things, and who hath adopted vs of his owne mere mercie:
namely that there is but one God the father, of whom we have all things, and who hath adopted us of his own mere mercy:
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That there is but one onely Iesus Christe, by whose meanes wee be made parttakers of all good things:
That there is but one only Iesus Christ, by whose means we be made partakers of all good things:
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And that wee bee begotten new agayne by the holy Ghost:
And that we be begotten new again by the holy Ghost:
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And as touchyng our Lord Iesus Christ, it standeth vs on hand too bee well assured that he is our aduocate,
And as touching our Lord Iesus christ, it Stands us on hand too be well assured that he is our advocate,
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and that without him wee cannot come vnto God, nor durst once open our mouthes to call him our father, saue in respect that we be members of our Lord Iesus Christ,
and that without him we cannot come unto God, nor durst once open our mouths to call him our father, save in respect that we be members of our Lord Iesus christ,
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and that he beareth woorde for vs as our spokesman and patron, guyding vs as it were by the hand, too bring vs vnto God his father.
and that he bears word for us as our spokesman and patron, guiding us as it were by the hand, too bring us unto God his father.
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If wee knowe not these things, it is certayne that wee can obtayne no Saluation.
If we know not these things, it is certain that we can obtain no Salvation.
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And that is the cause why S. Paule blameth the Galathians, for that they considered not that there is but one onely Gospell, whiche could not bee altered without doyng of wrong too our Lord Iesus Christe, who all onely ought too haue all audience.
And that is the cause why S. Paul blameth the Galatians, for that they considered not that there is but one only Gospel, which could not be altered without doing of wrong too our Lord Iesus Christ, who all only ought too have all audience.
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Therewithall also he warneth vs, that when soeuer there come any busie bodies to turne vs from the pure simplicitie which wee ought too hold vs too concernyng God and our Lord Iesus Christ:
Therewithal also he warneth us, that when soever there come any busy bodies to turn us from the pure simplicity which we ought too hold us too Concerning God and our Lord Iesus christ:
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wee ought too holde them accursed.
we ought too hold them accursed.
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For (as shall bee sayd more fully hereafter) they ouerthrow the Gospell of our Lord Iesus Christ.
For (as shall be said more Fully hereafter) they overthrow the Gospel of our Lord Iesus christ.
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And it is a right horrible thing, that the Gospell which is the foundacion of our fayth and the key too open vs the gate of Paradice, should bee ouerthrowen.
And it is a right horrible thing, that the Gospel which is the Foundation of our faith and the key too open us the gate of Paradise, should be overthrown.
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For that is all our welfare, that is the kingdome of God from whence we (after a sort) are banished:
For that is all our welfare, that is the Kingdom of God from whence we (After a sort) Are banished:
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and wee can by no meanes come vntoo him, vntill he haue made vs way by meanes of his Gospell, to the end wee may be his people and he our king,
and we can by no means come unto him, until he have made us Way by means of his Gospel, to the end we may be his people and he our King,
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and wee bee guided and gouerned by his authoritie. Yee see then that the inestimable benefites whiche are comprehended in the Gospell, are these:
and we be guided and governed by his Authority. Ye see then that the inestimable benefits which Are comprehended in the Gospel, Are these:
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namely that men are reconciled vnto God: that the gate of Paradice is opened vntoo vs:
namely that men Are reconciled unto God: that the gate of Paradise is opened unto us:
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and that our Lord Iesus Christ is giuen vs for our heritage, so as we bee made pattakers of all the benefites that he hath powred vpon vs,
and that our Lord Iesus christ is given us for our heritage, so as we be made pattakers of all the benefits that he hath poured upon us,
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and that he hath warranted our endlesse Saluation.
and that he hath warranted our endless Salvation.
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Now, were it not better that the whole world should sinke and perish, than that all this should bee ouerthrowen? That therfore is the cause why S. Paule telleth vs, that all such as come too set troubles after we haue bin faithfully taught,
Now, were it not better that the Whole world should sink and perish, than that all this should be overthrown? That Therefore is the cause why S. Paul Telleth us, that all such as come too Set Troubles After we have been faithfully taught,
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and that all such as bring in any curiosities or foyst in this or that of their owne brayne, do turne men away from the kingdome of God and from his royall seate, too the intent that they should not any more be gouerned by him,
and that all such as bring in any curiosities or foist in this or that of their own brain, do turn men away from the Kingdom of God and from his royal seat, too the intent that they should not any more be governed by him,
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nor the Scepter of our Lord Iesus Christ be any more lifted vp among them too their saluation.
nor the Sceptre of our Lord Iesus christ be any more lifted up among them too their salvation.
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Nowe if wee set so much store by Gods honour as wee ought to do,
Now if we Set so much store by God's honour as we ought to do,
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or esteeme it a precious thing too bee parttakers of all heauenly benefites, or if wee make account of our owne welfare:
or esteem it a precious thing too be partakers of all heavenly benefits, or if we make account of our own welfare:
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ought not euery of vs too shunne those troublers, and too cast them out as deadly plagues of the world,
ought not every of us too shun those troublers, and too cast them out as deadly plagues of the world,
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when they come among vs and fall too abolishing of the whole Maiestie of God,
when they come among us and fallen too abolishing of the Whole Majesty of God,
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and of the grace of our Lord Iesus Christ, and consequently of our saluation also? Thus yee see in effect, that the thing which wee haue too marke heere, is that wee must sticke with so earnest a minde to the Gospell,
and of the grace of our Lord Iesus christ, and consequently of our salvation also? Thus ye see in Effect, that the thing which we have too mark Here, is that we must stick with so earnest a mind to the Gospel,
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as wee may not suffer our selues too bee thrust out of the way by any meanes,
as we may not suffer our selves too be thrust out of the Way by any means,
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nor abide that any man should trouble our wits, by bringing in any new thing more than was afore.
nor abide that any man should trouble our wits, by bringing in any new thing more than was afore.
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Although the men bee neuer so skilfull, suttle, sharpwitted and eloquent:
Although the men be never so skilful, subtle, sharpwitted and eloquent:
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yet let vs shake it off euery wit as accursed, if it go about to turne vs from the purenesse of the Gospell.
yet let us shake it off every wit as accursed, if it go about to turn us from the pureness of the Gospel.
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That is the thing whiche Sainct Paule teacheth vs heere.
That is the thing which Saint Paul Teaches us Here.
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And when he hath spoken so, he addeth, that if he himselfe, or an Angell came too preach any other Gospell than that which the Galathians had heard and vnderstoode, they shoulde shake them off, hold them as accursed, excommunicate them,
And when he hath spoken so, he adds, that if he himself, or an Angel Come too preach any other Gospel than that which the Galatians had herd and understood, they should shake them off, hold them as accursed, excommunicate them,
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and take them too be as Diuelles.
and take them too be as Diuelles.
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Heere wee see that S. Paule is (as yee would say) whote to mayntayne the stedfastnesse of the fayth, to the intent we should not by any meanes bee shaken from it,
Here we see that S. Paul is (as ye would say) hot to maintain the steadfastness of the faith, to the intent we should not by any means be shaken from it,
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and that is not without cause.
and that is not without cause.
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For we see what frayltie is in vs, and not only frayltie but also fondnesse and rebelliousnesse, which are yet woorse.
For we see what frailty is in us, and not only frailty but also fondness and rebelliousness, which Are yet Worse.
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At the first blush, if a man teach vs Gods woord, and that wee be not touched with it in good earnest:
At the First blush, if a man teach us God's word, and that we be not touched with it in good earnest:
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we will thinke it the straungest thing in the worlde: for the doctrine will alwayes seeme foolish too mannes wit, as wee haue seene heretofore. we will think it the strangest thing in the world: for the Doctrine will always seem foolish too Man's wit, as we have seen heretofore.
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And what is the reason? Euen our fondnesse, bycause our wittes are wandering and rouing,
And what is the reason? Eve our fondness, Because our wits Are wandering and roving,
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and wee bee naturally bent and foreward too leasing, and desire (as it were wilfully) too bee beguyled.
and we be naturally bent and forward too leasing, and desire (as it were wilfully) too be beguiled.
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Now then seyng that our wittes are so marred, it is no maruell though wee lyke not the woord of God,
Now then sing that our wits Are so marred, it is no marvel though we like not the word of God,
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or though it haue no enterance intoo vs, for all our lustinesse is but rebelliousnesse, and whereas we thinke our selues to haue reason, we be stark blind:
or though it have no Entrance into us, for all our lustiness is but rebelliousness, and whereas we think our selves to have reason, we be stark blind:
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and to be short it is not for nought that the scripture sayeth, that men are nothing but vanitie and leasing,
and to be short it is not for nought that the scripture Saith, that men Are nothing but vanity and leasing,
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But put the cace that God had done so much for vs as too draw vs too him,
But put the case that God had done so much for us as too draw us too him,
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and to make vs taste that his truth is the thing wherevnto it behoueth vs too hold our selues,
and to make us taste that his truth is the thing whereunto it behooves us too hold our selves,
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and that we were so tamed that there were no more wilfulnesse in vs, but that wee were ready to yeeld him all obedience:
and that we were so tamed that there were no more wilfulness in us, but that we were ready to yield him all Obedience:
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yet is there such a fraylnesse and vnconstancie in vs, that the Diuell shall easily thrust vs out of the way euery minute of an howre.
yet is there such a fraylnesse and unconstancy in us, that the devil shall Easily thrust us out of the Way every minute of an hour.
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And hereof wee see experience euen in those that had bin as mirrours of holinesse,
And hereof we see experience even in those that had been as mirrors of holiness,
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so as yee would wonder to see them sodainly chaūged and gone from the right way.
so as ye would wonder to see them suddenly changed and gone from the right Way.
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And what is the cause of it? As I sayd afore, although we be in a good forewardnesse,
And what is the cause of it? As I said afore, although we be in a good forewardnesse,
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yet can we not hold our owne long, but that we shall by and by go cleane awrie,
yet can we not hold our own long, but that we shall by and by go clean awry,
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except God worke in vs and amend our frayltie.
except God work in us and amend our frailty.
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Thus ye see why S. Paule doth with such maiestie maintaine the doctrine of the Gospell and the occasion therof was giuen him by the Galathians,
Thus you see why S. Paul does with such majesty maintain the Doctrine of the Gospel and the occasion thereof was given him by the Galatians,
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for they were thrust out of the way, by reazon that they were borne in hand, that it behoued them too keepe the ceremonies of the lawe.
for they were thrust out of the Way, by Reason's that they were born in hand, that it behooved them too keep the ceremonies of the law.
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S. Paule therefore beholding suche an example and image of mens infirmitie and ouer great lightnesse, sayeth that the beleefe of the Gospell must surmount all that wee can conceyue,
S. Paul Therefore beholding such an Exampl and image of men's infirmity and over great lightness, Saith that the belief of the Gospel must surmount all that we can conceive,
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and that wee must not bee remoued from it, nother by the knowledge, nor by the great cunning,
and that we must not be removed from it, neither by the knowledge, nor by the great cunning,
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nor by the eloquence of men, in somuch that euen though the Angelles of heauen shoulde deale with vs in that cace, wee shoulde take them too bee but Diuelles.
nor by the eloquence of men, in So much that even though the Angels of heaven should deal with us in that case, we should take them too be but Diuelles.
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But howe soeuer the cace standeth, this were verie straunge.
But how soever the case Stands, this were very strange.
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VVhat? The Angelles of heauen? And agayne, what is it that Sainct Paule speaketh of? His owne preachyng.
What? The Angels of heaven? And again, what is it that Saint Paul speaks of? His own preaching.
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Hee fayeth not singly the Gospell of Christe, but the Gospell which I haue preached vnto you.
He Faith not singly the Gospel of Christ, but the Gospel which I have preached unto you.
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And ought that too haue preheminence aboue all the Angelles of heauen? First and formest we see, that it is too no purpose too magnifie the doctrine of the Gospell in generall and vndistinct termes:
And ought that too have pre-eminence above all the Angels of heaven? First and formest we see, that it is too no purpose too magnify the Doctrine of the Gospel in general and undistinct terms:
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but wee muste also therewithall bee sure which is the same doctrine.
but we must also therewithal be sure which is the same Doctrine.
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To be short, there are many among vs that can well ynough mocke at the fondnesse of the Papists:
To be short, there Are many among us that can well enough mock At the fondness of the Papists:
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but if a man poze thē in the principles which euen yong children ought too know perfectly, they can no skill of them:
but if a man pose them in the principles which even young children ought too know perfectly, they can no skill of them:
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yea and by resting vpon him with a true and vnchaungeable cōstancie.
yea and by resting upon him with a true and unchangeable constancy.
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and so that one of them bee talking of one man and another of an other, all is one too them, they haue no discretion, they make such a hotchpotch of the matter,
and so that one of them be talking of one man and Another of an other, all is one too them, they have no discretion, they make such a hotchpotch of the matter,
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as if a man should iumble salt and water and mustarde and verie wee all togither.
as if a man should jumble salt and water and mustard and very we all together.
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Yee see then that they can well ynough confesse in generall termes that the Gospell ought too bee preached,
Ye see then that they can well enough confess in general terms that the Gospel ought too be preached,
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but in the meane whyle they know not what the Gospell is.
but in the mean while they know not what the Gospel is.
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Nowe too correct such faults, S. Paule sayeth Namely the Gospell that I haue preached vnto you.
Now too correct such Faults, S. Paul Saith Namely the Gospel that I have preached unto you.
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And hereby (as I sayd) he sheweth vs that wee ought too know, what substance is contayned in the doctrine that is set foorth vnto vs in the name of God, to the intent that our faith may bee fully setled vpon it,
And hereby (as I said) he shows us that we ought too know, what substance is contained in the Doctrine that is Set forth unto us in the name of God, to the intent that our faith may be Fully settled upon it,
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so as wee may not bee fickle minded to bee tossed with euery winde, nor go at all aduenture too alter our purpose an hundred times a day,
so as we may not be fickle minded to be tossed with every wind, nor go At all adventure too altar our purpose an hundred times a day,
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but that wee may stand out too the end. This is in effect the thing that wee haue too beare in minde.
but that we may stand out too the end. This is in Effect the thing that we have too bear in mind.
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But by the way, it ought too make Paules doctrine of the more authoritie, that he speaketh so boldly in the mayntenance of it,
But by the Way, it ought too make Paul's Doctrine of the more Authority, that he speaks so boldly in the maintenance of it,
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and that not through humane rashnesse and presumption, but in the name of God.
and that not through humane rashness and presumption, but in the name of God.
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For in very deede he standeth not heere vppon the praysing of himselfe in his owne persone:
For in very deed he Stands not Here upon the praising of himself in his own person:
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and that doth he shewe right well in that he sayeth, If I my self. He setteth himself formost,
and that does he show right well in that he Saith, If I my self. He sets himself foremost,
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as if he had sayd, Let mee, euen mee my selfe I say bee taken for a Diuell,
as if he had said, Let me, even me my self I say be taken for a devil,
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if I chaunge the doctrine, or if you finde me to haue swarued in any maner of wize.
if I change the Doctrine, or if you find me to have swerved in any manner of wise.
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Heere S. Paule sheweth that he ment not too purchace reputation too himselfe, ne fought in his owne quarell, to haue it sayd of him that he was a fineheaded fellow,
Here S. Paul shows that he meant not too purchase reputation too himself, ne fought in his own quarrel, to have it said of him that he was a fineheaded fellow,
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or a wyze and excellent man:
or a wyze and excellent man:
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no, but he raungeth himself in aray with the faythfull, and sayeth, let vs all imbrace the doctrine of that Mayster too whose charge God hath cōmitted vs,
no, but he ranges himself in array with the faithful, and Saith, let us all embrace the Doctrine of that Master too whose charge God hath committed us,
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and vnto whose gouerment we ought too bee submitted. For although I bee he that taught you the doctrine:
and unto whose government we ought too be submitted. For although I be he that taught you the Doctrine:
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yet is it not mine, but Gods who is vnchaungeable:
yet is it not mine, but God's who is unchangeable:
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and although yee should see me chaunge, yet bee not you remoued nor abashed for it,
and although ye should see me change, yet be not you removed nor abashed for it,
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but esteeme mee as a Diuell, hold mee accursed, and for your own partes continue you stil settled in the truth which you haue learned,
but esteem me as a devil, hold me accursed, and for your own parts continue you still settled in the truth which you have learned,
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For surely it is a more excellent worke of God, when a man is repayred after his Image,
For surely it is a more excellent work of God, when a man is repaired After his Image,
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and as for mee, curse you mee, and ban you mee, yea and the very Angelles of heauen too, rather than too chaunge any whit of the truthe of Gods Sonne,
and as for me, curse you me, and ban you me, yea and the very Angels of heaven too, rather than too change any whit of the truth of God's Son,
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or too turne aside from it.
or too turn aside from it.
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Heere wee see well ynough, that S. Paule sought not aught else, but that Gods truth might haue such reuerence among men as it deserueth,
Here we see well enough, that S. Paul sought not aught Else, but that God's truth might have such Reverence among men as it deserves,
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and bee so receyued, as all our wittes, all our thoughts, all our lustes, and all our affections might bee subdued and hilde prysoners vnder it,
and be so received, as all our wits, all our thoughts, all our lusts, and all our affections might be subdued and hilde Prisoners under it,
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and that it might not be lawfull for any liuyng creature to chaūge aught therof,
and that it might not be lawful for any living creature to change aught thereof,
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but that God only might speake by the mouth of his only Sonne, and we hold him for our Mayster,
but that God only might speak by the Mouth of his only Son, and we hold him for our Master,
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yea and euery of vs obey him without gaynsaying. That is the thing which S. Paule sought.
yea and every of us obey him without gainsaying. That is the thing which S. Paul sought.
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How beit for asmuch as wee cannot now lay forth the rest, it shall bee reserued till the next Sunday if it please God.
How beit for as as we cannot now lay forth the rest, it shall be reserved till the next Sunday if it please God.
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Now let vs fall down before the Maiestie of our good God, with acknowledgement of our faults, praying him too make vs perceiue them more and more,
Now let us fallen down before the Majesty of our good God, with acknowledgement of our Faults, praying him too make us perceive them more and more,
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and that the feeling of them may draw vs too right repentance, and cause vs too growe and increace in fayth,
and that the feeling of them may draw us too right Repentance, and cause us too grow and increase in faith,
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so as wee may bee true sacrifizes too him:
so as we may be true Sacrifices too him:
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that like as our Lord Iesus offered himself for our redemption, so wee also may bethinke vs too dedicate our selues wholly vnto him,
that like as our Lord Iesus offered himself for our redemption, so we also may bethink us too dedicate our selves wholly unto him,
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and be guyded by him in such stedfastnesse, that nother in lyfe nor death wee may not seeke any other contentation and rest,
and be guided by him in such steadfastness, that neither in life nor death we may not seek any other contentation and rest,
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than too apply our selues too his good will, nor glorie in any other thing than in the Saluation that is purchaced for vs in him.
than too apply our selves too his good will, nor glory in any other thing than in the Salvation that is purchased for us in him.
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That it may please him too graunt this grace, not only to vs but also too all people and nations of the earth, &c.
That it may please him too grant this grace, not only to us but also too all people and Nations of the earth, etc.
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996
The. 4. Sermon vpon the first Chapter.
Thee. 4. Sermon upon the First Chapter.
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8 But if I my selfe or an Angell from heauen tell you othervvise than I haue tolde you, cursed be he.
8 But if I my self or an Angel from heaven tell you otherwise than I have told you, cursed be he.
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9 As I sayd afore, so say I yet agayne, if any man tell you othervvize than you haue receyued, cursed bee he, &c.
9 As I said afore, so say I yet again, if any man tell you othervvize than you have received, cursed be he, etc.
crd c-acp pns11 vvd a-acp, av vvb pns11 av av, cs d n1 vvb pn22 vvi cs pn22 vhb vvn, j-vvn vbb pns31, av
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999
WEe haue seene heretofore that we must be sure of the truth of the Gospell,
we have seen heretofore that we must be sure of the truth of the Gospel,
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or else our fayth is no fayth but rather an opinion, if we be ready to stagger too and fro.
or Else our faith is no faith but rather an opinion, if we be ready to stagger too and from.
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1001
Now then the very proofe which we ought to make of our fayth, is to bee fully setled and resolued in our selues that God hath taught vs,
Now then the very proof which we ought to make of our faith, is to be Fully settled and resolved in our selves that God hath taught us,
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For the Diuell cā well ynough away, that the name of the Gospell should be of very great estimacion among vs:
For the devil can well enough away, that the name of the Gospel should be of very great estimation among us:
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1002
and that he hath so vttered his will vnto vs, that if we swarue from it one way or other, it is all one as if wee did wilfully cast our selues away.
and that he hath so uttered his will unto us, that if we swerve from it one Way or other, it is all one as if we did wilfully cast our selves away.
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And for this cause wee must not only receyue Gods woord as good & holy:
And for this cause we must not only receive God's word as good & holy:
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1004
but also beare such honour too it, as to hate whatsoeuer is agaynst it, yea or which agreeth not fully with it.
but also bear such honour too it, as to hate whatsoever is against it, yea or which agreeth not Fully with it.
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1005
For when as S. Paule speaketh heere of an other Gospell:
For when as S. Paul speaks Here of an other Gospel:
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his meanyng is, that if men disguyze the pure simplicitie which they haue learned of him, there remayneth nothing else but vntruth and corruption.
his meaning is, that if men disguyze the pure simplicity which they have learned of him, there remaineth nothing Else but untruth and corruption.
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1007
VVherfore let vs learne to set such store by Gods doctrine, that wee may not only esteeme it in it self,
Wherefore let us Learn to Set such store by God's Doctrine, that we may not only esteem it in it self,
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but also reiect as diuelish things, what soeuer shall be brought contrarie or repugnant vntoo it.
but also reject as devilish things, what soever shall be brought contrary or repugnant unto it.
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1009
And truly Sainct Paule thinkes it not ynough too speake of men, but mounteth euen vntoo the Angelles of Heauen,
And truly Saint Paul thinks it not enough too speak of men, but mounts even unto the Angels of Heaven,
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and sayeth that wee muste rather hold them accursed, than alter any whit of the fayth which wee haue of the Gospell.
and Saith that we must rather hold them accursed, than altar any whit of the faith which we have of the Gospel.
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He dothe well too speake of himself first: and he doeth that, too shewe that he had no regard of his owne persone,
He doth well too speak of himself First: and he doth that, too show that he had no regard of his own person,
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1012
but that he ment simply too honour God, and too cause his woord to bee receyued of all the worlde without gaynsaying.
but that he meant simply too honour God, and too cause his word to be received of all the world without gainsaying.
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1013
Therefore it was needefull that Sainct Paule should vse that protestation:
Therefore it was needful that Saint Paul should use that protestation:
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for if any man exempt his owne doctrine by priuiledge, he maketh the same a priuate cace.
for if any man exempt his own Doctrine by privilege, he makes the same a private case.
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1015
But he that teacheth, ought too raunge himselfe in the common aray and too submitte himself obediently too the Gospell of our Lord Iesus Christe,
But he that Teaches, ought too range himself in the Common array and too submit himself obediently too the Gospel of our Lord Iesus Christ,
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so as wee may not haue any other Mayster in this worlde of whom too hold our fayth,
so as we may not have any other Master in this world of whom too hold our faith,
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1017
but that the Sonne of God may haue all soueraintie ouer vs as belongeth vntoo him.
but that the Son of God may have all sovereignty over us as belongeth unto him.
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And Sainct Paule speaketh purposely of the Angelles, bycause the false Apostles and deceyuers that were come intoo the countrie of Galatia, pretended the name of Peter, Iohn, and Iames:
And Saint Paul speaks purposely of the Angels, Because the false Apostles and deceivers that were come into the country of Galatia, pretended the name of Peter, John, and James:
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1019
and therefore he setteth a barre in their way, saying that when they had all that could bee on theyr side,
and Therefore he sets a bar in their Way, saying that when they had all that could be on their side,
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1020
yea and that the whole world tooke parte with them, all that was nothing.
yea and that the Whole world took part with them, all that was nothing.
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Moreouer though they had the very Angelles of heauē with them, yet should God neuerthelesse ouer rule thē by his word,
Moreover though they had the very Angels of heaven with them, yet should God nevertheless over Rule them by his word,
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& all creatures be thrust downe.
& all creatures be thrust down.
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1023
For if any thing lift vp it self against Gods truth, wherin his image shineth forth and his maiestie and glorie ought to be knowen:
For if any thing lift up it self against God's truth, wherein his image shines forth and his majesty and glory ought to be known:
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the same ought also to be condemned, & to be hild as accursed. It might perchaunce seeme at the first blush, that S. Paule vsed an excessiue fashion.
the same ought also to be condemned, & to be held as accursed. It might perchance seem At the First blush, that S. Paul used an excessive fashion.
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1025
For too what purpose bringeth he in the Angels, seyng wee know how they be wholly giuen too do Gods will? According as it is sayde expresly in the. 103. Psalme,
For too what purpose brings he in the Angels, sing we know how they be wholly given to do God's will? According as it is said expressly in thee. 103. Psalm,
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and as we see moreouer through the whole holy Scripture, that they haue not any other regard, than simply to obey God.
and as we see moreover through the Whole holy Scripture, that they have not any other regard, than simply to obey God.
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1027
Seing then that it is impossible that the Angelles shoulde falsifie the pure truthe: Sainct Paule shoulde not haue brought them in.
Sing then that it is impossible that the Angels should falsify the pure truth: Saint Paul should not have brought them in.
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1028
Yea it might bee thought that he dooth them wrong and iniurie, considering that God hath giuen them the grace too abyde in his obedience,
Yea it might be Thought that he doth them wrong and injury, considering that God hath given them the grace too abide in his Obedience,
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1029
and too walke quietly as he hath appoynted them.
and too walk quietly as he hath appointed them.
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1030
But it is not without cause that Sainct Paule speaketh so, for asmuch as the Diuell doth alwayes indeuer too bring the things that may bee well liked of, to ouerthrowe the pure doctrine withall.
But it is not without cause that Saint Paul speaks so, for as as the devil does always endeavour too bring the things that may be well liked of, to overthrown the pure Doctrine withal.
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1031
And wee see, how that euen Gods name hath at all times bin pretended by deceyuers,
And we see, how that even God's name hath At all times been pretended by deceivers,
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1032
and although they brought nothing but illusions and mockeries, yet not withstanding they protested with ful mouth, that they were sent of God.
and although they brought nothing but illusions and mockeries, yet not withstanding they protested with full Mouth, that they were sent of God.
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1033
By reason wherof, the Prophets had much ado in fighting against such as labored to abuse the worlde vnder suche couert, [ in so much that ] they were faine too come to the triall, to know whither God spake by their mouth or no.
By reason whereof, the prophets had much ado in fighting against such as laboured to abuse the world under such covert, [ in so much that ] they were feign too come to the trial, to know whither God spoke by their Mouth or no.
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1034
And wee knowe also how Sainct Peter sayeth, that like as among the people of olde time there were many deceyuers whiche troubled the Churche and brought all things in a broyle:
And we know also how Saint Peter Saith, that like as among the people of old time there were many deceivers which troubled the Church and brought all things in a broil:
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1035
so wee also in these dayes muste looke too haue vnderlinges of Satans, whiche shall labour too sowe darnell among vs,
so we also in these days must look too have underlings of Satan, which shall labour too sow darnel among us,
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1036
and the Churche muste still bee subiect too the same inconuenience, bycause God intendeth too bewray and trie whither wee bee his in truthe or no.
and the Church must still be Subject too the same inconvenience, Because God intends too bewray and try whither we be his in truth or no.
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1037
For the Hypocrites will soone bee shaken downe, when they find occasion to chaunge.
For the Hypocrites will soon be shaken down, when they find occasion to change.
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1038
They be so light headed and fleeting, that they must needes be trotting too and fro.
They be so Light headed and fleeting, that they must needs be trotting too and from.
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1039
But Gods children which haue taken liuely and deepe roote in the Gospell, will neuer be remoued.
But God's children which have taken lively and deep root in the Gospel, will never be removed.
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1040
And therefore doth God also giue bridle to Satan, who rayzeth vp false Prophetes as it is sayd in the thirtenth chapter of Deuteronomie, bycause God intendeth too know by experience, whither wee loue him or no, that is too say, whither we beare him the honour that he deserueth, by resting vpō him,
And Therefore does God also give bridle to Satan, who rayzeth up false prophets as it is said in the Thirtieth chapter of Deuteronomy, Because God intends too know by experience, whither we love him or no, that is too say, whither we bear him the honour that he deserves, by resting upon him,
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1042
Nowe seing that the Deuill hath in such wise troubled the Church, and so sowen his errours as he hath taken couert vnder the name of God:
Now sing that the devil hath in such wise troubled the Church, and so sown his errors as he hath taken covert under the name of God:
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it behoueth for the mayntayning of that point & article, that Gods woord abide in his full and perfect state.
it behooves for the maintaining of that point & article, that God's word abide in his full and perfect state.
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1044
For when the Paynims worshipped their Idols, they alwayes abused the name of God, and all that they did was Religion as they termed it,
For when the Pagans worshipped their Idols, they always abused the name of God, and all that they did was Religion as they termed it,
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1045
and (to theyr owne seeming) there was none other holinesse in the worlde, but the following of their fond deuices.
and (to their own seeming) there was none other holiness in the world, but the following of their found devices.
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1046
But contrarywise the holy Scripture telleth vs, that all their Gods were but Diuels.
But contrariwise the holy Scripture Telleth us, that all their God's were but Devils.
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1047
And what agreement is there betwene those two sayings? Yea, but for asmuch as the thing that the Heathen men tooke in hād, was but a masking to vnhalow the name of God,
And what agreement is there between those two sayings? Yea, but for as as the thing that the Heathen men took in hand, was but a masking to unhallow the name of God,
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1048
and to conuey it ouer to their Idolles: therfore it is requisite that that fond opiniō should be cut of.
and to convey it over to their Idols: Therefore it is requisite that that found opinion should be Cut of.
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1049
And we see at this day how the Pope & all the filthie puddle of his Clergie, do beare vs in hand that they be Christes vicares,
And we see At this day how the Pope & all the filthy puddle of his Clergy, do bear us in hand that they be Christ's Vicars,
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1050
& that they represent the Church, and are the successors of the Apostles.
& that they represent the Church, and Are the Successors of the Apostles.
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1051
Al this geere must be beaten downe, or else wee shall neuer know what fayth we ought to sticke vnto.
All this gear must be beaten down, or Else we shall never know what faith we ought to stick unto.
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1052
Ye see thē after what maner S. Paule alledgeth here the Angels.
You see them After what manner S. Paul allegeth Here the Angels.
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1053
As if he should say, what soeuer authoritie of men be alledged, it cānot in any wise preiudice God or his word.
As if he should say, what soever Authority of men be alleged, it cannot in any wise prejudice God or his word.
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1054
For his woord must haue the vpper hand, and all high & excellent things in this world must stoupe & be brought low:
For his word must have the upper hand, and all high & excellent things in this world must stoop & be brought low:
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1055
and not only the mortall creatures, but euē the Angels also, in somuch that if it could come to passe (which thing is vnpossible) that an Angell should set himself against God, he ought to be abhorred.
and not only the Mortal creatures, but even the Angels also, in So much that if it could come to pass (which thing is unpossible) that an Angel should Set himself against God, he ought to be abhorred.
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1056
And let vs not thinke that the Angels are wronged herein.
And let us not think that the Angels Are wronged herein.
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1057
For what is all their glorie and dignitie? It is too do seruis to their Maker,
For what is all their glory and dignity? It is too doe seruis to their Maker,
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1058
and to our Lord Iesus Christ, who is their head as well as ours.
and to our Lord Iesus christ, who is their head as well as ours.
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1059
So then, if a man make bold with theyr name too the end that Iesus Christe bee glorified,
So then, if a man make bold with their name too the end that Iesus Christ be glorified,
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1060
and that his Gospell may abyde in perfect soundnesse vnappayred:
and that his Gospel may abide in perfect soundness unappeared:
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1061
therein the Angelles are willing too yeelde, so their name serue to such vse, for that is their cheefe desire.
therein the Angels Are willing too yield, so their name serve to such use, for that is their chief desire.
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1062
Thus yee see why Sainct Paule maketh bold with the name of the Angelles, although he meene not that they can at any time shrinke from their obedience vnto God.
Thus ye see why Saint Paul makes bold with the name of the Angels, although he meene not that they can At any time shrink from their Obedience unto God.
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1103
but in the meane while he would not haue vs to know what it meaneth,
but in the mean while he would not have us to know what it means,
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1063
And he repeteth the same sentence agayne, saying, that who soeuer shall bring any new Gospell, let him bee bilde as accursed.
And he repeateth the same sentence again, saying, that who soever shall bring any new Gospel, let him be bilde as accursed.
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1064
Nowe firste of all wee see heere, how God intendeth too bee honored and serued at our handes:
Now First of all we see Here, how God intends too be honoured and served At our hands:
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1065
namely not with straunge Ceremonies and fashions as men are woont too doo:
namely not with strange Ceremonies and fashions as men Are wont to do:
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1066
but our cheefe seruis is to herken vnto him, and as ye would say to brydle our selues, holding all our senses prisoners vnder his woord when he speaketh vnto vs, according also as he himself protesteth in his prophet Ieremie.
but our chief seruis is to harken unto him, and as you would say to bridle our selves, holding all our Senses Prisoners under his word when he speaks unto us, according also as he himself protesteth in his Prophet Ieremie.
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1067
Haue I (sayth he) demaunded Sacrifize of thy fathers? No, but the thing that I required of them, Have I (say he) demanded Sacrifice of thy Father's? No, but the thing that I required of them,
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1068
and which I still require of you as the homage that you owe vnto me, is that you herken to my voyce.
and which I still require of you as the homage that you owe unto me, is that you harken to my voice.
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1069
In that text God sheweth, that men may well ouerlabour thēselues in bringing their owne deuotions to him vpon hope to please him thereby,
In that text God shows, that men may well ouerlabour themselves in bringing their own devotions to him upon hope to please him thereby,
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1070
but all shall be but filthinesse, till wee haue learned to herken to his voyce, and to obey him.
but all shall be but filthiness, till we have learned to harken to his voice, and to obey him.
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1071
Marke wel this poynt which is very notable, least we labour in vayne as we see the wretched Papists doo.
Mark well this point which is very notable, lest we labour in vain as we see the wretched Papists do.
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1072
For it hath alwayes bin a common disease in the world, that men knowing wel that they were created to serue God, haue tormēted thēselues & taken much paine [ to do it, ] & yet all hath bin vayne & vnauaylable,
For it hath always been a Common disease in the world, that men knowing well that they were created to serve God, have tormented themselves & taken much pain [ to do it, ] & yet all hath been vain & unavailable,
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1073
bicause they began not at the right poynt of ruling their life by the will of God,
Because they began not At the right point of ruling their life by the will of God,
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1074
and of setling thēselues fully to take nothing in hand but that whiche he cōmaunded them.
and of settling themselves Fully to take nothing in hand but that which he commanded them.
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1075
Yee see then that the meanes too haue our seruis acceptable vnto God at this day, is too giue eare vnto him, too suffer ourselues to be taught by his word, to be gouerned altogither therby,
Ye see then that the means too have our seruis acceptable unto God At this day, is too give ear unto him, too suffer ourselves to be taught by his word, to be governed altogether thereby,
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1076
and to frame our life with al our deedes & thoughts fully according to the same.
and to frame our life with all our Deeds & thoughts Fully according to the same.
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1077
And herein we see the benefite that God hath giuen vs in calling vs to the knowledge of his Gospell.
And herein we see the benefit that God hath given us in calling us to the knowledge of his Gospel.
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1078
On the otherside, we see (as I sayd afore) how the poore Papistes ryse early,
On the otherside, we see (as I said afore) how the poor Papists rise early,
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1079
& busie thēselues about this & that, without end or ceassing of their trauels:
& busy themselves about this & that, without end or ceasing of their travels:
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1080
& yet in the meane while, not only the time is lost, & their labor is vaine & vnprofitable,
& yet in the mean while, not only the time is lost, & their labour is vain & unprofitable,
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1081
but also they thēselues are abhominable before God. Then seying the cace standeth so:
but also they themselves Are abominable before God. Then saying the case Stands so:
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1082
let vs make account of the grace that God hath graūted vs in declaring his will vnto vs,
let us make account of the grace that God hath granted us in declaring his will unto us,
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1083
& let vs vnderstand that wee must not walke at aduenture, but discerne betweene good and euill,
& let us understand that we must not walk At adventure, but discern between good and evil,
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1084
howbeit not after our owne wit and imaginaciō, but by goyng to Gods schoole, & by learning the things that he alloweth, assuring our selues that nothing deserueth too bee esteemed, saue the framing of our selues to the rule which he hath giuē vs by his word. Marke that for a principle.
howbeit not After our own wit and imagination, but by going to God's school, & by learning the things that he alloweth, assuring our selves that nothing deserves too be esteemed, save the framing of our selves to the Rule which he hath given us by his word. Mark that for a principle.
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1085
And herewithall we see also what the maiestie of the Gospell is, & that it is not for vs to bring in mens opinions in that cace to wrap our selues in any doubt as the Papists do now adayes, who haue none other buckler agaynst vs,
And herewithal we see also what the majesty of the Gospel is, & that it is not for us to bring in men's opinions in that case to wrap our selves in any doubt as the Papists do now adays, who have none other buckler against us,
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1086
but the traditions of the Church, Councels, and Antiquitie.
but the traditions of the Church, Counsels, and Antiquity.
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1087
Howbeit when they haue thronged all the world togither, will it bee able to counteruayle the Angelles of heauen? No certainly.
Howbeit when they have thronged all the world together, will it be able to countervail the Angels of heaven? No Certainly.
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1088
Now then we may well mocke at their foolishnesse after the exāple of S. Paule,
Now then we may well mock At their foolishness After the Exampl of S. Paul,
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1089
and say that if the Pope and all the rable of his stinking Clergie had the Angelles on their side, it were nothing at all in cōparison of our Lord Iesus Christ, who hath all soueraine power,
and say that if the Pope and all the rabble of his stinking Clergy had the Angels on their side, it were nothing At all in comparison of our Lord Iesus christ, who hath all sovereign power,
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1090
and before whom all knees ought to bow, not only of mortall creatures, but also euen of things that are aloft in heauen, according as it is said in the Epistle to the Philippians, where this saying is applyed to his person, in that God sweareth that al knees shall bow before him,
and before whom all knees ought to bow, not only of Mortal creatures, but also even of things that Are aloft in heaven, according as it is said in the Epistle to the Philippians, where this saying is applied to his person, in that God Sweareth that all knees shall bow before him,
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1091
& all tunges confesse that he only is to be glorified.
& all tongues confess that he only is to be glorified.
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1092
Yee see then that the way for vs to cōmend the doctrine of the Gospel, is to abide vnremoued by the authoritie of men,
Ye see then that the Way for us to commend the Doctrine of the Gospel, is to abide unremoved by the Authority of men,
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& (when it is told vs that such a one is of this opinion or that,) to assure our selues that seyng God hath giuen vs the grace to be fully resolued in our minds, it behoueth vs to hold vs alwayes to it without chaunging.
& (when it is told us that such a one is of this opinion or that,) to assure our selves that sing God hath given us the grace to be Fully resolved in our minds, it behooves us to hold us always to it without changing.
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1094
This is in effect the thing that wee haue to cōsider in this sentence:
This is in Effect the thing that we have to Consider in this sentence:
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1095
Now herevpō S. Paule sheweth, how it was not without cause that he speke so of his Gospell that he had preached.
Now hereupon S. Paul shows, how it was not without cause that he speak so of his Gospel that he had preached.
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1096
For he sayeth that he teacheth not after the maner of men, or that he doth not set forth men,
For he Saith that he Teaches not After the manner of men, or that he does not Set forth men,
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1097
nor counsell [ them ] after the maner of men, but that he setteth forth God,
nor counsel [ them ] After the manner of men, but that he sets forth God,
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and seeketh not to please mē, but Iesus Christ. and seeks not to please men, but Iesus christ.
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Afterward he addeth, that his Gospell is not of men, but that it was reueled to him frō aboue, as I haue declared already.
Afterwards he adds, that his Gospel is not of men, but that it was revealed to him from above, as I have declared already.
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1100
It had not bin ynough for S. Paule to haue spokē of the Gospell in generall,
It had not been enough for S. Paul to have spoken of the Gospel in general,
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1101
except he had shewed therewith, that he had bin a true & faithfull minister of it.
except he had showed therewith, that he had been a true & faithful minister of it.
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1104
nor ceasse to be intāgled in store of errours, & to haue our wittes rouing here & there.
nor cease to be entangled in store of errors, & to have our wits roving Here & there.
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1105
Then it is not ynough, that the name of the Gospell be honored in the world:
Then it is not enough, that the name of the Gospel be honoured in the world:
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1106
but we must also know what maner of thing the Gospell is, and what is contayned in it.
but we must also know what manner of thing the Gospel is, and what is contained in it.
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1107
And that is the cause why S. Paule chalendgeth that faithfulnesse of teaching the Gospell, in so much that if any whit of it be chaūged, let the same be accursed.
And that is the cause why S. Paul chalendgeth that faithfulness of teaching the Gospel, in so much that if any whit of it be changed, let the same be accursed.
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1108
And this yet againe is well woorthy to be noted. For when the Papistes reade this place, they do nothing but skoffe at it:
And this yet again is well worthy to be noted. For when the Papists read this place, they do nothing but scoff At it:
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1109
and God also hath dulled them, so as there is lesse wit in them, than in little chyldren.
and God also hath dulled them, so as there is less wit in them, than in little children.
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1110
For they vnderstand it [ thus:
For they understand it [ thus:
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1111
namely ] that Paule ment, that if a man should make another Gospel, as if a man should write a booke,
namely ] that Paul meant, that if a man should make Another Gospel, as if a man should write a book,
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1112
and the same shoulde not bee the Gospell that was written by him, then they shoulde vtterly reiect it,
and the same should not be the Gospel that was written by him, then they should utterly reject it,
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1113
bycause the Gospell was sufficiently proued already.
Because the Gospel was sufficiently proved already.
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But in the meane whyle they thought not that all that was contayned in Paules Epistles was euery whit of it Gospell:
But in the mean while they Thought not that all that was contained in Paul's Epistles was every whit of it Gospel:
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1115
but they rather surmyzed, that he had written some storie of the Gospell, and that if any other had bin brought in vppon the refuzall thereof, the same that had bin so brought in, should haue had no credite nor reputation.
but they rather surmyzed, that he had written Some story of the Gospel, and that if any other had been brought in upon the refuzall thereof, the same that had been so brought in, should have had no credit nor reputation.
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But wee see that in that cace these wretched beastes haue nother reason nor vnderstanding, nor any taste at all.
But we see that in that case these wretched beasts have neither reason nor understanding, nor any taste At all.
cc-acp pns12 vvb cst p-acp d n1 d j n2 vhb av-dx n1 ccx n1, ccx d n1 p-acp d.
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1117
So much the more therefore dothe it stande vs in hand too marke, that S. Paule had good cause too speake of the Gospell which he had preached,
So much the more Therefore doth it stand us in hand too mark, that S. Paul had good cause too speak of the Gospel which he had preached,
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(8) sermon (DIV1)
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1118
euen to shewe as it were with his fingar the doctrine which it behoueth vs to be fully perswaded of.
even to show as it were with his fingar the Doctrine which it behooves us to be Fully persuaded of.
av-j pc-acp vvi c-acp pn31 vbdr p-acp po31 fw-la dt n1 r-crq pn31 vvz pno12 pc-acp vbi av-j vvn pp-f.
(8) sermon (DIV1)
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1119
VVill we be of the flocke of our Lord Iesus Christ? Then is it not ynough for vs too accept what soeuer is tolde vs in his name:
VVill we be of the flock of our Lord Iesus christ? Then is it not enough for us too accept what soever is told us in his name:
np1 pns12 vbb pp-f dt n1 pp-f po12 n1 np1 np1? av vbz pn31 xx av-d p-acp pno12 av vvi r-crq av vbz vvn pno12 p-acp po31 n1:
(8) sermon (DIV1)
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1120
but wee muste put that thing in •re which is spoken in the tenth of Sainct Iohn, which is, too bee able by herkening vnto his voyce, too discerne his voyce from the voyce of straungers,
but we must put that thing in •re which is spoken in the tenth of Saint John, which is, too be able by Harkening unto his voice, too discern his voice from the voice of Strangers,
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(8) sermon (DIV1)
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1121
and too bee alwayes fully perswaded, that there is not any other than he, too whom wee ought too yeeld.
and too be always Fully persuaded, that there is not any other than he, too whom we ought too yield.
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(8) sermon (DIV1)
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1122
Thus ye see how the way to be vnder the guiding of our good shepherd, is that we swarue not one way nor other when men assayle vs, but euery of vs indeuer to drawe home to himself,
Thus you see how the Way to be under the guiding of our good shepherd, is that we swerve not one Way nor other when men assail us, but every of us endeavour to draw home to himself,
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(8) sermon (DIV1)
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so as we become not like wauering reedes, but stād stedfast in the doctrine which we shall haue learned.
so as we become not like wavering redes, but stand steadfast in the Doctrine which we shall have learned.
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(8) sermon (DIV1)
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1124
In so doing our Lord Iesus Christ will auow vs to be of the cōpanie and number of his sheepe,
In so doing our Lord Iesus christ will avow us to be of the company and number of his sheep,
p-acp av vdg po12 n1 np1 np1 vmb vvi pno12 pc-acp vbi pp-f dt n1 cc n1 pp-f po31 n1,
(8) sermon (DIV1)
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and alwayes do the dutie of a shepeherd towards vs. But if we play those men which care not which end go foreward, in somuch that if a man tell thē that Iesus Christ is the only he vpon whom we must rest to haue any trust of Saluation:
and always do the duty of a shepherd towards us But if we play those men which care not which end go forward, in So much that if a man tell them that Iesus christ is the only he upon whom we must rest to have any trust of Salvation:
cc av vdb dt n1 pp-f dt n1 p-acp pno12 p-acp cs pns12 vvb d n2 r-crq vvb xx r-crq n1 vvb av-j, p-acp av cst cs dt n1 vvb pno32 cst np1 np1 vbz dt j pns31 p-acp ro-crq pns12 vmb vvi pc-acp vhi d n1 pp-f n1:
(8) sermon (DIV1)
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it is well, they can like well ynough of that doctrine:
it is well, they can like well enough of that Doctrine:
pn31 vbz av, pns32 vmb vvi av av-d pp-f d n1:
(8) sermon (DIV1)
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1127
and on the contrary part if a man set store of trumperie before thē, and go about too trouble their wittes with this and that, [ they can well ynough away with that too ] and all is one to them:
and on the contrary part if a man Set store of trumpery before them, and go about too trouble their wits with this and that, [ they can well enough away with that too ] and all is one to them:
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(8) sermon (DIV1)
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1128
if there be no discretion in vs, it is a token that we haue no certaintie of fayth.
if there be no discretion in us, it is a token that we have no certainty of faith.
cs pc-acp vbb dx n1 p-acp pno12, pn31 vbz dt n1 cst pns12 vhb dx n1 pp-f n1.
(8) sermon (DIV1)
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1129
For we must be out of all doubt, that Iesus Christ is the only Mayster, seyng that that charge is cōmitted to him by God his father,
For we must be out of all doubt, that Iesus christ is the only Master, sing that that charge is committed to him by God his father,
c-acp pns12 vmb vbi av pp-f d n1, cst np1 np1 vbz dt j n1, vvb cst d n1 vbz vvn p-acp pno31 p-acp np1 po31 n1,
(8) sermon (DIV1)
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1130
and also that he hath fully performed the same.
and also that he hath Fully performed the same.
cc av cst pns31 vhz av-j vvn dt d.
(8) sermon (DIV1)
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1131
If wee bee not at that poynt, it is certaine that wee shall alwayes bee caried away with opinion and imaginacion,
If we be not At that point, it is certain that we shall always be carried away with opinion and imagination,
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(8) sermon (DIV1)
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1132
and that there shall be no fayth at all in vs. And that is the cause also why S. Paule declareth, that the Gospell which he had preached, is the same which our Lord Iesus Christ cōmaunded to be preached and published,
and that there shall be no faith At all in us And that is the cause also why S. Paul Declareth, that the Gospel which he had preached, is the same which our Lord Iesus christ commanded to be preached and published,
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(8) sermon (DIV1)
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1133
and wherof he is the author in the name of God his father. Seing it is so:
and whereof he is the author in the name of God his father. Sing it is so:
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(8) sermon (DIV1)
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1134
it behoueth vs to hold vs to it:
it behooves us to hold us to it:
pn31 vvz pno12 pc-acp vvi pno12 p-acp pn31:
(8) sermon (DIV1)
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1135
and so consequently when S. Paule speaketh of another Gospell, he meaneth the minglemangle and corruption that might bee put vnto it:
and so consequently when S. Paul speaks of Another Gospel, he means the minglemangle and corruption that might be put unto it:
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(8) sermon (DIV1)
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1136
as if he should say, VVhatsoeuer is added or patched to the doctrine of the Gospell by mans deuice,
as if he should say, Whatsoever is added or patched to the Doctrine of the Gospel by men device,
c-acp cs pns31 vmd vvi, r-crq vbz vvn cc vvn p-acp dt n1 pp-f dt n1 p-acp ng1 n1,
(8) sermon (DIV1)
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1137
so as they can not content themselues with the simplenesse therof, but that they do varie from it:
so as they can not content themselves with the simpleness thereof, but that they do vary from it:
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(8) sermon (DIV1)
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1138
is euery whit of it mere leasing.
is every whit of it mere leasing.
vbz d n1 pp-f pn31 j n-vvg.
(8) sermon (DIV1)
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1139
And therfore let vs shun it as a poyson, for surely no poyson can bee so deadly as a false doctrine.
And Therefore let us shun it as a poison, for surely no poison can be so deadly as a false Doctrine.
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(8) sermon (DIV1)
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1140
And if men doo naturally keepe themselues from the things that may hurt this transitorie life:
And if men do naturally keep themselves from the things that may hurt this transitory life:
cc cs n2 vdb av-j vvi px32 p-acp dt n2 cst vmb vvi d j n1:
(8) sermon (DIV1)
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1141
ought not our soules to be much more precious too vs? VVhat care ought wee to haue that they be not poysoned by any trumperie of men? Too bee short, lette vs bee sure that as soone as any by matter is added too the pure doctrine of our lord Iesus Christe, it is playne falsehod.
ought not our Souls to be much more precious too us? What care ought we to have that they be not poisoned by any trumpery of men? Too be short, let us be sure that as soon as any by matter is added too the pure Doctrine of our lord Iesus Christ, it is plain falsehood.
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(8) sermon (DIV1)
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1142
For he will not onely hee hilde as principall, but he muste continue alone without any companion,
For he will not only he hilde as principal, but he must continue alone without any Companion,
p-acp pns31 vmb xx av-j pns31 n1 c-acp n-jn, cc-acp pns31 vmb vvi av-j p-acp d n1,
(8) sermon (DIV1)
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1143
and all those that teach, must first become his scholers, so as he that speaketh in the Church set not downe any thing of his own,
and all those that teach, must First become his Scholars, so as he that speaks in the Church Set not down any thing of his own,
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(8) sermon (DIV1)
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1144
or which hath bin coyned in the warehouses of men, but shew himselfe to be the true disciple of our Lorde Iesus Christ,
or which hath been coined in the warehouses of men, but show himself to be the true disciple of our Lord Iesus christ,
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(8) sermon (DIV1)
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1145
and teach vs all by the authoritie of him. Marke that for one poynt. And for a seconde, it behoueth vs to knowe what is conteyned in the Gospell.
and teach us all by the Authority of him. Mark that for one point. And for a seconde, it behooves us to know what is contained in the Gospel.
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(8) sermon (DIV1)
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1146
For if the woorde Gospell shoulde trotte vp and downe in euerie mans mouth, and yet in the meane while men make vs beleue that Chalke is Cheese, as they say:
For if the word Gospel should trot up and down in every men Mouth, and yet in the mean while men make us believe that Chalk is Cheese, as they say:
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(8) sermon (DIV1)
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1147
what a thing were that? VVhat shoulde wee bee the better for giuing so honourable report too the Gospell,
what a thing were that? What should we be the better for giving so honourable report too the Gospel,
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(8) sermon (DIV1)
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1148
as to say it is Gods pure truth, wherevntoo all creatures ought to submit themselues? It standeth vs on hande too knowe what is the substance of it,
as to say it is God's pure truth, whereunto all creatures ought to submit themselves? It Stands us on hand too know what is the substance of it,
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(8) sermon (DIV1)
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1149
so as wee may bee sure that the sonne of God is come downe hither to guide vs vntoo God his father, too the ende wee may vnderstande after what manner hee will bee worshipped at our handes,
so as we may be sure that the son of God is come down hither to guide us unto God his father, too the end we may understand After what manner he will be worshipped At our hands,
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(8) sermon (DIV1)
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1150
and furthermore bee made priuie too Gods will, that wee may frame our whole life thereafter,
and furthermore be made privy too God's will, that we may frame our Whole life thereafter,
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(8) sermon (DIV1)
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1151
and not inuent a seruice after our owne lust and lyking, but yeelde him that obedience which he requireth and alloweth aboue all things.
and not invent a service After our own lust and liking, but yield him that Obedience which he requires and alloweth above all things.
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(8) sermon (DIV1)
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1152
Againe, wee must [ learne too ] knowe howe miserable our state is, if wee intend to seeke our saluation in our selues.
Again, we must [ Learn too ] know how miserable our state is, if we intend to seek our salvation in our selves.
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(8) sermon (DIV1)
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1153
For there is nothing in vs but ignorance, infirmitie, weakenesse, yea and stubbornesse and wicked lustes:
For there is nothing in us but ignorance, infirmity, weakness, yea and Stubbornness and wicked lusts:
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(8) sermon (DIV1)
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1154
and to be short, we bee hilde in Satans bandes, so as he draweth vs like sillie beastes,
and to be short, we be hilde in Satan bands, so as he draws us like silly beasts,
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(8) sermon (DIV1)
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1155
euen as Asses and Oxen that are solde:
even as Asses and Oxen that Are sold:
av c-acp n2 cc n2 cst vbr vvn:
(8) sermon (DIV1)
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1156
and if we intende to be set free from so horrible bondage, and tyrannie, we must go too none but God, assuring our selues that hee is the fountaine of all welfare.
and if we intend to be Set free from so horrible bondage, and tyranny, we must go too none but God, assuring our selves that he is the fountain of all welfare.
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(8) sermon (DIV1)
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1157
Furthermore forasmuch as wee cannot come vntoo God, but we must first come to our Lorde Iesus Christ, who is come downe vnto vs:
Furthermore forasmuch as we cannot come unto God, but we must First come to our Lord Iesus christ, who is come down unto us:
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(8) sermon (DIV1)
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1158
so as wee must seeke all that we haue neede of in his fulnesse, and repose our whole trust there,
so as we must seek all that we have need of in his fullness, and repose our Whole trust there,
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1159
and not haue any other preparation, righteousnesse, holinesse, or perfection than him, but be vtterly emptied in our selues,
and not have any other preparation, righteousness, holiness, or perfection than him, but be utterly emptied in our selves,
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1160
and yet notwithstanding not ceasse too trust that hee will leade vs too God his father ▪ VVe must also vnderstande by what meanes we bee iustifyed, that is to wit, by the sacrifice of his death and passion.
and yet notwithstanding not cease too trust that he will lead us too God his father ▪ We must also understand by what means we be justified, that is to wit, by the sacrifice of his death and passion.
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1161
Besides this, when we come to pray vnt God, let vs resort vnto him as our Aduocate, that he may beare worde for vs. Ye see then that the thing which we ought too knowe concerning the Gospell, is that there is but one onely lawe whereby to rule our lyues:
Beside this, when we come to pray vnt God, let us resort unto him as our Advocate, that he may bear word for us You see then that the thing which we ought too know Concerning the Gospel, is that there is but one only law whereby to Rule our lives:
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1162
that we must haue but one certaine beleefe, so as wee knowe the God whom we should serue and worship:
that we must have but one certain belief, so as we know the God whom we should serve and worship:
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1163
that we behold him in the person of our Lorde Iesus Christ who is his verie Image:
that we behold him in the person of our Lord Iesus christ who is his very Image:
cst pns12 vvb pno31 p-acp dt n1 pp-f po12 n1 np1 np1 r-crq vbz po31 j n1:
(8) sermon (DIV1)
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that we must haue none other thing to rest vpon than Iesus Christ:
that we must have none other thing to rest upon than Iesus christ:
cst pns12 vmb vhi pix j-jn n1 pc-acp vvi p-acp cs np1 np1:
(8) sermon (DIV1)
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and that all our thoughts must be directed thither, assuring our selues that in him the father hath put all things requisit for our faluation,
and that all our thoughts must be directed thither, assuring our selves that in him the father hath put all things requisite for our faluation,
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and that he also doth by the power of his holy spirit, guide and gouerne vs, in such wise, that being vnder his protection, we be sure that the Diuell and all his champions can do nothing against vs,
and that he also does by the power of his holy Spirit, guide and govern us, in such wise, that being under his protection, we be sure that the devil and all his champions can do nothing against us,
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1167
when we bee so preserued by his power.
when we be so preserved by his power.
c-crq pns12 vbb av vvn p-acp po31 n1.
(8) sermon (DIV1)
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1168
This is the contempt of the Gospell, which it behoueth vs to know, or else the things that are spoken here wil do vs no good at al. Furthermore S. Paule, to shew that he doth not without cause preferre himself before those that went about to disguise the doctrine of the Gospel, by thrusting in some minglings and additions: vseth two arguments.
This is the contempt of the Gospel, which it behooves us to know, or Else the things that Are spoken Here will do us no good At all Furthermore S. Paul, to show that he does not without cause prefer himself before those that went about to disguise the Doctrine of the Gospel, by thrusting in Some minglings and additions: uses two Arguments.
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The one is, that he had behaued himselfe faithfully & with a pure and right meening mind in teaching the Galathians and all other mē.
The one is, that he had behaved himself faithfully & with a pure and right meaning mind in teaching the Galatians and all other men.
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1170
The other is that he had not set forth any thing of his own head, but had receiued his matters by heauenly reuelation frō our Lord Iesus Christ.
The other is that he had not Set forth any thing of his own head, but had received his matters by heavenly Revelation from our Lord Iesus christ.
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1171
Now it behoueth vs to mark wel these two arguments, to the end we may perceyue, that S. Paule hath not without cause declared heretofore, that this doctrine of his ought too bee of good credit,
Now it behooves us to mark well these two Arguments, to the end we may perceive, that S. Paul hath not without cause declared heretofore, that this Doctrine of his ought too be of good credit,
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1172
& that it was not lawful for any liuing creatur to striue against it.
& that it was not lawful for any living creature's to strive against it.
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1173
Hervpon wee may gather a generall rule, how wee ought to be sure of our faith.
Hereupon we may gather a general Rule, how we ought to be sure of our faith.
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1174
For the Angels shal not come down to speak to vs after a visible maner, but we must be taught by the mouthes of men.
For the Angels shall not come down to speak to us After a visible manner, but we must be taught by the mouths of men.
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1175
And yet for all that, (as I haue sayd already) we must holde this for an infallible cōclusion, that we haue the doctrine whervpon our fayth is grounded and setled, from God and from our Lorde Iesus Christ.
And yet for all that, (as I have said already) we must hold this for an infallible conclusion, that we have the Doctrine whereupon our faith is grounded and settled, from God and from our Lord Iesus christ.
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1176
And how shal we perceiue that? By the two reasons that are set downe here.
And how shall we perceive that? By the two Reasons that Are Set down Here.
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1177
VVherof the one is, that such as teach vs haue a desire and zeale to bring vs vnto god,
Whereof the one is, that such as teach us have a desire and zeal to bring us unto god,
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1178
and arme not thēselues with the title & name of men, no nor hauè any thing at all of man,
and arm not themselves with the title & name of men, no nor hauè any thing At all of man,
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1179
but folow the trace which God hath cōmaunded all his to kepe, that is to wit, that they win the world vnto the obedience of him.
but follow the trace which God hath commanded all his to keep, that is to wit, that they win the world unto the Obedience of him.
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1180
Let that serue for one point.
Let that serve for one point.
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1181
Secōdly, besides their good zeale, they must also haue a certeintie [ of doctrine ] so as hee that speaketh may not take any thing vpon him,
Secōdly, beside their good zeal, they must also have a certainty [ of Doctrine ] so as he that speaks may not take any thing upon him,
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nor passe his bounds, but from hand to hand deliuer the thing that is cōmanded him, in such wise as Iesus Christ may always be heard,
nor pass his bounds, but from hand to hand deliver the thing that is commanded him, in such wise as Iesus christ may always be herd,
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1183
& suffered to speak, and al mouthes else be stopped, sauing only in way of hearkning, that his doctrine may bee knowne vnto vs. Now as touching the first, wher S. Paul protesteth his good mind:
& suffered to speak, and all mouths Else be stopped, Saving only in Way of Harkening, that his Doctrine may be known unto us Now as touching the First, where S. Paul protesteth his good mind:
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1184
he saith that he doth not coūcel [ or persuade ] according to mē, but according to God ▪ And hereby he meneth, that he went not to worke with a worldly affectiō,
he Says that he does not council [ or persuade ] according to men, but according to God ▪ And hereby he meaneth, that he went not to work with a worldly affection,
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1185
but had labored to apply himself simply vnto God, seing he had bin called by him:
but had laboured to apply himself simply unto God, sing he had been called by him:
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1186
& also that he had takē Iesus Christ for his master, so as he laide not forth any thing but him,
& also that he had taken Iesus christ for his master, so as he laid not forth any thing but him,
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1187
nor toke any backfence of mē, as those do which would allure simple & ignorāt folk vnto thē, who hunt for credit here & there, saying ▪ ho, such a man saith so.
nor took any backfence of men, as those doe which would allure simple & ignorant folk unto them, who hunt for credit Here & there, saying ▪ ho, such a man Says so.
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1188
But it is only God that is to be hearkned vnto. For though al mē with one accord would turne vs aside from him:
But it is only God that is to be hearkened unto. For though all men with one accord would turn us aside from him:
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surely he alone ought to outwey ten C. M. worldes, if there were so many.
surely he alone ought to outwey ten C M. world's, if there were so many.
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1190
Then seing the cace standeth so, let vs mark well the doctrine that is conteined here, where S. Paule setteth down his owne affection, which serueth to giue vs a generall rule:
Then sing the case Stands so, let us mark well the Doctrine that is contained Here, where S. Paul sets down his own affection, which serveth to give us a general Rule:
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1191
according wherevnto he addeth immediatly, that he had not labored to please mē.
according whereunto he adds immediately, that he had not laboured to please men.
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1192
For so sone as folk speake after the appetite of men, Gods truth must nedes be corrupted.
For so soon as folk speak After the appetite of men, God's truth must needs be corrupted.
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Also ▪ he addeth, that if he should please men, he were not the seruant of Iesus Christ.
Also ▪ he adds, that if he should please men, he were not the servant of Iesus christ.
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But the diuell hath many meanes & slightes to darken Gods truth, in such wise,
But the Devil hath many means & slights to darken God's truth, in such wise,
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1195
as it may wel seme vnto vs that we be stil with God, & yet in the mean while we shalbe a great way of from him,
as it may well seem unto us that we be still with God, & yet in the mean while we shall a great Way of from him,
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vnlesse we haue wisdome and discretion as it is giuen vs heere.
unless we have Wisdom and discretion as it is given us Here.
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1197
Therefore let vs haue the skill too discerne God from men, so as we may not be abashed nor amazed when wee see many contrarieties, muche diuersitie of opinions, and many incounters and disputations.
Therefore let us have the skill too discern God from men, so as we may not be abashed nor amazed when we see many contrarieties, much diversity of opinions, and many encounters and disputations.
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Let none of all those things make vs chaunge our beleefe.
Let none of all those things make us change our belief.
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1199
And why? Let vs looke no more but whether wee can bee sure in God:
And why? Let us look no more but whither we can be sure in God:
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if we haue that once, let vs boldely despise the whole worlde. But if we bee not well settled in our fayth:
if we have that once, let us boldly despise the Whole world. But if we be not well settled in our faith:
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it is certayne th•• euerie blaste of winde wyll ouerthrowe it; or at leastwyze make it too stagger too and fro.
it is certain th•• every blast of wind will overthrown it; or At leastwyze make it too stagger too and from.
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1202
Therefore let vs take such taste, as wee maye knowe that God hathe verily had pitie of vs, too the ende too shewe vs hys wyll:
Therefore let us take such taste, as we may know that God hath verily had pity of us, too the end too show us his will:
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and let vs looke well too suche as teach vs, [ and marke ] of what minde they be led and gouerned,
and let us look well too such as teach us, [ and mark ] of what mind they be led and governed,
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1204
whether they seeke to obey God on their owne part, and too leade vs in the same way by their owne example.
whither they seek to obey God on their own part, and too lead us in the same Way by their own Exampl.
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Furthermore, when S. Paule sayth, that if he shoulde please men hee were not the seruant of Iesus Christ: that doctrine implyeth verie much.
Furthermore, when S. Paul say, that if he should please men he were not the servant of Iesus christ: that Doctrine Implies very much.
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1206
For we knowe well ynough what men are of their owne nature, howe there is nothing in them but iniquitie and stubbornnesse agaynst God.
For we know well enough what men Are of their own nature, how there is nothing in them but iniquity and stubbornness against God.
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1207
Then if we minde to pleasure them: we must giue ouer God and haue nothing to doo with him.
Then if we mind to pleasure them: we must give over God and have nothing to do with him.
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1208
For men go alwayes backwarde if they bee not compelled to come vnto God, and they kicke agaynst him like wilde beastes.
For men go always backward if they be not compelled to come unto God, and they kick against him like wild beasts.
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1209
Therefore wee cannot please them but by straying from God, and by giuing the brydle to such as leape out, eft a tone side, and eft a toother:
Therefore we cannot please them but by straying from God, and by giving the bridle to such as leap out, eft a tone side, and eft a toother:
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yea and euen the good men coulde sometymes finde in their heartes, that God shoulde applie himselfe too their appetites.
yea and even the good men could sometimes find in their hearts, that God should apply himself too their appetites.
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1211
For although they bee still minded too serue him:
For although they be still minded too serve him:
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1212
yet are they not at all tymes, and in all poyntes so well ruled, as to haue giuen ouer all their owne opinions, lykings,
yet Are they not At all times, and in all points so well ruled, as to have given over all their own opinions, likings,
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1213
and desires, but that sometimes they shall euerie one of them be tempted to do one thing or other, insomuch that if wee were not hilde short,
and Desires, but that sometime they shall every one of them be tempted to do one thing or other, insomuch that if we were not hilde short,
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1214
and made to retire out of hande, wee would runne to our destruction.
and made to retire out of hand, we would run to our destruction.
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1215
To bee short, there is none of vs all but hee woulde bee pleased, insomuch that if they which haue the charge to buylde and teach the Church, would please men:
To be short, there is none of us all but he would be pleased, insomuch that if they which have the charge to build and teach the Church, would please men:
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1216
they shoulde bee fayne too renounce our Lorde Iesus Christ.
they should be fain too renounce our Lord Iesus christ.
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1217
And hereby all Ministers of Gods worde are taught to shet their eyes when they intende to discharge their duetie faythfully,
And hereby all Ministers of God's word Are taught to shet their eyes when they intend to discharge their duty faithfully,
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1218
so as they must not looke aside too regarde men according to their disordered desires which they see,
so as they must not look aside too regard men according to their disordered Desires which they see,
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1219
but sette aside all desire of their good lyking and fauour. And if they purpose to lead those vntoo God which woulde else bee stubborne hearted:
but Set aside all desire of their good liking and favour. And if they purpose to led those unto God which would Else be stubborn hearted:
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1220
whatsoeuer come of it let them so deale, that God may haue his right, and that our Lorde Iesus Christ may haue his authoritie.
whatsoever come of it let them so deal, that God may have his right, and that our Lord Iesus christ may have his Authority.
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1242
or else wee shall rotte in our owne wretchednesse.
or Else we shall rotten in our own wretchedness.
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1221
For (as I haue sayd alreadie) what is too bee done when we speake in his name? VVee must not onely generally condemne all that is of our owne nature,
For (as I have said already) what is to be done when we speak in his name? We must not only generally condemn all that is of our own nature,
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1222
but also so ransacke mens consciences, as euerie of them may feele that God executeth his iurisdiction there,
but also so ransack men's Consciences, as every of them may feel that God Executeth his jurisdiction there,
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1223
and that the Gospell is not onely a launcing yron to pricke, but also a sworde that pearceth to the marye of the bones,
and that the Gospel is not only a lancing iron to prick, but also a sword that pierceth to the mary of the bones,
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1224
as the Apostle sayth in the Epistle too the Hebrewes. There must then be neyther thought nor affection, which the Gospell must not search.
as the Apostle say in the Epistle too the Hebrews. There must then be neither Thought nor affection, which the Gospel must not search.
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1225
Truely it cannot bee but that they which are so wounded, must needes grone and haue some greefe and hartbyting.
Truly it cannot be but that they which Are so wounded, must needs groan and have Some grief and hartbyting.
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But yet must wee shet our eyes at all that, and not regard what men couet or desire, but passe on still forward.
But yet must we shet our eyes At all that, and not regard what men covet or desire, but pass on still forward.
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Furthermore, this warning serueth not onely for the Ministers of Gods worde, but for all men ingenerall.
Furthermore, this warning serveth not only for the Ministers of God's word, but for all men ingenerall.
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Therefore if we desire too bee Christians, let vs learne to do so much honour to the sonne of God, that although his woorde bee not verie well too our lyking,
Therefore if we desire too be Christians, let us Learn to do so much honour to the son of God, that although his word be not very well too our liking,
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nor we finde fauour in it according to our naturall witte: yet notwithstanding we may not ceasse too receyue it obediently.
nor we find favour in it according to our natural wit: yet notwithstanding we may not cease too receive it obediently.
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And so when any man commeth to a Sermon, lette him first and formost make his reckening to be rebuked as meete is,
And so when any man comes to a Sermon, let him First and foremost make his reckoning to be rebuked as meet is,
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and let him vnderstande that it is for his profite that hee is not soothed.
and let him understand that it is for his profit that he is not soothed.
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And if hee haue itching eares, let him lay them away from him, assuring himselfe that else he is forclosed,
And if he have itching ears, let him lay them away from him, assuring himself that Else he is forclosed,
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so as hee shall neuer receyue the doctrine to his profite and instruction.
so as he shall never receive the Doctrine to his profit and instruction.
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VVherefore let vs all suffer our sores too bee rubbed, and our selues to be condemned,
Wherefore let us all suffer our sores too be rubbed, and our selves to be condemned,
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and too bee dealt with cleane contrarie to our lyking.
and too be dealt with clean contrary to our liking.
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Thus yee see how euery of vs ought to be prepared, if wee purpose to bee scholers too the sonne of God,
Thus ye see how every of us ought to be prepared, if we purpose to be Scholars too the son of God,
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and to yeeld him the maystrie which belongeth vnto him.
and to yield him the mastery which belongeth unto him.
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And wee ought too endeuer this thing so much the more, forasmuch as we see our nature driueth vs to the contrarie way.
And we ought too endeavour this thing so much the more, forasmuch as we see our nature Driveth us to the contrary Way.
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For we bee blinded with selfeloue, and euery of vs coueteth too be honoured: but honoured we cannot bee, but by flatterie and lying.
For we be blinded with Self-love, and every of us covets too be honoured: but honoured we cannot be, but by flattery and lying.
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For who is he among vs that deserueth to bee commended? There is nothing but filthinesse and infection in vs before God.
For who is he among us that deserves to be commended? There is nothing but filthiness and infection in us before God.
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For all the goodly vertues which we haue to outwarde showe, are but corruption till God haue reformed vs. So then it is certaine, that all that euer we haue of our owne nature must be clensed,
For all the goodly Virtues which we have to outward show, Are but corruption till God have reformed us So then it is certain, that all that ever we have of our own nature must be cleansed,
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And therefore forasmuche as there is none other meane to drawe vs to saluation, but by clensing vs of all our vyces,
And Therefore forasmuch as there is none other mean to draw us to salvation, but by cleansing us of all our vices,
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and the same clensing cannot bee done but by violence:
and the same cleansing cannot be done but by violence:
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when we bee warned by the doctrine of the Gospell, so as our owne consciences rebuke vs,
when we be warned by the Doctrine of the Gospel, so as our own Consciences rebuke us,
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although we like well to bee nowe and then flattered and soothed, yet let vs seeke to be spoken vnto earnestly,
although we like well to be now and then flattered and soothed, yet let us seek to be spoken unto earnestly,
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and to haue our faults told vs, and to be made ashamed of them, and too haue our vnhonestie discouered,
and to have our Faults told us, and to be made ashamed of them, and too have our unhonesty discovered,
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and not desire to be pleased:
and not desire to be pleased:
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for it were the next way to make vs rotte in our owne naughtinesse if we should holde it so in secrete:
for it were the next Way to make us rotten in our own naughtiness if we should hold it so in secret:
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and it woulde cost vs dearly the setting on, if we should be so flattered by men,
and it would cost us dearly thee setting on, if we should be so flattered by men,
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and in the meane season, the heauenly Iudge should thunder downe vppon vs. Thus ye see how euery of vs ought too profite himselfe by that which S. Paule speaketh here,
and in the mean season, the heavenly Judge should thunder down upon us Thus you see how every of us ought too profit himself by that which S. Paul speaks Here,
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namely that if the preachers gratifie and please men, in so doing they renounce God:
namely that if the Preachers gratify and please men, in so doing they renounce God:
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and if they renounce him, what shall become of the rest of the people? VVhither shall they be led but to the diuell? Therfore when any man commes to a Sermon, let him beare well in minde, that he which preacheth speaketh not of his own authoritie,
and if they renounce him, what shall become of the rest of the people? Whither shall they be led but to the Devil? Therefore when any man comes to a Sermon, let him bear well in mind, that he which Preacheth speaks not of his own Authority,
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but in the behalf of our Lord Iesus Christ, whō God his father hath appointed to be our iudge.
but in the behalf of our Lord Iesus christ, whom God his father hath appointed to be our judge.
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And to what ende is Iesus Christ our Iudge? To the ende that euery of vs should condemne himselfe,
And to what end is Iesus christ our Judge? To the end that every of us should condemn himself,
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and that hauing so passed condemnation, we should resort to him to be quit.
and that having so passed condemnation, we should resort to him to be quit.
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Now then if a mortall man couer my sinnes for some loue that he beareth to me:
Now then if a Mortal man cover my Sins for Some love that he bears to me:
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will the heauenly Iudge spare me bicause hee spareth me? VVere it not better that he which hath the charge to teach me should condemne me,
will the heavenly Judge spare me Because he spares me? Were it not better that he which hath the charge to teach me should condemn me,
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& shew me my faults, to the end I might be sorie for them, and learne to mislike of the thing that would bring me to destruction? Ought not I to take the profer,
& show me my Faults, to the end I might be sorry for them, and Learn to mislike of the thing that would bring me to destruction? Ought not I to take the proffer,
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while God hath his armes stretched out to receyue mee, and while Iesus Christ commeth before me, offering me vp to God his father,
while God hath his arms stretched out to receive me, and while Iesus christ comes before me, offering me up to God his father,
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as an acceptable sacrifice of sweete sauor? And so, must it not needes be that wee are as good as mad and bewitched by Satan,
as an acceptable sacrifice of sweet savour? And so, must it not needs be that we Are as good as mad and bewitched by Satan,
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and acknowledging that we muste bee fooles in thys worlde if wee will obtayne the wisedome of God:
and acknowledging that we must be Fools in this world if we will obtain the Wisdom of God:
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Seeing (I say) that wee haue suche a modestie and sobernesse in vs,
Seeing (I say) that we have such a modesty and soberness in us,
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if we cannot abide to haue our sores rubbed and bewrayed, that we may be brought to that which is for our welfare? If a man please a sicke bodie, what will become of him? Shall hee giue him drinke euerie minute of an houre? Shall he giue him wine whereas hee shoulde giue him water? Shall hee giue him Sallets? It were the next way to poyson him.
if we cannot abide to have our sores rubbed and bewrayed, that we may be brought to that which is for our welfare? If a man please a sick body, what will become of him? Shall he give him drink every minute of an hour? Shall he give him wine whereas he should give him water? Shall he give him Salads? It were the next Way to poison him.
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Too bee short, it is certayne that a man doth alwayes seeke hys owne death, when hee woulde haue men too soothe him.
Too be short, it is certain that a man does always seek his own death, when he would have men too sooth him.
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But nowe whiche is the better, either that he which hath the ordering of a sicke man should yeeld to al his desires,
But now which is the better, either that he which hath the ordering of a sick man should yield to all his Desires,
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or that he should bridle him notwithstanding that he chafe at it and gnash his teeth,
or that he should bridle him notwithstanding that he chafe At it and gnash his teeth,
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and storme bicause hee may not haue hys owne will in his desires? But it is certain that if there be inordinate desires in sick folkes, there are much more inordinate desires in vs. VVhat would become of vs thē,
and storm Because he may not have his own will in his Desires? But it is certain that if there be inordinate Desires in sick folks, there Are much more inordinate Desires in us What would become of us them,
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if they that haue the charge to bear abrode Gods word, and ought to play the phisitions, had not a care to kepe vs frō the things which they know to be hurtfull to vs,
if they that have the charge to bear abroad God's word, and ought to play the Physicians, had not a care to keep us from the things which they know to be hurtful to us,
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and to minister the things vnto vs which they know to be for our welfare? For surely if they should sooth vs in our affections, it were the way to cast vs quite downe.
and to minister the things unto us which they know to be for our welfare? For surely if they should sooth us in our affections, it were the Way to cast us quite down.
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This in effect is the thing that we haue to consider, when S. Paule speaketh of his affection.
This in Effect is the thing that we have to Consider, when S. Paul speaks of his affection.
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Now he addeth the second argument: namely that he had not his gospell of men, but by reuelation from heauen.
Now he adds the second argument: namely that he had not his gospel of men, but by Revelation from heaven.
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He confirmeth still his matter, in that hee sayth that neither Peter, nor Iohn, can haue any such reuerence in their owne persons,
He confirmeth still his matter, in that he say that neither Peter, nor John, can have any such Reverence in their own Persons,
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as that men shoulde be bounde to hearken too them as of themselues, for that is reserued to God alone,
as that men should be bound to harken too them as of themselves, for that is reserved to God alone,
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and to our Lorde Iesus Christ, and they must not haue any companion.
and to our Lord Iesus christ, and they must not have any Companion.
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Then sith it is so, let vs learne to loke vp when the cace cōcerneth the certeintie of our fayth,
Then sith it is so, let us Learn to look up when the case concerns the certainty of our faith,
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and let vs surmount all that is in this world, and quite and clene giue ouer men.
and let us surmount all that is in this world, and quite and clean give over men.
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And though they be neuer so excellent, yet let not our faith rest here beneath, nor vpon any creature, but let it be grounded vpon God.
And though they be never so excellent, yet let not our faith rest Here beneath, nor upon any creature, but let it be grounded upon God.
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The Papistes will say, we be full of pride and statelinesse, for that wee will bee wyser than all the worlde.
The Papists will say, we be full of pride and stateliness, for that we will be Wiser than all the world.
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Truly if we rested vpon our owne wit and weening, or vpon our owne opinion, it were too great a pryde.
Truly if we rested upon our own wit and weening, or upon our own opinion, it were too great a pride.
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But forasmuch as wee walke in humilitie, shrinking downe from all our owne reason and wisedome,
But forasmuch as we walk in humility, shrinking down from all our own reason and Wisdom,
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and attempt not too knowe more than is lawfull for vs, but in the meane whyle doo so magnifie Gods doctrine,
and attempt not too know more than is lawful for us, but in the mean while do so magnify God's Doctrine,
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so that wee can defie all that is of the world:
so that we can defy all that is of the world:
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that loftinesse must needs be good, for it is the thing wherin God will be glorified.
that loftiness must needs be good, for it is the thing wherein God will be glorified.
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Therfore we may defie the Crosses & Myters & Gewgaws of the worlde, and all the hornes of the Pope wherby he aduanceth himself against God:
Therefore we may defy the Crosses & Mitres & Gewgaws of the world, and all the horns of the Pope whereby he Advanceth himself against God:
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I say we may defie them, yea and abhorre them, as things full of filthinesse and infection, whereby oure mortall enimie Satan goeth about to poyson vs. And therewithall let vs bee so setled vpon Gods truth,
I say we may defy them, yea and abhor them, as things full of filthiness and infection, whereby our Mortal enemy Satan Goes about to poison us And therewithal let us be so settled upon God's truth,
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as wee may tryumph ouer all that is agaynst it, assuring our selues, that our fayth must get the vpper hande of all that euer setteth it selfe agaynst it to batter and beare it downe:
as we may triumph over all that is against it, assuring our selves, that our faith must get the upper hand of all that ever sets it self against it to batter and bear it down:
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the which thing to do, Satan neuer forgetteth too torment vs as much as is possible.
the which thing to do, Satan never forgetteth too torment us as much as is possible.
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1289
But if wee bee once strengthned in our God, let vs not feare that wee shall bee vanquished by all his temptations:
But if we be once strengthened in our God, let us not Fear that we shall be vanquished by all his temptations:
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for we bee sure that as long as God is on our syde, we may esteeme all that shall come of creatures to be no better than smoke.
for we be sure that as long as God is on our side, we may esteem all that shall come of creatures to be no better than smoke.
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Now let vs fall downe before the maiestie of our good God, with acknowledgement of our faultes, praying him too make vs feele them more and more, till we be vtterly rid of them,
Now let us fallen down before the majesty of our good God, with acknowledgement of our Faults, praying him too make us feel them more and more, till we be utterly rid of them,
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and that so long as we haue to liue in this worlde, he will beare vs vp in our weakenesse, till hee haue remedyed it,
and that so long as we have to live in this world, he will bear us up in our weakness, till he have remedied it,
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and we bee throughly reformed according to the perfection of his righteousnesse wherevnto he calleth vs. And so let vs all say, Almightie God our heauenly father. &c.
and we be thoroughly reformed according to the perfection of his righteousness whereunto he calls us And so let us all say, Almighty God our heavenly father. etc.
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The. 5. Sermon vpon the first Chapter.
The. 5. Sermon upon the First Chapter.
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11 But brethren, I do you to wit, that the Gospel which vvas preached by me, is not of man.
11 But brothers, I do you to wit, that the Gospel which was preached by me, is not of man.
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12 For I receyue it not of man, neither learned I it but by the reuelation of Iesus Christ, &c. WEe saw this Morning, that all suche as haue the charge & office to teach in gods Church, must forget all lyking and fauour of the worlde:
12 For I receive it not of man, neither learned I it but by the Revelation of Iesus christ, etc. we saw this Morning, that all such as have the charge & office to teach in God's Church, must forget all liking and favour of the world:
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for otherwise they can neuer discharge theyr duetie faythfully, considering howe men doo alwayes desire and couet too be flattered,
for otherwise they can never discharge their duty faithfully, considering how men do always desire and covet too be flattered,
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and cannot abide to haue their faultes rebuked as they ought to be.
and cannot abide to have their Faults rebuked as they ought to be.
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Thereupon I tolde you also, that euery man must rid himselfe of all fleshly affections, that they maye become true disciples of our Lorde Iesus Christ.
Thereupon I told you also, that every man must rid himself of all fleshly affections, that they may become true Disciples of our Lord Iesus christ.
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1300
For so long as we shall follow our owne lustes, the gate shall bee shette agaynst vs,
For so long as we shall follow our own lusts, the gate shall be shette against us,
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1301
and wee shall neuer haue any enterance in vntoo the Gospell. And truely we see howe the Prophete Esay speaketh thereof.
and we shall never have any Entrance in unto the Gospel. And truly we see how the Prophet Isaiah speaks thereof.
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1302
Hee sayth that all such as will haue men to preache pleasurable things to their lyking, doo dryue away God as farre off from them as they can. He say that all such as will have men to preach pleasurable things to their liking, do drive away God as Far off from them as they can.
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1303
True it is that they will not speake after that sort.
True it is that they will not speak After that sort.
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For euen in the Countrey of Iewrie, euerie man protested to serue the God that was reuealed too their father Abraham,
For even in the Country of Jewry, every man protested to serve the God that was revealed too their father Abraham,
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1305
and which had published his law by Moyses. Sacrifyzes were offered in the Temple, and there were fayre shewes ynowe there.
and which had published his law by Moses. Sacrifices were offered in the Temple, and there were fair shows enough there.
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Neuerthelesse the Prophete concludeth in one woorde, that men were desirous too bee soothed, and fayre spoken too,
Nevertheless the Prophet Concludeth in one word, that men were desirous too be soothed, and fair spoken too,
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1307
and by meanes thereof coulde not suffer God too guide them, nor giue him leaue too lay hys yoke vpon theyr necke.
and by means thereof could not suffer God too guide them, nor give him leave too lay his yoke upon their neck.
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1308
Ye see then that the meanes for vs to bee prepared too receyue the doctrine of the Gospell,
You see then that the means for us to be prepared too receive the Doctrine of the Gospel,
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and to bee edified by the same, is that wee bee not wedded too our owne lykings,
and to be edified by the same, is that we be not wedded too our own likings,
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1310
but suffer our Lorde Iesus Christ to speake the things that are expedient for our instruction.
but suffer our Lord Iesus christ to speak the things that Are expedient for our instruction.
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1311
Howbeeit besydes this, wee must also bee as it were wounded to the heart by the worde that is preached to vs,
Howbeit besides this, we must also be as it were wounded to the heart by the word that is preached to us,
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1312
or else wee shall neuer fare the better for it.
or Else we shall never fare the better for it.
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For (as I declared this morning) it is not without cause that the Gospell is lykened to a sharpe swoorde, For (as I declared this morning) it is not without cause that the Gospel is likened to a sharp sword,
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1314
and it behoueth vs verely too bee made true sacrifizes by renouncing all our owne lustes,
and it behooves us verily too be made true Sacrifices by renouncing all our own lusts,
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1315
and all other things which God condemneth, and too indure the same paciently, too the intent too bee wholly brought backe too the obeying of his will.
and all other things which God Condemneth, and too endure the same patiently, too the intent too be wholly brought back too the obeying of his will.
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1316
And heerewithall we must also call to minde what hath bin treated of heeretofore:
And herewithal we must also call to mind what hath been treated of heretofore:
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1317
that is to wit, that all men as wel great as small, must stoupe, and the sonne of God muste haue the preeminence and maysterhood, in such wise as there may be no mo Sheepherdes but hee,
that is to wit, that all men as well great as small, must stoop, and the son of God must have the preeminence and maysterhood, in such wise as there may be no more Shepherds but he,
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and wee all of vs bee his sheepe.
and we all of us be his sheep.
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True it is that suche as haue the charge too preache the Gospell may well bee called Sheepheards:
True it is that such as have the charge too preach the Gospel may well be called Shepherds:
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howbeeit, that is not for that they maye doo any thing in theyr owne name and authoritie,
howbeit, that is not for that they may do any thing in their own name and Authority,
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1321
or that the same shoulde impeache the superioritie of the sonne of God.
or that the same should impeach the superiority of the son of God.
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For as for mee whiche doo speake heere nowe, I muste not bring ought of mine,
For as for me which do speak Here now, I must not bring ought of mine,
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nor aduaunce my selfe aboue others:
nor advance my self above Others:
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namely that in executing his office of Apostleship, he had nothing of man, nor of himself,
namely that in executing his office of Apostleship, he had nothing of man, nor of himself,
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1324
for my speaking vnto all this companie is in such wise, as my doctrine must first be applied to my self,
for my speaking unto all this company is in such wise, as my Doctrine must First be applied to my self,
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1325
and [ afterwarde ] beare sway ouer all other men without any exception.
and [ afterward ] bear sway over all other men without any exception.
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1326
For there is no highnesse in the worlde, which can exempt it selfe from the subiection whiche all of vs owe too the sonne of God:
For there is no highness in the world, which can exempt it self from the subjection which all of us owe too the son of God:
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according as wee haue seene heeretofore, howe it is the propertie of the Gospel to bring downe all the glorie of the world,
according as we have seen heretofore, how it is the property of the Gospel to bring down all the glory of the world,
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so as men may not presume too set vp theyr bristles, nor too chalenge ought to themselues,
so as men may not presume too Set up their bristles, nor too challenge ought to themselves,
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but that such as weene themselues too bee most excellent, maye be vtterly abaced and made nothing,
but that such as ween themselves to be most excellent, may be utterly abased and made nothing,
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and all things bee made captiue to the obedience of the Gospell.
and all things be made captive to the Obedience of the Gospel.
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And that is the cause why Saint Paule too confirme his doctrine, declareth that it came not of men,
And that is the cause why Saint Paul too confirm his Doctrine, Declareth that it Come not of men,
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nor was learned in their scholes:
nor was learned in their Schools:
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1333
but that hee had it of our Lorde Iesus Christ, concerning whom the father gaue commaundement, that men shoulde heare him.
but that he had it of our Lord Iesus christ, Concerning whom the father gave Commandment, that men should hear him.
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For that prerogatiue is giuen peculiarly vnto him, and ought not to be communicated, neither to any man,
For that prerogative is given peculiarly unto him, and ought not to be communicated, neither to any man,
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1335
nor to any Angell of heauen.
nor to any Angel of heaven.
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Good reason it is, that men which speake as instruments of our Lorde Iesus Christ, shoulde be heard:
Good reason it is, that men which speak as Instruments of our Lord Iesus christ, should be herd:
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but (as I tolde you before) that is not to impeach the authoritie which he hath ouer vs. But howsoeuer the cace stande, the certaine and infallible rule to attaine to saluation, is that our Lorde Iesus be the onely master and teacher,
but (as I told you before) that is not to impeach the Authority which he hath over us But howsoever the case stand, the certain and infallible Rule to attain to salvation, is that our Lord Iesus be the only master and teacher,
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1338
and that we be teachable to receyue his worde without gainesay or replying.
and that we be teachable to receive his word without gainsay or replying.
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And Saint Paule thinkes it not ynough that he holdeth the things of Iesus Christ which he hath published:
And Saint Paul thinks it not enough that he holds the things of Iesus christ which he hath published:
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but also he vtterly reiecteth & excludeth men in that behalfe, to shew that the authoritie of them were not sufficient to ground and settle our fayth vppon.
but also he utterly rejects & excludeth men in that behalf, to show that the Authority of them were not sufficient to ground and settle our faith upon.
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1341
For wee shall neuer leaue staggering till we bee come vntoo God, and vntoo that person whom hee hath stablished as heade and cheefe teacher ouer vs. Nowe whereas Saint Paule sayth that hee telleth it them:
For we shall never leave staggering till we be come unto God, and unto that person whom he hath established as head and chief teacher over us Now whereas Saint Paul say that he Telleth it them:
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1342
it is not for that the Galathians and others had not heard the like afore:
it is not for that the Galatians and Others had not herd the like afore:
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1343
but bicause they had bin vnthankfull, so as they had bin intangled in many errours and paltryes.
but Because they had been unthankful, so as they had been entangled in many errors and paltries.
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Therefore hee bringeth them backe againe too the well head:
Therefore he brings them back again too the well head:
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1367
For in what cace shoulde wee bee, if men myghte intermeddle themselues wyth our Lorde Iesus Christ,
For in what case should we be, if men might intermeddle themselves with our Lord Iesus christ,
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1345
as if he should say, vntill such time as men haue full concluded with themselues too suffer themselues too be gouerned simply by the pure woorde of God, they shall bee alwayes in a mamering,
as if he should say, until such time as men have full concluded with themselves too suffer themselves to be governed simply by the pure word of God, they shall be always in a mamering,
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1346
and the Diuell shall no sooner rayse vp any trouble agaynst them, but they shall bee so dismayed,
and the devil shall no sooner raise up any trouble against them, but they shall be so dismayed,
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as they wote not which way too turne them.
as they wot not which Way too turn them.
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For it behoueth vs too bee first of all sure, that as touching the doctrine wherevppon our fayth is settled, wee holde it of God and not of men.
For it behooves us too be First of all sure, that as touching the Doctrine whereupon our faith is settled, we hold it of God and not of men.
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True it is that all men shall not haue the like reuelation that Sainct Paule had:
True it is that all men shall not have the like Revelation that Saint Paul had:
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but it ought too suffize vs, that our Lorde Iesus Christ hauyng ratyfied the Gospell wyth his owne bloud,
but it ought too suffice us, that our Lord Iesus christ having ratyfied the Gospel with his own blood,
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and also commaunded his Apostles to publish it abrode, hath giuen them such proofe, that the doctrine which wee receyue of them is of full authoritie,
and also commanded his Apostles to publish it abroad, hath given them such proof, that the Doctrine which we receive of them is of full Authority,
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and vtterly out of all doubt:
and utterly out of all doubt:
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this (say I) ought to suffize to holde vs as it were in prison,
this (say I) ought to suffice to hold us as it were in prison,
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and too keepe vs from admitting anie of all the things that men can alledge.
and too keep us from admitting any of all the things that men can allege.
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But let vs also call to minde what the Apostle telleth vs in the first too the Hebrewes:
But let us also call to mind what the Apostle Telleth us in the First too the Hebrews:
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namely that God hath lastly spoken to vs by the mouth of his owne sonne, to the intent we shoulde haue all perfection of doctrine in him. namely that God hath lastly spoken to us by the Mouth of his own son, to the intent we should have all perfection of Doctrine in him.
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Ye see then that the thing which we haue to beare away, is that the reualation whereof Saint Paule speaketh here, shall not bee common to al other men,
You see then that the thing which we have to bear away, is that the reualation whereof Saint Paul speaks Here, shall not be Common to all other men,
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but serueth to warrant the doctrine which we haue receyued by his meanes, so as wee see it is our Lorde Iesus Christ that hath spoken.
but serveth to warrant the Doctrine which we have received by his means, so as we see it is our Lord Iesus christ that hath spoken.
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And whereas hee excludeth men after that sort:
And whereas he excludeth men After that sort:
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it is to shewe vs, that our Lorde Iesus Christ doth not giue vs some bare enterance,
it is to show us, that our Lord Iesus christ does not give us Some bore Entrance,
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as if a man shoulde teache a childe his Apcie, and afterwarde sende him to a better learned mayster:
as if a man should teach a child his Apcie, and afterward send him to a better learned master:
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Our Lord speaketh not so by halues vntoo vs, but in full perfection:
Our Lord speaks not so by halves unto us, but in full perfection:
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insomuch that both in lyfe and death, we must alwayes stand stedfast in the things that we receyue of him,
insomuch that both in life and death, we must always stand steadfast in the things that we receive of him,
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and forsake whatsoeuer commeth of men: for all mingling will bee but corruption; as I tolde you thys morning.
and forsake whatsoever comes of men: for all mingling will be but corruption; as I told you this morning.
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And that also is the cause why he exhorteth those that speake in the Churche, too holde fast continually the Maiestie of God, And that also is the cause why he exhorteth those that speak in the Church, too hold fast continually the Majesty of God,
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and not too bring in ought of their owne, nor too put foorth any thing whiche breedeth of theyr owne brayne.
and not too bring in ought of their own, nor too put forth any thing which breeds of their own brain.
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and that they bring not any thing which they haue not receyued of him.
and that they bring not any thing which they have not received of him.
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and euery man caste in his morsell and coluppe (as they say) and that wee mighte haue a Gospell stuffed with mens dreames and fancies? It woulde bee nothing else but a horrible confusion.
and every man cast in his morsel and coluppe (as they say) and that we might have a Gospel stuffed with men's dreams and fancies? It would be nothing Else but a horrible confusion.
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Yee see then that our Lorde Iesus Christ hath not his authoritie among vs, vntill men bee put downe,
Ye see then that our Lord Iesus christ hath not his Authority among us, until men be put down,
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and all other creatures with them, and that all giue eare vntoo him fro the least too the moste.
and all other creatures with them, and that all give ear unto him from the least too the most.
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This in effect is the matter which wee haue to beare in minde.
This in Effect is the matter which we have to bear in mind.
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And in deede wee see howe that in another Text too the Corinthians, Saint Paule declareth that he had preached the perfect wisedome,
And in deed we see how that in Another Text too the Corinthians, Saint Paul Declareth that he had preached the perfect Wisdom,
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when he did set foorth our Lorde Iesus Christ, and that there a man shall finde whatsoeuer hee can wishe for his welfare.
when he did Set forth our Lord Iesus christ, and that there a man shall find whatsoever he can wish for his welfare.
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1374
And in one other Text too the Ephesians hee sayeth, that that is the thing wherevntoo wee must applie all our studie, bothe farre and wide,
And in one other Text too the Ephesians he Saith, that that is the thing whereunto we must apply all our study, both Far and wide,
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1375
so as wee neede not too bring any petie trashe, too further the thing that hee had sette out afore.
so as we need not too bring any petie trash, too further the thing that he had Set out afore.
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Then sith it is so, wee see that all suche as intangle themselues in mens deuices and inuentions, haue a disguised Iesus Christ,
Then sith it is so, we see that all such as entangle themselves in men's devices and Inventions, have a disguised Iesus christ,
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and a bastarde Gospell whiche God disclaymeth, so that our Christianitie can bee no Christianitie,
and a bastard Gospel which God disclaimeth, so that our Christianity can be no Christianity,
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except wee continue in the things whiche wee haue learned of the sonne of God, who is our onely Master,
except we continue in the things which we have learned of the son of God, who is our only Master,
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1379
and in the things which the Apostles also haue taught vs in his name.
and in the things which the Apostles also have taught us in his name.
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Lo what wee haue too remember in this Text. Nowe heerevppon Saint Paule sheweth his owne conuersation, whereby it maye bee gathered, that out of doubt hee was as it were fashioned by the spirite of God.
Lo what we have too Remember in this Text. Now hereupon Saint Paul shows his own Conversation, whereby it may be gathered, that out of doubt he was as it were fashioned by the Spirit of God.
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For so straunge an alteration as was seene in hys person, coulde not happen, except God had put too hys hande,
For so strange an alteration as was seen in his person, could not happen, except God had put too his hand,
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and wrought after a secrete and vnaccustomed fashion.
and wrought After a secret and unaccustomed fashion.
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1383
And so yee see in effect whereat hee amed, when hee sayeth that the Galathians knewe his conuersation or maner of lyuing.
And so ye see in Effect whereat he amed, when he Saith that the Galatians knew his Conversation or manner of living.
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VVee haue heere a good lesson.
We have Here a good Lesson.
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1385
Howbeeit, that we may profite the more by it, let vs marke howe Saint Paule continueth the thing that hee had touched afore:
Howbeit, that we may profit the more by it, let us mark how Saint Paul Continueth the thing that he had touched afore:
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which is, that a man shall not find a stedfast foundation in any creature whereon to setle fayth,
which is, that a man shall not find a steadfast Foundation in any creature whereon to settle faith,
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but that God onely must bee the founder thereof, and although men bee meane, and instrumentes of it,
but that God only must be the founder thereof, and although men be mean, and Instruments of it,
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yet notwithstanding they haue neede too bee authorised of God, and too haue it knowne that hee hath sent them and allowed them,
yet notwithstanding they have need too be authorised of God, and too have it known that he hath sent them and allowed them,
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and that this darknesse had serued too bring him too a new light.
and that this darkness had served too bring him too a new Light.
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Nowe if a man haue an eye too the vertues that were in Sainct Paule, certainly hee deserued well too haue some credite and audience among menne.
Now if a man have an eye too the Virtues that were in Saint Paul, Certainly he deserved well too have Some credit and audience among men.
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Yet notwithstanding hee acknowledgeth and confesseth, that hee is nothing as in respect of himselfe, and that all that euer he hath, is onely to serue our Lord Iesus Christ,
Yet notwithstanding he acknowledgeth and Confesses, that he is nothing as in respect of himself, and that all that ever he hath, is only to serve our Lord Iesus christ,
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1392
and to set forth the things faythfully which he hath receyued of him.
and to Set forth the things faithfully which he hath received of him.
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VVhat shall wee then say too such as haue neither good life, doctrine or ought else? VVhereas they call themselues Prelates, What shall we then say too such as have neither good life, Doctrine or ought Else? Whereas they call themselves Prelates,
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and take vppon them some statelinesse and superioritie, so as their sayings go for sawes: are they therefore aduaunced aboue S. Paule? [ Admit they were:
and take upon them Some stateliness and superiority, so as their sayings go for saws: Are they Therefore advanced above S. Paul? [ Admit they were:
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1395
] yet must all loftinesse of man ceasse, and bee pulled downe, so as nothing may hinder the exalting of Iesus Christ.
] yet must all loftiness of man cease, and be pulled down, so as nothing may hinder the exalting of Iesus christ.
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As for example, although S. Iohn Baptist had recorde borne vnto him that there was not an excellenter man borne of woman:
As for Exampl, although S. John Baptist had record born unto him that there was not an Excellenter man born of woman:
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yet notwithstanding he saith that both himself and others must be diminished, that Iesus Christ might grow and increase.
yet notwithstanding he Says that both himself and Others must be diminished, that Iesus christ might grow and increase.
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Likewise S. Paule speaking of it in another place, sayth that the Church must in such wise be builded,
Likewise S. Paul speaking of it in Another place, say that the Church must in such wise be built,
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as our head Iesus Christ may always haue preemīnence.
as our head Iesus christ may always have preeminnence.
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For if we should so aduance men, that Iesus Christ should be defaced among them, that were a terrible building, For if we should so advance men, that Iesus christ should be defaced among them, that were a terrible building,
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1401
and such a one as should bring nothing but ruine and confusion.
and such a one as should bring nothing but ruin and confusion.
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1402
And in good sooth, if a man should become as big as a Piller of this Church,
And in good sooth, if a man should become as big as a Pillar of this Church,
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1403
and his head of the bignesse of ones fist, so as it should be hid betwene his shoulders:
and his head of the bigness of ones fist, so as it should be hid between his shoulders:
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He should be a monster, and it were much better for him too keepe his ordinarie proportion.
He should be a monster, and it were much better for him too keep his ordinary proportion.
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But like as the Church is the bodie of our Lord Iesus Christ: so must hee bee aduaunced aboue all men, and euery man must loke vpon him, and sticke to him.
But like as the Church is the body of our Lord Iesus christ: so must he be advanced above all men, and every man must look upon him, and stick to him.
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1406
And certesse the Papists condemne themselues at this day by their own prouerb, in that they say a man cannot knowe God for his Apostles.
And certes the Papists condemn themselves At this day by their own proverb, in that they say a man cannot know God for his Apostles.
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1407
And in verie deede they haue buryed Iesus Christ in such sort, that he is as good as hidden in the worlde.
And in very deed they have buried Iesus christ in such sort, that he is as good as hidden in the world.
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For they haue robbed him of all that belonged to him:
For they have robbed him of all that belonged to him:
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insomuch that whereas he is called the lawgiuer, the Iudge and the King, to shew that he alonely ought to beare rule: insomuch that whereas he is called the lawgiver, the Judge and the King, to show that he alonely ought to bear Rule:
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we see how mē haue decked thēselues with all those feathers. Therfore let vs kepe our selues from such confusion:
we see how men have decked themselves with all those Feathers. Therefore let us keep our selves from such confusion:
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& if we increase, let vs always abide in the root & groundwork of the simplicitie of the Gospell.
& if we increase, let us always abide in the root & groundwork of the simplicity of the Gospel.
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1412
Let vs take good heed that we swarue not a heare breadth from it. And as touching that which is rehersed heere concerning the conuersion of S. Paule:
Let us take good heed that we swerve not a hear breadth from it. And as touching that which is rehearsed Here Concerning the conversion of S. Paul:
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(9) sermon (DIV1)
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1413
it tendeth still to this ende, namely to do vs to wit, that he did not thrust himselfe in of his owne heade,
it tendeth still to this end, namely to do us to wit, that he did not thrust himself in of his own head,
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(9) sermon (DIV1)
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1414
but that God reached him his hand, and that the doctrine which he had preached was giuen him by reuelation,
but that God reached him his hand, and that the Doctrine which he had preached was given him by Revelation,
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(9) sermon (DIV1)
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1415
so as it might safely be hilde as the worde that proceeded out of the mouth of God,
so as it might safely be hilde as the word that proceeded out of the Mouth of God,
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(9) sermon (DIV1)
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1416
and [ consequently ] as the certaine and infallible truth.
and [ consequently ] as the certain and infallible truth.
cc [ av-j ] c-acp dt j cc j n1.
(9) sermon (DIV1)
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1417
I haue tolde you heretofore, that if a man seke to be heard for his owne skil,
I have told you heretofore, that if a man seek to be herd for his own skill,
pns11 vhb vvn pn22 av, cst cs dt n1 vvi pc-acp vbi vvn p-acp po31 d n1,
(9) sermon (DIV1)
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1418
for his great and deepe vnderstanding, for his fayre speech, or for his great eloquence:
for his great and deep understanding, for his fair speech, or for his great eloquence:
p-acp po31 j cc j-jn n1, p-acp po31 j n1, cc p-acp po31 j n1:
(9) sermon (DIV1)
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1419
all those things are nothing but filthinesse and dung, and that God only must haue that authoritie and honor at our handes:
all those things Are nothing but filthiness and dung, and that God only must have that Authority and honour At our hands:
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(9) sermon (DIV1)
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1420
and that forasmuch as it pleaseth God to speake to vs by the mouth of his only sonne:
and that forasmuch as it Pleases God to speak to us by the Mouth of his only son:
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(9) sermon (DIV1)
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1421
only Iesus Christ must haue the preeminence to be the master and teacher of all his,
only Iesus christ must have the preeminence to be the master and teacher of all his,
av-j np1 np1 vmb vhi dt n1 pc-acp vbi dt n1 cc n1 pp-f d png31,
(9) sermon (DIV1)
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1422
and wee likewise must become his flock to heare his voyce. Lo how our Lorde Iesus Christ is to be honored among vs:
and we likewise must become his flock to hear his voice. Lo how our Lord Iesus christ is to be honoured among us:
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(9) sermon (DIV1)
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1423
namely by becomming his true scholers, and without feyning.
namely by becoming his true Scholars, and without feigning.
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(9) sermon (DIV1)
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1424
In the Popedome a man may wel ynough worship some Marmoset with the honor of Iesus Christ,
In the Popedom a man may well enough worship Some Marmoset with the honour of Iesus christ,
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(9) sermon (DIV1)
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1425
whē as in the meane while the Gospell is troden vnder foote and blasphemed, and yet notwithstanding those blind wretches thinke themselues too haue made a fayre hande.
when as in the mean while the Gospel is trodden under foot and blasphemed, and yet notwithstanding those blind wretches think themselves too have made a fair hand.
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(9) sermon (DIV1)
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1426
Yea, but [ in very deed ] it is an open spitting in the face of our Lord Iesus Christ,
Yea, but [ in very deed ] it is an open spitting in the face of our Lord Iesus christ,
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(9) sermon (DIV1)
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1427
when men renounce his woorde wherein they should beholde his glorie and maiestie, as Saint Paule sayth in the seconde to the Corinthians.
when men renounce his word wherein they should behold his glory and majesty, as Saint Paul say in the seconde to the Corinthians.
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(9) sermon (DIV1)
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1428
Then is it no honouring of Christ, when men make many murlimewes and ceremonies: Then is it not honouring of christ, when men make many murlimewes and ceremonies:
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(9) sermon (DIV1)
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1429
but when they submit themselues simplie to the doctrine wherein it is his will to be knowne,
but when they submit themselves simply to the Doctrine wherein it is his will to be known,
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(9) sermon (DIV1)
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1430
and wherein hee sheweth himselfe vnto vs as it were face to face. Thus ye see in effect what wee haue too beare away.
and wherein he shows himself unto us as it were face to face. Thus you see in Effect what we have too bear away.
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(9) sermon (DIV1)
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1431
And herewithall in this conuersion of Saint Paules, wee see perfectly the heauenly power which he minded to shewe vs heere:
And herewithal in this conversion of Saint Paul's, we see perfectly the heavenly power which he minded to show us Here:
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(9) sermon (DIV1)
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1432
that is to wit, that it was not of man, but that God had vttered hys arme, to the ende it might bee knowne that such chaunge came of him,
that is to wit, that it was not of man, but that God had uttered his arm, to the end it might be known that such change Come of him,
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(9) sermon (DIV1)
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1433
and that S. Paule was become a new creature.
and that S. Paul was become a new creature.
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(9) sermon (DIV1)
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1435
than when we be borne into this transitorie lyfe. And so wee see howe Saint Paule was made a newe man.
than when we be born into this transitory life. And so we see how Saint Paul was made a new man.
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(9) sermon (DIV1)
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1436
And that is the cause why he sayth expresly, that he persecuted the Church of God, that he made hauocke of all things,
And that is the cause why he say expressly, that he persecuted the Church of God, that he made havoc of all things,
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(9) sermon (DIV1)
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1437
and that he played the cutthrote (as ye would say,) vntil God had changed him,
and that he played the cutthrote (as you would say,) until God had changed him,
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(9) sermon (DIV1)
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1438
and of a rauening woolf made him a meeke sheepe, and finally a sheepheard in his Church vnder our Lorde Iesus Christ.
and of a ravening wolf made him a meek sheep, and finally a shepherd in his Church under our Lord Iesus christ.
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1439
Thus then we perceyue, that S. Paule was sent vs by the hand of God,
Thus then we perceive, that S. Paul was sent us by the hand of God,
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(9) sermon (DIV1)
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1440
and that he bringeth a sure marke, so as we see he did not thrust himself in,
and that he brings a sure mark, so as we see he did not thrust himself in,
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(9) sermon (DIV1)
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1441
but that it was a worke of the holy Ghost, and there was nothing of his owne coyning in the doctrine that he preached, forsomuch as it behoued him too haue quite and cleane renounced himselfe, to the end to giue and applie himself to the seruice of our Lord Iesus Christ.
but that it was a work of the holy Ghost, and there was nothing of his own coining in the Doctrine that he preached, forsomuch as it behooved him too have quite and clean renounced himself, to the end to give and apply himself to the service of our Lord Iesus christ.
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(9) sermon (DIV1)
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1442
For had S. Paule bin led with vainglorie, wee bee sure he was honoured among his owne countrymen,
For had S. Paul been led with vainglory, we be sure he was honoured among his own countrymen,
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1443
and he could haue wonne his spurres there. Againe, if he had stood vpō the reputation of a holy life, he was vnblameable.
and he could have won his spurs there. Again, if he had stood upon the reputation of a holy life, he was unblameable.
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1444
On the other side he was at his ease & liued in rest.
On the other side he was At his ease & lived in rest.
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(9) sermon (DIV1)
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1445
But it stood him on hand to haue made no more account of all the things that are to be desired to the worldward,
But it stood him on hand to have made no more account of all the things that Are to be desired to the worldward,
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(9) sermon (DIV1)
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1446
and which he had highly esteemed before, than of dung & durt, (as he himself protesteth to the Philippians) and it behoued him to cast thē al away as things hurtfull,
and which he had highly esteemed before, than of dung & dirt, (as he himself protesteth to the Philippians) and it behooved him to cast them all away as things hurtful,
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(9) sermon (DIV1)
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1447
forasmuch as he saw well how they were all of them impeachments that hindered him frō comming to our Lord Iesus Christ.
forasmuch as he saw well how they were all of them impeachments that hindered him from coming to our Lord Iesus christ.
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(9) sermon (DIV1)
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1448
S. Paule therfore not onely gaue ouer the reputation which he had to be a great doctor,
S. Paul Therefore not only gave over the reputation which he had to be a great Doctor,
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(9) sermon (DIV1)
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1449
& therwithal a holy mā, & as it were a little Angel: & moreouer the rest, ease & commodities of the worlde:
& therewithal a holy man, & as it were a little Angel: & moreover the rest, ease & commodities of the world:
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1450
but also did before god giue ouer all his opinion of purchasing eternall life by his own good workes.
but also did before god give over all his opinion of purchasing Eternal life by his own good works.
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(9) sermon (DIV1)
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1451
All these things he reiected as abhominable, knowing well that he was blinded with pride, in that he had imagined that any thing was auaylable before God,
All these things he rejected as abominable, knowing well that he was blinded with pride, in that he had imagined that any thing was available before God,
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(9) sermon (DIV1)
29
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1452
or that he could purchase any fauor by that meane.
or that he could purchase any favour by that mean.
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(9) sermon (DIV1)
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1453
It behoueth him (say I) not only to haue thrust all these things vnder foote,
It behooves him (say I) not only to have thrust all these things under foot,
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(9) sermon (DIV1)
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1454
but also to haue abhorred them, as hee himselfe protesteth.
but also to have abhorred them, as he himself protesteth.
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1455
Forsomuch then as we see this, we be so much the better confirmed in that which he sayth:
Forsomuch then as we see this, we be so much the better confirmed in that which he say:
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12861
and although wee should doo amisse, yet will he haue pitie of our frayltie.
and although we should do amiss, yet will he have pity of our frailty.
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1457
for he had bin quite & cleane stripped out of all the things which he had made great accoūt of before.
for he had been quite & clean stripped out of all the things which he had made great account of before.
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(9) sermon (DIV1)
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1458
For in that he cōfesseth himself to haue bin a persecuter of Gods Church, we see that to the entent to mainteyne still the honour of God,
For in that he Confesses himself to have been a Persecutor of God's Church, we see that to the intent to maintain still the honour of God,
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(9) sermon (DIV1)
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1459
and the authoritie and maisterhod of our Lorde Iesus Christ, whom he serued, he doth not in any wise spare himselfe.
and the Authority and maisterhod of our Lord Iesus christ, whom he served, he does not in any wise spare himself.
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1460
But behold also it behoueth vs to proceede in the like cace.
But behold also it behooves us to proceed in the like case.
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(9) sermon (DIV1)
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1461
If we purpose to imploy our selues to Gods seruice, it standeth vs on hande to forget our selues,
If we purpose to employ our selves to God's service, it Stands us on hand to forget our selves,
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(9) sermon (DIV1)
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1462
and not to be curious in seeking the things that are for our owne behoofe, or for our owne honour.
and not to be curious in seeking the things that Are for our own behoof, or for our own honour.
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1463
Vntill such time then as we bee come to the vtter abasing of our selues, wee can neuer giue our selues to the seruice of God wherevnto we bee called.
Until such time then as we be come to the utter abasing of our selves, we can never give our selves to the service of God whereunto we be called.
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(9) sermon (DIV1)
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1464
I speake purposely of those that haue the charge to preach the Gospell, whom it behoueth too bee abaced in themselues,
I speak purposely of those that have the charge to preach the Gospel, whom it behooves too be abased in themselves,
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1465
or else they can neuer execute faythfully the charge that is committed vnto them.
or Else they can never execute faithfully the charge that is committed unto them.
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(9) sermon (DIV1)
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1466
On the other side, we see howe Saint Paule doth not disguise any thing, nor take any shadowe or couert to bee receyed among men,
On the other side, we see how Saint Paul does not disguise any thing, nor take any shadow or covert to be receyed among men,
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(9) sermon (DIV1)
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1467
but had rather reape the blame that hee had deserued, and to bee shamed afore men,
but had rather reap the blame that he had deserved, and to be shamed afore men,
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1468
than to couer himselfe with vaine startingholes.
than to cover himself with vain startingholes.
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(9) sermon (DIV1)
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1469
For he sayth he had persecuted the Church, bin a rouer and a cutthrote, and had shedde innocent bloud.
For he say he had persecuted the Church, been a rover and a cutthrote, and had shed innocent blood.
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(9) sermon (DIV1)
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1470
But yet doth not this proue that Saint Paule had not indeuered to liue in holinesse and perfection:
But yet does not this prove that Saint Paul had not indeuered to live in holiness and perfection:
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(9) sermon (DIV1)
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1471
for hee had bin a myrror of great vncorruptnesse. He termeth himselfe vnblameable: and not without cause. for he had been a mirror of great uncorruptness. He termeth himself unblameable: and not without cause.
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1472
For he sayth he was so blynded, that he thought himselfe righteous before God, bicause there was not any spot in him that coulde bee condemned by men.
For he say he was so blinded, that he Thought himself righteous before God, Because there was not any spot in him that could be condemned by men.
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(9) sermon (DIV1)
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1473
Truely there was hypocrisie in him, like as there is in all men that are not renued by Gods spirite.
Truly there was hypocrisy in him, like as there is in all men that Are not renewed by God's Spirit.
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1474
VVhen they surmyze themselues to bee well lyked of all the worlde:
When they surmyze themselves to be well liked of all the world:
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1475
then is it certaine that they are nothing but corruption, till God haue taken them into his guiding.
then is it certain that they Are nothing but corruption, till God have taken them into his guiding.
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1476
And so ye see that men shall bee abuzed, bicause they sticke too theyr mother witte in iudging what is good and euill.
And so you see that men shall be abuzed, Because they stick too their mother wit in judging what is good and evil.
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1477
But contrariwise our Lorde Iesus Christ telleth vs, that all the things which are highly esteemed afore men, are abhominable before God.
But contrariwise our Lord Iesus christ Telleth us, that all the things which Are highly esteemed afore men, Are abominable before God.
p-acp av po12 n1 np1 np1 vvz pno12, cst d dt n2 r-crq vbr av-j vvn p-acp n2, vbr j p-acp np1.
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1478
Surely howsoeuer the cace stand, S. Paule had indeuored himself to liue holily and without any blame or reproch,
Surely howsoever the case stand, S. Paul had endeavoured himself to live holily and without any blame or reproach,
av-j c-acp dt n1 vvb, n1 np1 vhd vvn px31 pc-acp vvi av-j cc p-acp d n1 cc n1,
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1479
And yet for al that, when he was once conuerted, hee coulde not say hee had done well,
And yet for all that, when he was once converted, he could not say he had done well,
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1480
and that his deuotion was woorthie too bee allowed.
and that his devotion was worthy too be allowed.
cc cst po31 n1 vbds j av vbi vvn.
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1481
But contrariwize hee declareth that he had bin a persecuter, and that all this geere was nothing woorth.
But contrariwise he Declareth that he had been a Persecutor, and that all this gear was nothing worth.
p-acp av pns31 vvz cst pns31 vhd vbn dt n1, cc cst d d n1 vbds pix j.
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1482
VVhat is too be sayd then of that which now adayes is called deuotion and the seruis of God? As for example, in poperie those termes runne roundly ynough in euery•mans mouth:
What is to be said then of that which now adays is called devotion and the seruis of God? As for Exampl, in popery those terms run roundly enough in euery•mans Mouth:
q-crq vbz pc-acp vbi vvn av pp-f d r-crq av av vbz vvn n1 cc dt fw-la pp-f np1? c-acp p-acp n1, p-acp n1 d n2 vvn av av-d p-acp ng1 n1:
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1483
al things are done of good intent, all men (too their owne seeming) haue affection and zeale,
all things Are done of good intent, all men (too their own seeming) have affection and zeal,
d n2 vbr vdn pp-f j n1, d n2 (av po32 d vvg) vhb n1 cc n1,
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1484
and they beare themselues in hand that God is much beholden and indetted too them for the things whiche they doo.
and they bear themselves in hand that God is much beholden and indebted too them for the things which they do.
cc pns32 vvb px32 p-acp n1 cst np1 vbz d vvi cc vvn av pno32 p-acp dt n2 r-crq pns32 vdi.
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1485
Yea, but wee know that God hath not commaunded them any of the things that they bring vnto him,
Yea, but we know that God hath not commanded them any of the things that they bring unto him,
uh, cc-acp pns12 vvb cst np1 vhz xx vvn pno32 d pp-f dt n2 cst pns32 vvb p-acp pno31,
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1486
but euery of them behaueth himself after his owne fancie.
but every of them behaveth himself After his own fancy.
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1487
How soeuer the worlde go with them, it is but an opinion, that they weene they doo well, and that is all.
How soever the world go with them, it is but an opinion, that they ween they do well, and that is all.
uh-crq av dt n1 vvb p-acp pno32, pn31 vbz p-acp dt n1, cst pns32 vvb pns32 vdb av, cc d vbz d.
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1488
One sayes, it seemeth so to me: another sayes, I learned it so, and so was I taught.
One Says, it seems so to me: Another sayes, I learned it so, and so was I taught.
pi vvz, pn31 vvz av p-acp pno11: j-jn zz, pns11 vvd pn31 av, cc av vbds pns11 vvn.
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1489
Now if God should allow all these things, he should haue great burthens to beare.
Now if God should allow all these things, he should have great burdens to bear.
av cs np1 vmd vvi d d n2, pns31 vmd vhi j n2 pc-acp vvi.
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1490
For the things that men haue inuented of their own heads, are but stinking dung before him.
For the things that men have invented of their own Heads, Are but stinking dung before him.
p-acp dt n2 cst n2 vhb vvn pp-f po32 d n2, vbr p-acp j-vvg n1 p-acp pno31.
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1491
And yet for all this, euery man alledges this foolish bragge, that he ment to serue God.
And yet for all this, every man alleges this foolish brag, that he meant to serve God.
cc av p-acp d d, d n1 vvz d j n1, cst pns31 vvd pc-acp vvi np1.
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1492
But therefore it is sayd in one woord by the Prophet Esay, who hath required these things at your hands? Lette him that set you a woorke pay you.
But Therefore it is said in one word by the Prophet Isaiah, who hath required these things At your hands? Let him that Set you a work pay you.
p-acp av pn31 vbz vvn p-acp crd n1 p-acp dt n1 np1, r-crq vhz vvn d n2 p-acp po22 n2? vvb pno31 cst vvd pn22 dt n1 vvb pn22.
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1493
For as for mee, I will neuer put this geere in my reckening booke: I vtterly disclayme it, bicause I require obedience.
For as for me, I will never put this gear in my reckoning book: I utterly disclaim it, Because I require Obedience.
p-acp a-acp p-acp pno11, pns11 vmb av-x vvi d n1 p-acp po11 n-vvg n1: pns11 av-j vvb pn31, c-acp pns11 vvb n1.
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1494
Now S. Paule hath very wel gathered this matter.
Now S. Paul hath very well gathered this matter.
av n1 np1 vhz av av vvn d n1.
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1495
For if he had iudged here of other men, it shoulde haue had lesse power and force,
For if he had judged Here of other men, it should have had less power and force,
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1496
than when he speaketh of himself, and in nowise spareth himself, but sayeth that all the holinesse for which he had bin commended among men, was but a the euerie,
than when he speaks of himself, and in nowise spares himself, but Saith that all the holiness for which he had been commended among men, was but a the every,
cs c-crq pns31 vvz pp-f px31, cc p-acp av vvz px31, cc-acp vvz cst d dt n1 p-acp r-crq pns31 vhd vbn vvn p-acp n2, vbds p-acp dt dt d,
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1497
bicause he had bin as a mad beast, full of fiercenesse and rebellion against God. Then if S. Paule make such a playne and free confession:
Because he had been as a mad beast, full of fierceness and rebellion against God. Then if S. Paul make such a plain and free Confessi:
c-acp pns31 vhd vbn p-acp dt j n1, j pp-f n1 cc n1 p-acp np1. av cs n1 np1 vvi d dt n1 cc j n1:
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1498
must not all mouthes bee stopped, and al of vs vnderstand that when wee thought too haue serued God, wee were (as yee would say) in a maze,
must not all mouths be stopped, and all of us understand that when we Thought too have served God, we were (as ye would say) in a maze,
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1499
and it was but a leading of vs too the bottome of Hell? And in good sooth,
and it was but a leading of us too the bottom of Hell? And in good sooth,
cc pn31 vbds p-acp dt n-vvg pp-f pno12 av dt n1 pp-f n1? cc p-acp j n1,
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1500
as the wretched vnbeleeuers rack themselues, they doo but double their owne condemnacion, for the Diuell snarleth them so much the more in their damnation.
as the wretched unbelievers rack themselves, they do but double their own condemnation, for the devil snarls them so much the more in their damnation.
c-acp dt j n2 vvb px32, pns32 vdi p-acp vvi po32 d n1, p-acp dt n1 vvz pno32 av av-d dt av-dc p-acp po32 n1.
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1501
Therfore let vs acknowledge that wee haue bin rebelles too God euer since the time that wee would needes serue him so after our owne fancie,
Therefore let us acknowledge that we have been rebels too God ever since the time that we would needs serve him so After our own fancy,
av vvb pno12 vvi cst pns12 vhb vbn n2 av np1 av p-acp dt n1 cst pns12 vmd av vvi pno31 av p-acp po12 d n1,
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1502
and that there was nothing in all our whole lyfe, but errour too make vs stray all the world ouer,
and that there was nothing in all our Whole life, but error too make us stray all the world over,
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1503
and too plucke vs backe rather than too set vs foreward, and finally that all the deuotions whiche men deuyze, are but slightes and illusions of Satan, to sinke vs down too the deepest dungeons of death.
and too pluck us back rather than too Set us forward, and finally that all the devotions which men deuyze, Are but slights and illusions of Satan, to sink us down too the Deepest dungeons of death.
cc av vvi pno12 vvi av-c cs av vvn pno12 av-j, cc av-j cst d dt n2 r-crq n2 vvb, vbr cc-acp n2 cc n2 pp-f np1, pc-acp vvi pno12 a-acp av dt js-jn n2 pp-f n1.
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1504
So then let vs returne too this obedientnesse, and acknowledge that there is no way for vs too rule our life wel,
So then let us return too this obedientness, and acknowledge that there is no Way for us too Rule our life well,
av av vvb pno12 vvi av d n1, cc vvb cst pc-acp vbz dx n1 p-acp pno12 av vvi po12 n1 av,
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1505
but by being taught in the schoole of the Sonne of God.
but by being taught in the school of the Son of God.
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1506
But doo wee thinke that the Superstitions that raigne now adayes in the world, and haue their full scope there, are better than the traditions that were in the tyme of S. Paule? It is true that there were many wicked corruptions in the Churche of the Iewes.
But do we think that the Superstitions that Reign now adays in the world, and have their full scope there, Are better than the traditions that were in the time of S. Paul? It is true that there were many wicked corruptions in the Church of the Iewes.
cc-acp vdi pns12 vvb cst dt n2 cst vvb av av p-acp dt n1, cc vhb po32 j n1 a-acp, vbr jc cs dt n2 cst vbdr p-acp dt n1 pp-f n1 np1? pn31 vbz j cst a-acp vbdr d j n2 p-acp dt n1 pp-f dt np2.
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1507
For Sectes were sprung vp, and the Pharisies (whiche were yet the purest and soundest of all the rest) had mingled many gewgawes with the seruis of God, in somuche that all was corrupted among them.
For Sects were sprung up, and the Pharisees (which were yet the Purest and soundest of all the rest) had mingled many gewgaws with the seruis of God, in So much that all was corrupted among them.
p-acp n2 vbdr vvn a-acp, cc dt np2 (r-crq vbdr av dt js cc js pp-f d dt n1) vhd vvn d n2 p-acp dt fw-la pp-f np1, p-acp av cst d vbds vvn p-acp pno32.
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1508
But howsoeuer they fared, yet Sainct Paule had alwayes the lawe and the holy Scripture. As for the traditions whereof he speaketh, he tooke them as appurtenances:
But howsoever they fared, yet Saint Paul had always the law and the holy Scripture. As for the traditions whereof he speaks, he took them as appurtenances:
cc-acp c-acp pns32 vvd, av n1 np1 vhd av dt n1 cc dt j n1. p-acp p-acp dt n2 c-crq pns31 vvz, pns31 vvd pno32 p-acp n2:
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1509
but yet in the meane whyle his mynde was too mayntayne the Lawe of Moyses, whiche had Gods woorde in it,
but yet in the mean while his mind was too maintain the Law of Moses, which had God's word in it,
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1510
and the vnchaungeable truthe, and whiche ought too haue the same reuerence to the worldes end.
and the unchangeable truth, and which ought too have the same Reverence to the world's end.
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1511
Yet notwithstanding he had but the letter of the lawe, as wee haue seene heretofore in the Epistle too the Corinthians.
Yet notwithstanding he had but the Letter of the law, as we have seen heretofore in the Epistle too the Corinthians.
av a-acp pns31 vhd p-acp dt n1 pp-f dt n1, c-acp pns12 vhb vvn av p-acp dt n1 av dt njp2.
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1512
But now adayes as for them that bee the deuoutest in the Popedome, what haue they? VVhen they haue alledged all that they can, it is certayne, that the holy Scripture is as good as buryed among them, But now adays as for them that be the devoutest in the Popedom, what have they? When they have alleged all that they can, it is certain, that the holy Scripture is as good as buried among them,
p-acp av av c-acp p-acp pno32 cst vbb dt js p-acp dt n1, q-crq vhb pns32? c-crq pns32 vhb vvn d cst pns32 vmb, pn31 vbz j, cst dt j n1 vbz a-acp j c-acp vvn p-acp pno32,
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1513
and noman makes account of it.
and Roman makes account of it.
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1514
They will not say that it ought to be cast away, for that were too great a blasphemie, and men would abhorre it.
They will not say that it ought to be cast away, for that were too great a blasphemy, and men would abhor it.
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1515
But what soeuer they pretend, the Gospell is nothing with them in comparison of that which hath bin ordeyned by their holy Councelles,
But what soever they pretend, the Gospel is nothing with them in comparison of that which hath been ordained by their holy Councils,
p-acp r-crq av pns32 vvb, dt n1 vbz pix p-acp pno32 p-acp n1 pp-f d r-crq vhz vbn vvn p-acp po32 j n2,
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1516
and by our moother holy Churche.
and by our mother holy Church.
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1517
Yea and they are not ashamed too say, that the Gospell & al the holy Scripture is as a noze of waxe,
Yea and they Are not ashamed too say, that the Gospel & all the holy Scripture is as a noze of wax,
uh cc pns32 vbr xx j av vvb, cst dt n1 cc d dt j n1 vbz p-acp dt n1 pp-f n1,
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1518
so as there is no certaintie in it, but that it muste bee interpreted altogither by men.
so as there is no certainty in it, but that it must be interpreted altogether by men.
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1519
Lo how Iesus Christ is mocked and skorned.
Lo how Iesus christ is mocked and scorned.
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1601
and to renounce all our own wicked affections & desires, we may offer our selues to our Lord Iesus Christ,
and to renounce all our own wicked affections & Desires, we may offer our selves to our Lord Iesus christ,
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1520
Thinke yee that such men may make vs beleeue all their owne inuentions, when as they be so manifestly contrary to themselues.
Think ye that such men may make us believe all their own Inventions, when as they be so manifestly contrary to themselves.
vvb pn22 cst d n2 vmb vvi pno12 vvi d po32 d n2, c-crq c-acp pns32 vbb av av-j j-jn p-acp px32.
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1521
Then let vs marke, that if S. Paule did so condemne himselfe with his owne mouthe [ in the things that he did ] when he followed not our Lord Iesus Christ:
Then let us mark, that if S. Paul did so condemn himself with his own Mouth [ in the things that he did ] when he followed not our Lord Iesus christ:
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1522
no excuse shal be auayleable nor go for payment before God, when men swarue aside from the simplicitie of the Gospell.
no excuse shall be available nor go for payment before God, when men swerve aside from the simplicity of the Gospel.
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1523
This is in effect the thing that we haue to gather vpon his text.
This is in Effect the thing that we have to gather upon his text.
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1524
But let vs marke therewithall, that God vttered a singular grace in S. Paule, too the end that by his example wee might know, that our calling too saluation hath bin of his meere and vndeserued goodnesse.
But let us mark therewithal, that God uttered a singular grace in S. Paul, too the end that by his Exampl we might know, that our calling too salvation hath been of his mere and undeserved Goodness.
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1525
And furthermore, that if we haue sliddē backe, and broken our promis made in Baptime to our Lord Iesus Christ,
And furthermore, that if we have slidden back, and broken our promise made in Baptise to our Lord Iesus christ,
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1526
yet how soeuer the cace stand, we shall not fayle to be receyued to mercie, so we confesse freely & without hypocrisie, that there was nothing in vs but confusion,
yet how soever the case stand, we shall not fail to be received to mercy, so we confess freely & without hypocrisy, that there was nothing in us but confusion,
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1527
and that God must haue bin fayne to remedie the matter of his wōderfull goodnesse.
and that God must have been fain to remedy the matter of his wonderful Goodness.
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1528
True it is (as I haue touched afore) that S. Paule was taken for a holy man,
True it is (as I have touched afore) that S. Paul was taken for a holy man,
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1529
and it might well haue bin sayd, that God had accepted his deuotions, and that there had bin some good preparation in him afore hand:
and it might well have been said, that God had accepted his devotions, and that there had been Some good preparation in him afore hand:
cc pn31 vmd av vhi vbn vvn, cst np1 vhd vvn po31 n2, cc cst a-acp vhd vbn d j n1 p-acp pno31 p-acp n1:
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1530
howbeit, all that was but a pluckyng of him backe, as I haue touched already in the thirde too the Philippians, where he sayth he could not take hold of Iesus Christ,
howbeit, all that was but a plucking of him back, as I have touched already in the Third too the Philippians, where he say he could not take hold of Iesus christ,
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1531
and of the incomprehensible benefites that are in him, vntill he had mislyked all the things that he had earst esteemed and had in reputation,
and of the incomprehensible benefits that Are in him, until he had misliked all the things that he had erst esteemed and had in reputation,
cc pp-f dt j n2 cst vbr p-acp pno31, c-acp pns31 vhd vvn d dt n2 cst pns31 vhd av vvn cc vhd p-acp n1,
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1532
as his owne rightuousnesse and holinesse.
as his own righteousness and holiness.
c-acp po31 d n1 cc n1.
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1533
VVee see then after what sorte God wrought in the persone of Paule, in somuch that in the first to Timothie, he setteth foorth himself for an example & patterne, saying that Iesus Christ had shewed in him, that he was come to saue all wretched sinners, to the end we should not doubt too bee receyued when we keepe the right way.
We see then After what sort God wrought in the person of Paul, in So much that in the First to Timothy, he sets forth himself for an Exampl & pattern, saying that Iesus christ had showed in him, that he was come to save all wretched Sinners, to the end we should not doubt too be received when we keep the right Way.
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1534
VVhat did Frewill in S. Paule for the bringing of him to the obediēce of the Gospel? [ nothing:
What did Free will in S. Paul for the bringing of him to the Obedience of the Gospel? [ nothing:
q-crq vdd np1 p-acp np1 np1 p-acp dt n-vvg pp-f pno31 p-acp dt n1 pp-f dt n1? [ pix:
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1535
] but God was fayne too thunder downe vpon him from heauen, too driue out the pryde and presumption that was in him.
] but God was fain too thunder down upon him from heaven, too driven out the pride and presumption that was in him.
] cc-acp np1 vbds av-j av vvi a-acp p-acp pno31 p-acp n1, av vvb av dt n1 cc n1 cst vbds p-acp pno31.
(9) sermon (DIV1)
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1536
He was not only drawē by the hand, but also God did caste so thicke scales vppon his eyes, that hee was as a blynde wretche.
He was not only drawn by the hand, but also God did cast so thick scales upon his eyes, that he was as a blind wretch.
pns31 vbds xx av-j vvn p-acp dt n1, cc-acp av np1 vdd vvn av j n2 p-acp po31 n2, cst pns31 vbds p-acp dt j n1.
(9) sermon (DIV1)
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1537
And besides that, he was stricken too the ground and astonished, too shewe that the knowledge and cunning, whiche he thought himselfe too haue before, was but starke blindnesse,
And beside that, he was stricken too the ground and astonished, too show that the knowledge and cunning, which he Thought himself too have before, was but stark blindness,
cc p-acp d, pns31 vbds vvn av dt n1 cc vvn, av vvb cst dt n1 cc n-jn, r-crq pns31 vvd px31 av vhi a-acp, vbds p-acp j n1,
(9) sermon (DIV1)
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1539
For if God had lette him still alone in his perfect plight, surely there woulde alwayes haue remayned some foolish selfeweenyng in him,
For if God had let him still alone in his perfect plighted, surely there would always have remained Some foolish selfeweenyng in him,
p-acp cs np1 vhd vvi pno31 av av-j p-acp po31 j n1, av-j a-acp vmd av vhi vvn d j n1 p-acp pno31,
(9) sermon (DIV1)
29
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1540
and he would alwayes haue mingled some tricke of his owne deuyce and brayne, with the doctrine of our Lord Iesus Christ:
and he would always have mingled Some trick of his own deuyce and brain, with the Doctrine of our Lord Iesus christ:
cc pns31 vmd av vhi vvn d n1 pp-f po31 d n1 cc n1, p-acp dt n1 pp-f po12 n1 np1 np1:
(9) sermon (DIV1)
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1541
& therfore it behoued him to be blinded & to abide so.
& Therefore it behooved him to be blinded & to abide so.
cc av pn31 vvd pno31 pc-acp vbi vvn cc pc-acp vvi av.
(9) sermon (DIV1)
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1542
For in asmuch as he had earst bin in great reputation, and bin tempted to hold his state still:
For in as as he had erst been in great reputation, and been tempted to hold his state still:
c-acp p-acp av c-acp pns31 vhd av vbn p-acp j n1, cc vbn vvn pc-acp vvi po31 n1 av:
(9) sermon (DIV1)
29
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1543
it was requisite that he should be brought downe, and lifted vp againe, and caried like a little babe,
it was requisite that he should be brought down, and lifted up again, and carried like a little babe,
pn31 vbds j cst pns31 vmd vbi vvn a-acp, cc vvd a-acp av, cc vvd av-j dt j n1,
(9) sermon (DIV1)
29
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1544
or rather like a carkesse or dead body. Thus yee see how it behoued S. Paule too bee corrected after a violent maner:
or rather like a carkesse or dead body. Thus ye see how it behooved S. Paul too be corrected After a violent manner:
cc av-c av-j dt n1 cc j n1. av pn22 vvb c-crq pn31 vvd n1 np1 av vbi vvn p-acp dt j n1:
(9) sermon (DIV1)
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1545
whereby wee see that nother free will, nor deuotion, nor holynesse stoode him in any steede,
whereby we see that neither free will, nor devotion, nor holiness stood him in any steed,
c-crq pns12 vvb d av-dx av-j vmb, ccx n1, ccx n1 vvd pno31 p-acp d n1,
(9) sermon (DIV1)
29
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1546
but that all ought too bee attributed to the meere mercy of God. And in very deede wee see how he yeeldeth a pure and vnconstrayned confession thereof.
but that all ought too be attributed to the mere mercy of God. And in very deed we see how he yields a pure and unconstrained Confessi thereof.
cc-acp cst d vmd av vbi vvn p-acp dt j n1 pp-f np1. cc p-acp j n1 pns12 vvb c-crq pns31 vvz dt j cc j n1 av.
(9) sermon (DIV1)
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1547
Then seyng it is so, let vs marke also, that when God calleth vs too him, it is not for that he seeth vs disposed therevnto,
Then sing it is so, let us mark also, that when God calls us too him, it is not for that he sees us disposed thereunto,
av vvb pn31 vbz av, vvb pno12 vvi av, cst c-crq np1 vvz pno12 av pno31, pn31 vbz xx p-acp cst pns31 vvz pno12 vvn av,
(9) sermon (DIV1)
29
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1548
or for that wee bee in any good readinesse too it afore hand:
or for that we be in any good readiness too it afore hand:
cc p-acp cst pns12 vbb p-acp d j n1 av pn31 p-acp n1:
(9) sermon (DIV1)
29
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1549
but bycause it pleaseth him too drawe vs of his owne meere mercie, as we shall see yet more at large hereafter.
but Because it Pleases him too draw us of his own mere mercy, as we shall see yet more At large hereafter.
cc-acp c-acp pn31 vvz pno31 av vvi pno12 pp-f po31 d j n1, c-acp pns12 vmb vvi av av-dc p-acp j av.
(9) sermon (DIV1)
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1550
And if we minde too be parttakers of the grace of our Lorde Iesus Christe as S. Paule was, the way what wee must take, is to confesse that there is nothing at all in vs,
And if we mind too be partakers of the grace of our Lord Iesus Christ as S. Paul was, the Way what we must take, is to confess that there is nothing At all in us,
cc cs pns12 vvi av vbi n2 pp-f dt n1 pp-f po12 n1 np1 np1 p-acp np1 np1 vbds, dt n1 r-crq pns12 vmb vvi, vbz pc-acp vvi cst pc-acp vbz pix p-acp d p-acp pno12,
(9) sermon (DIV1)
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1551
but that wee must bee fayne too receyue from aboue, all the things whereof wee bee destitute,
but that we must be fain too receive from above, all the things whereof we be destitute,
cc-acp cst pns12 vmb vbi j av vvi p-acp a-acp, d dt n2 c-crq pns12 vbb j,
(9) sermon (DIV1)
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1552
and too haue God woorke in vs after such a sorte, as the prayse of our saluation may bee reserued too him alone without any exception.
and too have God work in us After such a sort, as the praise of our salvation may be reserved too him alone without any exception.
cc av vhi np1 vvi p-acp pno12 p-acp d dt n1, c-acp dt n1 pp-f po12 n1 vmb vbi vvn av pno31 av-j p-acp d n1.
(9) sermon (DIV1)
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1553
And in that respect also S. Paule addeth, that when it had pleazed God too call him too preache the Gospell, he did immediately fall in trayne,
And in that respect also S. Paul adds, that when it had pleazed God too call him too preach the Gospel, he did immediately fallen in train,
cc p-acp d n1 av n1 np1 vvz, cst c-crq pn31 vhd vvn np1 av vvi pno31 av vvi dt n1, pns31 vdd av-j vvi p-acp n1,
(9) sermon (DIV1)
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1554
and w•yted not at all for the aduice of man, for it was ynough for him that God had sente him,and w•yted not At all for the Advice of man, for it was enough for him that God had sent him,
cc vvd xx p-acp d c-acp dt n1 pp-f n1, p-acp pn31 vbds av-d p-acp pno31 cst np1 vhd vvn pno31,
(9) sermon (DIV1)
29
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1555
and that he was auowed by such a Mayster. VVherevppon he did not in any wise spare himself, nor stand scannyng of the matter,
and that he was avowed by such a Master. Whereupon he did not in any wise spare himself, nor stand scanning of the matter,
cc cst pns31 vbds j-vvn p-acp d dt n1. c-crq pns31 vdd xx p-acp d n1 vvb px31, ccx vvb vvg pp-f dt n1,
(9) sermon (DIV1)
29
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1556
but resolued himself fully to go foreward on his way, and to hold out in such wyse as wee haue seene, which is a sure record that God gouerned him by his holy spirite.
but resolved himself Fully to go forward on his Way, and to hold out in such wise as we have seen, which is a sure record that God governed him by his holy Spirit.
cc-acp vvd px31 av-j pc-acp vvi av-j p-acp po31 n1, cc pc-acp vvi av p-acp d j c-acp pns12 vhb vvn, r-crq vbz dt j n1 cst np1 vvd pno31 p-acp po31 j n1.
(9) sermon (DIV1)
29
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1557
This is the thing which wee haue too beare in minde.
This is the thing which we have too bear in mind.
d vbz dt n1 r-crq pns12 vhb av vvi p-acp n1.
(9) sermon (DIV1)
29
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1558
And therwithall we must also marke well how he sayeth, that God had prepared him from his mothers wombe,
And therewithal we must also mark well how he Saith, that God had prepared him from his mother's womb,
cc av pns12 vmb av vvi av c-crq pns31 vvz, cst np1 vhd vvn pno31 p-acp po31 ng1 n1,
(9) sermon (DIV1)
29
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1559
and in the end called him too publish his Gospell. and in the end called him too publish his Gospel.
cc p-acp dt n1 vvd pno31 av vvi po31 n1.
(9) sermon (DIV1)
29
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1560
Here S. Paule sheweth that his calling after that maner, was not for any forewardnesse or woorthinesse that was in his owne persone:
Here S. Paul shows that his calling After that manner, was not for any forewardnesse or worthiness that was in his own person:
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(9) sermon (DIV1)
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1561
but bycause he had bin chozen of God, euen before he was borne.
but Because he had been chozen of God, even before he was born.
cc-acp c-acp pns31 vhd vbn vvn pp-f np1, av c-acp pns31 vbds vvn.
(9) sermon (DIV1)
29
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1562
That is the cause why he purposely vseth this saying that from his moothers wombe, he had bin as it were separated and dedicated vnto God.
That is the cause why he purposely uses this saying that from his mothers womb, he had been as it were separated and dedicated unto God.
cst vbz dt n1 c-crq pns31 av vvz d vvg cst p-acp po31 ng1 n1, pns31 vhd vbn p-acp pn31 vbdr vvn cc vvn p-acp np1.
(9) sermon (DIV1)
29
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1563
How then could he bring any thing of his own power? For what could he do when he was yet vnborne? God therefore must needes bee the woorker in that behalfe.
How then could he bring any thing of his own power? For what could he do when he was yet unborn? God Therefore must needs be the worker in that behalf.
uh-crq av vmd pns31 vvi d n1 pp-f po31 d n1? p-acp r-crq vmd pns31 vdi c-crq pns31 vbds av j? np1 av vmb av vbi dt n1 p-acp d n1.
(9) sermon (DIV1)
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1564
Again, he addeth that God called him. True it is, that he speaketh this cōcerning his office:
Again, he adds that God called him. True it is, that he speaks this Concerning his office:
av, pns31 vvz cst np1 vvd pno31. j pn31 vbz, cst pns31 vvz d vvg po31 n1:
(9) sermon (DIV1)
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1565
but yet notwithstanding hee magnifieth Gods goodnesse in generall, to shewe that too him onely we be beholden for all that wee haue, not onely in respect of this flightfull lyfe,
but yet notwithstanding he magnifieth God's Goodness in general, to show that too him only we be beholden for all that we have, not only in respect of this flightful life,
cc-acp av c-acp pns31 vvz npg1 n1 p-acp n1, pc-acp vvi cst av pno31 j pns12 vbb vvi p-acp d cst pns12 vhb, xx av-j p-acp n1 pp-f d j n1,
(9) sermon (DIV1)
29
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1566
but specially for the euerlasting saluation of our soules.
but specially for the everlasting salvation of our Souls.
cc-acp av-j c-acp dt j n1 pp-f po12 n2.
(9) sermon (DIV1)
29
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1567
This cannot be layd out too the full at this time, and therefore wee will leaue a peece of it till the next time.
This cannot be laid out too the full At this time, and Therefore we will leave a piece of it till the next time.
d vmbx vbi vvn av av dt j p-acp d n1, cc av pns12 vmb vvi dt n1 pp-f pn31 p-acp dt ord n1.
(9) sermon (DIV1)
29
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1568
Howbeit for a conclusion, let vs marke how S. Paule sheweth vs as it were in a mirrour, that our yeelding of our selues in obedience vnto God, happeneth not through any mans putting foorth of himself,
Howbeit for a conclusion, let us mark how S. Paul shows us as it were in a mirror, that our yielding of our selves in Obedience unto God, Happeneth not through any men putting forth of himself,
a-acp p-acp dt n1, vvb pno12 vvi c-crq n1 np1 vvz pno12 p-acp pn31 vbdr p-acp dt n1, cst po12 j-vvg pp-f po12 n2 p-acp n1 p-acp np1, vvz xx p-acp d ng1 vvg av pp-f px31,
(9) sermon (DIV1)
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1569
but through Gods reaching out of his hand from aboue, and through his drawyng of vs too himselfe,
but through God's reaching out of his hand from above, and through his drawing of us too himself,
cc-acp p-acp n2 vvg av pp-f po31 n1 p-acp a-acp, cc p-acp po31 vvg pp-f pno12 av px31,
(9) sermon (DIV1)
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1570
euen at such time as wee could not seeke him. No doubte but men will alwayes imagine somewhat too commend themselues withall. Neuerthelater all is but illusion:
even At such time as we could not seek him. No doubt but men will always imagine somewhat too commend themselves withal. Nevertheless all is but illusion:
av p-acp d n1 c-acp pns12 vmd xx vvi pno31. dx n1 p-acp n2 vmb av vvi av av vvi px32 av. n1 d vbz p-acp n1:
(9) sermon (DIV1)
29
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1571
and the Diuell vseth that tricke to make vs too darken Gods grace, too the intent wee might be bereft of it.
and the devil uses that trick to make us too darken God's grace, too the intent we might be bereft of it.
cc dt n1 vvz d n1 pc-acp vvi pno12 av vvi npg1 n1, av dt n1 pns12 vmd vbi vvn pp-f pn31.
(9) sermon (DIV1)
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1572
For it is good reason that God should leaue men in such plight as they bee,
For it is good reason that God should leave men in such plighted as they be,
p-acp pn31 vbz j n1 cst np1 vmd vvi n2 p-acp d n1 c-acp pns32 vbb,
(9) sermon (DIV1)
29
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1573
when they will take vpon them that whiche belongeth vntoo him, and not condemne themselues as they bee woorthie.
when they will take upon them that which belongeth unto him, and not condemn themselves as they be worthy.
c-crq pns32 vmb vvi p-acp pno32 d r-crq vvz p-acp pno31, cc xx vvi px32 p-acp pns32 vbb j.
(9) sermon (DIV1)
29
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1574
Therefore let vs marke well, that all the goodnesse which wee perceyue in this world, proceedeth of Gods meere grace,
Therefore let us mark well, that all the Goodness which we perceive in this world, Proceedeth of God's mere grace,
av vvb pno12 vvi av, cst d dt n1 r-crq pns12 vvb p-acp d n1, vvz pp-f npg1 j n1,
(9) sermon (DIV1)
29
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1575
and that there is not any thing that can bee graunted too our selues. And that wee may the better perceiue this free goodnesse:
and that there is not any thing that can be granted too our selves. And that we may the better perceive this free Goodness:
cc cst pc-acp vbz xx d n1 cst vmb vbi vvn av po12 n2. cc cst pns12 vmb dt av-jc vvi d j n1:
(9) sermon (DIV1)
29
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1576
let vs vnderstand that wee must lay downe all worthinesse of our owne desertes, and haue an eye,
let us understand that we must lay down all worthiness of our own deserts, and have an eye,
vvb pno12 vvi cst pns12 vmb vvi a-acp d n1 pp-f po12 d n2, cc vhb dt n1,
(9) sermon (DIV1)
29
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1577
first too Gods free election, and afterward too his callyng.
First too God's free election, and afterwards too his calling.
ord av npg1 j n1, cc av av po31 n-vvg.
(9) sermon (DIV1)
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1578
VVherefore then are wee inlightened with the knowledge of the Gospell? Is it for that wee haue deserued aught? No:
Wherefore then Are we enlightened with the knowledge of the Gospel? Is it for that we have deserved aught? No:
q-crq av vbr pns12 vvn p-acp dt n1 pp-f dt n1? vbz pn31 p-acp d pns12 vhb vvn pi? uh-dx:
(9) sermon (DIV1)
29
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1579
but bicause God hath chozen vs before wee were borne, yea and euen before the making of the world, as it is sayd in another place.
but Because God hath chozen us before we were born, yea and even before the making of the world, as it is said in Another place.
cc-acp c-acp np1 vhz vvn pno12 c-acp pns12 vbdr vvn, uh cc av p-acp dt n-vvg pp-f dt n1, p-acp pn31 vbz vvn p-acp j-jn n1.
(9) sermon (DIV1)
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1625
and not through his owne indeuer.
and not through his own endeavour.
cc xx p-acp po31 d n1.
(10) sermon (DIV1)
35
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1580
Yee see then at what poynt wee must begin, too the end wee bee not puffed vp with vayne pride whiche woulde make vs breake our neckes in the end,
Ye see then At what point we must begin, too the end we be not puffed up with vain pride which would make us break our necks in the end,
pn22 vvb av p-acp r-crq n1 pns12 vmb vvi, av dt n1 pns12 vbb xx vvn a-acp p-acp j n1 r-crq vmd vvi pno12 vvi po12 n2 p-acp dt n1,
(9) sermon (DIV1)
29
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1581
but rather bethinke vs too walke in lowlinesse, remembering how it is sayd in another place, VVho is it that sholeth thee out,
but rather bethink us too walk in lowliness, remembering how it is said in Another place, Who is it that sholeth thee out,
cc-acp av-c vvb pno12 av vvi p-acp n1, vvg c-crq pn31 vbz vvn p-acp j-jn n1, r-crq vbz pn31 cst vvz pno21 av,
(9) sermon (DIV1)
29
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1582
or that maketh thee more excellent than others? It is God (sayth he,) who hath done it of his owne meere goodnesse.
or that makes thee more excellent than Others? It is God (say he,) who hath done it of his own mere Goodness.
cc d vvz pno21 av-dc j cs n2-jn? pn31 vbz n1 (vvz pns31,) r-crq vhz vdn pn31 pp-f po31 d j n1.
(9) sermon (DIV1)
29
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1583
VVhen S. Paule confesseth there that it is God which hath separated or sholed vs out:
When S. Paul Confesses there that it is God which hath separated or sholed us out:
c-crq np1 np1 vvz a-acp d pn31 vbz n1 r-crq vhz vvn cc vvn pno12 av:
(9) sermon (DIV1)
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1584
it is to cut off all allegations of men, beyng well assured that no man can say he is better than his fellowes, saue onely bicause God hath chozen vs,
it is to Cut off all allegations of men, being well assured that no man can say he is better than his Fellows, save only Because God hath chozen us,
pn31 vbz pc-acp vvi a-acp d n2 pp-f n2, vbg av vvn cst dx n1 vmb vvi pns31 vbz jc cs po31 n2, vvb av-j c-acp np1 vhz vvn pno12,
(9) sermon (DIV1)
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1585
yea euen before we were borne.
yea even before we were born.
uh av c-acp pns12 vbdr vvn.
(9) sermon (DIV1)
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1586
And this choyze of God is secrete, vntill he shewe by effect that he calleth vs too him.
And this choyze of God is secret, until he show by Effect that he calls us too him.
cc d n1 pp-f np1 vbz j-jn, c-acp pns31 vvb p-acp n1 cst pns31 vvz pno12 av pno31.
(9) sermon (DIV1)
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1587
And how doth he that? By his Gospell: and therein there is a double grace.
And how does he that? By his Gospel: and therein there is a double grace.
cc q-crq vdz pns31 d? p-acp po31 n1: cc av pc-acp vbz dt j-jn n1.
(9) sermon (DIV1)
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1588
The one is when the doctrine is preached too vs. For we see the miserable state of the world,
The one is when the Doctrine is preached too us For we see the miserable state of the world,
dt pi vbz c-crq dt n1 vbz vvn av pno12 c-acp pns12 vvb dt j n1 pp-f dt n1,
(9) sermon (DIV1)
29
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1589
how a number of sillie soules, and a number of blinde wretches wander there in darknesse, without succour or ayde,
how a number of silly Souls, and a number of blind wretches wander there in darkness, without succour or aid,
c-crq dt n1 pp-f j n2, cc dt n1 pp-f j n2 vvb a-acp p-acp n1, p-acp n1 cc n1,
(9) sermon (DIV1)
29
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1590
when in the meane whyle our God offereth vs foode, yea and putteth it intoo our mouthes:
when in the mean while our God Offereth us food, yea and putteth it into our mouths:
c-crq p-acp dt j n1 po12 np1 vvz pno12 n1, uh cc vvz pn31 p-acp po12 n2:
(9) sermon (DIV1)
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1591
and is not that a singular grace? But yet further, God muste bee fayne too call vs inwardely,
and is not that a singular grace? But yet further, God must be fain too call us inwardly,
cc vbz xx d dt j n1? p-acp av av-jc, np1 vmb vbi j av vvb pno12 av-j,
(9) sermon (DIV1)
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1592
and too touch vs in such wise by his holy spirite, as his doctrine may rightly haue authoritie with vs,
and too touch us in such wise by his holy Spirit, as his Doctrine may rightly have Authority with us,
cc av vvb pno12 p-acp d j p-acp po31 j n1, c-acp po31 n1 vmb av-jn vhb n1 p-acp pno12,
(9) sermon (DIV1)
29
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1593
& wee acknowledge that it comes of him, and he seale the same in our hartes by his holy Ghost, accordyng as he speaketh of it as well in the second too the Corinthians,
& we acknowledge that it comes of him, and he seal the same in our hearts by his holy Ghost, according as he speaks of it as well in the second too the Corinthians,
cc pns12 vvb cst pn31 vvz pp-f pno31, cc pns31 vvi dt d p-acp po12 n2 p-acp po31 j n1, vvg c-acp pns31 vvz pp-f pn31 a-acp av p-acp dt ord av dt njp2,
(9) sermon (DIV1)
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1594
as also in the first to the Ephesians.
as also in the First to the Ephesians.
c-acp av p-acp dt ord p-acp dt njp2.
(9) sermon (DIV1)
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1595
To be short, according as it is sayd by the Prophete Esay, that it behoueth vs too bee taught of God:
To be short, according as it is said by the Prophet Isaiah, that it behooves us too be taught of God:
pc-acp vbi j, vvg c-acp pn31 vbz vvn p-acp dt n1 np1, cst pn31 vvz pno12 av vbi vvn pp-f np1:
(9) sermon (DIV1)
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1596
Let vs vnderstand that we must be throughly assured in our hartes by the holy Ghost, that the doctrine whiche wee hold commeth not of men, Let us understand that we must be thoroughly assured in our hearts by the holy Ghost, that the Doctrine which we hold comes not of men,
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1597
but is the infallible truthe of God:
but is the infallible truth of God:
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1598
and wee cannot but haue so sure record of it, that (if wee be not to leude and vnthankfull,) wee may perceyue by eye sight, that it is the very same wherevnto we ought to sticke euen to the end,
and we cannot but have so sure record of it, that (if we be not to leude and unthankful,) we may perceive by eye sighed, that it is the very same whereunto we ought to stick even to the end,
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1599
and also which will bryng vs into the kingdome of heauen, when wee shall haue finished our course in this mortall life.
and also which will bring us into the Kingdom of heaven, when we shall have finished our course in this Mortal life.
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1600
But now let vs fall downe before the maiestie of our good God with acknowledgement of our faultes, praying him to make vs perceyue them more and more, to the end that beyng humbled to mislike of our selues,
But now let us fallen down before the majesty of our good God with acknowledgement of our Faults, praying him to make us perceive them more and more, to the end that being humbled to mislike of our selves,
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1602
and yeeld him the honour that he requireth at our hands, not only for fashion sake,
and yield him the honour that he requires At our hands, not only for fashion sake,
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1603
but also in such wise, that as he hath his mouth open too shewe vs the way of Saluation,
but also in such wise, that as he hath his Mouth open too show us the Way of Salvation,
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1604
so wee also may haue our eares attentiue to submit our selues quietly vnto him ▪ and our hartes open,
so we also may have our ears attentive to submit our selves quietly unto him ▪ and our hearts open,
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1605
so as there may be nother hardnesse nor sturdinesse in them, but that wee may abide his yoke, beyng readie too receyue the same,
so as there may be neither hardness nor sturdiness in them, but that we may abide his yoke, being ready too receive the same,
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1606
and too dedicate our whole life too the obeying of him, and too the framing of our selues vnto his holy will, that when Gods name is so glorified in vs, others may also be drawen therevnto,
and too dedicate our Whole life too the obeying of him, and too the framing of our selves unto his holy will, that when God's name is so glorified in us, Others may also be drawn thereunto,
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1607
and all of vs be gathered into his flocke, to the end wee may woorship him with one common accord,
and all of us be gathered into his flock, to the end we may worship him with one Common accord,
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1608
and our Lord Iesus Christ haue the due honour and seruis that belongeth vnto him.
and our Lord Iesus christ have the due honour and seruis that belongeth unto him.
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1609
And for the performance hereof, it may please him to rayse vp true and faithfull ministers of his woord, &c.
And for the performance hereof, it may please him to raise up true and faithful Ministers of his word, etc.
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1610
The. 6. Sermon vpon the first Chapter.
The. 6. Sermon upon the First Chapter.
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1611
15 But vvhen it pleazed God, who choze me from my mothers vvomb, and called mee by his grace,
15 But when it pleazed God, who choze me from my mother's womb, and called me by his grace,
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1612
16 To reuele his Sonne by mee, to the ende I shoulde preach him among the Gentiles:
16 To reveal his Son by me, to the end I should preach him among the Gentiles:
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1613
I did not therevpon take counsell of flesh and bloud:
I did not thereupon take counsel of Flesh and blood:
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1614
17 Nother vvent I backe againe to Ierusalem too those that had bin Apostles before mee:
17 Nother went I back again to Ierusalem too those that had been Apostles before me:
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1615
but vvent my vvay into Arabie, & returned again to Damasco.
but went my Way into Arabia, & returned again to Damasco.
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1616
18 Aftervvard, a three yeeres after, I vvent again to Ierusalem to visit Peter, and abode vvith him fiftene dayes, &c. WEe haue seene what cace is handled heere by S. Paule:
18 Afterward, a three Years After, I went again to Ierusalem to visit Peter, and Abided with him fiftene days, etc. we have seen what case is handled Here by S. Paul:
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1617
that is to wit, that men ought not to bee aduaunced so highe, as that the glory of God should bee defaced or diminished in respect of them,
that is to wit, that men ought not to be advanced so high, as that the glory of God should be defaced or diminished in respect of them,
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1618
or of the reputation that we haue of their persons.
or of the reputation that we have of their Persons.
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1619
For oftentimes we be giuen to cōmend creatures to much, so as the same carieth a preiudice to Gods woord.
For oftentimes we be given to commend creatures to much, so as the same Carrieth a prejudice to God's word.
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1620
And although S. Paule cōpare himselfe heere with the other Apostles:
And although S. Paul compare himself Here with the other Apostles:
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1621
yet hath he not regard of his own person, but is desirous that the gospel which was cōmitted vnto him should be receiued with al reuerēce.
yet hath he not regard of his own person, but is desirous that the gospel which was committed unto him should be received with all Reverence.
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1622
And for the bringing thereof to passe, he alledgeth here Gods graces rather thā his own vertues.
And for the bringing thereof to pass, he allegeth Here God's graces rather than his own Virtues.
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1623
For he doth not alledge or rehearce heere what he had done as of himselfe,
For he does not allege or rehearse Here what he had done as of himself,
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1624
but what he hath donne through the chaunge that was happened vnto• him, which men might perceiue to be from heauen,
but what he hath done through the change that was happened vnto• him, which men might perceive to be from heaven,
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1626
Yea and we see, how he declareth freely, that all his chaunging after that maner, ought too bee fathered vppon the meere goodnesse of God:
Yea and we see, how he Declareth freely, that all his changing After that manner, ought too be fathered upon the mere Goodness of God:
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1627
for he vseth the terme of good Pleasure. VVherein he excludeth, what soeuer is of man, to the end it should not bee thought that he minded too reserue aught too himselfe.
for he uses the term of good Pleasure. Wherein he excludeth, what soever is of man, to the end it should not be Thought that he minded too reserve aught too himself.
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1628
Againe, he sayeth not that he had sought the Gospell, but that he had had it by reuelation.
Again, he Saith not that he had sought the Gospel, but that he had had it by Revelation.
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1629
Thirdly he sayeth it was God that called him.
Thirdly he Saith it was God that called him.
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1630
And lastly he sayeth that it was not for any readinesse that was in himselfe afore hand (as peraduenture a man might put one of vs too some seruis when he findeth vs meete for a thing:) but he sayeth that God had separated him aforehand from his mothers wombe.
And lastly he Saith that it was not for any readiness that was in himself afore hand (as Peradventure a man might put one of us too Some seruis when he finds us meet for a thing:) but he Saith that God had separated him aforehand from his mother's womb.
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1631
VVee see then that S. Paule intendeth not to exalt himself, but only too make Iesus Christ knowen by his meanes,
We see then that S. Paul intends not to exalt himself, but only too make Iesus christ known by his means,
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1632
and to keepe the doctrine of the Gospell from impeachment vnder the colour that other men had gotten great reputation through the whole worlde.
and to keep the Doctrine of the Gospel from impeachment under the colour that other men had got great reputation through the Whole world.
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1633
And (as wee see) the troublers that were come into the Countrie of Galatia, tooke a deceytfull couert vnder the name of the Apostles.
And (as we see) the troublers that were come into the Country of Galatia, took a deceitful covert under the name of the Apostles.
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1634
S. Paule therfore sheweth, that the thing which hee hild, he had not of men.
S. Paul Therefore shows, that the thing which he held, he had not of men.
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1635
And likewise also he braggeth not that he had conquered o• deserued aught, but that at leastwyse it was knowen how God had so set out his grace in him,
And likewise also he braggeth not that he had conquered o• deserved aught, but that At leastwise it was known how God had so Set out his grace in him,
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1636
as the same serued to make the doctrine of more authoritie which he bare abrode.
as the same served to make the Doctrine of more Authority which he bore abroad.
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1637
But by the way, there is no doubt, but that in the persone of S. Paule, wee haue heere a mirrour of Gods goodnesse, in such sort as it sheweth it selfe towardes vs,
But by the Way, there is no doubt, but that in the person of S. Paul, we have Here a mirror of God's Goodness, in such sort as it shows it self towards us,
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1638
and whereof we bee parttakers, to the end that all men from the smallest to the greatest, should learne to humble themselues.
and whereof we be partakers, to the end that all men from the Smallest to the greatest, should Learn to humble themselves.
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1639
Therfore when wee come too the knowledge of the Gospell, although wee haue no suche reuelations as Paule had:
Therefore when we come too the knowledge of the Gospel, although we have no such revelations as Paul had:
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1640
yet notwithstanding, this thing dooth alwayes take place and hath his continuall course, namely that it is not of our selues,
yet notwithstanding, this thing doth always take place and hath his continual course, namely that it is not of our selves,
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1641
nother can men put foorth themselues to it of themselues, but all proceedeth of Gods meere goodnesse,
neither can men put forth themselves to it of themselves, but all Proceedeth of God's mere Goodness,
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1642
for that he hath so ordayned.
for that he hath so ordained.
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1643
For the woordes that S. Paule vseth, exclude all respectes that can bee had, as when one man shall doo another man good for some desert,
For the words that S. Paul uses, exclude all respects that can be had, as when one man shall do Another man good for Some desert,
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1644
or for some other thing that he findeth in his persone.
or for Some other thing that he finds in his person.
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1645
He dooth no more heere, but set downe simply, that for asmuch as God findeth no woorthinesse in vs,
He doth no more Here, but Set down simply, that for as as God finds no worthiness in us,
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1646
therfore when it pleaseth him to accept vs for his children, and to draw vs too the knowledge of his Gospell, he sheweth that his so doyng proceedeth of his owne purpose and will.
Therefore when it Pleases him to accept us for his children, and to draw us too the knowledge of his Gospel, he shows that his so doing Proceedeth of his own purpose and will.
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1647
Thus then the thing that we bee taught heere, is that fayth is in suche wise the meere gifte of God, that men cannot chalendge too themselues the prayse of their comming too the light of the Gospell, where their happinesse and welfare lie,
Thus then the thing that we be taught Here, is that faith is in such wise the mere gift of God, that men cannot challenge too themselves the praise of their coming too the Light of the Gospel, where their happiness and welfare lie,
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1648
but ought to glorifie God, bicause he hath bound them too him by choozing them, and calling them too leade them therevnto:
but ought to Glorify God, Because he hath bound them too him by choosing them, and calling them too lead them thereunto:
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1649
for as for the cause thereof, he seeketh it in himself and in his owne meere mercie.
for as for the cause thereof, he seeks it in himself and in his own mere mercy.
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1650
As much is too be sayd of all the charges wheraboutes God imployeth vs. True it is that men chooze one another according as they see abilitie in them to bee put to some buzinesse:
As much is to be said of all the charges wheraboutes God employeth us True it is that men chooze one Another according as they see ability in them to be put to Some buzinesse:
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1651
so as one is set too rule a countrie, another too preach Gods word, and another too this or that.
so as one is Set too Rule a country, Another too preach God's word, and Another too this or that.
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1652
In so doyng wee haue an eye too the things that God hath put into euery man,
In so doing we have an eye too the things that God hath put into every man,
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1653
and it is good reason so to doo.
and it is good reason so to do.
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1654
But yet for all that, how soeuer the cace stande, hee that is so chozen, (what handsomnesse and abilitie soeuer he haue too go through with his dutie) must vnderstand that God had marked him out before ▪ and that he is not framed theretoo by his owne policie,
But yet for all that, how soever the case stand, he that is so chozen, (what handsomeness and ability soever he have too go through with his duty) must understand that God had marked him out before ▪ and that he is not framed thereto by his own policy,
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1655
but that God hath wrought it in him.
but that God hath wrought it in him.
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1656
And therfore let vs not thinke that he which hath a better and more foreward wit than other men, hath it of himself.
And Therefore let us not think that he which hath a better and more forward wit than other men, hath it of himself.
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1657
For whereof is it long that wee bee not blockish as many creatures are, whom we see to be without witte or reason? VVho is it that hath put suche difference betweene men? It is certayne that of necessitie God must haue marked vs out,
For whereof is it long that we be not blockish as many creatures Are, whom we see to be without wit or reason? Who is it that hath put such difference between men? It is certain that of necessity God must have marked us out,
p-acp c-crq vbz pn31 j cst pns12 vbb xx j p-acp d n2 vbr, ro-crq pns12 vvb pc-acp vbi p-acp n1 cc n1? r-crq vbz pn31 cst vhz vvn d n1 p-acp n2? pn31 vbz j cst pp-f n1 np1 vmb vhi vvn pno12 av,
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1658
and appoynted what wee should bee, euen before wee were borne. And therefore who soeuer hath eyther wit or any other excellent gifte aboue other men;
and appointed what we should be, even before we were born. And Therefore who soever hath either wit or any other excellent gift above other men;
cc vvd r-crq pns12 vmd vbi, av c-acp pns12 vbdr vvn. cc av r-crq av vhz d n1 cc d j-jn j n1 p-acp j-jn n2;
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1659
lette him assure himselfe that God hath fashyoned him therevnto.
let him assure himself that God hath fashyoned him thereunto.
vvb pno31 vvi px31 d np1 vhz vvn pno31 av.
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1660
Againe, when wee bee come too age, God muste bee fayne too thrust vs still foreward and too guyde vs,
Again, when we be come too age, God must be fain too thrust us still forward and too guide us,
av, c-crq pns12 vbb vvn av n1, np1 vmb vbi j av vvn pno12 av av-j cc av vvb pno12,
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1661
howbeit that the same bee by a secrete power. VVee see that the Paynims haue some care of the bringyng vp of their children,
howbeit that the same be by a secret power. We see that the Pagans have Some care of the bringing up of their children,
cs cst dt d vbb p-acp dt j-jn n1. pns12 vvb cst dt np1 vhb d n1 pp-f dt vvg a-acp pp-f po32 n2,
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1662
and that some of them haue a better minde to their studie than others.
and that Some of them have a better mind to their study than Others.
cc cst d pp-f pno32 vhb dt jc n1 p-acp po32 n1 cs n2-jn.
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1663
But yet how soeuer they fare, it is God that guydeth and gouerneth them from aboue,
But yet how soever they fare, it is God that guideth and Governs them from above,
p-acp av c-crq av pns32 vvb, pn31 vbz np1 cst vvz cc vvz pno32 p-acp a-acp,
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1664
so as all ought too bee attributed vntoo him.
so as all ought too be attributed unto him.
av c-acp d vmd av vbi vvn p-acp pno31.
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1846
or at some Saints hand of his owne forging. Lo at what poynt they be.
or At Some Saints hand of his own forging. Lo At what point they be.
cc p-acp d ng1 n1 pp-f po31 d n-vvg. np1 p-acp q-crq n1 pns32 vbb.
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1665
And heere yee see why S. Paule hauing sayd that God reueled his sonne vnto him, addeth that as he had called him too preach,
And Here ye see why S. Paul having said that God revealed his son unto him, adds that as he had called him too preach,
cc av pn22 vvb c-crq n1 np1 vhg vvn cst np1 vvn po31 n1 p-acp pno31, vvz cst a-acp pns31 vhd vvn pno31 av vvi,
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1666
so also he had erst sholed him out aforehand from others:
so also he had erst sholed him out aforehand from Others:
av av pns31 vhd av vvn pno31 av av p-acp n2-jn:
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1667
that is too say, he had hild him fast as he that wist well too what seruis he were best too apply him.
that is too say, he had held him fast as he that wist well too what seruis he were best too apply him.
cst vbz av vvb, pns31 vhd vvn pno31 av-j c-acp pns31 cst vvd av av q-crq fw-la pns31 vbdr js av vvi pno31.
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1668
Then seyng it is so, wee haue cause too walke in humblenesse, assuring our selues that if there bee any excellencie in vs, wee muste not euery man bragge of it as of his owne,
Then sing it is so, we have cause too walk in humbleness, assuring our selves that if there be any excellency in us, we must not every man brag of it as of his own,
av vvb pn31 vbz av, pns12 vhb n1 av vvi p-acp n1, vvg po12 n2 cst cs pc-acp vbb d n1 p-acp pno12, pns12 vmb xx d n1 n1 pp-f pn31 a-acp pp-f po31 d,
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1669
but acknowledge God too bee the author of all that he hath bestowed vppon vs, and that his meere goodnesse is the fountayne whereout of wee draw.
but acknowledge God too be the author of all that he hath bestowed upon us, and that his mere Goodness is the fountain whereout of we draw.
cc-acp vvb np1 av vbi dt n1 pp-f d cst pns31 vhz vvn p-acp pno12, cc cst po31 j n1 vbz dt n1 c-crq pp-f pns12 vvb.
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1670
Now if this extend too the smallest giftes of grace which wee receyue of him:
Now if this extend too the Smallest Gifts of grace which we receive of him:
av cs d vvb av dt js n2 pp-f n1 r-crq pns12 vvb pp-f pno31:
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1671
what doth it too the inestimable benefite which he bestoweth vppon vs, when he calleth vs too the knowledge of his Gospell,
what does it too the inestimable benefit which he bestoweth upon us, when he calls us too the knowledge of his Gospel,
r-crq vdz pn31 av dt j n1 r-crq pns31 vvz p-acp pno12, c-crq pns31 vvz pno12 av dt n1 pp-f po31 n1,
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1672
when he openeth vs the gate of Heauen, too shewe vs that he holdeth vs all for his children and that he is our father,
when he Openeth us the gate of Heaven, too show us that he holds us all for his children and that he is our father,
c-crq pns31 vvz pno12 dt n1 pp-f n1, av vvb pno12 cst pns31 vvz pno12 d p-acp po31 n2 cc cst pns31 vbz po12 n1,
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1673
and when our Lord Iesus Christ is so knit vnto vs, that by his meanes wee bee already made sure of the endlesse lyfe? Can we say that we haue any thing of our owne,
and when our Lord Iesus christ is so knit unto us, that by his means we be already made sure of the endless life? Can we say that we have any thing of our own,
cc c-crq po12 n1 np1 np1 vbz av vvn p-acp pno12, cst p-acp po31 n2 pns12 vbb av vvn j pp-f dt j n1? vmb pns12 vvi cst pns12 vhb d n1 pp-f po12 d,
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1674
when God maketh vs parttakers of suche a treasure? Yee see then that the thing which wee haue too gather vppon this streyne, is that God hath so reserued too himselfe the dispozing of mans lyfe, that it is his peculiar office to guyde our steppes:
when God makes us partakers of such a treasure? Ye see then that the thing which we have too gather upon this streyne, is that God hath so reserved too himself the dispozing of men life, that it is his peculiar office to guide our steps:
c-crq np1 vvz pno12 n2 pp-f d dt n1? pn22 vvb av cst dt n1 r-crq pns12 vhb av vvi p-acp d vvi, vbz d np1 vhz av vvn av px31 dt j-vvg pp-f ng1 n1, cst pn31 vbz po31 j n1 pc-acp vvi po12 n2:
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1675
and he knoweth wherevntoo he hath ordeyned vs. And therefore it becommeth vs too magnifie his mercie, in that he hath vouchsafed too inlighten vs by beleeuing his Gospell, too the intent wee might knowe him too bee our father,
and he Knoweth whereunto he hath ordained us And Therefore it becomes us too magnify his mercy, in that he hath vouchsafed too inlighten us by believing his Gospel, too the intent we might know him too be our father,
cc pns31 vvz c-crq pns31 vhz vvn pno12 cc av pn31 vvz pno12 av vvi po31 n1, p-acp cst pns31 vhz vvn av vvi pno12 p-acp vvg po31 n1, av dt n1 pns12 vmd vvi pno31 av vbi po12 n1,
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1676
and rest vppon him, and pray vnto him with full trust.
and rest upon him, and pray unto him with full trust.
cc n1 p-acp pno31, cc vvb p-acp pno31 p-acp j n1.
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1677
Let vs assure our selues, that the hauing of this commeth not of our owne freewill,
Let us assure our selves, that the having of this comes not of our own freewill,
vvb pno12 vvi po12 n2, cst dt j-vvg pp-f d vvz xx pp-f po12 d n1,
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1678
but of his touching of vs too the quicke by his holy spirite.
but of his touching of us too the quick by his holy Spirit.
cc-acp pp-f po31 vvg pp-f pno12 av dt j p-acp po31 j n1.
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1679
For our Lord Iesus Christe who hath all wisedome in him, cannot bee knowen of vs except he bee reueled, according as he himselfe auoucheth that noman commeth vnto him except the father drawe him.
For our Lord Iesus Christ who hath all Wisdom in him, cannot be known of us except he be revealed, according as he himself avoucheth that Roman comes unto him except the father draw him.
p-acp po12 n1 np1 np1 r-crq vhz d n1 p-acp pno31, vmbx vbi vvn pp-f pno12 c-acp pns31 vbb vvn, vvg c-acp pns31 px31 vvz d n1 vvz p-acp pno31 p-acp dt n1 vvb pno31.
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1680
Beholde, Iesus Christ was conuersant in the worlde at that time: he preached the Gospell and published it with open mouth: Behold, Iesus christ was conversant in the world At that time: he preached the Gospel and published it with open Mouth:
vvb, np1 np1 vbds j p-acp dt n1 p-acp d n1: pns31 vvd dt n1 cc vvn pn31 p-acp j n1:
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1681
and yet notwithstanding he sayeth that noman shall come vnto him, that is too say, noman shall frame himselfe too his obedience,
and yet notwithstanding he Saith that Roman shall come unto him, that is too say, Roman shall frame himself too his Obedience,
cc av c-acp pns31 vvz d n1 vmb vvi p-acp pno31, cst vbz av vvb, n1 vmb vvi px31 av po31 n1,
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1682
except the father haue wrought in his hart by the power of his holy spirit. Now that Iesus Christ is separated from vs as in respect of distance of place,
except the father have wrought in his heart by the power of his holy Spirit. Now that Iesus christ is separated from us as in respect of distance of place,
c-acp dt n1 vhb vvn p-acp po31 n1 p-acp dt n1 pp-f po31 j n1. av cst np1 np1 vbz vvn p-acp pno12 p-acp p-acp n1 pp-f n1 pp-f n1,
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1683
and as in respect of humane nature, so as wee see him not heere beneath too haue any visible knowledge of him:
and as in respect of humane nature, so as we see him not Here beneath too have any visible knowledge of him:
cc c-acp p-acp n1 pp-f j n1, av c-acp pns12 vvb pno31 xx av p-acp av vhi d j n1 pp-f pno31:
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1684
how shall wee come vntoo him, if wee bee not drawen by the grace that is spoken of heere? And if fayth bee a speciall gifte of God,
how shall we come unto him, if we be not drawn by the grace that is spoken of Here? And if faith be a special gift of God,
c-crq vmb pns12 vvi p-acp pno31, cs pns12 vbb xx vvn p-acp dt n1 cst vbz vvn pp-f av? cc cs n1 vbb dt j n1 pp-f np1,
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1685
and wee cannot come too our Lorde Iesus Christe except we bee led vnto him by the hande of God his father:
and we cannot come too our Lord Iesus Christ except we be led unto him by the hand of God his father:
cc pns12 vmbx vvi av po12 n1 np1 np1 c-acp pns12 vbb vvn p-acp pno31 p-acp dt n1 pp-f np1 po31 n1:
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1686
howe can they that should drawe others doo it of their owne abilitie? Needes then muste God vtter yet a second woorking.
how can they that should draw Others do it of their own ability? Needs then must God utter yet a second working.
c-crq vmb pns32 cst vmd vvi n2-jn vdi pn31 pp-f po32 d n1? av av vmb np1 vvi av dt ord vvg.
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1687
And that is the cause why Sainct Paule setteth downe bothe twayne of them:
And that is the cause why Saint Paul sets down both twayne of them:
cc cst vbz dt n1 c-crq n1 np1 vvz a-acp d crd pp-f pno32:
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1688
that is too wit, firste that he had bin inlightened himself, and secondly that he had bin ordeyned and stablished as a Mayster and teacher too drawe othermen, to the good way of Saluation wherein God had set him.
that is too wit, First that he had been enlightened himself, and secondly that he had been ordained and established as a Master and teacher too draw othermen, to the good Way of Salvation wherein God had Set him.
cst vbz av n1, ord cst pns31 vhd vbn vvn px31, cc ord cst pns31 vhd vbn vvn cc vvn p-acp dt n1 cc n1 av vvi n2, p-acp dt j n1 pp-f n1 c-crq np1 vhd vvn pno31.
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1689
VVherefore let vs assure our selues, that God graunteth a singular grace too such as haue charge too preache the Gospell,
Wherefore let us assure our selves, that God granteth a singular grace too such as have charge too preach the Gospel,
q-crq vvb pno12 vvi po12 n2, cst np1 vvz dt j n1 av d c-acp vhb n1 av vvi dt n1,
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1690
when he voutchsafeth too apply them therevnto.
when he voutchsafeth too apply them thereunto.
c-crq pns31 vvz av vvi pno32 av.
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1691
And that is not onely too the end that wee which are in that state and office, should walke in the feare of God,
And that is not only too the end that we which Are in that state and office, should walk in the Fear of God,
cc cst vbz xx av-j av dt n1 cst pns12 r-crq vbr p-acp d n1 cc n1, vmd vvi p-acp dt n1 pp-f np1,
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1692
and not chalendge aught too our selues:
and not challenge aught too our selves:
cc xx vvb pi av po12 n2:
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1693
but also too the intent that euery man should in that behalf haue a record of the loue that God beareth too his Churche.
but also too the intent that every man should in that behalf have a record of the love that God bears too his Church.
cc-acp av av dt n1 cst d n1 vmd p-acp d n1 vhb dt n1 pp-f dt n1 cst np1 vvz av po31 n1.
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1694
If men should thrust in thēselues on their owne heads, it might be sayd that wee were taught at all aduenture.
If men should thrust in themselves on their own Heads, it might be said that we were taught At all adventure.
cs n2 vmd vvi p-acp px32 p-acp po32 d n2, pn31 vmd vbi vvn cst pns12 vbdr vvn p-acp d n1.
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1695
But when as we know that nomā is of sufficient abilitie too open his mouth to speake of Iesus Christ as he ought too be spoken of,
But when as we know that Roman is of sufficient ability too open his Mouth to speak of Iesus christ as he ought too be spoken of,
p-acp c-crq c-acp pns12 vvb d n1 vbz pp-f j n1 av vvi po31 n1 pc-acp vvi pp-f np1 np1 c-acp pns31 vmd av vbi vvn pp-f,
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1696
but that it is Gods doyng to send forth those of whom it behoueth vs to be taught:
but that it is God's doing to send forth those of whom it behooves us to be taught:
cc-acp cst pn31 vbz npg1 vdg pc-acp vvi av d pp-f r-crq pn31 vvz pno12 pc-acp vbi vvn:
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1697
thereby wee perceyue the care that he hath of vs, & finde much better that he is our father and hath not forgotten vs. And moreouer this serueth to ingraue the truth of the Gospell in our hartes, to the end wee may know how it is not a doctrine that proceedeth of men,
thereby we perceive the care that he hath of us, & find much better that he is our father and hath not forgotten us And moreover this serveth to engrave the truth of the Gospel in our hearts, to the end we may know how it is not a Doctrine that Proceedeth of men,
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1698
but as of Gods sendyng? And that although he be serued by his creatures:
but as of God's sending? And that although he be served by his creatures:
cc-acp c-acp pp-f ng1 vvg? cc cst cs pns31 vbb vvn p-acp po31 n2:
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1699
yet notwithstāding he maketh them as instruments of his spirit, and it is he himself that gouerneth them.
yet notwithstanding he makes them as Instruments of his Spirit, and it is he himself that Governs them.
av c-acp pns31 vvz pno32 p-acp n2 pp-f po31 n1, cc pn31 vbz pns31 px31 cst vvz pno32.
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1700
Yee see in effect how we may make our profite of this doctrine.
Ye see in Effect how we may make our profit of this Doctrine.
pn22 vvb p-acp n1 c-crq pns12 vmb vvi po12 n1 pp-f d n1.
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1701
But yet doo wee vnderstand Gods grace the better, in that it is sayd that he hath chozen vs and kept vs too himself, euen from our moothers wombe.
But yet do we understand God's grace the better, in that it is said that he hath chozen us and kept us too himself, even from our mothers womb.
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1702
And yet is this no let, but that he hath also moreouer reserued vs from before the creation of the worlde, according as Sainct Paule speaketh in other textes:
And yet is this no let, but that he hath also moreover reserved us from before the creation of the world, according as Saint Paul speaks in other texts:
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1703
howbeeit it is ynough that in this place he excludeth all that euer commeth of men. howbeit it is enough that in this place he excludeth all that ever comes of men.
a-acp pn31 vbz d cst p-acp d n1 pns31 vvz d cst av vvz pp-f n2.
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1704
VVhen a childe commeth out of his moothers wombe, what bringeth he with him? VVhat woorthinesse [ hath he ]? Surely he is a poore carkesse full of filth and vncleannesse.
When a child comes out of his mothers womb, what brings he with him? What worthiness [ hath he ]? Surely he is a poor carkesse full of filth and uncleanness.
c-crq dt n1 vvz av pp-f po31 ng1 n1, r-crq vvz pns31 p-acp pno31? q-crq n1 [ vhz pns31 ]? av-j pns31 vbz dt j n1 j pp-f n1 cc n1.
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1705
Now then if God marke vs out at the time when there is nothing in vs woorthie too bee accepted of him,
Now then if God mark us out At the time when there is nothing in us worthy too be accepted of him,
av av cs np1 vvb pno12 av p-acp dt n1 c-crq pc-acp vbz pix p-acp pno12 j av vbi vvn pp-f pno31,
(10) sermon (DIV1)
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1706
or whiche deserueth any loue or lyking:
or which deserves any love or liking:
cc r-crq vvz d n1 cc n-vvg:
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1707
wee may perceyue thereby, that if he apply vs too any honorable seruis afterwarde, it is by reason of his owne mercie, accordingly as they whome God gathereth too bee of his flocke, are called instruments of his goodnesse.
we may perceive thereby, that if he apply us too any honourable seruis afterward, it is by reason of his own mercy, accordingly as they whom God gathereth too be of his flock, Are called Instruments of his Goodness.
pns12 vmb vvi av, cst cs pns31 vvb pno12 av d j fw-la av, pn31 vbz p-acp n1 pp-f po31 d n1, av-vvg c-acp pns32 r-crq np1 vvz av vbi pp-f po31 n1, vbr vvn n2 pp-f po31 n1.
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1708
Thus yee see that the cause why Sainct Paule speaketh purposely of his birthe, is too shewe that there was no preparation on his owne behalfe when God drewe him,
Thus ye see that the cause why Saint Paul speaks purposely of his birth, is too show that there was no preparation on his own behalf when God drew him,
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(10) sermon (DIV1)
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1709
but that God had respect too his owne eternall election, the which he continued, in that it was his will that the same creature shoulde come into the worlde,
but that God had respect too his own Eternal election, the which he continued, in that it was his will that the same creature should come into the world,
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1710
and had alwayes guyded it too that ende.
and had always guided it too that end.
cc vhd av vvn pn31 av cst n1.
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1711
Then let vs assure our selues, that when soeuer God bestoweth any of his benefites vppon vs, wee muste alwayes come backe too this principle,
Then let us assure our selves, that when soever God bestoweth any of his benefits upon us, we must always come back too this principle,
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1712
namely too mount vp too his euerlastyng purpose.
namely too mount up too his everlasting purpose.
av av vvi a-acp av po31 j n1.
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1713
Not that wee bee able too comprehende howe or why hee hath chozen vs, (for that passeth all capacitie of man.) But for that wee muste conclude, that Gods preferring of vs before those whom he leaueth as of castes, is not for that hee findeth vs woorthie or capable of suche a benefite,
Not that we be able too comprehend how or why he hath chozen us, (for that passes all capacity of man.) But for that we must conclude, that God's preferring of us before those whom he Leaveth as of Cast, is not for that he finds us worthy or capable of such a benefit,
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but bycause hee had so ordeyned before he had created vs and put vs intoo the worlde,
but Because he had so ordained before he had created us and put us into the world,
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1715
yea and euen before there was eyther heauen or earth.
yea and even before there was either heaven or earth.
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1716
And that is the cause why it is sayd that it behoueth vs to be giuen to our Lord Iesus Christ before we can come vnto him. And that is the cause why it is said that it behooves us to be given to our Lord Iesus christ before we can come unto him.
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1717
And who is it that maketh that gift? It is not euery mans offering of himself of his owne meere motion.
And who is it that makes that gift? It is not every men offering of himself of his own mere motion.
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1718
True it is that wee ought to do so:
True it is that we ought to do so:
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1719
for our fayth importeth obedience & sacrifize, so as it becōmeth vs to dedicate our selues to God willingly,
for our faith imports Obedience & sacrifice, so as it becomes us to dedicate our selves to God willingly,
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1720
& to make a present bothe of our bodies and of our soules vnto our Lord Iesus Christ,
& to make a present both of our bodies and of our Souls unto our Lord Iesus christ,
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1721
as to him that hath bought vs. Neuerthelesse, this (as I sayd) is not of our owne meere motion,
as to him that hath bought us Nevertheless, this (as I said) is not of our own mere motion,
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1722
but God must be fayne to bowe vs therevnto. And why so? Euen bycause wee were his afore.
but God must be fain to bow us thereunto. And why so? Eve Because we were his afore.
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1723
And how belong wee too him? not by inheritance, nor by any title that wee can alledge on our owne behalf,
And how belong we too him? not by inheritance, nor by any title that we can allege on our own behalf,
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1724
but only bycause he choze vs. Now then wee see what this texte importeth. But let vs come backe •oo the cheefe poynt that Sainct Paule treateth of heere.
but only Because he choze us Now then we see what this text imports. But let us come back •oo the chief point that Saint Paul Treateth of Here.
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1725
For the things that I haue discoursed hithertoo, are but too shewe that our adoption serueth not too bereeue God of his glorie, whiche thing they doo that bragge of their owne free will, vertues, and merites.
For the things that I have discoursed hitherto, Are but too show that our adoption serveth not too bereeue God of his glory, which thing they do that brag of their own free will, Virtues, and merits.
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1726
VVherefore lette vs put away all such pryde, and confesse that wee bee beholden too God for all things.
Wherefore let us put away all such pride, and confess that we be beholden too God for all things.
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1727
Howbeit let vs also consider therewithall, that Sainct Paules rehearsing of this chaunge, is too assure vs throughly, that the doctrine whiche he deliuered vs in his lyfe,
Howbeit let us also Consider therewithal, that Saint Paul's rehearsing of this change, is too assure us thoroughly, that the Doctrine which he Delivered us in his life,
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1728
and which wee haue nowe still in wryting, is not of this world, nor forged of his owne brayne,
and which we have now still in writing, is not of this world, nor forged of his own brain,
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1729
but a thing wherevnto he was prepared of God.
but a thing whereunto he was prepared of God.
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1730
And wee haue neede to bee grounded vppon suche a certaintie, for else, whereas our fayth ought too gette the vpper hande of Satan and of all things that are agaynst our Saluation:
And we have need to be grounded upon such a certainty, for Else, whereas our faith ought too get the upper hand of Satan and of all things that Are against our Salvation:
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1731
it should alwayes stagger, yea and bee but a waueryng opinion. But nowe let vs see a little what battelles wee haue too indure.
it should always stagger, yea and bee but a wavering opinion. But now let us see a little what battles we have too endure.
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1732
If wee leaned vntoo men, what shoulde become of vs? what steadinesse would there bee in vs? Seyng wee bee dayly assayled with so many temptations, that by all lykelihood wee should bee ouerwhelmed and perishe:
If we leaned unto men, what should become of us? what steadiness would there be in us? Sing we be daily assailed with so many temptations, that by all lykelihood we should be overwhelmed and perish:
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1733
as for example, in that our nature is so wholly inclined too distrust, too lying, too vanitie, and too deceyt:
as for Exampl, in that our nature is so wholly inclined too distrust, too lying, too vanity, and too deceit:
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1734
and againe, in that we haue so many lustes, which are as stormes & whirlwindes to ouerthrow all our fayth:
and again, in that we have so many lusts, which Are as storms & whirlwinds to overthrow all our faith:
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1735
were it possible for vs too stand or too haue any constancie, if we were not grounded vpon God,
were it possible for us too stand or too have any constancy, if we were not grounded upon God,
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1736
and knew that the doctrine which wee followe is the pure truth that proceedeth out of his mouth.
and knew that the Doctrine which we follow is the pure truth that Proceedeth out of his Mouth.
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1737
Then standeth it vs on hande too haue that first of all. True it is that among the Papists men wil content themselues with some imaginacion.
Then Stands it us on hand too have that First of all. True it is that among the Papists men will content themselves with Some imagination.
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1738
For it is ynough with them, too beleeue as the Church beleeueth, as they say.
For it is enough with them, too believe as the Church Believeth, as they say.
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1739
Howbeit in the meane whyle the Diuell holdeth them in his nettes, and they be like sillie beasts that are starke blind.
Howbeit in the mean while the devil holds them in his nets, and they be like silly beasts that Are stark blind.
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1740
But as for vs, wee muste bee out of all doubt, that we be taught of God,
But as for us, we must be out of all doubt, that we be taught of God,
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1741
and that the woord which we follow is his.
and that the word which we follow is his.
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1742
Therefore it behoueth vs to giue eare too the preaching of the doctrine which was brought by S. Paule,
Therefore it behooves us to give ear too the preaching of the Doctrine which was brought by S. Paul,
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1743
and therewithall too consider that S. Paule did not thrust himself in of his owne head,
and therewithal too Consider that S. Paul did not thrust himself in of his own head,
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1744
but that God serued his owne turne by him, as by an instrument that he had ordayned too that purpose.
but that God served his own turn by him, as by an Instrument that he had ordained too that purpose.
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1745
Thus yee see wherevntoo it behoueth vs too referre that which is spoken heere.
Thus ye see whereunto it behooves us too refer that which is spoken Here.
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1746
For had S. Paule followed Christianitie from his childehood, or had he learned it at schoole,
For had S. Paul followed Christianity from his childhood, or had he learned it At school,
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1747
truly it had bin a gift of God:
truly it had been a gift of God:
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1748
but then had not we had such an open auouchmēt and euident record as we haue by his chaunge, in that of a rauening woolfe he became not onely a sheepe, but also a sheepeheard:
but then had not we had such an open avouchment and evident record as we have by his change, in that of a ravening wolf he became not only a sheep, but also a shepherd:
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1749
and whereas he had bin a deadly enemy of the Gospell, now he is become a seruant of our Lord Iesus Christ:
and whereas he had been a deadly enemy of the Gospel, now he is become a servant of our Lord Iesus christ:
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1750
& wheras erst he had nothing in him but blasphemie, crueltie, pryde and rebellion, wee see he hath the zeale of Gods spirite, he hath all humilitie and meekenesse.
& whereas erst he had nothing in him but blasphemy, cruelty, pride and rebellion, we see he hath the zeal of God's Spirit, he hath all humility and meekness.
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1751
Seyng then that wee perceyue so great and suddayne a chaunge, it is as much as if God had vttered his power of purpose that S. Paule should not be taken for a mortall man.
Sing then that we perceive so great and sudden a change, it is as much as if God had uttered his power of purpose that S. Paul should not be taken for a Mortal man.
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1752
And verely for the same cause also did God take vp Moyses intoo the Mountayne, and keepe him there by the space of fortie dayes,
And verily for the same cause also did God take up Moses into the Mountain, and keep him there by the Molle of fortie days,
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1753
when he intended too haue his lawe published. For had Moyses [ foorthwith ] preached the things which he knew by reuelation:
when he intended too have his law published. For had Moses [ forthwith ] preached the things which he knew by Revelation:
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1754
surely he had discharged himself of his duetie as a true seruant of God:
surely he had discharged himself of his duty as a true servant of God:
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1755
but the thing had not bin knowen too be so excellent as it was, in that God kept him fortie dayes vppon the Mountayne,
but the thing had not been known too be so excellent as it was, in that God kept him fortie days upon the Mountain,
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1756
and afterwarde made him come downe with a shyning face, so as mē could no more abyde too looke vppon him without dazeling of their eyes,
and afterward made him come down with a shining face, so as men could no more abide too look upon him without dazzling of their eyes,
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1757
than too looke vpon the brightnesse of the Sunne, but he was fayne too put a veyle before him.
than too look upon the brightness of the Sun, but he was fain too put a veil before him.
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1758
Therefore all these things serue too proue, that he deuised not the law of his owne head,
Therefore all these things serve too prove, that he devised not the law of his own head,
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1759
but was as an Angel of heauen, yea and muche more excellent than an Angell, for somuch as God had ordeyned him therevntoo.
but was as an Angel of heaven, yea and much more excellent than an Angel, for So much as God had ordained him thereunto.
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1760
In lyke cace is it with the Apostles, for Iesus Christe could well haue chozen such as had bin exercyzed a long whyle aforehand in the Lawe and holy Scriptures,
In like case is it with the Apostles, for Iesus Christ could well have chozen such as had been exercyzed a long while aforehand in the Law and holy Scriptures,
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1761
and had some countenance to the worldward, and had already purchaced some reputaciō and degree among men:
and had Some countenance to the worldward, and had already purchased Some reputation and degree among men:
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1762
but he choze poore sillie soules and handycraftes men without any learning at all, and yet notwithstanding made them too speake after suche a straunge fashion, that through the eloquence and hyghnesse of knowledge which was in them, they passed all suche as had bin esteemed moste skilfull and sharpwitted in the worlde.
but he choze poor silly Souls and handycraftes men without any learning At all, and yet notwithstanding made them too speak After such a strange fashion, that through the eloquence and highness of knowledge which was in them, they passed all such as had been esteemed most skilful and sharpwitted in the world.
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1763
VVee see then that by Gods so suddayne chaunging of them, their doctrine was made of so much the more authoritie vntoo vs. Euen so standeth the cace concerning Sainct Paule.
We see then that by God's so sudden changing of them, their Doctrine was made of so much the more Authority unto us Even so Stands the case Concerning Saint Paul.
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1764
That then is a thing which ought too confirme vs, and when soeuer wee bee taught by that whiche hee hath left in wryting, let vs assure our selues that God speaketh too vs,
That then is a thing which ought too confirm us, and when soever we be taught by that which he hath left in writing, let us assure our selves that God speaks too us,
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1765
and that he was the instrument of our Lorde Iesus Christe.
and that he was the Instrument of our Lord Iesus Christ.
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1766
He addeth furthermore, that he did not then commune with flesh and bloud, that is too say with any mortall man, but went streytwayes into Arabie, where be abode three yeares,
He adds furthermore, that he did not then commune with Flesh and blood, that is too say with any Mortal man, but went streytwayes into Arabia, where be Abided three Years,
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1767
and from thence returned too Ierusalem too see Peter, and sawe not any other of the Disciples than him and Iames. Herein it might seeme at the first blushe, that S. Paule had to greatly disdeyned the rest of the Apostles.and from thence returned too Ierusalem too see Peter, and saw not any other of the Disciples than him and James Herein it might seem At the First blush, that S. Paul had to greatly disdained the rest of the Apostles.
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1768
For although he had the knowledge of the Gospell, yet might he well haue bin more confirmed,
For although he had the knowledge of the Gospel, yet might he well have been more confirmed,
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1769
and the consent and agreement that Gods children haue among themselues, doth strengthen them the more, as wee finde by experience.
and the consent and agreement that God's children have among themselves, does strengthen them the more, as we find by experience.
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1770
It seemeth then that Sainct Paule disdayned a meane that was fit for himselfe, and might haue stoode the whole Churche in good steade.
It seems then that Saint Paul disdained a mean that was fit for himself, and might have stood the Whole Church in good stead.
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1771
But there was a speciall reason that drewe him the other way: which was, that men should not surmyze that it came to passe by worldly meanes,
But there was a special reason that drew him the other Way: which was, that men should not surmyze that it Come to pass by worldly means,
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1772
for it was not yet sufficiently knowen.
for it was not yet sufficiently known.
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1773
Then if he had gone too Ierusalem, and communed with the Apostles, men woulde haue sayde, this man is in s•me doubt,
Then if he had gone too Ierusalem, and communed with the Apostles, men would have said, this man is in s•me doubt,
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1774
and therefore he went thither too dispute, and in the ende was ouercome.
and Therefore he went thither too dispute, and in the end was overcome.
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1775
And so it would haue bin thought that it had bin of mannes doyng, and the glorie of God had bin so much darkened thereby.
And so it would have been Thought that it had been of Man's doing, and the glory of God had been so much darkened thereby.
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1776
But when as Sainct Paule had bin a man full of crueltie, that sought nothing but too abolishe the memoriall of the Gospell, a sheader of the bloud of the Martyrs, a blasphemer of God,
But when as Saint Paul had been a man full of cruelty, that sought nothing but too Abolah the memorial of the Gospel, a sheader of the blood of the Martyrs, a blasphemer of God,
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1777
and an inforcer of the poore weakelings too renounce Iesus Christe:
and an inforcer of the poor Weaklings too renounce Iesus Christ:
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1778
when as men sawe him too bee such a one, that is too say, as a man besides himself with such rage,
when as men saw him too be such a one, that is too say, as a man beside himself with such rage,
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1779
as he would neuer leaue till he had borne downe the Gospell:
as he would never leave till he had born down the Gospel:
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1780
and yet notwithstanding sawe him so chaunged in one minute of an hower, and noman spake to him:
and yet notwithstanding saw him so changed in one minute of an hour, and Roman spoke to him:
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1781
yea and blinded and beaten downe too the earth, so as he lay there lyke a poore dead man,
yea and blinded and beaten down too the earth, so as he lay there like a poor dead man,
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1782
and afterwarde was rayzed vp agayne as it were out of his graue, and his eyes by miracle opened,
and afterward was razed up again as it were out of his graven, and his eyes by miracle opened,
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1783
so as God sente a man vntoo him of no greate fame named Ananias, who baptized him, strengthened him,
so as God sent a man unto him of no great fame nam Ananias, who baptised him, strengthened him,
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1784
and made him too receyue the vis•ble tokens of the holy Ghost:
and made him too receive the vis•ble tokens of the holy Ghost:
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1785
and that therevppon he went his way into Arabie, a countrie where Iesus Christe had neuer bin spoken of afore, (for although the Iewes had bin somewhat dispersed,
and that thereupon he went his Way into Arabia, a country where Iesus Christ had never been spoken of afore, (for although the Iewes had been somewhat dispersed,
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1786
yet was the Gospell vtterly vnknowen:) I say, when wee see howe Sainct Paule went that way too woorke:
yet was the Gospel utterly unknown:) I say, when we see how Saint Paul went that Way too work:
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1787
who is he that can say that he learned aught of men, or that he had bin wonne too it by disputation,
who is he that can say that he learned aught of men, or that he had been won too it by disputation,
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1788
or by reason, or by any other maner of [ worldly ] meanes at all? Nay rather wee shall bee constrayned too graunt, that what soeuer was too bee found in him, was of Gods putting intoo him.
or by reason, or by any other manner of [ worldly ] means At all? Nay rather we shall be constrained too grant, that what soever was to be found in him, was of God's putting into him.
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1789
That then was the speciall reason why Sainct Paule communed not with the Apostles.
That then was the special reason why Saint Paul communed not with the Apostles.
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1790
And truely heere he speaketh of them as it were in way of skorne, terming them flesh and bloud.
And truly Here he speaks of them as it were in Way of scorn, terming them Flesh and blood.
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1791
Howbeit, it is not a defacing of the giftes whiche they had receyued of God, when wee make comparison betweene our Lorde Iesus Christ and them.
Howbeit, it is not a defacing of the Gifts which they had received of God, when we make comparison between our Lord Iesus christ and them.
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1792
And wee ought too marke that well. For when wee speake of men, surely they may well bee called fleshe and bloud,
And we ought too mark that well. For when we speak of men, surely they may well be called Flesh and blood,
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1793
as wee see they bee called in the firste of Iohn. Yee see then that men of their owne nature are nothing but corruption.
as we see they be called in the First of John. Ye see then that men of their own nature Are nothing but corruption.
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1794
And for asmuche as they would fayne presume to much of their owne wisedome and power,
And for asmuch as they would fain presume to much of their own Wisdom and power,
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1795
or of their owne rightuousnesse and courage:
or of their own righteousness and courage:
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1796
therefore too put away all that pryde and fonde ouerweening, God sayeth VVhat are yee? fleshe and bloud.
Therefore too put away all that pride and fond overweening, God Saith What Are ye? Flesh and blood.
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1797
Yea and sometymes by this saying flesh and bloud, the holy Scripture meaneth this sinfull nature of ours whiche wee haue since the fall of Adam.
Yea and sometimes by this saying Flesh and blood, the holy Scripture means this sinful nature of ours which we have since the fallen of Adam.
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1798
For wee haue no more the vncorruptnesse that was in vs, but contrarywise wee bee vtterly ignorant or rather beastly,
For we have no more the uncorruptness that was in us, but contrariwise we be utterly ignorant or rather beastly,
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1799
and there is nothing but filthinesse in vs, so as wee be not able too doo any thing that is aught woorth, furtherfoorth than God gouerneth vs. Lo in what wize we be termed flesh and bloud.
and there is nothing but filthiness in us, so as we be not able to do any thing that is aught worth, furtherfoorth than God Governs us Lo in what wise we be termed Flesh and blood.
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1800
And therefore it is sayd, that our beyng inlightened in the knowledge of our Lord Iesus Christ, commeth not to vs by heritage,
And Therefore it is said, that our being enlightened in the knowledge of our Lord Iesus christ, comes not to us by heritage,
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1801
nor is had of flesh and bloud, but that we bee mad• the children of God through his begetting of vs newe agayne by his holy spirite,
nor is had of Flesh and blood, but that we be mad• the children of God through his begetting of us new again by his holy Spirit,
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1802
yea euen after a speciall maner.
yea even After a special manner.
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1803
For wee woulde holde altogither with the worlde, if he should let vs alone too our selues.
For we would hold altogether with the world, if he should let us alone too our selves.
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1804
Againe, in the sixtenth of Sainct Mathew it is sayde, that fl•she and bloud had not tolde Peter and his fellowes that Iesus Christ was the sonne of God: but the heauenly father.
Again, in the Sixteenth of Saint Matthew it is said, that fl•she and blood had not told Peter and his Fellows that Iesus christ was the son of God: but the heavenly father.
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1805
Thus ye see how men are called flesh and bloud:
Thus you see how men Are called Flesh and blood:
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1806
namely when they bee compared vntoo God, to shewe that wee haue not ought but corruption in vs. True it is that our soules are immortall:
namely when they be compared unto God, to show that we have not ought but corruption in us True it is that our Souls Are immortal:
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1807
neuerthelesse the Scripture speaketh so of vs in way of contempt, to the ende wee shoulde bee voyde of presumption.
nevertheless the Scripture speaks so of us in Way of contempt, to the end we should be void of presumption.
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1808
But as for the Apostles, they were alreadie regenerated by Gods spirite:
But as for the Apostles, they were already regenerated by God's Spirit:
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1809
and therefore there was more in them than fleshe and bloud, as wee haue seene by the Text last alledged.
and Therefore there was more in them than Flesh and blood, as we have seen by the Text last alleged.
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1810
Yet notwithstanding, whensoeuer they bee compared with God, then must al that is of our owne nature be comprehended vnder the termes of fleshe and bloud.
Yet notwithstanding, whensoever they be compared with God, then must all that is of our own nature be comprehended under the terms of Flesh and blood.
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1811
And why? For else it shoulde come in question, too knowe whether the Apostles might by their owne woorthinesse and excellencie preiudice the Gospell,
And why? For Else it should come in question, too know whither the Apostles might by their own worthiness and excellency prejudice the Gospel,
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1812
as the foresayde troublers pretended to shrowd themselues withall.
as the foresaid troublers pretended to shroud themselves withal.
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1813
But Saint Paule sheweth, that if God withdraw that which is his, there shall remaine nothing either in Peter, Iohn,
But Saint Paul shows, that if God withdraw that which is his, there shall remain nothing either in Peter, John,
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1814
or Iames, but that they be the sonnes of Adam as other men are, so as there is nothing in them but corruption.
or James, but that they be the Sons of Adam as other men Are, so as there is nothing in them but corruption.
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1815
So then let vs not abuse the gracions giftes that God hath put into them, to deface the Maiestie of him and the Gospell.
So then let us not abuse the Gracious Gifts that God hath put into them, to deface the Majesty of him and the Gospel.
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1816
Thus ye see after what maner Saint Paule speaketh here of the Apostles.
Thus you see After what manner Saint Paul speaks Here of the Apostles.
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1817
For wee haue heard howe hee sayde heeretoofore, that if an Angell from heauen should gainsay the Gospell, he ought to bee hated and cursed as if hee were a Diuell.
For we have herd how he said heeretoofore, that if an Angel from heaven should gainsay the Gospel, he ought to be hated and cursed as if he were a devil.
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1818
And how so? Is it meete that men should speake so reprochfully of the Angels which are so noble creatures,
And how so? Is it meet that men should speak so reproachfully of the Angels which Are so noble creatures,
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1819
and which are called the heauenly principalities and powers of God? It is no wrong at all too doo so too them,
and which Are called the heavenly principalities and Powers of God? It is no wrong At all too do so too them,
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1820
when it commeth to the yeelding of soueraine dominion too our Lorde Iesus Christ who is their heade,
when it comes to the yielding of sovereign dominion too our Lord Iesus christ who is their head,
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1821
for it behoueth them too be placed vnder him.
for it behooves them too be placed under him.
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1822
Therefore let vs not thinke wee haue anie wrong offered vs, though we were troden a hundred tymes vnder foote,
Therefore let us not think we have any wrong offered us, though we were trodden a hundred times under foot,
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1823
so it bee to the exalting of Gods name, and that our Lorde Iesus Christ may haue his dutie and supremacie reserued vnto him,
so it be to the exalting of God's name, and that our Lord Iesus christ may have his duty and supremacy reserved unto him,
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1824
so as hee may bee heard both of great and small, and all men submit themselues too him in true obedience of fayth.
so as he may be herd both of great and small, and all men submit themselves too him in true Obedience of faith.
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1825
Nowe herevppon we may gather howe blinde the wretched Papistes are in honouring the Apostles and Martyrs in such wise, that God is robbed of his honour and seruice, insomuch as it should seeme that all that belongeth and is reserued to him is put to the spoile and pray [ among them.
Now hereupon we may gather how blind the wretched Papists Are in honouring the Apostles and Martyrs in such wise, that God is robbed of his honour and service, insomuch as it should seem that all that belongeth and is reserved to him is put to the spoil and pray [ among them.
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1826
] For what difference make they betweene him and hys creatures? And besides that, our Lorde Iesus Christ is as good as buryed,
] For what difference make they between him and his creatures? And beside that, our Lord Iesus christ is as good as buried,
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1827
bycause they plucke awaye the office from him that was giuen him. For in sted of beeing our Aduocate too giue vs enterance vntoo God his father,
Because they pluck away the office from him that was given him. For in stead of being our Advocate too give us Entrance unto God his father,
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1828
and that wee shoulde go right foorth vntoo him if wee intende too haue our prayers and supplications heard:
and that we should go right forth unto him if we intend too have our Prayers and supplications herd:
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1829
they haue sette vp an infinite multitude of Aduocates, Patrones and Intercessours, and Iesus Christ is Iacke out of office.
they have Set up an infinite multitude of Advocates, Patroness and Intercessors, and Iesus christ is Iacke out of office.
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1830
Nowe when wee see that the creatures haue obteyned such honour among men, that by that meanes God is as it were thrust backe, and his worde borne downe:
Now when we see that the creatures have obtained such honour among men, that by that means God is as it were thrust back, and his word born down:
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1831
thereby we perceyue that the Diuill hath turned all vpside downe.
thereby we perceive that the devil hath turned all upside down.
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1832
Therefore how soeuer the world go, let our esteeming of men be after such a sort,
Therefore how soever the world go, let our esteeming of men be After such a sort,
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1833
as God may hold still that which is his owne:
as God may hold still that which is his own:
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1834
and if we compare him with his creatures, let vs consider that all is but vanitie,
and if we compare him with his creatures, let us Consider that all is but vanity,
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1835
and whatsoeuer commendation they haue here, the same is a recorde which God giueth vs of hys loue, to the ende we should keepe onwards vnto him, and he be exalted.
and whatsoever commendation they have Here, the same is a record which God gives us of his love, to the end we should keep onward unto him, and he be exalted.
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1836
Yea and let vs consider, that we cannot honour God as he deserueth, but by submitting our selues to his worde.
Yea and let us Consider, that we cannot honour God as he deserves, but by submitting our selves to his word.
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1837
For all they that make many Ceremonies to beare men in hande that they desire to serue God, are mislyked of him,
For all they that make many Ceremonies to bear men in hand that they desire to serve God, Are misliked of him,
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1838
vntill such time as they be subdued to him, and also to his worde.
until such time as they be subdued to him, and also to his word.
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1839
And that also is a cause why S. Paule stryueth for the authoritie of the Gospell.
And that also is a cause why S. Paul stryueth for the Authority of the Gospel.
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1840
For hee thinkes it not ynough too haue God and Iesus Christ talked of:
For he thinks it not enough too have God and Iesus christ talked of:
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1841
but hee will also haue euerie man to receyue the doctrine conteyned in the Gospel, without gainsaying.
but he will also have every man to receive the Doctrine contained in the Gospel, without gainsaying.
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1842
And heereby wee see, how that nowadayes all Religion is decayed, and there is nothing but hellishe confuzion in Poperie.
And hereby we see, how that nowadays all Religion is decayed, and there is nothing but hellish confuzion in Popery.
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1843
For there is talking ynough of our Lorde Iesus Christ, but after what sort? Knowe they his power? Can they tell too what ende hee is sent of God his Father,
For there is talking enough of our Lord Iesus christ, but After what sort? Knowe they his power? Can they tell too what end he is sent of God his Father,
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1844
and what benefytes hee bringeth vs? No whit at all.
and what benefits he brings us? No whit At all.
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1845
He shall be called the Sauiour of the worlde, and in the meane whyle euerie man seeketh his saluation in himselfe,
He shall be called the Saviour of the world, and in the mean while every man seeks his salvation in himself,
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1847
And therefore so much the more doth it stande vs vpon, to beare in minde the thing that is shewed vs heere:
And Therefore so much the more does it stand us upon, to bear in mind the thing that is showed us Here:
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1848
which is, that whensoeuer God is spoken of, the verie Sunne and Moone must needes be darkened (as it is sayde in the Prophete,) and there is not any that must not bee thrust vnder foote, too the ende that God may haue all preeminence.
which is, that whensoever God is spoken of, the very Sun and Moon must needs be darkened (as it is said in the Prophet,) and there is not any that must not be thrust under foot, too the end that God may have all preeminence.
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1849
And forasmuch as God accepteth any honour or seruice that wee doo vntoo him, vntill wee bee subiect too his woorde:
And forasmuch as God Accepteth any honour or service that we do unto him, until we be Subject too his word:
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1850
let vs receyue the whole doctrine of the Gospell and let nothing plucke vs backe from yeelding such reuerence therevnto,
let us receive the Whole Doctrine of the Gospel and let nothing pluck us back from yielding such Reverence thereunto,
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1851
as too submit our selues too all that is conteyned therein.
as too submit our selves too all that is contained therein.
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1852
This in effect is the thing that wee haue too gather vppon this place, where the Apostles are termed flesh and bloud ▪ Furthermore whereas Saint Paule addeth, that hee went to Ierusalem too see Peter:
This in Effect is the thing that we have too gather upon this place, where the Apostles Are termed Flesh and blood ▪ Furthermore whereas Saint Paul adds, that he went to Ierusalem too see Peter:
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1853
it is a sure recorde that his former speaking of his going intoo Arabie, was not of any pride or disdayne,
it is a sure record that his former speaking of his going into Arabia, was not of any pride or disdain,
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1854
but too the ende that Gods grace might bee knowne, and that no worldly meanes might bee made as a veyle too keepe men from knowing that Iesus Christ had wrought by singular myracle, in that a man whiche had bin so stubborne before, had beene brought too the lure.
but too the end that God's grace might be known, and that no worldly means might be made as a veil too keep men from knowing that Iesus christ had wrought by singular miracle, in that a man which had been so stubborn before, had been brought too the lure.
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1855
Thus yee see on the on the one syde, howe Saint Paule ment too reserue vntoo God his due:
Thus ye see on the on the one side, how Saint Paul meant too reserve unto God his due:
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1856
and on the other side, that yet notwithstanding he ment to shewe there was good agreement betwene him and the other Apostles.
and on the other side, that yet notwithstanding he meant to show there was good agreement between him and the other Apostles.
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1857
And euen so must we do.
And even so must we do.
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1858
For in many men there are alwayes two euill extremities too bee found in that behalfe.
For in many men there Are always two evil extremities too be found in that behalf.
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1859
There are some scoffers which make pretence to magnifie gods grace, and in the meane time are but traytors to God, full of poyson & pride, preferring their owne dreames and dotages before him.
There Are Some scoffers which make pretence to magnify God's grace, and in the mean time Are but Traitors to God, full of poison & pride, preferring their own dreams and dotages before him.
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1860
If a man say vnto them, how now? Seeing that God hath graunted grace to many men,
If a man say unto them, how now? Seeing that God hath granted grace to many men,
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1861
and they be knowen to be men wel seene in the holy scriptures, and they imploy themselues faithfully in preaching the Gospell to vs:
and they be known to be men well seen in the holy Scriptures, and they employ themselves faithfully in preaching the Gospel to us:
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1862
therefore why do ye not agree with them? O (say they) I haue not to do with any man liuing vpon earth, I ground my selfe vppon none but God.
Therefore why do you not agree with them? O (say they) I have not to do with any man living upon earth, I ground my self upon none but God.
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1863
These are the prowde and stately, which pretend to haue the holy Ghost in their heades,
These Are the proved and stately, which pretend to have the holy Ghost in their Heads,
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1864
& certaine reuelations of the holy Ghost, and yet notwithstanding they breake the vnitie of the Church, and dispize Gods gracious giftes.
& certain revelations of the holy Ghost, and yet notwithstanding they break the unity of the Church, and dispize God's gracious Gifts.
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1865
So much the more therefore doth it stande vs on hande to keepe the measure that we see heere.
So much the more Therefore does it stand us on hand to keep the measure that we see Here.
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1866
For although Saint Paule haue on the one side declared, that he went straight wayes into Arabie as soone as he was conuerted, too the ende it might be knowne that Iesus Christ had bin hys only maister and teacher,
For although Saint Paul have on the one side declared, that he went straight ways into Arabia as soon as he was converted, too the end it might be known that Iesus christ had been his only master and teacher,
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1867
as indeed he only ought alwayes to haue preeminence ouer vs:
as indeed he only ought always to have preeminence over us:
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1868
yet neuerthelesse he hath also well shewed [ on the other syde, ] that he ment to be in vnitie of good concorde with the rest of the Apostles,
yet nevertheless he hath also well showed [ on the other side, ] that he meant to be in unity of good concord with the rest of the Apostles,
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1869
and was desirous too haue it knowne to the whole worlde, that his minde was too agree with them,
and was desirous too have it known to the Whole world, that his mind was too agree with them,
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1870
and that they were as instruments of the holy Ghost.
and that they were as Instruments of the holy Ghost.
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1871
For as I haue shewed afore, it is no small helpe too the confirmation of our fayth,
For as I have showed afore, it is no small help too the confirmation of our faith,
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1872
when we be so linked togither, & that God calleth not any one mā alone,
when we be so linked together, & that God calls not any one man alone,
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1873
but hath many that submit themselues too him, so that it is seene that they be guided all by one spirite, that they bee all of one minde, that they ame all at one marke,
but hath many that submit themselves too him, so that it is seen that they be guided all by one Spirit, that they be all of one mind, that they ame all At one mark,
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1874
and that they shew themselues to be Gods children, by going on forwarde too the heritage of the heauenly life.
and that they show themselves to be God's children, by going on forward too the heritage of the heavenly life.
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1875
That helpe then is fit for the confirmation of our fayth:
That help then is fit for the confirmation of our faith:
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1876
and it was for Saint Paule too shewe that hee was rightly linked with the Apostles,
and it was for Saint Paul too show that he was rightly linked with the Apostles,
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1877
and ment not too separate himselfe from them.
and meant not too separate himself from them.
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1878
VVherfore let vs marke the maner of dealing that is shewed vs here, to the intent we swarue not to the one extremitie or the other.
Wherefore let us mark the manner of dealing that is showed us Here, to the intent we swerve not to the one extremity or the other.
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1879
But there are some so lightheaded, that they will giue ouer the doctrine of the Gospell for right naught,
But there Are Some so lightheaded, that they will give over the Doctrine of the Gospel for right nought,
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1880
and as soone as they heare a man speake, by and by they must receyue whatsoeuer hee sayth.
and as soon as they hear a man speak, by and by they must receive whatsoever he say.
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1881
Howbeeit, if we bee no better settled than so, shall we bee able too withstande all the alarums whiche the Diuell our mortall enimie will giue vs? Then must men stand stoute to their tackling,
Howbeit, if we be no better settled than so, shall we be able too withstand all the alarms which the devil our Mortal enemy will give us? Then must men stand stout to their tackling,
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1882
and all of vs from the most too the least, must sticke fast togither too our Lorde Iesus Christ.
and all of us from the most too the least, must stick fast together too our Lord Iesus christ.
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1883
For like as he is our heade, so must he also bee exalted, and (as the Prophete Esay sayth) he is the marke that all men must looke at.
For like as he is our head, so must he also be exalted, and (as the Prophet Isaiah say) he is the mark that all men must look At.
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1884
Sith it is so, let vs learne to forbeare our resting in such wise vpon the outwarde appearance of men, that the same shoulde impeache the maiestie of Gods Sonne.
Sith it is so, let us Learn to forbear our resting in such wise upon the outward appearance of men, that the same should impeach the majesty of God's Son.
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1885
But yet neuerthelesse, when we be once fully settled vpon that poynt:
But yet nevertheless, when we be once Fully settled upon that point:
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1886
we must all of vs be contented to be taught of him that is giuen vs too bee our teacher,
we must all of us be contented to be taught of him that is given us too be our teacher,
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1887
and not be so prowde as to stande euerie man in his owne conceyt, (for so shall we but make variance in the Church:) but desire to agree togither,
and not be so proved as to stand every man in his own conceit, (for so shall we but make variance in the Church:) but desire to agree together,
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1888
and euery of vs put forth that which is giuen him, that the vnitie of our fayth may be [ as a bonde ] to knit vs togither,
and every of us put forth that which is given him, that the unity of our faith may be [ as a bond ] to knit us together,
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1889
so as we may make one Temple of God.
so as we may make one Temple of God.
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1890
For it is not sayde for nought, that we be the liuely stones whereof Gods Temple is builded.
For it is not said for nought, that we be the lively stones whereof God's Temple is built.
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1891
Now if euerie of vs shoulde bee sundred from other, and left alone by himselfe: what woulde become of it? Shoulde there be any building? No:
Now if every of us should be sundered from other, and left alone by himself: what would become of it? Should there be any building? No:
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1892
but contrariwize there woulde be vtter desolation.
but contrariwise there would be utter desolation.
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1893
If we couet to haue God dwell among vs, and too bee of householde with vs, wee must worship him truely,
If we covet to have God dwell among us, and too be of household with us, we must worship him truly,
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1894
and euery of vs apply himselfe as much as hee can possibly to his neighbours.
and every of us apply himself as much as he can possibly to his neighbours.
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1895
Not that we must shrinke from God to cleaue to men (for it were better that we shoulde all of vs bee at discorde one with another,
Not that we must shrink from God to cleave to men (for it were better that we should all of us be At discord one with Another,
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(10) sermon (DIV1)
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1896
and togither by the eares as whot as fire among our selues:) but when wee bee knitte vnto God, that is a good harmonie:
and together by the ears as hot as fire among our selves:) but when we be knit unto God, that is a good harmony:
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1897
and that is the meane for vs to holde the way that Saint Paule hilde, who woulde not match himselfe with the Apostles to darken Gods glorie,
and that is the mean for us to hold the Way that Saint Paul hilde, who would not match himself with the Apostles to darken God's glory,
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1898
or to hinder the doctrine of the Gospell, and yet notwithstanding fayled not to come from a straunge countrey to seke them,
or to hinder the Doctrine of the Gospel, and yet notwithstanding failed not to come from a strange country to seek them,
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1899
yea euen with great trauell, and with the induring of right hard temptation:
yea even with great travel, and with the enduring of right hard temptation:
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1900
for (as we see) they charged him to haue bin a persecuter of God & his truth.
for (as we see) they charged him to have been a Persecutor of God & his truth.
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1901
Seeing that S. Paule came after that sort to shewe howe conformable he was with the rest of the Apostles,
Seeing that S. Paul Come After that sort to show how conformable he was with the rest of the Apostles,
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1902
and too giue recorde thereof to the whole Church:
and too give record thereof to the Whole Church:
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1903
therein wee see, that the desirousnesse which he had to serue God, and his stoutnesse too aduaunce Gods word aboue all creatures, letted him not to be full of curtesie and modestie also.
therein we see, that the desirousness which he had to serve God, and his stoutness too advance God's word above all creatures, letted him not to be full of courtesy and modesty also.
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(10) sermon (DIV1)
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1904
And euen so must we do too.
And even so must we do too.
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1905
That is to say, we must receiue the consent of our brethren, & seeke to conforme our selues too them in such wise,
That is to say, we must receive the consent of our brothers, & seek to conform our selves too them in such wise,
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1906
as we may all be members of one bodie, and Iesus Christ be our heade,
as we may all be members of one body, and Iesus christ be our head,
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1907
and not be scattered asunder, nor euery man walke alone by himselfe, but seeke to communicate after such maner one with another,
and not be scattered asunder, nor every man walk alone by himself, but seek to communicate After such manner one with Another,
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1908
as euery man may guide his neybour, and all go on forwarde to one marke,
as every man may guide his neybour, and all go on forward to one mark,
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1992
howbeeit, not for perfect Churches, for they were not yet regenerated in Iesus Christ.
howbeit, not for perfect Churches, for they were not yet regenerated in Iesus christ.
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1909
and eche of vs giue courage to other, so as there may be sene a good agreement among vs. True it is that wee cannot haue peace with all men:
and eke of us give courage to other, so as there may be seen a good agreement among us True it is that we cannot have peace with all men:
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1910
wee shall fayle greatly of that.
we shall fail greatly of that.
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(10) sermon (DIV1)
35
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1911
And therefore S. Paule in another place sayth, that we must seeke to be at peace with all men, at leastwise as much as is in vs:
And Therefore S. Paul in Another place say, that we must seek to be At peace with all men, At leastwise as much as is in us:
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1912
whereby he sheweth, that we shall be constreyned to bee at variance with many folkes.
whereby he shows, that we shall be constrained to be At variance with many folks.
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1913
For the Diuell hath many vnderlings, and they be all of them bent agaynst Gods worde:
For the devil hath many underlings, and they be all of them bent against God's word:
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1914
and we also must set our selues agaynst them, if we intende to haue the pure doctrine of the Gospell on our syde.
and we also must Set our selves against them, if we intend to have the pure Doctrine of the Gospel on our side.
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1915
But howsoeuer the cace stande, if wee see any man willing to submit himselfe too our Lorde Iesus Christ, let vs receyue him, let vs preuent him, let vs seeke to agree wholy togither,
But howsoever the case stand, if we see any man willing to submit himself too our Lord Iesus christ, let us receive him, let us prevent him, let us seek to agree wholly together,
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35
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1916
and let vs not looke to be honoured aboue other men, nor say how now? If I should agree with such a man, it would seeme that I am become his vnderling.
and let us not look to be honoured above other men, nor say how now? If I should agree with such a man, it would seem that I am become his underling.
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(10) sermon (DIV1)
35
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1917
VVo bee too vs if we haue such pride in vs. But let our onely seeking bee, to haue Iesus Christ to be our heade,
VVo be too us if we have such pride in us But let our only seeking bee, to have Iesus christ to be our head,
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1918
and in such wise become members of his bodie, as wee may all woorship him, and call vppon him with one mouth in vnitie of fayth.
and in such wise become members of his body, as we may all worship him, and call upon him with one Mouth in unity of faith.
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35
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1919
And now let vs fall downe before the Maiestie of our good God with acknowledgement of our faultes, praying him too make vs feele them more and more, to the ende we may mislyke them,
And now let us fallen down before the Majesty of our good God with acknowledgement of our Faults, praying him too make us feel them more and more, to the end we may mislike them,
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(10) sermon (DIV1)
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1920
and beseech him to amende them by his holy spirit, that being quite rid of our sinnes and wretchednesse, w• may be renued after his Image,
and beseech him to amend them by his holy Spirit, that being quite rid of our Sins and wretchedness, w• may be renewed After his Image,
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(10) sermon (DIV1)
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1921
so as hee may bee glorified in all our lyfe, and in the meane whyle beare with vs in our frailtie, til he haue brought vs to the perfection from whence we be all gone away.
so as he may be glorified in all our life, and in the mean while bear with us in our frailty, till he have brought us to the perfection from whence we be all gone away.
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1922
And so let vs all say, Almightie God heauenly father. &c.
And so let us all say, Almighty God heavenly father. etc.
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1923
The. 7. Sermon vpon the first Chapter, which is also the first vpon the second Chapter.
The. 7. Sermon upon the First Chapter, which is also the First upon the second Chapter.
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1924
22 For I vvas vnknovvne by face to the Churches of Ievvrie that vvere in Christ.
22 For I was unknown by face to the Churches of Jewry that were in christ.
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1925
23 Saue onely they had heard say, hee that erevvhiles persecuted vs, doth novv preach the fayth vvhich he had destroyed for a •ime.
23 Save only they had herd say, he that erevvhiles persecuted us, does now preach the faith which he had destroyed for a •ime.
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1926
24 And they glorified God in mee.
24 And they glorified God in me.
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1927
The seconde Chapter.
The seconde Chapter.
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(12) part (DIV2)
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1928
ABoute fourteene yeares afte, I vvent vp agayne too Ierusalem vvith Barnabas, and tooke Titus vvith me also.
About fourteene Years aft, I went up again too Ierusalem with Barnabas, and took Titus with me also.
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(12) part (DIV2)
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1929
2 And I vvent vp by reuelation, and communed vvith them concerning the Gospel that I preach among the Gentiles,
2 And I went up by Revelation, and communed with them Concerning the Gospel that I preach among the Gentiles,
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1930
hovvbeeit priuately vvith those that are in estimation, least I might in any vvise runne, or haue runne in vaine.
howbeit privately with those that Are in estimation, lest I might in any wise run, or have run in vain.
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(12) part (DIV2)
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1931
WEe haue seene howe S. Paule hath on the one side published the Gospell through the whole world without warrant of any man, cōtenting himself in that he was sure he serued God,
we have seen how S. Paul hath on the one side published the Gospel through the Whole world without warrant of any man, contenting himself in that he was sure he served God,
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1932
and that his labour was acceptable to him:
and that his labour was acceptable to him:
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1933
and yet notwithstanding hath not forslowed in the meane while, to seeke brotherhod, and good agreement with the Apostles,
and yet notwithstanding hath not forslowed in the mean while, to seek brotherhood, and good agreement with the Apostles,
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1934
as a thing right requisite to succour the infirmitie of suche as might haue bin thrust out of the way,
as a thing right requisite to succour the infirmity of such as might have been thrust out of the Way,
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1935
vnlesse God had helped them in their feeblenesse. So haue we on the one side a warrant of S. Paules doctrine:
unless God had helped them in their feebleness. So have we on the one side a warrant of S. Paul's Doctrine:
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(12) part (DIV2)
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1936
& on the other side we see how he intended to gather togither gods children, to the end they might be ioyned in one band of fayth,
& on the other side we see how he intended to gather together God's children, to the end they might be joined in one band of faith,
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1937
and glorifie God as it were with one heart, one minde, & one mouth.
and Glorify God as it were with one heart, one mind, & one Mouth.
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(12) part (DIV2)
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1938
And therwithall we see also, that S. Paule passed not to aske coūsell whether he should go foreward or backward.
And therewithal we see also, that S. Paul passed not to ask counsel whither he should go forward or backward.
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(12) part (DIV2)
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1939
For although he were vnknown to such as had bin in the faith before him: yet forslowed he not to serue God, wherevnto he had bin erst called.
For although he were unknown to such as had been in the faith before him: yet forslowed he not to serve God, whereunto he had been erst called.
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(12) part (DIV2)
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1940
And this surely is one verie notable poynt more:
And this surely is one very notable point more:
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(12) part (DIV2)
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1941
for it sheweth vs that he was wholy bent to serue God, & loked not for his hire at mens hands, to the end they should pleasure him or esteme of him as he deserued.
for it shows us that he was wholly bent to serve God, & looked not for his hire At men's hands, to the end they should pleasure him or esteem of him as he deserved.
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(12) part (DIV2)
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1942
VVherfore let vs learn to walk after such a fashion in the vocation whervnto we be called, that although men loke not vpō vs,
Wherefore let us Learn to walk After such a fashion in the vocation whereunto we be called, that although men look not upon us,
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(12) part (DIV2)
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1943
yet we may not ceasse to discharge our duties faithfully, contenting our selues in that it pleased god to allow of vs. For they that hang vpō mē shall always be attainted with some spice of vainglory,
yet we may not cease to discharge our duties faithfully, contenting our selves in that it pleased god to allow of us For they that hang upon men shall always be attainted with Some spice of vainglory,
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1944
& it wilbe impossible for thē to walk purely & soūdly.
& it will impossible for them to walk purely & soundly.
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(12) part (DIV2)
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1945
Besides this, Saint Luke sheweth vs that Saint Paule must needes haue bin led with an inuincible constancie, seeing hee stepped not out of the way,
Beside this, Saint Lycia shows us that Saint Paul must needs have been led with an invincible constancy, seeing he stepped not out of the Way,
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1946
although men made no reckening at all of his dooings.
although men made no reckoning At all of his doings.
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(12) part (DIV2)
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1947
For he sayth that the faythfull had him in suspition, and that they shunned him when hee came too Ierusalem.
For he say that the faithful had him in suspicion, and that they shunned him when he Come too Ierusalem.
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(12) part (DIV2)
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1948
Nowe it was a greeuous temptation to Saint Paule, to see that he coulde not bee receyued intoo the companie of the faythfull, considering that hee had suffered so much alreadie.
Now it was a grievous temptation to Saint Paul, to see that he could not be received into the company of the faithful, considering that he had suffered so much already.
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(12) part (DIV2)
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1970
and othersome mocke vs, and make none account of all our labour when we indeuer to doo well.
and Othersome mock us, and make none account of all our labour when we endeavour to do well.
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(12) part (DIV2)
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1949
For we knowe that at his first comming to Damasco, the gates were shet vpon him, (as we haue seene heeretofore) so that he was fayne too bee let downe in a Panyer or Basket.
For we know that At his First coming to Damasco, the gates were shet upon him, (as we have seen heretofore) so that he was fain too be let down in a Panyer or Basket.
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(12) part (DIV2)
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1950
Ye see then that as soone as hee was conuerted to the faith of our Lorde Iesus Christ, hee was by and by tossed with great persecutions.
You see then that as soon as he was converted to the faith of our Lord Iesus christ, he was by and by tossed with great persecutions.
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(12) part (DIV2)
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1951
After that, hee went intoo the Countrey of Arabie, and there trauelled faythfully.
After that, he went into the Country of Arabia, and there traveled faithfully.
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(12) part (DIV2)
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1952
And thinketh hee for all that, too haue friendship and attonement with the faythfull? The gate is shette agaynst him,
And Thinketh he for all that, too have friendship and atonement with the faithful? The gate is shette against him,
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(12) part (DIV2)
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1953
and men shunne him as a wilde beast.
and men shun him as a wild beast.
cc n2 vvb pno31 p-acp dt j n1.
(12) part (DIV2)
43
Page 48
1954
But before [ hee was turned to the fayth, ] he had bin honoured, and in great credite, bothe with the enimies of the Gospell,
But before [ he was turned to the faith, ] he had been honoured, and in great credit, both with the enemies of the Gospel,
p-acp a-acp [ pns31 vbds vvn p-acp dt n1, ] pns31 vhd vbn vvn, cc p-acp j n1, av-d p-acp dt n2 pp-f dt n1,
(12) part (DIV2)
43
Page 48
1955
and in the Sinagog of the Iewes.
and in the Synagogue of the Iewes.
cc p-acp dt np1 pp-f dt np2.
(12) part (DIV2)
43
Page 48
1956
He had renounced all these things, euen so farre as too see himselfe banished out of the place:
He had renounced all these things, even so Far as too see himself banished out of the place:
pns31 vhd vvd d d n2, av av av-j c-acp av vvi px31 vvn av pp-f dt n1:
(12) part (DIV2)
43
Page 48
1957
and yet for all that, they vouchsafed not to admit him to haue place in the Church.
and yet for all that, they vouchsafed not to admit him to have place in the Church.
cc av p-acp d d, pns32 vvd xx pc-acp vvi pno31 pc-acp vhi n1 p-acp dt n1.
(12) part (DIV2)
43
Page 48
1958
VVherefore he might haue bin so greeued at suche vnkindnesse, as it might haue made him to haue giuen ouer all,
Wherefore he might have been so grieved At such unkindness, as it might have made him to have given over all,
c-crq pns31 vmd vhi vbn av vvn p-acp d n1, c-acp pn31 vmd vhi vvn pno31 pc-acp vhi vvn p-acp d,
(12) part (DIV2)
43
Page 48
1959
if he had had his minde tyed here bylowe.
if he had had his mind tied Here bylowe.
cs pns31 vhd vhn po31 n1 vvd av j.
(12) part (DIV2)
43
Page 48
1960
Howbeeit forasmuch as he had giuen himselfe wholly too Gods seruice, and was fully determined too holde out to the ende although men cunned him no thanke for his labour:
Howbeit forasmuch as he had given himself wholly too God's service, and was Fully determined too hold out to the end although men conned him no thank for his labour:
a-acp av c-acp pns31 vhd vvn px31 av-jn av npg1 n1, cc vbds av-j vvn av vvi av p-acp dt n1 cs n2 vvn pno31 dx vvb p-acp po31 n1:
(12) part (DIV2)
43
Page 48
1961
therefore hee turned not aside from his right way.
Therefore he turned not aside from his right Way.
av pns31 vvd xx av p-acp po31 j-jn n1.
(12) part (DIV2)
43
Page 48
1962
And such examples ought too incourage vs at this day, when wee see there are so fewe (yea euen in the Church,) that like well of the thing that is done of a pure and right meaning zeale, insomuch that some backbyte it through enuie, others are so squeymish as a man cannot by any meanes content them,
And such Examples ought too encourage us At this day, when we see there Are so few (yea even in the Church,) that like well of the thing that is done of a pure and right meaning zeal, insomuch that Some backbyte it through envy, Others Are so squeymish as a man cannot by any means content them,
cc d n2 vmd av vvi pno12 p-acp d n1, c-crq pns12 vvb pc-acp vbr av d (uh av p-acp dt n1,) cst av-j av pp-f dt n1 cst vbz vdn pp-f dt j cc j-jn n1 n1, av cst d vvb pn31 p-acp n1, n2-jn vbr av j c-acp dt n1 vmbx p-acp d n2 vvi pno32,
(12) part (DIV2)
43
Page 48
1963
and other some are full of wicked slaunderousnesse and lying.
and other Some Are full of wicked slaunderousnesse and lying.
cc j-jn d vbr j pp-f j n1 cc vvg.
(12) part (DIV2)
43
Page 48
1964
Therefore forasmuch as we see howe men doo oftentymes cause vs to swarue one way or other:
Therefore forasmuch as we see how men do oftentimes cause us to swerve one Way or other:
av av c-acp pns12 vvb c-crq n2 vdb av vvi pno12 pc-acp vvi crd n1 cc n-jn:
(12) part (DIV2)
43
Page 48
1965
let vs learne to giue our selues in suche wise vntoo God, as we may stedfastly continue in the way which hee sheweth vs,
let us Learn to give our selves in such wise unto God, as we may steadfastly continue in the Way which he shows us,
vvb pno12 vvi pc-acp vvi po12 n2 p-acp d n1 p-acp np1, c-acp pns12 vmb av-j vvi p-acp dt n1 r-crq pns31 vvz pno12,
(12) part (DIV2)
43
Page 48
1966
and not excuze our selues by our owne weaknesse, seeing that Saint Paule goeth before vs, and reacheth vs his hande.
and not excuze our selves by our own weakness, seeing that Saint Paul Goes before us, and reaches us his hand.
cc xx vvi po12 n2 p-acp po12 d n1, vvg d n1 np1 vvz p-acp pno12, cc vvz pno12 po31 n1.
(12) part (DIV2)
43
Page 49
1967
He was a fraile man as we be, and yet did God strengthen him in such wise by his holy spirite, that he ouerpassed suche lettes.
He was a frail man as we be, and yet did God strengthen him in such wise by his holy Spirit, that he overpassed such lets.
pns31 vbds dt j n1 c-acp pns12 vbb, cc av vdd np1 vvi pno31 p-acp d j p-acp po31 j n1, cst pns31 vvn d vvz.
(12) part (DIV2)
43
Page 49
1968
VVherefore seeing wee perceyue our selues to bee weake, let vs beseech God to arme vs with such constancie,
Wherefore seeing we perceive our selves to be weak, let us beseech God to arm us with such constancy,
c-crq vvg pns12 vvb po12 n2 pc-acp vbi j, vvb pno12 vvi np1 pc-acp vvi pno12 p-acp d n1,
(12) part (DIV2)
43
Page 49
1969
as wee may not ceasse to discharge our duetie towardes him, though some misreport vs, some blame vs,
as we may not cease to discharge our duty towards him, though Some misreport us, Some blame us,
c-acp pns12 vmb xx vvi pc-acp vvi po12 n1 p-acp pno31, cs d vvb pno12, d vvb pno12,
(12) part (DIV2)
43
Page 49
1971
Although then that our labour seeme to bee lost and mispent, yet let it suffice vs that God lyketh and alloweth of it.
Although then that our labour seem to be lost and Mis-spent, yet let it suffice us that God liketh and alloweth of it.
cs av cst po12 n1 vvb pc-acp vbi vvn cc vvn, av vvb pn31 vvi pno12 d n1 vvz cc vvz pp-f pn31.
(12) part (DIV2)
43
Page 49
1972
And so yee see what wee haue too gather vppon that Text. Aboue all things, let vs not couet to be renowmed,
And so ye see what we have too gather upon that Text. Above all things, let us not covet to be renowned,
cc av pn22 vvb r-crq pns12 vhb av vvi p-acp cst np1 p-acp d n2, vvb pno12 xx vvi pc-acp vbi vvn,
(12) part (DIV2)
43
Page 49
1973
and too get great fame in this worlde:
and too get great fame in this world:
cc av vvb j n1 p-acp d n1:
(12) part (DIV2)
43
Page 49
1974
for let vs streyne our selues as muche as may bee possibly, and yet shall wee neuer bee better, than Saint Paule was.
for let us streyne our selves as much as may be possibly, and yet shall we never be better, than Saint Paul was.
p-acp vvb pno12 vvi po12 n2 c-acp d c-acp vmb vbi av-j, cc av vmb pns12 av-x vbb av-jc, cs n1 np1 vbds.
(12) part (DIV2)
43
Page 49
1975
After he had preached the Gospell in such wyse, yea euen as a man continually rapt vp intoo heauen, insomuche that although the reuelation whereof he speaketh in the seconde too the Corinthians, was exhibited too him but for one tyme,
After he had preached the Gospel in such wise, yea even as a man continually rapt up into heaven, insomuch that although the Revelation whereof he speaks in the seconde too the Corinthians, was exhibited too him but for one time,
p-acp pns31 vhd vvn dt n1 p-acp d n1, uh av c-acp dt n1 av-j vvn a-acp p-acp n1, av cst cs dt n1 c-crq pns31 vvz p-acp dt ord av dt njp2, vbds vvn av pno31 p-acp p-acp crd n1,
(12) part (DIV2)
43
Page 49
1976
yet the frute of it shewed it selfe all the tyme of his lyfe: yet notwithstanding hee was vnknowne in the meane while:
yet the fruit of it showed it self all the time of his life: yet notwithstanding he was unknown in the mean while:
av dt n1 pp-f pn31 vvd pn31 n1 d dt n1 pp-f po31 n1: av c-acp pns31 vbds j p-acp dt j n1:
(12) part (DIV2)
43
Page 49
1977
yea euen in all the Churches of Iewrie.
yea even in all the Churches of Jewry.
uh av p-acp d dt n2 pp-f np1.
(12) part (DIV2)
43
Page 49
1978
And so it might seme well that hee had not greatly profyted, seeing that all his labour was buryed.
And so it might seem well that he had not greatly profited, seeing that all his labour was buried.
cc av pn31 vmd vvi av cst pns31 vhd xx av-j vvn, vvg cst d po31 n1 vbds vvn.
(12) part (DIV2)
43
Page 49
1979
But it was ynough for him that God edified the furthest straungers by his meanes.
But it was enough for him that God edified the furthest Strangers by his means.
p-acp pn31 vbds av-d p-acp pno31 cst np1 vvn dt js n2 p-acp po31 n2.
(12) part (DIV2)
43
Page 49
1980
VVee see then that hee sought not too bee muche renowmed, nor too purchase credite and authoritie among men.
We see then that he sought not too be much renowned, nor too purchase credit and Authority among men.
pns12 vvb av cst pns31 vvd xx av vbi av-d vvn, ccx av vvi n1 cc n1 p-acp n2.
(12) part (DIV2)
43
Page 49
1981
As concerning that hee sayeth, the Churches of Iewrie that were in Christ:
As Concerning that he Saith, the Churches of Jewry that were in christ:
p-acp vvg cst pns31 vvz, dt n2 pp-f np1 cst vbdr p-acp np1:
(12) part (DIV2)
43
Page 49
1982
hee addeth that worde of purpose, bicause there was yet still some seede of God among the Iewes,
he adds that word of purpose, Because there was yet still Some seed of God among the Iewes,
pns31 vvz d n1 pp-f n1, c-acp pc-acp vbds av av d n1 pp-f np1 p-acp dt np2,
(12) part (DIV2)
43
Page 49
1983
and the promises were so giuen too them, as they were not vtterly cut off,
and the promises were so given too them, as they were not utterly Cut off,
cc dt n2 vbdr av vvn av pno32, c-acp pns32 vbdr xx av-j vvn a-acp,
(12) part (DIV2)
43
Page 49
1984
vntill such time as they renounced Iesus Christ quite and cleane, and thereby were vtterly bereft of the inheritance of the life that was assigned vntoo them.
until such time as they renounced Iesus christ quite and clean, and thereby were utterly bereft of the inheritance of the life that was assigned unto them.
c-acp d n1 c-acp pns32 vvd np1 np1 av cc av-j, cc av vbdr av-j vvn pp-f dt n1 pp-f dt n1 cst vbds vvn p-acp pno32.
(12) part (DIV2)
43
Page 49
1985
For like as God had chosen the lyne of Abraham:
For like as God had chosen the line of Abraham:
p-acp av-j c-acp np1 vhd vvn dt n1 pp-f np1:
(12) part (DIV2)
43
Page 49
1986
so our Lorde Iesus Christ came intoo the worlde too bee the minister of those whome God had so adopted,
so our Lord Iesus christ Come into the world too be the minister of those whom God had so adopted,
av po12 n1 np1 np1 vvd p-acp dt n1 av vbi dt n1 pp-f d r-crq np1 vhd av vvn,
(12) part (DIV2)
43
Page 49
1987
and to performe the promises that had bin giuen to their fathers.
and to perform the promises that had been given to their Father's.
cc pc-acp vvi dt n2 cst vhd vbn vvn p-acp po32 n2.
(12) part (DIV2)
43
Page 49
1988
Our Lorde Iesus Christ reiected not the Iewes too whome the promises belonged (according also as it is sayde in the seconde of the Actes) but the Church of God abode among them still, and their Circumcision was not a thing deuised by man.
Our Lord Iesus christ rejected not the Iewes too whom the promises belonged (according also as it is said in the seconde of the Acts) but the Church of God Abided among them still, and their Circumcision was not a thing devised by man.
po12 n1 np1 np1 vvd xx dt np2 av ro-crq dt n2 vvd (vvg av c-acp pn31 vbz vvn p-acp dt ord pp-f dt n2) p-acp dt n1 pp-f np1 vvd p-acp pno32 av, cc po32 n1 vbds xx dt n1 vvn p-acp n1.
(12) part (DIV2)
43
Page 49
1989
And although they were al growen out of kinde, and many errours and wicked opinions were crept in among them,
And although they were all grown out of kind, and many errors and wicked opinions were crept in among them,
cc cs pns32 vbdr d vvn av pp-f n1, cc d n2 cc j n2 vbdr vvn p-acp p-acp pno32,
(12) part (DIV2)
43
Page 49
1990
so as Gods seruice was turmoyled, and Religion corrupted: yet notwithstanding, that people was acknowledged for Gods householde flocke.
so as God's service was turmoiled, and Religion corrupted: yet notwithstanding, that people was acknowledged for God's household flock.
av c-acp npg1 n1 vbds vvn, cc n1 vvn: av a-acp, cst n1 vbds vvn p-acp npg1 n1 n1.
(12) part (DIV2)
43
Page 49
1991
The Sinagoges therefore that had not yet bewrayed their vnbeleefe by withdrawing themselues from Iesus Christ, are reckened heere by Saint Paule for Churches,
The Synagogues Therefore that had not yet bewrayed their unbelief by withdrawing themselves from Iesus christ, Are reckoned Here by Saint Paul for Churches,
dt n2 av cst vhd xx av vvn po32 n1 p-acp n-vvg px32 p-acp np1 np1, vbr vvn av p-acp n1 np1 p-acp n2,
(12) part (DIV2)
43
Page 49
1997
But Iesus Christ came to gather all togither, and to knit all things togither again that were scattered afore.
But Iesus christ Come to gather all together, and to knit all things together again that were scattered afore.
p-acp np1 np1 vvd pc-acp vvi d av, cc pc-acp vvi d n2 av av cst vbdr vvn a-acp.
(12) part (DIV2)
43
Page 49
1998
And thereby we see how the law ought to haue led the Iewes to the Gospell,
And thereby we see how the law ought to have led the Iewes to the Gospel,
cc av pns12 vvb c-crq dt n1 vmd pc-acp vhi vvn dt np2 p-acp dt n1,
(12) part (DIV2)
43
Page 49
1999
as it is sayde throughout all the holy Scripture.
as it is said throughout all the holy Scripture.
c-acp pn31 vbz vvn p-acp d dt j n1.
(12) part (DIV2)
43
Page 49
2000
And it is very needfull for vs [ to knowe the same, ] least wee surmize that none of all the things that are conteyned in the law, can stand vs in any stead in these dayes.
And it is very needful for us [ to know the same, ] least we surmise that none of all the things that Are contained in the law, can stand us in any stead in these days.
cc pn31 vbz av j p-acp pno12 [ pc-acp vvi dt d, ] ds pns12 vvi cst pix pp-f d dt n2 cst vbr vvn p-acp dt n1, vmb vvi pno12 p-acp d n1 p-acp d n2.
(12) part (DIV2)
43
Page 49
2001
For it is certaine, that although the Ceremonies be no more in vse, yet the truth and substance of them remaine alwayes vntoo vs,
For it is certain, that although the Ceremonies be no more in use, yet the truth and substance of them remain always unto us,
p-acp pn31 vbz j, cst cs dt n2 vbb dx dc p-acp n1, av dt n1 cc n1 pp-f pno32 vvi av p-acp pno12,
(12) part (DIV2)
43
Page 49
2002
so as wee cannot euen at this day be faythfull, but we must also be the children of Abraham, and the disciples of Moyses.
so as we cannot even At this day be faithful, but we must also be the children of Abraham, and the Disciples of Moses.
av c-acp pns12 vmbx av p-acp d n1 vbi j, cc-acp pns12 vmb av vbi dt n2 pp-f np1, cc dt n2 pp-f np1.
(12) part (DIV2)
43
Page 49
2003
Not that we must be hilde still vnder the olde shadowes: but that wee must match things togither which cannot be put asunder:
Not that we must be hilde still under the old shadows: but that we must match things together which cannot be put asunder:
xx cst pns12 vmb vbi n1 av p-acp dt j n2: cc-acp cst pns12 vmb vvi n2 av r-crq vmbx vbi vvn av:
(12) part (DIV2)
43
Page 49
2004
that is to wit, the Law and the Gospell.
that is to wit, the Law and the Gospel.
cst vbz p-acp n1, dt n1 cc dt n1.
(12) part (DIV2)
43
Page 49
2005
But yet further, let vs vnderstande, that we cannot at this day be counted for the Church before God, (that is to say, all the companies of men in the worlde cannot obteyne that honourable tytle ▪) except we bee in Iesus Christ.
But yet further, let us understand, that we cannot At this day be counted for the Church before God, (that is to say, all the companies of men in the world cannot obtain that honourable title ▪) except we be in Iesus christ.
p-acp av av-jc, vvb pno12 vvi, cst pns12 vmbx p-acp d n1 vbi vvn p-acp dt n1 p-acp np1, (cst vbz pc-acp vvi, d dt n2 pp-f n2 p-acp dt n1 vmbx vvi d j n1 ▪) c-acp pns12 vbb p-acp np1 np1.
(12) part (DIV2)
43
Page 49
2006
For that head must knitte vs vnto God his father, and by that meanes must we haue enterance into the kingdome of heauen.
For that head must knit us unto God his father, and by that means must we have Entrance into the Kingdom of heaven.
p-acp d n1 vmb vvi pno12 p-acp np1 po31 n1, cc p-acp d n2 vmb pns12 vhi n1 p-acp dt n1 pp-f n1.
(12) part (DIV2)
43
Page 49
2007
And therefore as for all them that knowe not Iesus Christ, although they bee marked with baptisme,
And Therefore as for all them that know not Iesus christ, although they be marked with Baptism,
cc av c-acp p-acp d pno32 cst vvb xx np1 np1, cs pns32 vbb vvn p-acp n1,
(12) part (DIV2)
43
Page 49
2008
and beare the name of Christians:
and bear the name of Christians:
cc vvi dt n1 pp-f np1:
(12) part (DIV2)
43
Page 49
2009
yet are they but as •otten members vt•erly cut off, notwithstanding that they pretende too bee of the troupe and number of Gods children.
yet Are they but as •otten members vt•erly Cut off, notwithstanding that they pretend too be of the troop and number of God's children.
av vbr pns32 p-acp p-acp j-vvn n2 av-j vvn a-acp, a-acp cst pns32 vvb av vbi pp-f dt n1 cc n1 pp-f npg1 n2.
(12) part (DIV2)
43
Page 50
2010
Thus yee see still what wee haue too marke vppon this Text. Furthermore Saint Paule addeth, that th• common report was, that hee which had earst persecuted the fayth, dyd preach the same,
Thus ye see still what we have too mark upon this Text. Furthermore Saint Paul adds, that th• Common report was, that he which had erst persecuted the faith, did preach the same,
av pn22 vvb av r-crq pns12 vhb av vvi p-acp d np1 np1 n1 np1 vvz, cst n1 j n1 vbds, cst pns31 r-crq vhd av vvn dt n1, vdd vvi dt d,
(12) part (DIV2)
43
Page 50
2011
and that God was glorified by that meanes. and that God was glorified by that means.
cc cst np1 vbds vvn p-acp d n2.
(12) part (DIV2)
43
Page 50
2012
Heere once agayne wee see that Saint Paule preacheth not his owne prayses, for hee condemneth himselfe too haue beene an enimie and persecuter of the Church.
Here once again we see that Saint Paul Preacheth not his own praises, for he Condemneth himself too have been an enemy and Persecutor of the Church.
av a-acp av pns12 vvb d n1 np1 vvz xx po31 d n2, c-acp pns31 vvz px31 av vhi vbn dt n1 cc n1 pp-f dt n1.
(12) part (DIV2)
43
Page 50
2013
True it is that hee speaketh of the common report: but yet doth hee rehearce the verie thing as it was done in deede.
True it is that he speaks of the Common report: but yet does he rehearse the very thing as it was done in deed.
j pn31 vbz cst pns31 vvz pp-f dt j n1: cc-acp av vdz pns31 vvi dt j n1 c-acp pn31 vbds vdn p-acp n1.
(12) part (DIV2)
43
Page 50
2015
A•man might haue cast him in the teeth, that hee had persecuted the poore faythfull ones, that hee had too the vttermost of his power shed innocent bloud,
A•man might have cast him in the teeth, that he had persecuted the poor faithful ones, that he had too the uttermost of his power shed innocent blood,
np1 vmd vhi vvn pno31 p-acp dt n2, cst pns31 vhd vvn dt j j pi2, d pns31 vhd av dt j pp-f po31 n1 vvd j-jn n1,
(12) part (DIV2)
43
Page 50
2016
yea and that hee had compelled the weaklings to blaspheme.
yea and that he had compelled the Weaklings to Blaspheme.
uh cc cst pns31 vhd vvn dt n2 pc-acp vvi.
(12) part (DIV2)
43
Page 50
2017
But yet for al this, he granteth to this inditement of his owne accord, and speaketh not as most men do, who make as it were a glorie of it, that they haue bin enimies of the Gospell.
But yet for all this, he grants to this indictment of his own accord, and speaks not as most men do, who make as it were a glory of it, that they have been enemies of the Gospel.
p-acp av p-acp d d, pns31 vvz p-acp d n1 pp-f po31 d n1, cc vvz xx p-acp ds n2 vdb, r-crq vvb c-acp pn31 vbdr dt n1 pp-f pn31, cst pns32 vhb vbn n2 pp-f dt n1.
(12) part (DIV2)
43
Page 50
2018
It is certaine that Saint Paule in making suche rehersall, was touched with earnest sorinesse for that misbehauiour of his, according as in another Text hee sayth, that hee is not worthie to bee called an Apostle.
It is certain that Saint Paul in making such rehearsal, was touched with earnest sorinesse for that misbehaviour of his, according as in Another Text he say, that he is not worthy to be called an Apostle.
pn31 vbz j cst n1 np1 p-acp vvg d n1, vbds vvn p-acp j n1 p-acp d n1 pp-f png31, vvg a-acp p-acp j-jn n1 pns31 vvz, cst pns31 vbz xx j pc-acp vbi vvn dt n1.
(12) part (DIV2)
43
Page 50
2019
Nowe then, yee may bee sure he felt alwayes some pricking in his heart, for that hee had earst so rebelled agaynst God,
Now then, ye may be sure he felt always Some pricking in his heart, for that he had erst so rebelled against God,
av av, pn22 vmb vbi j pns31 vvd av d vvg p-acp po31 n1, c-acp cst pns31 vhd av av vvd p-acp np1,
(12) part (DIV2)
43
Page 50
2020
and bin so euill mynde•, yea and altogither spitefull agaynst the Gospell ▪ Neuerthelesse howsoeuer the world went with him, he had leuer to acknowledge his fault with al humilitie,
and been so evil mynde•, yea and altogether spiteful against the Gospel ▪ Nevertheless howsoever the world went with him, he had lever to acknowledge his fault with all humility,
cc vbn av j-jn n1, uh cc av j p-acp dt n1 ▪ av c-acp dt n1 vvd p-acp pno31, pns31 vhd vvn pc-acp vvi po31 n1 p-acp d n1,
(12) part (DIV2)
43
Page 50
2021
than to leaue the thing vnsought that might be to Gods glorie.
than to leave the thing unsought that might be to God's glory.
cs pc-acp vvi dt n1 j cst vmd vbi p-acp ng1 n1.
(12) part (DIV2)
43
Page 50
2022
So then let vs learne with him, too acknowledge simply the offences that wee haue committed,
So then let us Learn with him, too acknowledge simply the offences that we have committed,
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(12) part (DIV2)
43
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2023
when it standeth vpon the honouring of God and let vs not be loth to receiue some sha•e before men.
when it Stands upon the honouring of God and let us not be loath to receive Some sha•e before men.
c-crq pn31 vvz p-acp dt vvg pp-f np1 cc vvb pno12 xx vbi j pc-acp vvi d n1 p-acp n2.
(12) part (DIV2)
43
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2024
For that is the way for vs also too haue our sinnes buryed before God, so as they may neuer come to account, nor to remembrance more:
For that is the Way for us also too have our Sins buried before God, so as they may never come to account, nor to remembrance more:
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(12) part (DIV2)
43
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2025
that is to wit, if we be contented too susteyne some marke of infamie before men if neede be, that God may haue his due.
that is to wit, if we be contented too sustain Some mark of infamy before men if need be, that God may have his endue.
cst vbz p-acp n1, cs pns12 vbb vvn av vvi d n1 pp-f n1 p-acp n2 cs n1 vbi, cst np1 vmb vhi po31 n-jn.
(12) part (DIV2)
43
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2026
This therefore is the thing whiche wee haue too remember in that it is sayde, that the common reporte wente that hee had earst destroyed the fayth,
This Therefore is the thing which we have too Remember in that it is said, that the Common report went that he had erst destroyed the faith,
np1 av vbz dt n1 r-crq pns12 vhb av vvb p-acp cst pn31 vbz vvn, cst dt j n1 vvd cst pns31 vhd av vvn dt n1,
(12) part (DIV2)
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2027
as hee had done in deede.
as he had done in deed.
c-acp pns31 vhd vdn p-acp n1.
(12) part (DIV2)
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2028
Truely the fayth of the Gospell shall euermore get the vpper hande of all the assaultes of Sathan, and of all the wicked:
Truly the faith of the Gospel shall evermore get the upper hand of all the assaults of Sathan, and of all the wicked:
av-j dt n1 pp-f dt n1 vmb av vvi dt jc n1 pp-f d dt n2 pp-f np1, cc pp-f d dt j:
(12) part (DIV2)
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2029
Therefore it lay not in Saint Paules power 〈 ◊ 〉 abolishe the fayth nor too ouerthrowe it, at such tyme as hee was caryed with such furie as wee haue seene.
Therefore it lay not in Saint Paul's power 〈 ◊ 〉 Abolah the faith nor too overthrown it, At such time as he was carried with such fury as we have seen.
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(12) part (DIV2)
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2030
For the fayth is grounded vppon Gods truth whiche is inuincible, it is not subiect too the opinions of men.
For the faith is grounded upon God's truth which is invincible, it is not Subject too the opinions of men.
p-acp dt n1 vbz vvn p-acp npg1 n1 r-crq vbz j, pn31 vbz xx j-jn av dt n2 pp-f n2.
(12) part (DIV2)
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2031
But Saint Paule had respect heere too the infirmitie of the simple sort whome hee had cast downe as muche as lay in him.
But Saint Paul had respect Here too the infirmity of the simple sort whom he had cast down as much as lay in him.
p-acp n1 np1 vhd n1 av av dt n1 pp-f dt j n1 r-crq pns31 vhd vvn a-acp p-acp d c-acp vvd p-acp pno31.
(12) part (DIV2)
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2032
For it is sayde in the Actes, that hee did not onely persecute the Christians, but also made some of them too recant. For it is said in the Acts, that he did not only persecute the Christians, but also made Some of them too recant.
p-acp pn31 vbz vvn p-acp dt n2, cst pns31 vdd xx av-j vvi dt njpg2, cc-acp av vvd d pp-f pno32 av vvi.
(12) part (DIV2)
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2033
Lyke as nowadayes when any great number is persecuted, some spare neyther theyr bloud nor theyr lyues for the confessing of the name of our Lorde Iesus Christ.
Like as nowadays when any great number is persecuted, Some spare neither their blood nor their lives for the confessing of the name of our Lord Iesus christ.
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(12) part (DIV2)
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2034
Othersome redeeme this wretched and flightfull lyfe by recanting, so that they banish themselues from the Kingdome of heauen as muche as they can, cast themselues intoo Satans snares,
Othersome Redeem this wretched and flightful life by recanting, so that they banish themselves from the Kingdom of heaven as much as they can, cast themselves into Satan snares,
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(12) part (DIV2)
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2035
and throw themselues headlong into endlesse death, and all too escape the handes of Tyrantes and of theyr enimies.
and throw themselves headlong into endless death, and all too escape the hands of Tyrants and of their enemies.
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(12) part (DIV2)
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2036
Therefore Saint Paules crueltie is purposely condemned by the holy Ghost, for that he not onely was full of pryde and stubbornnesse agaynst God,
Therefore Saint Paul's cruelty is purposely condemned by the holy Ghost, for that he not only was full of pride and stubbornness against God,
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(12) part (DIV2)
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2037
but also had inforced many too recant and giue ouer the fayth of the Gospell. Yee see then howe hee behaued himselfe:
but also had enforced many too recant and give over the faith of the Gospel. Ye see then how he behaved himself:
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(12) part (DIV2)
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2038
and that must serue for our learning.
and that must serve for our learning.
cc cst vmb vvi p-acp po12 n1.
(12) part (DIV2)
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2039
For although the worde abide still in his full state, and wee preiudice it not at all by our weaknesse:
For although the word abide still in his full state, and we prejudice it not At all by our weakness:
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(12) part (DIV2)
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2040
yet notwithstanding the fayth is cast downe in our persons.
yet notwithstanding the faith is cast down in our Persons.
av c-acp dt n1 vbz vvn a-acp p-acp po12 n2.
(12) part (DIV2)
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2041
For if I swarue too please Gods enimies, or if I disguyze the truth, or by any meanes dissemble: then is my fayth defaced.
For if I swerve too please God's enemies, or if I disguyze the truth, or by any means dissemble: then is my faith defaced.
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(12) part (DIV2)
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2042
True it is (as I haue sayde alreadie) that Gods worde shall alwayes holde his owne:
True it is (as I have said already) that God's word shall always hold his own:
av-j pn31 vbz (c-acp pns11 vhb vvn av) cst ng1 n1 vmb av vvi po31 d:
(12) part (DIV2)
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2043
and yet oftentimes the fall of one man shal draw a great hauocke after it. If men see some one person recant, at whose hande great constancie was looked for:
and yet oftentimes the fallen of one man shall draw a great havoc After it. If men see Some one person recant, At whose hand great constancy was looked for:
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(12) part (DIV2)
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2044
then are many poore soules shaken, and they wote not what too say. True it is that wee ought not to rest vppon men:
then Are many poor Souls shaken, and they wot not what too say. True it is that we ought not to rest upon men:
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(12) part (DIV2)
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2045
but yet for all that, (as wee shall declare agayne anon) there are many that haue neede too bee confirmed by good example.
but yet for all that, (as we shall declare again anon) there Are many that have need too be confirmed by good Exampl.
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(12) part (DIV2)
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2046
Nowe if a man cast a stumbling blocke in their way, they bee as good as vtterly ouerthrowne,
Now if a man cast a stumbling block in their Way, they be as good as utterly overthrown,
av cs dt n1 vvd dt j-vvg n1 p-acp po32 n1, pns32 vbb a-acp j c-acp av-j vvn,
(12) part (DIV2)
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2047
or else they be so hartshaken as they wote not where to become. VVherfore let vs lerne to cōmit our selues vnto god!
or Else they be so hartshaken as they wot not where to become. Wherefore let us Learn to commit our selves unto god!
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(12) part (DIV2)
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2048
& seing that the diuel hath so many vnderlings whiche seeke nothing but too bring all too confusion,
& sing that the Devil hath so many underlings which seek nothing but too bring all too confusion,
cc vvg cst dt n1 vhz av d n2 r-crq vvb pix cc-acp av vvi d av n1,
(12) part (DIV2)
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2049
and imploy themselues wholy to ouerwhelme the Christian fayth:
and employ themselves wholly to overwhelm the Christian faith:
cc vvi px32 av-jn pc-acp vvi dt njp n1:
(12) part (DIV2)
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2050
let vs pray God to strengthen vs with such constancie, as our enimies may bee put too shame though we bee assayled neerelyer than we bee.
let us pray God to strengthen us with such constancy, as our enemies may be put too shame though we be assailed neerelyer than we be.
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(12) part (DIV2)
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2051
And let vs not onely care euery man for himselfe, but also for the great number of poore soules whom wee see as it were in the VVoolues mouth:
And let us not only care every man for himself, but also for the great number of poor Souls whom we see as it were in the VVoolues Mouth:
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(12) part (DIV2)
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2052
for they shall bee tormented and threatned, and finally laboured by flatteryes and allurements too recant.
for they shall be tormented and threatened, and finally laboured by flatteries and allurements too recant.
c-acp pns32 vmb vbi vvn cc vvd, cc av-j vvn p-acp n2 cc n2 av vvi.
(12) part (DIV2)
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2053
Therefore when wee fee such assaultes gyuen too our brothers:
Therefore when we fee such assaults given too our Brother's:
av c-crq pns12 vvb d n2 vvn av po12 n2:
(12) part (DIV2)
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2054
at leastwize let vs haue the heart too pray God too ayde them at theyr neede,
At leastwize let us have the heart too pray God too aid them At their need,
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(12) part (DIV2)
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2055
so as theyr fayth maye continue still inuincible, and get the vpper hande, and that they may neuer swarue,
so as their faith may continue still invincible, and get the upper hand, and that they may never swerve,
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(12) part (DIV2)
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2057
So muche the more then behoueth it vs to marke this Text, where it is sayde that Saint Paule did cast downe and destroy the fayth.
So much the more then behooves it us to mark this Text, where it is said that Saint Paul did cast down and destroy the faith.
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(12) part (DIV2)
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2058
For although God will alwayes maintaine his truth:
For although God will always maintain his truth:
p-acp cs np1 vmb av vvi po31 n1:
(12) part (DIV2)
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2059
yet doo not men ceasse too go too destruction, bycause theyr fayth is shaken by swaruing and stepping asyde from the right way.
yet do not men cease too go too destruction, Because their faith is shaken by swerving and stepping aside from the right Way.
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(12) part (DIV2)
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3306
Euen those that were called the auncient doctors, haue peruerted the kindly sense of the holy scripture,
Eve those that were called the ancient Doctors, have perverted the kindly sense of the holy scripture,
np1 d cst vbdr vvn dt j-jn n2, vhb vvn dt j n1 pp-f dt j n1,
(16) sermon (DIV1)
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2060
Furthermore, wee haue wherewith too confirme oure selues, so that althoughe men continue not in such constancie as were requisyte,
Furthermore, we have wherewith too confirm our selves, so that although men continue not in such constancy as were requisyte,
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(12) part (DIV2)
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2061
and too bee wyshed, yet let vs not bee too muche abashed at it, seeyng it is a thing that hathe beene common in all ages.
and too be wished, yet let us not be too much abashed At it, seeing it is a thing that hath been Common in all ages.
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(12) part (DIV2)
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2062
VVas Sainct Paules preaching of the lesse credite, bycause there were manye renegates, that in the ende shewed themselues too bee Hypocrites and full of vnfaythfulnesse? Euen some of hys owne companions that had beene linked wyth him as twoo fingers of one hande, gaue him quyte ouer in the ende.
Was Saint Paul's preaching of the less credit, Because there were many renegades, that in the end showed themselves too be Hypocrites and full of unfaithfulness? Eve Some of his own Sodales that had been linked with him as twoo fingers of one hand, gave him quite over in the end.
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(12) part (DIV2)
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2063
And yet muste not Sainct Paules doctrine bee reiected for all that.
And yet must not Saint Paul's Doctrine be rejected for all that.
cc av vmb xx n1 npg1 n1 vbi vvn p-acp d d.
(12) part (DIV2)
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2064
Also when hee persecuted the Christians before hee was conuerted, althoughe that manye had renounced the saluation whiche they shoulde haue accepted as it was offered them in Iesus Christe:
Also when he persecuted the Christians before he was converted, although that many had renounced the salvation which they should have accepted as it was offered them in Iesus Christ:
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(12) part (DIV2)
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2065
yet ought not the fayth too bee defaced therefore. Likewyse in these dayes when wee see manie wretched folke quayle and giue ouer all,
yet ought not the faith too be defaced Therefore. Likewise in these days when we see many wretched folk quail and give over all,
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(12) part (DIV2)
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2066
and othersome agayne holde oute at whose handes wee woulde not haue looked for any greate constancie:
and Othersome again hold out At whose hands we would not have looked for any great constancy:
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(12) part (DIV2)
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2067
let vs profite our selues thereby, and bee oute of all doubt that although the whole worlde go too ruyne,
let us profit our selves thereby, and be out of all doubt that although the Whole world go too ruin,
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(12) part (DIV2)
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2068
yet wee haue a good and sure foundation, if wee rest vppon our God. Nowe whereas Saint Paule addeth, that the faithfull glorifyed God in him:
yet we have a good and sure Foundation, if we rest upon our God. Now whereas Saint Paul adds, that the faithful glorified God in him:
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(12) part (DIV2)
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2069
it is too shewe the better, (so as men might perceyue it euen by eysight) that the chaunge whiche was made in him, proceeded of the onely hande of God.
it is too show the better, (so as men might perceive it even by eysight) that the change which was made in him, proceeded of the only hand of God.
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(12) part (DIV2)
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2070
And all of it commeth too this poynt, namely that hee had not thrust himselfe in,
And all of it comes too this point, namely that he had not thrust himself in,
cc d pp-f pn31 vvz av d n1, av cst pns31 vhd xx vvn px31 p-acp,
(12) part (DIV2)
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2071
and that it coulde not bee layde too his charge that he had preached at all aduenture,
and that it could not be laid too his charge that he had preached At all adventure,
cc cst pn31 vmd xx vbi vvn av po31 n1 cst pns31 vhd vvn p-acp d n1,
(12) part (DIV2)
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2072
nor that there was any rashnesse or presumption in him, or that hee was dryuen wyth any worldly respect,
nor that there was any rashness or presumption in him, or that he was driven with any worldly respect,
ccx cst pc-acp vbds d n1 cc n1 p-acp pno31, cc cst pns31 vbds vvn p-acp d j n1,
(12) part (DIV2)
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2073
but that God had gouerned and guyded him. For whereas the faythfull had glorifyed God in him:
but that God had governed and guided him. For whereas the faithful had glorified God in him:
cc-acp cst np1 vhd vvn cc vvd pno31. p-acp cs dt j vhd vvn np1 p-acp pno31:
(12) part (DIV2)
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2074
it was by acknowledging that the renuing of suche a man after that fashion, and the making of a rauening VVoolfe too become a Sheepe,
it was by acknowledging that the renewing of such a man After that fashion, and the making of a ravening VVoolfe too become a Sheep,
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(12) part (DIV2)
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2075
yea and a Sheephearde, was his woorke, and a verie miracle that proceeded from hym. Marke that for a speciall poynt.
yea and a Shepherd, was his work, and a very miracle that proceeded from him. Mark that for a special point.
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(12) part (DIV2)
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2133
and men may bee wel assured that the Apostles reckened him as one of their aray and companie.
and men may be well assured that the Apostles reckoned him as one of their array and company.
cc n2 vmb vbi av vvn cst dt n2 vvd pno31 p-acp crd pp-f po32 n1 cc n1.
(12) part (DIV2)
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2076
And heereby wee see briefly, that they on whom God hath bestowed giftes of grace, so as they excell and are farre aboue all others, must not therefore aduaunce themselues,
And hereby we see briefly, that they on whom God hath bestowed Gifts of grace, so as they excel and Are Far above all Others, must not Therefore advance themselves,
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(12) part (DIV2)
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2077
but finde meanes that the prayse may bee yeelded too him that hath right too it, and which hath deserued it.
but find means that the praise may be yielded too him that hath right too it, and which hath deserved it.
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(12) part (DIV2)
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2078
VVherefore let vs keepe this rule of humilitie, whiche is, that wee seeke not our owne estimation,
Wherefore let us keep this Rule of humility, which is, that we seek not our own estimation,
q-crq vvb pno12 vvi d n1 pp-f n1, r-crq vbz, cst pns12 vvb xx po12 d n1,
(12) part (DIV2)
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2079
nor too preferre our selues aboue oure neighbours, for any of the gyftes that God hath bestowed vppon vs,
nor too prefer our selves above our neighbours, for any of the Gifts that God hath bestowed upon us,
ccx av vvi po12 n2 p-acp po12 n2, p-acp d pp-f dt n2 cst np1 vhz vvn p-acp pno12,
(12) part (DIV2)
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2080
but that God may alwayes haue his preeminence, and euerie of vs learne too glorifie hym for it,
but that God may always have his preeminence, and every of us Learn too Glorify him for it,
cc-acp cst np1 vmb av vhi po31 n1, cc d pp-f pno12 vvi av vvi pno31 p-acp pn31,
(12) part (DIV2)
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2081
when wee see any of hys gracious gyftes in any man. And that is verie needefull:
when we see any of his gracious Gifts in any man. And that is very needful:
c-crq pns12 vvb d pp-f po31 j n2 p-acp d n1. cc cst vbz av j:
(12) part (DIV2)
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2082
for there hath alwayes beene such spytefulnesse among men, that euerye man enuyeth his companyon, bycause all men desire to be greatest.
for there hath always been such spytefulnesse among men, that every man enuyeth his Companion, Because all men desire to be greatest.
c-acp a-acp vhz av vbn d n1 p-acp n2, cst d n1 vvz po31 n1, c-acp d n2 vvb pc-acp vbi js.
(12) part (DIV2)
44
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2083
And vntill God haue well tamed vs, and we be learned to obey meekely:
And until God have well tamed us, and we be learned to obey meekly:
cc c-acp np1 vhb av vvn pno12, cc pns12 vbb j pc-acp vvi av-j:
(12) part (DIV2)
44
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2084
it is certayne that there is none of vs all, but he woulde fayne ouerreache his fellowe.
it is certain that there is none of us all, but he would fain ouerreache his fellow.
pn31 vbz j cst pc-acp vbz pix pp-f pno12 d, cc-acp pns31 vmd av-j vvi po31 n1.
(12) part (DIV2)
44
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2085
Nowe out of this ambition spring alwayes enuie and strife, togyther with disdayne, grudging, backbyting, and suche other lyke things.
Now out of this ambition spring always envy and strife, together with disdain, grudging, backbiting, and such other like things.
av av pp-f d n1 vvi av n1 cc n1, av p-acp n1, vvg, n1, cc d n-jn av-j n2.
(12) part (DIV2)
44
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2086
But contrariwyse, when wee haue well digested the rule that is gyuen vs heere, by and by wee learne too glorifie God as oft as wee see any tokens that come from him.
But contrariwise, when we have well digested the Rule that is given us Here, by and by we Learn too Glorify God as oft as we see any tokens that come from him.
p-acp av, c-crq pns12 vhb av vvn dt n1 cst vbz vvn pno12 av, p-acp cc a-acp pns12 vvb av vvi np1 c-acp av c-acp pns12 vvb d n2 cst vvb p-acp pno31.
(12) part (DIV2)
44
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2087
For when wee enuye those whome God woulde haue honoured, and go aboute too deface his giftes whiche wee perceyue in them, and all excellencie:
For when we envy those whom God would have honoured, and go about too deface his Gifts which we perceive in them, and all excellency:
p-acp c-crq pns12 vvb d r-crq np1 vmd vhi vvn, cc vvi p-acp av vvi po31 n2 r-crq pns12 vvi p-acp pno32, cc d n1:
(12) part (DIV2)
44
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2088
surely wee doo not onely offer wrong too mortall creatures, but also too God, who is the Authour of the gyftes in them. [ As for example:
surely we do not only offer wrong too Mortal creatures, but also too God, who is the Author of the Gifts in them. [ As for Exampl:
av-j pns12 vdb xx av-j vvi vvi av j-jn n2, cc-acp av av np1, r-crq vbz dt n1 pp-f dt n2 p-acp pno32. [ c-acp p-acp n1:
(12) part (DIV2)
44
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2089
] I see a man that is able too edifie the Churche, and God hath indued him with suche gyftes, that his labour maye doo good:
] I see a man that is able too edify the Church, and God hath endued him with such Gifts, that his labour may do good:
] pns11 vvi dt n1 cst vbz j av vvi dt n1, cc np1 vhz vvn pno31 p-acp d n2, cst po31 n1 vmb vdi j:
(12) part (DIV2)
44
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2090
nowe I fearing least hee shoulde bee aduaunced too muche, and I bee plucked backe by it, doo go aboute by my slaunders and ouerthwart meanes, too deface and diminishe the thing that God hathe putte in hym.
now I fearing lest he should be advanced too much, and I be plucked back by it, do go about by my slanders and overthwart means, too deface and diminish the thing that God hath put in him.
av pns11 vvg cs pns31 vmd vbi vvn av av-d, cc pns11 vbb vvn av p-acp pn31, vdb vvi p-acp p-acp po11 n2 cc j-jn n2, av vvb cc vvi dt n1 cst np1 vhz vvn p-acp pno31.
(12) part (DIV2)
44
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2091
It is all one as if hee woulde hyde all Gods gyftes, and bring them in contempt.
It is all one as if he would hide all God's Gifts, and bring them in contempt.
pn31 vbz d pi c-acp cs pns31 vmd vvi d ng1 n2, cc vvi pno32 p-acp n1.
(12) part (DIV2)
44
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2092
And whereof commeth this, but of the cursed ambition that I spake of afore? Nowe in suche heauing at men, there will alwayes bee some strife and hartburning:
And whereof comes this, but of the cursed ambition that I spoke of afore? Now in such heaving At men, there will always be Some strife and heartburning:
cc c-crq vvz d, cc-acp pp-f dt j-vvn n1 cst pns11 vvd pp-f a-acp? av p-acp d n-vvg p-acp n2, pc-acp vmb av vbi d n1 cc j-vvg:
(12) part (DIV2)
45
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2093
and too bee short, all must needes go too wracke, bycause God is offended at it.
and too be short, all must needs go too wrack, Because God is offended At it.
cc av vbi j, d vmb av vvi av n1, c-acp np1 vbz vvn p-acp pn31.
(12) part (DIV2)
45
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2094
For at whome doo these wrongs ame? True it is that I doo wrong too my neighbour whome I disgrace after that sorte:
For At whom do these wrongs ame? True it is that I do wrong too my neighbour whom I disgrace After that sort:
p-acp p-acp ro-crq vdb d n2-jn zz? j pn31 vbz cst pns11 vdi vvi av po11 n1 ro-crq pns11 vvb p-acp d n1:
(12) part (DIV2)
45
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2095
but therewithall I doo also blaspheme God:
but therewithal I do also Blaspheme God:
cc-acp av pns11 vdi av vvi np1:
(12) part (DIV2)
45
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2096
so as wee cannot deface the giftes and vertues that are in anye man, but that our dooyng is foorthwith matched wyth blasphemie, wherethrough God is greeuously offended.
so as we cannot deface the Gifts and Virtues that Are in any man, but that our doing is forthwith matched with blasphemy, wherethrough God is grievously offended.
av c-acp pns12 vmbx vvi dt n2 cc n2 cst vbr p-acp d n1, cc-acp cst po12 vdg vbz av vvn p-acp n1, c-crq np1 vbz av-j vvn.
(12) part (DIV2)
45
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2097
And why? For God will bee acknowledged in all his giftes, and when hee offereth himselfe vntoo vs, it is good reason that wee shoulde honour him.
And why? For God will be acknowledged in all his Gifts, and when he Offereth himself unto us, it is good reason that we should honour him.
cc q-crq? p-acp np1 vmb vbi vvn p-acp d po31 n2, cc c-crq pns31 vvz px31 p-acp pno12, pn31 vbz j n1 cst pns12 vmd vvi pno31.
(12) part (DIV2)
45
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2098
Therefore whensoeuer wee see any tokens of the holy Ghost in anye man, if wee treade them vnder foote,
Therefore whensoever we see any tokens of the holy Ghost in any man, if we tread them under foot,
av c-crq pns12 vvb d n2 pp-f dt j n1 p-acp d n1, cs pns12 vvi pno32 p-acp n1,
(12) part (DIV2)
45
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2099
or holde scorne of them, and mislyke them:
or hold scorn of them, and mislike them:
cc vvb n1 pp-f pno32, cc vvi pno32:
(12) part (DIV2)
45
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2100
is it not a defacing of Gods Maiestie too the vttermoste of oure power? Truely wee will not confesse it,
is it not a defacing of God's Majesty too the uttermost of our power? Truly we will not confess it,
vbz pn31 xx dt j-vvg pp-f npg1 n1 av dt j pp-f po12 n1? av-j pns12 vmb xx vvi pn31,
(12) part (DIV2)
45
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2101
but yet is it so in verye deede.
but yet is it so in very deed.
cc-acp av vbz pn31 av p-acp j n1.
(12) part (DIV2)
45
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2102
And therefore muste wee take so muche the better heede of that whiche is spoken heere:
And Therefore must we take so much the better heed of that which is spoken Here:
cc av vmb pns12 vvi av av-d dt jc n1 pp-f d r-crq vbz vvn av:
(12) part (DIV2)
45
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2103
namely that the faythfull glorifyed GOD in the person of Sainct Paule, when they sawe hee had wrought after that manner in hym:
namely that the faithful glorified GOD in the person of Saint Paul, when they saw he had wrought After that manner in him:
av cst dt j vvn np1 p-acp dt n1 pp-f n1 np1, c-crq pns32 vvd pns31 vhd vvn p-acp d n1 p-acp pno31:
(12) part (DIV2)
45
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2104
and that by that meanes wee bee put in mynde that wee bee bounde too yeelde God hys dew honour, whensoeuer hee offereth or sheweth vs anye of his gyftes.
and that by that means we be put in mind that we be bound too yield God his due honour, whensoever he Offereth or shows us any of his Gifts.
cc cst p-acp d n2 pns12 vbb vvn p-acp n1 cst pns12 vbb vvn av vvi np1 po31 j-jn n1, c-crq pns31 vvz cc vvz pno12 d pp-f po31 n2.
(12) part (DIV2)
45
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2105
For the reproche or wrong is not done too the creature: but it is GOD that is vnregarded in so dooyng;
For the reproach or wrong is not done too the creature: but it is GOD that is unregarded in so doing;
p-acp dt n1 cc n-jn vbz xx vdn av dt n1: cc-acp pn31 vbz np1 cst vbz j p-acp av vdg;
(12) part (DIV2)
45
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2106
bycause hee is defrauded and robbed of the right that belongeth vntoo him. And so much the more doth it stande vs on hande to remember this lesson,
Because he is defrauded and robbed of the right that belongeth unto him. And so much the more does it stand us on hand to Remember this Lesson,
c-acp pns31 vbz vvd cc vvn pp-f dt n-jn cst vvz p-acp pno31. cc av av-d dt av-dc vdz pn31 vvi pno12 p-acp n1 pc-acp vvi d n1,
(12) part (DIV2)
45
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2107
bycause we see this naughtinesse too bee as great nowadayes, as euer it was.
Because we see this naughtiness too be as great nowadays, as ever it was.
c-acp pns12 vvb d n1 av vbi a-acp j av, c-acp av pn31 vbds.
(12) part (DIV2)
46
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2108
Howe many are there that commende the giftes of God that are profitable for the common edifying,
Howe many Are there that commend the Gifts of God that Are profitable for the Common edifying,
np1 d vbr pc-acp d vvi dt n2 pp-f np1 cst vbr j p-acp dt j n-vvg,
(12) part (DIV2)
46
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2109
and for the welfare of the whole Church? Nay rather, the Diuell beareth such a sway, that euery man through his owne vnthankfulnesse, hindereth himselfe too receyue the frute of Gods giftes, whereof hee might bee parttaker.
and for the welfare of the Whole Church? Nay rather, the devil bears such a sway, that every man through his own unthankfulness, hindereth himself too receive the fruit of God's Gifts, whereof he might be partaker.
cc p-acp dt n1 pp-f dt j-jn n1? uh-x av-c, dt n1 vvz d dt n1, cst d n1 p-acp po31 d n1, vvz px31 av vvb dt n1 pp-f npg1 n2, c-crq pns31 vmd vbi n1.
(12) part (DIV2)
46
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2110
So then if wee had honest and well meening heartes, surely wee shoulde alwayes fare the better when wee sawe any good example:
So then if we had honest and well meaning hearts, surely we should always fare the better when we saw any good Exampl:
av av cs pns12 vhd j cc av vvg n2, av-j pns12 vmd av vvi dt jc c-crq pns12 vvd d j n1:
(12) part (DIV2)
46
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2111
and where any man is indued with Gods giftes, wee shoulde applie the same too our owne profite:
and where any man is endued with God's Gifts, we should apply the same too our own profit:
cc c-crq d n1 vbz vvn p-acp npg1 n2, pns12 vmd vvi dt d av po12 d n1:
(12) part (DIV2)
46
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2112
but wee shette our selues out of the doores through our owne cankerhartednesse, so as wee cannot inioy the benefite that is offered vs. Againe, wee see there are some so spitefull, that of verie malice they woulde fayne make men beleeue that the Sunne shyneth not:
but we shette our selves out of the doors through our own cankerhartednesse, so as we cannot enjoy the benefit that is offered us Again, we see there Are Some so spiteful, that of very malice they would fain make men believe that the Sun shineth not:
cc-acp pns12 vvb po12 n2 av pp-f dt n2 p-acp po12 d n1, av c-acp pns12 vmbx vvi dt n1 cst vbz vvn pno12 av, pns12 vvb pc-acp vbr d av j, cst pp-f j n1 pns32 vmd av-j vvi n2 vvi cst dt n1 vvz xx:
(12) part (DIV2)
46
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2113
yee shall see them so diuelishe, that it spyteth them at the heart too see Gods name glorifyed by another mans meanes.
ye shall see them so devilish, that it spyteth them At the heart too see God's name glorified by Another men means.
pn22 vmb vvi pno32 av j, cst pn31 vvz pno32 p-acp dt n1 av vvi npg1 n1 vvn p-acp j-jn ng1 n2.
(12) part (DIV2)
46
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2132
Therefore wee see heere his mildenesse, in that he spareth not himselfe at all, so the Church may receyue any frute or confirmation of fayth by it,
Therefore we see Here his mildness, in that he spares not himself At all, so the Church may receive any fruit or confirmation of faith by it,
av pns12 vvb av po31 n1, p-acp cst pns31 vvz xx px31 p-acp d, av dt n1 vmb vvi d n1 cc n1 pp-f n1 p-acp pn31,
(12) part (DIV2)
47
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2114
Muste that fellowe haue the honour say they? Verely as who shoulde say, that euerie man ought not too haue an eye too the abacing of himselfe, that God might bee honoured as he deserueth, in the giftes that he giueth men as hee himselfe listeth.
Must that fellow have the honour say they? Verily as who should say, that every man ought not too have an eye too the abacing of himself, that God might be honoured as he deserves, in the Gifts that he gives men as he himself lists.
vmb d n1 vhb dt n1 vvb pns32? av-j c-acp r-crq vmd vvi, cst d n1 vmd xx av vhi dt n1 av dt n-vvg pp-f px31, cst np1 vmd vbi vvn c-acp pns31 vvz, p-acp dt n2 cst pns31 vvz n2 c-acp pns31 px31 vvz.
(12) part (DIV2)
46
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3303
But we must not rest vpon the authoritie of men, specially of such as haue nother religiō nor feare of God in them.
But we must not rest upon the Authority of men, specially of such as have neither Religion nor Fear of God in them.
cc-acp pns12 vmb xx vvi p-acp dt n1 pp-f n2, av-j pp-f d c-acp vhb av-dx n1 ccx n1 pp-f np1 p-acp pno32.
(16) sermon (DIV1)
79
Page 82
2115
But there are some so cankerhearted, that they coulde finde in theyr heartes too plucke God out of his seate, rather than too abyde those paciently whome hee hath indued with his giftes,
But there Are Some so cankerhearted, that they could find in their hearts too pluck God out of his seat, rather than too abide those patiently whom he hath endued with his Gifts,
p-acp a-acp vbr d av j, cst pns32 vmd vvi p-acp po32 n2 av vvi np1 av pp-f po31 n1, av-c cs av vvi d av-j r-crq pns31 vhz vvn p-acp po31 n2,
(12) part (DIV2)
46
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2116
and which imploy themselues to the edifying of his Church, or that men shoulde receyue them and acknowledge that God will be honoured in them.
and which employ themselves to the edifying of his Church, or that men should receive them and acknowledge that God will be honoured in them.
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(12) part (DIV2)
46
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2117
Seeing then that men are nowadayes so full of malice and venim: we haue the more neede too beare in minde what is shewed vs heere:
Seeing then that men Are nowadays so full of malice and venom: we have the more need too bear in mind what is showed us Here:
vvg av d n2 vbr av av j pp-f n1 cc n1: pns12 vhb dt av-dc n1 av vvi p-acp n1 r-crq vbz vvn pno12 av:
(12) part (DIV2)
46
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2118
that is too witte, that God must bee glorifyed in all hys benefites that are seene of vs, assuring our selues that they come all of his mere liberalitie,
that is too wit, that God must be glorified in all his benefits that Are seen of us, assuring our selves that they come all of his mere liberality,
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(12) part (DIV2)
46
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2119
and that hee is the Authour of all good qualities, so as there is not that commendable thing in any creature, which ought not too bee fathered vppon him.
and that he is the Author of all good qualities, so as there is not that commendable thing in any creature, which ought not too be fathered upon him.
cc cst pns31 vbz dt n1 pp-f d j n2, av c-acp pc-acp vbz xx d j n1 p-acp d n1, r-crq vmd xx av vbi vvn p-acp pno31.
(12) part (DIV2)
46
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2120
VVherefore let vs learne too glorifie God in all poyntes and all respectes.
Wherefore let us Learn too Glorify God in all points and all respects.
q-crq vvb pno12 vvi av vvi np1 p-acp d n2 cc d n2.
(12) part (DIV2)
46
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2121
Nowe herevpon he addeth, that yet once againe hee made a iourney to Ierusalem, and commoned with such as bare the countenance and had most authoritie, too the end he might not [ seeme too ] haue runne in vayne heretofore, nor runne in vayne hereafter.
Now hereupon he adds, that yet once again he made a journey to Ierusalem, and commoned with such as bore the countenance and had most Authority, too the end he might not [ seem too ] have run in vain heretofore, nor run in vain hereafter.
av av pns31 vvz, cst av a-acp av pns31 vvd dt n1 p-acp np1, cc vvd p-acp d c-acp vvd dt n1 cc vhd ds n1, av dt n1 pns31 vmd xx [ vvi av ] vhb vvn p-acp j av, ccx vvi p-acp j av.
(12) part (DIV2)
47
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2122
Here wee see howe S. Paule was neuer satisfied in seeking all that might bee too the aduauncement of the kingdome of our Lord Iesus Christ,
Here we see how S. Paul was never satisfied in seeking all that might be too the advancement of the Kingdom of our Lord Iesus christ,
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(12) part (DIV2)
47
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2123
and too the taking away of lettes, too the intent that the Gospell might haue his free course and full scope,
and too the taking away of lets, too the intent that the Gospel might have his free course and full scope,
cc av dt vvg av pp-f vvz, av dt n1 cst dt n1 vmd vhi po31 j n1 cc j n1,
(12) part (DIV2)
47
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2124
yea & that he was not led therevnto by vaine presumptuousnesse, as wee sawe this morning:
yea & that he was not led thereunto by vain presumptuousness, as we saw this morning:
uh cc cst pns31 vbds xx vvn av p-acp j n1, c-acp pns12 vvd d n1:
(12) part (DIV2)
47
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2125
but considered that the wicked sorte woulde lay to his charge, that yet at length he came too submit himselfe too the Apostles, too learne somewhat at their handes.
but considered that the wicked sort would lay to his charge, that yet At length he Come too submit himself too the Apostles, too Learn somewhat At their hands.
cc-acp vvd d dt j n1 vmd vvi p-acp po31 n1, cst av p-acp n1 pns31 vvd av vvi px31 av dt n2, av vvb av p-acp po32 n2.
(12) part (DIV2)
47
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2126
He considered that this might well bee sayd vnto him:
He considered that this might well be said unto him:
pns31 vvd cst d vmd av vbi vvn p-acp pno31:
(12) part (DIV2)
47
Page 53
2127
but hap what hap would, he intended not too forslowe his duetie in seeking agreement with the [ other ] Apostles.
but hap what hap would, he intended not too forslow his duty in seeking agreement with the [ other ] Apostles.
cc-acp n1 r-crq n1 vmd, pns31 vvd xx av vvi po31 n1 p-acp vvg n1 p-acp dt [ n-jn ] n2.
(12) part (DIV2)
47
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2128
I say not that he sought a worldly matter at worldly mens handes: but too make his doings well allowed in all poynts.
I say not that he sought a worldly matter At worldly men's hands: but too make his doings well allowed in all points.
pns11 vvb xx cst pns31 vvd dt j n1 p-acp j ng2 n2: cc-acp av vvi po31 n2-vdg av vvn p-acp d n2.
(12) part (DIV2)
47
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2129
For it is certaine that S. Paule going too Ierusalem, was not too skan who had taught best:
For it is certain that S. Paul going too Ierusalem, was not too skan who had taught best:
p-acp pn31 vbz j cst n1 np1 vvg av np1, vbds xx av n1 r-crq vhd vvn js:
(12) part (DIV2)
47
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2130
but too make a mutuall declaration among themselues, that euery one of them had serued God and preached the Gospell faithfully.
but too make a mutual declaration among themselves, that every one of them had served God and preached the Gospel faithfully.
cc-acp av vvi dt j n1 p-acp px32, cst d crd pp-f pno32 vhd vvn np1 cc vvd dt n1 av-j.
(12) part (DIV2)
47
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2131
That is the cause why S. Paule went thither.
That is the cause why S. Paul went thither.
cst vbz dt n1 c-crq n1 np1 vvd av.
(12) part (DIV2)
47
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2134
Againe, besides his mildenesse, wee see also his zeale. It had bin ynough for him too haue runne into many countries:
Again, beside his mildness, we see also his zeal. It had been enough for him too have run into many countries:
av, p-acp po31 n1, pns12 vvb av po31 n1. pn31 vhd vbn av-d p-acp pno31 av vhb vvn p-acp d n2:
(12) part (DIV2)
47
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2135
hee had bin in Arabie and gone about all that land: he had bin in Cilicia where he was borne, and also in Syria:
he had been in Arabia and gone about all that land: he had been in Cilicia where he was born, and also in Syria:
pns31 vhd vbn p-acp np1 cc vvn p-acp d cst n1: pns31 vhd vbn p-acp np1 c-crq pns31 vbds vvn, cc av p-acp np1:
(12) part (DIV2)
47
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2136
and afterward hauing firste gone about the whole lande of Iewrie, he returned too Ierusalem. Seyng he made all these voyages, and tooke none ease at all:
and afterwards having First gone about the Whole land of Jewry, he returned too Ierusalem. Sing he made all these voyages, and took none ease At all:
cc av vhg ord vvn p-acp dt j-jn n1 pp-f np1, pns31 vvd av np1. vvb pns31 vvd d d n2, cc vvd pi n1 p-acp d:
(12) part (DIV2)
47
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2137
it was a token that he would leuer haue bin dead than aliue, so the kingdome of our Lord Iesus Christe might haue bin furthered by it,
it was a token that he would lever have been dead than alive, so the Kingdom of our Lord Iesus Christ might have been furthered by it,
pn31 vbds dt n1 cst pns31 vmd vvn vhb vbn j cs j, av dt n1 pp-f po12 n1 np1 np1 vmd vhi vbn vvn p-acp pn31,
(12) part (DIV2)
47
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2138
and the Churche haue receyued any profite by his trauell, as I sayde afore.
and the Church have received any profit by his travel, as I said afore.
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VVhen we see such examples, let vs on the one side learne to cut off our owne slouthfulnesse,
When we see such Examples, let us on the one side Learn to Cut off our own slothfulness,
c-crq pns12 vvb d n2, vvb pno12 p-acp dt crd n1 vvi pc-acp vvi a-acp po12 d n1,
(12) part (DIV2)
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and to be more hartie in praying vntoo God, not too suffer vs too lie weltering alwayes in our vices when wee bee ouer cold,
and to be more hearty in praying unto God, not too suffer us too lie weltering always in our vices when we be over cold,
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(12) part (DIV2)
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but too waken vs vp, and too graunt vs the grace too spende our selues in his seruis, specially at neede and when necessitie requireth it:
but too waken us up, and too grant us the grace too spend our selves in his seruis, specially At need and when necessity requires it:
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(12) part (DIV2)
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2142
and therewithall too strengthen vs in the doctrine that S. Paule bringeth, seyng that his seruing too the glory of God and too our welfare, was in good earnest.
and therewithal too strengthen us in the Doctrine that S. Paul brings, sing that his serving too the glory of God and too our welfare, was in good earnest.
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(12) part (DIV2)
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2143
For had he done it faynedly, it is certaine that he could haue gone too woorke after the maner of worldly folke.
For had he done it fainedly, it is certain that he could have gone too work After the manner of worldly folk.
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(12) part (DIV2)
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2144
But now seyng he came without fetching, and sought frendship & concord with the faithful although he were reiected,
But now sing he Come without fetching, and sought friendship & concord with the faithful although he were rejected,
p-acp av vvb pns31 vvd p-acp vvg, cc vvd n1 cc n1 p-acp dt j cs pns31 vbdr vvn,
(12) part (DIV2)
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2145
and spared not himselfe though the paynes and labours that he tooke were not knowen of:
and spared not himself though the pains and labours that he took were not known of:
cc vvd xx px31 c-acp dt n2 cc n2 cst pns31 vvd vbdr xx vvn pp-f:
(12) part (DIV2)
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it is a signe that he walked as before God, and that the holy Ghost guyded him in all respects.
it is a Signen that he walked as before God, and that the holy Ghost guided him in all respects.
pn31 vbz dt n1 cst pns31 vvd a-acp p-acp np1, cc cst dt j n1 vvd pno31 p-acp d n2.
(12) part (DIV2)
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2147
Furthermore whereas he sayeth that he cōmoned with those that were esteemed and had in reputation, to the end he might not [ seeme to ] haue runne in vayne,
Furthermore whereas he Saith that he commoned with those that were esteemed and had in reputation, to the end he might not [ seem to ] have run in vain,
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(12) part (DIV2)
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2148
nor runne in vayne [ hereafter:
nor run in vain [ hereafter:
ccx vvi p-acp j [ av:
(12) part (DIV2)
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2149
] he meeneth not that he had lost his labour, if noman liuing had allowed of his doings:
] he meeneth not that he had lost his labour, if Roman living had allowed of his doings:
] pns31 vvz xx cst pns31 vhd vvn po31 n1, cs n1 n1 vhd vvn pp-f png31 n2-vdg:
(12) part (DIV2)
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2150
but he had an eye too many weaklings which should haue bin in doubte, if God shoulde not by that meanes haue drawen them too the full knowledge and certaintie of the Gospell.
but he had an eye too many Weaklings which should have been in doubt, if God should not by that means have drawn them too the full knowledge and certainty of the Gospel.
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(12) part (DIV2)
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2151
I tolde you not long since, that our fayth muste needes bee ouerthrowen, (howbeit not in respect of it self,
I told you not long since, that our faith must needs be overthrown, (howbeit not in respect of it self,
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(12) part (DIV2)
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but in respect of our infirmitie,) when wee quayle.
but in respect of our infirmity,) when we quail.
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(12) part (DIV2)
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2153
Euen so the labour of those that preach and publishe the Gospell is vayne and frutelesse,
Eve so the labour of those that preach and publish the Gospel is vain and fruitless,
np1 av dt n1 pp-f d cst vvb cc vvi dt n1 vbz j cc j,
(12) part (DIV2)
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bycause wee profite not as were too bee wished, except God blisse the labour and giue it increacement.
Because we profit not as were to be wished, except God bliss the labour and give it increacement.
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(12) part (DIV2)
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2155
VVhereas Sainct Paule sayeth, to the end it may not seeme that he had runned in vayne:
Whereas Saint Paul Saith, to the end it may not seem that he had runned in vain:
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(12) part (DIV2)
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2156
it is not to be vnderstood that suche as preache the Gospell doo lose their labour and auayle not at all except God blisse their doyngs by his togither woorking:
it is not to be understood that such as preach the Gospel do loose their labour and avail not At all except God bliss their doings by his together working:
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(12) part (DIV2)
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for the preachyng of the Gospell shall alwayes bee an acceptable sacrifize vnto God, although the world receyue nothing but death and damnation by it, according as we haue seene how Sainct Paule in the second too the Corinthians sayeth, wee be a good sauour vnto God.
for the preaching of the Gospel shall always be an acceptable sacrifice unto God, although the world receive nothing but death and damnation by it, according as we have seen how Saint Paul in the second too the Corinthians Saith, we be a good savour unto God.
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(12) part (DIV2)
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2158
Although the vnbeleeuers bee poyzoned by the Gospell through theyr owne leudnesse, and it seeme too them that there is nothing else but filthinesse in it:
Although the unbelievers be poyzoned by the Gospel through their own Lewdness, and it seem too them that there is nothing Else but filthiness in it:
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(12) part (DIV2)
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2159
yet wil God alwayes take in good woorth the sacrifize that wee offer vntoo him.
yet will God always take in good worth the sacrifice that we offer unto him.
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(12) part (DIV2)
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2160
So then, in this text Sainct Paule ment not to say that he had runne in vayne,
So then, in this text Saint Paul meant not to say that he had run in vain,
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(12) part (DIV2)
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2161
as though God had bin mocked by him, and that his preachyng had bin too no purpose:
as though God had been mocked by him, and that his preaching had been too no purpose:
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(12) part (DIV2)
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2162
but he had an eye too those whom he had taught, and too those also whom he intended too teach too the end,
but he had an eye too those whom he had taught, and too those also whom he intended too teach too the end,
cc-acp pns31 vhd dt n1 av d r-crq pns31 vhd vvn, cc av d av r-crq pns31 vvd av vvi av dt n1,
(12) part (DIV2)
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2163
howe that they were not edified when they perceyued not some good agreement betwixt him & the other Apostles, which were knowen to be ordeined by our Lord Iesus Christ.
how that they were not edified when they perceived not Some good agreement betwixt him & the other Apostles, which were known to be ordained by our Lord Iesus christ.
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(12) part (DIV2)
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2164
Here a man might caste some doubte, whither those persones were faithfull or no, in asmuch as they had not beleeued the Gospell,
Here a man might cast Some doubt, whither those Persons were faithful or no, in as as they had not believed the Gospel,
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(12) part (DIV2)
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except they had bin ayded by men. The answer is easie: namely that the only woord of God ought to suffize for our fayth.
except they had been aided by men. The answer is easy: namely that the only word of God ought to suffice for our faith.
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(12) part (DIV2)
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2166
If it be demaunded wherevpon our fayth is grounded, and how it cōmeth to full perfection: it is by Gods woord.
If it be demanded whereupon our faith is grounded, and how it comes to full perfection: it is by God's word.
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(12) part (DIV2)
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2167
How so? Are not the Sacramentes added to the woord? Yes, as helpes bicause we be ouerweake:
How so? are not the Sacraments added to the word? Yes, as helps Because we be ouerweake:
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(12) part (DIV2)
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2168
yea & there is an Othe also, in somuch that God sweareth: all which things are ouer and besides the woord, yea and as an ouerplus.
yea & there is an Other also, in So much that God Sweareth: all which things Are over and beside the word, yea and as an overplus.
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(12) part (DIV2)
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2169
But he intendeth too lift vs vp againe when he seeth vs stumble:
But he intends too lift us up again when he sees us Stumble:
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(12) part (DIV2)
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2170
and when we bee so weake that wee trust not so certainly to his power as wee should do, he giueth vs suche helpes.
and when we be so weak that we trust not so Certainly to his power as we should do, he gives us such helps.
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(12) part (DIV2)
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2171
For when wee see good agreement betweene Gods seruants, surely it helpeth vs much, and it is a good warrāt vnto vs. Likewise the bloud of Martyrs ought surely to bee a great furtherance of our saluation,
For when we see good agreement between God's Servants, surely it Helpeth us much, and it is a good warrant unto us Likewise the blood of Martyrs ought surely to be a great furtherance of our salvation,
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(12) part (DIV2)
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2172
and wee must bee confirmed by it, as though it were some seale too make Gods doctrine of the more authoritie among vs. Then are they helpes too drawe vs to the fayth,
and we must be confirmed by it, as though it were Some seal too make God's Doctrine of the more Authority among us Then Are they helps too draw us to the faith,
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(12) part (DIV2)
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2173
and too mayntayne and confirme vs in the same. As much is too be sayd of myracles.
and too maintain and confirm us in the same. As much is to be said of Miracles.
cc av vvi cc vvi pno12 p-acp dt d. p-acp d vbz pc-acp vbi vvn pp-f n2.
(12) part (DIV2)
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2175
For God vttereth his power in them, too the end we should be the better wakened,
For God uttereth his power in them, too the end we should be the better wakened,
p-acp np1 vvz po31 n1 p-acp pno32, av dt n1 pns12 vmd vbi dt av-jc vvn,
(12) part (DIV2)
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and his woord haue the more reuerence amōg vs, and finally they serue vs for seales.
and his word have the more Reverence among us, and finally they serve us for Seals.
cc po31 n1 vhb dt av-dc n1 p-acp pno12, cc av-j pns32 vvb pno12 p-acp n2.
(12) part (DIV2)
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2177
For when we beleeue the Gospell, and that our beleefe is not vtterly out of all doubt: God addeth that confirmatiō.
For when we believe the Gospel, and that our belief is not utterly out of all doubt: God adds that confirmation.
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(12) part (DIV2)
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2178
Euē so is it with the thing that S. Paule treateth of presently.
Even so is it with the thing that S. Paul Treateth of presently.
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(12) part (DIV2)
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2179
For what a thing had it bin, if men had seene any disagreement or trouble betwixt such as were of great authoritie? VVhat might the sillie soules haue thought,
For what a thing had it been, if men had seen any disagreement or trouble betwixt such as were of great Authority? What might the silly Souls have Thought,
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(12) part (DIV2)
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2180
but that they muste haue bin amazed at it and sayd, Alas, what meaneth this? VVee wote not on which side too turne vs. Seing there is such variance betweene those whiche should shew vs the way, that one drawes cleane contrarie and backe too other:
but that they must have been amazed At it and said, Alas, what means this? We wot not on which side too turn us Sing there is such variance between those which should show us the Way, that one draws clean contrary and back too other:
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(12) part (DIV2)
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alas howe may wee nowe bee assured? Thus yee see that manie simple folke had bin sore shaken.
alas how may we now be assured? Thus ye see that many simple folk had been soar shaken.
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(12) part (DIV2)
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2182
And that is it whiche Sainct Paule mente by saying, that hee intended too common with Peter and Iohn and Iames,
And that is it which Saint Paul mente by saying, that he intended too Common with Peter and John and James,
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(12) part (DIV2)
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2183
for a witnesse through the whole world, that they allowed of his doings, and that the Gospell whiche he preached was no straunge doctrine,
for a witness through the Whole world, that they allowed of his doings, and that the Gospel which he preached was no strange Doctrine,
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(12) part (DIV2)
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2184
but the very same Gospell that Iesus Christ had taught his disciples, and whiche he had commaunded them too publish ouer all the worlde,
but the very same Gospel that Iesus christ had taught his Disciples, and which he had commanded them too publish over all the world,
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(12) part (DIV2)
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2185
and whereof he had committed the charge vnto them. And hereby wee be done too vnderstand agayne, that beside S. Paules zeale, mildenesse, stoutnesse, and constancie:
and whereof he had committed the charge unto them. And hereby we be done too understand again, that beside S. Paul's zeal, mildness, stoutness, and constancy:
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(12) part (DIV2)
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2186
God foresaw euen then, that this agreement which he vttered betwixt him and the other Apostles, would serue to confirme vs also euen at this day by reason of our weakenesse.
God foresaw even then, that this agreement which he uttered betwixt him and the other Apostles, would serve to confirm us also even At this day by reason of our weakness.
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(12) part (DIV2)
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2187
For asmuch therefore as wee bee rawe and weake, let vs apply to our vse all the helpes that God giueth vs,
For as Therefore as we be raw and weak, let us apply to our use all the helps that God gives us,
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(12) part (DIV2)
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2188
and let vs also for our parte indeuer too agree in such wyze with the children of God,
and let us also for our part endeavour too agree in such wyze with the children of God,
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(12) part (DIV2)
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2189
as euery of vs may bee a help too his neighbour, and not imbattell our selues agaynst another.
as every of us may be a help too his neighbour, and not embattle our selves against Another.
c-acp d pp-f pno12 vmb vbi dt n1 av po31 n1, cc xx vvi po12 n2 p-acp j-jn.
(12) part (DIV2)
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2190
For wo be to him that shall sow such Darnell, as the ignorant and weake sort shall bee hindered by it.
For woe be to him that shall sow such Darnel, as the ignorant and weak sort shall be hindered by it.
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(12) part (DIV2)
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2191
And therewithall let vs consider the mischiefe that may happen, when suche as haue the charge too preache the Gospell, are so disfamed, by slaunders,
And therewithal let us Consider the mischief that may happen, when such as have the charge too preach the Gospel, Are so disfamed, by slanders,
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(12) part (DIV2)
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2192
or else so brought in suspicion, as a man cannot tell whither he may beleeue them or no,
or Else so brought in suspicion, as a man cannot tell whither he may believe them or not,
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(12) part (DIV2)
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2193
as though God had not ordeyned them too aduaunce the kingdome of his Sonne, and too publish the Gospell in many Countries,
as though God had not ordained them too advance the Kingdom of his Son, and too publish the Gospel in many Countries,
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(12) part (DIV2)
47
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2214
and to gather vs vnto himself: and all our welfare is too cleaue vnto him and too ioyne with him.
and to gather us unto himself: and all our welfare is too cleave unto him and too join with him.
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(13) sermon (DIV1)
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2194
or at leastwise among many folke that should bee edified by them. Cursed be he therefore that shall cast such a stumblingblocke in their wayes.
or At leastwise among many folk that should be edified by them. Cursed be he Therefore that shall cast such a stumblingblocke in their ways.
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(12) part (DIV2)
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2195
So then, let vs by all meanes indeuer too agree with those that serue God,
So then, let us by all means endeavour too agree with those that serve God,
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(12) part (DIV2)
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2196
and too help such as haue the gifte and abilitie too edifie the Churche, and are put in office.
and too help such as have the gift and ability too edify the Church, and Are put in office.
cc av vvb d c-acp vhb dt n1 cc n1 av vvi dt n1, cc vbr vvn p-acp n1.
(12) part (DIV2)
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2197
Let vs lende them our hand, that their labour may bee profitable bothe for our selues and for all our neighbours, that by that meanes God may bee glorified,
Let us lend them our hand, that their labour may be profitable both for our selves and for all our neighbours, that by that means God may be glorified,
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and wee more and more with one hart and one mouth call vppon him as our father.
and we more and more with one heart and one Mouth call upon him as our father.
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And now let vs fall downe before the Maiestie of our good God with acknowledgement of our faultes, praying him too make vs so to feele them,
And now let us fallen down before the Majesty of our good God with acknowledgement of our Faults, praying him too make us so to feel them,
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as it may drawe vs to right repentance, and make vs beseeche him too vse his infinite mercie towardes vs,
as it may draw us to right Repentance, and make us beseech him too use his infinite mercy towards us,
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vntill he haue so rid vs of all our imperfections, that wee may behold him face to face as he is,
until he have so rid us of all our imperfections, that we may behold him face to face as he is,
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and attayne too the perfection wherevntoo he calleth vs now by his woord, and wherevnto it behoueth vs to go foreward all our lyfe long, beyng well assured that wee canno• come too it, till wee bee rid of our flesh,
and attain too the perfection whereunto he calls us now by his word, and whereunto it behooves us to go forward all our life long, being well assured that we canno• come too it, till we be rid of our Flesh,
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and taken out of this pryson wherein we bee now hilde vnder the bondage of sinne.
and taken out of this prison wherein we be now hilde under the bondage of sin.
cc vvn av pp-f d n1 c-crq pns12 vbb av n1 p-acp dt n1 pp-f n1.
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That it may please him too graunt this grace not onely too vs, but also too all people and nacions of the earth, &c.
That it may please him too grant this grace not only too us, but also too all people and Nations of the earth, etc.
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The. 8. Sermon which is the seconde vpon the second Chapter.
The. 8. Sermon which is the seconde upon the second Chapter.
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3 And Titus also vvho vvas vvith mee, although he vvere a Greeke, vvas not compelled too bee circumcized.
3 And Titus also who was with me, although he were a Greek, was not compelled too be Circumcised.
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4 Bycause of the false brethren that vvere priuily crept in, to spie out our libertie vvhich vve haue in Iesus Christ, to the end to bring vs into bondage.
4 Because of the false brothers that were privily crept in, to spy out our liberty which we have in Iesus christ, to the end to bring us into bondage.
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5 To vvhom vvee yeelded not in vvay of subiection, euen for an houre, to the intent that the truthe of the Gospell might continue in you.
5 To whom we yielded not in Way of subjection, even for an hour, to the intent that the truth of the Gospel might continue in you.
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WEe finde well ynough what an enemie of our welfare the Diuell is, sith he ceasseth not to labour by all meanes too stop the course of the Gospell.
we find well enough what an enemy of our welfare the devil is, sith he ceaseth not to labour by all means too stop the course of the Gospel.
pns12 vvb av av-d r-crq dt n1 pp-f po12 n1 dt n1 vbz, c-acp pns31 vvz xx pc-acp vvi p-acp d n2 av vvi dt n1 pp-f dt n1.
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And therein wee perceyue also, that God hath set al our welfare, ioy, and happinesse, in beyng taught by his woorde.
And therein we perceive also, that God hath Set all our welfare, joy, and happiness, in being taught by his word.
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For the Diuell would not be so hastie to trouble that doctrine, vnlesse he knew that the whole welfare of men lyeth therein.
For the devil would not be so hasty to trouble that Doctrine, unless he knew that the Whole welfare of men lies therein.
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True it is that he laboreth sore and streyneth himselfe too deface Gods glory: but they bee things that go togither.
True it is that he Laboureth soar and straineth himself too deface God's glory: but they be things that go together.
j pn31 vbz cst pns31 vvz av-j cc vvz px31 av vvb npg1 n1: cc-acp pns32 vbb n2 cst vvb av.
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For God of his gracious goodnesse hath appoynted that too bee the meane too reigne among vs,
For God of his gracious Goodness hath appointed that too be the mean too Reign among us,
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Now therfore the Diuell not only stirreth vp many enemies to make warre agaynst the Gospell of our Lord Iesus Christ:
Now Therefore the devil not only stirs up many enemies to make war against the Gospel of our Lord Iesus christ:
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but also laboreth too stirre vp much stryfe among our selues, and too make vs enemies one too another,
but also Laboureth too stir up much strife among our selves, and too make us enemies one too Another,
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and that hath bin his practize at all times, as wee see by example in the things that Sainct Paule reherceth too vs heere.
and that hath been his practice At all times, as we see by Exampl in the things that Saint Paul rehearseth too us Here.
cc cst vhz vbn po31 n1 p-acp d n2, c-acp pns12 vvb p-acp n1 p-acp dt n2 cst n1 np1 vvz av pno12 av.
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VVee knowe what alarams were giuen him euerywhere, and what a number of battelles and plundges he was put vntoo, by reason that the Heathen and the vnbeleuers did (to the vttermost of their power) withstand the preaching of Gods woord:
We know what alarams were given him everywhere, and what a number of battles and plundges he was put unto, by reason that the Heathen and the unbelievers did (to the uttermost of their power) withstand the preaching of God's word:
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and yet ouer and besides this, he sheweth how there were deceyuers also, which wound thēselues in slyly,
and yet over and beside this, he shows how there were deceivers also, which wound themselves in slyly,
cc av a-acp cc p-acp d, pns31 vvz c-crq pc-acp vbdr n2 av, r-crq vvb px32 p-acp av-j,
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and entered in as it were by stealth.
and entered in as it were by stealth.
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For the Greeke woord that he vseth, importeth so much, and it cannot wel be expressed [ by any one woord ] in our [ french ] tunge.
For the Greek word that he uses, imports so much, and it cannot well be expressed [ by any one word ] in our [ french ] tongue.
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His meening then is that there were Cousiners which intermedled thēselues vndermyningly with the faythfull,
His meaning then is that there were Cozeners which intermedled themselves vndermyningly with the faithful,
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and yet all was no more but to cause the truthe of the Gospell to be corrupted.
and yet all was no more but to cause the truth of the Gospel to be corrupted.
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And let vs marke, that those dogges pretended not to reiect vtterly the whole doctrine of our Lord Iesus Christ:
And let us mark, that those Dogs pretended not to reject utterly the Whole Doctrine of our Lord Iesus christ:
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but rather bare the name and title of Christianitie.
but rather bore the name and title of Christianity.
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Howbeit in the meane while their intent was to haue a halffaste Gospel, which should bee nother fishe nor fleshe (as they say) but a medly of their owne deuice:
Howbeit in the mean while their intent was to have a halffaste Gospel, which should be neither Fish nor Flesh (as they say) but a medley of their own device:
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like as at this day there are still too many suche folke in the world, who would fayne forge and builde a kind of Religion after their owne fashion, taking a peece of the pure truth,
like as At this day there Are still too many such folk in the world, who would fain forge and build a kind of Religion After their own fashion, taking a piece of the pure truth,
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and mingling many lies and dreames with it. Lo howe there haue bin Neuters euen from S. Paules time hither.
and mingling many lies and dreams with it. Lo how there have been Neuters even from S. Paul's time hither.
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And now he sayeth, that be yeelded not too them so much as one minute in way of subiection, too the end that the libertie of the Gospell might continue in his full force.
And now he Saith, that be yielded not too them so much as one minute in Way of subjection, too the end that the liberty of the Gospel might continue in his full force.
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That is in effect the thing that is rehearced heere.
That is in Effect the thing that is rehearsed Here.
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And firste of all wee haue too arme our selues agaynst the houshold enemies, which labour too turmoyle and trouble the doctrine of the Gospell in such wyse,
And First of all we have too arm our selves against the household enemies, which labour too turmoil and trouble the Doctrine of the Gospel in such wise,
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as it may become lyke a mishapen thing, and men may not discerne any more of it.
as it may become like a Misshapen thing, and men may not discern any more of it.
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But lette vs not bee abashed when it happeneth so:
But let us not be abashed when it Happeneth so:
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for it is no noueltie at all ▪ VVherefore lette vs vnderstand, that as it was Gods will too trie the constancie of the faythfull in S. Paules time:
for it is no novelty At all ▪ Wherefore let us understand, that as it was God's will too try the constancy of the faithful in S. Paul's time:
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And heereby we see also what a follie it is for the Papists to thinke themselues escaped, in saying that S. Paule speaketh heere but of the works of the law,
And hereby we see also what a folly it is for the Papists to think themselves escaped, in saying that S. Paul speaks Here but of the works of the law,
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so it is good reason that wee also should bee tried in these dayes, according as it is sayd, that it is necessarie that there should bee sectes and heresies, too the intent that they which haue taken deepe roote might bee knowen by continuyng in their obedience to Godward,
so it is good reason that we also should be tried in these days, according as it is said, that it is necessary that there should be Sects and heresies, too the intent that they which have taken deep root might be known by Continuing in their Obedience to Godward,
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and beare their marke that men may know them to haue profited truly in the schoole of our Lord Iesus Christ,
and bear their mark that men may know them to have profited truly in the school of our Lord Iesus christ,
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for that they haue not suffered themselues too be misledde or thrust out of the way.
for that they have not suffered themselves too be misled or thrust out of the Way.
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That therefore is the cause why our Lorde dooth alwayes suffer some troublers to sowe darnell seede,
That Therefore is the cause why our Lord doth always suffer Some troublers to sow darnel seed,
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and too labour too turne the pure doctrine vpside downe. He coulde well lette it if he thought good:
and too labour too turn the pure Doctrine upside down. He could well let it if he Thought good:
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but he giueth Satan the brydle, that our fayth may bee the better tryed.
but he gives Satan the bridle, that our faith may be the better tried.
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Although wee see occasions before our eyes, yet lette vs not swarue one way nor other,
Although we see occasions before our eyes, yet let us not swerve one Way nor other,
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but keepe on still in the way that is shewed vs, assuring our selues that wee cannot doo amisse in resting wholly vppon Gods woord.
but keep on still in the Way that is showed us, assuring our selves that we cannot do amiss in resting wholly upon God's word.
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Then if we stand too that, it is a good tryall of our fayth.
Then if we stand too that, it is a good trial of our faith.
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Furthermore let vs fight agaynst suche dogges, knowyng that they bee deadly plagues, and doo much more harme than they that leape quyte out of their sockets,
Furthermore let us fight against such Dogs, knowing that they be deadly plagues, and do much more harm than they that leap quite out of their sockets,
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and shewe themselues manifestly too bee despyzers of the Gospell.
and show themselves manifestly too be despyzers of the Gospel.
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Those then that are intermedled among vs are the worser sorte, and it standeth vs on hand too resist them manfully.
Those then that Are intermedled among us Are the Worse sort, and it Stands us on hand too resist them manfully.
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For if wee shrinke from them in the battell, surely wee shall haue so much the greater confusion,
For if we shrink from them in the battle, surely we shall have so much the greater confusion,
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and men shall not bee able any more too put a difference betweene whyte and blacke.
and men shall not be able any more too put a difference between white and black.
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Thus yee see howe it behoueth vs too behaue our selues. And nowe lette vs marke what kinde of menne Sainct Paule hath noted here.
Thus ye see how it behooves us too behave our selves. And now let us mark what kind of men Saint Paul hath noted Here.
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He sayeth that they were crept in as it were by stealth, too spie out the libertie whiche wee haue in our Lorde Iesus Christe.
He Saith that they were crept in as it were by stealth, too spy out the liberty which we have in our Lord Iesus Christ.
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The libertie that hee speaketh of heere, concerned Ceremonies.
The liberty that he speaks of Here, concerned Ceremonies.
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For (as we haue touched alreadie, and shall more fully see agayne hereafter) God had ordeyned many figures vnder the Lawe, too holde the Fathers in hope of oure Lorde Iesus Chryste, till hee were come and shewed too the worlde.
For (as we have touched already, and shall more Fully see again hereafter) God had ordained many figures under the Law, too hold the Father's in hope of our Lord Iesus Christ, till he were come and showed too the world.
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The Sacrifizes therefore with all their appendants and appurtenances, and the Sanctuarie with all that was in it, serued bycause our Lorde Iesus Christe who is the truthe and substance of those things, had not yet shewed himselfe.
The Sacrifices Therefore with all their appendants and appurtenances, and the Sanctuary with all that was in it, served Because our Lord Iesus Christ who is the truth and substance of those things, had not yet showed himself.
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It was for the fathers too bee led and guyded vnder suche shadowes.
It was for the Father's too be led and guided under such shadows.
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And that is the cause why Sainct Paule will vse the similitude of yong children that are vnder Tutors and gouerners. And that is the cause why Saint Paul will use the similitude of young children that Are under Tutors and Governors.
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The auncient fathers therefore tooke profite by keeping the Ceremonies of the Lawe: for thereby they were alwayes confirmed in the things that were promysed concerning the Redeemer.
The ancient Father's Therefore took profit by keeping the Ceremonies of the Law: for thereby they were always confirmed in the things that were promised Concerning the Redeemer.
dt j-jn n2 av vvd n1 p-acp vvg dt n2 pp-f dt n1: c-acp av pns32 vbdr av vvn p-acp dt n2 cst vbdr vvn vvg dt n1.
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And for that cause also it is sayd, that the Sanctuarie was made according too the Patterne that Moyses had seene in the Mount.
And for that cause also it is said, that the Sanctuary was made according too the Pattern that Moses had seen in the Mount.
cc p-acp d n1 av pn31 vbz vvn, cst dt n1 vbds vvn vvg av dt n1 cst np1 vhd vvn p-acp dt n1.
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Now, that Patterne was spirit•all, that is too wit, [ it was ] our Lord Iesus Christe with his grace, which is vttered too vs by his meanes now adayes in his Gospell.
Now, that Pattern was spirit•all, that is too wit, [ it was ] our Lord Iesus Christ with his grace, which is uttered too us by his means now adays in his Gospel.
av, cst n1 vbds j, cst vbz av n1, [ pn31 vbds ] po12 n1 np1 np1 p-acp po31 n1, r-crq vbz vvn av pno12 p-acp po31 n2 av av p-acp po31 n1.
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For in asmuch as our Lord Iesus Christe is come intoo the worlde, he hath made an end of those shadowes and figures.
For in as as our Lord Iesus Christ is come into the world, he hath made an end of those shadows and figures.
p-acp p-acp av c-acp po12 n1 np1 np1 vbz vvn p-acp dt n1, pns31 vhz vvn dt n1 pp-f d n2 cc n2.
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And therefore also the veyle of the Temple rent asunder at his death, too shew how it was Gods will too haue the faythfull come more familiarly vnto him.
And Therefore also the veil of the Temple rend asunder At his death, too show how it was God's will too have the faithful come more familiarly unto him.
cc av av dt n1 pp-f dt n1 vvb av p-acp po31 n1, av vvi c-crq pn31 vbds npg1 n1 av vhi dt j vvi av-dc av-jn p-acp pno31.
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S. Paule sayeth now, that wee haue libertie in our Lorde Iesus Christ:
S. Paul Saith now, that we have liberty in our Lord Iesus christ:
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and that is, bycause wee bee no more subiect too the bondage that lasted in the time of the Lawe, according as he will hereafter take example of circumcision,
and that is, Because we be no more Subject too the bondage that lasted in the time of the Law, according as he will hereafter take Exampl of circumcision,
cc cst vbz, c-acp pns12 vbb av-dx av-dc j-jn av dt n1 cst vvd p-acp dt n1 pp-f dt n1, vvg c-acp pns31 vmb av vvi n1 pp-f n1,
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and as he treateth of it in another place also too the Colossians.
and as he Treateth of it in Another place also too the colossians.
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VVee then are circumcyzed, not by the hand of man, but by the woorking of Iesus Christ in vs through the power of his holy spirite. We then Are circumcyzed, not by the hand of man, but by the working of Iesus christ in us through the power of his holy Spirit.
pns12 av vbr vvn, xx p-acp dt n1 pp-f n1, cc-acp p-acp dt vvg pp-f np1 np1 p-acp pno12 p-acp dt n1 pp-f po31 j n1.
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And in steede of the circumcision that was ordeyned for the Iewes, wee haue Baptime, which witnesseth the same thing vntoo vs:
And in steed of the circumcision that was ordained for the Iewes, we have Baptise, which Witnesseth the same thing unto us:
cc p-acp n1 pp-f dt n1 cst vbds vvn p-acp dt np2, pns12 vhb n1, r-crq vvz dt d n1 p-acp pno12:
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namely that wee must become new creatures too dedicate our selues wholly too the seruis of God.
namely that we must become new creatures too dedicate our selves wholly too the seruis of God.
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And so wee see that the libertie or freedome whiche is purchaced too vs by our Lord Iesus Christe, is that the Ceremonies of the lawe are layd away,
And so we see that the liberty or freedom which is purchased too us by our Lord Iesus Christ, is that the Ceremonies of the law Are laid away,
cc av pns12 vvb cst dt n1 cc n1 r-crq vbz vvn av pno12 p-acp po12 n1 np1 np1, vbz d dt n2 pp-f dt n1 vbr vvn av,
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so as wee bee no more subiect nor bound vntoo them. Now at the first blush a man would thinke this were no great thing.
so as we be no more Subject nor bound unto them. Now At the First blush a man would think this were no great thing.
av c-acp pns12 vbb av-dx av-dc j-jn ccx vvi p-acp pno32. av p-acp dt ord vvi dt n1 vmd vvi d vbdr dx j n1.
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For what harme were it if we were first baptized, and by and by after circumcyzed? Or if we knew that our Lord Iesus Christe only is the whole perfection and accomplishment,
For what harm were it if we were First baptised, and by and by After circumcyzed? Or if we knew that our Lord Iesus Christ only is the Whole perfection and accomplishment,
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2270
and yet had the figures thereof still? First if men should keepe still the ceremonies as in the time of the lawe:
and yet had the figures thereof still? First if men should keep still the ceremonies as in the time of the law:
cc av vhd dt n2 av av? ord cs n2 vmd vvi av dt n2 a-acp p-acp dt n1 pp-f dt n1:
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the glorie of our Lord Iesus Christ should be diminished for it, according as it is sayd that the law was giuen by Moyses,
the glory of our Lord Iesus christ should be diminished for it, according as it is said that the law was given by Moses,
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but truth and grace were vttered too vs in our Lorde Iesus Christ: for so it is sayd in the firste chapter of S. Iohn.
but truth and grace were uttered too us in our Lord Iesus christ: for so it is said in the First chapter of S. John.
cc-acp n1 cc n1 vbdr vvn av pno12 p-acp po12 n1 np1 np1: p-acp av pn31 vbz vvn p-acp dt ord n1 pp-f n1 np1.
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2370
For if wee will openly spyte God, and playe mockeholyday with him too the intent too submitte our selues vnto men,
For if we will openly spite God, and play mockeholyday with him too the intent too submit our selves unto men,
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2273
Therefore he should be bereft of his honour, if wee shoulde not haue the libertie that he hath brought vs. And it behoueth vs to vnderstand, that our state is better and more excellent now adayes, than was the state of the old fathers,
Therefore he should be bereft of his honour, if we should not have the liberty that he hath brought us And it behooves us to understand, that our state is better and more excellent now adays, than was the state of the old Father's,
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bicause our Lord Iesus Christ is giuen vntoo vs, and in him we haue all that was figured at that tyme.
Because our Lord Iesus christ is given unto us, and in him we have all that was figured At that time.
c-acp po12 n1 np1 np1 vbz vvn p-acp pno12, cc p-acp pno31 pns12 vhb d cst vbds vvn p-acp d n1.
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So then, men do wrong to our Lord Iesus Christ, in keeping still the ceremonies of the Lawe. That is one poynt.
So then, men do wrong to our Lord Iesus christ, in keeping still the ceremonies of the Law. That is one point.
av av, n2 vdb vvi p-acp po12 n1 np1 np1, p-acp vvg av dt n2 pp-f dt n1. cst vbz crd n1.
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2276
Againe, for as much as he is named the Sonne of rightuousnesse, we must not be led still as though there were but a sparke of light:
Again, for as much as he is nam the Son of righteousness, we must not be led still as though there were but a spark of Light:
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2277
but wee must fasten our eyes vpon the doctrine wherein our Lord Iesus Christe is shewed vntoo vs,
but we must fasten our eyes upon the Doctrine wherein our Lord Iesus Christ is showed unto us,
cc-acp pns12 vmb vvi po12 n2 p-acp dt n1 c-crq po12 n1 np1 np1 vbz vvn p-acp pno12,
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and wherein wee may also behold him face to face, to come euen vnto God his father,
and wherein we may also behold him face to face, to come even unto God his father,
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as hath ben shewed in the second too the Corinthians.
as hath been showed in the second too the Corinthians.
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Moreouer, if the ceremonies of the Lawe bee considered without our Lord Iesus Christ, that is to say,
Moreover, if the ceremonies of the Law be considered without our Lord Iesus christ, that is to say,
av, cs dt n2 pp-f dt n1 vbi vvn p-acp po12 n1 np1 np1, cst vbz pc-acp vvi,
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if they be separated from him:
if they be separated from him:
cs pns32 vbb vvn p-acp pno31:
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they bring as it were a binding with them, and a recorde of condemnation and death vpon men.
they bring as it were a binding with them, and a record of condemnation and death upon men.
pns32 vvb c-acp pn31 vbdr dt vvg p-acp pno32, cc dt n1 pp-f n1 cc n1 p-acp n2.
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2283
And therevpon doth S. Paule stand in the seconde too the Colossians, where he sayth that our Lorde Iesus Christe hath vpon his Crosse, torne asunder and blotted out the obligation or handwriting that was against vs. For if the Sacrifizes stoode in force at this day, wee should see there that we be all in daunger of eternall death before God.
And thereupon does S. Paul stand in the seconde too the colossians, where he say that our Lord Iesus Christ hath upon his Cross, torn asunder and blotted out the obligation or handwriting that was against us For if the Sacrifices stood in force At this day, we should see there that we be all in danger of Eternal death before God.
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And why so? The sleaing of the poore beasts was not for that they themselues had deserued it,
And why so? The slaying of the poor beasts was not for that they themselves had deserved it,
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but to shewe vnto men as it were in a liuely picture, that they were all worthy to perishe.
but to show unto men as it were in a lively picture, that they were all worthy to perish.
cc-acp pc-acp vvi p-acp n2 c-acp pn31 vbdr p-acp dt j n1, cst pns32 vbdr d j pc-acp vvi.
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Then if the same continued yet at this day, we should still stand bounde vnder the same obligation of death.
Then if the same continued yet At this day, we should still stand bound under the same obligation of death.
av cs dt d vvd av p-acp d n1, pns12 vmd av vvi vvn p-acp dt d n1 pp-f n1.
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But we be discharged of it, by oure Lord Iesus Christ. And that was the tryumph of his death, as Saint Paule sayth.
But we be discharged of it, by our Lord Iesus christ. And that was the triumph of his death, as Saint Paul say.
cc-acp pns12 vbb vvn pp-f pn31, p-acp po12 n1 np1 np1. cc cst vbds dt n1 pp-f po31 n1, c-acp n1 np1 vvz.
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Thirdly the auncient fathers knewe that although the Lawe was giuen them, yet they obtained such fauour of freedome at Gods hand, that all their faults were forgiuen them.
Thirdly the ancient Father's knew that although the Law was given them, yet they obtained such favour of freedom At God's hand, that all their Faults were forgiven them.
ord dt j-jn n2 vvd cst cs dt n1 vbds vvn pno32, av pns32 vvd d n1 pp-f n1 p-acp npg1 n1, cst d po32 n2 vbdr vvn pno32.
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But if men shoulde nowadayes be put to the necessitie of keeping all the ceremonies:
But if men should nowadays be put to the necessity of keeping all the ceremonies:
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it woulde be an intolerable yoke, as it is sayd in the.xv. of the Actes:
it would be an intolerable yoke, as it is said in the xv of the Acts:
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For the cace would not only concerne ceremonies, but also the drowning of vs in dispaire. For the case would not only concern ceremonies, but also the drowning of us in despair.
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For if God woulde haue the Ceremonies of the lawe (which yet notwithstanding came of him and by his expresse commaundement) too come too an ende in our Lorde Iesus Christ:
For if God would have the Ceremonies of the law (which yet notwithstanding Come of him and by his express Commandment) too come too an end in our Lord Iesus christ:
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For is it possible for men to do the things which God commaundeth all men to do without any exception or release? No. For the thing that God requireth and demaundeth, passeth all our abilitie:
For is it possible for men to do the things which God commandeth all men to do without any exception or release? No. For the thing that God requires and demandeth, passes all our ability:
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and if we fayle but in any one point; we should be ouerwhelmed vnder the bu•then.
and if we fail but in any one point; we should be overwhelmed under the bu•then.
cc cs pns12 vvb cc-acp p-acp d crd n1; pns12 vmd vbi vvn p-acp dt n1.
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Therefore for that cause, this libertie is of such importance, as we cannot bee sure of our saluation,
Therefore for that cause, this liberty is of such importance, as we cannot be sure of our salvation,
av p-acp d n1, d n1 vbz pp-f d n1, c-acp pns12 vmbx vbi j pp-f po12 n1,
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nor freely call vppon God, excepte wee knowe that we be no more hilde vnder the yoke and bondage of the Lawe.
nor freely call upon God, except we know that we be no more hilde under the yoke and bondage of the Law.
ccx av-j vvi p-acp np1, c-acp pns12 vvb cst pns12 vbb dx dc n1 p-acp dt n1 cc n1 pp-f dt n1.
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There is yet one poynt more which shall bee layd out at length:
There is yet one point more which shall be laid out At length:
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which is, that such as would needs make the faythfull subiecte to the keeping of ceremonies, had therewithall a wicked and vntowarde imagination, that men were iustifyed and did purchace grace at Gods hand by such meanes.
which is, that such as would needs make the faithful Subject to the keeping of ceremonies, had therewithal a wicked and untoward imagination, that men were justified and did purchase grace At God's hand by such means.
r-crq vbz, cst d c-acp vmd av vvi dt j n-jn p-acp dt n-vvg pp-f n2, vhd av dt j cc j n1, cst n2 vbdr vvn cc vdd vvi n1 p-acp ng1 n1 p-acp d n2.
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And that was an vtter abolishing of the force of the death & passion of our Lord Iesus Christ.
And that was an utter abolishing of the force of the death & passion of our Lord Iesus christ.
cc cst vbds dt j n-vvg pp-f dt n1 pp-f dt n1 cc n1 pp-f po12 n1 np1 np1.
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Now then, we see it was not causelesse that S. Paul stroue so stoutly agaynst the ceremonies of the lawe, to the ende they should not be so brought in vse agayne, that the faythfull should be hilde in bondage vnder them.
Now then, we see it was not causeless that S. Paul strove so stoutly against the ceremonies of the law, to the end they should not be so brought in use again, that the faithful should be hilde in bondage under them.
av av, pns12 vvb pn31 vbds xx j cst n1 np1 vvd av av-j p-acp dt n2 pp-f dt n1, p-acp dt n1 pns32 vmd xx vbi av vvn p-acp n1 av, cst dt j vmd vbi n1 p-acp n1 p-acp pno32.
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And we haue neede to be warned thereof: for in these dayes we haue the like encounter agaynst the Papists.
And we have need to be warned thereof: for in these days we have the like encounter against the Papists.
cc pns12 vhb n1 pc-acp vbi vvn av: c-acp p-acp d n2 pns12 vhb dt j n1 p-acp dt njp2.
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True it is that the Papists haue lesse colour than had the deceyuers of whom S. Paule speaketh.
True it is that the Papists have less colour than had the deceivers of whom S. Paul speaks.
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For although they were Satans vnderlings, and sought nothing but to peruert the truthe of the Gospell,
For although they were Satan underlings, and sought nothing but to pervert the truth of the Gospel,
p-acp cs pns32 vbdr npg1 n2, cc vvd pix cc-acp pc-acp vvi dt n1 pp-f dt n1,
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yet had they at least wise this colour, that they broughte not in their owne dreames and traditions,
yet had they At least wise this colour, that they brought not in their own dreams and traditions,
av vhd pns32 p-acp ds j d n1, cst pns32 vvn xx p-acp po32 d n2 cc n2,
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but alleaged the authoritie of God, howe that the lawe ought to be kepte, and that was a meetely apparant excuse.
but alleged the Authority of God, how that the law ought to be kept, and that was a meetly apparent excuse.
cc-acp vvd dt n1 pp-f np1, c-crq d dt n1 vmd pc-acp vbi vvd, cc cst vbds dt av-j j n1.
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But the Papists haue no suche foundation: For all their Ceremonies are forgeries of mans brayne.
But the Papists have no such Foundation: For all their Ceremonies Are forgeries of men brain.
p-acp dt njp2 vhb dx d n1: c-acp d po32 n2 vbr n2 pp-f ng1 n1.
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2306
It is true that they haue mingled Iewishnesse with them, and made suche a galimaufrey as a man can not tell of whome they haue borowed moste.
It is true that they have mingled Jewishness with them, and made such a galimaufrey as a man can not tell of whom they have borrowed most.
pn31 vbz j cst pns32 vhb vvn n1 p-acp pno32, cc vvd d dt n1 p-acp dt n1 vmb xx vvi pp-f r-crq pns32 vhb vvn av-ds.
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But howsoeuer the world go, yet are the Ceremonies of mens setting vp, which are at this day in the Popedome.
But howsoever the world go, yet Are the Ceremonies of men's setting up, which Are At this day in the Popedom.
cc-acp c-acp dt n1 vvb, av vbr dt n2 pp-f ng2 n-vvg a-acp, r-crq vbr p-acp d n1 p-acp dt n1.
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2308
Nowe when we striue to abolishe them, they say wee trouble the worlde for nothing.
Now when we strive to Abolah them, they say we trouble the world for nothing.
av c-crq pns12 vvb pc-acp vvi pno32, pns32 vvb pns12 vvb dt n1 p-acp pix.
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2309
And then steppe in these Neuters, whiche woulde fayne please bothe parties, and make a Bastarde Gospell.
And then step in these Neuters, which would fain please both parties, and make a Bastard Gospel.
cc av vvb p-acp d n2, r-crq vmd av-j vvi d n2, cc vvi dt n1 n1.
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Those fellowes caste vs in the teeth, that wee bee seditious, and that throughe oure precisenesse wee set muche trouble in the worlde.
Those Fellows cast us in the teeth, that we be seditious, and that through our preciseness we Set much trouble in the world.
d n2 vvn pno12 p-acp dt n2, cst pns12 vbb j, cc cst p-acp po12 n1 pns12 vvb d n1 p-acp dt n1.
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And for proofe thereof (saye they) is it meete that there shoulde bee suche stryuing aboute Ceremonies, seeing they bee things indifferente? Yea forsoothe:
And for proof thereof (say they) is it meet that there should be such striving about Ceremonies, seeing they be things indifferent? Yea forsooth:
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2313
what shall wee do when men will of their owne foolishe rashnesse set vp others in their stead? Seeing that God would haue his owne abolished,
what shall we do when men will of their own foolish rashness Set up Others in their stead? Seeing that God would have his own abolished,
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2314
why should men step foorth therevpon, and bring in their owne deuice, and make God beleeue that he was not well aduised? See yee not a cursed blasphemie? Nowe vve knowe that the cause vvhy God vvould haue the Ceremonies of his lawe abolished in these dayes, was to the intent that the grace of our Lorde Iesus Christ should be the more lightsome and better knowen.
why should men step forth thereupon, and bring in their own device, and make God believe that he was not well advised? See ye not a cursed blasphemy? Now we know that the cause why God would have the Ceremonies of his law abolished in these days, was to the intent that the grace of our Lord Iesus christ should be the more lightsome and better known.
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For he is the daysunne of righteousnesse. For he is the daysunne of righteousness.
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Therfore all those shadowes must cease, and it is he in whō we haue the body and substance of them, sayth S. Paule.
Therefore all those shadows must cease, and it is he in whom we have the body and substance of them, say S. Paul.
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2317
Seeing then that God had that respect and reason: the figures must passe and vanishe away.
Seeing then that God had that respect and reason: the figures must pass and vanish away.
vvg av cst np1 vhd d n1 cc n1: dt n2 vmb vvi cc vvi av.
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2318
But now what reason wil the Papists bring, when as men perceyue by eyesight, that all their Ceremonies are a burying of our Lorde Iesus Christ,
But now what reason will the Papists bring, when as men perceive by eyesight, that all their Ceremonies Are a burying of our Lord Iesus christ,
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2319
and yet that they binde men to the keeping of them vnder payne of deadly sinne? And furthermore when as in all their Ceremonies, they haue a certeyn opinion, that Baptisme is not inough for them,
and yet that they bind men to the keeping of them under pain of deadly sin? And furthermore when as in all their Ceremonies, they have a certain opinion, that Baptism is not enough for them,
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2320
but that they must haue holiwater to christen or baptise men euening and morning:
but that they must have holiwater to christen or baptise men evening and morning:
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2321
and finally, that when they haue brought in all their pelting trash, and al their gewgawes, there must alwayes be somewhat in thē to draw poore soules into bondage:
and finally, that when they have brought in all their pelting trash, and all their gewgaws, there must always be somewhat in them to draw poor Souls into bondage:
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is it to be borne withall? On the other side, we see there is so streight a yoke,
is it to be born withal? On the other side, we see there is so straight a yoke,
vbz pn31 pc-acp vbi vvn av? p-acp dt j-jn n1, pns12 vvb a-acp vbz av j dt n1,
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2323
as it is able to strangle the poore wretches.
as it is able to strangle the poor wretches.
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2324
For the seelie soules are bereft of the freedome that was purchased for them by the death & passion of our Lord Iesus Christ.
For the seely Souls Are bereft of the freedom that was purchased for them by the death & passion of our Lord Iesus christ.
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2325
VVe see thē how it is not without vrgent cause, yea & extreme necessitie, that we striue against the Popish tyrannie about ceremonies, cōsidering that our Lord Iesus Christ hath not his deserued preheminence,
We see them how it is not without urgent cause, yea & extreme necessity, that we strive against the Popish tyranny about ceremonies, considering that our Lord Iesus christ hath not his deserved pre-eminence,
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so long as men busie their wits about those smal trifles, & that moreouer their wretched consciences are alwayes in vnquietnesse without ende or ceassing:
so long as men busy their wits about those small trifles, & that moreover their wretched Consciences Are always in unquietness without end or ceasing:
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and finally, that on the otherside the Papists thinke to deserue grace by the things which they terme Gods seruice, bearing themselues in hande, that that is the meane whereby men shuld become righteous to obteine saluatiō.
and finally, that on the otherside the Papists think to deserve grace by the things which they term God's service, bearing themselves in hand, that that is the mean whereby men should become righteous to obtain salvation.
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So thē we see that S. Paul in his time was driuē to susteyn that strife.
So them we see that S. Paul in his time was driven to sustain that strife.
np1 pno32 pns12 vvb d n1 np1 p-acp po31 n1 vbds vvn pc-acp vvi d n1.
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2329
And forasmuch as our case is altogither like at this day, so as we cānot hold our peace except we wil betray both god & mā:
And forasmuch as our case is altogether like At this day, so as we cannot hold our peace except we will betray both god & man:
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2369
but yet must God bee obeyed fyrste of all.
but yet must God be obeyed First of all.
cc-acp av vmb np1 vbi vvn ord pp-f d.
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2330
we must fight stoutly agaynst that hellish tyrannie, and against those pelting trash trumperie and illusions of Sathan, whereby hee would fayne eyther quite deface the Gospell,
we must fight stoutly against that hellish tyranny, and against those pelting trash trumpery and illusions of Sathan, whereby he would fain either quite deface the Gospel,
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or else so turmoyle it as a man shoulde not knowe which is the pure truth.
or Else so turmoil it as a man should not know which is the pure truth.
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2332
This in effect is the thing that wee haue to beare in mynde. And whereas S. Paule sayth, that he yelded not one iote too such men:
This in Effect is the thing that we have to bear in mind. And whereas S. Paul say, that he yielded not one jot too such men:
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2333
it is too confirme vs so muche the better on the thing that I touched euen nowe.
it is too confirm us so much the better on the thing that I touched even now.
pn31 vbz av vvb pno12 av av-d dt jc p-acp dt n1 cst pns11 vvd av av.
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2334
Peace and friendshippe are an amiable thing among men.
Peace and friendship Are an amiable thing among men.
n1 cc n1 vbr dt j n1 p-acp n2.
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2335
They bee so indeede, and wee ought to seeke them to the vttermost of our power.
They be so indeed, and we ought to seek them to the uttermost of our power.
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2336
But yet for all that, we must set such store by Gods truth, that if all the world should bee set on fyre for the mayntenaunce thereof, wee shoulde not sticke at it.
But yet for all that, we must Set such store by God's truth, that if all the world should be Set on fire for the maintenance thereof, we should not stick At it.
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2337
As much as wee can possibly, let vs purchase peace:
As much as we can possibly, let us purchase peace:
p-acp d c-acp pns12 vmb av-j, vvb pno12 vvi n1:
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2338
and if the matter concerne but our owne persons or goodes, let vs endeuour too compound with our aduersaries, let vs beare with them,
and if the matter concern but our own Persons or goods, let us endeavour too compound with our Adversaries, let us bear with them,
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2339
and let vs labour to ouercome them by our patience: Lo in what maner wee ought to buy peace.
and let us labour to overcome them by our patience: Lo in what manner we ought to buy peace.
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2340
But yet in the meane while let not Gods truth be deminished, nor sustein any harme or preiudice.
But yet in the mean while let not God's truth be diminished, nor sustain any harm or prejudice.
p-acp av p-acp dt j n1 vvb xx npg1 n1 vbi vvn, ccx vvi d n1 cc n1.
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2341
For the peace that men seeke among themselues shall euermore be accursed, if God be not therewithall acknowledged and magnified as he ought to be,
For the peace that men seek among themselves shall evermore be accursed, if God be not therewithal acknowledged and magnified as he ought to be,
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2342
and his word also continue vnimpeached, for that is the knot of our bonde:
and his word also continue unimpeached, for that is the knot of our bond:
cc po31 n1 av vvb vvn, p-acp d vbz dt n1 pp-f po12 n1:
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2343
and if we intend to haue it acceptable to God, and the end of it to be good and for our welfare,
and if we intend to have it acceptable to God, and the end of it to be good and for our welfare,
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2344
surely God must knit vs togither.
surely God must knit us together.
av-j np1 vmb vvi pno12 av.
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2345
And hee hath giuen vs his Sonne, who is called our peace, too the end we should all of vs fall in order vnder him.
And he hath given us his Son, who is called our peace, too the end we should all of us fallen in order under him.
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2346
Then if we minde to haue good and holie peace, let vs ame vs at this marke of yeelding our selues vnder the obeysance of Gods sonne, that he may be our head and we his body,
Then if we mind to have good and holy peace, let us ame us At this mark of yielding our selves under the obeisance of God's son, that he may be our head and we his body,
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2347
like as there is but one Church. But if any man goe about too withdraw vs from our Lord Iesus Christ:
like as there is but one Church. But if any man go about too withdraw us from our Lord Iesus christ:
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2348
let vs rather beare all the hatred, outrages, and madnesse of the world, than to seeke such agreement.
let us rather bear all the hatred, outrages, and madness of the world, than to seek such agreement.
vvb pno12 av-c vvi d dt n1, n2, cc n1 pp-f dt n1, cs pc-acp vvi d n1.
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2349
And let vs not be afraide of all the reproch that can bee done vnto vs according as nowadayes we shalbe falsly slaundered as stirrers vp of many strifes.
And let us not be afraid of all the reproach that can be done unto us according as nowadays we shall falsely slandered as stirrers up of many strifes.
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2350
yea verily, but what can wee do with it? For it behoueth vs to abide still in the truth of the Gospell,
yea verily, but what can we do with it? For it behooves us to abide still in the truth of the Gospel,
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2496
as the preaching to the circumcysed vvas committed vnto Peter:
as the preaching to the circumcised was committed unto Peter:
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2351
or else woe bee vntoo vs. If the Papistes will not agree with vs, but bee vtterly wilfull in the stubbornnesse that is seene too bee in them:
or Else woe be unto us If the Papists will not agree with us, but be utterly wilful in the stubbornness that is seen too be in them:
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2352
wee must bee contented to be at defiance with men, seeing they purpose too turne vs from the peace which wee should haue with God by the means of his Sonne, who not without cause beareth that title as I told you before.
we must be contented to be At defiance with men, seeing they purpose too turn us from the peace which we should have with God by the means of his Son, who not without cause bears that title as I told you before.
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2353
Therefore when they crye out vpon vs, wee must be fenced with this answere of Elias which hee made vnto Achab. Art not thou he (sayd Achab) that troublest Israell? For the Prophet was accused (as we be nowadayes) bicause he labored to bring the people backe againe too the purenesse of the Lawe,
Therefore when they cry out upon us, we must be fenced with this answer of Elias which he made unto Ahab Art not thou he (said Ahab) that troublest Israel? For the Prophet was accused (as we be nowadays) Because he laboured to bring the people back again too the pureness of the Law,
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2354
and fought against the supersticions and Idolatries that had bin deuised:
and fought against the superstitions and Idolatries that had been devised:
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2355
[ by reason wherof ] the king thought verily that Elias had bene come to make trouble sedition,
[ by reason whereof ] the King Thought verily that Elias had be come to make trouble sedition,
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2356
and vprores, according as the princes of this world could find in their harts always to welter in their own filth,
and uproars, according as the Princes of this world could find in their hearts always to welter in their own filth,
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2357
& passe not of the seruing & honoring of God, but al is one to them [ what come of it ] so they may be maynteined in their state.
& pass not of the serving & honouring of God, but all is one to them [ what come of it ] so they may be maintained in their state.
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2358
But the Prophet answered him, saying: [ It is not I, ] but it is thou and thy fathers house.
But the Prophet answered him, saying: [ It is not I, ] but it is thou and thy Father's house.
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2359
For they that wil not agree vnto God, nor hold themselues to his seruice in such wise as he hath apointed it in his word:
For they that will not agree unto God, nor hold themselves to his service in such wise as he hath appointed it in his word:
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2360
they [ say I ] are the troublers of the world, and the parties that ought to be blamed for all the vprores, variances, and debates that happen.
they [ say I ] Are the troublers of the world, and the parties that ought to be blamed for all the uproars, variances, and debates that happen.
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2361
For (as I haue shewed alreadie) it is no reason that God should be robbed of his right,
For (as I have showed already) it is no reason that God should be robbed of his right,
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2362
when men seeke to knit thēselues togither.
when men seek to knit themselves together.
c-crq n2 vvb pc-acp vvi px32 av.
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2363
Ye see then in effect what we haue to think vpon, when S. Paule sayth that he would not yeeld one minute as in way of subiection, to such as wownd in themselues after that fashion vnder false coloures, to make a bastarde Gospell full of minglemangles and corruptions:
You see then in Effect what we have to think upon, when S. Paul say that he would not yield one minute as in Way of subjection, to such as wound in themselves After that fashion under false colours, to make a bastard Gospel full of minglemangles and corruptions:
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2364
for Gods trueth is the thyng that was to be knowne first of all.
for God's truth is the thing that was to be known First of all.
p-acp ng1 n1 vbz dt n1 cst vbds pc-acp vbi vvn ord pp-f d.
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2365
Furthermore let vs not be afrayde of the slaunder that is layd vpon vs [ in telling vs ] that it is pryde & presumption when wee will not submit our selues:
Furthermore let us not be afraid of the slander that is laid upon us [ in telling us ] that it is pride & presumption when we will not submit our selves:
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2366
like as nowadayes the thing that the Papists alledge against vs, is that we seeme to take vpon vs to be wiser than all the world,
like as nowadays the thing that the Papists allege against us, is that we seem to take upon us to be Wiser than all the world,
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and that it is a great pryde in vs, that wee cannot fynde in our heartes too submit oure selues too the common fashyon.
and that it is a great pride in us, that we cannot find in our hearts too submit our selves too the Common fashion.
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True it is that the title of obedience is amiable, lyke as I sayde euen nowe of peace:
True it is that the title of Obedience is amiable, like as I said even now of peace:
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and bowe downe our necke too beare their yoke, and in the meane while giue no audience vnto God:
and bow down our neck too bear their yoke, and in the mean while give no audience unto God:
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what shall become of it? Surely we can not frame our selues to the Papists in way of subiection or yeelding to them;
what shall become of it? Surely we can not frame our selves to the Papists in Way of subjection or yielding to them;
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but God muste bee thrust out of doores, and his word as it were troden vnder foote,
but God must be thrust out of doors, and his word as it were trodden under foot,
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so as it shall haue nother authoritie nor reuerence amongest vs. VVhat is it that the Papists would haue vs to do? That we should leaue Gods worde,
so as it shall have neither Authority nor Reverence amongst us What is it that the Papists would have us to do? That we should leave God's word,
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and giue ouer our Lord Iesus Christ, and yet in the meane while receiue all that euer they haue deuised.
and give over our Lord Iesus christ, and yet in the mean while receive all that ever they have devised.
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They will not say in flat termes that God shall be spoyled of his honour,
They will not say in flat terms that God shall be spoiled of his honour,
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nor that Iesus Christ shall haue no more authoritie among them, they will not speake so with open mouth,
nor that Iesus christ shall have no more Authority among them, they will not speak so with open Mouth,
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but yet it is so in deede.
but yet it is so in deed.
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Like as these deceyuers agaynst whom S. Paule stroue, made fayre protestations inow that they ment to be Christians,
Like as these deceivers against whom S. Paul strove, made fair protestations enough that they meant to be Christians,
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but yet for all that he was fayne to come to the touchstone, and to examine all things throughly.
but yet for all that he was fain to come to the touchstone, and to examine all things thoroughly.
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Now would the Papists haue their traditions receiued:
Now would the Papists have their traditions received:
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and what maner of things are they? VVe see that our Lorde Iesus Christ is as good as buried there, as I haue shewed alreadie.
and what manner of things Are they? We see that our Lord Iesus christ is as good as buried there, as I have showed already.
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Againe, there is nothing but corruption in them:
Again, there is nothing but corruption in them:
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the things that are cōteined vnder them are vtter illusions of Satan, tending al to this end, that there may bee no more any certentie,
the things that Are contained under them Are utter illusions of Satan, tending all to this end, that there may be no more any certainty,
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nor any man knowe wherunto to sticke.
nor any man know whereunto to stick.
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Seeing it is so, it is not for vs to make warre agaynst God, that men might be obeyed.
Seeing it is so, it is not for us to make war against God, that men might be obeyed.
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And therefore let vs haue as it were a forehead of brasse to resist them in that behalfe.
And Therefore let us have as it were a forehead of brass to resist them in that behalf.
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For the greatest manlinesse that can be, is to keepe our selues frō swaruing aside for mens sakes, what colour or fayre shew soeuer be set vpon the matter,
For the greatest manliness that can be, is to keep our selves from swerving aside for men's sakes, what colour or fair show soever be Set upon the matter,
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and to despise euery whit of it as dung and filth, when it standeth vpon reseruing Gods souereintie vnto him,
and to despise every whit of it as dung and filth, when it Stands upon reserving God's sovereignty unto him,
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and vpon giuing eare to our Lorde Iesus Christ, to the ende that he may bee our head,
and upon giving ear to our Lord Iesus christ, to the end that he may be our head,
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and gouerne vs, and all of vs from the most to the least cōtinue vnder his guiding,
and govern us, and all of us from the most to the least continue under his guiding,
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& do nothing else but simply giue eare vnto him, and receiue the things that are for our maintenāce in the fayth of the Gospell.
& do nothing Else but simply give ear unto him, and receive the things that Are for our maintenance in the faith of the Gospel.
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Yee see then what wee haue too remember heere concerning S. Paule.
Ye see then what we have too Remember Here Concerning S. Paul.
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For in baptim wee haue a washing that ought to suffice vs both in lyfe and death,
For in Baptism we have a washing that ought to suffice us both in life and death,
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Surely if yee seeke a meeld and meeke-spirited man, S. Paule was he, yea and he was euen as a myrrour of all curtesie and gentlenesse.
Surely if ye seek a mild and meek-spirited man, S. Paul was he, yea and he was even as a mirror of all courtesy and gentleness.
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Agayne, if yee desire a lowely nature, what greater lowelynesse can there bee founde than was in S. Paule, who abaced him selfe beneath all men.
Again, if ye desire a lowly nature, what greater lowelynesse can there be found than was in S. Paul, who abased him self beneath all men.
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And yet notwithstanding wee see howe he stroue for the pure doctrine of the Gospell,
And yet notwithstanding we see how he strove for the pure Doctrine of the Gospel,
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and passed not to prouoke the wrathe of all the men in the worlde agaynst him selfe:
and passed not to provoke the wrath of all the men in the world against him self:
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in so muche that it was cast in his teeth, that all the troubles whiche happened in the Churche of Galatia,
in so much that it was cast in his teeth, that all the Troubles which happened in the Church of Galatia,
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and else where, came of him.
and Else where, Come of him.
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I saye hee feared not the reproche wherewith men could charge him, that he was a rebell and had too muche presumptuousnesse in him.
I say he feared not the reproach wherewith men could charge him, that he was a rebel and had too much presumptuousness in him.
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Euen so muste wee do in these dayes. Let vs be peaceable as neere as wee can:
Eve so must we do in these days. Let us be peaceable as near as we can:
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let vs relent of our owne right: let vs not striue for these worldly goods, honor, and reputation:
let us relent of our own right: let us not strive for these worldly goods, honour, and reputation:
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let vs beare all wrongs and outrages, rather than bee moued to any debate through our owne faulte.
let us bear all wrongs and outrages, rather than be moved to any debate through our own fault.
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But in the meane while, let vs fight for Gods truthe with toothe and nayle ▪ Agayne,
But in the mean while, let us fight for God's truth with tooth and nail ▪ Again,
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if any body despise vs, so as one steppeth vp maliciously agaynst vs, and another goes about to deface vs:
if any body despise us, so as one steppeth up maliciously against us, and Another Goes about to deface us:
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let vs not make any quarell at all for that.
let us not make any quarrel At all for that.
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But if any man will drawe vs from the obeying of our God, to make vs stoupe to the tirannie of men ▪ Let vs hold our owne in that case, let vs withstande him stoutly to the vttermost,
But if any man will draw us from the obeying of our God, to make us stoop to the tyranny of men ▪ Let us hold our own in that case, let us withstand him stoutly to the uttermost,
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and let vs defie all the loftinesse of the world, to the end that our lord Iesus Christ be not diminished,
and let us defy all the loftiness of the world, to the end that our lord Iesus christ be not diminished,
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but may alwais reigne ouer vs, and we be subiect vnto him.
but may always Reign over us, and we be Subject unto him.
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Thus yee see in effect how we ought to put this text in practise, and also how the necessitie of the time oughte to stirre vs therevnto.
Thus ye see in Effect how we ought to put this text in practice, and also how the necessity of the time ought to stir us thereunto.
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For nowe a dayes wee bee not only persecuted, so as wee see the fyres kindled too murther the poore seruants of God:
For now a days we be not only persecuted, so as we see the fires kindled too murder the poor Servants of God:
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but also are fayne to be accused and condemned as seditious persons, by those slaues that are in wages with Antichrist, to ouerthrowe the truthe of the Gospell.
but also Are fain to be accused and condemned as seditious Persons, by those slaves that Are in wages with Antichrist, to overthrown the truth of the Gospel.
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Moreouer they say there is nothing but pride in vs, bicause wee will not receyue their traditions.
Moreover they say there is nothing but pride in us, Because we will not receive their traditions.
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VVell then, doo they slander vs so furiously? Let vs beare it patiently, and let them rayle their fill (as S. Paule sayth) so our quarell bee alwayes to stande for our parte in the pure truthe of the Gospell,
Well then, do they slander us so furiously? Let us bear it patiently, and let them rail their fill (as S. Paul say) so our quarrel be always to stand for our part in the pure truth of the Gospel,
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and to withstande the Creatures that will not suffer Christe alone too reigne, and all knees too bow before him,
and to withstand the Creatures that will not suffer Christ alone too Reign, and all knees too bow before him,
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and all men to doo him homage.
and all men to do him homage.
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Nowe as touching that whiche S. Paule speaketh of the truthe of the Gospell, it a very notable saying,
Now as touching that which S. Paul speaks of the truth of the Gospel, it a very notable saying,
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and which importeth a very profitable doctrine.
and which imports a very profitable Doctrine.
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For he might well haue sayd simply, to the end that the gospell might abyde among you, I would not giue place too them so much as one minute.
For he might well have said simply, to the end that the gospel might abide among you, I would not give place too them so much as one minute.
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But he speaketh of the truth of the Gospell: Howbeit, not that there is one true, and another false:
But he speaks of the truth of the Gospel: Howbeit, not that there is one true, and Another false:
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but when he sayth that the Gospell shuld continue true, he speaketh it in respect of men.
but when he say that the Gospel should continue true, he speaks it in respect of men.
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And why so? For although men make a fayre shewe to be Christians:
And why so? For although men make a fair show to be Christians:
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yet do they alwayes labour to haue some medly, according as we see many geerish heads in this world, who cannot abyde that God alone should gouerne vs,
yet do they always labour to have Some medley, according as we see many geerish Heads in this world, who cannot abide that God alone should govern us,
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but euery man woulde cast in his owne collop or morsel, and thereof came the confusion that is at this day in the papacie.
but every man would cast in his own collop or morsel, and thereof Come the confusion that is At this day in the papacy.
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A man would wonder how so many pelting gewgaws, fooles bables, yea and also grosse abhominations could be gathered togither.
A man would wonder how so many pelting gewgaws, Fools babbles, yea and also gross abominations could be gathered together.
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But that is come to passe bicause that men were not contented to obey God, but would needs adde this and that of their owne fancie.
But that is come to pass Because that men were not contented to obey God, but would needs add this and that of their own fancy.
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So then, S. Paule speaketh here purposely of the trueth of the Gospell, as he speaketh of the simplicitie of our Lord Iesus in the second to the Corinthians.
So then, S. Paul speaks Here purposely of the truth of the Gospel, as he speaks of the simplicity of our Lord Iesus in the second to the Corinthians.
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And what is ment by the simplicitie [ or singlenesse ] of our Lorde Iesus Christ? It is matched ageinst all the minglings that men make. And what is meant by the simplicity [ or singleness ] of our Lord Iesus christ? It is matched against all the minglings that men make.
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For (as I haue sayde already) they haue a foolish fancie of setting forth things deuised of their owne brayne.
For (as I have said already) they have a foolish fancy of setting forth things devised of their own brain.
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Nowe when men doe so put too things of their owne: it is but corruptnesse and starke abhomination.
Now when men do so put too things of their own: it is but corruptness and stark abomination.
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And that is the cause why S. Paule fayth, that we must holde still the singlenesse of our Lord Iesus Christ.
And that is the cause why S. Paul faith, that we must hold still the singleness of our Lord Iesus christ.
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Therfore when vnder colour of handling the Gospell, men go about to make a patched & pydecoted or motley religiō (as a mā might term it:) it is no more a true religion,
Therefore when under colour of handling the Gospel, men go about to make a patched & pydecoted or motley Religion (as a man might term it:) it is no more a true Religion,
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but ther is much falshod mingled with it.
but there is much falsehood mingled with it.
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Then let vs mark wel, that wheras S. Paule vseth here such speech, he (or rather the holyghost by his mouth) warneth vs that it is not inough for vs to bear the name of Christiās,
Then let us mark well, that whereas S. Paul uses Here such speech, he (or rather the Holy Ghost by his Mouth) warneth us that it is not enough for us to bear the name of Christiās,
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& to make some fair shew of cleauing to Gods word and to the doctrine of our Lord Iesus Christ:
& to make Some fair show of cleaving to God's word and to the Doctrine of our Lord Iesus christ:
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but that we must stick to it throughly, and take heed that we nother mingle nor foyst in any thing to it,
but that we must stick to it thoroughly, and take heed that we neither mingle nor foist in any thing to it,
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but consider that lyke as a litle leuen is able to sower a gret deale of dow,
but Consider that like as a little Leven is able to sour a great deal of dow,
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so al wil be marred, as sone as we giue any entrāce to the things that men haue deuized of their own heads.
so all will be marred, as soon as we give any Entrance to the things that men have devised of their own Heads.
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To be short, the meanes to kepe the doctrine of the Gospel pure, is that men adde not any thyng at all to it,
To be short, the means to keep the Doctrine of the Gospel pure, is that men add not any thing At all to it,
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nor bee so bolde and licentious, as too laye one thing or other vppon it, but too content themselues with the things that our lord Iesus Christ hath shewed vs,
nor be so bold and licentious, as too say one thing or other upon it, but too content themselves with the things that our lord Iesus christ hath showed us,
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so as we become his true disciples, and be not so hardie as too replie ageinst him,
so as we become his true Disciples, and be not so hardy as too reply against him,
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but that all mouthes may be shet, and no man lifte vp his neb too say, this is my opinion, this thinke I to be good,
but that all mouths may be shet, and no man lift up his neb too say, this is my opinion, this think I to be good,
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but euery one of vs receyue simply that whiche is taught vs by our Lord Iesus Christ, who hath all dominion of reigning ouer our soules.
but every one of us receive simply that which is taught us by our Lord Iesus christ, who hath all dominion of reigning over our Souls.
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Lo how we may haue the truthe of the Gospell:
Lo how we may have the truth of the Gospel:
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And it beehoueth vs so muche the more too practyse this doctrine, of S. Paules, by cause wee see that nowadayes manie men seeke nothing but to mingle one with an other,
And it beehoueth us so much the more too practise this Doctrine, of S. Paul's, by cause we see that nowadays many men seek nothing but to mingle one with an other,
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so as they care not of what religion they be, so the same be most tolerable and easlyest receyued of the worlde.
so as they care not of what Religion they be, so the same be most tolerable and easlyest received of the world.
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True it is that among the Papistes many be so wilfull, as they will neuer abyde that a man should varye one poynt from them.
True it is that among the Papists many be so wilful, as they will never abide that a man should vary one point from them.
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For they see well, that if there be neuer so little a breache made, by and by al their tyrannie decayeth and falles downe to the ground.
For they see well, that if there be never so little a breach made, by and by all their tyranny decayeth and falls down to the ground.
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For what holde haue they but by tyrannie and violence, too tell vs that wee muste neyther will nor choose,
For what hold have they but by tyranny and violence, too tell us that we must neither will nor choose,
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but take it for good? Those therfore that are flatly on the popes side, would haue men too holde through out, all the filthinesse and abhominations which they haue had hithertoo.
but take it for good? Those Therefore that Are flatly on the Popes side, would have men too hold through out, all the filthiness and abominations which they have had hitherto.
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But there are a sorte of fantasticall heads, which would haue a Reformation, wherin the Pope and Mahumet and Iesus Christe shoulde bee mingled toogither,
But there Are a sort of fantastical Heads, which would have a Reformation, wherein the Pope and Mahomet and Iesus Christ should be mingled together,
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so as men myght no more discerne whiche is whiche: for all is one to them so the world be agreed vppon it:
so as men might no more discern which is which: for all is one to them so the world be agreed upon it:
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They bear no reuerence at all vntoo God, and that is the cause why all thinges haue bene so turmoyled and confounded in our dayes,
They bear no Reverence At all unto God, and that is the cause why all things have be so turmoiled and confounded in our days,
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and the verie foundation, whervpon the Interim (as they terme it) was grounded. For seing that manye men coulde not fynde in their hearts to consent to Papistrie:
and the very Foundation, whereupon the Interim (as they term it) was grounded. For sing that many men could not find in their hearts to consent to Papistry:
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and is reserued onely to himselfe, is giuen too mortall creatures.
and is reserved only to himself, is given too Mortal creatures.
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they thought it good too haue a reformation betweene both. And euen at this day a greate sort inclyne stil to the lyke reformation.
they Thought it good too have a Reformation between both. And even At this day a great sort incline still to the like Reformation.
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It is true (say they) that there are abuses, and it were meet they should bee mended.
It is true (say they) that there Are Abuses, and it were meet they should be mended.
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Yea, but their meening is but too plucke away some leafe or little braunche, and too lette the rest alone, that the roote roote myght growe still:
Yea, but their meaning is but too pluck away Some leaf or little branch, and too let the rest alone, that the root root might grow still:
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that is too say, that the Gospell of God myghte be defaced with al maner of superstitions that reigne in the Popedome.
that is too say, that the Gospel of God might be defaced with all manner of superstitions that Reign in the Popedom.
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But what for that? heere the holy Ghost condemneth all such neuters, and sheweth that theyr dooings are but craftes of Satan,
But what for that? Here the holy Ghost Condemneth all such neuters, and shows that their doings Are but crafts of Satan,
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yea and mere illusions and mockeries to leade sillie soules to destruction, and moreouer also a defacing of the glorie of our Lorde Iesus Chryst. And why? For we haue not the Gospel at all,
yea and mere illusions and mockeries to lead silly Souls to destruction, and moreover also a defacing of the glory of our Lord Iesus Christ And why? For we have not the Gospel At all,
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except we haue the pure truthe, wherevnto it maye not be lawfull for men to adde any thing,
except we have the pure truth, whereunto it may not be lawful for men to add any thing,
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but all of vs to holde our selues to that whiche is shewed vs by our mayster.
but all of us to hold our selves to that which is showed us by our master.
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Ye see then, how that in these dayes we be inforced by the necessitie of the tyme, to put this doctrine in vre.
You see then, how that in these days we be enforced by the necessity of the time, to put this Doctrine in use.
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And therfore when Gods enimies vpbrayde vs that wee will not agree with them, let vs alwayes alledge for oure excuse, that our agreement is to be knit together in our Lorde Iesus Chryst,
And Therefore when God's enemies upbraid us that we will not agree with them, let us always allege for our excuse, that our agreement is to be knit together in our Lord Iesus Christ,
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and to be all obedient too his woord and doctrine.
and to be all obedient too his word and Doctrine.
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If they alledge that it is a pryde in vs to reiect so the things that are commanded by such men as terme themselues superiors.
If they allege that it is a pride in us to reject so the things that Are commanded by such men as term themselves superiors.
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Let vs answer that we must first obey God, and that Iesus Chryst must not be bereft of his right,
Let us answer that we must First obey God, and that Iesus Christ must not be bereft of his right,
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and men set vp in his place. If they aske why so? VVere it not better to haue some meane way,
and men Set up in his place. If they ask why so? Were it not better to have Some mean Way,
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and that euery man should shew howe he intendeth not too separate himselfe from the rest,
and that every man should show how he intends not too separate himself from the rest,
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than to striue after that fashion, and to cause christendome to bee as it were scattered? Let vs aunswere that the matter standeth not vpon knowing who shall get the vpper hande,
than to strive After that fashion, and to cause Christendom to be as it were scattered? Let us answer that the matter Stands not upon knowing who shall get the upper hand,
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or who shall be maister ouer his fellowes:
or who shall be master over his Fellows:
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but Gods word must continue alwayes vnimpeached, or otherwyse all the pretence of concorde, that men can make, shall be but abhomination before God.
but God's word must continue always unimpeached, or otherwise all the pretence of concord, that men can make, shall be but abomination before God.
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And why? For it were better that all things should goe to hauocke and confusion in the world,
And why? For it were better that all things should go to havoc and confusion in the world,
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than to abyde that Gods woord (being so precious and holy a thing as it is) should in any wise be peruerted:
than to abide that God's word (being so precious and holy a thing as it is) should in any wise be perverted:
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Therfore there is some speciall cause why he magnifieth himselfe so much:
Therefore there is Some special cause why he magnifieth himself so much:
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yea it were better that heauen and earth should be confounded together [ than that that should bee suffered. ]
yea it were better that heaven and earth should be confounded together [ than that that should be suffered. ]
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So then lette vs consyder well this doctrine, howe it maye serue our turne and doe vs good, not onely to beate backe all the assaultes that shall bee put too vs by the enimies of Gods truth,
So then let us Consider well this Doctrine, how it may serve our turn and do us good, not only to beat back all the assaults that shall be put too us by the enemies of God's truth,
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but also too frame vs too all lowlynesse and modestie, so as oure whole desire maye bee too bee guyded and gouerned by Gods woorde,
but also too frame us too all lowlynesse and modesty, so as our Whole desire may be too be guided and governed by God's word,
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and by the doctrine of our Lorde Iesus Chryste.
and by the Doctrine of our Lord Iesus Christ.
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2479
Howbeeit, therewithall, lette vs bee so stoute hearted, as not to bee turned awaye by men,
Howbeit, therewithal, let us be so stout hearted, as not to be turned away by men,
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neyther for theyr credite and authoritie, nor for their threatenyngs, nor for all the pryde and statelinesse of the worlde,
neither for their credit and Authority, nor for their threatenyngs, nor for all the pride and stateliness of the world,
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but that wee maye alwayes sticke stedfastly to our Lorde Iesus Chryste.
but that we may always stick steadfastly to our Lord Iesus Christ.
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And if any bodie come and laye any newe thing afore vs, lette vs e•ermore haue a good eye too the ende wherevntoo they woulde leade vs,
And if any body come and say any new thing afore us, let us e•ermore have a good eye too the end whereunto they would lead us,
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and [ consyder ] that lyke as Satan hathe many wiles and policies, so also haue his vnderlings too.
and [ Consider ] that like as Satan hath many wiles and policies, so also have his underlings too.
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[ And therfore ] let vs on our side haue the skil to loke to our selues in such wyse as we may always know our Lord Iesus Christ,
[ And Therefore ] let us on our side have the skill to look to our selves in such wise as we may always know our Lord Iesus christ,
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and be guyded thither, so as he may be our only marke and shoote anker,
and be guided thither, so as he may be our only mark and shoot anchor,
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and we vnderstande that hee hath all fulnesse of welfare in him, to the ende that wee should seeke our wantes in him,
and we understand that he hath all fullness of welfare in him, to the end that we should seek our Wants in him,
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and all things be put away that might hinder vs from comming vnto him.
and all things be put away that might hinder us from coming unto him.
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And nowe lette vs fall downe before the maiestie of our good God with acknowledgemente of oure faultes, praying him too make vs feele them in suche wise,
And now let us fallen down before the majesty of our good God with acknowledgemente of our Faults, praying him too make us feel them in such wise,
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as wee may craue forgiuenesse of them at hys hande wyth true repentance, and profyte after suche sorte more and more in hys worde,
as we may crave forgiveness of them At his hand with true Repentance, and profit After such sort more and more in his word,
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as it may make vs too forsake oure selues, and leane vntoo hym and hys power, that he may hold vs vp in our fraylenesse, till he haue brought vs to the perfection wherevnto he calleth vs at thys daye.
as it may make us too forsake our selves, and lean unto him and his power, that he may hold us up in our fraylenesse, till he have brought us to the perfection whereunto he calls us At this day.
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And so let vs all say, Almighty God our heauenly father. &c.
And so let us all say, Almighty God our heavenly father. etc.
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The ninth Sermon which is the third vpon the second Chapter.
The ninth Sermon which is the third upon the second Chapter.
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6. But as for those that are in estimation, (I passe not vvhat they haue bin in time past:
6. But as for those that Are in estimation, (I pass not what they have been in time passed:
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for God regardeth not the outvvard apparance of man) surely those that vvere in estimation did adde nothyng vnto me.
for God Regardeth not the outward appearance of man) surely those that were in estimation did add nothing unto me.
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7 ▪ But cōtraryvvise vvhē they savv that the preaching of the Gospell to the vncircumcised vvas cōmitted vnto me,
7 ▪ But contrariwise when they saw that the preaching of the Gospel to the uncircumcised was committed unto me,
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8 (For he that vvas of povver in Peters Apostleship tovvardes the Circumcizion, was of povver in mee also tovvardes the Gentiles.)
8 (For he that was of power in Peter's Apostleship towards the Circumcision, was of power in me also towards the Gentiles.)
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WE saw this morning, that when mē mingle their owne fancies with Gods truth, ther is nothing but corruption,
WE saw this morning, that when men mingle their own fancies with God's truth, there is nothing but corruption,
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and by that meanes the Gospel is falsified.
and by that means the Gospel is falsified.
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VVhich thing ought to holde vs in such awe, as no man shoulde presume to adde aught at all to the things that we haue from aboue.
Which thing ought to hold us in such awe, as no man should presume to add aught At all to the things that we have from above.
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For God hath taught vs so perfectly, as we can not put too any thing without great blasphemie,
For God hath taught us so perfectly, as we can not put too any thing without great blasphemy,
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forasmuch as it were a couert accusing of him of vnaduisednesse, or els of nigardship,
forasmuch as it were a covert accusing of him of unadvisedness, or Else of nigardship,
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as who shuld say he were loth too bestow things vpon vs which would be for our welfare:
as who should say he were loath too bestow things upon us which would be for our welfare:
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Seeing then that the doctrine of the Gospel is sufficient for vs, let vs abide in it.
Seeing then that the Doctrine of the Gospel is sufficient for us, let us abide in it.
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And if any man step vp to bring in some addition of his own, let vs abhor it,
And if any man step up to bring in Some addition of his own, let us abhor it,
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yea though the thing seme to haue neuer so great reason in it, as oftentimes the diuell vseth to shroude himself vnder this couert, that we must not stick at light & slender points.
yea though the thing seem to have never so great reason in it, as oftentimes the Devil uses to shroud himself under this covert, that we must not stick At Light & slender points.
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But [ surely ] God must be hearkned too in al points and al respects ▪ according as it is to be demed by S. Paules dooing, who could easyly haue let slip the circumcizing of Titus as a smal thing,
But [ surely ] God must be hearkened too in all points and all respects ▪ according as it is to be deemed by S. Paul's doing, who could Easily have let slip the circumcizing of Titus as a small thing,
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& yet notwithstanding would not bēd in that behalf:
& yet notwithstanding would not bend in that behalf:
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the reason wherof was, least the Gentiles shoulde be made subiect to such necessitie as was intended to be layde vpon thē.
the reason whereof was, lest the Gentiles should be made Subject to such necessity as was intended to be laid upon them.
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Yet we read that he sticked not to circumcise Timothie.
Yet we read that he sticked not to circumcise Timothy.
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Neuerthelesse the matter seemed to be all one, and that S. Paule vsed inconstancie and variablenesse in that behalfe.
Nevertheless the matter seemed to be all one, and that S. Paul used inconstancy and variableness in that behalf.
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Beholde, there were twoo Heathen men which had not bin nourished and instructed in the law of Moyses from their birth.
Behold, there were twoo Heathen men which had not been nourished and instructed in the law of Moses from their birth.
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And the Iewes would neuer haue receyued any man that had not ben circumcized. For they deemed all men to be vncleane whiche bare not that warrant about them.
And the Iewes would never have received any man that had not been Circumcised. For they deemed all men to be unclean which bore not that warrant about them.
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Now S. Paule circumcyseth the one, and will not doe the lyke to the other, who will thinke that he kept an euen hande? If wee consider all thyngs well, wee shall see why he refuzed to circumcyse Titus, and yet had circumcysed Timothie.
Now S. Paul circumcyseth the one, and will not do the like to the other, who will think that he kept an even hand? If we Consider all things well, we shall see why he refuzed to circumcise Titus, and yet had circumcised Timothy.
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Circumcision was at that tyme lawfull of it selfe. It was not lyke the Idolatries that are in Papistrie nowadayes.
Circumcision was At that time lawful of it self. It was not like the Idolatries that Are in Papistry nowadays.
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If ye aske what holywater is, it is an vnhallowing of baptisme.
If you ask what Holywater is, it is an unhallowing of Baptism.
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and God will not haue vs too haue anie other warrant of the spirituall clenzing that was obteyned for vs by the blud of our Lord Iesus Christ,
and God will not have us too have any other warrant of the spiritual cleansing that was obtained for us by the blood of our Lord Iesus christ,
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but we must be contented with it.
but we must be contented with it.
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But as for the Holywater of the Papists, what else is it than an endlesse baptysing of our selues? As touching the Masse, it is so vilanous and outrageous a trecherie, that noman can come at it,
But as for the Holywater of the Papists, what Else is it than an endless baptysing of our selves? As touching the Mass, it is so villaInous and outrageous a treachery, that Roman can come At it,
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but he must defyle himself by renouncing the death of our Lord Iesus Christ. But Circumcision stoode not in the like case:
but he must defile himself by renouncing the death of our Lord Iesus christ. But Circumcision stood not in the like case:
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for it was profitable for the tyme that it lasted. True it is that it was abolished at the comming of our Lord Iesus Christ:
for it was profitable for the time that it lasted. True it is that it was abolished At the coming of our Lord Iesus christ:
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but yet for all that, the Iewes myght keepe it still till they were fully instructed in the libertie of the Gospel.
but yet for all that, the Iewes might keep it still till they were Fully instructed in the liberty of the Gospel.
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Saint Paule therfore had circumcised Timothie:
Saint Paul Therefore had circumcised Timothy:
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and the reason why, was for that hee sawe manye weaklings, whiche woulde haue bene offended bycause they were not yet throughly confirmed in the knowledge of the Gospell,
and the reason why, was for that he saw many Weaklings, which would have be offended Because they were not yet thoroughly confirmed in the knowledge of the Gospel,
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but thought that it behoued them to keepe still the ceremonies of the Lawe.
but Thought that it behooved them to keep still the ceremonies of the Law.
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And it is sayd, that wee must yeeld one to an other, for charitie byndeth vs thervnto.
And it is said, that we must yield one to an other, for charity bindeth us thereunto.
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Euery man must not do what he him self thinks good, to the trubbling of his neybours:
Every man must not do what he him self thinks good, to the trubbling of his neybours:
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but we must so fashyon our selues one too an other, as none maye bee offended through our faulte.
but we must so fashion our selves one too an other, as none may be offended through our fault.
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S ▪ Paule then forbare in hauing respect too the poore Ignorant weaklings, who not withstanding myghte bee brought to knowledge in tyme.
S ▪ Paul then forbore in having respect too the poor Ignorant Weaklings, who not withstanding might be brought to knowledge in time.
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And as concerning the persone of Titus, he sawe how men went about to lay a yoke of bondage vpon the Gentiles,
And as Concerning the person of Titus, he saw how men went about to lay a yoke of bondage upon the Gentiles,
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and that the same wold be a holding of the Iewes alwayes vnder the Lawe, whiche was then but superstition.
and that the same would be a holding of the Iewes always under the Law, which was then but Superstition.
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For it was for them to haue known that the law had serued out his time,
For it was for them to have known that the law had served out his time,
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and that the ceremonies should not continue for euer.
and that the ceremonies should not continue for ever.
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If thys had not bin made plaine, the Iewes had ben hardned in a wrong opinion, and the Gentiles had receiued a yoke of bondage:
If this had not been made plain, the Iewes had been hardened in a wrong opinion, and the Gentiles had received a yoke of bondage:
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and therfore Paule made resistance agaynst it.
and Therefore Paul made resistance against it.
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And so we see it is not only lawfull, but also needfull to vse things dyuersly which are nother good nor bad of their owne nature.
And so we see it is not only lawful, but also needful to use things diversely which Are neither good nor bad of their own nature.
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As for example, if we see a man drawen back from cōming to the Gospel, or troubled, bicause he is not yet well strengthened:
As for Exampl, if we see a man drawn back from coming to the Gospel, or troubled, Because he is not yet well strengthened:
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it is all one as if hee had sayde, that God is not tied too the things that are seene of vs,
it is all one as if he had said, that God is not tied too the things that Are seen of us,
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it becommeth vs to forbeare the thing that else were lawfull for vs, according as we haue seene heeretofore, that we must always haue regarde what is expedient and fit for euery mans saluation.
it becomes us to forbear the thing that Else were lawful for us, according as we have seen heretofore, that we must always have regard what is expedient and fit for every men salvation.
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But if we see that vnder colour that a thyng is neyther good nor badde, men goe about to interlace some holynesse with it,
But if we see that under colour that a thing is neither good nor bad, men go about to interlace Some holiness with it,
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and to bynde mennes consciences by constrainyng them to keepe it: there we must withstand them to the vttermost.
and to bind men's Consciences by constraining them to keep it: there we must withstand them to the uttermost.
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As for example, To eate fleshe or fyshe is a thyng indifferent, as they terme it,
As for Exampl, To eat Flesh or Fish is a thing indifferent, as they term it,
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for it is neyther forbidden nor bidden of God too eate fleshe.
for it is neither forbidden nor bidden of God too eat Flesh.
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Nowe if some ignorant person be offended at the eating therof, and thynk it to be deadly sinne,
Now if Some ignorant person be offended At the eating thereof, and think it to be deadly sin,
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bicause he knoweth not whether [ the forbearing of ] it bee a tradition of the Pope,
Because he Knoweth not whither [ the forbearing of ] it be a tradition of the Pope,
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or a commaundement of God, till he be taught it ▪ we must eschue offence.
or a Commandment of God, till he be taught it ▪ we must eschew offence.
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Yea and when wee haue to do with any Iewes, which are not acquaynted with our customes,
Yea and when we have to do with any Iewes, which Are not acquainted with our customs,
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and that we go about to winne them and draw them to the obedience of the Gospel:
and that we go about to win them and draw them to the Obedience of the Gospel:
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we must for a •yme (in being cōuersant with them) abstein from the things which they think to be forefended.
we must for a •yme (in being conversant with them) abstain from the things which they think to be forefended.
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For inasmuche as they are armed with the authoritie of God, they would thinke they had some reason to condemne vs,
For inasmuch as they Are armed with the Authority of God, they would think they had Some reason to condemn us,
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if it were not shewed them before, how and by what warrant we might eate of all meates indifferently, and without exception.
if it were not showed them before, how and by what warrant we might eat of all Meats indifferently, and without exception.
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But contrarywise, if the Papistes woulde bring vs to this poynt, that wee shoulde continually forbeare the eating of fleshe vppon Frydays and Saterdays,
But contrariwise, if the Papists would bring us to this point, that we should continually forbear the eating of Flesh upon Frydays and Saterdays,
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and in Lentseason, and vpon other dayes of their appoynting: whiche soeuer of vs shoulde agree too that, he were a traytour too the Gospell,
and in Lentseason, and upon other days of their appointing: which soever of us should agree too that, he were a traitor too the Gospel,
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and we should rather die a hundred tymes.
and we should rather die a hundred times.
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For why? wee muste keepe the libertie that is purchased for vs by our Lorde Iesus Chryste.
For why? we must keep the liberty that is purchased for us by our Lord Iesus Christ.
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If it bee sayde, and howe so? Ought a man too trouble the whole worlde,
If it be said, and how so? Ought a man too trouble the Whole world,
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and too be so wylfull for a little liquorousnesse of eatyng flesh? The question is not whether a man shoulde eate fleshe or no:
and too be so wilful for a little liquorousnesse of eating Flesh? The question is not whither a man should eat Flesh or no:
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but whether God oughte too bee obeyed and the thing vsed which he permitteth, or whether we should rest vpon the fancies of men.
but whither God ought too be obeyed and the thing used which he permitteth, or whither we should rest upon the fancies of men.
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Now if a thing be lawful for me by Gods woord, is it to be condemned bycause men iudge of it after their own fashion and guize? But wee see that Gods authoritie is blemished when the right that belongeth to him,
Now if a thing be lawful for me by God's word, is it to be condemned Because men judge of it After their own fashion and guise? But we see that God's Authority is blemished when the right that belongeth to him,
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Againe, there is a clog layde vppon mens consciences, insomuche that our Lorde Iesus Chryste is defrauded of his due honour.
Again, there is a clog laid upon men's Consciences, insomuch that our Lord Iesus Christ is defrauded of his due honour.
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For if he haue purchased vs such libertie as to sette vs free from the ceremonies of the lawe:
For if he have purchased us such liberty as to Set us free from the ceremonies of the law:
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it is muche more reason (as I told you this morning) that the things which men haue deuised should be layd away, and abolished.
it is much more reason (as I told you this morning) that the things which men have devised should be laid away, and abolished.
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VVherfore let vs mark wel that in all indifferent things we must haue regarde to edifying,
Wherefore let us mark well that in all indifferent things we must have regard to edifying,
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and although it be lawfull for vs eyther too vse or to forbeare a thing: yet Charitie byndeth vs one to an other.
and although it be lawful for us either too use or to forbear a thing: yet Charity bindeth us one to an other.
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It is a willing seruisablenesse when for the edifying of our neyghboures we absteyn from the thing which is free for vs to doo.
It is a willing seruisablenesse when for the edifying of our neighbours we abstain from the thing which is free for us to do.
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But yet in the meane whyle, we must not vnder the shadowe of peace and concord betray Gods truth,
But yet in the mean while, we must not under the shadow of peace and concord betray God's truth,
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and make a myngle mangle of it, so as men maye not knowe who ought too rule the roast here beneath,
and make a mingle mangle of it, so as men may not know who ought too Rule the roast Here beneath,
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nor what lawe is too bee followed, but wee must vtterly mainteyne the libertie whereof Saincte Paule speaketh heere.
nor what law is to be followed, but we must utterly maintain the liberty whereof Saint Paul speaks Here.
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Loe what wee haue in effect to holde vs too.
Loe what we have in Effect to hold us too.
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Now he adedth immediatly, that the Apostles which were in great estimation, broughte nothyng vntoo hym, (And hee vppeneth heere Peter, Iohn,
Now he adedth immediately, that the Apostles which were in great estimation, brought nothing unto him, (And he vppeneth Here Peter, John,
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and Iames, who were had in great reputation aboue the reste, as pillers,) but onely tooke in good woorthe,
and James, who were had in great reputation above the rest, as pillars,) but only took in good wort,
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and allowed the doctrine whyche hee hadde taughte theretoofore.
and allowed the Doctrine which he had taught theretoofore.
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And therewythall hee addeth, That •ee passed not what opinyon menne had of Peter, Iohn, and Iames, foras muche as God regardeth not anye mannes persone ▪ That is too saye, his outwarde shewe or estimation too the worldewarde.
And therewythall he adds, That •ee passed not what opinion men had of Peter, John, and James, foras much as God Regardeth not any Man's person ▪ That is too say, his outward show or estimation too the worldewarde.
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It should seeme here at the first blushe, that S. Paule striueth for himself, and for his own authoritie and credit.
It should seem Here At the First blush, that S. Paul strives for himself, and for his own Authority and credit.
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Ther were dogs that barked against him in times past, & specially the bāksliders that had tasted of the Gospel:
There were Dogs that barked against him in times past, & specially the banksliders that had tasted of the Gospel:
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who to pretēd som color of their backsliding and of their renouncing of Chryst, alledged thus for themselues.
who to pretend Some colour of their backsliding and of their renouncing of Christ, alleged thus for themselves.
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Tushe it is wel inough known, that the Apostles stroue to wit who should be greatest, which was an vnsemely thing,
Tush it is well enough known, that the Apostles strove to wit who should be greatest, which was an unseemly thing,
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and shewed well that they had ill borne away their maysters doctrine, who cōmanded them to humble themselues in such wyse, that euery of them should make himselfe least, although he were the greatest.
and showed well that they had ill born away their masters Doctrine, who commanded them to humble themselves in such wise, that every of them should make himself least, although he were the greatest.
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But wee haue to marke here, that S. Paule had no controuersie with the Apostles, as he himselfe also declareth.
But we have to mark Here, that S. Paul had no controversy with the Apostles, as he himself also Declareth.
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whiche is, for that those dogges which labored to set debate betwene the Apostles, & therwithall to turmoyle and falsifie the Gospell, pretended always too bee the disciples of the Apostles and familiar with them,
which is, for that those Dogs which laboured to Set debate between the Apostles, & therewithal to turmoil and falsify the Gospel, pretended always too be the Disciples of the Apostles and familiar with them,
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lyke as in these dayes we see manie fugitiues and shamelesse fellowes ▪ which abuse the names of Gods seruants,
like as in these days we see many fugitives and shameless Fellows ▪ which abuse the names of God's Servants,
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and passe not to lie with open throte, saying: Oho, I lerned it of suche a man.
and pass not to lie with open throat, saying: Oho, I learned it of such a man.
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And yet they speake of a matter that was neuer heard of, yea and their shamelesnes ouershooteth it self so far as to name the verie cities,
And yet they speak of a matter that was never herd of, yea and their shamelesnes overshooteth it self so Far as to name the very cities,
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when as notwithstanding, if a man examin them throughly, he shall find the cleane contrarie.
when as notwithstanding, if a man examine them thoroughly, he shall find the clean contrary.
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So then it was for S. Paule to shewe that the authoritie of men is not sufficient to deface the soueraigne authoritie of our Lord Iesus Christ,
So then it was for S. Paul to show that the Authority of men is not sufficient to deface the sovereign Authority of our Lord Iesus christ,
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nor the reuerence that men ought to beare to his worde.
nor the Reverence that men ought to bear to his word.
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Therfore we see fyrst of all, that Paule stroue not here against Peter, Iames, or Iohn,
Therefore we see fyrst of all, that Paul strove not Here against Peter, James, or John,
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for he agreed verie wel with them. And secondly that he regarded not his owne person, but ment to maynteine Gods cace:
for he agreed very well with them. And secondly that he regarded not his own person, but meant to maintain God's case:
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that is too wit, that he was ordeined and established in the state of an Apostle ▪ Marke for one point that he did not thruste himselfe in vpon a brauerie nor at aduenture,
that is too wit, that he was ordained and established in the state of an Apostle ▪ Mark for one point that he did not thrust himself in upon a bravery nor At adventure,
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but that God had chosen him thervnto, and that thervppon, he had so borne abroade the doctrine that was betaken vnto him as the pure truth of God,
but that God had chosen him thereunto, and that thereupon, he had so born abroad the Doctrine that was betaken unto him as the pure truth of God,
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and of our Lorde Iesus Chryste.
and of our Lord Iesus Christ.
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VVherfore if we consider wherat S. Paule amed, we shal not only haue wherewith to stoppe the mouthes of all misspeakers,
Wherefore if we Consider whereat S. Paul amed, we shall not only have wherewith to stop the mouths of all misspeakers,
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but also be the more confirmed in the fayth which we hold by his teaching. And although there be not nowadayes any such shamelesse persons that labor to deface him,
but also be the more confirmed in the faith which we hold by his teaching. And although there be not nowadays any such shameless Persons that labour to deface him,
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or to abolish the authoritie of his Apostleship: yet doth not that doctrine cesse to be for our profit.
or to Abolah the Authority of his Apostleship: yet does not that Doctrine cease to be for our profit.
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As how? VVee haue seene already howe Sainct Paule hath sayde, that if the Angelles of Heauen should steppe vp too preache a Gospell contrarie to the Gospell of our Lord Iesus Christe: we should hold them accursed.
As how? We have seen already how Saint Paul hath said, that if the Angels of Heaven should step up too preach a Gospel contrary to the Gospel of our Lord Iesus Christ: we should hold them accursed.
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And euen at this day the same is good for vs. For wee may defie Satan,
And even At this day the same is good for us For we may defy Satan,
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and all the misbeleefe and wylinesse of menne, and all the trashe and subtileties which they haue to thrust vs from the singlenesse of our fayth:
and all the misbelief and wiliness of men, and all the trash and subtileties which they have to thrust us from the singleness of our faith:
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I say wee may defie euerywhit of it.
I say we may defy euerywhit of it.
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And whereas Sainct Paule sayeth, that he passeth not what the Apostles were, bycause God regardeth not mennes persones:
And whereas Saint Paul Saith, that he passes not what the Apostles were, Because God Regardeth not men's Persons:
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And why? For Gods woorde hath suche a Maiestie in it selfe, that all things that can bee set vp agaynst it, are but smoke, leazing, and filthinesse.
And why? For God's word hath such a Majesty in it self, that all things that can be Set up against it, Are but smoke, leazing, and filthiness.
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Nowe then if wee take it for a generall rule, that nother Peter nor Iohn may diminishe the Maiestie of the Gospell:
Now then if we take it for a general Rule, that neither Peter nor John may diminish the Majesty of the Gospel:
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it will serue vs for a buckler too warde all things that can bee alledged in these dayes too shake vs withall:
it will serve us for a buckler too ward all things that can be alleged in these days too shake us withal:
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according also as wee see, that diuerse weakelings are thrust out of the way by that it is sayde vntoo them,
according also as we see, that diverse Weaklings Are thrust out of the Way by that it is said unto them,
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howe nowe? wee see that the wyzest menne of the worlde, the men of greatest skill, the Prelates and suche as haue the gouernement of the Churche, toogither with the Kings and Princes, sticke too the fayth that hath bin receyued of long tyme,
how now? we see that the wyzest men of the world, the men of greatest skill, the Prelates and such as have the government of the Church, together with the Kings and Princes, stick too the faith that hath been received of long time,
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and too the olde accustomed maner of liuyng.
and too the old accustomed manner of living.
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Thus the poorer sorte haue their eyes bleared, and their wittes vtterly dulled, and their hartes discouraged, by meanes whereof Gods truthe is forsaken,
Thus the Poorer sort have their eyes bleared, and their wits utterly dulled, and their hearts discouraged, by means whereof God's truth is forsaken,
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so as it hath nother credite nor reuerence among them, and in the meane season these maskers gette the vpper hande,
so as it hath neither credit nor Reverence among them, and in the mean season these maskers get the upper hand,
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and flaunt it, as who woulde say, that men shoulde make Idolles of them, and woorship them in despyte of God.
and flaunt it, as who would say, that men should make Idols of them, and worship them in despite of God.
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Then sith it is so, wee see it standeth vs on hande in these dayes, too bee armed with the doctrine that is contayned heere in Sainct Paule:
Then sith it is so, we see it Stands us on hand in these days, too be armed with the Doctrine that is contained Here in Saint Paul:
av c-acp pn31 vbz av, pns12 vvb pn31 vvz pno12 p-acp n1 p-acp d n2, av vbi vvn p-acp dt n1 cst vbz vvn av p-acp n1 np1:
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which is, that God will haue vs too receyue his woorde without gaynesaying:
which is, that God will have us too receive his word without gaynesaying:
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and that when our Lorde Iesus Christe came downe intoo the world, he was ordeyned too bee our Mayster, with condicion that euery of vs shoulde herken too him,
and that when our Lord Iesus Christ Come down into the world, he was ordained too be our Master, with condition that every of us should harken too him,
cc cst c-crq po12 n1 np1 np1 vvd a-acp p-acp dt n1, pns31 vbds vvn av vbb po12 n1, p-acp n1 cst d pp-f pno12 vmd vvi av pno31,
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and sticke too the things that he speaketh, without adding aught too, or diminishing aught from that whiche it pleased him too shewe,
and stick too the things that he speaks, without adding aught too, or diminishing aught from that which it pleased him too show,
cc vvi av dt n2 cst pns31 vvz, p-acp vvg pi av, cc vvg pi p-acp d r-crq pn31 vvd pno31 av vvi,
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bycause the full perfection of all wisedome is in him.
Because the full perfection of all Wisdom is in him.
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VVhen wee once knowe this, wee may despyze all the gewgawes that menne can lay before vs. And if menne tell vs that the greatest men, the wyzest men, the richest men,
When we once know this, we may despyze all the gewgaws that men can lay before us And if men tell us that the greatest men, the wyzest men, the Richest men,
c-crq pns12 a-acp vvb d, pns12 vmb vvi d dt n2 cst n2 vmb vvi p-acp pno12 cc cs n2 vvb pno12 d dt js n2, dt vv2 n2, dt js n2,
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and the men of authoritie of this worlde doo liue so or so:
and the men of Authority of this world do live so or so:
cc dt n2 pp-f n1 pp-f d n1 vdi vvi av cc av:
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[ •ee may answer, ] yea marie, but when all comes too all, what are they in comparison of God? VVhen creatures come before him they muste all vanishe away:
[ •ee may answer, ] yea marry, but when all comes too all, what Are they in comparison of God? When creatures come before him they must all vanish away:
[ vbi vmb vvi, ] uh uh, cc-acp c-crq d vvz av d, r-crq vbr pns32 p-acp n1 pp-f np1? c-crq n2 vvb p-acp pno31 pns32 vmb d vvi av:
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for when soeuer there is that Maiestie giuen too Gods woorde, whereby he intendeth too trie whither wee honour him or no:
for when soever there is that Majesty given too God's word, whereby he intends too try whither we honour him or not:
c-acp c-crq av a-acp vbz d n1 vvn av npg1 n1, c-crq pns31 vvz av vvi c-crq pns12 vvb pno31 cc xx:
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it is certayne that wee will receyue all that proceedeth out of his holy mouthe.
it is certain that we will receive all that Proceedeth out of his holy Mouth.
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thereby he sheweth that he ought not too bee counted inferiour too Iohn or Peter,
thereby he shows that he ought not too be counted inferior too John or Peter,
av pns31 vvz cst pns31 vmd xx av vbi vvn j-jn av np1 cc np1,
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Nowe, that woorde is conteyned in the Gospell, in so much that when we haue once graunted that God is too bee obeyed, wee muste no more runne ouer sea or lande too seeke what his will is:
Now, that word is contained in the Gospel, in so much that when we have once granted that God is to be obeyed, we must no more run over sea or land too seek what his will is:
av, cst n1 vbz vvn p-acp dt n1, p-acp av av-d cst c-crq pns12 vhb a-acp vvn cst np1 vbz pc-acp vbi vvn, pns12 vmb av-dx av-dc vvn p-acp n1 cc n1 av vvi r-crq po31 n1 vbz:
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for wee haue a sure and infa•lible warrant of it in the Lawe, Prophetes, and Gospell.
for we have a sure and infa•lible warrant of it in the Law, prophets, and Gospel.
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Sith the cace standeth so, wee see it is not without cause that the holy Ghost woulde haue this doctrine too continue too the worldes ende.
Sith the case Stands so, we see it is not without cause that the holy Ghost would have this Doctrine too continue too the world's end.
a-acp dt n1 vvz av, pns12 vvb pn31 vbz xx p-acp n1 cst dt j n1 vmd vhi d n1 av vvi av dt ng1 n1.
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And furthermore wee bee warned therewithall, too reste vppon God without wauering at euery blast of winde, according as wee see how the Diuell stirreth vp much varietie of opinions, whiche are as whirlewindes and tempestes too dryue vs too and fro.
And furthermore we be warned therewithal, too rest upon God without wavering At every blast of wind, according as we see how the devil stirs up much variety of opinions, which Are as whirlwinds and tempests too drive us too and from.
cc av pns12 vbb vvn av, av n1 p-acp np1 p-acp vvg p-acp d n1 pp-f n1, vvg c-acp pns12 vvb c-crq dt n1 vvz a-acp d n1 pp-f n2, r-crq vbr p-acp n2 cc n2 av vvi pno12 av cc av.
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But let vs learne too bee settled vppon God, and then shall wee stande out too the laste brunt.
But let us Learn too be settled upon God, and then shall we stand out too the laste brunt.
p-acp vvb pno12 vvi av vbi vvn p-acp np1, cc av vmb pns12 vvi av av dt ord n1.
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For if wee hilde our fayth of Iohn;
For if we hilde our faith of John;
p-acp cs pns12 n1 po12 n1 pp-f np1;
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or Peter, it woulde bee but a leane fayth, bycause they were frayle creatures, and wee knowe that man is subiect too leasings and vanitie.
or Peter, it would be but a lean faith, Because they were frail creatures, and we know that man is Subject too leasings and vanity.
cc np1, pn31 vmd vbi p-acp dt j n1, c-acp pns32 vbdr j n2, cc pns12 vvb d n1 vbz j-jn av n2 cc n1.
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Therefore it standeth vs on hand, too haue a much substantialler and surer groundwoorke and foundation,
Therefore it Stands us on hand, too have a much substantialler and Surer groundwoorke and Foundation,
av pn31 vvz pno12 p-acp n1, av vhb dt d n1 cc jc n1 cc n1,
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than all that is too bee found in this worlde.
than all that is to be found in this world.
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And so, for asmuch as wee knowe that God hath taught vs in the persone of our Lorde Iesus Christe,
And so, for as as we know that God hath taught us in the person of our Lord Iesus Christ,
cc av, c-acp av c-acp pns12 vvb cst np1 vhz vvn pno12 p-acp dt n1 pp-f po12 n1 np1 np1,
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and that men haue bin no more but the instrumēts thereof: it behoueth vs too mount vp vnto God.
and that men have been no more but the Instruments thereof: it behooves us too mount up unto God.
cc d n2 vhb vbn dx dc p-acp dt n2 av: pn31 vvz pno12 av vvi a-acp p-acp np1.
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That is the way for vs too apply this doctrine too our owne instruction, where Sainct Paule sayeth that the Apostles added not any thing vntoo him.
That is the Way for us too apply this Doctrine too our own instruction, where Saint Paul Saith that the Apostles added not any thing unto him.
cst vbz dt n1 p-acp pno12 av vvi d n1 av po12 d n1, c-crq n1 np1 vvz cst dt n2 vvd xx d n1 p-acp pno31.
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Neuer the later, it is not ment that he de•pyzeth them, or that he intended not to profite with them:
Never the later, it is not meant that he de•pyzeth them, or that he intended not to profit with them:
av-x dt jc, pn31 vbz xx vvn cst pns31 vvz pno32, cc cst pns31 vvd xx pc-acp vvi p-acp pno32:
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for he liked very well of that, yea and imployed himselfe by all meanes therevnto,
for he liked very well of that, yea and employed himself by all means thereunto,
c-acp pns31 vvd av av pp-f d, uh cc vvd px31 p-acp d n2 av,
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and hild no skorne too bee taught euen of the meanest sort, as wee haue seene.
and held no scorn too be taught even of the Meanest sort, as we have seen.
cc vvd dx n1 av vbi vvn av pp-f dt js n1, c-acp pns12 vhb vvn.
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But his intent was that Gods woorde which he had preached should abyde firme:
But his intent was that God's word which he had preached should abide firm:
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and thervpon he putteth the wisest men in subiection too it, and the men of greatest countenance in the world,
and thereupon he putteth the Wisest men in subjection too it, and the men of greatest countenance in the world,
cc av pns31 vvz dt js n2 p-acp n1 av pn31, cc dt n2 pp-f js n1 p-acp dt n1,
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and such as bare greatest shewe and reputation in the Churche, to the end that Iesus Christe should keepe his preheminence still,
and such as bore greatest show and reputation in the Church, to the end that Iesus Christ should keep his pre-eminence still,
cc d c-acp vvd js n1 cc n1 p-acp dt n1, p-acp dt n1 cst np1 np1 vmd vvi po31 n1 av,
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and men haue an eye vntoo him, and not vnto men, but ground themselues altogither vpon one selfsame fayth,
and men have an eye unto him, and not unto men, but ground themselves altogether upon one selfsame faith,
cc n2 vhb dt n1 p-acp pno31, cc xx p-acp n2, cc-acp n1 px32 av p-acp crd d n1,
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and say that for asmuch as the Sonne of God is sent vnto vs to shewe vs the will of God his father:
and say that for as as the Son of God is sent unto us to show us the will of God his father:
cc vvb cst p-acp av c-acp dt n1 pp-f np1 vbz vvn p-acp pno12 pc-acp vvi pno12 dt n1 pp-f np1 po31 n1:
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it is not lawfull for vs in any wyze too doubt of the thing which wee receyue of him.
it is not lawful for us in any wyze too doubt of the thing which we receive of him.
pn31 vbz xx j p-acp pno12 p-acp d n1 av n1 pp-f dt n1 r-crq pns12 vvb pp-f pno31.
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Thus yee see what wee haue too doo at this day.
Thus ye see what we have too do At this day.
av pn22 vvb r-crq pns12 vhb av vdi p-acp d n1.
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for that he had bin an infidell, and not beleeued in Iesus Christ, at such time as the other Apostles did already preach the Gospell.
for that he had been an infidel, and not believed in Iesus christ, At such time as the other Apostles did already preach the Gospel.
c-acp cst pns31 vhd vbn dt n1, cc xx vvn p-acp np1 np1, p-acp d n1 c-acp dt j-jn n2 vdd av vvi dt n1.
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For the manner of the world is, that they which come firste, should bee first serued.
For the manner of the world is, that they which come First, should be First served.
p-acp dt n1 pp-f dt n1 vbz, cst pns32 r-crq vvd ord, vmd vbi ord vvn.
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Sainct Paule therefore perceyuing that the same might bee some preiudice too his doctrine, sayeth that men must not looke what a one he had bin afore,
Saint Paul Therefore perceiving that the same might be Some prejudice too his Doctrine, Saith that men must not look what a one he had been afore,
n1 np1 av vvg cst dt d vmd vbi d n1 av po31 n1, vvz d n2 vmb xx vvi r-crq dt pi pns31 vhd vbn a-acp,
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or what the other had bin afore.
or what the other had been afore.
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And yet his meening is not, that he ought not too looke backe too humble himselfe continually,
And yet his meaning is not, that he ought not too look back too humble himself continually,
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or that the giftes of grace which God had bestowed vppon Iohn and Peter, should not bee esteemed and commended as they were prayse woorthie:
or that the Gifts of grace which God had bestowed upon John and Peter, should not be esteemed and commended as they were praise worthy:
cc cst dt n2 pp-f n1 r-crq np1 vhd vvn p-acp np1 cc np1, vmd xx vbi vvn cc vvn c-acp pns32 vbdr n1 j:
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for we see that in other places he termeth himself a poore thing borne out of time, for we see that in other places he termeth himself a poor thing born out of time,
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and confesseth himself too bee vnwoorthie to be counted in the number of the Apostles ▪ Sainct Paule then did not as a number of hypocrites or rather shamelesse persones do, who all their lyfe long haue bin eyther whoremongers,
and Confesses himself too be unworthy to be counted in the number of the Apostles ▪ Saint Paul then did not as a number of Hypocrites or rather shameless Persons do, who all their life long have been either whoremongers,
cc vvz px31 av vbi j pc-acp vbi vvn p-acp dt n1 pp-f dt n2 ▪ n1 np1 av vdd xx c-acp dt n1 pp-f n2 cc av-c j n2 vdb, r-crq d po32 n1 av-j vhb vbn d n2,
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or drunkardes, or looce liuers, and of a beastly cōuersation, and yet for all that doo but wring their mouth at it and say, tush, men must not inquyre what I haue bin.
or drunkards, or lose livers, and of a beastly Conversation, and yet for all that do but wring their Mouth At it and say, tush, men must not inquire what I have been.
cc n2, cc j n2, cc pp-f dt j n1, cc av p-acp d cst vdb p-acp vvi po32 n1 p-acp pn31 cc vvi, uh, n2 vmb xx vvi r-crq pns11 vhb vbn.
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But surely men must not looke too haue any other iudges [ agaynst them than themselues.
But surely men must not look too have any other judges [ against them than themselves.
p-acp av-j n2 vmb xx vvi av vhi d j-jn n2 [ p-acp pno32 cs px32.
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] For euery of vs ought too condemne himselfe, as S. Paule exhorteth vs:
] For every of us ought too condemn himself, as S. Paul exhorteth us:
] p-acp d pp-f pno12 vmd av vvi px31, c-acp n1 np1 vvz pno12:
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and specially when we consider how we haue bin wretched vnbeleeuers, and as good as beastes, wee ought too bee ashamed of our owne leudnesse.
and specially when we Consider how we have been wretched unbelievers, and as good as beasts, we ought too be ashamed of our own Lewdness.
cc av-j c-crq pns12 vvb c-crq pns12 vhb vbn j n2, cc p-acp j c-acp n2, pns12 vmd av vbi j pp-f po12 d n1.
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Sainct Paule therefore wiste well there had bin cause for him too mislyke of himselfe,
Saint Paul Therefore wist well there had been cause for him too mislike of himself,
n1 np1 av vvd av a-acp vhd vbn n1 p-acp pno31 av vvi pp-f px31,
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and too bee ashamed of his striuing agaynst the Gospell, and therewithall disdeyned not the goodnesse that had bin in Iohn and Iames. At suche tyme as Peter and Iohn were scurged and whipped for the Gospel, Sainct Paule was a murtherer,
and too be ashamed of his striving against the Gospel, and therewithal disdained not the Goodness that had been in John and James At such time as Peter and John were scourged and whipped for the Gospel, Saint Paul was a murderer,
cc av vbi j pp-f po31 vvg p-acp dt n1, cc av vvd xx dt n1 cst vhd vbn p-acp np1 cc np1 p-acp d n1 c-acp np1 cc np1 vbdr vvn cc vvn p-acp dt n1, n1 np1 vbds dt n1,
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and passed not too say that they were rightly dealt withall, and that it made no matter.
and passed not too say that they were rightly dealt withal, and that it made no matter.
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But yet for all that, hee ameth at the marke which I spake of afore:
But yet for all that, he ameth At the mark which I spoke of afore:
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namely that for asmuch as God had so aduaunced him within a little whyle, his former misbehauiour in tymes paste ought not to hinder the receyuing of the gracious gifts that were in him, that they might not profite too the common edifying of the Churche.
namely that for as as God had so advanced him within a little while, his former misbehaviour in times past ought not to hinder the receiving of the gracious Gifts that were in him, that they might not profit too the Common edifying of the Church.
av cst p-acp av c-acp np1 vhd av vvn pno31 p-acp dt j n1, po31 j n1 p-acp n2 j vmd xx pc-acp vvi dt vvg pp-f dt j n2 cst vbdr p-acp pno31, cst pns32 vmd xx vvi av dt j n-vvg pp-f dt n1.
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Thus yee see in effect, that the thing which wee haue too beare in minde, is that if it bee late ere wee bee called too the Gospell, wee muste bee sorie that wee haue spent our tyme so ill,
Thus ye see in Effect, that the thing which we have too bear in mind, is that if it be late ere we be called too the Gospel, we must be sorry that we have spent our time so ill,
av pn22 vvb p-acp n1, cst dt n1 r-crq pns12 vhb av vvi p-acp n1, vbz cst cs pn31 vbb j c-acp pns12 vbb vvn av dt n1, pns12 vmb vbi j cst pns12 vhb vvn po12 n1 av av-jn,
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so as he was rightly their Apostle also.
so as he was rightly their Apostle also.
av c-acp pns31 vbds av-jn po32 n1 av.
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and specially that wee haue liued like wretched brute beasts, without knowing who is our father too whom wee ought too doo homage, bothe for our life and for all the goodes which we haue receyued of him.
and specially that we have lived like wretched brutus beasts, without knowing who is our father too whom we ought too do homage, both for our life and for all the goods which we have received of him.
cc av-j cst pns12 vhb vvn av-j j n1 n2, p-acp vvg r-crq vbz po12 n1 av r-crq pns12 vmd av vdi n1, av-d p-acp po12 n1 cc p-acp d dt n2-j r-crq pns12 vhb vvn pp-f pno31.
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Therefore wee ought too bee sorie for that.
Therefore we ought too be sorry for that.
av pns12 vmd av vbi j p-acp d.
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2664
Againe, when wee see a man returne that was gone astray, wee muste acknowledge suche chaunge too bee a miracle of God.
Again, when we see a man return that was gone astray, we must acknowledge such change too be a miracle of God.
av, c-crq pns12 vvb dt n1 vvi cst vbds vvn av, pns12 vmb vvi d n1 av vbi dt n1 pp-f np1.
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For if a man haue bin a wilde beast, and past all hope of beyng brought vnto God,
For if a man have been a wild beast, and passed all hope of being brought unto God,
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and yet afterward becommeth as a sheepe, and submitteth himselfe willingly too the obedience of our Lord Iesus Christe:
and yet afterwards becomes as a sheep, and submitteth himself willingly too the Obedience of our Lord Iesus Christ:
cc av av vvz p-acp dt n1, cc vvz px31 av-j av dt n1 pp-f po12 n1 np1 np1:
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it cannot bee but that the hand of God hath passed vppon him.
it cannot be but that the hand of God hath passed upon him.
pn31 vmbx vbi cc-acp cst dt n1 pp-f np1 vhz vvn p-acp pno31.
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Therefore it behoueth vs too know what all men haue bin aforetimes, and euery man ought too bee his owne iudge in that behalfe:
Therefore it behooves us too know what all men have been aforetimes, and every man ought too be his own judge in that behalf:
av pn31 vvz pno12 av vvi r-crq d n2 vhb vbn av, cc d n1 vmd av vbi po31 d n1 p-acp d n1:
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but yet for all that, when a man hath bin slowe in comming vntoo God,
but yet for all that, when a man hath been slow in coming unto God,
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if God woorke in him with suche power as it is seene that he mindeth too set him forewarder in one day,
if God work in him with such power as it is seen that he minds too Set him forwarder in one day,
cs np1 n1 p-acp pno31 p-acp d n1 c-acp pn31 vbz vvn cst pns31 vvz av vvi pno31 jc p-acp crd n1,
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than some other men in ten yeeres:
than Some other men in ten Years:
cs d j-jn n2 p-acp crd n2:
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his so doyng muste not cause vs too plucke backe him that was able too edifie,
his so doing must not cause us too pluck back him that was able too edify,
po31 av vdg vmb xx vvi pno12 av vvi av pno31 cst vbds j av vvi,
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as men sometimes doo, saying, what was such a one a twoo or three yeeres ago? suche sayings are nought woorth.
as men sometime do, saying, what was such a one a twoo or three Years ago? such sayings Are nought worth.
c-acp n2 av vdb, vvg, r-crq vbds d dt pi dt crd cc crd n2 av? d n2-vvg vbr pix j.
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Lette vs rather vnderstand, that our Lorde hath shewed himselfe so much the more, too the end too be honored.
Let us rather understand, that our Lord hath showed himself so much the more, too the end too be honoured.
vvb pno12 av-c vvi, cst po12 n1 vhz vvn px31 av d dt av-dc, av dt n1 av vbi vvn.
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And therewithall, for asmuch as Gods gifts ought not too bee vnprofitable: let vs suffer them too bee applyed to the profite and welfare of the faythfull.
And therewithal, for as as God's Gifts ought not too be unprofitable: let us suffer them too be applied to the profit and welfare of the faithful.
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Yee see then that our looking what men haue bin aforetimes, must not bee to despyze them still:
Ye see then that our looking what men have been aforetimes, must not be to despyze them still:
pn22 vvb av cst po12 j-vvg r-crq n2 vhb vbn av, vmb xx vbi p-acp n1 pno32 av:
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for it may bee that God gaue hym the brydle for a tyme too the intent too bryng hym downe,
for it may be that God gave him the bridle for a time too the intent too bring him down,
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so as he became an vnthrift, or liued in ignorance, and knew not goodnesse, or had not any excellent or commendable qualitie in him:
so as he became an unthrift, or lived in ignorance, and knew not Goodness, or had not any excellent or commendable quality in him:
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and yet for all that, God will sette him as it were vppon the scaffold, and shewe by effect that he intendeth too bee serued by him.
and yet for all that, God will Set him as it were upon the scaffold, and show by Effect that he intends too be served by him.
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Therefore it behoueth vs too take in good woorth, the thing that God giueth and offereth vntoo vs in that wyze.
Therefore it behooves us too take in good worth, the thing that God gives and Offereth unto us in that wyze.
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Thus yee see what wee haue to beare in minde, and how needefull it is that wee should so doo:
Thus ye see what we have to bear in mind, and how needful it is that we should so do:
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for there is not any thing contayned heere, whereof wee haue not the experience nowe adayes.
for there is not any thing contained Here, whereof we have not the experience now adays.
c-acp pc-acp vbz xx d n1 vvn av, c-crq pns12 vhb xx dt n1 av av.
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As touchyng the woordes where Sainct Paule sayeth that God accepteth not any mannes persone:
As touching the words where Saint Paul Saith that God Accepteth not any Man's person:
p-acp j-vvg dt n2 c-crq n1 np1 vvz cst np1 vvz xx d ng1 n1:
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or whiche wee haue in estimation, but that he is free too bestowe his giftes on whom he listeth, and how he listeth.
or which we have in estimation, but that he is free too bestow his Gifts on whom he lists, and how he lists.
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Many men, when they heere this woorde Persone spoken of, doo beguyle themselues, and wrest it agaynst the meeening of the holy Ghoste.
Many men, when they Here this word Person spoken of, do beguile themselves, and wrest it against the meeening of the holy Ghost.
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And therevppon many men suppoze that God accepteth not any one man more than another, for then [ thinke they ] he should be partiall.
And thereupon many men suppoze that God Accepteth not any one man more than Another, for then [ think they ] he should be partial.
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But see how they darken Gods free Election:
But see how they darken God's free Election:
cc-acp vvb c-crq pns32 vvb n2 j n1:
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as who shoulde say hee were beholden too men, and that if he choze any of them, the same ought too bee generall without exception, in so muche that (too their seemyng) Gods grace flieth in the ayre lyke a Tennisball,
as who should say he were beholden too men, and that if he choze any of them, the same ought too be general without exception, in so much that (too their seeming) God's grace flies in the air like a Tennisball,
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and it is in our power and free will too reache out our hande too catche it,
and it is in our power and free will too reach out our hand too catch it,
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and too apply it too our vse.
and too apply it too our use.
cc av vvb pn31 av po12 n1.
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Thus are diuerse besotted, yea euen with too grosse ignorance, bycause they vnderstande not what is ment by the woorde persone.
Thus Are diverse besotted, yea even with too gross ignorance, Because they understand not what is meant by the word person.
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But the holy Scripture telleth vs, that God in voutchsafing too chooze menne, and too set them in a more excellent state,
But the holy Scripture Telleth us, that God in voutchsafing too chooze men, and too Set them in a more excellent state,
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and too bestowe the giftes of his holie Spirite vppon them, stayeth not vppon any thing at all in the partie,
and too bestow the Gifts of his holy Spirit upon them, stays not upon any thing At all in the party,
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ne passeth whither he bee whyte or blacke, olde or yong, noble or vnnoble, riche or poore, beloued or behated of menne, fayre or foule.
ne passes whither he be white or black, old or young, noble or unnoble, rich or poor, Beloved or behated of men, fair or foul.
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God thinketh not vppon any of these small tryfles:
God Thinketh not upon any of these small trifles:
np1 vvz xx p-acp d pp-f d j n2:
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for if he shoulde delay too loue vs till he found some good thing in vs:
for if he should Delay too love us till he found Some good thing in us:
c-acp cs pns31 vmd vvi av vvb pno12 c-acp pns31 vvd d j n1 p-acp pno12:
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hee shoulde lette vs alone still in suche plight as wee bee.
he should let us alone still in such plighted as we be.
pns31 vmd vvi pno12 av-j av p-acp d n1 c-acp pns12 vbb.
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That therefore is the cause why Sainct Paule sayeth expresly, that God regardeth not any mannes persone.
That Therefore is the cause why Saint Paul Saith expressly, that God Regardeth not any Man's person.
cst av vbz dt n1 c-crq n1 np1 vvz av-j, cst np1 vvz xx d ng1 n1.
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And so wee see now what wee haue too gather vppon that Text. First of all (as I haue sayde already) let vs learne too receyue Gods giftes,
And so we see now what we have too gather upon that Text. First of all (as I have said already) let us Learn too receive God's Gifts,
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and too make our owne profite of them when they bee offered vs, and let vs not take occasion too refuze them as many men doo, whiche labour too cloke their vnkindnesse by alledging one thing or other.
and too make our own profit of them when they be offered us, and let us not take occasion too refuse them as many men do, which labour too cloak their unkindness by alleging one thing or other.
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But whither they alledge antiquitie, or what soeuer thing else, lette it not hinder vs too take profite by those whom God sendeth too vs:
But whither they allege antiquity, or what soever thing Else, let it not hinder us too take profit by those whom God sends too us:
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for though they bee not past three dayes old, nor can magnifie themselues among men, nor haue done many exploytes and valeant enterpryzes:
for though they be not passed three days old, nor can magnify themselves among men, nor have done many exploits and valeant enterpryzes:
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yet is it no matter too vs, so wee perceyue that our Lord hath giuen them such giftes as may bee auayleable too our edification,
yet is it not matter too us, so we perceive that our Lord hath given them such Gifts as may be available too our edification,
av vbz pn31 xx n1 av pno12, av pns12 vvb cst po12 n1 vhz vvn pno32 d n2 c-acp vmb vbi j av po12 n1,
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and let no man presume to haue an ore in that boat, to say this would be good,
and let no man presume to have an over in that boat, to say this would be good,
cc vvb dx n1 vvi pc-acp vhi dt n1 p-acp d n1, pc-acp vvi d vmd vbi j,
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and therefore let euery of vs stoupe and become teachable, assuring our selues that if wee refuze the good that is offered vs by man, wee do not wrong too the man,
and Therefore let every of us stoop and become teachable, assuring our selves that if we refuse the good that is offered us by man, we do not wrong too the man,
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but for asmuch as God is the author thereof, and wee hold skorne too receyue that which commeth of him, we be woorthie too bee vtterly bereft of the thyng that he is mynded too bestowe vppon vs,
but for as as God is the author thereof, and we hold scorn too receive that which comes of him, we be worthy too be utterly bereft of the thing that he is minded too bestow upon us,
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and of the benefites which he hath after a sorte put intoo our hand. Lo what wee haue too beare away.
and of the benefits which he hath After a sort put into our hand. Lo what we have too bear away.
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Furthermore lette vs learne also, not too bring any imaginacion of selfe value when wee come vntoo God.
Furthermore let us Learn also, not too bring any imagination of self valve when we come unto God.
np1 vvb pno12 vvi av, xx av vvi d n1 pp-f n1 n1 c-crq pns12 vvb p-acp np1.
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But let him that is noble, mightie, or riche too the worldwarde, lay away all selfe estimation,
But let him that is noble, mighty, or rich too the worldward, lay away all self estimation,
cc-acp vvb pno31 cst vbz j, j, cc j av dt n1, vvb av d n1 n1,
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and acknowledge it too bee vtterly nothing before God:
and acknowledge it too be utterly nothing before God:
cc vvi pn31 av vbi av-j pix p-acp np1:
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and lette him that is poore and miserable, assure himselfe that he is not quite shaken off, though men despyze him.
and let him that is poor and miserable, assure himself that he is not quite shaken off, though men despyze him.
cc vvb pno31 cst vbz j cc j, vvb px31 cst pns31 vbz xx av vvn a-acp, cs n2 vvb pno31.
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Also let vs practyze that which is shewed vs by S. Iames, which is, that the brother which is greate and noble shoulde glorie in his smalnesse, knowing that he hath all things of Gods onely meere goodnesse:
Also let us practyze that which is showed us by S. James, which is, that the brother which is great and noble should glory in his smallness, knowing that he hath all things of God's only mere Goodness:
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and that the brother which is poore and of lowe and meane degree, should glorie in that God hath adopted him,
and that the brother which is poor and of low and mean degree, should glory in that God hath adopted him,
cc cst dt n1 r-crq vbz j cc pp-f j cc j n1, vmd vvi p-acp d np1 vhz vvn pno31,
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and giuen him suche a state as passeth all the kingdomes of the worlde, seyng it pleaseth him too auow vs after that fashion for his children.
and given him such a state as passes all the kingdoms of the world, sing it Pleases him too avow us After that fashion for his children.
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True it is that where as men gaze vppon the outward apparance and fayre shewe of things:
True it is that where as men gaze upon the outward appearance and fair show of things:
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God accepteth a good conscience, God looketh at the vncorruptnesse of the hart. But yet must he be fayne too put the same before into it:
God Accepteth a good conscience, God looks At the uncorruptness of the heart. But yet must he be fain too put the same before into it:
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for at the first he shall not finde it in vs. Let God looke vppon all the children of Adam, and (as it is sayde in the Psalme) hee shall fiude nothing but vtter corruption.
for At the First he shall not find it in us Let God look upon all the children of Adam, and (as it is said in the Psalm) he shall find nothing but utter corruption.
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They bee starke rotten in their wickednesse. See what our nature is.
They be stark rotten in their wickedness. See what our nature is.
pns32 vbb av-j vvn p-acp po32 n1. n1 r-crq po12 n1 vbz.
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Then is there not any thing that coulde moue God too accept vs, and too preferre vs before others:
Then is there not any thing that could move God too accept us, and too prefer us before Others:
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but wee muste become vesselles of his goodnesse, and acknowledge that his accepting of vs, is not for our owne woorthinesse:
but we must become vessels of his Goodness, and acknowledge that his accepting of us, is not for our own worthiness:
cc-acp pns12 vmb vvi n2 pp-f po31 n1, cc vvb cst po31 vvg pp-f pno12, vbz xx p-acp po12 d n1:
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but that when he choze vs too himselfe, and set vs intoo the way by his holy spirite,
but that when he choze us too himself, and Set us into the Way by his holy Spirit,
cc-acp cst c-crq pns31 vvd pno12 av px31, cc vvb pno12 p-acp dt n1 p-acp po31 j n1,
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euen then he knew what soundnesse was in vs. Not that wee haue any at all of our owne:
even then he knew what soundness was in us Not that we have any At all of our own:
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but bycause he doth as it were beholde himselfe in vs. For looke howe many good things there are in the faythfull,
but Because he does as it were behold himself in us For look how many good things there Are in the faithful,
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so many recordes are there of Gods goodnesse in that he hath shewed himselfe bountifull towardes them.
so many records Are there of God's Goodness in that he hath showed himself bountiful towards them.
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That is the cause why that in the tenth of the Actes and in other places, this accepting of persones is put for the deckings and vizors whiche are as false illuzions: That is the cause why that in the tenth of the Acts and in other places, this accepting of Persons is put for the deckings and vizors which Are as false illuzions:
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of whiche sorte are riches, credite, dignitie, nobilitie and suche other things, whiche serue too make menne too set store by themselues,
of which sort Are riches, credit, dignity, Nobilt and such other things, which serve too make men too Set store by themselves,
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and too stande in their owne conceytes.
and too stand in their own conceits.
cc av vvi p-acp po32 d n2.
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But it is sayde that God doothe looke into mennes hartes, and not gaze vppon the outside of them, But it is said that God doth look into men's hearts, and not gaze upon the outside of them,
p-acp pn31 vbz vvn cst np1 vdz vvi p-acp ng2 n2, cc xx vvi p-acp dt n1-an pp-f pno32,
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so they submit themselues too him obediently, as I haue declared alreadie. This is in effect the thing that wee haue too beare in minde.
so they submit themselves too him obediently, as I have declared already. This is in Effect the thing that we have too bear in mind.
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Now S. Paule addeth immediatly, that the Apostles auowed him too be their fellowe and gaue him their hande, as it were too warrant that the Gospell which he had preached, was in all poynts conformable to their doctrine,
Now S. Paul adds immediately, that the Apostles avowed him too be their fellow and gave him their hand, as it were too warrant that the Gospel which he had preached, was in all points conformable to their Doctrine,
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& that all of them had serued our Lord Iesus Christ.
& that all of them had served our Lord Iesus christ.
cc cst d pp-f pno32 vhd vvn po12 n1 np1 np1.
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Herevnto S. Paule addeth, that he was by common consent receyued as the Apostle of the Gentyles ▪ that is too say, of such as had not bin brought vp vnder the lawe,
Hereunto S. Paul adds, that he was by Common consent received as the Apostle of the Gentiles ▪ that is too say, of such as had not been brought up under the law,
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nor were Iewes by birthe and auncitrie. Heere wee see that S. Paules stryuing was not with the Apostles:
nor were Iewes by birth and auncitrie. Here we see that S. Paul's striving was not with the Apostles:
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for they auowed him too bee their fellowe: nother did he disdayne them:
for they avowed him too be their fellow: neither did he disdain them:
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for wee haue seene before, that although his comming to Ierusalem was with assured knowledge that God had appoynted him,
for we have seen before, that although his coming to Ierusalem was with assured knowledge that God had appointed him,
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and vppon sure and infallible reuelation, after he had bin caught vp intoo the thirde Heauen:
and upon sure and infallible Revelation, After he had been caught up into the Third Heaven:
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yet notwithstanding hee was not caried with pryde, nother vndertooke he that iourney to Ierusalem, to common with the Apostles for feare least he had already or should thereafter runne in vayne.
yet notwithstanding he was not carried with pride, neither undertook he that journey to Ierusalem, to Common with the Apostles for Fear lest he had already or should thereafter run in vain.
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For his desire was too haue all menne knowe, that he chalendged not any speciall thing too himself,
For his desire was too have all men know, that he challenged not any special thing too himself,
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but that his onely seeking ▪ was, that the Sonne of God might bee published all the worlde ouer,
but that his only seeking ▪ was, that the Son of God might be published all the world over,
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and that menne shoulde woorshippe him and rest vppon him, so as he brought not a newe Iesus Christe,
and that men should worship him and rest upon him, so as he brought not a new Iesus Christ,
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but was conformable in all poyntes too Peter and Iohn, and too all their fellowes.
but was conformable in all points too Peter and John, and too all their Fellows.
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If Sainct Paule had shrunke aside by himselfe, it woulde haue bene sayde, that his meening was not too haue any consent of doctrine with the rest of the Apostles.
If Saint Paul had shrunk aside by himself, it would have be said, that his meaning was not too have any consent of Doctrine with the rest of the Apostles.
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But nowe, seyng he commeth after that sorte too agree with them: he sheweth that he was not caried away with any pryde or presumptuousnesse:
But now, sing he comes After that sort too agree with them: he shows that he was not carried away with any pride or presumptuousness:
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and were the verie children of God. Againe they had all one selfesame head, and one selfesame redeemer:
and were the very children of God. Again they had all one selfsame head, and one selfsame redeemer:
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and that is it whiche he meeneth by saying newe agayne, that the Apostles auowed him too bee their fellowe ▪ Then dothe he not take vppon him too bee aboue them:
and that is it which he meeneth by saying new again, that the Apostles avowed him too be their fellow ▪ Then doth he not take upon him too be above them:
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but will haue men knowe that the Apostles serued our Lord Iesus Christ, & that he was one of their number,
but will have men know that the Apostles served our Lord Iesus christ, & that he was one of their number,
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and that the Gospell which he had preached muste not bee taken as a doubtfull thing,
and that the Gospel which he had preached must not be taken as a doubtful thing,
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but [ as certaine ] as if Peter or Iohn had spoken it, in somuch that when Sainct Paule treateth thereof, hee sayeth not, it is I,
but [ as certain ] as if Peter or John had spoken it, in So much that when Saint Paul Treateth thereof, he Saith not, it is I,
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but he sayeth it is Iesus Christe.
but he Saith it is Iesus Christ.
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VVhither it bee Peter, Iohn, or Iames that speaketh, let vs looke that the Sonne of God haue euer the maysterhood aboue vs,
Whither it be Peter, John, or James that speaks, let us look that the Son of God have ever the maysterhood above us,
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and lette the thing that commeth of him bee receyued, whither it bee by mee or by an other.
and let the thing that comes of him be received, whither it be by me or by an other.
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Sainct Paule will not haue men too gaze after him, any more than after the least man in the worlde.
Saint Paul will not have men too gaze After him, any more than After the least man in the world.
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The thing which wee haue in effect too remember in this texte of Sainct Paules, is that he had no minde at all of himselfe,
The thing which we have in Effect too Remember in this text of Saint Paul's, is that he had no mind At all of himself,
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ne sought any whit of his owne, but was contented that Iesus Christe shoulde haue the prayse that he deserued,
ne sought any whit of his own, but was contented that Iesus Christ should have the praise that he deserved,
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and that his woord should be receyued with all reuerence, and as for all other things, he cared not what became of them.
and that his word should be received with all Reverence, and as for all other things, he cared not what became of them.
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As touching the other poynt, that he was accepted for the Apostle of the Gentiles: it is agreeable too that whiche Sainct Luke also rehearceth:
As touching the other point, that he was accepted for the Apostle of the Gentiles: it is agreeable too that which Saint Lycia also rehearceth:
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namely that Paule and Barnabas were ordayned Apostles, bycause God had sholed them out for the same purpose, too preache the Gospell among the Gentyles.
namely that Paul and Barnabas were ordained Apostles, Because God had sholed them out for the same purpose, too preach the Gospel among the Gentiles.
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Then dyd not that matter come of menne: but God had pronounced his vnreuocable sentence of it:
Then did not that matter come of men: but God had pronounced his unrevocable sentence of it:
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and Sainct Paules treating after that sorte of himself, dooth no whit diminish the commission of the other Apostles.
and Saint Paul's treating After that sort of himself, doth not whit diminish the commission of the other Apostles.
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But seeing he was sent of God in deed, and that his calling was not grounded vpō men,
But seeing he was sent of God in deed, and that his calling was not grounded upon men,
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nor he had preaced in vnmeasurably, nor thrust himselfe in vpon a geerishnesse, but was chosen thereunto of God:
nor he had pressed in unmeasurably, nor thrust himself in upon a geerishnesse, but was chosen thereunto of God:
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the Apostles shewed that they woulde not in any wise speake agaynst such a calling, bicause it was of sufficient authoritie, as comming from God.
the Apostles showed that they would not in any wise speak against such a calling, Because it was of sufficient Authority, as coming from God.
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And heere we see yet better, howe all men ought to frame themselues to obedience, too the intent that nothing may let the worde of God to bee a brydle and yoke, too holde vs so in awe,
And Here we see yet better, how all men ought to frame themselves to Obedience, too the intent that nothing may let the word of God to be a bridle and yoke, too hold us so in awe,
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Howbeeit, this letted him not to be ordeyned for the Gentiles, and to carie abrode the Gospell throughe the whole worlde,
Howbeit, this letted him not to be ordained for the Gentiles, and to carry abroad the Gospel through the Whole world,
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as none of vs may follow his owne fancies, lustes and affections, but suffer our selues to be guided and gouerned by the hand of our Lorde Iesus Christ.
as none of us may follow his own fancies, lusts and affections, but suffer our selves to be guided and governed by the hand of our Lord Iesus christ.
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Nowe if it were not lawfull for the Apostles to refuze Saint Paule, bicause he was sent from heauen:
Now if it were not lawful for the Apostles to refuse Saint Paul, Because he was sent from heaven:
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what shall we do? Shall it not bee a diuelish pryde, if wee cannot indure that the gouernment and order whiche God hath stablished in hys Church, shoulde continue vnimpeached,
what shall we do? Shall it not be a devilish pride, if we cannot endure that the government and order which God hath established in his Church, should continue unimpeached,
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but would chaunge callings at our owne pleasure, to set vp and pull downe according too the deuice of our owne foolish brayne? Then if wee go about too make such trouble in the Church, is it not all one as if wee woulde plucke the Sunne out of the skie to spite God withall.
but would change callings At our own pleasure, to Set up and pull down according too the device of our own foolish brain? Then if we go about too make such trouble in the Church, is it not all one as if we would pluck the Sun out of the sky to spite God withal.
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Therefore ye see heere, that the thing which we haue to beare in minde, is that the gouernment of the Church is ordeyned of God,
Therefore you see Here, that the thing which we have to bear in mind, is that the government of the Church is ordained of God,
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and that they which go about to chaunge any thing in it, are full of diuelish pride,
and that they which go about to change any thing in it, Are full of devilish pride,
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and must in the ende fall downe for aduauncing themselues in such wise. Nowe as touching that Saint Paule was sent among the Gentiles:
and must in the end fallen down for advancing themselves in such wise. Now as touching that Saint Paul was sent among the Gentiles:
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it was not an altering of that which had bin vttered alreadie by the mouth of our Lorde Iesus Christ when he sayde, go preache ye the Gospell through the whole worlde. it was not an altering of that which had been uttered already by the Mouth of our Lord Iesus christ when he said, go preach you the Gospel through the Whole world.
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It might seeme at the first sight, that heere was some chaunge and contrarietie, in that S. Paule was sent on the one syde,
It might seem At the First sighed, that Here was Some change and contrariety, in that S. Paul was sent on the one side,
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and Saint Peter on the other.
and Saint Peter on the other.
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Neuerthelesse, both of them do stande verie well togither, forsomuch as our Lorde Iesus Christ spake not seuerally to any one of the Apostles, Thou Peter shalt go ouer all the worlde, thou shalt go about the whole earth to preach my Gospell,
Nevertheless, both of them do stand very well together, forsomuch as our Lord Iesus christ spoke not severally to any one of the Apostles, Thou Peter shalt go over all the world, thou shalt go about the Whole earth to preach my Gospel,
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or thou Iohn shalt do the lyke, and so consequently to the others:
or thou John shalt do the like, and so consequently to the Others:
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but he sayeth, All you whom I haue ordeyned, go spread abrode my Gospell euery where.
but he Saith, All you whom I have ordained, go spread abroad my Gospel every where.
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And his giuing of Commission after that sort in generall termes, is no let but that one might go one way,
And his giving of Commission After that sort in general terms, is no let but that one might go one Way,
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and another another, and euerie of them imploy himselfe wheresoeuer God made him way, or gaue him enterance, according also as they laboured to spende themselues thereaboutes,
and Another Another, and every of them employ himself wheresoever God made him Way, or gave him Entrance, according also as they laboured to spend themselves thereabouts,
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as well in death as in lyfe.
as well in death as in life.
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But besydes this, there was a speciall commission giuen to Saint Paule to go into Countreys further off, where there was not such a multitude of Iewes.
But besides this, there was a special commission given to Saint Paul to go into Countries' further off, where there was not such a multitude of Iewes.
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True it is that wheresoeuer Paule came, hee did put foorth the doctrine of the Gospell throughout all the Sinagoges of the Iewes,
True it is that wheresoever Paul Come, he did put forth the Doctrine of the Gospel throughout all the Synagogues of the Iewes,
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or this or that should be done.
or this or that should be done.
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euen where God had not bin knowne afore, and where there had not beene any light of good doctrine, any lawe, or any Religion.
even where God had not been known afore, and where there had not been any Light of good Doctrine, any law, or any Religion.
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S. Paule then was sente cheefly vnto them. And seeing it is so:
S. Paul then was sent chiefly unto them. And seeing it is so:
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what tytle of supremacie can the Pope now pretende, vnder colour that S. Peter (as he himselfe sayth) was Bishop of Rome? Surely the saying that Peter was at Rome,
what title of supremacy can the Pope now pretend, under colour that S. Peter (as he himself say) was Bishop of Rome? Surely the saying that Peter was At Room,
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and lyued as Bishop there, is but a fable and flatte mockerie. But let vs put the cace it were so.
and lived as Bishop there, is but a fable and flat mockery. But let us put the case it were so.
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Yet according to that which I haue sayde alreadie, Peters calling was specially for the Iewes.
Yet according to that which I have said already, Peter's calling was specially for the Iewes.
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And therefore if the Pope pretende too bee Saint Peters successour, hee must bee the Bishop of the Iewes,
And Therefore if the Pope pretend too be Saint Peter's successor, he must be the Bishop of the Iewes,
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and his supremacie must stretch no further than too them.
and his supremacy must stretch no further than too them.
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For as for Saint Paule, it is verie certaine that he was neuer Bishop of Rome,
For as for Saint Paul, it is very certain that he was never Bishop of Rome,
p-acp a-acp p-acp n1 np1, pn31 vbz av j cst pns31 vbds av-x n1 pp-f np1,
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nor neuer was there, sauing when hee was brought prisoner thither:
nor never was there, Saving when he was brought prisoner thither:
ccx av-x vbds a-acp, vvg c-crq pns31 vbds vvn n1 av:
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and it is not knowne whither he continued there or no, howbeeit it is verie likely that he answered for his life.
and it is not known whither he continued there or not, howbeit it is very likely that he answered for his life.
cc pn31 vbz xx vvn c-crq pns31 vvd a-acp cc xx, cs pn31 vbz av j cst pns31 vvd p-acp po31 n1.
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2793
The Pope then cannot bragge that he succedeth Saint Paule therin.
The Pope then cannot brag that he succeedeth Saint Paul therein.
dt n1 av vmbx vvi cst pns31 vvz n1 np1 av.
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2794
And what warrant hath the Citie of Rome, or what worthinesse can it pretende to say that the Apostles of our Lorde Iesus Christ were there:
And what warrant hath the city of Room, or what worthiness can it pretend to say that the Apostles of our Lord Iesus christ were there:
cc q-crq n1 vhz dt n1 pp-f n1, cc r-crq n1 vmb pn31 vvi pc-acp vvi cst dt n2 pp-f po12 n1 np1 np1 vbdr a-acp:
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2795
but that it is a denne of theeues, and that Gods seruants haue bin murthered there? So then let vs mark well this Text, where Saint Paule sheweth, that Saint Peter was appoynted for the Iewes,
but that it is a den of thieves, and that God's Servants have been murdered there? So then let us mark well this Text, where Saint Paul shows, that Saint Peter was appointed for the Iewes,
cc-acp cst pn31 vbz dt n1 pp-f n2, cc cst npg1 n2 vhb vbn vvn a-acp? av av vvb pno12 vvi av d n1, c-crq n1 np1 vvz, cst n1 np1 vbds vvn p-acp dt np2,
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and himselfe sent too the Gentiles:
and himself sent too the Gentiles:
cc px31 vvn av dt n2-j:
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for in as muche as this lesson serueth expressely for our turne, wee ought too bee the more moued too profite by it.
for in as much as this Lesson serveth expressly for our turn, we ought too be the more moved too profit by it.
c-acp p-acp c-acp d c-acp d n1 vvz av-j p-acp po12 n1, pns12 vmd av vbi dt av-dc vvn av n1 p-acp pn31.
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True it is that the doctrine of the other Apostles belongeth to vs as well as this,
True it is that the Doctrine of the other Apostles belongeth to us as well as this,
j pn31 vbz d dt n1 pp-f dt j-jn n2 vvz p-acp pno12 p-acp av c-acp d,
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for our Lorde Iesus Christ will be heard when hee speaketh to vs, whither it be by the mouth of Peter,
for our Lord Iesus christ will be herd when he speaks to us, whither it be by the Mouth of Peter,
c-acp po12 n1 np1 np1 vmb vbi vvn c-crq pns31 vvz p-acp pno12, c-crq pn31 vbi p-acp dt n1 pp-f np1,
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2800
or by the mouth of Iohn, for all are instruments of his spirite, and wee must not make a difference betwixt persons.
or by the Mouth of John, for all Are Instruments of his Spirit, and we must not make a difference betwixt Persons.
cc p-acp dt n1 pp-f np1, p-acp d vbr n2 pp-f po31 n1, cc pns12 vmb xx vvi dt n1 p-acp n2.
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But howsoeuer the cace stande, for as much as S. Paules doctrine concerneth vs, it ought too serue vs as a spurre to pricke vs to the quicke.
But howsoever the case stand, for as much as S. Paul's Doctrine concerns us, it ought too serve us as a spur to prick us to the quick.
cc-acp c-acp dt n1 vvi, c-acp c-acp d c-acp n1 npg1 n1 vvz pno12, pn31 vmd av vvi pno12 p-acp dt n1 pc-acp vvi pno12 p-acp dt j.
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And forasmuch as God choze him to bring the wretched Gentiles vnto him, making him the meane to drawe those vntoo him which had bin cut off from his Church:
And forasmuch as God choze him to bring the wretched Gentiles unto him, making him the mean to draw those unto him which had been Cut off from his Church:
cc av c-acp np1 vvd pno31 pc-acp vvi dt j n2-j p-acp pno31, vvg pno31 dt j pc-acp vvi d p-acp pno31 r-crq vhd vbn vvn a-acp p-acp po31 n1:
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2824
13 And the other Ievves also dissembled vvith him, in somuche that Barnabas also vvas brought intoo their dissimulation.
13 And the other Jewish also dissembled with him, in So much that Barnabas also was brought into their dissimulation.
crd cc dt n-jn np2 av vvd p-acp pno31, p-acp av cst np1 av vbds vvn p-acp po32 n1.
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surely it ought to giue vs the more courage, seeing he did his indeuour to drawe the wretched vnbeleeuers out of the darknesse of ignorance wherein they were, (making that his onely marke to shoote at) that is too wit, vs that come not of the race of the Iewes as concerning the flesh.
surely it ought to give us the more courage, seeing he did his endeavour to draw the wretched unbelievers out of the darkness of ignorance wherein they were, (making that his only mark to shoot At) that is too wit, us that come not of the raze of the Iewes as Concerning the Flesh.
av-j pn31 vmd pc-acp vvi pno12 dt av-dc n1, vvg pns31 vdd po31 n1 pc-acp vvi dt j n2 av pp-f dt n1 pp-f n1 c-crq pns32 vbdr, (vvg cst po31 j n1 pc-acp vvi p-acp) cst vbz av n1, pno12 d vvb xx pp-f dt n1 pp-f dt np2 p-acp vvg dt n1.
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2804
Neuerthelesse, let vs cōsider therewithall, that Iesus Christ will bee heard of vs in such wise,
Nevertheless, let us Consider therewithal, that Iesus christ will be herd of us in such wise,
av, vvb pno12 vvi av, cst np1 np1 vmb vbi vvn pp-f pno12 p-acp d j,
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2805
as wee must not regarde eyther Peter or Paule, or Iames or Iohn, or anye thing else but him.
as we must not regard either Peter or Paul, or James or John, or any thing Else but him.
c-acp pns12 vmb xx vvi d np1 cc np1, cc np1 cc np1, cc d n1 av p-acp pno31.
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2806
Let vs holde vs contented with the maister that is giuen vs of God the father too bring vs too all perfection and wisedome,
Let us hold us contented with the master that is given us of God the father too bring us too all perfection and Wisdom,
vvb pno12 vvb pno12 vvn p-acp dt n1 cst vbz vvn pno12 pp-f np1 dt n1 av vvb pno12 av d n1 cc n1,
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2807
and let vs also suffer our selues too bee taught by such meanes as hee lysteth,
and let us also suffer our selves too be taught by such means as he listeth,
cc vvb pno12 av vvi po12 n2 av vbi vvn p-acp d n2 c-acp pns31 vvz,
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2808
and let the things that Saint Paule hath written serue vs, and likewyse the wrytings of Iohn and of Iames,
and let the things that Saint Paul hath written serve us, and likewise the writings of John and of James,
cc vvb dt n2 cst n1 np1 vhz vvn vvi pno12, cc av dt n2-vvg pp-f np1 cc pp-f np1,
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2809
and of the rest of the Apostles:
and of the rest of the Apostles:
cc pp-f dt n1 pp-f dt n2:
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2810
so they leade vs too Iesus Christ, let vs receyue whatsoeuer is brought vs by them,
so they lead us too Iesus christ, let us receive whatsoever is brought us by them,
av pns32 vvb pno12 av np1 np1, vvb pno12 vvi r-crq vbz vvn pno12 p-acp pno32,
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2811
and let vs shet our eies at all other things, and not haue any other consideration,
and let us shet our eyes At all other things, and not have any other consideration,
cc vvb pno12 zz po12 n2 p-acp d j-jn n2, cc xx vhi d j-jn n1,
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2812
than our Lorde Iesus Christ calleth vs by theyr meanes. And although wee followe the guiding of the doctrine of Peter, Iohn, Iames, and Paule:
than our Lord Iesus christ calls us by their means. And although we follow the guiding of the Doctrine of Peter, John, James, and Paul:
cs po12 n1 np1 np1 vvz pno12 p-acp po32 n2. cc cs pns12 vvb dt n-vvg pp-f dt n1 pp-f np1, np1, np1, cc np1:
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2813
yet let our shooteanker alwayes bee too bee ioyned and vnited too oure Lorde Iesus Christ, in whome wee shall finde the fulnesse of all welfare and ioy,
yet let our shooteanker always be too be joined and united too our Lord Iesus christ, in whom we shall find the fullness of all welfare and joy,
av vvb po12 n1 av vbi av vbi vvn cc vvn av po12 n1 np1 np1, p-acp ro-crq pns12 vmb vvi dt n1 pp-f d n1 cc n1,
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2814
so as wee shall haue where of too glorie throughly in him.
so as we shall have where of too glory thoroughly in him.
av c-acp pns12 vmb vhi n1 pp-f av n1 av-j p-acp pno31.
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2815
But let vs offer our selues before the maiestie of our good God, with acknowledging of our faults, praying him to make vs feele thē more and more, that wee may bee sorie for them,
But let us offer our selves before the majesty of our good God, with acknowledging of our Faults, praying him to make us feel them more and more, that we may be sorry for them,
p-acp vvb pno12 vvi po12 n2 p-acp dt n1 pp-f po12 j np1, p-acp vvg pp-f po12 n2, vvg pno31 pc-acp vvi pno12 vvi pno32 n1 cc av-dc, cst pns12 vmb vbi j p-acp pno32,
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2816
and aske hym forgiuenesse with true repentance, and fight agaynst our lustes all the dayes of oure lyfe, tyll wee bee throughly ridde of them.
and ask him forgiveness with true Repentance, and fight against our lusts all the days of our life, till we be thoroughly rid of them.
cc vvi pno31 n1 p-acp j n1, cc vvi p-acp po12 n2 d dt n2 pp-f po12 n1, p-acp pns12 vbb av-j vvn pp-f pno32.
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2817
And for as muche as wee bee so wretched wyghtes, that wee can not bee quite and cleane discharged of them:
And for as much as we be so wretched wights, that we can not be quite and clean discharged of them:
cc c-acp c-acp d c-acp pns12 vbb av j n2, cst pns12 vmb xx vbi av cc av-j vvn pp-f pno32:
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2818
let vs beseech him too beare wyth vs till hee haue buryed all our sinnes, too clothe vs all ouer againe with his owne righteousnesse.
let us beseech him too bear with us till he have buried all our Sins, too cloth us all over again with his own righteousness.
vvb pno12 vvi pno31 av vvi p-acp pno12 c-acp pns31 vhb vvn d po12 n2, av vvb pno12 d a-acp av p-acp po31 d n1.
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2819
That it may please him to graunt this grace, not onely to vs, but also to all people. &c.
That it may please him to grant this grace, not only to us, but also to all people. etc.
cst pn31 vmb vvi pno31 pc-acp vvi d n1, xx av-j p-acp pno12, cc-acp av p-acp d n1. av
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2820
The. 10. Sermon which is the fourth vpon the second Chapter.
The. 10. Sermon which is the fourth upon the second Chapter.
av. crd n1 r-crq vbz dt ord p-acp dt ord n1.
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2821
11 And vvhen Peter came too Antioch, I vvithstoode him to his face, bycause he was to be blamed.
11 And when Peter Come too Antioch, I withstood him to his face, Because he was to be blamed.
crd cc c-crq np1 vvd av np1, pns11 vvd pno31 p-acp po31 n1, c-acp pns31 vbds pc-acp vbi vvn.
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2822
12 For before that certaine came from Iames, hee eate vvith the Gentiles:
12 For before that certain Come from James, he eat with the Gentiles:
crd p-acp a-acp cst j vvd p-acp np1, pns31 vvd p-acp dt n2-j:
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2823
but vvhen they vvere come, hee vvithdrevve and separated himselfe, fearing those that vvere of the Circumcision.
but when they were come, he withdrew and separated himself, fearing those that were of the Circumcision.
cc-acp c-crq pns32 vbdr vvn, pns31 vvd cc vvn px31, vvg d cst vbdr pp-f dt n1.
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2825
WEe haue seene heretofore whereaboutes the doctrine of Saint Paule stroue: that is to wit, about his abolishing of the Ceremonies of the lawe.
we have seen heretofore whereabouts the Doctrine of Saint Paul strove: that is to wit, about his abolishing of the Ceremonies of the law.
pns12 vhb vvn av c-crq dt n1 pp-f n1 np1 vvd: cst vbz p-acp n1, p-acp po31 n-vvg pp-f dt n2 pp-f dt n1.
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2826
Now, they that stroue agaynst him had colour fayre ynough, saying that the lawe was giuen of God,
Now, they that strove against him had colour fair enough, saying that the law was given of God,
av, pns32 cst vvd p-acp pno31 vhd n1 j av-d, vvg cst dt n1 vbds vvn pp-f np1,
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2827
and that it was not lawfull to alter any part of it, seeing that God was the Authour of it.
and that it was not lawful to altar any part of it, seeing that God was the Author of it.
cc cst pn31 vbds xx j pc-acp vvi d n1 pp-f pn31, vvg cst np1 vbds dt n1 pp-f pn31.
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2828
But they shoulde haue considered to what ende the Ceremonies were giuen to the people of olde time.
But they should have considered to what end the Ceremonies were given to the people of old time.
p-acp pns32 vmd vhi vvn p-acp r-crq n1 dt n2 vbdr vvn p-acp dt n1 pp-f j n1.
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2829
True it is that like as God is vnchaungeable, so his worde also indureth stedfast for euer:
True it is that like as God is unchangeable, so his word also Endureth steadfast for ever:
j pn31 vbz d av-j c-acp np1 vbz j-u, av po31 n1 av vvz j p-acp av:
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2830
but yet doth it not follow therevpon, that God should not appoynt men the things which he knoweth to be meete for thē.
but yet does it not follow thereupon, that God should not appoint men the things which he Knoweth to be meet for them.
cc-acp av vdz pn31 xx vvi av, cst np1 vmd xx vvi n2 dt n2 r-crq pns31 vvz pc-acp vbi j p-acp pno32.
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2831
Therfore the Ceremonies were ordeyned for a tyme, too serue the necessitie of the Iewes. Also there was this respect which I haue touched:
Therefore the Ceremonies were ordained for a time, too serve the necessity of the Iewes. Also there was this respect which I have touched:
av dt n2 vbdr vvn p-acp dt n1, av vvb dt n1 pp-f dt np2. av a-acp vbds d n1 r-crq pns11 vhb vvn:
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2832
that before the comming of Iesus Christ, it was requisite that there shoulde bee certaine shadowes too bring the faythfull more further forwarde, that is, that they might be confirmed in the hope of the redeemer that was promised them.
that before the coming of Iesus christ, it was requisite that there should be certain shadows too bring the faithful more further forward, that is, that they might be confirmed in the hope of the redeemer that was promised them.
cst p-acp dt n-vvg pp-f np1 np1, pn31 vbds j cst a-acp vmd vbi j n2 av vvi dt j n1 av-jc av-j, cst vbz, cst pns32 vmd vbi vvn p-acp dt n1 pp-f dt n1 cst vbds vvn pno32.
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2833
And therevpon wee may well gather, that Gods inioyning of the Ceremonies, was not too the ende they shoulde continue for euer,
And thereupon we may well gather, that God's enjoining of the Ceremonies, was not too the end they should continue for ever,
cc av pns12 vmb av vvi, cst n2 vvg pp-f dt n2, vbds xx av dt n1 pns32 vmd vvi p-acp av,
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2834
and stande alwayes in theyr full and perfect state:
and stand always in their full and perfect state:
cc vvi av p-acp po32 j cc j n1:
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2835
but to the intent they should continue for a time, to serue to keepe that people in the hope that was giuen them of the things which wee now haue in our Lorde Iesus Christ, who is the verie bodie and substance of the shadowes that were in the tyme of the lawe.
but to the intent they should continue for a time, to serve to keep that people in the hope that was given them of the things which we now have in our Lord Iesus christ, who is the very body and substance of the shadows that were in the time of the law.
cc-acp p-acp dt n1 pns32 vmd vvi p-acp dt n1, pc-acp vvi pc-acp vvi d n1 p-acp dt n1 cst vbds vvn pno32 pp-f dt n2 r-crq pns12 av vhb p-acp po12 n1 np1 np1, r-crq vbz dt j n1 cc n1 pp-f dt n2 cst vbdr p-acp dt n1 pp-f dt n1.
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2836
Ye see then to what poynt we must come.
You see then to what point we must come.
pn22 vvb av p-acp r-crq n1 pns12 vmb vvi.
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2837
And yet cannot a man argue, that God is variable as some fantasticall persons do, who haue alledged the same reason.
And yet cannot a man argue, that God is variable as Some fantastical Persons do, who have alleged the same reason.
cc av vmbx dt n1 vvi, cst np1 vbz j p-acp d j n2 vdb, r-crq vhb vvn dt d n1.
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2838
For shall wee say that God chaungeth his purpose, bycause hee maketh Sommer and VVinter? VVee see the sundrie seasons of the yeare, wee see the earth wexe greene,
For shall we say that God changeth his purpose, Because he makes Summer and VVinter? We see the sundry seasons of the year, we see the earth wax green,
p-acp vmb pns12 vvi cst np1 vvz po31 n1, c-acp pns31 vvz n1 cc n1? pns12 vvb dt j n2 pp-f dt n1, pns12 vvb dt n1 vvi j-jn,
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2839
and the trees bud floures, and afterward bring foorth frute, and we see all things as good as dead in the VVinter time:
and the trees bud flowers, and afterwards bring forth fruit, and we see all things as good as dead in the VVinter time:
cc dt n2 vvb n2, cc av vvb av n1, cc pns12 vvb d n2 c-acp j c-acp j p-acp dt n1 n1:
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2840
All this varietie commeth surely of God: but yet doth it not therefore follow, that he chaungeth his nature.
All this variety comes surely of God: but yet does it not Therefore follow, that he changeth his nature.
d d n1 vvz av-j pp-f np1: cc-acp av vdz pn31 xx av vvi, cst pns31 vvz po31 n1.
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2841
So likewyse (as I sayde afore) he gaue his lawe for mans behoofe,
So likewise (as I said afore) he gave his law for men behoof,
av av (c-acp pns11 vvd a-acp) pns31 vvd po31 n1 p-acp ng1 n1,
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2842
and it was requisite that the Iewes (who had not yet such manifest knowledge as is giuen vs by the Gospell) should be helped by another meane, that is to wit, by the Ceremonies which no wadayes should be needlesse,
and it was requisite that the Iewes (who had not yet such manifest knowledge as is given us by the Gospel) should be helped by Another mean, that is to wit, by the Ceremonies which no wadayes should be needless,
cc pn31 vbds j cst dt np2 (r-crq vhd xx av d j n1 c-acp vbz vvn pno12 p-acp dt n1) vmd vbi vvn p-acp j-jn n1, cst vbz p-acp n1, p-acp dt n2 r-crq av-dx av vmd vbi j,
(15) sermon (DIV1)
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2843
forasmuch as we haue the performance of the things that God shewed them then a farre off,
forasmuch as we have the performance of the things that God showed them then a Far off,
av c-acp pns12 vhb dt n1 pp-f dt n2 cst np1 vvd pno32 av dt av-j a-acp,
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2845
But nowe Saint Paule, to shewe that his preaching of such libertie, and that the law which God had layd vpon the necks of the auncient fathers, was taken away at the comming of our Lorde Iesus Christ, was not without cause:
But now Saint Paul, to show that his preaching of such liberty, and that the law which God had laid upon the necks of the ancient Father's, was taken away At the coming of our Lord Iesus christ, was not without cause:
p-acp av n1 np1, pc-acp vvi cst po31 vvg pp-f d n1, cc cst dt n1 r-crq np1 vhd vvn p-acp dt n2 pp-f dt j-jn n2, vbds vvn av p-acp dt n-vvg pp-f po12 n1 np1 np1, vbds xx p-acp n1:
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2846
declareth that he rebuked Peter for the same matter.
Declareth that he rebuked Peter for the same matter.
vvz cst pns31 vvd np1 p-acp dt d n1.
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2847
Nowe if the Christians ought to haue bin hilde in like bondage as the Iewes had bin:
Now if the Christians ought to have been hilde in like bondage as the Iewes had been:
av cs dt np1 vmd p-acp vhb vbn n1 p-acp j n1 p-acp dt np2 vhd vbn:
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2848
surely Peter woulde haue mainteyned the quarell to the vttermost. But hee suffered himselfe to bee reproued, and confessed his fault.
surely Peter would have maintained the quarrel to the uttermost. But he suffered himself to be reproved, and confessed his fault.
av-j np1 vmd vhi vvn dt n1 p-acp dt j. p-acp pns31 vvd px31 pc-acp vbi vvn, cc vvd po31 n1.
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2849
Seeing we haue such a president in the person of Peter:
Seeing we have such a president in the person of Peter:
vvg pns12 vhb d dt n1 p-acp dt n1 pp-f np1:
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2850
it foloweth that our cace is good, and that the Apostles knewe that all the olde shadowes and figures ought to ceasse,
it Followeth that our case is good, and that the Apostles knew that all the old shadows and figures ought to cease,
pn31 vvz d po12 n1 vbz j, cc cst dt n2 vvd cst d dt j n2 cc n2 vmd pc-acp vvi,
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2851
and bee vtterly abolished by the cōming of our Lorde Iesus Christ.
and be utterly abolished by the coming of our Lord Iesus christ.
cc vbi av-j vvn p-acp dt n-vvg pp-f po12 n1 np1 np1.
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Thus the thing that S. Paule setteth downe heere, is that he rebuked Peter in the Citie of Antioche for beeing conuersant with the Gentiles, not with the vnbeleeuing sort,
Thus the thing that S. Paul sets down Here, is that he rebuked Peter in the city of Antioch for being conversant with the Gentiles, not with the unbelieving sort,
av dt n1 cst n1 np1 vvz a-acp av, vbz cst pns31 vvd np1 p-acp dt n1 pp-f np1 p-acp vbg j p-acp dt n2-j, xx p-acp dt vvg n1,
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2853
but with such as had bin conuerted to the knowledge of the Gospell. He liued familiarly with them, accounting them as members of the Church.
but with such as had been converted to the knowledge of the Gospel. He lived familiarly with them, accounting them as members of the Church.
cc-acp p-acp d c-acp vhd vbn vvn p-acp dt n1 pp-f dt n1. pns31 vvd av-jn p-acp pno32, vvg pno32 p-acp n2 pp-f dt n1.
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2854
But beholde, assoone as certaine Iewes came from Ierusalem sent of Iames:
But behold, As soon as certain Iewes Come from Ierusalem sent of James:
cc-acp vvb, av c-acp j np2 vvd p-acp np1 vvd pp-f np1:
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2855
Peter fearing least some misreport might bee rayzed of him, shrunke away, and made countenance as though hee had no familiaritie nor acquaintance with the Gentiles,
Peter fearing lest Some misreport might be razed of him, shrunk away, and made countenance as though he had no familiarity nor acquaintance with the Gentiles,
np1 vvg cs d n1 vmd vbi vvn pp-f pno31, vvd av, cc vvd n1 c-acp cs pns31 vhd dx n1 ccx n1 p-acp dt n2-j,
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2856
and notwithstanding that they had the same fayth of the Gospell which he had, yet did he vse them as straungers,
and notwithstanding that they had the same faith of the Gospel which he had, yet did he use them as Strangers,
cc p-acp cst pns32 vhd dt d n1 pp-f dt n1 r-crq pns31 vhd, av vdd pns31 vvi pno32 p-acp n2,
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2857
bicause it was taken to be a kinde of defyling, to bee in companie with them. See here a wicked madnesse:
Because it was taken to be a kind of defiling, to be in company with them. See Here a wicked madness:
c-acp pn31 vbds vvn pc-acp vbi dt n1 pp-f vvg, pc-acp vbi p-acp n1 p-acp pno32. n1 av dt j n1:
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for by that meanes there was a diuision made in the Church.
for by that means there was a division made in the Church.
c-acp p-acp d n2 a-acp vbds dt n1 vvd p-acp dt n1.
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2859
For (as it is sayde in another place) the wall was broken downe when our Lord Iesus Christ was appointed to be a light from God, not only for the Iewes, For (as it is said in Another place) the wall was broken down when our Lord Iesus christ was appointed to be a Light from God, not only for the Iewes,
p-acp (c-acp pn31 vbz vvn p-acp j-jn n1) dt n1 vbds vvn a-acp c-crq po12 n1 np1 np1 vbds vvn pc-acp vbi dt n1 p-acp np1, xx av-j p-acp dt np2,
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2860
but also for the saluation of the whole world.
but also for the salvation of the Whole world.
cc-acp av c-acp dt n1 pp-f dt j-jn n1.
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2861
VVherfore if it behoued those that had erst bin separated & estraunged from the Church, to be called into one flocke:
Wherefore if it behooved those that had erst been separated & estranged from the Church, to be called into one flock:
c-crq cs pn31 vvd d cst vhd av vbn vvn cc vvn p-acp dt n1, pc-acp vbi vvn p-acp crd n1:
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2862
then doth Peter disanull Gods grace, whereas yet notwithstanding we know there is not a more precious thing than the vnion of the Church.
then does Peter disannul God's grace, whereas yet notwithstanding we know there is not a more precious thing than the Union of the Church.
av vdz np1 vvi npg1 n1, cs av c-acp pns12 vvb pc-acp vbz xx dt av-dc j n1 cs dt n1 pp-f dt n1.
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2863
Therefore he that varieth from it, cannot by any meanes be excused.
Therefore he that varieth from it, cannot by any means be excused.
av pns31 cst vvz p-acp pn31, vmbx p-acp d n2 vbb vvn.
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2864
But beholde, the fault of Peter was, that he brake this bonde of concord by separating the Iewes from the Gentiles, notwithstanding that all belonged too the bodie of our Lorde Iesus Christ,
But behold, the fault of Peter was, that he brake this bond of concord by separating the Iewes from the Gentiles, notwithstanding that all belonged too the body of our Lord Iesus christ,
cc-acp vvb, dt n1 pp-f np1 vbds, cst pns31 vvd d n1 pp-f n1 p-acp n-vvg dt np2 p-acp dt n2-j, c-acp cst d vvd av dt n1 pp-f po12 n1 np1 np1,
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2886
VVe see then that there was not a secrete agreement or packing in this cace:
We see then that there was not a secret agreement or packing in this case:
pns12 vvb av cst pc-acp vbds xx dt j-jn n1 cc vvg p-acp d n1:
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2866
and therefore his deed was a diminishing of Gods house, forsomuch as we be all gathered togither in his name,
and Therefore his deed was a diminishing of God's house, forsomuch as we be all gathered together in his name,
cc av po31 n1 vbds dt n-vvg pp-f npg1 n1, av c-acp pns12 vbb av-d vvn av p-acp po31 n1,
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2867
and do become his houshold folke, euen till we bee gathered vp into the heritage of heauen.
and do become his household folk, even till we be gathered up into the heritage of heaven.
cc vdb vvi po31 n1 n1, av c-acp pns12 vbb vvn a-acp p-acp dt n1 pp-f n1.
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2868
But there was yet one other fault: which is that the grace of our Lorde Iesus Christ was darkned.
But there was yet one other fault: which is that the grace of our Lord Iesus christ was darkened.
p-acp a-acp vbds av crd j-jn n1: r-crq vbz d dt n1 pp-f po12 n1 np1 np1 vbds vvn.
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2869
For what fare we the better by his cōming, vnlesse we know that in him we haue the fulnesse and performance of the things that were figured to vs in old time ▪ If we should offer sacrifize nowadayes as they did in the time of the law:
For what fare we the better by his coming, unless we know that in him we have the fullness and performance of the things that were figured to us in old time ▪ If we should offer sacrifice nowadays as they did in the time of the law:
p-acp q-crq vvb pns12 dt jc p-acp po31 n-vvg, cs pns12 vvb cst p-acp pno31 pns12 vhb dt n1 cc n1 pp-f dt n2 cst vbdr vvn p-acp pno12 p-acp j n1 ▪ cs pns12 vmd vvi n1 av c-acp pns32 vdd p-acp dt n1 pp-f dt n1:
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2870
we should not know that we were clenzed by the bloud of our Lord Iesus Christ,
we should not know that we were clenzed by the blood of our Lord Iesus christ,
pns12 vmd xx vvi cst pns12 vbdr vvn p-acp dt n1 pp-f po12 n1 np1 np1,
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2871
and that the same was a sufficient payment for the satisfaction of all our sinnes,
and that the same was a sufficient payment for the satisfaction of all our Sins,
cc cst dt d vbds dt j n1 p-acp dt n1 pp-f d po12 n2,
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2872
and that we haue there a perfect righteousnesse purchased for vs. VVe should know none of these things.
and that we have there a perfect righteousness purchased for us We should know none of these things.
cc cst pns12 vhb a-acp dt j n1 vvn p-acp pno12 pns12 vmd vvi pix pp-f d n2.
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2873
Therfore S. Peter offended grosly in hanging vp that veyle againe, which was as much as to stop Christ from being knowne as he ought to be.
Therefore S. Peter offended grossly in hanging up that veil again, which was as much as to stop christ from being known as he ought to be.
av n1 np1 vvn av-j p-acp vvg a-acp d n1 av, r-crq vbds p-acp d c-acp pc-acp vvi np1 p-acp vbg vvn c-acp pns31 vmd pc-acp vbi.
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2874
Moreouer, •there was also a third fault, which was, that [ therby ] the Iewes were hardned in their error.
Moreover, •there was also a third fault, which was, that [ thereby ] the Iewes were hardened in their error.
av, vbr vbds av dt ord n1, r-crq vbds, cst [ av ] dt np2 vbdr vvn p-acp po32 n1.
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2875
True it is that we ought to beare with the ignorant & weak ones, & not grieue thē ouer much:
True it is that we ought to bear with the ignorant & weak ones, & not grieve them over much:
j pn31 vbz cst pns12 vmd pc-acp vvi p-acp dt j cc j pi2, cc xx vvi pno32 p-acp d:
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2876
& although they ouershoot themselues, yet must they be brought back again by litle & little, rather than to break either bone or gristle of thē, as the prouerb sayth:
& although they overshoot themselves, yet must they be brought back again by little & little, rather than to break either bone or gristle of them, as the proverb say:
cc cs pns32 vvi px32, av vmb pns32 vbi vvn av av p-acp j cc j, av-c cs pc-acp vvi d n1 cc n1 pp-f pno32, c-acp dt n1 vvz:
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2877
but yet as for to nurrish their ignorance by soothing thē in it, or by giuing any tokē of alowance or welliking, that is naught.
but yet as for to nurrish their ignorance by soothing them in it, or by giving any token of allowance or welliking, that is nought.
cc-acp av c-acp c-acp p-acp j po32 n1 p-acp vvg pno32 p-acp pn31, cc p-acp vvg d n1 pp-f n1 cc vvg, cst vbz pix.
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2878
And Peter by withdrawing himself from the Gentiles to please his own Countrimen, brought to passe that the Iewes might the better make their brags, that they had won their spurs, forsomuch as Peter had giuen an incling that the Gentiles were vnclean & vnholy people,
And Peter by withdrawing himself from the Gentiles to please his own Countrymen, brought to pass that the Iewes might the better make their brags, that they had wone their spurs, forsomuch as Peter had given an incling that the Gentiles were unclean & unholy people,
cc np1 p-acp vvg px31 p-acp dt n2-j pc-acp vvi po31 d n2, vvd pc-acp vvi cst dt np2 n1 dt av-jc vvi po32 n2, cst pns32 vhd vvn po32 n2, av c-acp np1 vhd vvn dt j-vvg cst dt n2-j vbdr j cc j n1,
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2879
and so his deed was an augmenting of the euill that was to great alreadie.
and so his deed was an augmenting of the evil that was to great already.
cc av po31 n1 vbds dt vvg pp-f dt n-jn cst vbds p-acp j av.
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2880
In respect wherof S. Paule sayd, that Peter was blameworthy. And it behoueth vs to marke this thing well and diligently,
In respect whereof S. Paul said, that Peter was blameworthy. And it behooves us to mark this thing well and diligently,
p-acp n1 c-crq n1 np1 vvd, cst np1 vbds j. cc pn31 vvz pno12 pc-acp vvi d n1 av cc av-j,
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2881
bicause some haue thought in tymes past, that it was done by agreemēt bytwixt them,
Because Some have Thought in times past, that it was done by agreement bytwixt them,
c-acp d vhb vvn p-acp n2 j, cst pn31 vbds vdn p-acp n1 vvn pno32,
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2882
& that S. Peter was sorie that some of his Countrimen were to hard to be pleased,
& that S. Peter was sorry that Some of his Countrymen were to hard to be pleased,
cc cst np1 np1 vbds j cst d pp-f po31 n2 vbdr p-acp j pc-acp vbi vvn,
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2883
& therfore had told S. Paul secretly, that he was cōtented to be rebuked of him.
& Therefore had told S. Paul secretly, that he was contented to be rebuked of him.
cc av vhd vvn n1 np1 av-jn, cst pns31 vbds vvn pc-acp vbi vvn pp-f pno31.
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2884
But all this is but a flimflam.
But all this is but a flimflam.
p-acp d d vbz p-acp dt n1.
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2885
For S. Paule sayth expresly, that Peter was worthie of blame, & that thervpon he had stepped vp when he saw he walked not aright.
For S. Paul say expressly, that Peter was worthy of blame, & that thereupon he had stepped up when he saw he walked not aright.
p-acp n1 np1 vvz av-j, cst np1 vbds j pp-f n1, cc cst av pns31 vhd vvn a-acp c-crq pns31 vvd pns31 vvd xx av.
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2887
but rather that S. Paule vsed the libertie that was giuē him [ of God ] & rebuked Peter,
but rather that S. Paul used the liberty that was given him [ of God ] & rebuked Peter,
cc-acp av-c cst np1 np1 vvd dt n1 cst vbds vvn pno31 [ pp-f uh-np ] cc vvd np1,
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2888
& would not bear with him in that cace, although he reuerenced him as the Apostle of Iesus Christ.
& would not bear with him in that case, although he reverenced him as the Apostle of Iesus christ.
cc vmd xx vvi p-acp pno31 p-acp d n1, cs pns31 vvd pno31 p-acp dt n1 pp-f np1 np1.
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2889
And now vpō this text we haue to gather for our owne instruction, how precious this libertie is as I haue declared heretofore.
And now upon this text we have to gather for our own instruction, how precious this liberty is as I have declared heretofore.
cc av p-acp d n1 pns12 vhb pc-acp vvi p-acp po12 d n1, c-crq j d n1 vbz c-acp pns11 vhb vvn av.
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2890
For here the cace standeth not vpon the onely vse of things: but vpon the hauing of our consciences quiet before God.
For Here the case Stands not upon the only use of things: but upon the having of our Consciences quiet before God.
p-acp av dt n1 vvz xx p-acp dt j n1 pp-f n2: cc-acp p-acp dt j-vvg pp-f po12 n2 j-jn p-acp np1.
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2891
If the debate had bin, whither it were lawful to eate swines flesh or no, which was a thing comprehended vnder the ceremonies of the law:
If the debate had been, whither it were lawful to eat Swine Flesh or no, which was a thing comprehended under the ceremonies of the law:
cs dt n1 vhd vbn, c-crq pn31 vbdr j pc-acp vvi ng1 n1 cc uh-dx, r-crq vbds dt n1 vvn p-acp dt n2 pp-f dt n1:
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2892
it had bin a trifling matter, and it might well haue bin passed ouer, like as it may be nowadayes when the like Ceremonies are talked of.
it had been a trifling matter, and it might well have been passed over, like as it may be nowadays when the like Ceremonies Are talked of.
pn31 vhd vbn dt j-vvg n1, cc pn31 vmd av vhi vbn vvn a-acp, av-j c-acp pn31 vmb vbi av c-crq dt j n2 vbr vvn pp-f.
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2893
But it behoued them too come to the wel head, as I haue declared heretofore.
But it behooved them too come to the well head, as I have declared heretofore.
p-acp pn31 vvd pno32 av vvn p-acp dt av n1, c-acp pns11 vhb vvn av.
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2894
For the figures serued to holde the people of olde time as it were in wardship,
For the figures served to hold the people of old time as it were in wardship,
p-acp dt n2 vvd pc-acp vvi dt n1 pp-f j n1 c-acp pn31 vbdr p-acp n1,
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2895
lyke yong children which are vnder gouernours, and do not yet inioy their libertie.
like young children which Are under Governors, and do not yet enjoy their liberty.
av-j j n2 r-crq vbr p-acp n2, cc vdb xx av vvi po32 n1.
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2896
But at the comming of our Lorde Iesus Christ, like as fayth grew great, so it was meet that such maner of teaching should no more take place among the Iewes.
But At the coming of our Lord Iesus christ, like as faith grew great, so it was meet that such manner of teaching should no more take place among the Iewes.
p-acp p-acp dt n-vvg pp-f po12 n1 np1 np1, av-j c-acp n1 vvd j, av pn31 vbds j cst d n1 pp-f vvg vmd av-dx av-dc vvi n1 p-acp dt np2.
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2897
Then was not Saint Paules stryuing, onely about the outwarde vse of things, (for hee woulde willingly haue forborne that:) but to the ende it might be knowne to what purpose the Ceremonies of the lawe had serued:
Then was not Saint Paul's striving, only about the outward use of things, (for he would willingly have forborn that:) but to the end it might be known to what purpose the Ceremonies of the law had served:
av vbds xx n1 npg1 vvg, av-j p-acp dt j n1 pp-f n2, (c-acp pns31 vmd av-j vhi vvn d:) cc-acp p-acp dt n1 pn31 vmd vbi vvn p-acp r-crq n1 dt n2 pp-f dt n1 vhd vvn:
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2898
namely how it was not a bondage that should indure for euer, but that they had stood in force, only to the comming of our Lorde Iesus Christ.
namely how it was not a bondage that should endure for ever, but that they had stood in force, only to the coming of our Lord Iesus christ.
av c-crq pn31 vbds xx dt n1 cst vmd vvi p-acp av, cc-acp cst pns32 vhd vvn p-acp n1, av-j p-acp dt n-vvg pp-f po12 n1 np1 np1.
(15) sermon (DIV1)
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2899
And herevpon it may be gathered, that when the Iewes forbare the eating of Swines flesh,
And hereupon it may be gathered, that when the Iewes forbore the eating of Swine Flesh,
cc av pn31 vmb vbi vvn, cst c-crq dt np2 vvd dt n-vvg pp-f ng1 n1,
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2900
or obserued any holy day, or did this thing or that:
or observed any holy day, or did this thing or that:
cc vvd d j n1, cc vdd d n1 cc d:
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2901
they did not a seruice to God that was of necessitie in it selfe, but vsed it for the continuall exercising of themselues in the fayth of Iesus Christ.
they did not a service to God that was of necessity in it self, but used it for the continual exercising of themselves in the faith of Iesus christ.
pns32 vdd xx dt n1 p-acp np1 cst vbds pp-f n1 p-acp pn31 n1, cc-acp vvd pn31 p-acp dt j vvg pp-f px32 p-acp dt n1 pp-f np1 np1.
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2902
VVhereby wee see, that the Ceremonies had no vertue of themselues:
Whereby we see, that the Ceremonies had no virtue of themselves:
c-crq pns12 vvb, cst dt n2 vhd dx n1 pp-f px32:
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2903
but that when they were referred too their due ende and spirituall paterne, then it was perceyued that God had not ordeyned them,
but that when they were referred too their due end and spiritual pattern, then it was perceived that God had not ordained them,
cc-acp cst c-crq pns32 vbdr vvn av po32 j-jn n1 cc j n1, cs pn31 vbds vvn cst np1 vhd xx vvn pno32,
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2904
but to the benefite of the Church.
but to the benefit of the Church.
cc-acp p-acp dt n1 pp-f dt n1.
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2905
Then let Iesus Christ be separated from the Ceremonies, and they shalbe but tryfles for little children to play with.
Then let Iesus christ be separated from the Ceremonies, and they shall but trifles for little children to play with.
av vvb np1 np1 vbb vvn p-acp dt n2, cc pns32 vmb|vbi p-acp n2 p-acp j n2 pc-acp vvi p-acp.
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2906
But if the end be considered wherevnto they ought too lead the faythfull, then will it be found that they were profitable.
But if the end be considered whereunto they ought too led the faithful, then will it be found that they were profitable.
p-acp cs dt n1 vbb vvn c-crq pns32 vmd av vvi dt j, av vmb pn31 vbi vvn cst pns32 vbdr j.
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2907
Yea and euen we at this day may fare the better by them.
Yea and even we At this day may fare the better by them.
uh cc av pns12 p-acp d n1 vmb vvi dt jc p-acp pno32.
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2908
Although the vse of them be abolished, yet may we by them gather the things that are shewed vs in the Gospell.
Although the use of them be abolished, yet may we by them gather the things that Are showed us in the Gospel.
cs dt n1 pp-f pno32 vbi vvn, av vmb pns12 p-acp pno32 vvi dt n2 cst vbr vvn pno12 p-acp dt n1.
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2909
As howe? It was sayde that the Priest shoulde enter alone intoo the Sanctuarie, and not without sacrifice.
As how? It was said that the Priest should enter alone into the Sanctuary, and not without sacrifice.
p-acp q-crq? pn31 vbds vvn cst dt n1 vmd vvi av-j p-acp dt n1, cc xx p-acp n1.
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2910
VVell then, therevppon wee haue to gather, that there is neyther man nor Angell worthie too come vnto God,
Well then, thereupon we have to gather, that there is neither man nor Angel worthy too come unto God,
uh-av av, av pns12 vhb pc-acp vvi, cst pc-acp vbz dx n1 ccx n1 j av vvn p-acp np1,
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2911
but that we shoulde bee all of vs shet out, if there were not a way opened for vs in the person of our lord Iesus Christ. Marke that for one poynt.
but that we should be all of us shet out, if there were not a Way opened for us in the person of our lord Iesus christ. Mark that for one point.
cc-acp cst pns12 vmd vbi d pp-f pno12 zz av, cs pc-acp vbdr xx dt n1 vvd p-acp pno12 p-acp dt n1 pp-f po12 n1 np1 np1. n1 cst p-acp crd n1.
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2912
Agayne we haue also to beare in minde, that we can haue none attonement with God,
Again we have also to bear in mind, that we can have none atonement with God,
av pns12 vhb av pc-acp vvi p-acp n1, cst pns12 vmb vhi pix n1 p-acp np1,
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2913
nor boldenesse and libertie to call vpon him, except bloud go with it:
nor boldness and liberty to call upon him, except blood go with it:
ccx n1 cc n1 pc-acp vvi p-acp pno31, c-acp n1 vvb p-acp pn31:
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that is too say, except the death and passion of our Lord Iesus Christ [ go with vs ] to get vs grace and fauour.
that is too say, except the death and passion of our Lord Iesus christ [ go with us ] to get us grace and favour.
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And all our prayers must be offered vp by that meane, or else they shall be refused at Gods hade.
And all our Prayers must be offered up by that mean, or Else they shall be refused At God's hade.
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Moreouer it is sayde, that the booke of the law was sprinckled with bloud as well as the Sanctuarie.
Moreover it is said, that the book of the law was sprinkled with blood as well as the Sanctuary.
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VVe see then that all things shoulde bee vnholy, if they were not hallowed by the bloud of our Lord Iesus Christ on all sydes ▪ and also that we shoulde haue no assurednesse of Gods promises, We see then that all things should be unholy, if they were not hallowed by the blood of our Lord Iesus christ on all sides ▪ and also that we should have no assuredness of God's promises,
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nor be able to apply them to our welfare, vnlesse they had seales continually at them.
nor be able to apply them to our welfare, unless they had Seals continually At them.
ccx vbb j pc-acp vvi pno32 p-acp po12 n1, cs pns32 vhd n2 av-j p-acp pno32.
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Besides this, when as it is sayd that God is our father, and that our sinnes are forgiuen vs and wee accepted of him as righteous and giltlesse:
Beside this, when as it is said that God is our father, and that our Sins Are forgiven us and we accepted of him as righteous and guiltless:
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none of these promises should be of any force, neither could they boot vs at all,
none of these promises should be of any force, neither could they boot us At all,
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except the bloud of our Lord Iesus Christ went before our eyes, so as all the word of God were (after a sort) written vnto vs in red letters of the bloud of our Lord Iesus Christ.
except the blood of our Lord Iesus christ went before our eyes, so as all the word of God were (After a sort) written unto us in read letters of the blood of our Lord Iesus christ.
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Thus ye see how we should profite our selues by the Ceremonies of the law.
Thus you see how we should profit our selves by the Ceremonies of the law.
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But howsoeuer we fare, the vse of them is abolished, and if they continued still, wee shoulde not haue so good teaching by them as we haue,
But howsoever we fare, the use of them is abolished, and if they continued still, we should not have so good teaching by them as we have,
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for we shoulde rest vpon these bace and corruptible things.
for we should rest upon these base and corruptible things.
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But in as much as we haue the heauenly pattern that was spoken of vnto Moses, according also as the Apostle in the Epistle too the Hebrewes,
But in as much as we have the heavenly pattern that was spoken of unto Moses, according also as the Apostle in the Epistle too the Hebrews,
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and Saint Steuen in the Acts do shew right well: now we vnderstand wherefore God ordeyned such Ceremonies.
and Saint Stephen in the Acts do show right well: now we understand Wherefore God ordained such Ceremonies.
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The thing then which wee haue too marke for one poynt, is that we must vnderstand, The thing then which we have too mark for one point, is that we must understand,
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howe here is no speaking of matters of small importance, but in knowing wherein the Ceremonies profited the fathers of old tyme,
how Here is no speaking of matters of small importance, but in knowing wherein the Ceremonies profited the Father's of old time,
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and why it was Gods will to haue them abolished at the cōming of our Lord Iesus Christ.
and why it was God's will to have them abolished At the coming of our Lord Iesus christ.
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And herewithal we see also, that Saint Paul spared not Peter though he were his fellowe,
And herewithal we see also, that Saint Paul spared not Peter though he were his fellow,
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and were in as worthie and excellent an office as he was, and seemed that of dutie he should haue bin borne withall.
and were in as worthy and excellent an office as he was, and seemed that of duty he should have been born withal.
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Howsoeuer the cace stood with him, he rebuked him sharply for that matter.
Howsoever the case stood with him, he rebuked him sharply for that matter.
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VVe may much better deeme, that if it were a smal & light thing, S. Paule woulde not haue moued such debate and strife for it.
We may much better deem, that if it were a small & Light thing, S. Paul would not have moved such debate and strife for it.
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Needes therefore must it bee a matter of great importaunce.
Needs Therefore must it be a matter of great importance.
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But by the way we be warned, that whensoeuer Gods truth is defaced, or that any man turneth away from the pure simplicity of the Gospell, we must not in any wise spare him,
But by the Way we be warned, that whensoever God's truth is defaced, or that any man turns away from the pure simplicity of the Gospel, we must not in any wise spare him,
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but although the whole worlde shoulde set it selfe agaynst vs, yet must we mainteyne the cace with inuincible constancie, without bending for any creature.
but although the Whole world should Set it self against us, yet must we maintain the case with invincible constancy, without bending for any creature.
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For if any man ought to be borne with, the same was Peter: and seeing that our Lorde Iesus Christ had bestowed such giftes of grace vpon him,
For if any man ought to be born with, the same was Peter: and seeing that our Lord Iesus christ had bestowed such Gifts of grace upon him,
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as to giue him that name, Saint Paule should haue yeelded somewhat vnto him: yea, but that matter was not to bee borne with.
as to give him that name, Saint Paul should have yielded somewhat unto him: yea, but that matter was not to be born with.
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Then ye see heere an example, which sheweth vs that when the authoritie of men tendeth to the defacing of the truthe of the Gospell, wee must fall too stryuing and not regarde any creature.
Then you see Here an Exampl, which shows us that when the Authority of men tendeth to the defacing of the truth of the Gospel, we must fallen too striving and not regard any creature.
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And this is greatly for our profite nowadayes.
And this is greatly for our profit nowadays.
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For there are many that woulde fayne rowe betweene twoo streames, and althoughe they perceyue the abuses and corruptions,
For there Are many that would fain row between twoo streams, and although they perceive the Abuses and corruptions,
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yet would they beare on both sydes, and all to purchace peace as they themselues say,
yet would they bear on both sides, and all to purchase peace as they themselves say,
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wheras in the ende there must needes followe great confuzion when men doo so heaue one at another.
whereas in the end there must needs follow great confuzion when men do so heave one At Another.
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Therefore too appease all discorde, they woulde fayne haue a parting of stakes and a mingle-mangle made,
Therefore too appease all discord, they would fain have a parting of stakes and a minglemangle made,
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and that euery man shoulde bowe on his syde.
and that every man should bow on his side.
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But in the meane while, will God gyue ouer his right at the pleasure of men? Or may wee confederate our selues too his preiudice? So then, seeing that wee nowadayes haue too incounter agaynst the wilfull Papistes, who haue peruerted, corrupted,
But in the mean while, will God gyve over his right At the pleasure of men? Or may we confederate our selves too his prejudice? So then, seeing that we nowadays have too encounter against the wilful Papists, who have perverted, corrupted,
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and falsified all the truth of the Gospell:
and falsified all the truth of the Gospel:
cc vvd d dt n1 pp-f dt n1:
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although they face vs with these honourable tytles of holy Catholike Churche, holy Sea Apostolike, Prelacie, Christendome,
although they face us with these honourable titles of holy Catholic Church, holy Sea Apostolic, Prelacy, Christendom,
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and holy Supremacie (which yet notwithstanding are but vizors in verie deede:) let vs not be abashed awhit at them.
and holy Supremacy (which yet notwithstanding Are but vizors in very deed:) let us not be abashed awhit At them.
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For why? wee haue God on our side:
For why? we have God on our side:
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and besides that the truth of the Gospell is so precious in his sight, as hee will not haue any creature to bee spared for it:
and beside that the truth of the Gospel is so precious in his sighed, as he will not have any creature to be spared for it:
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according as we haue seene how Saint Paule himselfe telleth vs, that if it were possible for the Angelles to turne vs away from the pure doctrine, wee shoulde holde them accursed, and refuze and abhorre them.
according as we have seen how Saint Paul himself Telleth us, that if it were possible for the Angels to turn us away from the pure Doctrine, we should hold them accursed, and refuse and abhor them.
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And why then shall wee seeke too please mortall men, when they woulde disguize the purenesse of the Gospell,
And why then shall we seek too please Mortal men, when they would disguise the pureness of the Gospel,
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and mingle their owne inuentions wyth it, and in so dooing make our Lorde Iesus Christ their vnderling, that they mighte still keepe possession of theyr errours? Is it meete that wee shoulde yeelde vp our places to them? A mischiefe light vpon such concorde:
and mingle their own Inventions with it, and in so doing make our Lord Iesus christ their underling, that they might still keep possession of their errors? Is it meet that we should yield up our places to them? A mischief Light upon such concord:
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for it shall alwayes be cursed of God.
for it shall always be cursed of God.
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VVherfore let vs haue such stoutnesse and constancie of minde, that when we be once sure that the quarell which we mainteyne is Gods, wee stagger not for any greatnesse or loftinesse of the worlde.
Wherefore let us have such stoutness and constancy of mind, that when we be once sure that the quarrel which we maintain is God's, we stagger not for any greatness or loftiness of the world.
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Thus ye see in effect what we haue to beare in minde.
Thus you see in Effect what we have to bear in mind.
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And heere withall we see also what the fondnesse of the Papistes is, and howe shamelesse that vilane [ the Pope ] hath bin in exempting himselfe from all correction.
And Here withal we see also what the fondness of the Papists is, and how shameless that vilane [ the Pope ] hath been in exempting himself from all correction.
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VVhen the Pope intendeth to magnifie himself greatly, he calleth himselfe the Successor of Peter:
When the Pope intends to magnify himself greatly, he calls himself the Successor of Peter:
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and yet in the meane while, hee will by no meanes submit himselfe too any chastizements.
and yet in the mean while, he will by no means submit himself too any chastisements.
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Hee sayth that it belongeth to him to correct all the world, and that it is not lawfull for any man to meddle with him.
He say that it belongeth to him to correct all the world, and that it is not lawful for any man to meddle with him.
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And whence commeth that exemption? For if he pretend to hold the place of Peter, we see here the contrarie.
And whence comes that exemption? For if he pretend to hold the place of Peter, we see Here the contrary.
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Peter was rebuked and bare it, yea and hee willingly graunted himself to be giltie when he saw he was ouercome.
Peter was rebuked and bore it, yea and he willingly granted himself to be guilty when he saw he was overcome.
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Seeing it is so, wee must needes conclude that there is no dignitie in this worlde (how much so euer men colour it) which shoulde not alwayes bee subiect too Gods worde.
Seeing it is so, we must needs conclude that there is no dignity in this world (how much so ever men colour it) which should not always be Subject too God's word.
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For what a thing were it if it were otherwise, so as our Lorde Iesus Christ shoulde haue sette vp dumbe Idols in his Church vnder the title and shadow of shepherds,
For what a thing were it if it were otherwise, so as our Lord Iesus christ should have Set up dumb Idols in his Church under the title and shadow of shepherd's,
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and that it should be lawfull for them to finde fault and rebuke, yea and too marre and falsifie all things,
and that it should be lawful for them to find fault and rebuke, yea and too mar and falsify all things,
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but let vs hardily defie all that filthie dungeon, that is to wit, the Pope and his Cleargie,
but let us hardily defy all that filthy dungeon, that is to wit, the Pope and his Clergy,
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and in the meane while no man shoulde open his lyppes agaynst them? Gods Churche shoulde become as it were a Swynes stye, infected with all filthinesse,
and in the mean while no man should open his lips against them? God's Church should become as it were a Swine stye, infected with all filthiness,
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and there shoulde bee no remedie to helpe it.
and there should be no remedy to help it.
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Let vs marke well then, that God will not haue any such preeminence to bee in his Church,
Let us mark well then, that God will not have any such preeminence to be in his Church,
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as shoulde hinder the continuall course of his worde, so as it should not be able to bridle all such as are in any superioritie aboue others.
as should hinder the continual course of his word, so as it should not be able to bridle all such as Are in any superiority above Others.
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For it behoueth vs to giue eare to our Lorde Iesus Christ, and hee must haue the maystership that is gyuen him of God his father,
For it behooves us to give ear to our Lord Iesus christ, and he must have the Mastership that is given him of God his father,
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so as euery man must yeelde himselfe therevntoo, and none of vs pretend to haue any exemption.
so as every man must yield himself thereunto, and none of us pretend to have any exemption.
av c-acp d n1 vmb vvi px31 av, cc pix pp-f pno12 vvi pc-acp vhi d n1.
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That is the thing which is shewed vs in the person of Saint Peter.
That is the thing which is showed us in the person of Saint Peter.
cst vbz dt n1 r-crq vbz vvn pno12 p-acp dt n1 pp-f n1 np1.
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On the other part, we see also after what sort the faultes that are committed ought to be rebuked:
On the other part, we see also After what sort the Faults that Are committed ought to be rebuked:
p-acp dt j-jn n1, pns12 vvb av p-acp r-crq n1 dt n2 cst vbr vvn pi pc-acp vbi vvn:
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that is to say, openly before all men, and not only in secrete: which thing is well worthie too bee marked.
that is to say, openly before all men, and not only in secret: which thing is well worthy too be marked.
cst vbz pc-acp vvi, av-j p-acp d n2, cc xx av-j p-acp j-jn: r-crq n1 vbz av j av vbi vvn.
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For there are many that can fynde in theyr heartes too giue cause of offence, who after they haue set all in a broile, woulde haue a man do no more to them,
For there Are many that can find in their hearts too give cause of offence, who After they have Set all in a broil, would have a man do no more to them,
p-acp a-acp vbr d cst vmb vvi p-acp po32 n2 av vvi n1 pp-f n1, r-crq c-acp pns32 vhb vvn d p-acp dt n1, vmd vhi dt n1 vdb dx dc p-acp pno32,
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but tel them softly in their eare that they haue done am•sse. For the common diuinitie is this.
but tell them softly in their ear that they have done am•sse. For the Common divinity is this.
cc-acp vvb pno32 av-j p-acp po32 n1 cst pns32 vhb vdn n1. p-acp dt j n1 vbz d.
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VVhat I pray you? Is it not sayde that eche shoulde reproue other secretely? Is it meete that a man shoulde bee so diffamed when hee hath done amisse? No verily, What I pray you? Is it not said that eke should reprove other secretly? Is it meet that a man should be so diffamed when he hath done amiss? No verily,
q-crq pns11 vvb pn22? vbz pn31 xx vvn cst d vmd vvi j-jn av-jn? vbz pn31 j cst dt n1 vmd vbi av vvn c-crq pns31 vhz vdn av? uh-dx av-j,
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if hee haue not offended in suche wize, as hys faulte ingendereth trouble in the whole Church.
if he have not offended in such wise, as his fault engendereth trouble in the Whole Church.
cs pns31 vhb xx vvn p-acp d n1, c-acp po31 n1 vvz n1 p-acp dt j-jn n1.
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For euen our Lorde Iesus Christ doth expressely set downe the same differēce, so that if any man haue done amisse and I knowe it, I must rebuke him betwixt him and me.
For even our Lord Iesus christ does expressly Set down the same difference, so that if any man have done amiss and I know it, I must rebuke him betwixt him and me.
p-acp av po12 n1 np1 np1 vdz av-j vvi p-acp dt d n1, av cst cs d n1 vhb vdn av cc pns11 vvb pn31, pns11 vmb vvi pno31 p-acp pno31 cc pno11.
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But if the fault be notorious and open, and an occasion too bring in euill example,
But if the fault be notorious and open, and an occasion too bring in evil Exampl,
p-acp cs dt n1 vbb j cc j, cc dt n1 av vvi p-acp j-jn n1,
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if hee were not tolde of it:
if he were not told of it:
cs pns31 vbdr xx vvn pp-f pn31:
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then must I not any more keepe that order of rowning him secretely in the eare,
then must I not any more keep that order of rowning him secretly in the ear,
av vmb pns11 xx av-d av-dc vvi d n1 pp-f vvg pno31 av-jn p-acp dt n1,
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but condemne the fault as it deserueth, that others may take warning by it.
but condemn the fault as it deserves, that Others may take warning by it.
cc-acp vvb dt n1 c-acp pn31 vvz, cst n2-jn vmb vvi n1 p-acp pn31.
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And this is ment, not onely of priuate persons, but also of suche as are in highest degree:
And this is meant, not only of private Persons, but also of such as Are in highest degree:
cc d vbz vvn, xx av-j pp-f j n2, cc-acp av pp-f d c-acp vbr p-acp js n1:
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for it becommeth them too leade the waye, according also as in another place too Timothie, Paule commaundeth expressely, that suche as haue done amysse (thoughe they bee the Sheepeheardes whiche haue the charge too teache and gouerne the flocke) shoulde bee rebuked openly.
for it becomes them too lead the Way, according also as in Another place too Timothy, Paul commandeth expressly, that such as have done amiss (though they be the Shepherds which have the charge too teach and govern the flock) should be rebuked openly.
c-acp pn31 vvz pno32 av vvi dt n1, vvg av c-acp p-acp j-jn n1 av np1, np1 vvz av-j, cst d c-acp vhb vdn av (cs pns32 vbb dt n2 r-crq vhb dt n1 av vvi cc vvi dt n1) vmd vbi vvn av-j.
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but that euery man must be cōtented to heare him speak, and too let him haue his mouth open.
but that every man must be contented to hear him speak, and too let him have his Mouth open.
cc-acp cst d n1 vmb vbi vvn pc-acp vvi pno31 vvi, cc av vvb pno31 vhi po31 n1 j.
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The same thing hath hee put presently in practize in the person of Peter. For in as muche as the fault was ouergreate, and too farre out of square,
The same thing hath he put presently in practice in the person of Peter. For in as much as the fault was overgreat, and too Far out of square,
dt d n1 vhz pns31 vvn av-j p-acp n1 p-acp dt n1 pp-f np1. p-acp p-acp c-acp d c-acp dt n1 vbds j, cc av av-j av pp-f n-jn,
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and might ingender greater trouble in the Churche, bicause it was (as yee woulde say) an ouerthrowing of the Gospell) for that there was as yet some infirmitie in manie men:
and might engender greater trouble in the Church, Because it was (as ye would say) an overthrowing of the Gospel) for that there was as yet Some infirmity in many men:
cc vmd vvi jc n1 p-acp dt n1, c-acp pn31 vbds (c-acp pn22 vmd vvi) dt vvg pp-f dt n1) c-acp cst a-acp vbds a-acp av d n1 p-acp d n2:
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Saint Paule sawe well it was requisyte that Peter shoulde bee rebuked, and therevppon did it.
Saint Paul saw well it was requisyte that Peter should be rebuked, and thereupon did it.
n1 np1 vvd av pn31 vbds n1 cst np1 vmd vbi vvn, cc av vdd pn31.
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That therfore is the thing which we haue to remember concerning that processe. On the otherside we see also the mildnes of Peter.
That Therefore is the thing which we have to Remember Concerning that process. On the otherside we see also the mildness of Peter.
cst av vbz dt n1 r-crq pns12 vhb pc-acp vvi vvg d n1. p-acp dt n1 pns12 vvb av dt n1 pp-f np1.
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It had bin said vnto him by the mouth of our Lord Iesus Christ, that besides his ordinarie name of Simon, he should be called Peter for the steddinesse of his fayth.
It had been said unto him by the Mouth of our Lord Iesus christ, that beside his ordinary name of Simon, he should be called Peter for the steadiness of his faith.
pn31 vhd vbn vvn p-acp pno31 p-acp dt n1 pp-f po12 n1 np1 np1, cst p-acp po31 j n1 pp-f np1, pns31 vmd vbi vvn np1 p-acp dt n1 pp-f po31 n1.
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He was excellent among the rest of the Apostles:
He was excellent among the rest of the Apostles:
pns31 vbds j p-acp dt n1 pp-f dt n2:
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and yet neuerthelesse he stoupeth with his head, and boweth downe his necke when he seeth that he hath done amisse,
and yet nevertheless he stoupeth with his head, and boweth down his neck when he sees that he hath done amiss,
cc av av pns31 vvz p-acp po31 n1, cc vvz a-acp po31 n1 c-crq pns31 vvz cst pns31 vhz vdn av,
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and maketh no buckler of the honourable state wherein he was, but onely considereth, that sith Gods worde is giuen vs too correct vs, it becommeth vs to submit our selues too it,
and makes no buckler of the honourable state wherein he was, but only Considereth, that sith God's word is given us too correct us, it becomes us to submit our selves too it,
cc vvz dx n1 pp-f dt j n1 c-crq pns31 vbds, cc-acp av-j vvz, cst c-acp npg1 n1 vbz vvn pno12 av vvi pno12, pn31 vvz pno12 pc-acp vvi po12 n2 av pn31,
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except we will bee rebels against him, who in the ende will beate downe all the pride of the world.
except we will be rebels against him, who in the end will beat down all the pride of the world.
c-acp pns12 vmb vbi n2 p-acp pno31, r-crq p-acp dt n1 vmb vvi a-acp d dt n1 pp-f dt n1.
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Therefore S. Peter perceyuing that nothing is better for a man, than to receiue chastizements when hee hath done amisse:
Therefore S. Peter perceiving that nothing is better for a man, than to receive chastisements when he hath done amiss:
av n1 np1 vvg cst pix vbz jc p-acp dt n1, cs pc-acp vvi n2 c-crq pns31 vhz vdn av:
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yeeldeth to that which was told him by S. Paule. Now if we consider all these things well:
yields to that which was told him by S. Paul. Now if we Consider all these things well:
vvz p-acp d r-crq vbds vvn pno31 p-acp n1 np1. av cs pns12 vvb d d n2 av:
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wee haue heere a verie profitable storie.
we have Here a very profitable story.
pns12 vhb av dt j j n1.
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For on the one syde wee see howe euerie man desyreth too holde in with the worlde:
For on the one side we see how every man desireth too hold in with the world:
p-acp p-acp dt crd n1 pns12 vvb c-crq d n1 vvz av vvi p-acp p-acp dt n1:
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and that is an occasion too blinde vs continually in our misdoings.
and that is an occasion too blind us continually in our misdoings.
cc cst vbz dt n1 av vvi pno12 av-j p-acp po12 n2-vvg.
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For there is nothing with vs but flattering, and (to our seeming) we cannot be friends,
For there is nothing with us but flattering, and (to our seeming) we cannot be Friends,
p-acp pc-acp vbz pix p-acp pno12 p-acp vvg, cc (p-acp po12 n-vvg) pns12 vmbx vbi n2,
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except euery of vs beare with his fellowe.
except every of us bear with his fellow.
c-acp d pp-f pno12 vvi p-acp po31 n1.
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Surely there is a maner of bearing with things, which is commendable, as I haue said alreadie:
Surely there is a manner of bearing with things, which is commendable, as I have said already:
av-j a-acp vbz dt n1 pp-f vvg p-acp n2, r-crq vbz j, c-acp pns11 vhb vvn av:
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which is, to be gentle in rebuking such as haue done amisse, so as we labour to win them,
which is, to be gentle in rebuking such as have done amiss, so as we labour to win them,
r-crq vbz, pc-acp vbi j p-acp vvg d c-acp vhb vdn av, av c-acp pns12 vvb pc-acp vvi pno32,
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and drawe them backe againe by freendlinesse, and bee not too fumishe and hastie with them.
and draw them back again by freendlinesse, and be not too fumishe and hasty with them.
cc vvi pno32 av av p-acp n1, cc vbb xx av vvi cc j p-acp pno32.
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For there are faults that may be borne with, and which are not to be searched to the bottom,
For there Are Faults that may be born with, and which Are not to be searched to the bottom,
p-acp a-acp vbr n2 cst vmb vbi vvn p-acp, cc q-crq vbr xx pc-acp vbi vvn p-acp dt n1,
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for it doth but sharpen men when they see an ouereagernesse of fault fynding, according as yee shall see diuers whiche keepe as it were continuall watche, too see if they can fynde anye thing too carpe at in some man or other:
for it does but sharpen men when they see an ouereagernesse of fault finding, according as ye shall see diverse which keep as it were continual watch, too see if they can find any thing too carp At in Some man or other:
c-acp pn31 vdz p-acp vvi n2 c-crq pns32 vvb dt n1 pp-f n1 vvg, vvg c-acp pn22 vmb vvi j r-crq vvb c-acp pn31 vbdr j n1, av vvb cs pns32 vmb vvi d n1 av vvi p-acp p-acp d n1 cc n-jn:
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all theyr holynesse consisteth in taunting of one man, and in rayling vppon an other: and too bee short, they bee the greatest Correcters of the worlde.
all their holiness Consisteth in taunting of one man, and in railing upon an other: and too be short, they be the greatest Correctors of the world.
d po32 n1 vvz p-acp vvg pp-f crd n1, cc p-acp vvg p-acp dt n-jn: cc av vbi j, pns32 vbb dt js n2 pp-f dt n1.
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But our desyre [ of rebuking ] must be so brydeled, as wee seeke not to finde fault with men.
But our desire [ of rebuking ] must be so bridled, as we seek not to find fault with men.
p-acp po12 vvi [ pp-f vvg ] vmb vbi av vvn, c-acp pns12 vvb xx pc-acp vvi n1 p-acp n2.
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And yet on the other side, the flattering that reigneth nowadayes to much in the worlde, is a vice which we ought to shunne as a deadly plague.
And yet on the other side, the flattering that Reigneth nowadays to much in the world, is a vice which we ought to shun as a deadly plague.
cc av p-acp dt j-jn n1, dt j-vvg cst vvz av p-acp d p-acp dt n1, vbz dt n1 r-crq pns12 vmd pc-acp vvi p-acp dt j n1.
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Therefore according as euerie of vs loueth his neighbour, so let him lerne to vse the freenesse of speach which S. Paule sheweth vs heere.
Therefore according as every of us loves his neighbour, so let him Learn to use the freeness of speech which S. Paul shows us Here.
av vvg p-acp d pp-f pno12 vvz po31 n1, av vvb pno31 vvi pc-acp vvi dt n1 pp-f n1 r-crq n1 np1 vvz pno12 av.
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And specially when Gods truthe is in hande, let no man be spared, let the zeale of God get the vpper hande in vs,
And specially when God's truth is in hand, let no man be spared, let the zeal of God get the upper hand in us,
cc av-j c-crq n2 n1 vbz p-acp n1, vvb dx n1 vbb vvn, vvb dt n1 pp-f np1 vvb dt jc n1 p-acp pno12,
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and although we shoulde purchase displeasure, and runne in daunger of many slaunders and backbytings, yet ought wee neuerthelesse to vndertake the chalenge.
and although we should purchase displeasure, and run in danger of many slanders and backbitings, yet ought we nevertheless to undertake the challenge.
cc cs pns12 vmd vvi n1, cc vvi p-acp n1 pp-f d n2 cc n2, av vmd pns12 av pc-acp vvi dt n1.
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For there is no excuse for vs if wee play the traytours, by dissembling when the truthe of the Gospell is falsified.
For there is no excuse for us if we play the Traitors, by dissembling when the truth of the Gospel is falsified.
p-acp pc-acp vbz dx n1 p-acp pno12 cs pns12 vvb dt n2, p-acp vvg c-crq dt n1 pp-f dt n1 vbz vvn.
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Wherefore wee must followe the thing that Saint Paule sheweth vs heere:
Wherefore we must follow the thing that Saint Paul shows us Here:
c-crq pns12 vmb vvi dt n1 cst n1 np1 vvz pno12 av:
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and the deede which hee did too his fellow Peter, muste serue vs for a lawe and rule,
and the deed which he did too his fellow Peter, must serve us for a law and Rule,
cc dt n1 r-crq pns31 vdd av po31 n1 np1, vmb vvi pno12 p-acp dt n1 cc n1,
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so as wee may shewe that wee desyre nothing more, than that God shoulde bee hearde, that his truth shoulde not bee turned intoo a lye,
so as we may show that we desire nothing more, than that God should be heard, that his truth should not be turned into a lie,
av c-acp pns12 vmb vvi cst pns12 vvi pix av-dc, cs cst np1 vmd vbi vvn, cst po31 n1 vmd xx vbi vvn p-acp dt n1,
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and that there should not be any thing shuffled too it, nor any Leuen or Darnell mingled with it,
and that there should not be any thing shuffled too it, nor any Leven or Darnell mingled with it,
cc cst a-acp vmd xx vbi d n1 vvn av pn31, ccx d crd cc np1 vvn p-acp pn31,
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but that it shoulde continue alwayes in hys owne pure singlenesse. And on the other syde, the greate ones are warned heere, too submit themselues meekely,
but that it should continue always in his own pure singleness. And on the other side, the great ones Are warned Here, too submit themselves meekly,
cc-acp cst pn31 vmd vvi av p-acp po31 d j n1. cc p-acp dt j-jn n1, dt j pi2 vbr vvn av, av vvb px32 av-j,
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and too yeelde themselues plyable too the correction that is offered them, knowing that God surrendered not his owne right when hee aduaunced them too that state,
and too yield themselves pliable too the correction that is offered them, knowing that God surrendered not his own right when he advanced them too that state,
cc av vvi px32 j av dt n1 cst vbz vvn pno32, vvg cst np1 vvd xx po31 d j-jn c-crq pns31 vvd pno32 av cst n1,
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but muste still keepe his soueraigne dominion, execute hys iurisdiction by hys woorde, in suche wyse as they whiche are moste highly aduaunced, muste bowe downe theyr neckes,
but must still keep his sovereign dominion, execute his jurisdiction by his word, in such wise as they which Are most highly advanced, must bow down their necks,
cc-acp vmb av vvi po31 j-jn n1, vvb po31 n1 p-acp po31 n1, p-acp d n1 c-acp pns32 r-crq vbr av-ds av-j vvn, vmb vvi a-acp po32 n2,
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and vnderstande that it were a diuelishe confuzion too pretende a priuiledge too receyue no chastizement.
and understand that it were a devilish confuzion too pretend a privilege too receive no chastisement.
cc vvi cst pn31 vbdr dt j n1 av vvi dt n1 av vvi dx n1.
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For by that meanes Gods woorde shoulde bee as good as thrust out of doores, and hee bee bereft of the soueraintie which he hath ouer vs:
For by that means God's word should be as good as thrust out of doors, and he be bereft of the sovereignty which he hath over us:
p-acp p-acp d n2 ng1 n1 vmd vbi a-acp j c-acp vvn av pp-f n2, cc pns31 vbb vvn pp-f dt n1 r-crq pns31 vhz p-acp pno12:
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and therefore after that maner must wee put that doctrine in vre.
and Therefore After that manner must we put that Doctrine in use.
cc av p-acp d n1 vmb pns12 vvi d n1 p-acp n1.
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3025
And specially nowadayes when wee see men so bolde too bende themselues after that fashion agaynst God, let vs bee fenced aforehande agaynst them,
And specially nowadays when we see men so bold too bend themselves After that fashion against God, let us be fenced aforehand against them,
cc av-j av c-crq pns12 vvb n2 av j av vvi px32 p-acp d n1 p-acp np1, vvb pno12 vbi vvn av p-acp pno32,
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3026
and let nothing abash vs, seeing we knowe what the quarell is wherein we fight agaynst them:
and let nothing abash us, seeing we know what the quarrel is wherein we fight against them:
cc vvb pix vvi pno12, vvg pns12 vvb r-crq dt n1 vbz c-crq pns12 vvb p-acp pno32:
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3028
and let vs not passe a whit for these stinking vermin, when we see them bend their hornes at our Lorde Iesus Christ,
and let us not pass a whit for these stinking vermin, when we see them bend their horns At our Lord Iesus christ,
cc vvb pno12 xx vvi dt n1 p-acp d j-vvg n1, c-crq pns12 vvb pno32 vvi po32 n2 p-acp po12 n1 np1 np1,
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and that vnder his shadowe and by pretending his name, they go about too thrust his Gospell vnder foote,
and that under his shadow and by pretending his name, they go about too thrust his Gospel under foot,
cc cst p-acp po31 n1 cc p-acp vvg po31 n1, pns32 vvb a-acp av vvd po31 n1 p-acp n1,
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yea and too burie it vtterly, or else too make suche a confuzed mingling of it,
yea and too bury it utterly, or Else too make such a confused mingling of it,
uh cc av vvi pn31 av-j, cc av av vvi d dt j-vvn vvg pp-f pn31,
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as men may not knowe who is mayster.
as men may not know who is master.
c-acp n2 vmb xx vvi r-crq vbz vvi.
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3032
Then sithe wee see that the Diuell possesseth them after that sort, let vs not sticke too arme our selues too the battell,
Then sith we see that the devil Possesses them After that sort, let us not stick too arm our selves too the battle,
av c-acp pns12 vvb cst dt n1 vvz pno32 p-acp d n1, vvb pno12 xx vvi av vvi po12 n2 av dt n1,
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3033
and too stande out agaynst them too the vttermost:
and too stand out against them too the uttermost:
cc av vvi av p-acp pno32 av dt j:
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specially seeing that among other things, the quarell is more fauourable too vs in these dayes,
specially seeing that among other things, the quarrel is more favourable too us in these days,
av-j vvg cst p-acp j-jn n2, dt n1 vbz av-dc j av pno12 p-acp d n2,
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than it coulde seeme to bee in the tyme that Saint Paule mainteyned it. True it is that the reason is alyke, and springeth all out of one fountaine:
than it could seem to be in the time that Saint Paul maintained it. True it is that the reason is alike, and springs all out of one fountain:
cs pn31 vmd vvi pc-acp vbi p-acp dt n1 cst n1 np1 vvd pn31. j pn31 vbz d dt n1 vbz av-j, cc vvz d av pp-f crd n1:
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but yet was Saint Paule faine too fight agaynst the Ceremonyes that God had commaunded by his owne mouth.
but yet was Saint Paul feign too fight against the Ceremonies that God had commanded by his own Mouth.
cc-acp av vbds n1 np1 vvi av vvi p-acp dt n2 cst np1 vhd vvn p-acp po31 d n1.
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And why did hee so? Bycause that thereby the Gospell was darkened, the grace of our Lorde Iesus Christ was after a sort beaten downe, mennes merites were stablished,
And why did he so? Because that thereby the Gospel was darkened, the grace of our Lord Iesus christ was After a sort beaten down, men's merits were established,
cc q-crq vdd pns31 av? c-acp cst av dt n1 vbds vvn, dt n1 pp-f po12 n1 np1 np1 vbds p-acp dt n1 vvn a-acp, ng2 n2 vbdr vvn,
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and finally men knewe not whereat God had amed in his lawe.
and finally men knew not whereat God had amed in his law.
cc av-j n2 vvd xx c-crq np1 vhd vvn p-acp po31 n1.
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And nowadayes the selfe same reasons moue vs, to fight agaynst all the abhominations that haue bin set vp in the Popedome.
And nowadays the self same Reasons move us, to fight against all the abominations that have been Set up in the Popedom.
cc av dt n1 d n2 vvb pno12, pc-acp vvi p-acp d dt n2 cst vhb vbn vvn a-acp p-acp dt n1.
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But we haue this for an aduantage, that all these things were forged in the shoppes of Sathan and of men.
But we have this for an advantage, that all these things were forged in the shops of Sathan and of men.
cc-acp pns12 vhb d p-acp dt n1, cst d d n2 vbdr vvn p-acp dt n2 pp-f np1 cc pp-f n2.
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Nowe wee knowe there is nothing but vanitie in men, so long as they bee ruled by their owne fancie,
Now we know there is nothing but vanity in men, so long as they be ruled by their own fancy,
av pns12 vvb pc-acp vbz pix p-acp n1 p-acp n2, av av-j c-acp pns32 vbb vvn p-acp po32 d n1,
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and submit not themselues too the obeying of God.
and submit not themselves too the obeying of God.
cc vvb xx px32 av av vvg pp-f np1.
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3043
For as much as the cace standeth so, let vs fight so much the more manfully, seeing that our Lorde doth in all respects giue vs wherewith to keepe vs from being dismayed at the titles that are set afore vs to outface vs with, which are nought else but illusions of Satā.
For as much as the case Stands so, let us fight so much the more manfully, seeing that our Lord does in all respects give us wherewith to keep us from being dismayed At the titles that Are Set afore us to outface us with, which Are nought Else but illusions of Satā.
p-acp p-acp d c-acp dt n1 vvz av, vvb pno12 vvi av av-d dt av-dc av-j, vvg cst po12 n1 vdz p-acp d n2 vvb pno12 c-crq pc-acp vvi pno12 p-acp vbg vvn p-acp dt n2 cst vbr vvn p-acp pno12 pc-acp vvi pno12 p-acp, r-crq vbr pix av cc-acp n2 pp-f np1.
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Ye see in effect what we haue to beare in mind.
You see in Effect what we have to bear in mind.
pn22 vvb p-acp n1 r-crq pns12 vhb pc-acp vvi p-acp n1.
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3045
But it behoueth vs also too marke well howe Saint Paule addeth that his rebuking of Peter was bycause hee and his companyons walked not the right way in the truthe of the Gospell:
But it behooves us also too mark well how Saint Paul adds that his rebuking of Peter was Because he and his Sodales walked not the right Way in the truth of the Gospel:
p-acp pn31 vvz pno12 av av vvi av c-crq n1 np1 vvz cst po31 vvg pp-f np1 vbds c-acp pns31 cc po31 n2 vvd xx dt j-jn n1 p-acp dt n1 pp-f dt n1:
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and besides that, his rebuking of them was, bycause hee sawe that the mischiefe was alreadie spread farre and wyde,
and beside that, his rebuking of them was, Because he saw that the mischief was already spread Far and wide,
cc p-acp d, po31 vvg pp-f pno32 vbds, c-acp pns31 vvd cst dt n1 vbds av vvn av-j cc av-j,
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3047
and that if he had forborne any longer, the remedie woulde haue come out of season.
and that if he had forborn any longer, the remedy would have come out of season.
cc cst cs pns31 vhd vvn d av-jc, dt n1 vmd vhi vvn av pp-f n1.
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3048
Beholde here twoo reasons which it standeth vs on hande too marke well.
Behold Here twoo Reasons which it Stands us on hand too mark well.
vvb av crd n2 r-crq pn31 vvz pno12 p-acp n1 av vvi av.
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3072
Let vs on our side open our eares and be heedfull to receiue whatsoeuer hee sayth:
Let us on our side open our ears and be heedful to receive whatsoever he say:
vvb pno12 p-acp po12 n1 vvb po12 n2 cc vbi j pc-acp vvi r-crq pns31 vvz:
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3049
As touching the truth of the Gospell, I haue shewed you alreadie howe it is the purenesse which it behoueth vs to sticke vnto.
As touching the truth of the Gospel, I have showed you already how it is the pureness which it behooves us to stick unto.
p-acp vvg dt n1 pp-f dt n1, pns11 vhb vvn pn22 av c-crq pn31 vbz dt n1 r-crq pn31 vvz pno12 pc-acp vvi p-acp.
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3050
He might well haue sayd, that they walke not the right way in the Gospell:
He might well have said, that they walk not the right Way in the Gospel:
pns31 vmd av vhi vvn, cst pns32 vvb xx dt j-jn n1 p-acp dt n1:
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3051
but he speaketh of the truth [ of the Gospell, ] according as hee had vsed the same worde once afore.
but he speaks of the truth [ of the Gospel, ] according as he had used the same word once afore.
cc-acp pns31 vvz pp-f dt n1 [ pp-f dt n1, ] vvg c-acp pns31 vhd vvn dt d n1 a-acp a-acp.
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The reason why he doth so, is for that men woulde haue a halfe faced Gospell,
The reason why he does so, is for that men would have a half faced Gospel,
dt n1 c-crq pns31 vdz av, vbz p-acp d n2 vmd vhi dt j-jn vvn n1,
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3053
and be are themselues in hande, that they bee discharged before God, so the name of Christianitie runne roundly in theyr mouthes.
and be Are themselves in hand, that they be discharged before God, so the name of Christianity run roundly in their mouths.
cc vbi vbr px32 p-acp n1, cst pns32 vbb vvn p-acp np1, av dt n1 pp-f np1 vvi av p-acp po32 n2.
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3054
Like as at this day the woorde Gospell is taken to bee meetely honourable among the Papists:
Like as At this day the word Gospel is taken to be meetly honourable among the Papists:
j c-acp p-acp d n1 dt n1 n1 vbz vvn pc-acp vbi av-j j p-acp dt njp2:
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3055
but yet the Gospel which they haue is but a bastardgospell, bicause they haue put their owne collups and gobbets to it.
but yet the Gospel which they have is but a bastardgospell, Because they have put their own collups and gobbets to it.
cc-acp av dt n1 r-crq pns32 vhb vbz p-acp dt n1, c-acp pns32 vhb vvn po32 d n2 cc n2 p-acp pn31.
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3056
They haue turkined all things after their owne pleasure, and they haue taken suche a scope, that Iesus Christ is but an vnderling in comparison of them.
They have turkined all things After their own pleasure, and they have taken such a scope, that Iesus christ is but an underling in comparison of them.
pns32 vhb vvn d n2 p-acp po32 d n1, cc pns32 vhb vvn d dt n1, cst np1 np1 vbz p-acp dt n1 p-acp n1 pp-f pno32.
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3057
For they haue giuen determinate sentence as it were from Heauen.
For they have given determinate sentence as it were from Heaven.
p-acp pns32 vhb vvn j n1 c-acp pn31 vbdr p-acp n1.
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3058
And in good sooth they haue not beene ashamed too say, that the Contentes of the Gospell are but as an Apsie of the Christians,
And in good sooth they have not been ashamed too say, that the Contents of the Gospel Are but as an Apsie of the Christians,
cc p-acp j n1 pns32 vhb xx vbn j av vvb, cst dt n2 pp-f dt n1 vbr p-acp c-acp dt n1 pp-f dt njpg2,
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3059
or as it were an introduction:
or as it were an introduction:
cc c-acp pn31 vbdr dt n1:
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3060
and that the greate Mysteryes and principall matters, haue beene reuealed too them since, so as they muste come from Councels,
and that the great Mysteres and principal matters, have been revealed too them since, so as they must come from Counsels,
cc cst dt j n2 cc j-jn n2, vhb vbn vvn av pno32 p-acp, av c-acp pns32 vmb vvi p-acp n2,
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3061
and from the Sea of Rome.
and from the Sea of Rome.
cc p-acp dt n1 pp-f np1.
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3062
Thus is our Lorde Iesus Christe mocked, as thoughe they had taken in hande too crucifie him newe agayne.
Thus is our Lord Iesus Christ mocked, as though they had taken in hand too crucify him new again.
av vbz po12 n1 np1 np1 vvd, c-acp cs pns32 vhd vvn p-acp n1 av vvi pno31 j av.
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3063
For men coulde not deuyze too offer hym a greater villanye, than too saye that he was but as an Vsher of a Schoole to teach folke theyr Apsie,
For men could not deuyze too offer him a greater villainy, than too say that he was but as an Usher of a School to teach folk their Apsie,
p-acp n2 vmd xx vvi av vvi pno31 dt jc n1, cs av vvi cst pns31 vbds p-acp c-acp dt n1 pp-f dt n1 pc-acp vvi n1 po32 n1,
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3064
and that the Pope is come in aboue hym, to bring in the state of perfection:
and that the Pope is come in above him, to bring in the state of perfection:
cc cst dt n1 vbz vvn p-acp p-acp pno31, pc-acp vvi p-acp dt n1 pp-f n1:
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3065
and yet notwithstāding it is sene how the Pope maketh a minglemangle or hotchpotch (as men terme it) of al things.
and yet notwithstanding it is seen how the Pope makes a minglemangle or hotchpotch (as men term it) of all things.
cc av c-acp pn31 vbz vvn c-crq dt n1 vvz dt n1 cc n1 (c-acp n2 vvb pn31) pp-f d n2.
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3066
Then is the word Gospell villanously vnhalowed among the Papistes, and these sticklers which would haue men to agree vnto many superstitions,
Then is the word Gospel villanously unhallowed among the Papists, and these sticklers which would have men to agree unto many superstitions,
av vbz dt n1 n1 av-j j p-acp dt njp2, cc d n2 r-crq vmd vhi n2 pc-acp vvi p-acp d n2,
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3067
and too content themselues with a little of the Gospell, and in the meane while let many abuses and errors continue still:
and too content themselves with a little of the Gospel, and in the mean while let many Abuses and errors continue still:
cc av vvi px32 p-acp dt j pp-f dt n1, cc p-acp dt j n1 vvb d n2 cc n2 vvb av:
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3068
do likewise darken the pure doctrine of our Lord Iesus Christ.
do likewise darken the pure Doctrine of our Lord Iesus christ.
vdb av vvi dt j n1 pp-f po12 n1 np1 np1.
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3069
That is the cause why S. Paule speaketh expresly of the truth of the Gospell, to shew that we must go to it roundly,
That is the cause why S. Paul speaks expressly of the truth of the Gospel, to show that we must go to it roundly,
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3070
and not by halues, and that there must be no adding nor diminishing of the things which the sonne of God hath taught vs,
and not by halves, and that there must be no adding nor diminishing of the things which the son of God hath taught us,
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3075
VVherefore let vs so reuerence the pure doctrine of the Gospell, as none of vs presume too chaunge ought of it,
Wherefore let us so Reverence the pure Doctrine of the Gospel, as none of us presume too change ought of it,
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3076
but all of vs yeeld to it without exception. Thus much concerning the first reason that is set downe heere.
but all of us yield to it without exception. Thus much Concerning the First reason that is Set down Here.
cc-acp d pp-f pno12 vvi p-acp pn31 p-acp n1. av av-d vvg dt ord n1 cst vbz vvn a-acp av.
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3077
So (to be short) let vs keepe our selues true schollers vnto our Lorde Iesus Christ,
So (to be short) let us keep our selves true Scholars unto our Lord Iesus christ,
np1 (pc-acp vbi j) vvb pno12 vvi po12 n2 j n2 p-acp po12 n1 np1 np1,
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3078
and if any man go about to make vs swarue neuer so little frō him, or to gad after the doctrines & inuentions of men: let vs withstande them stoutly.
and if any man go about to make us swerve never so little from him, or to gad After the doctrines & Inventions of men: let us withstand them stoutly.
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3079
And why? For Saint Paule had none other respect, but that the Gospell might abide in his pure & vncorrupted soundnesse.
And why? For Saint Paul had none other respect, but that the Gospel might abide in his pure & uncorrupted soundness.
cc q-crq? p-acp n1 np1 vhd pix j-jn n1, cc-acp cst dt n1 vmd vvi p-acp po31 j cc j n1.
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3080
VVherefore let vs followe him in the same nowadayes, and we can neuer do amisse. Marke that for one poynt.
Wherefore let us follow him in the same nowadays, and we can never do amiss. Mark that for one point.
q-crq vvb pno12 vvi pno31 p-acp dt d av, cc pns12 vmb av-x vdi av. n1 cst p-acp crd n1.
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3081
Another is, that we must also marke well, that if an inconuenience should increase, and spread abrode by our silence and forbearing, wee must prouide for it aforehande.
another is, that we must also mark well, that if an inconvenience should increase, and spread abroad by our silence and forbearing, we must provide for it aforehand.
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3082
For it were to late to shet the stable doore when the Steed is stolne.
For it were to late to shet the stable door when the Steed is stolen.
p-acp pn31 vbdr p-acp j pc-acp zz dt j n1 c-crq dt n1 vbz vvn.
(15) sermon (DIV1)
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3083
Therefore when we see that such as labour too intangle Gods truth, or too mingle their owne fancies with it doo drawe folke to them,
Therefore when we see that such as labour too entangle God's truth, or too mingle their own fancies with it do draw folk to them,
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(15) sermon (DIV1)
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3084
and begin too haue some traine and tayle following them: then is it high time for vs too bee firie in fighting. For if we beare it:
and begin too have Some train and tail following them: then is it high time for us too be firy in fighting. For if we bear it:
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(15) sermon (DIV1)
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3085
it is certaine that wee bee guiltie of the decay of the Church, that shall come vpon it,
it is certain that we be guilty of the decay of the Church, that shall come upon it,
pn31 vbz j cst pns12 vbb j pp-f dt n1 pp-f dt n1, cst vmb vvi p-acp pn31,
(15) sermon (DIV1)
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3086
and whereas we thinke too shift it off, God will not graunt vs that grace, for as much as wee haue bin too colde and retchlesse.
and whereas we think too shift it off, God will not grant us that grace, for as much as we have been too cold and retchless.
cc cs pns12 vvb av vvi pn31 a-acp, np1 vmb xx vvi pno12 d n1, c-acp c-acp d c-acp pns12 vhb vbn av j-jn cc j.
(15) sermon (DIV1)
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3087
Therfore when the mischeefe increaseth, and that there breedeth any infection of it, (that is to say,
Therefore when the mischief increases, and that there breeds any infection of it, (that is to say,
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(15) sermon (DIV1)
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3088
when one beginnes too marre another,) let vs bethinke vs too set our selues lustely agaynst it,
when one begins too mar Another,) let us bethink us too Set our selves lustily against it,
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(15) sermon (DIV1)
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3089
and not suffer the shrewd weedes too growe so farre as to choke the corne, but let vs plucke them vp bytimes.
and not suffer the shrewd weeds too grow so Far as to choke the corn, but let us pluck them up betimes.
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3090
And this is too bee done, not onely in the errours that marre the pure doctrine of the Gospell,
And this is to be done, not only in the errors that mar the pure Doctrine of the Gospel,
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(15) sermon (DIV1)
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3091
but also in all vices and corruptions [ of manners ].
but also in all vices and corruptions [ of manners ].
cc-acp av p-acp d n2 cc n2 [ pp-f ng2 ].
(15) sermon (DIV1)
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3092
Truely if there bee any Heresies and wicked opinions which might set all things in a broyle, it is all one as if a man should haue a stroke with a swoord or a dagger in his brest or in his throte.
Truly if there be any Heresies and wicked opinions which might Set all things in a broil, it is all one as if a man should have a stroke with a sword or a dagger in his breast or in his throat.
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(15) sermon (DIV1)
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3093
For wherein is the lyfe and welfare of the Churche, but in the purenesse of Gods woord? If a man would come and put poyson in our meate whereof wee should take nurrishment, should wee holde our peace at it? No:
For wherein is the life and welfare of the Church, but in the pureness of God's word? If a man would come and put poison in our meat whereof we should take nourishment, should we hold our peace At it? No:
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(15) sermon (DIV1)
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3094
but wee should rather storme at it? Now the self-same reason holdeth in the doctrine of the Gospell,
but we should rather storm At it? Now the selfsame reason holds in the Doctrine of the Gospel,
cc-acp pns12 vmd av-c vvi p-acp pn31? av dt j n1 vvz p-acp dt n1 pp-f dt n1,
(15) sermon (DIV1)
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3095
and wee muste haue our handes alwayes lift vp too maynteyne the pure doctrine, and not suffer it in any wyse to be corrupted.
and we must have our hands always lift up too maintain the pure Doctrine, and not suffer it in any wise to be corrupted.
cc pns12 vmb vhi po12 n2 av vvn a-acp av vvi dt j n1, cc xx vvi pn31 p-acp d n1 pc-acp vbi vvn.
(15) sermon (DIV1)
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3096
Also whē we see vices reygne, wee must prouide for them and redresse them in due season.
Also when we see vices Reign, we must provide for them and redress them in due season.
av c-crq pns12 vvb n2 vvi, pns12 vmb vvi p-acp pno32 cc vvi pno32 p-acp j-jn n1.
(15) sermon (DIV1)
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3097
For if wee beare with it and doo as most men doo, whiche doo but laugh at it and prouide for it at leyzure:
For if we bear with it and do as most men do, which do but laugh At it and provide for it At leyzure:
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3098
wee shall afterward bee at our wittes end, too see how God hath shet the gate,
we shall afterwards be At our wits end, too see how God hath shet the gate,
pns12 vmb av vbi p-acp po12 ng1 n1, av vvb c-crq np1 vhz zz dt n1,
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and how Satan hath wonne the goale out of all krie.
and how Satan hath won the goal out of all krie.
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And sure it is a iust reward of our rechlesnesse and coldnesse, when wee bee not heedefull to cure the diseases as soone as wee see them infect and marre the bodie of the Churche after that sort.
And sure it is a just reward of our rechlesnesse and coldness, when we be not heedful to cure the diseases as soon as we see them infect and mar the body of the Church After that sort.
cc av-j pn31 vbz dt j n1 pp-f po12 n1 cc n1, c-crq pns12 vbb xx j pc-acp vvi dt n2 c-acp av c-acp pns12 vvb pno32 vvi cc vvi dt n1 pp-f dt n1 p-acp d n1.
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Thus yee see what wee haue in effect too remember heere:
Thus ye see what we have in Effect too Remember Here:
av pn22 vvb r-crq pns12 vhb p-acp n1 av vvb av:
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namely that wee must not bee so foolish and lightminded, as too receyue the things that these Newters or dubblehanded men doo put vnto vs,
namely that we must not be so foolish and lightminded, as too receive the things that these Newters or dubblehanded men do put unto us,
av cst pns12 vmb xx vbi av j cc j, c-acp av vvi dt n2 cst d n2 cc j n2 vdb vvi p-acp pno12,
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as who should say, that if the great abuses bee amended, it ought to suffyze vs. But let vs neuer leaue till the Gospell bee set agayne in his pure soundnesse,
as who should say, that if the great Abuses be amended, it ought to suffyze us But let us never leave till the Gospel be Set again in his pure soundness,
c-acp r-crq vmd vvi, cst cs dt j n2 vbi vvn, pn31 vmd pc-acp vvi pno12 p-acp vvb pno12 av vvi p-acp dt n1 vbi vvn av p-acp po31 j n1,
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and that wee haue it in the self same wyze which our Lord Iesus Christ deliuered it too vs, without any mingling put thereto by men.
and that we have it in the self same wyze which our Lord Iesus christ Delivered it too us, without any mingling put thereto by men.
cc cst pns12 vhb pn31 p-acp dt n1 d n1 r-crq po12 n1 np1 np1 vvd pn31 av pno12, p-acp d vvg vvd av p-acp n2.
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And secondly agayne, thereafter as wee see the mischiefe preuayle, let vs bryng these backe vnto God which are gone astray,
And secondly again, thereafter as we see the mischief prevail, let us bring these back unto God which Are gone astray,
cc ord av, av c-acp pns12 vvb dt n1 vvi, vvb pno12 vvi d n1 p-acp np1 r-crq vbr vvn av,
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and labour too stoppe those that leade their neighbours after that fashion too destruction, and seeke nothing but too turne all vpside downe:
and labour too stop those that lead their neighbours After that fashion too destruction, and seek nothing but too turn all upside down:
cc n1 av vvi d cst vvb po32 n2 p-acp d n1 av n1, cc vvb pix cc-acp av vvi d av a-acp:
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let such men be repressed, and let euery one that hath the zeale of God shewe himselfe their deadly enemie, breaking asunder what soeuer may holde vs backe:
let such men be repressed, and let every one that hath the zeal of God show himself their deadly enemy, breaking asunder what soever may hold us back:
vvb d n2 vbb vvn, cc vvb d pi cst vhz dt n1 pp-f np1 vvi px31 po32 j n1, vvg av q-crq av vmb vvi pno12 vvi:
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and whither there bee frendship or kinred betwixte vs ▪ or any other of the streyghtest bondes in the worlde:
and whither there be friendship or kindred betwixt us ▪ or any other of the streyghtest bonds in the world:
cc c-crq pc-acp vbi n1 cc n1 p-acp pno12 ▪ cc d n-jn pp-f dt av-jc n2 p-acp dt n1:
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lette vs burie euerywhit of it in forgetfulnesse, when wee see the foules that were bought with the bloud of our Lord Iesus Christ,
let us bury euerywhit of it in forgetfulness, when we see the fowls that were bought with the blood of our Lord Iesus christ,
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so led to ruine and destruction:
so led to ruin and destruction:
av vvn pc-acp vvi cc n1:
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or when wee see things that were well settled, ouerthrowen, and nothing else sought but confusion,
or when we see things that were well settled, overthrown, and nothing Else sought but confusion,
cc c-crq pns12 vvb n2 cst vbdr av vvn, vvn, cc pix av vvn p-acp n1,
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so as menne might not know any more what Iesus Christ is, and that by little and little the Diuell getteth full scope,
so as men might not know any more what Iesus christ is, and that by little and little the devil gets full scope,
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and carieth vs away headlong, as though the brydle were layd looce in our necke. VVhen wee see the mischiefe tende too this poynt:
and Carrieth us away headlong, as though the bridle were laid lose in our neck. When we see the mischief tend too this point:
cc vvz pno12 av av-j, c-acp cs dt n1 vbdr vvn j p-acp po12 n1. c-crq pns12 vvb dt n1 vvb av d n1:
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let euery of vs streyne himself too stop it, and shewe that wee had leuer too haue deadly foode for the seruing of God,
let every of us streyne himself too stop it, and show that we had lever too have deadly food for the serving of God,
vvb d pp-f pno12 vvi px31 av vvi pn31, cc vvi cst pns12 vhd vvn av vhb j n1 p-acp dt vvg pp-f np1,
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than too haue all the friendship in the worlde for pleasing and pleasuring of mortall creatures.
than too have all the friendship in the world for pleasing and pleasuring of Mortal creatures.
cs av vhb d dt n1 p-acp dt n1 p-acp vvg cc vvg pp-f j-jn n2.
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VVherfore let vs not play the blind men or blinkardes when wee see God offended,
Wherefore let us not play the blind men or blinkardes when we see God offended,
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but let vs set so muche store by his truthe and glorie, that all other things may be nothing too vs in comparison thereof.
but let us Set so much store by his truth and glory, that all other things may be nothing too us in comparison thereof.
cc-acp vvb pno12 vvi av d n1 p-acp po31 n1 cc n1, cst d j-jn n2 vmb vbi pix av pno12 p-acp n1 av.
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Thus ye see in effect how we ought to put this doctrine in vre. The residue shall be reserued till the afternoone.
Thus you see in Effect how we ought to put this Doctrine in use. The residue shall be reserved till the afternoon.
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Then let vs nowe fall downe before the Maiestie of our good God with acknowledgement of our faultes, praying him to make vs feele them more and more,
Then let us now fallen down before the Majesty of our good God with acknowledgement of our Faults, praying him to make us feel them more and more,
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and that therewithall for asmuch as hee will haue vs to come to him with true repētance, it may please him to draw vs by his holy spirite,
and that therewithal for as as he will have us to come to him with true Repentance, it may please him to draw us by his holy Spirit,
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and to beare with our infirmities till he haue quyte and cleane purged and rid vs of them,
and to bear with our infirmities till he have quite and clean purged and rid us of them,
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and brought vs to the perfection wherevnto he calleth and incourageth vs. And so let vs all say, Almightie God our heauenly father. &c.
and brought us to the perfection whereunto he calls and Encourageth us And so let us all say, Almighty God our heavenly father. etc.
cc vvd pno12 p-acp dt n1 c-crq pns31 vvz cc vvz pno12 cc av vvb pno12 d vvi, j-jn np1 po12 j n1. av
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The. 11. Sermon, which is the fifth vpon the second Chapter.
The. 11. Sermon, which is the fifth upon the second Chapter.
av. crd n1, r-crq vbz dt ord p-acp dt ord n1.
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14 But vvhen I savve that they vvalked not rightly after the truth of the Gospell, I sayde too Peter afore them all,
14 But when I saw that they walked not rightly After the truth of the Gospel, I said too Peter afore them all,
crd cc-acp c-crq pns11 vvd cst pns32 vvd xx av-jn p-acp dt n1 pp-f dt n1, pns11 vvd av np1 p-acp pno32 d,
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if thou beyng a Ievv liuest after the maner of the Gentiles and not as the Ievves,
if thou being a Jew Livest After the manner of the Gentiles and not as the Jewish,
cs pns21 vbg dt np1 vv2 p-acp dt n1 pp-f dt n2-j cc xx p-acp dt np2,
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vvhy compellest thou the Gentiles to play the Ievves? 15 VVee bee Ievves by nature, and not sinners of the Gentiles.
why compellest thou the Gentiles to play the Jewish? 15 We be Jewish by nature, and not Sinners of the Gentiles.
q-crq vv2 pns21 dt np1 pc-acp vvi dt np2? crd pns12 vbi np2 p-acp n1, cc xx n2 pp-f dt n2-j.
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16 And yet for asmuch as vvee knovve that a man is not iustified by the vvoorkes of the Lavve,
16 And yet for as as we know that a man is not justified by the works of the Law,
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but by beleefe in Iesus Christ, vve also haue beleeued in Iesus Christe, that vvee might bee iustified by the fayth of Iesus Christ,
but by belief in Iesus christ, we also have believed in Iesus Christ, that we might be justified by the faith of Iesus christ,
cc-acp p-acp n1 p-acp np1 np1, pns12 av vhb vvn p-acp np1 np1, cst pns12 vmd vbi vvn p-acp dt n1 pp-f np1 np1,
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and not by the vvorkes of the Lavve; for no flesh shall bee iustified by the vvorkes of the Lavve.
and not by the works of the Law; for no Flesh shall be justified by the works of the Law.
cc xx p-acp dt n2 pp-f dt n1; p-acp dx n1 vmb vbi vvn p-acp dt n2 pp-f dt n1.
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IT hath alwayes bin a cōmon saying, that looke what Law a man layeth vpon others, he ought too keepe the same himselfe.
IT hath always been a Common saying, that look what Law a man Layeth upon Others, he ought too keep the same himself.
pn31 vhz av vbn dt j n-vvg, cst vvb r-crq n1 dt n1 vvz p-acp n2-jn, pns31 vmd av vvi dt d px31.
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3131
For it is nother right nor reason, that a man should go scotfree himself, and lay the burthen vpon other folkes shoulders.
For it is neither right nor reason, that a man should go Scot free himself, and lay the burden upon other folks shoulders.
p-acp pn31 vbz av-dx j-jn ccx n1, cst dt n1 vmd vvi j px31, cc vvd dt n1 p-acp j-jn ng2 n2.
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3132
And for that cause doth our Lorde Iesus Christ vpbrayd the Scribes and Pharisies, that they passed not to lay heauy burthens vpon the poore people,
And for that cause does our Lord Iesus christ upbraid the Scribes and Pharisees, that they passed not to lay heavy burdens upon the poor people,
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& in the meane while tooke leaue to do what they listed themselues.
& in the mean while took leave to do what they listed themselves.
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And commonly it falleth out through hipocrisie, that he which is rough & extreme in all rigour towards his neybours, would haue other men to forbeare him and to dispence with him.
And commonly it falls out through hypocrisy, that he which is rough & extreme in all rigour towards his neybours, would have other men to forbear him and to dispense with him.
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But if wee will needes presse our neighbours to do their duetie, the true & naturall order requireth, that euery of vs should first begin at himself.
But if we will needs press our neighbours to do their duty, the true & natural order requires, that every of us should First begin At himself.
p-acp cs pns12 vmb av vvi po12 n2 pc-acp vdi po32 n1, dt j cc j n1 vvz, cst d pp-f pno12 vmd ord vvi p-acp px31.
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3136
Ye see then how it is a most manifest hipocrisie, when a mā will not a whit beare with his neibours,
You see then how it is a most manifest hypocrisy, when a man will not a whit bear with his neighbours,
pn22 vvb av c-crq pn31 vbz dt av-ds j n1, c-crq dt n1 vmb xx dt n1 vvi p-acp po31 n2,
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but chalēgeth their dutie to the vttermost, & in the meane while offendeth grosly himself, & will not suffer any correctiō.
but challenges their duty to the uttermost, & in the mean while offends grossly himself, & will not suffer any correction.
cc-acp vvz po32 n1 p-acp dt j, cc p-acp dt j n1 vvz av-j px31, cc vmb xx vvi d n1.
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3138
Yea & somtimes also it falleth out, that we would play the good fellowes at other mens cost.
Yea & sometimes also it falls out, that we would play the good Fellows At other men's cost.
uh cc av av pn31 vvz av, cst pns12 vmd vvi dt j n2 p-acp j-jn ng2 n1.
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3139
Euen so fell it out heere in S. Peter.
Eve so fell it out Here in S. Peter.
np1 av vvd pn31 av av p-acp n1 np1.
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3140
For his inforcing of the Gentyles to keepe the Ceremoniall lawe, came not of the foresayde hypocrisie of taking leaue too doo what he listed,
For his enforcing of the Gentiles to keep the Ceremonial law, Come not of the foresaid hypocrisy of taking leave too do what he listed,
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and of desiring too go quite and cleere before God for his constreyning of other menne too such a poynt:
and of desiring too go quite and clear before God for his constraining of other men too such a point:
cc pp-f vvg av vvi av cc vvi p-acp np1 p-acp po31 vvg pp-f j-jn n2 av d dt n1:
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3142
but of dubblenesse, for that hee was too desirouse too pleasure his owne countrymen.
but of dubblenesse, for that he was too desirous too pleasure his own countrymen.
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3143
He had already taken leaue too liue after the maner of the Gentyles, that is to say, too giue ouer the vsing of the Ceremonies of the Lawe.
He had already taken leave too live After the manner of the Gentiles, that is to say, too give over the using of the Ceremonies of the Law.
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3144
For (as I haue earst touched) S. Paule speaketh not heere of the vnbeleeuers,
For (as I have erst touched) S. Paul speaks not Here of the unbelievers,
p-acp (c-acp pns11 vhb av vvn) n1 np1 vvz xx av pp-f dt n2,
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nor of the despyzers of God:
nor of the despyzers of God:
ccx pp-f dt n2 pp-f np1:
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but of those Gentyles that had bin conuerted too the knowledge of the Gospell, and were desirous to serue God,
but of those Gentiles that had been converted too the knowledge of the Gospel, and were desirous to serve God,
cc-acp pp-f d n2-j cst vhd vbn vvn av dt n1 pp-f dt n1, cc vbdr j pc-acp vvi np1,
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3147
yea euen without the old Ceremonies.
yea even without the old Ceremonies.
uh av p-acp dt j n2.
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3148
Now S. Peter had fashioned himself to their common trade, and yet notwithstanding he was a Iewe:
Now S. Peter had fashioned himself to their Common trade, and yet notwithstanding he was a Iewe:
av n1 np1 vhd vvn px31 p-acp po32 j n1, cc av c-acp pns31 vbds dt np1:
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3149
and therfore he did the Gentyles too much wrong, to put a streyter brydle vpon them,
and Therefore he did the Gentiles too much wrong, to put a streyter bridle upon them,
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3150
than he receyued to himself, as I sayd afore.
than he received to himself, as I said afore.
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3151
He did it not in respect of himselfe, but playde on both handes, as they doo whiche would feyne keepe fauour with all parties,
He did it not in respect of himself, but played on both hands, as they do which would feyne keep favour with all parties,
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3152
and are loth too mislike any man.
and Are loath too mislike any man.
cc vbr j av vvi d n1.
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3153
So wee see there was rightfull reason to rebuke him, and too shame him before all the Church.
So we see there was rightful reason to rebuke him, and too shame him before all the Church.
av pns12 vvb a-acp vbds j n1 pc-acp vvi pno31, cc av vvi pno31 p-acp d dt n1.
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3154
Now remayneth that he acknowledged his faulte, by which example wee muste learne mildenesse.
Now remaineth that he acknowledged his fault, by which Exampl we must Learn mildness.
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3155
That is to say, for asmuch as there is none of vs all but he may step awry,
That is to say, for as as there is none of us all but he may step awry,
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3156
as they that haue not such perfect wisedome but that we may fall euen into grosse faultes:
as they that have not such perfect Wisdom but that we may fallen even into gross Faults:
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3157
and although we perceyue it not, yet now and then we happen to swarue through infirmitie:
and although we perceive it not, yet now and then we happen to swerve through infirmity:
cc cs pns12 vvb pn31 xx, av av cc av pns12 vvb pc-acp vvi p-acp n1:
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3158
at leastwyze let vs not ieere at it when we be reformed, as many proude & stubborne folke do, who eyther spew out their poyson,
At leastwyze let us not jeer At it when we be reformed, as many proud & stubborn folk do, who either spew out their poison,
p-acp av vvb pno12 xx vvi p-acp pn31 c-crq pns12 vbb vvn, c-acp d j cc j n1 vdb, r-crq d vvb av po32 n1,
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3159
or else rancle inwardly in their hartes when they bee rebuked.
or Else rankle inwardly in their hearts when they be rebuked.
cc av vvb av-j p-acp po32 n2 c-crq pns32 vbb vvn.
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3160
Let vs learne first of all by S. Peters example, that there is none of vs all so farre foreward in holinesse, wisedome and vertue, which may not ouershoote himself.
Let us Learn First of all by S. Peter's Exampl, that there is none of us all so Far forward in holiness, Wisdom and virtue, which may not overshoot himself.
vvb pno12 vvi ord pp-f d p-acp n1 npg1 n1, cst pc-acp vbz pix pp-f pno12 d av av-j av-j p-acp n1, n1 cc n1, r-crq vmb xx vvi px31.
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And therfore let vs patiently heare what is tolde vs, that wee may fare the better by it:
And Therefore let us patiently hear what is told us, that we may fare the better by it:
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3162
and let vs not bee ashamed too caste downe our heades when we see our selues iustly accuzed and condemned.
and let us not be ashamed too cast down our Heads when we see our selves justly accuzed and condemned.
cc vvb pno12 xx vbi j av vvn a-acp po12 n2 c-crq pns12 vvb po12 n2 av-j vvn cc vvn.
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Thus yee see what we haue to remember vppon the first part of this Text. Truely we haue seene already this mornyng,
Thus ye see what we have to Remember upon the First part of this Text. Truly we have seen already this morning,
av pn22 vvb r-crq pns12 vhb pc-acp vvi p-acp dt ord n1 pp-f d np1 av-j pns12 vhb vvn av d n1,
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how S. Peter had this honorable title, to be called a chiefe piller in Gods Churche,
how S. Peter had this honourable title, to be called a chief pillar in God's Church,
c-crq n1 np1 vhd d j n1, pc-acp vbi vvn dt j-jn n1 p-acp npg1 n1,
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and in the spirituall Temple that was too bee buylded.
and in the spiritual Temple that was to be builded.
cc p-acp dt j n1 cst vbds pc-acp vbi vvn.
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He was honored, he and his fellowes had receyued the holy Ghost, and although he had stumbled once afore,
He was honoured, he and his Fellows had received the holy Ghost, and although he had stumbled once afore,
pns31 vbds vvn, pns31 cc po31 n2 vhd vvn dt j n1, cc cs pns31 vhd vvn a-acp a-acp,
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yet had Iesus Christe set him vp againe, and wiped away the remembrance of that fall, in saying to him, feede my Sheepe, haue a care of my Lambes.
yet had Iesus Christ Set him up again, and wiped away the remembrance of that fallen, in saying to him, feed my Sheep, have a care of my Lambs.
av vhd np1 np1 vvd pno31 a-acp av, cc vvd av dt n1 pp-f d n1, p-acp vvg p-acp pno31, vvb po11 n1, vhb dt n1 pp-f po11 n2.
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And yet for all this, he walketh not the right way, but steppeth aside.
And yet for all this, he walks not the right Way, but steppeth aside.
cc av p-acp d d, pns31 vvz xx dt j-jn n1, cc-acp vvz av.
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VVherefore it behoueth vs too bee so much the warer that noman deceyue vs, as though wee had profited so well in Gods schoole, that wee were no more in daunger of doyng amisse.
Wherefore it behooves us too be so much the warer that Roman deceive us, as though we had profited so well in God's school, that we were no more in danger of doing amiss.
c-crq pn31 vvz pno12 av vbi av av-d dt av-jc d n1 vvi pno12, c-acp cs pns12 vhd vvn av av p-acp ng1 n1, cst pns12 vbdr dx dc p-acp n1 pp-f vdg av.
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Let vs beware of suche ouerweening, and keepe continuall watch, that wee bee not misledde by the wyles and traynes of Satan:
Let us beware of such overweening, and keep continual watch, that we be not misled by the wiles and trains of Satan:
vvb pno12 vvi pp-f d j-vvg, cc vvi j n1, cst pns12 vbb xx vvn p-acp dt n2 cc n2 pp-f np1:
(16) sermon (DIV1)
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yea let it bee a suspicious matter with vs too desire too please men, seyng that S. Peter fell intoo that extremitie.
yea let it be a suspicious matter with us too desire too please men, sing that S. Peter fell into that extremity.
uh vvb pn31 vbi dt j n1 p-acp pno12 av vvi av vvi n2, vvb d n1 np1 vvd p-acp d n1.
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True it is that his meening was too the contrarie, and that his intent was too imploy himself wholly too the glorifying of Gods name.
True it is that his meaning was too the contrary, and that his intent was too employ himself wholly too the glorifying of God's name.
j pn31 vbz cst po31 n1 vbds av dt n-jn, cc cst po31 n1 vbds av vvi px31 av-jn av dt vvg pp-f npg1 n1.
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He had stoutly withstoode it when he was forbidden too preache any more in the name of Iesus Christ.
He had stoutly withstood it when he was forbidden too preach any more in the name of Iesus christ.
pns31 vhd av-j vvd pn31 c-crq pns31 vbds vvn av vvi d dc p-acp dt n1 pp-f np1 np1.
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It was the voyce of an Angelicall stoutnesse when he answered, God must be obeyed and not men.
It was the voice of an Angelical stoutness when he answered, God must be obeyed and not men.
pn31 vbds dt n1 pp-f dt j n1 c-crq pns31 vvd, np1 vmb vbi vvn cc xx n2.
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For he sawe there the rulers of his countrie, he sawe them assembled with their pompe,
For he saw there the Rulers of his country, he saw them assembled with their pomp,
p-acp pns31 vvd a-acp dt n2 pp-f po31 n1, pns31 vvd pno32 vvn p-acp po32 n1,
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and there was the statelinesse of Magistrates, which had bin able too amaze a poore man of no credite as he and his fellow Iohn were.
and there was the stateliness of Magistrates, which had been able too amaze a poor man of no credit as he and his fellow John were.
cc a-acp vbds dt n1 pp-f n2, r-crq vhd vbn j av vvi dt j n1 pp-f dx n1 c-acp pns31 cc po31 n1 np1 vbdr.
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But not withstanding his stout answering that he woulde obey God maugre all those that pretended too haue preheminence ouer him,
But not withstanding his stout answering that he would obey God maugre all those that pretended too have pre-eminence over him,
cc-acp xx vvg po31 j n-vvg cst pns31 vmd vvi np1 p-acp d d cst vvd av vhb n1 p-acp pno31,
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yet he was deceyued in this cace whereof mention is made heere.
yet he was deceived in this case whereof mention is made Here.
av pns31 vbds vvn p-acp d n1 c-crq n1 vbz vvn av.
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Therefore whensoeuer men doo the thing that may thrust vs out of the way, and wee haue some fayre cloke,
Therefore whensoever men do the thing that may thrust us out of the Way, and we have Some fair cloak,
av c-crq n2 vdb dt n1 cst vmb vvi pno12 av pp-f dt n1, cc pns12 vhb d j n1,
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so as it shall seeme too vs that wee doo not amisse too please them:
so as it shall seem too us that we do not amiss too please them:
av c-acp pn31 vmb vvi av pno12 d pns12 vdi xx av av vvi pno32:
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Let vs bethinke vs of this example, that is set vs down heere, and which is tolde vs too make vs euery of vs looke aboute him what his calling will beare,
Let us bethink us of this Exampl, that is Set us down Here, and which is told us too make us every of us look about him what his calling will bear,
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and what God commaundeth, without casting of our eye aside too purchace fauour in the worlde.
and what God commandeth, without casting of our eye aside too purchase favour in the world.
cc r-crq np1 vvz, p-acp vvg pp-f po12 n1 av av vvi n1 p-acp dt n1.
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Let vs shet our eyes agaynst all that is about vs, and looke onely at this marke, that wee must in all caces and all respectes fashion our selues too the will of God.
Let us shet our eyes against all that is about us, and look only At this mark, that we must in all caces and all respects fashion our selves too the will of God.
vvb pno12 zz po12 n2 p-acp d cst vbz p-acp pno12, cc vvb av-j p-acp d n1, cst pns12 vmb p-acp d n2 cc d n2 vvb po12 n2 av dt n1 pp-f np1.
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And when wee shall haue looked rightfoorth too Gods ordinances, and asked counsell at his mouth,
And when we shall have looked rightfoorth too God's ordinances, and asked counsel At his Mouth,
cc c-crq pns12 vmb vhi vvn av av npg1 n2, cc vvd n1 p-acp po31 n1,
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and prayed him too guyde and gouerne vs by his holy spirite, and finally well considered the boundes of our vocation,
and prayed him too guide and govern us by his holy Spirit, and finally well considered the bounds of our vocation,
cc vvd pno31 av vvi cc vvi pno12 p-acp po31 j n1, cc av-j av vvn dt n2 pp-f po12 n1,
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so as wee attempt not any thing otherwise than becommeth vs:
so as we attempt not any thing otherwise than becomes us:
av c-acp pns12 vvb xx d n1 av av vvz pno12:
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then shall wee bee able too eschew the •lightes and allurementes of Satan and the worlde,
then shall we be able too eschew the •lightes and allurements of Satan and the world,
av vmb pns12 vbi j av vvi dt n2 cc n2 pp-f np1 cc dt n1,
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so as wee shall not passe too pleasure creatures ouermuch. But without that, wee shall bee beguyled at euery turne as it happened vnto Peter.
so as we shall not pass too pleasure creatures overmuch. But without that, we shall be beguiled At every turn as it happened unto Peter.
av c-acp pns12 vmb xx vvi av n1 n2 av. p-acp p-acp d, pns12 vmb vbi vvn p-acp d n1 c-acp pn31 vvd p-acp np1.
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For if wee compare our selues with him: it is certaine that hee was much better able too keepe himself than wee bee.
For if we compare our selves with him: it is certain that he was much better able too keep himself than we be.
p-acp cs pns12 vvb po12 n2 p-acp pno31: pn31 vbz j cst pns31 vbds av-d jc j av vvi px31 cs pns12 vbb.
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Neuerthelesse he was cast downe afterward, too the end that his doyng might serue for our learning,
Nevertheless he was cast down afterwards, too the end that his doing might serve for our learning,
av pns31 vbds vvn a-acp av, av dt n1 cst po31 vdg vmd vvi p-acp po12 n1,
(16) sermon (DIV1)
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and wee bee rid of all pryde, so as wee might not thrust foorth our owne opinions to bee ouerwyze in our owne brayne and fancie,
and we be rid of all pride, so as we might not thrust forth our own opinions to be ouerwyze in our own brain and fancy,
cc pns12 vbb vvn pp-f d n1, av c-acp pns12 vmd xx vvi av po12 d n2 pc-acp vbi av p-acp po12 d n1 cc n1,
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but that all our wisedome might bee too rule our selues according to Gods pure woord.
but that all our Wisdom might be too Rule our selves according to God's pure word.
cc-acp cst d po12 n1 vmd vbi av vvi po12 n2 vvg p-acp npg1 j n1.
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But now let vs come to that which S. Paule addeth.
But now let us come to that which S. Paul adds.
p-acp av vvb pno12 vvi p-acp d r-crq n1 np1 vvz.
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He entereth further intoo the matter and sayeth, wee bee Iewes by nature and not sinners (that is too say, damnable men, defiled,
He entereth further into the matter and Saith, we be Iewes by nature and not Sinners (that is too say, damnable men, defiled,
pns31 vvz av-jc p-acp dt n1 cc vvz, pns12 vbb npg1 p-acp n1 cc xx n2 (cst vbz av vvb, j n2, vvn,
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and miserable wretches) of the Gentyles. And yet notwithstanding for asmuch as we know that wee cannot bee iustified by the deedes of the law, and that there is none other meanes to make vs acceptable to God,
and miserable wretches) of the Gentiles. And yet notwithstanding for as as we know that we cannot be justified by the Deeds of the law, and that there is none other means to make us acceptable to God,
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(16) sermon (DIV1)
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than by comming too him with the grace of our Lord Iesus Christe: wee haue renounced the rightuousnesse of the lawe;
than by coming too him with the grace of our Lord Iesus Christ: we have renounced the righteousness of the law;
cs p-acp vvg av pno31 p-acp dt n1 pp-f po12 n1 np1 np1: pns12 vhb vvd dt n1 pp-f dt n1;
(16) sermon (DIV1)
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and assured our selues, that Gods accepting of vs muste bee of his owne free goodnesse for his sonnes sake.
and assured our selves, that God's accepting of us must be of his own free Goodness for his Sons sake.
cc vvn po12 n2, cst n2 vvg pp-f pno12 vmb vbi pp-f po31 d j n1 p-acp po31 ng1 n1.
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Seyng then that wee Iewes haue renounced our owne worthinesse, what shall the Gentyles now do? must not all be reconciled to God, through his owne meere goodnesse without bringing any thing of their owne,
Sing then that we Iewes have renounced our own worthiness, what shall the Gentiles now do? must not all be reconciled to God, through his own mere Goodness without bringing any thing of their own,
vvb av cst pns12 np2 vhb vvd po12 d n1, r-crq vmb dt n2-j av vdi? vmb xx d vbi vvn p-acp np1, p-acp po31 d j n1 p-acp vvg d n1 pp-f po32 d,
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and without pretending to haue any maner of desert or worthinesse of themselues? Heere (as I haue touched afore) S. Paule entereth into the principall poynt of his disputation;
and without pretending to have any manner of desert or worthiness of themselves? Here (as I have touched afore) S. Paul entereth into the principal point of his disputation;
cc p-acp vvg pc-acp vhi d n1 pp-f n1 cc n1 pp-f px32? av (c-acp pns11 vhb vvn a-acp) n1 np1 vvz p-acp dt j-jn n1 pp-f po31 n1;
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agaynst suche as mingled the Ceremonies of the lawe with the Gospell. Howbeit S. Peter was none of that number.
against such as mingled the Ceremonies of the law with the Gospel. Howbeit S. Peter was none of that number.
p-acp d c-acp vvd dt n2 pp-f dt n1 p-acp dt n1. a-acp np1 np1 vbds pi pp-f d n1.
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For it is certayne that he knew well ynough, that there was none other meane too come vntoo God,
For it is certain that he knew well enough, that there was none other mean too come unto God,
p-acp pn31 vbz j cst pns31 vvd av av-d, cst a-acp vbds pix j-jn j av vvn p-acp np1,
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than by his mercie as it is shewed vs in our Lord Iesus Christ. Sainct Paule had communed sufficiently with him afore of that matter, as wee haue seene.
than by his mercy as it is showed us in our Lord Iesus christ. Saint Paul had communed sufficiently with him afore of that matter, as we have seen.
cs p-acp po31 n1 c-acp pn31 vbz vvn pno12 p-acp po12 n1 np1 np1. n1 np1 vhd vvd av-j p-acp pno31 a-acp pp-f d n1, c-acp pns12 vhb vvn.
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He agreed fully with S. Paule as touching doctrine. Then was not Sainct Peter wrapped in that errour:
He agreed Fully with S. Paul as touching Doctrine. Then was not Saint Peter wrapped in that error:
pns31 vvd av-j p-acp n1 np1 c-acp vvg n1. av vbds xx n1 np1 vvd p-acp d n1:
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for it had bin a superstition that had vtterly defaced the death and passion of our Lorde Iesus Christe.
for it had been a Superstition that had utterly defaced the death and passion of our Lord Iesus Christ.
c-acp pn31 vhd vbn dt n1 cst vhd av-j vvn dt n1 cc n1 pp-f po12 n1 np1 np1.
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Therefore S. Peter would haue abhorred that.
Therefore S. Peter would have abhorred that.
av n1 np1 vmd vhi vvn d.
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But the dissimulation that I treated of this morning, was an occasion to harden the Iewes in the fond dotage which they had conceyued of their owne meritorious woorkes. Not that he intended it:
But the dissimulation that I treated of this morning, was an occasion to harden the Iewes in the found dotage which they had conceived of their own meritorious works. Not that he intended it:
p-acp dt n1 cst pns11 vvd pp-f d n1, vbds dt n1 pc-acp vvi dt np2 p-acp dt j n1 r-crq pns32 vhd vvn pp-f po32 d j n2. xx cst pns31 vvd pn31:
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nother is it a sufficient excuse for vs though wee protest a hundred tymes, that wee meene not too mayntayne euill:
neither is it a sufficient excuse for us though we protest a hundred times, that we meene not too maintain evil:
av-dx vbz pn31 dt j n1 p-acp pno12 c-acp pns12 vvb dt crd n2, cst pns12 vvb xx av vvi j-jn:
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but if wee make any countenance at all of it, surely wee are alwayes woorthie too bee condemned bothe before God and the worlde.
but if we make any countenance At all of it, surely we Are always worthy too be condemned both before God and the world.
cc-acp cs pns12 vvb d n1 p-acp d pp-f pn31, av-j pns12 vbr av j av vbi vvn av-d p-acp np1 cc dt n1.
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Sainct Peter then agreed very well with Sainct Paule as concerning doctrine, namely that there is none other meane too come before God too obtayne grace,
Saint Peter then agreed very well with Saint Paul as Concerning Doctrine, namely that there is none other mean too come before God too obtain grace,
n1 np1 av vvd av av p-acp n1 np1 p-acp vvg n1, av cst pc-acp vbz pix j-jn j av vvn p-acp np1 av vvi n1,
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than by renouncing all creatures, and by confessing that there is nothing but cursednesse in vs,
than by renouncing all creatures, and by confessing that there is nothing but cursedness in us,
cs p-acp vvg d n2, cc p-acp vvg cst pc-acp vbz pix p-acp n1 p-acp pno12,
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and that God muste receyue vs of his owne meere mercie for our Lorde Iesus Christes sake.
and that God must receive us of his own mere mercy for our Lord Iesus Christ's sake.
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S. Peter knew this, and taught it without any gayne saying.
S. Peter knew this, and taught it without any gain saying.
np1 np1 vvd d, cc vvd pn31 p-acp d n1 vvg.
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And moreouer he wist well it was lawfull for him to giue ouer the vse of Ceremonies.
And moreover he wist well it was lawful for him to give over the use of Ceremonies.
cc av pns31 vvd av pn31 vbds j p-acp pno31 pc-acp vvi p-acp dt n1 pp-f n2.
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For he would not haue graunted too any suche libertie, vnlesse he had knowen that the same had bin purchaced for vs by the death and passion of the Sonne of God.
For he would not have granted too any such liberty, unless he had known that the same had been purchased for us by the death and passion of the Son of God.
p-acp pns31 vmd xx vhi vvn av d d n1, cs pns31 vhd vvn d dt d vhd vbn vvn p-acp pno12 p-acp dt n1 cc n1 pp-f dt n1 pp-f np1.
(16) sermon (DIV1)
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Neuerthelesse he swarued a little too much, too the intent too keepe still his owne Countriemen,
Nevertheless he swerved a little too much, too the intent too keep still his own Countrymen,
av pns31 vvd dt j av av-d, av dt n1 av vvi av po31 d n2,
(16) sermon (DIV1)
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bicause he knew that the Iewes were somewhat too wilfull & wayward, and therfore he ment no more but to beare with their nature.
Because he knew that the Iewes were somewhat too wilful & wayward, and Therefore he meant no more but to bear with their nature.
c-acp pns31 vvd cst dt np2 vbdr av av j cc j, cc av pns31 vvd dx dc cc-acp pc-acp vvi p-acp po32 n1.
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But S. Paule respecteth not the person of his fellow S. Peter, nother reasoneth he with him,
But S. Paul respecteth not the person of his fellow S. Peter, neither reasoneth he with him,
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(16) sermon (DIV1)
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as if he shoulde say, thou arte an abuzer of men, thou knowest not what the Gospell meeneth,
as if he should say, thou art an abuzer of men, thou Knowest not what the Gospel meeneth,
c-acp cs pns31 vmd vvi, pns21 vb2r dt n1 pp-f n2, pns21 vv2 xx r-crq dt n1 vvz,
(16) sermon (DIV1)
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but hee sayeth vntoo him, bethinke thee well what is like too befall of thy doyng,
but he Saith unto him, bethink thee well what is like too befall of thy doing,
cc-acp pns31 vvz p-acp pno31, vvb pno21 av q-crq vbz av-j av vvi pp-f po21 vdg,
(16) sermon (DIV1)
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and what inconuenience it will draw with it.
and what inconvenience it will draw with it.
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Needes then must wee bee condemned by the lawe (sayth he) seeing that God hathe taughte vs,
Needs then must we be condemned by the law (say he) seeing that God hath taught us,
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For whereat ame they that would haue men too keepe the Ceremonies of the Lawe? euen too get some holynesse by them,
For whereat ame they that would have men too keep the Ceremonies of the Law? even too get Some holiness by them,
p-acp c-crq fw-fr pns32 cst vmd vhi n2 av vvi dt n2 pp-f dt n1? av av vvi d n1 p-acp pno32,
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or to binde men so too them, as they should vse them vpon necessitie of saluation,
or to bind men so too them, as they should use them upon necessity of salvation,
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and to deserue fauour by them at Gods hand, and finally to obtayne forgiuenesse of sinnes by keeping of circumcision and all other such things.
and to deserve favour by them At God's hand, and finally to obtain forgiveness of Sins by keeping of circumcision and all other such things.
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But in so doing they be hild downe in this errour, that they renounce the death and passion of our Lord Iesus Christ,
But in so doing they be held down in this error, that they renounce the death and passion of our Lord Iesus christ,
p-acp p-acp av vdg pns32 vbi vvn a-acp p-acp d n1, cst pns32 vvb dt n1 cc n1 pp-f po12 n1 np1 np1,
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and yet notwithstanding thou intendest too feede them in that fondnesse, and what a thing were that?
and yet notwithstanding thou intendest too feed them in that fondness, and what a thing were that?
cc av c-acp pns21 vv2 av vvi pno32 p-acp d n1, cc q-crq dt n1 vbdr d?
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Therfore let vs marke wel how S. Paule passeth not what Peters opiniō is in this behalf,
Therefore let us mark well how S. Paul passes not what Peter's opinion is in this behalf,
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but dealeth with the matter it self, to the end that all cloking might be taken away frō such as did shet the Gospel out of dores, besides that they did also rende the Church asunder as we saw this morning.
but deals with the matter it self, to the end that all cloaking might be taken away from such as did shet the Gospel out of doors, beside that they did also rend the Church asunder as we saw this morning.
cc-acp vvz p-acp dt n1 pn31 n1, p-acp dt n1 cst d vvg n1 vbi vvn av p-acp d c-acp vdd zz dt n1 av pp-f n2, p-acp cst pns32 vdd av vvb dt n1 av c-acp pns12 vvd d n1.
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Howbeit for asmuch as it is a matter that cānot be [ fully ] discoursed in a day [ or twayne, ] no nor in fower:
Howbeit for as as it is a matter that cannot be [ Fully ] discoursed in a day [ or twayne, ] no nor in fower:
a-acp p-acp av c-acp pn31 vbz dt n1 cst vmbx vbi [ av-j ] vvn p-acp dt n1 [ cc crd, ] dx ccx p-acp crd:
(16) sermon (DIV1)
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we must take the things in order as they lie, to the end we may know why S. Paule stroue so sharply for the abolishing of Ceremonies.
we must take the things in order as they lie, to the end we may know why S. Paul strove so sharply for the abolishing of Ceremonies.
pns12 vmb vvi dt n2 p-acp n1 c-acp pns32 vvb, p-acp dt n1 pns12 vmb vvi c-crq n1 np1 vvd av av-j p-acp dt n-vvg pp-f n2.
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For the cace concerneth the saluation of our Soules, and it is the chief point that we must learne in gods schole, next after the glorifying of him, For if wee fall too comparisons, it is certaine that the seruing of God dooth alwayes go in order and degree before the saluation of our soules.
For the case concerns the salvation of our Souls, and it is the chief point that we must Learn in God's school, next After the glorifying of him, For if we fallen too comparisons, it is certain that the serving of God doth always go in order and degree before the salvation of our Souls.
p-acp dt n1 vvz dt n1 pp-f po12 n2, cc pn31 vbz dt j-jn n1 cst pns12 vmb vvi p-acp ng1 n1, ord p-acp dt vvg pp-f pno31, c-acp cs pns12 vvb av n2, pn31 vbz j cst dt vvg pp-f np1 vdz av vvi p-acp n1 cc n1 p-acp dt n1 pp-f po12 n2.
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True it is that they bee things inseparable:
True it is that they be things inseparable:
j pn31 vbz d pns32 vbb n2 j:
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for God sheweth his infinite loue which he beareth vs, in this that neuer any thing serueth too his glorie,
for God shows his infinite love which he bears us, in this that never any thing serveth too his glory,
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but that the same is immediately fitte and profitable for our saluation.
but that the same is immediately fit and profitable for our salvation.
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Howbeit for asmuch as God hath loued vs so greately, and continueth still his fauour towardes vs:
Howbeit for as as God hath loved us so greatly, and Continueth still his favour towards us:
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wee on our side are bound vntoo him, bothe too forget our selues and to giue selues wholly vnto him.
we on our side Are bound unto him, both too forget our selves and to give selves wholly unto him.
pns12 p-acp po12 n1 vbr vvn p-acp pno31, av-d av vvb po12 n2 cc pc-acp vvi n2 av-jn p-acp pno31.
(16) sermon (DIV1)
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But how soeuer we fare, wee see heere the twoo groundes of all our Religion:
But how soever we fare, we see Here the twoo grounds of all our Religion:
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(16) sermon (DIV1)
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namely too know how God ought too be honored and serued, and also how we may so offer our selues before him,
namely too know how God ought too be honoured and served, and also how we may so offer our selves before him,
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(16) sermon (DIV1)
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as he may accept vs and auow vs for his children, and wee holde him for our father,
as he may accept us and avow us for his children, and we hold him for our father,
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(16) sermon (DIV1)
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and by that meanes be fully assured of our saluation. And these twoo poynts are contayned in the discourse that S. Paule handleth heere.
and by that means be Fully assured of our salvation. And these twoo points Are contained in the discourse that S. Paul handleth Here.
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For as we shall see hereafter, although we were as perfect as Angells, yet could not that bind God at all,
For as we shall see hereafter, although we were as perfect as Angels, yet could not that bind God At all,
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(16) sermon (DIV1)
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For the cace is, after what maner God wil be serued: according as the cheef sacrifize that he demaundeth, is the confession of humilitie: I say humilitie:
For the case is, After what manner God will be served: according as the chief sacrifice that he demandeth, is the Confessi of humility: I say humility:
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(16) sermon (DIV1)
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not by making demure countenances, but by beyng touched with such remorse, as wee suffer our selues too bee vtterly condemned before God,
not by making demure countenances, but by being touched with such remorse, as we suffer our selves too be utterly condemned before God,
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and all the trust of our owne woorkes and merites be thrust vnder foote. Marke that for one poynt.
and all the trust of our own works and merits be thrust under foot. Mark that for one point.
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(16) sermon (DIV1)
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And more ouer, when God commaunded the Ceremonies, it was not for that he passed vpon these outward things:
And more over, when God commanded the Ceremonies, it was not for that he passed upon these outward things:
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but for that he amed at another end:
but for that he amed At Another end:
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(16) sermon (DIV1)
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which was, that [ on the one side ] the Iewes should be inured to patience, by continuall perceyuing of their owne wantes and miseries,
which was, that [ on the one side ] the Iewes should be inured to patience, by continual perceiving of their own Wants and misery's,
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(16) sermon (DIV1)
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and therevpō rid themselues frō al corruptions of the flesh:
and thereupon rid themselves from all corruptions of the Flesh:
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(16) sermon (DIV1)
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and on the other side be led to our Lord Iesus Christ, to repose their trust in him, & to rest wholly there.
and on the other side be led to our Lord Iesus christ, to repose their trust in him, & to rest wholly there.
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(16) sermon (DIV1)
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So then, as touching those that would haue the ceremonies of the Law kept, as if it were of necessitie that mē should be precisely bound to thē vpon paine of [ deadly ] sinne as they terme it:
So then, as touching those that would have the ceremonies of the Law kept, as if it were of necessity that men should be precisely bound to them upon pain of [ deadly ] sin as they term it:
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(16) sermon (DIV1)
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it is certayne that their meening was to set vp a seruis of God contrarie too his will and meening,
it is certain that their meaning was to Set up a seruis of God contrary too his will and meaning,
pn31 vbz j cst po32 n1 vbds pc-acp vvi a-acp dt fw-la pp-f np1 j-jn av po31 n1 cc n1,
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and that they were as good as Cousiners: for why, they peruerted the naturall meening of the Law.
and that they were as good as Cozeners: for why, they perverted the natural meaning of the Law.
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Marke that for one schoole poynt.
Mark that for one school point.
n1 cst p-acp crd n1 n1.
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Another is, that they taught men to set vp their bristles, & to glory in thēselues,
another is, that they taught men to Set up their bristles, & to glory in themselves,
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& that was an abolishing of Gods glory:
& that was an abolishing of God's glory:
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for we cānot chalēdge aught (be it neuer so little) to ourselues, but we rob and rende away that which belongeth vnto him.
for we cannot challenge aught (be it never so little) to ourselves, but we rob and rend away that which belongeth unto him.
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(16) sermon (DIV1)
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Ye see then how it is a diuelish trayterousnesse when men presume vpon their owne power,
You see then how it is a devilish trayterousnesse when men presume upon their own power,
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as though they had any sparke of righteousnesse in themselues.
as though they had any spark of righteousness in themselves.
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And besydes that, it is an entering into the gulfe of hell, when we weene to get saluation by our owne workes.
And besides that, it is an entering into the gulf of hell, when we ween to get salvation by our own works.
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For we renounce the death and passion of our Lord Iesus Chryste, where we should seeke all our righteousnesse.
For we renounce the death and passion of our Lord Iesus Christ, where we should seek all our righteousness.
c-acp pns12 vvb dt n1 cc n1 pp-f po12 n1 np1 np1, c-crq pns12 vmd vvi d po12 n1.
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Agayne the Diuell maketh vs to beleeue wonders ▪ howbeit, it is but to make vs to fall into destruction.
Again the devil makes us to believe wonders ▪ howbeit, it is but to make us to fallen into destruction.
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VVherefore let vs marke well, that S. Paule treateth heere of the manner of iustification before God, that is to say, of the meane whereby we bee brought into his fauour,
Wherefore let us mark well, that S. Paul Treateth Here of the manner of justification before God, that is to say, of the mean whereby we be brought into his favour,
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if it were not for that he of his owne good will hath made this promis in hys law, he that doth these thinges shall liue in them.
if it were not for that he of his own good will hath made this promise in his law, he that does these things shall live in them.
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bycause it is the principall poynt whiche we ought to learne, and without that, all the religion [ or deuotion ] that can be named, is but smoke and leazings.
Because it is the principal point which we ought to Learn, and without that, all the Religion [ or devotion ] that can be nam, is but smoke and leasings.
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And it is not for naught that Sainct Paule entereth into that question.
And it is not for nought that Saint Paul entereth into that question.
cc pn31 vbz xx p-acp pi cst n1 np1 vvz p-acp d n1.
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For manye men make this allegation ▪ How now? The cace concerned the Ceremonies of the law:
For many men make this allegation ▪ How now? The case concerned the Ceremonies of the law:
p-acp d n2 vvb d n1 ▪ uh-crq av? dt n1 vvd dt n2 pp-f dt n1:
(16) sermon (DIV1)
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and why then doth Sainct Paule (as ye would saye) fling himselfe ouerthwart the feelds? VVhy speaketh hee of righteousnesse, of mans saluation, of the forgiuenesse of sinnes,
and why then does Saint Paul (as you would say) fling himself overthwart the fields? Why speaks he of righteousness, of men salvation, of the forgiveness of Sins,
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(16) sermon (DIV1)
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and fynally of all the whole lawe? Nowe on the one part, it behoued hym too deale wyth all those thynges ▪ as for example,
and finally of all the Whole law? Now on the one part, it behooved him too deal with all those things ▪ as for Exampl,
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when we in these dayes teache, that men must not keepe the superstitions of the Papists,
when we in these days teach, that men must not keep the superstitions of the Papists,
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nor any of the thyngs that haue bin so deuised by the witte of man:
nor any of the things that have been so devised by the wit of man:
ccx d pp-f dt n2 cst vhb vbn av vvn p-acp dt n1 pp-f n1:
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wee shall not only debate whither fleshe may be eaten vppon frydayes, or whyther suche a wake, vigil,
we shall not only debate whither Flesh may be eaten upon fridays, or whither such a wake, vigil,
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or Sainctes euen bee too be kept, or whyther thys thyng or that thing be to be done:
or Saints even be too be kept, or whither this thing or that thing be to be done:
cc n2 av vbi av vbi vvn, cc c-crq d n1 cc d n1 vbb pc-acp vbi vdn:
(16) sermon (DIV1)
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but we shall treate generally whither it bee lawfull for a mortall man to make lawes to bring mennes consciences into tyrannicall bondage.
but we shall Treat generally whither it be lawful for a Mortal man to make laws to bring men's Consciences into tyrannical bondage.
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(16) sermon (DIV1)
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For God hathe reserued to himselfe alone the authoritie and prerogatiue to be called the lawmaker, to the intent that no man should vsurp any such preheminence in the Church. For God hath reserved to himself alone the Authority and prerogative to be called the lawmaker, to the intent that no man should usurp any such pre-eminence in the Church.
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(16) sermon (DIV1)
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Then seeing that the spirituall gouernement of our soules ought to be taken out of Gods pure word:
Then seeing that the spiritual government of our Souls ought to be taken out of God's pure word:
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we may cōclude, that nother Pope, nor any other man of what calling soeuer he be, hath power to burthen vs with any lawes,
we may conclude, that neither Pope, nor any other man of what calling soever he be, hath power to burden us with any laws,
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(16) sermon (DIV1)
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or ought to attempt any thing that is against the doctrine whiche we haue of God.
or ought to attempt any thing that is against the Doctrine which we have of God.
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(16) sermon (DIV1)
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Then may we well enter into that generall discourse: and that is bycause the reason of them is alike in all points.
Then may we well enter into that general discourse: and that is Because the reason of them is alike in all points.
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If we should dispute onely about the eating of fish or flesh, it would be but a fond disputation.
If we should dispute only about the eating of Fish or Flesh, it would be but a found disputation.
cs pns12 vmd vvi av-j p-acp dt n-vvg pp-f n1 cc n1, pn31 vmd vbi p-acp dt j n1.
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For euery man must eate according as is for his health, or as hee can get:
For every man must eat according as is for his health, or as he can get:
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and therefore such disputation shoulde not concerne the health of mens soules, or the matter that were requisite for them to rest their conscience vpon.
and Therefore such disputation should not concern the health of men's Souls, or the matter that were requisite for them to rest their conscience upon.
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(16) sermon (DIV1)
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But when we take in hand too shewe that it is not for any liuing creature to aduance himselfe so hygh,
But when we take in hand too show that it is not for any living creature to advance himself so high,
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(16) sermon (DIV1)
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as to lay lawes vppon mennes necks: the other disputation is fully resolued and dispatched.
as to lay laws upon men's necks: the other disputation is Fully resolved and dispatched.
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Like as at this day in the Popedome, they that do so much preach their owne merites,
Like as At this day in the Popedom, they that do so much preach their own merits,
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Againe when as men say, that in babbling paternosters to buy out their sinnes, and in gadding on pilgrimage to get there the things which in poperie are tearmed the workes of supererogation (that is to saye, workes of ouerplus that men do more than God commaundeth them) they raunsome thēselues and make him some recompence for the faultes that they haue committed:
Again when as men say, that in babbling paternosters to buy out their Sins, and in gadding on pilgrimage to get there the things which in popery Are termed the works of supererogation (that is to say, works of overplus that men do more than God commandeth them) they ransom themselves and make him Some recompense for the Faults that they have committed:
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If we speake simply of pilgrimages, and go not to the ground and welspring of the matter:
If we speak simply of Pilgrimages, and go not to the ground and wellspring of the matter:
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it will be a cold and slēder discourse.
it will be a cold and slender discourse.
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But if we declare how all our satisfaction is in the things that are purchaced for vs by the death and passion of oure Lord Iesus Christ,
But if we declare how all our satisfaction is in the things that Are purchased for us by the death and passion of our Lord Iesus christ,
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(16) sermon (DIV1)
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and therewithall that God vtterly misliketh all that is of our owne inuention, and that he will be serued with obedience:
and therewithal that God utterly misliketh all that is of our own invention, and that he will be served with Obedience:
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then do we lay foorthe the cace as it ought to be, and may bring it to a sure and certaine conclusion.
then do we lay forth the case as it ought to be, and may bring it to a sure and certain conclusion.
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After that manner did S. Paule.
After that manner did S. Paul.
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For he regarded not only what the Iewes sayd, how it behoued them to forbeare the eating of swines flesh,
For he regarded not only what the Iewes said, how it behooved them to forbear the eating of Swine Flesh,
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and to keepe suche a feast or such a feast, and all the residue of the Ceremonies:
and to keep such a feast or such a feast, and all the residue of the Ceremonies:
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but he marked to what end they said it:
but he marked to what end they said it:
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namely how they went about too shew, that the keeping of the law was of necessitie of saluation and that was a yoke of bondage vpon mens consciences, that could not be borne.
namely how they went about too show, that the keeping of the law was of necessity of salvation and that was a yoke of bondage upon men's Consciences, that could not be born.
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(16) sermon (DIV1)
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Againe he saw how the libertie that was purchaced vs by our Lord Iesus Christ was taken away,
Again he saw how the liberty that was purchased us by our Lord Iesus christ was taken away,
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and that was another point that compelled him to enter into that discourse.
and that was Another point that compelled him to enter into that discourse.
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But the cheefe point that he treateth of heere, is that such as would haue had men to keepe the Ceremonies, had a secret meening that the same was an acceptable seruis vnto God,
But the chief point that he Treateth of Here, is that such as would have had men to keep the Ceremonies, had a secret meaning that the same was an acceptable seruis unto God,
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and of such importance as mē shuld purchace righteousnesse and soulehealth by it, and (to be short) that it was a meritorious thing.
and of such importance as men should purchase righteousness and soulehealth by it, and (to be short) that it was a meritorious thing.
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But S. Paule sheweth, that it is impossible for mē to purchace righteousnesse before God by their works.
But S. Paul shows, that it is impossible for men to purchase righteousness before God by their works.
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Now therefore we see for what cause S. Paule treated generally of our iustification, when as notwithsta•ding hys aduersaries pretended no more,
Now Therefore we see for what cause S. Paul treated generally of our justification, when as notwithsta•ding his Adversaries pretended no more,
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but the keeping of the Ceremoniall lawe, and the continuing thereof still as before the comming of our Lorde Iesus Christ,
but the keeping of the Ceremonial law, and the Continuing thereof still as before the coming of our Lord Iesus christ,
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so as men should still offer sacrifise, and do the rest of the shadowes and auncient figures.
so as men should still offer sacrifice, and do the rest of the shadows and ancient figures.
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and say that we must purchace Paradice by our owne works, and that although we be sinners,
and say that we must purchase Paradise by our own works, and that although we be Sinners,
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and were as vtterly bewitched by Satan, and yet the wretched world hath bin so blynde, that it could not perceyue it.
and were as utterly bewitched by Satan, and yet the wretched world hath been so blind, that it could not perceive it.
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These kinde of men haue expounded this saying, that wee bee not iustifyed by the deedes of the law, to import that wee bee not iustifyed by the deedes of the law, to import that we be not iustifyed by circumcision,
These kind of men have expounded this saying, that we be not justified by the Deeds of the law, to import that we be not justified by the Deeds of the law, to import that we be not justified by circumcision,
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or by absteyning from any certaine kynds of meates, or by keeping such a holyday or such a feast,
or by abstaining from any certain Kinds of Meats, or by keeping such a holiday or such a feast,
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whereas notwithstanding S. Paule treateth of none of all those things.
whereas notwithstanding S. Paul Treateth of none of all those things.
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He matcheth Gods grace against all our workes, and finally sheweth that we cannot bring aught vnto God,
He Matches God's grace against all our works, and finally shows that we cannot bring aught unto God,
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but that we must be faine to be admitted freely of him. That is S. Paules drift.
but that we must be feign to be admitted freely of him. That is S. Paul's drift.
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And if we should not set the same marke before our eyes, surely all the doctrine that is conteined in this Epistle, would be but fond matter.
And if we should not Set the same mark before our eyes, surely all the Doctrine that is contained in this Epistle, would be but found matter.
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(16) sermon (DIV1)
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Furthermore let vs marke, that S. Paule doth oftentimes say simply and without addition, that wee bee iustified without workes:
Furthermore let us mark, that S. Paul does oftentimes say simply and without addition, that we be justified without works:
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like as in the thirde Chapter too the Romanes, he sayth we haue a cleere and sure proofe of our righteousnesse,
like as in the Third Chapter too the Romans, he say we have a clear and sure proof of our righteousness,
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namely that we bee rightuous before God through the remission of our sinnes, and not by our workes.
namely that we be righteous before God through the remission of our Sins, and not by our works.
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Hee saythe not there, by the workes of the lawe ▪ but he setteth it downe single [ without addition, ] to the ende that all mouthes should be stopped,
He say not there, by the works of the law ▪ but he sets it down single [ without addition, ] to the end that all mouths should be stopped,
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and all startingholes be takē away ▪ Yet is it not without cause that he speaketh of the workes of the law, to bring to nothing all the seruices that men can alledge too bind God withall,
and all startingholes be taken away ▪ Yet is it not without cause that he speaks of the works of the law, to bring to nothing all the services that men can allege too bind God withal,
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as though they were able to become righteouse of themselues.
as though they were able to become righteous of themselves.
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yet we haue a way to discharge ourselues to Godward by satisfactions:
yet we have a Way to discharge ourselves to Godward by satisfactions:
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Then if we go about to get fauour at Gods hand for our owne works sakes, we must not dispute philosopherlike, that God oweth vs any wages or recompence for the seruis that we haue done him:
Then if we go about to get favour At God's hand for our own works sakes, we must not dispute philosopherlike, that God owes us any wages or recompense for the seruis that we have done him:
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for we be his, and we cannot bind him by aught that we can do.
for we be his, and we cannot bind him by aught that we can do.
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How then may our works be recompenced as though they were auaylable before God? Euen bycause he hath promised so to do.
How then may our works be recompensed as though they were available before God? Eve Because he hath promised so to do.
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It is the couenant whiche he hath made with vs in saying, he that doth these thynges shal liue in them.
It is the Covenant which he hath made with us in saying, he that does these things shall live in them.
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So then, if we could performe the law to the full, surely we should be righteous before God,
So then, if we could perform the law to the full, surely we should be righteous before God,
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and deserue saluation ▪ howbeit not for any worthinesse that should be in our selues,
and deserve salvation ▪ howbeit not for any worthiness that should be in our selves,
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but by reason of the couenant that God hath made with vs. For we see that all the desert which can be alledged on mannes behalfe, depēdeth wholly vpon the said promis.
but by reason of the Covenant that God hath made with us For we see that all the desert which can be alleged on Man's behalf, dependeth wholly upon the said promise.
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And that is the cause why sainct Paule saith always, the works of the law, the works of the law.
And that is the cause why saint Paul Says always, the works of the law, the works of the law.
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For there are none other workes that deserue to be accepted of God and to haue any recompence.
For there Are none other works that deserve to be accepted of God and to have any recompense.
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Therefore let that serue for one point.
Therefore let that serve for one point.
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And we shall see heereafter, how we be vtterly excluded frō that righteousnesse ▪ bycause we come short of it:
And we shall see hereafter, how we be utterly excluded from that righteousness ▪ Because we come short of it:
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and that Goddes telling of vs that we shall be saued by keeping of the lawe, is all one as if hee had sayde, that we be all of vs damned.
and that God's telling of us that we shall be saved by keeping of the law, is all one as if he had said, that we be all of us damned.
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And why? For there is not any manne that dischargeth himselfe of it, but all of vs are transgressers.
And why? For there is not any man that dischargeth himself of it, but all of us Are Transgresses.
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Ye see then that the lawe can bryng vs nothyng but deathe, by reason of our infirmitie.
You see then that the law can bring us nothing but death, by reason of our infirmity.
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But thys shall bee layde foorth more at length in his order ▪ It is ynough for thys tyme that we knowe how Sainct Paules setting downe of thys doctrine, is agaynst the Iewes which boasted themselues and were puffed up with pride,
But this shall be laid forth more At length in his order ▪ It is enough for this time that we know how Saint Paul's setting down of this Doctrine, is against the Iewes which boasted themselves and were puffed up with pride,
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as though God had bin bounde vnto them for their obseruing of the Ceremonies of the lawe.
as though God had been bound unto them for their observing of the Ceremonies of the law.
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No no, (saith he) it is nothing worth: and we shall see the reason of it afterwarde.
No no, (Says he) it is nothing worth: and we shall see the reason of it afterward.
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Furthermore S. Paules debating of the case of Ceremonies, is bycause these hypocrites which tooke vpon them to match themselues with God,
Furthermore S. Paul's debating of the case of Ceremonies, is Because these Hypocrites which took upon them to match themselves with God,
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and too haue the praise of their saluation themselues, did always buzie their heads about small trifles,
and too have the praise of their salvation themselves, did always busy their Heads about small trifles,
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and came not to the cheefe point, which is to enter into their owne cōsciences.
and Come not to the chief point, which is to enter into their own Consciences.
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what alledge they? VVhen those great Rabines go about to set men after that maner vpon the stage to be honored as Idolls,
what allege they? When those great Rabines go about to Set men After that manner upon the stage to be honoured as Idols,
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and when they haue made their great prefaces of free will, of their owne vertues, of their satisfactions,
and when they have made their great prefaces of free will, of their own Virtues, of their satisfactions,
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and of their merites or deseruings: what bring they? Exhort they men to liue chastly, without doing other men wrong,
and of their merits or deservings: what bring they? Exhort they men to live chastely, without doing other men wrong,
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or without any couetous desire, so as euery of vs shoulde content hymselfe with that he hath, be patient in aduersitie, beare wrongs and reproches,
or without any covetous desire, so as every of us should content himself with that he hath, be patient in adversity, bear wrongs and Reproaches,
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and in all thynges shewe ourselues to bee the Disciples of our Lorde Iesus Christe by forsaking ourselues? There is not one word with them of these things.
and in all things show ourselves to be the Disciples of our Lord Iesus Christ by forsaking ourselves? There is not one word with them of these things.
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But the good workes which they set afore vs are, that we must go deuoutely too Masse, take holywater before we enter into the Church, be crosse ourselues, kneele downe before a stocke, worship a puppet, gad on pilgrimages, keepe suche a feastfull daye, found a Trentall, deale doales for the dead, and do this and that.
But the good works which they Set afore us Are, that we must go devoutly too Mass, take Holywater before we enter into the Church, be cross ourselves, kneel down before a stock, worship a puppet, gad on Pilgrimages, keep such a feastful day, found a Trental, deal doales for the dead, and do this and that.
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So then, all these hipocrites which will needes become righteous by their owne workes, haue nothing but gewgawes and dotages:
So then, all these Hypocrites which will needs become righteous by their own works, have nothing but gewgaws and dotages:
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and yet for all that, they thinke themselues so holy and perfect, that nothing is amisse in them.
and yet for all that, they think themselves so holy and perfect, that nothing is amiss in them.
cc av p-acp d d, pns32 vvb px32 av j cc j, cst pix vbz av p-acp pno32.
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They thinke that God ought to content himselfe wyth the great number of murlimewes and countenances which they make.
They think that God ought to content himself with the great number of murlimewes and countenances which they make.
pns32 vvb cst np1 vmd pc-acp vvi px31 p-acp dt j n1 pp-f n1 cc n2 r-crq pns32 vvb.
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But that is not the coyne wherewith he must be paied: for his lawe is spirituall.
But that is not the coin wherewith he must be paid: for his law is spiritual.
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He looketh not vpon the outward gesture, nor vpō the things that carrie a faire glosse before men, in somuch that if men set their minds too much vpon his owne Ceremonies, he reiecteth it vtterly:
He looks not upon the outward gesture, nor upon the things that carry a fair gloss before men, in So much that if men Set their minds too much upon his own Ceremonies, he rejects it utterly:
pns31 vvz xx p-acp dt j n1, ccx p-acp dt n2 cst vvb dt j n1 p-acp n2, p-acp av cst cs n2 vvb po32 n2 av av-d p-acp po31 d n2, pns31 vvz pn31 av-j:
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And that is a thing well worthy the marking.
And that is a thing well worthy the marking.
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For men seeke still some startinghole, that they might not yeeld themselues to the obeying of God:
For men seek still Some startinghole, that they might not yield themselves to the obeying of God:
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and they beare themselues in hand, that when they haue once dispatched their fond deuotions, then they be well discharged, and all the rest of their sinnes must be forgotten,
and they bear themselves in hand, that when they have once dispatched their found devotions, then they be well discharged, and all the rest of their Sins must be forgotten,
cc pns32 vvb px32 p-acp n1, cst c-crq pns32 vhb a-acp vvn po32 j n2, cs pns32 vbb av vvn, cc d dt n1 pp-f po32 n2 vmb vbi vvn,
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bycause they raunsome them by that meanes.
Because they ransom them by that means.
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The thyng therefore whiche we haue to marke heere, is that Sainct Paule stroue heere against suche men,
The thing Therefore which we have to mark Here, is that Saint Paul strove Here against such men,
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as neuer wist what it was too serue God in good earnest, nor neuer entered into their owne consciences.
as never wist what it was too serve God in good earnest, nor never entered into their own Consciences.
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And euen such are these Shauelings in the Popedome, and those naughtipacks that haue their full scope there:
And even such Are these Shavelings in the Popedom, and those naughtipacks that have their full scope there:
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for he was borne of the linage of Dauid. God therfore shewed that thing visibly.
for he was born of the lineage of David. God Therefore showed that thing visibly.
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Then standeth it vs on hand to be made rightuous, before we can be in Gods fauour.
Then Stands it us on hand to be made righteous, before we can be in God's favour.
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I meene not only the Cardinalls and these horned beasts the Byshops, (for men knowe that they be the filthinesse whiche infecteth the whole world) but I speake also of those that are called doctors, the vpholders of their Catholike faith.
I meene not only the Cardinals and these horned beasts the Bishops, (for men know that they be the filthiness which Infecteth the Whole world) but I speak also of those that Are called Doctors, the upholders of their Catholic faith.
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It is certaine that they be but mockers of God, they neuer entered into their consciences to examin themselues earnestly,
It is certain that they be but mockers of God, they never entered into their Consciences to examine themselves earnestly,
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nother had they euer any remorse of conscience. Surely all their study hath bin to holde folke as it were vppon the racke,
neither had they ever any remorse of conscience. Surely all their study hath been to hold folk as it were upon the rack,
av-dx vhd pns32 av d n1 pp-f n1. np1 d po32 n1 vhz vbn pc-acp vvi n1 c-acp pn31 vbdr p-acp dt n1,
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and to put many hartgripes into them, to the intent they myghte seeme to be sharpwitted.
and to put many hartgripes into them, to the intent they might seem to be sharpwitted.
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Although then that we were not of that holy linage whiche God had chosen at the beginning:
Although then that we were not of that holy lineage which God had chosen At the beginning:
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But as for themselues, they neuer felt any thing. And that is the cause why they prate so much at their case concerning merites,
But as for themselves, they never felt any thing. And that is the cause why they prate so much At their case Concerning merits,
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and yet in the meane while haue no regarde of them themselues.
and yet in the mean while have no regard of them themselves.
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Only they do some small trifles, like rittlerattles that men giue to little children, wherewith they beare themselues in hande that they can appease God.
Only they do Some small trifles, like rittlerattles that men give to little children, wherewith they bear themselves in hand that they can appease God.
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Now for thys cause Sainct Paule disputeth of the Ceremonies of the lawe, as they were put vntoo hym:
Now for this cause Saint Paul disputeth of the Ceremonies of the law, as they were put unto him:
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and yet dothe hee neuerthelesse cut home to the bottome, that is too witte, [ hee prooueth ] that men are stripped starke naked from all righteousnesse,
and yet doth he nevertheless Cut home to the bottom, that is too wit, [ he proveth ] that men Are stripped stark naked from all righteousness,
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and cannot bryng any thyng vntoo GOD, but must beg at hys hande, confessing that there is nothyng in them but vtter beggerie and penurie.
and cannot bring any thing unto GOD, but must beg At his hand, confessing that there is nothing in them but utter beggary and penury.
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And furthermore let vs marke also, that the Iewes did alwayes peruert the nature and vse of the Sacramentes, in that they made meritorious workes of them,
And furthermore let us mark also, that the Iewes did always pervert the nature and use of the Sacraments, in that they made meritorious works of them,
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and that was cleane contrary to the vse that they should haue put them too.
and that was clean contrary to the use that they should have put them too.
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For God ordeyned not the Sacramentes to the end that by indeuoring to obserue them, men should purchace any vertue that might be imputed to them for righteousnesse:
For God ordained not the Sacraments to the end that by endeavouring to observe them, men should purchase any virtue that might be imputed to them for righteousness:
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but rather to teach them that it stoode them in hand to seeke all at Gods hand.
but rather to teach them that it stood them in hand to seek all At God's hand.
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As for example, when the Iewes were circumcised, thereby God shewed to the eye, that all that euer commeth of man is but corruption,
As for Exampl, when the Iewes were circumcised, thereby God showed to the eye, that all that ever comes of man is but corruption,
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and that it stādeth vs on hand to haue it cut away.
and that it Stands us on hand to have it Cut away.
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So, the thing which the Iewes had too consider in that visible Sacrament, was that mans nature was cursed before God,
So, the thing which the Iewes had too Consider in that visible Sacrament, was that men nature was cursed before God,
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and that we may well seeke but neuer fynde so much as one drop of cleannesse in it.
and that we may well seek but never find so much as one drop of cleanness in it.
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And on the other syde they had a token and recorde, that God neuerthelesse woulde succour them by meanes of the Redeemer, which should come of the race of men:
And on the other side they had a token and record, that God nevertheless would succour them by means of the Redeemer, which should come of the raze of men:
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And so the Iewes were cast downe in themselues, and ought to haue considered that there was nothing but cursednesse in them,
And so the Iewes were cast down in themselves, and ought to have considered that there was nothing but cursedness in them,
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and therevpon should haue come to seeke the thing in our Lord Iesus Chryst whiche wanted in themselues.
and thereupon should have come to seek the thing in our Lord Iesus Christ which wanted in themselves.
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As much is to be thought of their washings.
As much is to be Thought of their washings.
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As oft as the Iewes washed themselues, it was a putting of them in minde, that there was nothing but vnclennesse in them.
As oft as the Iewes washed themselves, it was a putting of them in mind, that there was nothing but uncleanness in them.
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And wherein was that washing? was it in the water? No: but in the bloud of our Lorde Iesus Christe.
And wherein was that washing? was it in the water? No: but in the blood of our Lord Iesus Christ.
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VVhen the brute beasts were slayne, there they behild that they had deserued death.
When the brutus beasts were slain, there they behild that they had deserved death.
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The beastes were giltlesse, and yet they were sacrifised for mennes sakes, to beare their sinnes.
The beasts were guiltless, and yet they were sacrificed for men's sakes, to bear their Sins.
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Thus ye see a mirror which sheweth that all men are cursed of God.
Thus you see a mirror which shows that all men Are cursed of God.
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And yet in so doing men humbled themselues, calling vpon God, and protesting that they were redeemed by the sacrifise:
And yet in so doing men humbled themselves, calling upon God, and protesting that they were redeemed by the sacrifice:
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Howbeit not by those shadowing sacrifises, but by the true sacrifise whiche was not yet come into the world.
Howbeit not by those shadowing Sacrifices, but by the true sacrifice which was not yet come into the world.
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But what did the Iewes? VVhen they were once circumcised, they thought that God was bound vnto them for it.
But what did the Iewes? When they were once circumcised, they Thought that God was bound unto them for it.
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And when they had offered sacrifise, they thought there was great holinesse in so doing, and made their boast thereof.
And when they had offered sacrifice, they Thought there was great holiness in so doing, and made their boast thereof.
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But the Prophets rebuked those hipocrites dubble.
But the prophets rebuked those Hypocrites double.
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For first they told them that when they had kept al the Ceremonies of the lawe, their doings were nothing, all was but vanitie.
For First they told them that when they had kept all the Ceremonies of the law, their doings were nothing, all was but vanity.
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For behold, God saith, I wil haue mercy and not sacrifice: and again, I wil shew thee ô man how thou shalt please God:
For behold, God Says, I will have mercy and not sacrifice: and again, I will show thee o man how thou shalt please God:
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be thou hūbled truly, & imagin not to bring him many sheepe & Oxen, for that is nothing:
be thou humbled truly, & imagine not to bring him many sheep & Oxen, for that is nothing:
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but deale thou iustly and vprightly, and when thou hast worshipped him, liue honestly and vncorruptly with thy neighbours.
but deal thou justly and uprightly, and when thou hast worshipped him, live honestly and uncorruptly with thy neighbours.
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Also we see what oure Lord sayth in Ieremy.
Also we see what our Lord say in Ieremy.
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Did I speake to your fathers (saith he) of offering sacrifice vnto me? No, (sayth he) but I willed them to obey me, Did I speak to your Father's (Says he) of offering sacrifice unto me? No, (say he) but I willed them to obey me,
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and to herken to my voyce, and to serue me with a sound hart. Agayne in another place it is said, Lord thou louest faithfulnesse.
and to harken to my voice, and to serve me with a found heart. Again in Another place it is said, Lord thou love faithfulness.
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Thus we see how the prophets rebuke the Hypocrites for being hild backe by the Ceremonies, which are nothing of themselues,
Thus we see how the Prophets rebuke the Hypocrites for being held back by the Ceremonies, which Are nothing of themselves,
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except men walke in a cleere conscience towards God, and in faithfulnesse towardes men. And after that the Prophets haue spoken so:
except men walk in a clear conscience towards God, and in faithfulness towards men. And After that the prophets have spoken so:
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they adde secondly that when men haue done all that they can, yet ceasse they not to be stil in Goddes dette, and that the Ceremonies serue to bring them still neerer, that is to witte, to make them acknowledge that God calleth them to him, promising them to shew them mercie,
they add secondly that when men have done all that they can, yet cease they not to be still in Goddess debt, and that the Ceremonies serve to bring them still nearer, that is to wit, to make them acknowledge that God calls them to him, promising them to show them mercy,
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and too forget and burie all their misdeedes, howbeit by meane of the Redeemer that was promised them.
and too forget and bury all their misdeeds, howbeit by mean of the Redeemer that was promised them.
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But now Sainct Paule leaueth the first point, namely that the Ceremonies are nothing without the principall, which is that we walke without doing any man wrong,
But now Saint Paul Leaveth the First point, namely that the Ceremonies Are nothing without the principal, which is that we walk without doing any man wrong,
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and without doing any hurt or harme to other men, that we liue chast and pure,
and without doing any hurt or harm to other men, that we live chaste and pure,
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and that we haue a cleane and vpright conscience. S. Paule letteth that discourse alone: and why? For it would not serue the purpose.
and that we have a clean and upright conscience. S. Paul lets that discourse alone: and why? For it would not serve the purpose.
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And therefore he sheweth that the shadowes of the law were nother profitable nor needefull,
And Therefore he shows that the shadows of the law were neither profitable nor needful,
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bicause they were nothing if a man looked vpon them in their owne nature, but that the end of them was to be considered, which was that for asmuche as they were a witnesse of the grace that is giuen vs now finally in our Lord Iesus Christ:
Because they were nothing if a man looked upon them in their own nature, but that the end of them was to be considered, which was that for asmuch as they were a witness of the grace that is given us now finally in our Lord Iesus christ:
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it behoued them to rest wholy therevpon.
it behooved them to rest wholly thereupon.
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And the same ought to be well printed at this daye both in our hart and in our remembrance.
And the same ought to be well printed At this day both in our heart and in our remembrance.
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For wee shall haue profyted greatly, if we once know how to apply to oure vse the Sacramentes that are ordeyned by our Lord Iesus Christ, specially for asmuch as we haue to receiue the Lords supper the next Sunday.
For we shall have profited greatly, if we once know how to apply to our use the Sacraments that Are ordained by our Lord Iesus christ, specially for as as we have to receive the lords supper the next Sunday.
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For although we ought to haue bin exhorted this day to put ourselues in a reddines to it,
For although we ought to have been exhorted this day to put ourselves in a readiness to it,
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yet was it not touched this morning.
yet was it not touched this morning.
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But let vs beare well in mind, that if we thinke to be made ryghteous by baptim, we defyle the thing which God hath apointed to our saluation.
But let us bear well in mind, that if we think to be made righteous by Baptism, we defile the thing which God hath appointed to our salvation.
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And why? Baptisme dothe but teache vs that there is nothing but filthe and vncleannesse in vs. For wherefore do wee washe our handes, faces,
And why? Baptism doth but teach us that there is nothing but filth and uncleanness in us For Wherefore do we wash our hands, faces,
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and bodies, but to make them cleane from the spottes that are in them? Nowe it is sayde that Baptisme is a washing of vs:
and bodies, but to make them clean from the spots that Are in them? Now it is said that Baptism is a washing of us:
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and therefore it followeth that when wee come to Baptisme, or when any of vs bringeth his children [ to be baptized ] we declare that the children are alreadie damned and forlorne euē from their mothers wombe,
and Therefore it follows that when we come to Baptism, or when any of us brings his children [ to be baptised ] we declare that the children Are already damned and forlorn even from their mother's womb,
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and that they be a cursed seede, so as they must be fayne to breake clennesse, not by their own purchace,
and that they be a cursed seed, so as they must be fain to break cleanness, not by their own purchase,
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but by receyuing it, for as muche as it is offred them in our Lorde Iesus Christ.
but by receiving it, for as much as it is offered them in our Lord Iesus christ.
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what are we who neuer ceasse to offend our God, and do drinke wickednesse as a fishe drinketh water, what Are we who never cease to offend our God, and do drink wickedness as a Fish Drinketh water,
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as it is sayde in the booke of Iob? Agayne, when wee come too the Lords supper, what come we to doo? Come we to get any thing of God by our owne desert? No:
as it is said in the book of Job? Again, when we come too the lords supper, what come we to do? Come we to get any thing of God by our own desert? No:
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but to confesse that we be like wretched dead men, which come to seeke our life out of our selues,
but to confess that we be like wretched dead men, which come to seek our life out of our selves,
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and therefore must be fayne to haue the fleshe of our Lorde Iesus Christ for our meate,
and Therefore must be fain to have the Flesh of our Lord Iesus christ for our meat,
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and his bloud for our drinke, and all things in him which we want in our selues.
and his blood for our drink, and all things in him which we want in our selves.
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Yee see then that the Sacraments serue not to puffe vs vp with any presumption,
Ye see then that the Sacraments serve not to puff us up with any presumption,
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but to make vs walke in humblenesse, to the ende that beeing voyde of all selfe-trust, our whole seeking may be to be succoured by Gods infinite goodnesse,
but to make us walk in humbleness, to the end that being void of all self-trust, our Whole seeking may be to be succored by God's infinite Goodness,
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and by his pouring out of the treasures of his grace vpon vs according to our neede.
and by his pouring out of the treasures of his grace upon us according to our need.
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And our comming to them is, that God should warne vs of our sinnes, to be touched with them in good earnest.
And our coming to them is, that God should warn us of our Sins, to be touched with them in good earnest.
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And wee muste not acknowledge our selues sinners with the mouth onely, or slightly and by way of ceremonies:
And we must not acknowledge our selves Sinners with the Mouth only, or slightly and by Way of ceremonies:
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but wee must haue our hartes wounded inwardly with griefe that wee haue offended, and feele howe dreadfull Gods wrath is, too the ende wee may be sorie in our selues,
but we must have our hearts wounded inwardly with grief that we have offended, and feel how dreadful God's wrath is, too the end we may be sorry in our selves,
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and not haue any rest till he haue shewed vs where wee shall finde it, that is too wit in our Lorde Iesus Christ.
and not have any rest till he have showed us where we shall find it, that is too wit in our Lord Iesus christ.
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And when we come to this holy table, let euer, of vs looke well that he be so grounded in our Lorde Iesus Christ,
And when we come to this holy table, let ever, of us look well that he be so grounded in our Lord Iesus christ,
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as that he hauing forsaken all the fonde illusions of Satan, and all the deceiptes that he setteth afore vs too turne vs away from the grace of God,
as that he having forsaken all the fond illusions of Satan, and all the Deceits that he sets afore us too turn us away from the grace of God,
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and may imbrace our Lorde Iesus Christe with the merites of his death and passion, assuring our selues that it is he in whom we haue the full performance of righteousnesse and saluation.
and may embrace our Lord Iesus Christ with the merits of his death and passion, assuring our selves that it is he in whom we have the full performance of righteousness and salvation.
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Moreouer forasmuche as our Lorde Iesus Christ hath called vs to be members of his body, let vs knit our selues togither, indeuouring to glorifie God as it were with one heart and one mouth,
Moreover forasmuch as our Lord Iesus christ hath called us to be members of his body, let us knit our selves together, endeavouring to Glorify God as it were with one heart and one Mouth,
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and therwithall to liue in true vnitie with our neighbours, lyke as the hande serueth bothe the foote and the eye.
and therewithal to live in true unity with our neighbours, like as the hand serveth both the foot and the eye.
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So then let vs haue the sayde brotherlynesse in suche estimation, as wee maye shewe that we intende not to separate our selues asunder,
So then let us have the said brotherlynesse in such estimation, as we may show that we intend not to separate our selves asunder,
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as it were too •eare Iesus Christ in peeces:
as it were too •eare Iesus christ in Pieces:
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but that our desire is that he shoulde so knitte vs togither, that not onely he may liue in vs, and wee in him:
but that our desire is that he should so knit us together, that not only he may live in us, and we in him:
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but also that he may so rule vs by his holy spirite, as euery of vs may indeuer to serue and honour him first of all,
but also that he may so Rule us by his holy Spirit, as every of us may endeavour to serve and honour him First of all,
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and afterward to employ him selfe in the seruing of his neighbours, according to the abilitie which he shall haue.
and afterwards to employ him self in the serving of his neighbours, according to the ability which he shall have.
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The Papists say we must haue rememberances to teache vs, and that images are the bookes of the vnlearned which are not apt to conceiue higher doctrine:
The Papists say we must have remembrances to teach us, and that Images Are the books of the unlearned which Are not apt to conceive higher Doctrine:
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And now let vs fall downe before the maiestie of our good God with acknowledgement of our faultes, praying him too make vs feele them more and more, that the same may alwayes stirre vs vp to better repentance,
And now let us fallen down before the majesty of our good God with acknowledgement of our Faults, praying him too make us feel them more and more, that the same may always stir us up to better Repentance,
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and cause vs to continue therin to the ende, and also make vs to grow in fayth to our Lorde Iesus Christ,
and cause us to continue therein to the end, and also make us to grow in faith to our Lord Iesus christ,
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so as we may giue our selues wholly vnto him, and in his name cal vpon God his father, to the ende that he may heere vs,
so as we may give our selves wholly unto him, and in his name call upon God his father, to the end that he may Here us,
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and continue his gratious goodnesse towards vs, till he haue drawen vs wholly too him selfe, to make vs feele perfectly the benefite which is purchased for vs by his death and passion.
and continue his gracious Goodness towards us, till he have drawn us wholly too him self, to make us feel perfectly the benefit which is purchased for us by his death and passion.
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That it may please him to graūt this grace not only to vs, but also to all people. &c.
That it may please him to grant this grace not only to us, but also to all people. etc.
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The twelfth Sermon which is the sixth vpon the second Chapter. 15 VVee bee Ievves by nature, and not sinners of the Gentiles.
The twelfth Sermon which is the sixth upon the second Chapter. 15 We be Jewish by nature, and not Sinners of the Gentiles.
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16 And yet for as much as vve knovv that a man is not iustified by the vvorks of the lavv,
16 And yet for as much as we know that a man is not justified by the works of the law,
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but by beleefe in Iesus Christe, vvee also haue beleeued in Iesus Christ, that vve might be iustified by the faith of Iesus Christ,
but by belief in Iesus Christ, we also have believed in Iesus christ, that we might be justified by the faith of Iesus christ,
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& not by the vvorks of the lavv: for no flesh shal be iustified by the vvorkes of the lavve.
& not by the works of the law: for no Flesh shall be justified by the works of the law.
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WE haue seene alredie and declared heretofore, why S. Paule hauing to treate of the Ceremonies and shadowes that were before the comming of our Lorde Iesus Christ, cōcluded generally that men could not attaine righteousnesse before God to stand in his fauour,
WE have seen already and declared heretofore, why S. Paul having to Treat of the Ceremonies and shadows that were before the coming of our Lord Iesus christ, concluded generally that men could not attain righteousness before God to stand in his favour,
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but by keeping the whole lawe. Nowe a man mighte deeme at the first sight, that these were diuers matters.
but by keeping the Whole law. Now a man might deem At the First sighed, that these were diverse matters.
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Howbeit (as I haue sayde afore) it behoued Paule to come to the pure vse [ of ceremonies ] to shew that men do but beguyle them selues,
Howbeit (as I have said afore) it behooved Paul to come to the pure use [ of ceremonies ] to show that men do but beguile them selves,
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when they thinke to obteine fauour at Gods hand by their own merites. Secondly, also I declared why S. Paul doth expresly adde the word Law.
when they think to obtain favour At God's hand by their own merits. Secondly, also I declared why S. Paul does expressly add the word Law.
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For although it haue alwayes bin a common opinion in the world, that by liuing well men might binde God to be good vnto them,
For although it have always been a Common opinion in the world, that by living well men might bind God to be good unto them,
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yet did they fowlly deceyue them selues therein.
yet did they foully deceive them selves therein.
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Then is there not any deserte (if there might bee any deseruing at all) but by the couenant which God hath made, in saying, that he which fulfilleth the law shall obteine life and saluation.
Then is there not any desert (if there might be any deserving At all) but by the Covenant which God hath made, in saying, that he which fulfilleth the law shall obtain life and salvation.
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For as muche as God hath spoken that worde, no doubt but he accepteth the obedience that is yeelded vnto him, as if it deserued saluation:
For as much as God hath spoken that word, no doubt but he Accepteth the Obedience that is yielded unto him, as if it deserved salvation:
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but yet is not that as muche too say as that wee can deserue oughte.
but yet is not that as much too say as that we can deserve ought.
cc-acp av vbz xx d c-acp av-d av vvb a-acp cst pns12 vmb vvi vmd.
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For there is none of vs all that dischargeth hys duetie, as wee shall see heereafter.
For there is none of us all that dischargeth his duty, as we shall see hereafter.
p-acp pc-acp vbz pix pp-f pno12 d cst vvz po31 n1, c-acp pns12 vmb vvi av.
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That promise woulde bee too no purpose, or at least wyse it woulde bee vnauaylable,
That promise would be too no purpose, or At least wise it would be unavailable,
cst n1 vmd vbi av dx n1, cc p-acp ds j pn31 vmd vbi j,
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so as it shoulde neuer take effecte, vnlesse God gaue vs another remedie, that is too witte,
so as it should never take Effect, unless God gave us Another remedy, that is too wit,
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vnlesse hee forgaue our offences, and accepted vs for righteous, althoughe wee bee not so.
unless he forgave our offences, and accepted us for righteous, although we be not so.
cs pns31 vvd po12 n2, cc vvd pno12 p-acp j, cs pns12 vbb xx av.
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But howe so euer the cace stande, when S. Paule sayth that wee bee not iustifyed by the workes of the Lawe, hys meanyng is, that if wee intende too clayme fauour and saluation,
But how so ever the case stand, when S. Paul say that we be not justified by the works of the Law, his meaning is, that if we intend too claim favour and salvation,
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bicause God hath promised that such as keepe his lawe shall be righteous, and so taken to bee:
Because God hath promised that such as keep his law shall be righteous, and so taken to be:
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that will not serue our turne, bicause none of vs fulfilleth the Lawe, but wee are all of vs gyltie before God,
that will not serve our turn, Because none of us fulfilleth the Law, but we Are all of us guilty before God,
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and must receyue sentence of damnation vpon our heads.
and must receive sentence of damnation upon our Heads.
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And for the better expressing heereof he maketh a cōparison betweene the Iewes & the Gentiles.
And for the better expressing hereof he makes a comparison between the Iewes & the Gentiles.
cc p-acp dt av-jc vvg av pns31 vvz dt n1 p-acp dt np2 cc dt n2-j.
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Although (sayth he) that we be Iewes by nature, and not Heathen men: Although (say he) that we be Iewes by nature, and not Heathen men:
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yet doo we knowe that we shall not otherwise obteyne Gods fauour, than by beleeuing in our Lorde Iesus Christ.
yet do we know that we shall not otherwise obtain God's favour, than by believing in our Lord Iesus christ.
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Nowe it maye peraduenture seeme, that although men beeing corrupted in Adam can not deserue ought:
Now it may Peradventure seem, that although men being corrupted in Adam can not deserve ought:
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yet notwithstanding the Iewes had a speciall priuiledge, bicause God had adopted them as it were for his owne children,
yet notwithstanding the Iewes had a special privilege, Because God had adopted them as it were for his own children,
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and accompted them to bee as his housholde. And that was the thing wherein the Iewes deceyued them selues.
and accounted them to be as his household. And that was the thing wherein the Iewes deceived them selves.
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For when the Scripture speaketh of vncircumcision, it meaneth the vnclennesse wherewith wee be compassed about in Adam, in so muche as there is not any man which is not damned alreadie from his mothers wombe.
For when the Scripture speaks of uncircumcision, it means the uncleanness wherewith we be compassed about in Adam, in so much as there is not any man which is not damned already from his mother's womb.
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But the Iewes thought that God had set them free from that cōmon curse, and they made their boast therof.
But the Iewes Thought that God had Set them free from that Common curse, and they made their boast thereof.
p-acp dt np2 n1 cst np1 vhd vvn pno32 j p-acp cst j n1, cc pns32 vvd po32 n1 av.
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Surely Gods chosing of them after that sort for his own people & heritage, was a great dignitie,
Surely God's choosing of them After that sort for his own people & heritage, was a great dignity,
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and worthy too bee esteemed aboue all worldly goodes.
and worthy too be esteemed above all worldly goods.
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and therefore God must needes hate vs. And if he hate vs, wo woorth vs: for then are we damned.
and Therefore God must needs hate us And if he hate us, woe worth us: for then Are we damned.
cc av np1 vmb av vvi pno12 cc cs pns31 vvb pno12, uh-n j pno12: c-acp av vbr pns12 vvn.
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But yet neuerthelesse it became them to haue acknowledged with all humblenesse, that there was not any excellencie at all in their owne persons.
But yet nevertheless it became them to have acknowledged with all humbleness, that there was not any excellency At all in their own Persons.
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For according to our wonted maner of drawing Gods gracious giftes too muche to vayne ouerweening, the Iewes did commonly ouershoote them selues, by bearing them selues in hand that they were aboue all the rest of the worlde:
For according to our wonted manner of drawing God's gracious Gifts too much to vain overweening, the Iewes did commonly overshoot them selves, by bearing them selves in hand that they were above all the rest of the world:
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Verily as who should say, that God had founde any thing in them, why he should preferre them before those whom he had forsaken.
Verily as who should say, that God had found any thing in them, why he should prefer them before those whom he had forsaken.
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Therefore that dooing of theirs was a great pride, whiche caried with it a shamefull thanklesnesse, in that they imputed not to Gods meere goodnesse, the things which they had of his free gifte,
Therefore that doing of theirs was a great pride, which carried with it a shameful thanklesnesse, in that they imputed not to God's mere Goodness, the things which they had of his free gift,
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but were puffed vp with ouerweening, as thoughe God had knowne them to be better or worthyer of euerlasting saluation, than the Gentiles.
but were puffed up with overweening, as though God had known them to be better or Worthier of everlasting salvation, than the Gentiles.
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But nowe S. Paule to dispatche all ouerweening, sayth: Go too, wee be Iewes by nature.
But now S. Paul to dispatch all overweening, say: Go too, we be Iewes by nature.
p-acp av n1 np1 pc-acp vvi d j-vvg, vvz: vvb av, pns12 vbb npg1 p-acp n1.
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As if he had sayde, It is true that wee haue some fauour aboue the Gentiles;
As if he had said, It is true that we have Some favour above the Gentiles;
p-acp cs pns31 vhd vvn, pn31 vbz j cst pns12 vhb d n1 p-acp dt n2-j;
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whome God hath not vouchsafed to receiue into his Church.
whom God hath not vouchsafed to receive into his Church.
r-crq np1 vhz xx vvn pc-acp vvi p-acp po31 n1.
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VVhen he speaketh after that fashion, it is not to giue the Iewes occasion to waxe proude:
When he speaks After that fashion, it is not to give the Iewes occasion to wax proud:
c-crq pns31 vvz p-acp d n1, pn31 vbz xx pc-acp vvi dt np2 n1 pc-acp vvi j:
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but to lay before them the things which they had receiued frely of God, wherin they had no cause at all to brag of them selues, according as we see how that in the Epistle to the Romanes, he vttereth two sayings, whiche at the first •lushe might seeme contrarie.
but to lay before them the things which they had received freely of God, wherein they had no cause At all to brag of them selves, according as we see how that in the Epistle to the Romans, he uttereth two sayings, which At the First •lushe might seem contrary.
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For on the one side, Haue wee then (sayth hee) no priuiledge aboue the Gentiles? Yes verily,
For on the one side, Have we then (say he) no privilege above the Gentiles? Yes verily,
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for God hath chosen vs for hys people, he hathe giuen vs the seale of Circumcision too shewe that hee auoweth vs for his children, hee hathe alyed him selfe vntoo vs, hee hathe promised vs the Redeemer of the worlde,
for God hath chosen us for his people, he hath given us the seal of Circumcision too show that he avoweth us for his children, he hath allied him self unto us, he hath promised us the Redeemer of the world,
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and (too bee shorte) he hath sanctified vs in suche wyse, that if wee consider the fauour whiche he hathe vttered towards vs, there hath beene well wherwith to aduance and exalte vs aboue the residue of the whole worlde.
and (too be short) he hath sanctified us in such wise, that if we Consider the favour which he hath uttered towards us, there hath been well wherewith to advance and exalt us above the residue of the Whole world.
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Thus on the one side Paule dothe there magnifie the goodnesse of God:
Thus on the one side Paul doth there magnify the Goodness of God:
av p-acp dt crd n1 np1 vdz a-acp vvi dt n1 pp-f np1:
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and afterwarde he falleth too questioning agayne, and asketh, what aduauntage haue wee then? None at all (sayth he) for all men are shutte vp vnder Gods curse.
and afterward he falls too questioning again, and asks, what advantage have we then? None At all (say he) for all men Are shut up under God's curse.
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If the Gentiles bee too bee condemned, wee bee too bee condemned double: for there may be yet some likelyhoode that ignorance shall serue to excuse them.
If the Gentiles be too be condemned, we be too be condemned double: for there may be yet Some likelihood that ignorance shall serve to excuse them.
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But yet can they make no defence of that before God, but shall perishe althoughe they neuer had any instruction or teaching.
But yet can they make no defence of that before God, but shall perish although they never had any instruction or teaching.
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and yet for all that wee cease not too sinne still, and too transgresse his commaundements, in so muche that we be plunged in greater and deeper cursednesse,
and yet for all that we cease not too sin still, and too transgress his Commandments, in so much that we be plunged in greater and Deeper cursedness,
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than the Heathen folk and vnbeleeuers.
than the Heathen folk and unbelievers.
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Now then he sayth that the Iewes are in deede separated after a sort from the Gentiles, not that the Iewes are of more worthinesse,
Now then he say that the Iewes Are in deed separated After a sort from the Gentiles, not that the Iewes Are of more worthiness,
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or that they haue any righteousnesse in them selues ▪ but bicause God of his own meere goodnesse voutsafed to chose them ▪ like as at this day the children that are borne of beleeuing parēts, are not better than the children that are borne of Paynims & Turkes,
or that they have any righteousness in them selves ▪ but Because God of his own mere Goodness vouchsafed to chosen them ▪ like as At this day the children that Are born of believing Parents, Are not better than the children that Are born of Pagans & Turkes,
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if a man cōsider them both in their owne nature.
if a man Consider them both in their own nature.
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For we be all of a corrupted and cursed lumpe and God hathe so condemned vs,
For we be all of a corrupted and cursed lump and God hath so condemned us,
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as no man can iustly set vp his bristles, to thinke him selfe of more value than his fellowes.
as no man can justly Set up his bristles, to think him self of more valve than his Fellows.
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But yet neuerthelesse, S. Paule sheweth that they be sanctified, and that they be not vncleane, But yet nevertheless, S. Paul shows that they be sanctified, and that they be not unclean,
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as those are which are borne of vnbeleeuers or Heathen folke. Heere shoulde seeme to be some contrarietie:
as those Are which Are born of unbelievers or Heathen folk. Here should seem to be Some contrariety:
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neuerthelesse, all agreeth very well togither.
nevertheless, all agreeth very well together.
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For there is nothing but vncleannesse and filthinesse in vs all without exception, and that commeth of nature.
For there is nothing but uncleanness and filthiness in us all without exception, and that comes of nature.
p-acp pc-acp vbz pix p-acp n1 cc n1 p-acp pno12 d p-acp n1, cc d vvz pp-f n1.
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Howbeit, there is a supernaturall gifte, that is to say, a remedie that God giueth:
Howbeit, there is a supernatural gift, that is to say, a remedy that God gives:
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whiche is, that the children of the faythfull are dedicated vnto him, and he acknowledgeth & auoweth them for his.
which is, that the children of the faithful Are dedicated unto him, and he acknowledgeth & avoweth them for his.
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Then like as now a dayes the children that are borne of the Churche, are reckned too bee of the number of Gods people,
Then like as now a days the children that Are born of the Church, Are reckoned too be of the number of God's people,
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and of the companie of the chosen: euen so vnder the lawe, the Iewes were separated from the rest of the world.
and of the company of the chosen: even so under the law, the Iewes were separated from the rest of the world.
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And that is the cause why S. Paule sayth, Wee bee I•wes, and not sinners of the Gentiles.
And that is the cause why S. Paul say, we be I•wes, and not Sinners of the Gentiles.
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VVhereas he speaketh of Sinners, he meaneth suche as continue in their filthynesse, and are not clensed by the grace of God.
Whereas he speaks of Sinners, he means such as continue in their filthiness, and Are not cleansed by the grace of God.
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For Circumcision was a token and witnesse that God accepted Abrahams issue and ofspring for hys owne housholde and peculiar people.
For Circumcision was a token and witness that God accepted Abrahams issue and offspring for his own household and peculiar people.
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The thing then wherein the Iewes differed in olde tyme from the vnbeleeuers, was that althoughe they were all of one sute,
The thing then wherein the Iewes differed in old time from the unbelievers, was that although they were all of one suit,
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for as muche as they were all indifferently the children of Adam:
for as much as they were all indifferently the children of Adam:
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yet notwythstandyng God had chosen the one sort, and left the other sort still straungers from his house.
yet notwithstanding God had chosen the one sort, and left the other sort still Strangers from his house.
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If a man aske why he dyd so:
If a man ask why he did so:
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there was none other cause than his owne meere grace, and yet were not the Iewes in the meane whyle the more excellent.
there was none other cause than his own mere grace, and yet were not the Iewes in the mean while the more excellent.
pc-acp vbds pix j-jn n1 cs po31 d j n1, cc av vbdr xx dt np2 p-acp dt j n1 dt av-dc j.
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But nowe let vs followe the matter that S. Paule handleth heere, Wee knowe (sayth he) that wee can not bee iustified by the deedes of the Lawe,
But now let us follow the matter that S. Paul handleth Here, we know (say he) that we can not be justified by the Deeds of the Law,
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but by beleefe in Iesus Christ. but by belief in Iesus christ.
cc-acp p-acp n1 p-acp np1 np1.
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but hath Sainct Paule spoken heere but to three or four folke? No:
but hath Saint Paul spoken Here but to three or four folk? No:
cc-acp vhz n1 np1 vvn av cc-acp p-acp crd cc crd n1? uh-dx:
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In so saying he sheweth, that the Iewes them selues (what grace soeuer they had receyued) coulde not grounde them selues vpon other men,
In so saying he shows, that the Iewes them selves (what grace soever they had received) could not ground them selves upon other men,
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nor vpon them selues, as thoughe they had deserued aught at Gods hande, but must bee fayne to flee to his free goodnesse, acknowledging that there is no saluation but in Iesus Christe, who is come to finde out the thing that was alreadie loste.
nor upon them selves, as though they had deserved aught At God's hand, but must be fain to flee to his free Goodness, acknowledging that there is no salvation but in Iesus Christ, who is come to find out the thing that was already lost.
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And herein is fulfilled that which he sayth in another place, howe that aswel they which were nere hande, as they that were farre off, were all gathered togither into one Iesus Christ is the peacemaker to cause God to loue vs,
And herein is fulfilled that which he say in Another place, how that aswell they which were never hand, as they that were Far off, were all gathered together into one Iesus christ is the peacemaker to cause God to love us,
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and to receyue vs too mercy: not onely those that were earst farre of, as the Gentiles:
and to receive us too mercy: not only those that were erst Far of, as the Gentiles:
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but also the children of Abraham, what noblenesse or dignitie soeuer were in them, for that came not of their owne nature.
but also the children of Abraham, what nobleness or dignity soever were in them, for that Come not of their own nature.
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And let vs marke, that when S. Paule saythe, that the Iewes whiche were conuerted to the Christen fayth, knewe they coulde not bee iustified by the works of the lawe,
And let us mark, that when S. Paul say, that the Iewes which were converted to the christian faith, knew they could not be justified by the works of the law,
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but by beleefe in Iesus Christ:
but by belief in Iesus christ:
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he maketh a comparison betweene fayth and the Lawe, to shewe that wee can not bee iustified by grace,
he makes a comparison between faith and the Law, to show that we can not be justified by grace,
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excepte wee forsake all our owne merites: and that is a thing well worthy too bee marked.
except we forsake all our own merits: and that is a thing well worthy too be marked.
c-acp pns12 vvb d po12 d n2: cc cst vbz dt n1 av j av vbi vvn.
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For the Papistes will well inoughe confesse that wee bee iustifyed by faythe, howebeit they adde that it is but partely. But that glose marreth all.
For the Papists will well enough confess that we be justified by faith, howbeit they add that it is but partly. But that gloze marreth all.
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For heere it is proued that wee can not bee founde righteous before God, but by the meanes of our Lorde Iesus Christe,
For Here it is proved that we can not be found righteous before God, but by the means of our Lord Iesus Christ,
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and by resting vpon the saluation which he hathe purchased for vs. The Papists see this well inough:
and by resting upon the salvation which he hath purchased for us The Papists see this well enough:
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and therefore for fashion sake, they say we be iustified by fayth, but not by fayth onely: they will none of that.
and Therefore for fashion sake, they say we be justified by faith, but not by faith only: they will none of that.
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That is the thing that they fighte agaynst:
That is the thing that they fight against:
cst vbz dt n1 cst pns32 vvi p-acp:
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and it is the chiefe poynte that is in controuersie betwixte them and vs. But S. Paule bewrayeth heere their beastlynesse,
and it is the chief point that is in controversy betwixt them and us But S. Paul bewrayeth Here their beastlynesse,
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when he sayth, but by beleefe.
when he say, but by belief.
c-crq pns31 vvz, cc-acp p-acp n1.
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For that word betokeneth that all that euer men presume to bring vnto God to winne his fauour with, is quite cut off.
For that word Betokeneth that all that ever men presume to bring unto God to win his favour with, is quite Cut off.
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Yee see then that the doore is shut agaynst all deseruing, when S. Paule auoucheth, that there is none other meane than by fayth.
Ye see then that the door is shut against all deserving, when S. Paul avoucheth, that there is none other mean than by faith.
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VVee shall see more playnly hereafter why fayth is so compared with the law, as a thing ful but agaynst it.
We shall see more plainly hereafter why faith is so compared with the law, as a thing full but against it.
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For the lawe presupposeth that if wee haue once fulfilled Gods commaundements, we shall be taken for good seruants,
For the law presupposeth that if we have once fulfilled God's Commandments, we shall be taken for good Servants,
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and that he wil pay vs the wages which he hath promised:
and that he will pay us the wages which he hath promised:
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and faith presupposeth vs to be wretched, dāned, & forlorne folke, and that we must be fayne to seeke the things that we wante in Iesus Christ. As for example.
and faith presupposeth us to be wretched, damned, & forlorn folk, and that we must be fain to seek the things that we want in Iesus christ. As for Exampl.
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There are two men that desire to bee boorded and lodged:
There Are two men that desire to be boarded and lodged:
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whereof the one bringeth money with him, and lookes to be wel interteined for his wel paying:
whereof the one brings money with him, and looks to be well entertained for his well paying:
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and both of them require meate & drinke howsoeuer the cace standeth, but the second man is poore,
and both of them require meat & drink howsoever the case Stands, but the second man is poor,
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& hath neither penny nor pennies worth, and he desireth almes.
& hath neither penny nor pennies worth, and he Desires alms.
cc vhz dx n1 ccx n2 j, cc pns31 vvz n2.
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Thus do both twayne of them matche iuste in one poynt, for they desire foode as the thing whereof they haue bothe neede.
Thus do both twayne of them match just in one point, for they desire food as the thing whereof they have both need.
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But the first hath money to content his host, and lyke as he shall haue fared well,
But the First hath money to content his host, and like as he shall have fared well,
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and bin well and curteously interteyned: so shall his hoste receyue money of him, and holde him selfe contented with it,
and been well and courteously entertained: so shall his host receive money of him, and hold him self contented with it,
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and not thinke his guest beholden or bounde vnto him: For why, he is recompenced, yea and he hathe gayned by him.
and not think his guest beholden or bound unto him: For why, he is recompensed, yea and he hath gained by him.
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But as for the poore man that craueth almes, he thinks him selfe beholden for his life to him that fedde him, and lodged him:
But as for the poor man that craveth alms, he thinks him self beholden for his life to him that fed him, and lodged him:
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for he bringeth him nothing but a charge.
for he brings him nothing but a charge.
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So then, if wee will bee iustified before God by the Lawe, we must deserue it,
So then, if we will be justified before God by the Law, we must deserve it,
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so as he may receyue of vs, and we of him, and there may be as it were an interchaunge betwixte vs. And is that possible? No:
so as he may receive of us, and we of him, and there may be as it were an interchange betwixt us And is that possible? No:
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as wee shall see more at large heereafter.
as we shall see more At large hereafter.
c-acp pns12 vmb vvi av-dc p-acp j av.
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Therefore wee must conclude, that wee bee excluded from the righteousnesse of the Lawe, and that if wee thinke to bring any thing to binde God withall, we doo but prouoke his wrath.
Therefore we must conclude, that we be excluded from the righteousness of the Law, and that if we think to bring any thing to bind God withal, we do but provoke his wrath.
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Then is there none other shifte, but to go to hym like poore beggers, and so to be iustified by fayth:
Then is there none other shift, but to go to him like poor beggars, and so to be justified by faith:
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not as by a vertue that is of our selues, but bicause we confesse with all lowlinesse, that we can not obteyne saluation but by his free gifte ▪ Thus yee see howe the lawe is set heere full but agaynst fayth,
not as by a virtue that is of our selves, but Because we confess with all lowliness, that we can not obtain salvation but by his free gift ▪ Thus ye see how the law is Set Here full but against faith,
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as if S. Paule should tell vs, that all they which go about to winne Gods fauour by their owne merites, forsake the grace of our Lorde Iesus Christ.
as if S. Paul should tell us, that all they which go about to win God's favour by their own merits, forsake the grace of our Lord Iesus christ.
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as shall be declared more at length hereafter ▪ But now if any man say, that the lawe was giuen of God,
as shall be declared more At length hereafter ▪ But now if any man say, that the law was given of God,
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so as it can not haue any contrarietie agaynst fayth, whereof God is the author also: the answere therevnto is easie.
so as it can not have any contrariety against faith, whereof God is the author also: the answer thereunto is easy.
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For God made bothe day and nighte, fire and water, colde and heate. Now it is certayne that the day is not contrarie to the night:
For God made both day and night, fire and water, cold and heat. Now it is certain that the day is not contrary to the night:
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but we see the wonderfull order of Gods goodnesse and wisdome, in that men haue the lighte of the sunne to doo then worke in by day,
but we see the wonderful order of God's Goodness and Wisdom, in that men have the Light of the sun to do then work in by day,
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and [ the darknesse ] as it were a couert to rest in by night: So then although the day differ from the night:
and [ the darkness ] as it were a covert to rest in by night: So then although the day differ from the night:
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yet is there no contrarietie betwixte them, neither is there any betweene fire and water, so eche creature bee put to his owne proper vse:
yet is there no contrariety betwixt them, neither is there any between fire and water, so eke creature be put to his own proper use:
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but wee see that God hathe very well agreed the fire and the water, and yet notwithstanding if 〈 ◊ 〉 beholde them fighting togither, then is there greate contrarietie.
but we see that God hath very well agreed the fire and the water, and yet notwithstanding if 〈 ◊ 〉 behold them fighting together, then is there great contrariety.
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Euen so is it betweene the lawe and the Gospell.
Eve so is it between the law and the Gospel.
np1 av vbz pn31 p-acp dt n1 cc dt n1.
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And if any bodie will haue a man to be iustified bothe by the lawe and by the Gospell to, he doth but turmoyle and mingle things togither,
And if any body will have a man to be justified both by the law and by the Gospel to, he does but turmoil and mingle things together,
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and it is all one as if he should set heauen and earth togither by the eares.
and it is all one as if he should Set heaven and earth together by the ears.
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To be short, it were much easier too mingle fire and water togither, than too say, that wee can purchace any grace at Gods hand by our own deseruings,
To be short, it were much Easier too mingle fire and water together, than too say, that we can purchase any grace At God's hand by our own deservings,
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and therwithall also haue neede to bee succored by our Lord Iesus Christe.
and therewithal also have need to be succored by our Lord Iesus Christ.
cc av av vhb n1 pc-acp vbi vvn p-acp po12 n1 np1 np1.
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But if a man consider what the lawe is, and too what purpose it was giuen:
But if a man Consider what the law is, and too what purpose it was given:
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he shall find that it is not whit at all repugnant too the Gospell, nor consequently vntoo fayth,
he shall find that it is not whit At all repugnant too the Gospel, nor consequently unto faith,
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but that they agree very well. Thus ye see how this difficultie is dispatched:
but that they agree very well. Thus you see how this difficulty is dispatched:
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so that if it be alledged, that fayth commeth of God as well as the Law: it is true.
so that if it be alleged, that faith comes of God as well as the Law: it is true.
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Neuerthelesse it is to be considered (as wee shall say hereafter) to what end God gaue as well the one as the other.
Nevertheless it is to be considered (as we shall say hereafter) to what end God gave as well the one as the other.
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But let vs returne too that which S. Paule sayeth.
But let us return too that which S. Paul Saith.
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He sayeth that wee bee not iustified but by the fayth of our Lord Iesus Christe.
He Saith that we be not justified but by the faith of our Lord Iesus Christ.
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VVhen he speaketh of beyng iustified, lette vs marke that it is all one with beyng reckened or taken for rightuous before God.
When he speaks of being justified, let us mark that it is all one with being reckoned or taken for righteous before God.
c-crq pns31 vvz pp-f vbg vvn, vvb pno12 vvi cst pn31 vbz d pi p-acp vbg vvn cc vvn p-acp j c-acp np1.
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And that woorde had neede too bee well vnderstoode: for the cace standeth vppon knowing after what maner wee bee saued.
And that word had need too be well understood: for the case Stands upon knowing After what manner we be saved.
cc d n1 vhd n1 av vbi av vvd: c-acp dt n1 vvz p-acp vvg p-acp r-crq n1 pns12 vbb vvn.
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But are wee not wretched caytifes, if after wee haue liued long in the world, a man aske vs whiche is the meane too bee saued,
But Are we not wretched caitiffs, if After we have lived long in the world, a man ask us which is the mean too be saved,
cc-acp vbr pns12 xx j n2, cs p-acp pns12 vhb vvn av-j p-acp dt n1, dt n1 vvb pno12 r-crq vbz dt j av vbi vvn,
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and wee cannot tell him? VVee shall see many beastly wretches, whiche haue deuoured Gods breade,
and we cannot tell him? We shall see many beastly wretches, which have devoured God's bread,
cc pns12 vmbx vvi pno31? pns12 vmb vvi d j n2, r-crq vhb vvn npg1 n1,
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and yet notwithstanding cannot tell howe they shoulde offer themselues before him.
and yet notwithstanding cannot tell how they should offer themselves before him.
cc av a-acp vmbx vvi c-crq pns32 vmd vvi px32 p-acp pno31.
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And therefore it behoueth vs to take so much the better heede to the things which are taught vs here by S. Paule.
And Therefore it behooves us to take so much the better heed to the things which Are taught us Here by S. Paul.
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He sayeth that we be iustified:
He Saith that we be justified:
pns31 vvz cst pns12 vbb vvn:
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and how? Is it that wee bee rightuous, and that there is nothing amisse in vs? No:
and how? Is it that we be righteous, and that there is nothing amiss in us? No:
cc q-crq? vbz pn31 cst pns12 vbb j, cc cst pc-acp vbz pix av p-acp pno12? uh-dx:
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but it is for that God accepteth vs. Then is the woorde Rightuousnesse put for the fauour whiche God sheweth vs, in that he voutchsafeth too bee our father and too take vs for his children.
but it is for that God Accepteth us Then is the word Righteousness put for the favour which God shows us, in that he voutchsafeth too be our father and too take us for his children.
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If a man demaunde why the Scripture vseth the woorde Iustifie, sith it seemeth too make nothing to the purpose:
If a man demand why the Scripture uses the word Justify, sith it seems too make nothing to the purpose:
cs dt n1 vvi c-crq dt n1 vvz dt n1 vvi, c-acp pn31 vvz av vvi pix p-acp dt n1:
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for it might well be sayd, God loueth vs, God pitieth vs, God vouchsafeth to become our father and Sauiour:
for it might well be said, God loves us, God Pitieth us, God vouchsafeth to become our father and Saviour:
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[ and therfore ] why should not men rather vse that maner of speach, than say that he vouchsafeth to iustifie vs? [ I answer, ] it is not without cause that the scripture speaketh so.
[ and Therefore ] why should not men rather use that manner of speech, than say that he vouchsafeth to justify us? [ I answer, ] it is not without cause that the scripture speaks so.
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For if we take the woord Saluation rawly, & say [ no more but ] that we be saued by the grace of our Lord Iesus Christ:
For if we take the word Salvation rawly, & say [ no more but ] that we be saved by the grace of our Lord Iesus christ:
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we shall not well perceyue what our owne state is, nor how wretched it is, nor also the remedie which wee must apply too it.
we shall not well perceive what our own state is, nor how wretched it is, nor also the remedy which we must apply too it.
pns12 vmb xx av vvi r-crq po12 d n1 vbz, ccx c-crq j pn31 vbz, ccx av dt n1 r-crq pns12 vmb vvi av pn31.
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For to the intent we may put our trust in our Lord Iesus Christ, wee must vnderstand that wee be vtterly forlorne as well by reason of the sinne of Adam,
For to the intent we may put our trust in our Lord Iesus christ, we must understand that we be utterly forlorn as well by reason of the sin of Adam,
p-acp p-acp dt n1 pns12 vmb vvi po12 n1 p-acp po12 n1 np1 np1, pns12 vmb vvi cst pns12 vbb av-j vvn c-acp av p-acp n1 pp-f dt n1 pp-f np1,
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as by reason of the infinite number of iniquities wherein we be saped: yea and wee must fully beleeue it.
as by reason of the infinite number of iniquities wherein we be saped: yea and we must Fully believe it.
c-acp p-acp n1 pp-f dt j n1 pp-f n2 c-crq pns12 vbb vvn: uh cc pns12 vmb av-j vvi pn31.
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But we should neuer perceyue that our sinnes condemne vs & curse vs before God, except wee knew that wee haue neede of rightuousnesse.
But we should never perceive that our Sins condemn us & curse us before God, except we knew that we have need of righteousness.
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And on the otherside wee should not know Gods rightuousnesse, if we should singly say that we be saued by faith and by grace.
And on the otherside we should not know God's righteousness, if we should singly say that we be saved by faith and by grace.
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For God cannot once renounce himself, bycause he is the soueraine rightuousnesse, and there is nothing in him but purenesse and perfection, by reason whereof he must needes hate euill.
For God cannot once renounce himself, Because he is the sovereign righteousness, and there is nothing in him but pureness and perfection, by reason whereof he must needs hate evil.
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Now it is so that wee be full of corruption, there is nothing but euill in vs:
Now it is so that we be full of corruption, there is nothing but evil in us:
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for else (as I sayd) wee shall neuer be able to conceyue, that God intendeth too shewe vs mercie.
for Else (as I said) we shall never be able to conceive, that God intends too show us mercy.
c-acp av (c-acp pns11 vvd) pns12 vmb av-x vbi j pc-acp vvi, cst np1 vvz av vvi pno12 n1.
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But in acknowledging our selues too be sinners, wee perceyue by and by that God muste needes hate sinne,
But in acknowledging our selves too be Sinners, we perceive by and by that God must needs hate sin,
p-acp p-acp vvg po12 n2 av vbb n2, pns12 vvb p-acp cc p-acp cst np1 vmb av vvi n1,
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and that although he hate sinne, yet not withstāding he findeth meanes to saue vs, which is by forgetting our offences,
and that although he hate sin, yet not withstanding he finds means to save us, which is by forgetting our offences,
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and by clenzing and purging them with the bloud of our Lord Iesus Christ, who is our spirituall washing.
and by cleansing and purging them with the blood of our Lord Iesus christ, who is our spiritual washing.
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God then purgeth vs in that wize, too the ende wee should bee receyued of him,
God then Purgeth us in that wise, too the end we should be received of him,
np1 av vvz pno12 p-acp d n1, av dt n1 pns12 vmd vbi vvn pp-f pno31,
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and being made parttakers of his loue, bee assured of our saluation.
and being made partakers of his love, be assured of our salvation.
cc vbg vvn n2 pp-f po31 n1, vbi vvn pp-f po12 n1.
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Thus yee see why the Scripture vseth the woorde Iustifie: But the Papistes descant vppon it like blinde buzzardes.
Thus ye see why the Scripture uses the word Justify: But the Papists descant upon it like blind buzzards.
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VVhat, say they? shoulde wee bee iustified by fayth? Fayth is no such vertue as maketh men perfect:
What, say they? should we be justified by faith? Faith is no such virtue as makes men perfect:
q-crq, vvb pns32? vmd pns12 vbi vvn p-acp n1? n1 vbz dx d n1 c-acp vvz n2 j:
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and how then shall it make vs rightuous? They consider not that this rightuousnesse whereof the Scripture speaketh, is Gods couering of our sinnes (as I declared afore) and his taking of them quyte and cleane away for the sake and by the meane of our Lord Iesus Christe,
and how then shall it make us righteous? They Consider not that this righteousness whereof the Scripture speaks, is God's covering of our Sins (as I declared afore) and his taking of them quite and clean away for the sake and by the mean of our Lord Iesus Christ,
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and by the vertue of the Sacrifize of his death and Passion. How soeuer the cace standeth, it is sayd that wee be counted rightuous before God,
and by the virtue of the Sacrifice of his death and Passion. How soever the case Stands, it is said that we be counted righteous before God,
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bycause he releaseth and forgiueth our sinnes.
Because he releaseth and forgives our Sins.
c-acp pns31 vvz cc vvz po12 n2.
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And after the same maner doth Sainct Paule speake of it in the fourth to the Romanes, where he sayeth that Dauid hath well declared in effect, howe wee bee iustified by fayth, when he sayeth. And After the same manner does Saint Paul speak of it in the fourth to the Romans, where he Saith that David hath well declared in Effect, how we be justified by faith, when he Saith.
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Blissed is the man whose iniquities God hath forgotten, and whose sinnes he hath couered. And in another place he sayeth, that our Lord Iesus Christe who knewe no sinne,
Blessed is the man whose iniquities God hath forgotten, and whose Sins he hath covered. And in Another place he Saith, that our Lord Iesus Christ who knew no sin,
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nor had any spot in him, was made sinne for vs:
nor had any spot in him, was made sin for us:
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that is too say, receyued all the condemnation of our faultes, too the end that wee should become Gods rightuousnesse in him, that is too say, too the end that being greffed into his persone,
that is too say, received all the condemnation of our Faults, too the end that we should become God's righteousness in him, that is too say, too the end that being greffed into his person,
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and made one body with him, wee might be taken for rightuous, bycause there was such perfectnesse in his obedience, that our sinnes were buried and rid quite and cleane away.
and made one body with him, we might be taken for righteous, Because there was such perfectness in his Obedience, that our Sins were buried and rid quite and clean away.
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Thus much concerning the woord Iustifie ▪ Now as touching the woord Fayth [ or beleefe, ] S. Paule addeth for a declation, that they had beleeued in Iesus Christ.
Thus much Concerning the word Justify ▪ Now as touching the word Faith [ or belief, ] S. Paul adds for a Declaration, that they had believed in Iesus christ.
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If a man aske an vnlearned persone what Fayth is:
If a man ask an unlearned person what Faith is:
cs dt n1 vvi dt j n1 r-crq n1 vbz:
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he will perchaunce answere that it is too beleeue: but he shall not be able too tell what is ment or imported by any of them both.
he will perchance answer that it is too believe: but he shall not be able too tell what is meant or imported by any of them both.
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VVill wee then haue the vnderstanding of them according too the rawe capacitie of the vnskilfullest sorte? VVee must alwayes marke, that our Lord Iesus Christe is set too bee the butte of our fayth and beleefe.
VVill we then have the understanding of them according too the raw capacity of the unskilfullest sort? We must always mark, that our Lord Iesus Christ is Set too be the butt of our faith and belief.
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Do wee obtayne saluation by fayth? It is asmuche too say, as wee beleeue in our Lord Iesus Christe.
Do we obtain salvation by faith? It is asmuch too say, as we believe in our Lord Iesus Christ.
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But let vs now cōsider why our Lord Iesus Christ is set before our eyes for our fayth too ame at, and too reste wholly vppon.
But let us now Consider why our Lord Iesus christ is Set before our eyes for our faith too ame At, and too rest wholly upon.
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It is bycause wee shall finde in him what soeuer belongeth too the making of vs rightuous.
It is Because we shall find in him what soever belongeth too the making of us righteous.
pn31 vbz c-acp pns12 vmb vvi p-acp pno31 r-crq av vvz av dt n-vvg pp-f pno12 j.
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I haue tolde you already, that wee bee taken for rightuous before God when he forgiueth our sinnes,
I have told you already, that we be taken for righteous before God when he forgives our Sins,
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and calleth thē not too account any more.
and calls them not too account any more.
cc vvz pno32 xx av vvi d dc.
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And how shall wee obtayne that, but by the bloud of our Lord Iesus Christ which was shed to wash vs withall? For in asmuch as he hath made full amendes for vs by his death and passion:
And how shall we obtain that, but by the blood of our Lord Iesus christ which was shed to wash us withal? For in as as he hath made full amends for us by his death and passion:
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therefore God is appeazed towardes vs, condicionally that we seeke not to pay him with any other thing,
Therefore God is appeased towards us, conditionally that we seek not to pay him with any other thing,
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than with the sacrifize that was offered vp to him by his only sonne our Lord Iesus Christ, who is called Gods wel beloued sonne, too the ende that wee should be beloued in him:
than with the sacrifice that was offered up to him by his only son our Lord Iesus christ, who is called God's well Beloved son, too the end that we should be Beloved in him:
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and the rightuous, to the end we should be made parttakers of his rightuousnesse: and the holy, too the end we should be made holie in him.
and the righteous, to the end we should be made partakers of his righteousness: and the holy, too the end we should be made holy in him.
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Thus then yee see why wee muste haue an eye to our Lord Iesus Christ, when wee intend too know what the woorde Fayth importeth.
Thus then ye see why we must have an eye to our Lord Iesus christ, when we intend too know what the word Faith imports.
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3638
But the Papistes stande wilfully in their owne conceyt, bycause they neuer tasted what it is to beleeue:
But the Papists stand wilfully in their own conceit, Because they never tasted what it is to believe:
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and that do they shew well ynough by their allegacions.
and that doe they show well enough by their allegations.
cc d n1 pns32 vvi av av-d p-acp po32 n2.
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3640
How is it possible (say they) that a man should bee iustified by beleeuing, seyng that the very Diuels doo beleeue? It is true,
How is it possible (say they) that a man should be justified by believing, sing that the very Devils do believe? It is true,
q-crq vbz pn31 j (vvb pns32) cst dt n1 vmd vbi vvn p-acp vvg, vvb d dt j n2 vdb vvi? pn31 vbz j,
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and S. Iames vseth the same reason.
and S. James uses the same reason.
cc n1 np1 vvz dt d n1.
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How beit in that place he mocketh at suche as pretend a vayne and fonde cloke of Christianitie and fayth,
How beit in that place he mocks At such as pretend a vain and fond cloak of Christianity and faith,
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and in the meane whyle shewe no frutes at all of it.
and in the mean while show no fruits At all of it.
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But the Papistes beguyle themselues yet much more grosly, in saying that Fayth is too beleeue in God,
But the Papists beguile themselves yet much more grossly, in saying that Faith is too believe in God,
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and that God is the marke that fayth ameth at, so as it seemeth too them, that too make vp beleefe, there needeth no more but to imagine that there is some one certayne God that made the worlde, and which gouerneth all things.
and that God is the mark that faith ameth At, so as it seems too them, that too make up belief, there needs no more but to imagine that there is Some one certain God that made the world, and which Governs all things.
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yet not withstāding they could not haue any hope of saluatiō, but by his mere grace.
yet not withstanding they could not have any hope of salvation, but by his mere grace.
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And so they fall faste a sleepe in their ignorance, and yet ceasse not too take themselues for good Christians and Catholikes (as they themselues bable) although they be altogither dulled in deede.
And so they fallen fast a sleep in their ignorance, and yet cease not too take themselves for good Christians and Catholics (as they themselves babble) although they be altogether dulled in deed.
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(17) sermon (DIV1)
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But it is no woonder that they fight so agaynst the doctrine of the holy Scripture,
But it is no wonder that they fight so against the Doctrine of the holy Scripture,
p-acp pn31 vbz dx n1 cst pns32 vvb av p-acp dt n1 pp-f dt j n1,
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and with suche vnamendable wilfulnesse denie that a man can bee saued by fayth, seyng they haue nother discretion nor vnderstāding:
and with such unamendable wilfulness deny that a man can be saved by faith, sing they have neither discretion nor understanding:
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(17) sermon (DIV1)
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for they wote not what the matter meeneth.
for they wot not what the matter meeneth.
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(17) sermon (DIV1)
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So muche the more therefore doth it stande vs vppon, too marke well what Sainct Paule telleth vs heere:
So much the more Therefore does it stand us upon, too mark well what Saint Paul Telleth us Here:
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(17) sermon (DIV1)
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that is too witte, that if wee looke not vntoo Iesus Christe, wee knowe not what fayth is.
that is too wit, that if we look not unto Iesus Christ, we know not what faith is.
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(17) sermon (DIV1)
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And the reason thereof is, for that we know not what it is too haue forgiuenesse of sinnes, to come vnto God, to be able to put our trust in him, and to call vpon him:
And the reason thereof is, for that we know not what it is to have forgiveness of Sins, to come unto God, to be able to put our trust in him, and to call upon him:
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(17) sermon (DIV1)
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nother do we know any more what it is to haue our consciences quiet, and to hope for the euerlasting life.
neither do we know any more what it is to have our Consciences quiet, and to hope for the everlasting life.
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All these things we want till Iesus Christ be set afore vs, and till wee haue cast our looke vpon him,
All these things we want till Iesus christ be Set afore us, and till we have cast our look upon him,
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so as all our senses be settled vppon him, and as it were shet vp there.
so as all our Senses be settled upon him, and as it were shet up there.
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(17) sermon (DIV1)
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Yee see then that the fayth whereby wee obtayne grace, is that after we once know our selues to be wretched creatures,
Ye see then that the faith whereby we obtain grace, is that After we once know our selves to be wretched creatures,
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(17) sermon (DIV1)
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and that there is nothing but loth somnesse in vs, wee seeke the remedie of it in our Lord Iesus Christ,
and that there is nothing but loath somnesse in us, we seek the remedy of it in our Lord Iesus christ,
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and vnderstand that he was offered vp for vs to redeeme vs from the curse wherein we were plundged, that he hath made vs cleane by his bloud, that by his obedience he hath put away all our offences,
and understand that he was offered up for us to Redeem us from the curse wherein we were plunge, that he hath made us clean by his blood, that by his Obedience he hath put away all our offences,
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and that for the same we bee assured that God accepteth and receiueth vs for his children.
and that for the same we be assured that God Accepteth and receiveth us for his children.
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Thus ye see how this text is to be vnderstoode.
Thus you see how this text is to be understood.
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(17) sermon (DIV1)
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And whereas S. Paule sayeth, that he himselfe and all the Iewes that were conuerted vnto Christianitie, did looke too bee saued by the fayth of our Lord Iesus Christ:
And whereas S. Paul Saith, that he himself and all the Iewes that were converted unto Christianity, did look too be saved by the faith of our Lord Iesus christ:
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he addeth also the reason why: namely, bycause no flesh shall be iustified by the works of the Lawe.
he adds also the reason why: namely, Because no Flesh shall be justified by the works of the Law.
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He had well vsed that woord, if he had applied it but to his owne countrymen:
He had well used that word, if he had applied it but to his own countrymen:
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but heere he speaketh of all men in generall. And whereas he sayeth no fleshe at all:
but Here he speaks of all men in general. And whereas he Saith no Flesh At all:
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first he betokeneth that the Iewes differ nothing at all from the Gentyles in the meane of obtayning saluation.
First he Betokeneth that the Iewes differ nothing At all from the Gentiles in the mean of obtaining salvation.
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VVherfore although the Iewes beyng circumcyzed, were taken as it were for Gods heritage, and sanctified vnto him:
Wherefore although the Iewes being circumcyzed, were taken as it were for God's heritage, and sanctified unto him:
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Lo how they be matched with the Gentyles and raunged in like degree with them.
Lo how they be matched with the Gentiles and ranged in like degree with them.
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Again, S. Paule ment heere to deface vtterly all the ouer weening that men conceyue of their own vertues.
Again, S. Paul meant Here to deface utterly all the over weening that men conceive of their own Virtues.
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There are many which know they haue ouershot thēselues so farre, that they cannot chalendge any glorie too them as though they had deserued aught at Gods hand.
There Are many which know they have overshot themselves so Far, that they cannot challenge any glory too them as though they had deserved aught At God's hand.
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and renued vs after his owne image, to bring vs to the perfect rightuousnesse wherevntoo we trauell.
and renewed us After his own image, to bring us to the perfect righteousness whereunto we travel.
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VVretched drunkardes, vnthriftes, and such as haue giuen themselues ouer to all naughtinesse, will be ashamed to auaunce themselues,
Wretched drunkards, unthrifts, and such as have given themselves over to all naughtiness, will be ashamed to advance themselves,
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(17) sermon (DIV1)
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and too brag that they can bind God by their deserts and well doings, for euen before mē they be fayne too hide themselues bicause of their leudnesse.
and too brag that they can bind God by their deserts and well doings, for even before men they be fain too hide themselves Because of their Lewdness.
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But as for those that haue some cloke of hipocrisie, and shew some signe of holinesse before men:
But as for those that have Some cloak of hypocrisy, and show Some Signen of holiness before men:
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they by & by become drunken with it, & so harden themselues, that they beleeue they deserue Paradyse,
they by & by become drunken with it, & so harden themselves, that they believe they deserve Paradise,
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and that God is greatly bound vnto them. Of which sute are these Popeholy ones, who although they be ful of al filthinesse,
and that God is greatly bound unto them. Of which suit Are these Pope holy ones, who although they be full of all filthiness,
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so as there is nothing in them but ambition, couetousnesse, crueltie, and suche other like things:
so as there is nothing in them but ambition, covetousness, cruelty, and such other like things:
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yet how soeuer the world go, for asmuch as they haue good store of their Churchstuffe & other counterfettings, they beare thēselues in hand that God seeth not a whit intoo their leudnesse,
yet how soever the world go, for as as they have good store of their Churchstuffe & other counterfettings, they bear themselves in hand that God sees not a whit into their Lewdness,
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but perswade themselues that God ought to accept them for their owne merites sakes.
but persuade themselves that God ought to accept them for their own merits sakes.
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Also, such as heare Masse deuoutly, such as rūne from the Tauerne [ or from the Alehouse ] to the Chappell, specially such as buy pardons and such other like stuffe,
Also, such as hear Mass devoutly, such as run from the Tavern [ or from the Alehouse ] to the Chapel, specially such as buy Pardons and such other like stuff,
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(17) sermon (DIV1)
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and such as keepe fastingdayes and holydayes, wil be puffed vp with such an ouer weening,
and such as keep fastingdayes and holidays, will be puffed up with such an over weening,
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as to thinke they haue bound God vnto them.
as to think they have bound God unto them.
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(17) sermon (DIV1)
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But S. Paule, in naming all flesh, sheweth that men must not shole out themselues asunder,
But S. Paul, in naming all Flesh, shows that men must not shoal out themselves asunder,
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(17) sermon (DIV1)
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as though one were righteous, though another were not so:
as though one were righteous, though Another were not so:
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(17) sermon (DIV1)
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but must all stoupe and humble themselues and passe condemnation, assuring themselues that all their vertues, (yea euē of the excellentest men of all) are but filthinesse before God.
but must all stoop and humble themselves and pass condemnation, assuring themselves that all their Virtues, (yea even of the excellentest men of all) Are but filthiness before God.
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(17) sermon (DIV1)
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For although a man bee perfectly rightuous to our opinion, so as he doth noman harme,
For although a man be perfectly righteous to our opinion, so as he does Roman harm,
p-acp cs dt n1 vbi av-j j p-acp po12 n1, av c-acp pns31 vdz n1 vvi,
(17) sermon (DIV1)
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but hath stedfastnesse in himself to withstand all vices, and is chaste and sobre, and (to be short) is taken and esteemed to be as an Angell:
but hath steadfastness in himself to withstand all vices, and is chaste and Sobrium, and (to be short) is taken and esteemed to be as an Angel:
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(17) sermon (DIV1)
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yet not withstanding he hath nothing in him but corruption. And how can that bee? Bycause wee may not reste vppon the outward apparance,
yet not withstanding he hath nothing in him but corruption. And how can that be? Because we may not rest upon the outward appearance,
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for (as the Prouerbe sayeth) all is not golde that glistereth.
for (as the Proverb Saith) all is not gold that glistereth.
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It is not for vs to iudge what is vice, and what is vertue, except wee could enter into a man.
It is not for us to judge what is vice, and what is virtue, except we could enter into a man.
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(17) sermon (DIV1)
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For if a man yeeld not vnto God that which belongeth vnto him, what is to be sayd of it? He robbeth not men,
For if a man yield not unto God that which belongeth unto him, what is to be said of it? He robbeth not men,
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(17) sermon (DIV1)
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but he robbeth God of his honour. Agayne though men giue him neuer so great prayse & clap their hāds at him:
but he robbeth God of his honour. Again though men give him never so great praise & clap their hands At him:
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(17) sermon (DIV1)
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yet shall he but burst for vaynglorie and pride, and nothing shalbe able too frame him too humilitie, saue the knowing of our Lord Iesus Christ.
yet shall he but burst for vainglory and pride, and nothing shall able too frame him too humility, save the knowing of our Lord Iesus christ.
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(17) sermon (DIV1)
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So then, they which make a goodly outward show in their life, shall neuerthelesse be still condēned before God.
So then, they which make a goodly outward show in their life, shall nevertheless be still condemned before God.
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(17) sermon (DIV1)
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This is the thing whereby S. Paule intēded to forestall all the vaine trust that men can cōceyue or nurrish cōcerning their own deseruings. But there is yet more.
This is the thing whereby S. Paul intended to forestall all the vain trust that men can conceive or nurrish Concerning their own deservings. But there is yet more.
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(17) sermon (DIV1)
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For he speaketh not only of such men as were after a fort forsaken of God,
For he speaks not only of such men as were After a fort forsaken of God,
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and were not renewed by his holy spirit: but when he sayeth All flesh ▪ he cōprehendeth the faithfull also.
and were not renewed by his holy Spirit: but when he Saith All Flesh ▪ he comprehendeth the faithful also.
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(17) sermon (DIV1)
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For although Gods holy spirit dwell in vs after he haue drawen vs to the knowledge of his Gospell and greffed vs into the bodie of our Lord Iesus Christ:
For although God's holy Spirit dwell in us After he have drawn us to the knowledge of his Gospel and greffed us into the body of our Lord Iesus christ:
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(17) sermon (DIV1)
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although (say I) that Gods spirit dwell in vs:
although (say I) that God's Spirit dwell in us:
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(17) sermon (DIV1)
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yet are we al comprehended vnder the woorde Flesh, in respect of that which we haue of our owne:
yet Are we all comprehended under the word Flesh, in respect of that which we have of our own:
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(17) sermon (DIV1)
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S. Paule then giueth sentence heere, that no flesh shall bee iustified, bycause the faythlesse are condemned in Adam,
S. Paul then gives sentence Here, that no Flesh shall be justified, Because the faithless Are condemned in Adam,
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(17) sermon (DIV1)
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and abide in their condemnation, and the faithfull are alwayes vnperfect, so as they haue many vices and blemishes:
and abide in their condemnation, and the faithful Are always unperfect, so as they have many vices and blemishes:
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by meanes whereof they bee condemned as well as the other, and so this condēnation is generall, That he which will bee iustified by the woorkes of the lawe, shall alwayes be found giltie,
by means whereof they be condemned as well as the other, and so this condemnation is general, That he which will be justified by the works of the law, shall always be found guilty,
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(17) sermon (DIV1)
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yea euen the holiest men that euer were. Let vs take Abraham who was a mirrour of all perfection:
yea even the Holiest men that ever were. Let us take Abraham who was a mirror of all perfection:
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let vs take Dauid who excelled in all vertue:
let us take David who excelled in all virtue:
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Let vs take Noë, Iob, and Daniell who are reckened vp for three rightuous men by the Prophete Ezechiell: Let us take Noë, Job, and Daniell who Are reckoned up for three righteous men by the Prophet Ezekiel:
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and let vs take such other like:
and let us take such other like:
cc vvb pno12 vvi d n-jn av-j:
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and yet neuerthelesse, euen they also are raunged in the same aray, that is too wit, that they could not obtayne rightuousnesse before God, but by Grace.
and yet nevertheless, even they also Are ranged in the same array, that is too wit, that they could not obtain righteousness before God, but by Grace.
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we must resort to Iesus Christ as to our refuge, so that the true preparatiue to make vs beleue in Iesus Christ, is to be touched with a liuely cōceyt and feeling of our own sinnes.
we must resort to Iesus christ as to our refuge, so that the true preparative to make us believe in Iesus christ, is to be touched with a lively conceit and feeling of our own Sins.
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Nowe then I pray you what shall wee doo? muste not the Diuell needes driue them headlong intoo terrible pryde, which at this day doo stay still, that they may bee iustified by their owne desertes or meritorious woorkes as they terme them? For who is hee that can matche eyther Dauid, Noë, Abraham,
Now then I pray you what shall we do? must not the devil needs driven them headlong into terrible pride, which At this day do stay still, that they may be justified by their own deserts or meritorious works as they term them? For who is he that can match either David, Noë, Abraham,
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It is generally, and to all Christians without exception, as well to great as small, that he sayth that whē the Gospell is preached,
It is generally, and to all Christians without exception, as well to great as small, that he say that when the Gospel is preached,
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or Daniell? Had not men neede too haue profited well in Gods schoole, and to bee inflamed with a true zele of giuing themselues wholly vntoo him, that they may bee vtterly conuicted, that they bee yet very farre of from beyng come to the poynt whiche wee see Dauid, Noe,
or Daniell? Had not men need too have profited well in God's school, and to be inflamed with a true zeal of giving themselves wholly unto him, that they may be utterly convicted, that they be yet very Far of from being come to the point which we see David, No,
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and Daniell too haue bin at • For asmuch then as wee knowe this:
and Daniell too have been At • For as then as we know this:
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lette vs marke, that heere the holy Ghoste beateth downe suche as mount vp too highe, too the ende wee should bee the more ashamed that wee haue not one drop of deserte of glorie:
let us mark, that Here the holy Ghost beats down such as mount up too high, too the end we should be the more ashamed that we have not one drop of desert of glory:
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and seeke all that pertayneth too our saluation, in the meere grace of our Lorde Iesus Christe.
and seek all that pertaineth too our salvation, in the mere grace of our Lord Iesus Christ.
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Thus yee see that this saying where Sainct Paule auoweth that no fleshe shall bee iustified, ought too bee vnderstoode as though hee had sayde ▪ If men looke vppon themselues in their owne nature, they shall finde nothing but euill, notwithstanding all the fayre shewes that they can haue.
Thus ye see that this saying where Saint Paul avoweth that no Flesh shall be justified, ought too be understood as though he had said ▪ If men look upon themselves in their own nature, they shall find nothing but evil, notwithstanding all the fair shows that they can have.
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(17) sermon (DIV1)
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They may well bee highly praysed and esteemed in the worlde, and they may well beguyle themselues by vayne selfe soothings:
They may well be highly praised and esteemed in the world, and they may well beguile themselves by vain self soothings:
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but vntill suche time as God haue wrought in them too chaunge them, it is certaine that there shall bee nothing in them but filthinesse,
but until such time as God have wrought in them too change them, it is certain that there shall be nothing in them but filthiness,
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& al the vertues that men make account of, shalbe starke vice, too leade them too destruction and too plundge them in Hell.
& all the Virtues that men make account of, shall stark vice, too lead them too destruction and too plunge them in Hell.
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For although that they which are renewed by Gods grace and haue already profited in his obediēce, haue some vertues which he loueth and esteemeth:
For although that they which Are renewed by God's grace and have already profited in his Obedience, have Some Virtues which he loves and esteems:
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yet are they not able to bring aught that may passe account before him: for they shall alwayes finde themselues in arrerages.
yet Are they not able to bring aught that may pass account before him: for they shall always find themselves in arrearages.
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And that goodnesse whiche is in them, they haue it of him, and yet is that goodnesse also corrupted with their sinnes and infirmities:
And that Goodness which is in them, they have it of him, and yet is that Goodness also corrupted with their Sins and infirmities:
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by reason whereof they are vtterly bereft of all trust in their owne rightuousnesse:
by reason whereof they Are utterly bereft of all trust in their own righteousness:
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and so if wee now seeke our rightuousnesse in the law, we be beguyled, wee shall not find it there, we be al of vs condemned from the greatest too the least.
and so if we now seek our righteousness in the law, we be beguiled, we shall not find it there, we be all of us condemned from the greatest too the least.
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But heere wee see much better that which I touched afore:
But Here we see much better that which I touched afore:
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namely that when we perceyue and find by experience, that we want all that euer pertayneth to the life of our soules:
namely that when we perceive and find by experience, that we want all that ever pertaineth to the life of our Souls:
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And for the same cause also he sayeth, Come vnto me all ye that labour and are heauie loden & I will refresh you,
And for the same cause also he Saith, Come unto me all you that labour and Are heavy laden & I will refresh you,
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and you shal find rest to your soules.
and you shall find rest to your Souls.
cc pn22 vmb vvi n1 p-acp po22 n2.
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Again it is sayd expresly, that he is sent to preach the message of gladnesse to the poore, to set free such as are in prison, Again it is said expressly, that he is sent to preach the message of gladness to the poor, to Set free such as Are in prison,
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& to cōfort such as are vtterly oppressed and as it were ouerwhelmed.
& to Comfort such as Are utterly oppressed and as it were overwhelmed.
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(17) sermon (DIV1)
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Those then which take pleasure in their sinnes, will neuer come at our Lord Iesus Christ.
Those then which take pleasure in their Sins, will never come At our Lord Iesus christ.
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(17) sermon (DIV1)
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True it is that they wil boast ynough of faith, according as many skorners of God do vnhallow that worde as holie as it is.
True it is that they will boast enough of faith, according as many scorners of God do unhallow that word as holy as it is.
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Euery man will be counted a Christian, and they that bee furthest out of square in all wickednesse, will say they beleeue as much as any other man.
Every man will be counted a Christian, and they that be furthest out of square in all wickedness, will say they believe as much as any other man.
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But when a man speaketh after that maner, it is a token that he hath not one droppe of fayth.
But when a man speaks After that manner, it is a token that he hath not one drop of faith.
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For the faithfull will surely say, I beleeue, howbeit with so greate weakenesse, that I see well if my God should not pitie mee, that little whiche I haue would soone vanish away vtterly.
For the faithful will surely say, I believe, howbeit with so great weakness, that I see well if my God should not pity me, that little which I have would soon vanish away utterly.
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(17) sermon (DIV1)
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Therfore they that vaūt with full mouth that they haue a perfect fayth, are but dogges and swine which neuer tasted what the feare of God or what religion is.
Therefore they that vaunt with full Mouth that they have a perfect faith, Are but Dogs and Swine which never tasted what the Fear of God or what Religion is.
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But how soeuer the world go, the name of fayth shall be shamefully defiled by those dogges, which doo nothing else but mocke God.
But how soever the world go, the name of faith shall be shamefully defiled by those Dogs, which do nothing Else but mock God.
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For they haue no skill too discerne betweene good and euill. They bee so blockish, that they doo as it were welter in their filthinesse:
For they have no skill too discern between good and evil. They be so blockish, that they do as it were welter in their filthiness:
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insomuch that a grosse drunkarde that is past all shame, and therewithall hath ouerglutted himselfe also, woulde faine continue still in his disordinatenesse.
insomuch that a gross drunkard that is passed all shame, and therewithal hath overglutted himself also, would feign continue still in his disordinatenesse.
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Besydes this, the whoremongers, the periurers, the blasphemers, and such other like will protest welynough that they haue fayth:
Besides this, the whoremongers, the perjurers, the blasphemers, and such other like will protest welynough that they have faith:
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but yet for all that, it is certaine that they were neuer in any towardnesse to come to our Lorde Iesus Christ.
but yet for all that, it is certain that they were never in any towardness to come to our Lord Iesus christ.
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And why so? For they haue not considered that they cannot be iustified but by grace.
And why so? For they have not considered that they cannot be justified but by grace.
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Howbeit let vs marke, that to be throughly peswaded, that we cannot be iustified by the lawe, we must set God before vs in his iudgement seate,
Howbeit let us mark, that to be thoroughly persuaded, that we cannot be justified by the law, we must Set God before us in his judgement seat,
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and euery of vs summon our selues before him, and morning and euening bethinke vs that we must yeelde vp an account of our whole life.
and every of us summon our selves before him, and morning and evening bethink us that we must yield up an account of our Whole life.
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Therevpon let vs vnderstande, that we shoulde be ouerwhelmed a hundred thousand tymes, if God should not pitie vs,
Thereupon let us understand, that we should be overwhelmed a hundred thousand times, if God should not pity us,
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and beare with vs of his infinite mercie.
and bear with us of his infinite mercy.
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It is meete for vs to be put in such feare, as wee may haue neyther releace nor rest, till our Lorde Iesus Christ haue succoured vs. Ye see then howe it behoueth vs to be loden and fortrauelled, that is too say, to mislyke of our sinnes,
It is meet for us to be put in such Fear, as we may have neither release nor rest, till our Lord Iesus christ have succored us You see then how it behooves us to be laden and fortrauelled, that is too say, to mislike of our Sins,
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And so let vs all say, Almightie God heauenly father. &c.
And so let us all say, Almighty God heavenly father. etc.
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and to bee greeued with such anguish, as we may be pinched with the sorrowes of death, to the ende wee may seeke all our ease in God, assuring our selues that wee cannot otherwise obtaine saluation,
and to be grieved with such anguish, as we may be pinched with the sorrows of death, to the end we may seek all our ease in God, assuring our selves that we cannot otherwise obtain salvation,
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neyther whole nor in part, but must be faine to haue it giuen vs. For S. Paule doth not set down any meane way heere,
neither Whole nor in part, but must be feign to have it given us For S. Paul does not Set down any mean Way Here,
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as though he sayde that we shoulde finde that which we want, in Iesus Christ, and be able to haue the rest of our selues.
as though he said that we should find that which we want, in Iesus christ, and be able to have the rest of our selves.
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But he sayth that forasmuch as we knowe once that we cannot bee taken as righteous for our owne desertes,
But he say that forasmuch as we know once that we cannot be taken as righteous for our own deserts,
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nor for our owne workes, onely fayth must content and suffize vs. VVherefore let vs vnderstande, that there is not one whitte of our saluation out of Iesus Christ,
nor for our own works, only faith must content and suffice us Wherefore let us understand, that there is not one whit of our salvation out of Iesus christ,
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but that we haue there both the beginning and the end of it, that is to say euery whit of it:
but that we have there both the beginning and the end of it, that is to say every whit of it:
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and let vs abyde continually in that lowlinesse, knowing that we bring nothing with vs but damnation,
and let us abide continually in that lowliness, knowing that we bring nothing with us but damnation,
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and that all that euer perteyneth to our saluation must be receyued of Gods onely free mercie,
and that all that ever pertaineth to our salvation must be received of God's only free mercy,
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so as we may say that it is by fayth that we be saued, that is too say,
so as we may say that it is by faith that we be saved, that is too say,
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bycause God the father hath appoynted his sonne our Lorde Iesus Christ for vs to rest vpon, that he might both begin and finishe our saluation, in such wise as the whole must be fathered vpon him,
Because God the father hath appointed his son our Lord Iesus christ for us to rest upon, that he might both begin and finish our salvation, in such wise as the Whole must be fathered upon him,
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and we learne to renounce our selues, and to giue our selues fully and wholy vnto him.
and we Learn to renounce our selves, and to give our selves Fully and wholly unto him.
cc pns12 vvb pc-acp vvi po12 n2, cc pc-acp vvi po12 n2 av-j cc av-jn p-acp pno31.
(17) sermon (DIV1)
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And now let vs fall downe before the maiestie of our good God with acknowledgement of our sinnes, praying him too make vs so to feele them,
And now let us fallen down before the majesty of our good God with acknowledgement of our Sins, praying him too make us so to feel them,
cc av vvb pno12 vvi a-acp p-acp dt n1 pp-f po12 j n1 p-acp n1 pp-f po12 n2, vvg pno31 av vvi pno12 av pc-acp vvi pno32,
(17) sermon (DIV1)
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as we may mislike more & more of them, and grow and go forwarde in the amendment wherein wee ought too spende our whole life,
as we may mislike more & more of them, and grow and go forward in the amendment wherein we ought too spend our Whole life,
c-acp pns12 vmb vvi dc cc dc pp-f pno32, cc vvi cc vvi av-j p-acp dt n1 c-crq pns12 vmd av vvi po12 j-jn n1,
(17) sermon (DIV1)
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and learne too magnifie his goodnesse in such wise, as it hath bin shewed to vs in our Lorde Iesus Christ,
and Learn too magnify his Goodness in such wise, as it hath been showed to us in our Lord Iesus christ,
cc vvi av vvi po31 n1 p-acp d j, c-acp pn31 vhz vbn vvn p-acp pno12 p-acp po12 n1 np1 np1,
(17) sermon (DIV1)
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so as wee may be wholy rauished with it: and that the same may be, not a glorying of it with our mouth onely,
so as we may be wholly ravished with it: and that the same may be, not a glorying of it with our Mouth only,
av c-acp pns12 vmb vbi av-jn vvn p-acp pn31: cc cst dt d vmb vbi, xx dt vvg pp-f pn31 p-acp po12 n1 av-j,
(17) sermon (DIV1)
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but a putting of our whole trust in him, so as we may be settled in it more and more, till we be gathered vp intoo the euerlasting life, where we shall haue the rewarde of our fayth.
but a putting of our Whole trust in him, so as we may be settled in it more and more, till we be gathered up into the everlasting life, where we shall have the reward of our faith.
cc-acp dt n-vvg pp-f po12 j-jn n1 p-acp pno31, av c-acp pns12 vmb vbi vvn p-acp pn31 av-dc cc av-dc, c-acp pns12 vbb vvn a-acp p-acp dt j n1, c-crq pns12 vmb vhi dt n1 pp-f po12 n1.
(17) sermon (DIV1)
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That it may please him to graunt this grace, not onely to vs, but also to all people. &c.
That it may please him to grant this grace, not only to us, but also to all people. etc.
cst pn31 vmb vvi pno31 pc-acp vvi d n1, xx av-j p-acp pno12, cc-acp av p-acp d n1. av
(17) sermon (DIV1)
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17 But if vvee that seeke to bee iustified by Christ, bee founde to bee sinners:
17 But if we that seek to be justified by christ, be found to be Sinners:
crd cc-acp cs pns12 cst vvb pc-acp vbi vvn p-acp np1, vbb vvn pc-acp vbi n2:
(18) sermon (DIV1)
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is Christ therefore the minister of sinne? No not so,
is christ Therefore the minister of sin? No not so,
vbz np1 av dt n1 pp-f n1? uh-dx xx av,
(18) sermon (DIV1)
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18 For if I build vp the things again vvhich I had cast dovvne, I make my selfe an offender.
18 For if I built up the things again which I had cast down, I make my self an offender.
crd c-acp cs pns11 vvb a-acp dt n2 av r-crq pns11 vhd vvn a-acp, pns11 vvb po11 n1 dt n1.
(18) sermon (DIV1)
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WEe haue seene alreadie, that to beate downe all the pryde and selftrust which men put in their owne workes and merites, Paule alledged that the Iewes who had great preferment aboue other men, could not for all that come in Gods fauour, otherwise than by beleeuing the Gospell.
we have seen already, that to beat down all the pride and selftrust which men put in their own works and merits, Paul alleged that the Iewes who had great preferment above other men, could not for all that come in God's favour, otherwise than by believing the Gospel.
pns12 vhb vvn av, cst pc-acp vvi a-acp d dt n1 cc n1 r-crq n2 vvb p-acp po32 d n2 cc n2, np1 vvd cst dt np2 r-crq vhd j n1 p-acp j-jn n2, vmd xx p-acp d cst vvb p-acp npg1 n1, av cs p-acp vvg dt n1.
(18) sermon (DIV1)
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Yet notwithstanding it was a good likelyhood that the Iewes had some righteousnesse in themselues wherwith too winne Gods fauour,
Yet notwithstanding it was a good likelihood that the Iewes had Some righteousness in themselves wherewith too win God's favour,
av a-acp pn31 vbds dt j n1 cst dt np2 vhd d n1 p-acp px32 c-crq av vvi npg1 n1,
(18) sermon (DIV1)
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bicause the lawe was giuen to them, with promise that whosoeuer performed those things should liue in them.
Because the law was given to them, with promise that whosoever performed those things should live in them.
c-acp dt n1 vbds vvn p-acp pno32, p-acp n1 cst r-crq vvd d n2 vmd vvi p-acp pno32.
(18) sermon (DIV1)
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Therefore a man would haue iudged, that the Iewes euen in respect of themselues alone without Christ, might after a sort haue bin iustified before God: Therefore a man would have judged, that the Iewes even in respect of themselves alone without christ, might After a sort have been justified before God:
av dt n1 vmd vhi vvn, cst dt np2 av p-acp n1 pp-f px32 j p-acp np1, vmd p-acp dt n1 vhb vbn vvn p-acp np1:
(18) sermon (DIV1)
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otherwise it shoulde seeme that the lawe was superfluous.
otherwise it should seem that the law was superfluous.
av pn31 vmd vvi d dt n1 vbds j.
(18) sermon (DIV1)
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But when they come too our Lorde Iesus Christ, there they perceyue themselues to bee wretched sinners, forlorne, and damned.
But when they come too our Lord Iesus christ, there they perceive themselves to be wretched Sinners, forlorn, and damned.
p-acp c-crq pns32 vvb av po12 n1 np1 np1, a-acp pns32 vvb px32 pc-acp vbi j n2, vvn, cc vvn.
(18) sermon (DIV1)
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It should seeme then, that Iesus Christ bringeth sinne: for before his comming, the Iewes were reckened for Gods children.
It should seem then, that Iesus christ brings sin: for before his coming, the Iewes were reckoned for God's children.
pn31 vmd vvi av, cst np1 np1 vvz n1: c-acp p-acp po31 n-vvg, dt np2 vbdr vvn p-acp npg1 n2.
(18) sermon (DIV1)
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They bare the badge of holinesse in their bodies, & moreouer it was sayd vnto them, that they were the holy and chosen people of their God. They bore the badge of holiness in their bodies, & moreover it was said unto them, that they were the holy and chosen people of their God.
pns32 vvd dt n1 pp-f n1 p-acp po32 n2, cc av pn31 vbds vvn p-acp pno32, cst pns32 vbdr dt j cc j-vvn n1 pp-f po32 n1.
(18) sermon (DIV1)
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Now then seeing they become fellowlike with wretched sinners, and there is nothing but cursednesse to bee found in them,
Now then seeing they become fellowlike with wretched Sinners, and there is nothing but cursedness to be found in them,
av av vvg pns32 vvb av p-acp j n2, cc pc-acp vbz pix p-acp n1 pc-acp vbi vvn p-acp pno32,
(18) sermon (DIV1)
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3778
so as they be faine to flee for refuge to the mere grace of our Lord Iesus Christ:
so as they be feign to flee for refuge to the mere grace of our Lord Iesus christ:
av c-acp pns32 vbb j pc-acp vvi p-acp n1 p-acp dt j n1 pp-f po12 n1 np1 np1:
(18) sermon (DIV1)
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it seemeth that Iesus Christ brought sinne intoo the worlde. Truly so will men iudge of him after their owne opinion, howbeeit foolishly.
it seems that Iesus christ brought sin into the world. Truly so will men judge of him After their own opinion, howbeit foolishly.
pn31 vvz cst np1 np1 vvd n1 p-acp dt n1. np1 av vmb n2 vvi pp-f pno31 p-acp po32 d n1, a-acp av-j.
(18) sermon (DIV1)
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For it behoueth vs to marke, that our Lord Iesus Christ doth not bring sinne, but bewray sinne.
For it behooves us to mark, that our Lord Iesus christ does not bring sin, but bewray sin.
p-acp pn31 vvz pno12 pc-acp vvi, cst po12 n1 np1 np1 vdz xx vvi n1, cc-acp vvb n1.
(18) sermon (DIV1)
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3781
For although the Iewes exercised themselues in the keeping of the law:
For although the Iewes exercised themselves in the keeping of the law:
p-acp cs dt np2 vvn px32 p-acp dt n-vvg pp-f dt n1:
(18) sermon (DIV1)
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3782
yet did that serue but to proue vnto them still more and more, that God would neuer shewe them mercie,
yet did that serve but to prove unto them still more and more, that God would never show them mercy,
av vdd d vvi cc-acp pc-acp vvi p-acp pno32 av av-dc cc av-dc, cst np1 vmd av-x vvi pno32 n1,
(18) sermon (DIV1)
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3783
but by the meane of the Redemer.
but by the mean of the Redeemer.
cc-acp p-acp dt j pp-f dt n1.
(18) sermon (DIV1)
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3784
No doubt but that in liuing chastly & soberly, & therwithall in walking in obedience to god, they had some show of righteousnesse:
No doubt but that in living chastely & soberly, & therewithal in walking in Obedience to god, they had Some show of righteousness:
dx n1 cc-acp cst p-acp vvg av-j cc av-j, cc av p-acp vvg p-acp n1 p-acp n1, pns32 vhd d n1 pp-f n1:
(18) sermon (DIV1)
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but that came wholy of grace, and we must not father that thing vpon men, which belongeth vnto God,
but that Come wholly of grace, and we must not father that thing upon men, which belongeth unto God,
cc-acp cst vvd av-jn pp-f n1, cc pns12 vmb xx n1 cst n1 p-acp n2, r-crq vvz p-acp np1,
(18) sermon (DIV1)
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3786
for by that meanes God should be defrauded of his honour.
for by that means God should be defrauded of his honour.
c-acp p-acp cst vvz np1 vmd vbi vvd pp-f po31 n1.
(18) sermon (DIV1)
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3787
Then if the Iewes being gouerned by Gods spirite, had some willingnesse and desire to lead a holy life:
Then if the Iewes being governed by God's Spirit, had Some willingness and desire to led a holy life:
av cs dt np2 vbg vvn p-acp ng1 n1, vhd d n1 cc n1 pc-acp vvi dt j n1:
(18) sermon (DIV1)
87
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3788
it must not come in account, as who should say, that God were beholden to them for it:
it must not come in account, as who should say, that God were beholden to them for it:
pn31 vmb xx vvi p-acp n1, p-acp r-crq vmd vvi, cst np1 vbdr vvi p-acp pno32 p-acp pn31:
(18) sermon (DIV1)
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for contrariwise they be so much the more bound vnto God.
for contrariwise they be so much the more bound unto God.
c-acp av pns32 vbb av av-d dt av-dc vvn p-acp np1.
(18) sermon (DIV1)
87
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3790
But on the otherside, wee haue too marke (as wee shall see more fully in due time and place) that there was neuer yet any man so perfect,
But on the otherside, we have too mark (as we shall see more Fully in due time and place) that there was never yet any man so perfect,
p-acp p-acp dt n1, pns12 vhb av n1 (c-acp pns12 vmb vvi av-dc av-j p-acp j-jn n1 cc n1) cst pc-acp vbds av-x av d n1 av j,
(18) sermon (DIV1)
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but there was alwayes much to be blamed in him.
but there was always much to be blamed in him.
cc-acp pc-acp vbds av av-d pc-acp vbi vvn p-acp pno31.
(18) sermon (DIV1)
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3792
Therfore we haue to conclude, that the Iewes could not be so well taken and accepted at Gods hand,
Therefore we have to conclude, that the Iewes could not be so well taken and accepted At God's hand,
av pns12 vhb pc-acp vvi, cst dt np2 vmd xx vbi av av vvn cc vvn p-acp npg1 n1,
(18) sermon (DIV1)
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3793
but that they had neede of his mercie, and that their saluation must needes be grounded wholy vpon the forgiuenesse of their sinnes.
but that they had need of his mercy, and that their salvation must needs be grounded wholly upon the forgiveness of their Sins.
cc-acp cst pns32 vhd n1 pp-f po31 n1, cc cst po32 n1 vmb av vbi vvn av-jn p-acp dt n1 pp-f po32 n2.
(18) sermon (DIV1)
87
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3794
Also as in respect of Ceremonyes, they bare themselues on hande that there was great holinesse in them, as whereof hypocrites haue alwayes made their cloke.
Also as in respect of Ceremonies, they bore themselves on hand that there was great holiness in them, as whereof Hypocrites have always made their cloak.
av c-acp p-acp n1 pp-f n2, pns32 vvd px32 p-acp n1 cst a-acp vbds j n1 p-acp pno32, p-acp c-crq n2 vhb av vvn po32 n1.
(18) sermon (DIV1)
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3795
But howsoeuer they fared, it is certaine that the Iewes were more damnable than all other men.
But howsoever they fared, it is certain that the Iewes were more damnable than all other men.
cc-acp c-acp pns32 vvd, pn31 vbz j cst dt np2 vbdr av-dc j cs d j-jn n2.
(18) sermon (DIV1)
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3796
And why? For (as Saint Paule sayth) without the lawe sinne doth not vpbrayde men:
And why? For (as Saint Paul say) without the law sin does not upbraid men:
cc q-crq? p-acp (c-acp n1 np1 vvz) p-acp dt n1 n1 vdz xx vvi n2:
(18) sermon (DIV1)
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3797
insomuch that men fall asleepe and flatter themselues in their vices, when they haue not that Sumner to cyte them before Gods iudgement seate. insomuch that men fallen asleep and flatter themselves in their vices, when they have not that Sumner to Cite them before God's judgement seat.
av d n2 vvb j cc vvi px32 p-acp po32 n2, c-crq pns32 vhb xx d n1 pc-acp vvi pno32 p-acp npg1 n1 n1.
(18) sermon (DIV1)
87
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3798
Then whereas the wretched Gentiles might haue some defence and excuse, at least wise that they bee not so giltie before God:
Then whereas the wretched Gentiles might have Some defence and excuse, At least wise that they be not so guilty before God:
av cs dt j np1 vmd vhi d n1 cc n1, p-acp ds j cst pns32 vbb xx av j c-acp np1:
(18) sermon (DIV1)
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the Iewes in offering their sacrifizes had it witnessed too their face, that all of them were worthie of eternal death,
the Iewes in offering their Sacrifices had it witnessed too their face, that all of them were worthy of Eternal death,
dt np2 p-acp vvg po32 n2 vhd pn31 vvn av po32 n1, cst d pp-f pno32 vbdr j pp-f j n1,
(18) sermon (DIV1)
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and so consequently double giltie in comparison of the Gentiles.
and so consequently double guilty in comparison of the Gentiles.
cc av av-j j-jn j p-acp n1 pp-f dt n2-j.
(18) sermon (DIV1)
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3801
And therefore in the second to the Collossians S. Paule vseth this similitude, that the Ceremonies of the law were as euidences to binde a man the more.
And Therefore in the second to the Colossians S. Paul uses this similitude, that the Ceremonies of the law were as evidences to bind a man the more.
cc av p-acp dt ord p-acp dt njp2 n1 np1 vvz d n1, cst dt n2 pp-f dt n1 vbdr p-acp n2 pc-acp vvi dt n1 dt av-dc.
(18) sermon (DIV1)
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3802
Truly like as although a detter be not cōdemned by order of law, nor haue bound himselfe before a notarie nor giuen assurance in wryting vnder his hande and seale:
Truly like as although a debtor be not condemned by order of law, nor have bound himself before a notary nor given assurance in writing under his hand and seal:
np1 av-j c-acp cs dt n1 vbb xx vvn p-acp n1 pp-f n1, ccx vhb vvn px31 p-acp dt n1 ccx vvn n1 p-acp vvg p-acp po31 n1 cc n1:
(18) sermon (DIV1)
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3803
yet ceasseth he not for all that, to be bounde [ in conscience ] too pay his debt:
yet ceaseth he not for all that, to be bound [ in conscience ] too pay his debt:
av vvz pns31 xx p-acp d d, pc-acp vbi vvn [ p-acp n1 ] av vvi po31 n1:
(18) sermon (DIV1)
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3804
euen so although the Gentyles had not any authenticall matter of recorde whereby to bee condemned:
even so although the Gentiles had not any authentical matter of record whereby to be condemned:
av av cs dt n2-j vhn xx d j n1 pp-f n1 c-crq pc-acp vbi vvn:
(18) sermon (DIV1)
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yet ceassed they not too bee still worthie of death.
yet ceased they not too be still worthy of death.
av vvd pns32 xx av vbi av j pp-f n1.
(18) sermon (DIV1)
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3806
But as for the man that hath passed bondes by order of lawe, and entered his debt in the common recordes:
But as for the man that hath passed bonds by order of law, and entered his debt in the Common records:
cc-acp c-acp p-acp dt n1 cst vhz vvn n2 p-acp n1 pp-f n1, cc vvd po31 n1 p-acp dt j n2:
(18) sermon (DIV1)
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3807
what shall he say more? There is no shift for him: he must be fayne too answere [ the debt ] out of hande.
what shall he say more? There is no shift for him: he must be fain too answer [ the debt ] out of hand.
r-crq vmb pns31 vvi dc? pc-acp vbz dx n1 p-acp pno31: pns31 vmb vbi j av vvi [ dt n1 ] av pp-f n1.
(18) sermon (DIV1)
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Now the Iewes were in the like plight.
Now the Iewes were in the like plighted.
av dt np2 vbdr p-acp dt j n1.
(18) sermon (DIV1)
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3809
For their washing of themselues when they went intoo the Temple, and in their owne houses,
For their washing of themselves when they went into the Temple, and in their own houses,
p-acp po32 vvg pp-f px32 c-crq pns32 vvd p-acp dt n1, cc p-acp po32 d n2,
(18) sermon (DIV1)
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3810
and euery where else, was a confessing that there was nothing but vncleannesse in them.
and every where Else, was a confessing that there was nothing but uncleanness in them.
cc d c-crq av, vbds dt vvg cst pc-acp vbds pix cc-acp n1 p-acp pno32.
(18) sermon (DIV1)
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3811
Againe, when they killed the beastes, and sawe them slain before thē, surely the same was as a liuely picture of their owne death and cursed state.
Again, when they killed the beasts, and saw them slave before them, surely the same was as a lively picture of their own death and cursed state.
av, c-crq pns32 vvd dt n2, cc vvd pno32 vvn p-acp pno32, av-j dt d vbds p-acp dt j n1 pp-f po32 d n1 cc j-vvn n1.
(18) sermon (DIV1)
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3812
And yet coulde not the brute beastes nor the shedding of their bloud set them cleare:
And yet could not the brutus beasts nor the shedding of their blood Set them clear:
cc av vmd xx dt n1 n2 ccx dt n-vvg pp-f po32 n1 vvd pno32 j:
(18) sermon (DIV1)
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3813
nor likewise the water, which is a corruptible element, and cannot come at the soule.
nor likewise the water, which is a corruptible element, and cannot come At the soul.
ccx av dt n1, r-crq vbz dt j n1, cc vmbx vvi p-acp dt n1.
(18) sermon (DIV1)
87
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3814
So then, the washing which they vsed had bin a fonde thing, if it had not directed them to the spirituall washing which wee haue in our Lorde Iesus Christ.
So then, the washing which they used had been a fond thing, if it had not directed them to the spiritual washing which we have in our Lord Iesus christ.
av av, dt n-vvg r-crq pns32 vvd vhd vbn dt j n1, cs pn31 vhd xx vvn pno32 p-acp dt j n-vvg r-crq pns12 vhb p-acp po12 n1 np1 np1.
(18) sermon (DIV1)
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3815
Likewise in baptisme at these dayes, if we think our selues to be made cleane by the water:
Likewise in Baptism At these days, if we think our selves to be made clean by the water:
av p-acp n1 p-acp d n2, cs pns12 vvb po12 n2 pc-acp vbi vvn av-j p-acp dt n1:
(18) sermon (DIV1)
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3816
what an abuse is it? All these things must serue to leade vs to the bloud of our Lorde Iesus Christ.
what an abuse is it? All these things must serve to lead us to the blood of our Lord Iesus christ.
r-crq dt n1 vbz pn31? av-d d n2 vmb vvi pc-acp vvi pno12 p-acp dt n1 pp-f po12 n1 np1 np1.
(18) sermon (DIV1)
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3817
VVherefore I conclude, that whereas the Iewes were exercysed in the lawe, the same was a greater euidence agaynst them,
Wherefore I conclude, that whereas the Iewes were exercised in the law, the same was a greater evidence against them,
c-crq pns11 vvb, cst cs dt np2 vbdr vvn p-acp dt n1, dt d vbds dt jc n1 p-acp pno32,
(18) sermon (DIV1)
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and bounde them straightlier to subiection vnto Gods iudgement, and eternall death, than the Gentiles were.
and bound them straightlier to subjection unto God's judgement, and Eternal death, than the Gentiles were.
cc vvd pno32 jc p-acp n1 p-acp npg1 n1, cc j n1, cs dt n2-j vbdr.
(18) sermon (DIV1)
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3819
And so wee see howe Iesus Christ was not a bringer in of sinne, but a discouerer of sinne.
And so we see how Iesus christ was not a bringer in of sin, but a discoverer of sin.
cc av pns12 vvb c-crq np1 np1 vbds xx dt n1 p-acp pp-f n1, cc-acp dt n1 pp-f n1.
(18) sermon (DIV1)
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3820
For the Iewes thought themselues well shrowded vnder the Ceremonies, and made a sheelde of them to fence themselues from gods displeasure, esteeming all other Nations vnholy, vpon opinion that there was nothing but vncleannesse in all the worlde besydes,
For the Iewes Thought themselves well shrouded under the Ceremonies, and made a shield of them to fence themselves from God's displeasure, esteeming all other nations unholy, upon opinion that there was nothing but uncleanness in all the world besides,
p-acp dt np2 vvd px32 av vvn p-acp dt n2, cc vvd dt n1 pp-f pno32 pc-acp vvi px32 p-acp n2 n1, vvg d j-jn n2 j, p-acp n1 cst a-acp vbds pix cc-acp n1 p-acp d dt n1 a-acp,
(18) sermon (DIV1)
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and that all holinesse was in themselues. Lo what their brauerie was. Yea, but when Iesus Christ came and put them in order:
and that all holiness was in themselves. Lo what their bravery was. Yea, but when Iesus christ Come and put them in order:
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he shewed them that they shoulde be faine too shew other men by their owne example, that their saluation was too bee sought elsewhere than in their owne merites,
he showed them that they should be feign too show other men by their own Exampl, that their salvation was to be sought elsewhere than in their own merits,
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and that it behoued them to come to him with such humilitie, as too confesse that they on their part brought nothing with them but vtter cursednesse.
and that it behooved them to come to him with such humility, as too confess that they on their part brought nothing with them but utter cursedness.
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And by that meanes oure Lord Iesus Christ discouered the mischief that had bin hiddē before,
And by that means our Lord Iesus christ discovered the mischief that had been hidden before,
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like as diseased persons shall oftentimes not perceyue the festering of some sore that will breede some deadly disease, till the Surgeon finde it out, who cannot do his dutie in curing it, till hee haue searched the sore to the bottome which was vnknowne before.
like as diseased Persons shall oftentimes not perceive the festering of Some soar that will breed Some deadly disease, till the Surgeon find it out, who cannot doe his duty in curing it, till he have searched the soar to the bottom which was unknown before.
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Euen so was our Lorde Iesus Christ fayne too bewray the wretchednesse that was in the Iewes, to the intent they shoulde returne vnto him,
Eve so was our Lord Iesus christ fain too bewray the wretchedness that was in the Iewes, to the intent they should return unto him,
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and confesse that they had not any thing in them worthie of Gods fauour, nor any other refuge than vnto his mere mercie.
and confess that they had not any thing in them worthy of God's favour, nor any other refuge than unto his mere mercy.
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Thus ye see in effect what wee haue to consider for the solution of the question and doubt which Saint Paule putteth forth heere.
Thus you see in Effect what we have to Consider for the solution of the question and doubt which Saint Paul putteth forth Here.
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Likewise in these dayes, if a man speake of the Gospell too such as thinke they serue God,
Likewise in these days, if a man speak of the Gospel too such as think they serve God,
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and hope to winne heauen by their owne desertes:
and hope to win heaven by their own deserts:
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they be greeued at it, bicause that that gate is shet agaynst them by the presumptuousnesse which they haue conceyued afore hande, saying:
they be grieved At it, Because that that gate is shet against them by the presumptuousness which they have conceived afore hand, saying:
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VVhat I pray? Shall I haue lost my time when I haue bin so deuout all my life long? As for the man that shall haue heard a Masse or twaine,
What I pray? Shall I have lost my time when I have been so devout all my life long? As for the man that shall have herd a Mass or twaine,
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or mumbled vp a sort of prayers, or gone on pilgrimage, or lashed out his money and substance (without sparing) vpon pardons, indulgences, and such other things:
or mumbled up a sort of Prayers, or gone on pilgrimage, or lashed out his money and substance (without sparing) upon Pardons, Indulgences, and such other things:
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if one tell him that wee bee all wretched, and that there is none other thing for vs too leane vnto but the mere grace of our Lorde Iesus Christ,
if one tell him that we be all wretched, and that there is none other thing for us too lean unto but the mere grace of our Lord Iesus christ,
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and that all that euer we are able to bring vnto God is but filthie and lothly, he will storme and replie, Is it possible that God should haue no regarde of so greate paynes as I take to serue him? Muste not all of it passe in myne accounte,
and that all that ever we Are able to bring unto God is but filthy and loathly, he will storm and reply, Is it possible that God should have no regard of so great pains as I take to serve him? Must not all of it pass in mine account,
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and bee allowed mee too my saluation? They woulde faine accuze God, yea and wee shall see many that will not sticke to rayle vpon him with open mouth,
and be allowed me too my salvation? They would feign accuze God, yea and we shall see many that will not stick to rail upon him with open Mouth,
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bycause they bee lothe to lose that which they haue done. Although the Hypocrites perceyue much lewdnesse in themselues:
Because they be loath to loose that which they have done. Although the Hypocrites perceive much Lewdness in themselves:
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yet woulde they fayne hyde all vnder theyr cowles. For they breake out after this maner.
yet would they fain hide all under their cowls. For they break out After this manner.
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One sayes I haue gone woolwarde: another, I haue risen at midnight to serue God: the thirde, I haue forborne the eating of fleshe:
One Says I have gone woolwarde: Another, I have risen At midnight to serve God: the Third, I have forborn the eating of Flesh:
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and another, I haue bin shette vp in a Cloyster as in a pryson, and finally I haue bin dead to the worldwarde,
and Another, I have been shette up in a Cloister as in a prison, and finally I have been dead to the worldward,
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and shall all this be vnprofitable too mee, so as God will haue no regarde of it? Such murmurings as these we shall heare dayly.
and shall all this be unprofitable too me, so as God will have no regard of it? Such murmurings as these we shall hear daily.
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But let vs see if they can make their cace the better for all their replying? For when they haue wel examined what is in them, they shall finde that all their doings are but as a paynting to ouercast things withall,
But let us see if they can make their case the better for all their replying? For when they have well examined what is in them, they shall find that all their doings Are but as a painting to overcast things withal,
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like as a man that inintendeth not too repayre his house, leaueth the holes vnmended within,
like as a man that inintendeth not too repair his house, Leaveth the holes unmended within,
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and doth but dawb them ouer on the outside too the ende they be not seene,
and does but dawb them over on the outside too the end they be not seen,
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and afterwarde whytelymes them, so that finally it is nothing else but a pargetting or whitelyming, according also as our Lorde Iesus Christ vseth the same similitude agaynst the hypocrites that did no more but blaunche things.
and afterward whytelymes them, so that finally it is nothing Else but a pargetting or whitelyming, according also as our Lord Iesus christ uses the same similitude against the Hypocrites that did no more but blanch things.
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The. 41. Sermon, which is the fourth vpon the sixth Chapter. 9 Let vs not bee vveerie of vvell dooyng:
The. 41. Sermon, which is the fourth upon the sixth Chapter. 9 Let us not be weary of well doing:
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Howbeeit in the meane while God regardeth not the outwarde appearance, as it is sayde in the first of Samuell, but searcheth mens heartes and the truth, Howbeit in the mean while God Regardeth not the outward appearance, as it is said in the First of Samuel, but Searches men's hearts and the truth,
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and [ layeth open ] the things that were hidden afore, according also as it is sayd in Ieremie. Sith it is so:
and [ Layeth open ] the things that were hidden afore, according also as it is said in Ieremie. Sith it is so:
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then all such as alledge or set foorth their owne deuotions, may peraduenture haue some fayre shew before men:
then all such as allege or Set forth their own devotions, may Peradventure have Some fair show before men:
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but surely, before God all is but leasing.
but surely, before God all is but leasing.
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And assoone as God doth but blowe vppon their painting and starche, it shall scale off lyke the painting of harlots that take great paine too starch their faces,
And As soon as God does but blow upon their painting and starch, it shall scale off like the painting of harlots that take great pain too starch their faces,
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and yet the Sunne doth no sooner shine vppon them, but a man shall see the filthie scales fal off,
and yet the Sun does no sooner shine upon them, but a man shall see the filthy scales fall off,
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and their foulnesse is discouered to their shame.
and their foulness is discovered to their shame.
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In like taking are all hypocrites when they will needes colour things after that maner before God:
In like taking Are all Hypocrites when they will needs colour things After that manner before God:
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their shamefull leudnesse must needes bee brought too light.
their shameful Lewdness must needs be brought too Light.
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VVherefore let vs marke, that our Lorde Iesus Chryste in condemning the whole worlde, by shewing that none can bee saued but by the free goodnesse of God his father, the which hee offereth and imparteth vntoo vs:
Wherefore let us mark, that our Lord Iesus Christ in condemning the Whole world, by showing that none can be saved but by the free Goodness of God his father, the which he Offereth and imparts unto us:
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bringeth not sinne, (for wee haue that alreadie in vs,) but vttereth and bewrayeth it, too the ende wee should bee conuicted of it,
brings not sin, (for we have that already in us,) but uttereth and bewrayeth it, too the end we should be convicted of it,
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and all the pryde wherewith wee were made drunken afore be layde downe, and nothing remayne in vs but lowlynesse too confesse vnfeynedly that wee bee vndoone,
and all the pride wherewith we were made drunken afore be laid down, and nothing remain in us but lowlynesse too confess vnfeynedly that we be undone,
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and that there is none other shifte for vs, but that God vtter the infinite treasures of hys mercy vpon vs. Yee see then that all mouthes shall bee stopped,
and that there is none other shift for us, but that God utter the infinite treasures of his mercy upon us Ye see then that all mouths shall be stopped,
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and men must not beguile themselues any more by surmyzing to find any rightuousnesse in themselues.
and men must not beguile themselves any more by surmyzing to find any righteousness in themselves.
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And furthermore S. Paule vseth heere a dubble answere, too shew that it is nothing so.
And furthermore S. Paul uses Here a double answer, too show that it is nothing so.
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Howbeit before he answer, he setteth downe a precyze woord, saying:
Howbeit before he answer, he sets down a precyze word, saying:
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God forbid. As if he should say, it is an horrible blasphemie too intend to lay the blame of our sinnes vpon our Lord Iesus Christ.God forbid. As if he should say, it is an horrible blasphemy too intend to lay the blame of our Sins upon our Lord Iesus christ.
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Eor (sayth he) if I pull downe the thing that I haue buylded vp, there shal be contrarietie [ in mee.Eor (say he) if I pull down the thing that I have builded up, there shall be contrariety [ in me.
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] And in speaking so, he bringeth vs backe to the common doctrine of the Gospell.
] And in speaking so, he brings us back to the Common Doctrine of the Gospel.
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For our preaching of the end wherevnto God hath sent his onely sonne, is too shew that he hath brought vs rightuousnesse,
For our preaching of the end whereunto God hath sent his only son, is too show that he hath brought us righteousness,
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then Iesus Christ is peinted out liuely, and we must looke vpon him, not with the fleshly eyes of our bodyes,
then Iesus christ is painted out lively, and we must look upon him, not with the fleshly eyes of our bodies,
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and is come too put away sinne, which holds vs as it were vnder Tyrannie, till wee bee deliuered and set free from it by the grace whiche was purchaced for vs in the death and passion of the Sonne of God.
and is come too put away sin, which holds us as it were under Tyranny, till we be Delivered and Set free from it by the grace which was purchased for us in the death and passion of the Son of God.
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Now then seing it is so, wee see that our Lord Iesus Christ is not the bringer in of sinne, but is come too destroy sinne (as S. Iohn sayeth in his Canonicall Epistle) and we also do see it to bee so.
Now then sing it is so, we see that our Lord Iesus christ is not the bringer in of sin, but is come too destroy sin (as S. John Saith in his Canonical Epistle) and we also do see it to be so.
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For what else dothe the Gospell teach vs, but that wee bee full of all wickednesse,
For what Else doth the Gospel teach us, but that we be full of all wickedness,
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and must bee fayne to bee made cleane by him that is made the Lambe without spot,
and must be fain to be made clean by him that is made the Lamb without spot,
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and also that he hath brought vs the spirit of holinesse? For asmuch then as mē,
and also that he hath brought us the Spirit of holiness? For as then as men,
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so long as they be cut off frō Christ, haue nothing in thē but cursednesse,
so long as they be Cut off from christ, have nothing in them but cursedness,
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so as they be vtterly rottē & saped in their sins, & that Iesus Christ is the partie that maketh thē pure and cleane by the sheading of his bloud to wash thē withall,
so as they be utterly rotten & saped in their Sins, & that Iesus christ is the party that makes them pure and clean by the shedding of his blood to wash them withal,
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and by bringing vs the spirit [ of regeneration.
and by bringing us the Spirit [ of regeneration.
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] to renue vs with, that we might giue our selues too the seruing of God, haue his Image repayred in vs,
] to renew us with, that we might give our selves too the serving of God, have his Image repaired in us,
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and walke in truth and vprightnesse: forasmuch (say I) as it is sayde so:
and walk in truth and uprightness: forasmuch (say I) as it is said so:
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we see that our Lorde Iesus Christ is not the bringer in of sinne.
we see that our Lord Iesus christ is not the bringer in of sin.
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And why so? For let vs consider what we bee, and wee shall finde that there is a gulfe of all maner of wickednesse in euery one of vs, and in all mankinde.
And why so? For let us Consider what we be, and we shall find that there is a gulf of all manner of wickedness in every one of us, and in all mankind.
cc q-crq av? p-acp vvb pno12 vvi r-crq pns12 vbb, cc pns12 vmb vvi cst pc-acp vbz dt n1 pp-f d n1 pp-f n1 p-acp d crd pp-f pno12, cc p-acp d n1.
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But our Lorde Iesus Christ commeth to remedie it. Ye see then that the sinne was in vs before:
But our Lord Iesus christ comes to remedy it. You see then that the sin was in us before:
p-acp po12 n1 np1 np1 vvz pc-acp vvi pn31. pn22 vvb av cst dt n1 vbds p-acp pno12 p-acp:
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but our Lorde Iesus Christ is faine to vncouer it.
but our Lord Iesus christ is feign to uncover it.
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VVhat harme doth a Phisition by letting bloud? Beholde, a wretched man hath a disease that is not perceyued:
What harm does a physician by letting blood? Behold, a wretched man hath a disease that is not perceived:
q-crq n1 vdz dt n1 p-acp vvg n1? vvb, dt j n1 vhz dt n1 cst vbz xx vvn:
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his bloud is altogither corrupted, and yet it is not seene to be so as long as it lieth within the veynes.
his blood is altogether corrupted, and yet it is not seen to be so as long as it lies within the Veins.
png31 n1 vbz av vvn, cc av pn31 vbz xx vvn pc-acp vbi av c-acp av-j c-acp pn31 vvz p-acp dt n2.
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But be he once let bloud, it will appeare that it was no bloud, but filthie corrupt matter.
But be he once let blood, it will appear that it was no blood, but filthy corrupt matter.
cc-acp vbb pns31 a-acp vvd n1, pn31 vmb vvi cst pn31 vbds dx n1, cc-acp j j n1.
(18) sermon (DIV1)
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Againe what filthinesse voydeth out of a mans bodie when hee is purged for some disease? Now shall the Phisition be blamed for it,
Again what filthiness voideth out of a men body when he is purged for Some disease? Now shall the physician be blamed for it,
av q-crq n1 vvz av pp-f dt ng1 n1 c-crq pns31 vbz vvn p-acp d n1? av vmb dt n1 vbb vvn p-acp pn31,
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or the medicine that was giuen him? It is well knowne that the purgation serueth to deliuer the bodie that was halfe rotten afore.
or the medicine that was given him? It is well known that the purgation serveth to deliver the body that was half rotten afore.
cc dt n1 cst vbds vvn pno31? pn31 vbz av vvn cst dt n1 vvz pc-acp vvi dt n1 cst vbds av-jn vvn a-acp.
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that is to say, it is as it were thrust vnder foote and as good as buryed,
that is to say, it is as it were thrust under foot and as good as buried,
cst vbz pc-acp vvi, pn31 vbz c-acp pn31 vbdr vvn p-acp n1 cc p-acp j c-acp vvn,
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So then if our Lorde Iesus Christ do by the light of his Gospell bewray the spirituall diseases that were in vs,
So then if our Lord Iesus christ do by the Light of his Gospel bewray the spiritual diseases that were in us,
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(18) sermon (DIV1)
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and the filthie vnclennesse which is lothly before God, and shamefull before men, and do purge vs quite and cleane thereof:
and the filthy uncleanness which is loathly before God, and shameful before men, and do purge us quite and clean thereof:
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ought he to be charged with any blame or reproch for his labour? VVhat an vnthankfulnesse were that? therefore heere is a sufficient answere to beate backe the blasphemies and grudgings of the enimies of the Gospell, which burst for pride and cannot indure to be tamed.
ought he to be charged with any blame or reproach for his labour? What an unthankfulness were that? Therefore Here is a sufficient answer to beat back the Blasphemies and grudgings of the enemies of the Gospel, which burst for pride and cannot endure to be tamed.
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Let them alledge what they can too proue that they haue some righteousnesse and holinesse:
Let them allege what they can too prove that they have Some righteousness and holiness:
vvb pno32 vvi r-crq pns32 vmb av vvi cst pns32 vhb d n1 cc n1:
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and yet shall it alwayes bee founde that there is nothing but vncleannesse in them, which they wyst not of,
and yet shall it always be found that there is nothing but uncleanness in them, which they wist not of,
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and yet it sheweth it selfe cōtinually. Marke that for one poynt.
and yet it shows it self continually. Mark that for one point.
cc av pn31 vvz pn31 n1 av-j. n1 cst p-acp crd n1.
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And secondly Saint Paule addeth a more large and easie declaration, when hee sayth, that he is dead too the lawwarde by the lawe it selfe:
And secondly Saint Paul adds a more large and easy declaration, when he say, that he is dead too the lawwarde by the law it self:
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(18) sermon (DIV1)
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and that he was crucified with Iesus Christ, to liue vnto God. Nowe when as he sayth that he was dead to the lawwarde by the lawe:and that he was Crucified with Iesus christ, to live unto God. Now when as he say that he was dead to the lawwarde by the law:
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it is in way of mocking suche as pretende too bee iustified by keeping of the lawe.
it is in Way of mocking such as pretend too be justified by keeping of the law.
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For I haue told you alreadie how all his disputing and stryuing was agaynst such kinde of folke.
For I have told you already how all his disputing and striving was against such kind of folk.
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They were but deceyuers which went about to mingle Iesus Christ with the lawe of Moyses, yea euen too get righteousnesse.
They were but deceivers which went about to mingle Iesus christ with the law of Moses, yea even too get righteousness.
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For it is certayne that our Lorde Iesus Christ is not contrarie too the law,
For it is certain that our Lord Iesus christ is not contrary too the law,
p-acp pn31 vbz j cst po12 n1 np1 np1 vbz xx j-jn av dt n1,
(18) sermon (DIV1)
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but rather his Gospell taketh witnesse of the lawe, as it is shewed in the first chapter too the Romanes.
but rather his Gospel Takes witness of the law, as it is showed in the First chapter too the Romans.
cc-acp av-c po31 n1 vvz n1 pp-f dt n1, c-acp pn31 vbz vvn p-acp dt ord n1 av dt njp2.
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Neuerthelesse, when the matter concerneth Iustification, that is too say, when men come too scanning, too knowe howe and by what meanes God taketh and accepteth them for innocent, pure, Nevertheless, when the matter concerns Justification, that is too say, when men come too scanning, too know how and by what means God Takes and Accepteth them for innocent, pure,
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(18) sermon (DIV1)
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and without spotte, then must the lawe bee separated from Iesus Christ. And why? For the lawe bringeth nothing in it but cursing:
and without spot, then must the law be separated from Iesus christ. And why? For the law brings nothing in it but cursing:
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and Iesus Christe bringeth the remedie of it.
and Iesus Christ brings the remedy of it.
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Therefore the enimies of the Gospell agaynst whom S. Paule dothe nowe dispute, would haue mingled the law with it,
Therefore the enemies of the Gospel against whom S. Paul doth now dispute, would have mingled the law with it,
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and haue made men beleeue, that althoughe they were iustified by our Lorde Iesus Christ, yet notwithstanding they shoulde mingle the Ceremonies with him as a parte of their saluation,
and have made men believe, that although they were justified by our Lord Iesus christ, yet notwithstanding they should mingle the Ceremonies with him as a part of their salvation,
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and that by meanes of them they should purchase grace & fauour before God.
and that by means of them they should purchase grace & favour before God.
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and we perceyue the same throughly: then are wee at our wittes ende, and vtterly out of hope. The Lawe then is dead:
and we perceive the same thoroughly: then Are we At our wits end, and utterly out of hope. The Law then is dead:
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but with the spirituall eyes of our faith.
but with the spiritual eyes of our faith.
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for in conuenient season vvee shall reape vvithout vvearinesse.
for in convenient season we shall reap without weariness.
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But S. Paule cutteth off all this geare, and sayth that there is none but onely Iesus Christ [ that can do that ] and that men must seeke none other helpes in that cace eyther one way or other,
But S. Paul cutteth off all this gear, and say that there is none but only Iesus christ [ that can do that ] and that men must seek none other helps in that case either one Way or other,
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but simply content them selues with his grace, and not gyue the lawe any roome in that behalfe.
but simply content them selves with his grace, and not gyve the law any room in that behalf.
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For he saythe, as for mee I am not deade through the Gospell.
For he say, as for me I am not dead through the Gospel.
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As if he should say, will yee make mee beleeue that I can get Gods fauour by meanes of the law? Nay, I tell you contrariwyse, that it is not the Gospell whiche hath condemned mee, it is not the Gospell that hath shewed me my filthinesse, to make me ashamed of it ▪ it is not the Gospell that hath berefte me of all hope of saluation:
As if he should say, will ye make me believe that I can get God's favour by means of the law? Nay, I tell you contrariwise, that it is not the Gospel which hath condemned me, it is not the Gospel that hath showed me my filthiness, to make me ashamed of it ▪ it is not the Gospel that hath bereft me of all hope of salvation:
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but it is the Lawe, which hath shewed me that I am starke dead, that I am dampnable before God, that I am vndone and damned:
but it is the Law, which hath showed me that I am stark dead, that I am damnable before God, that I am undone and damned:
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This commeth not frō elsewhere than from the lawe.
This comes not from elsewhere than from the law.
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And would yee haue mee too seeke righteousnesse there? It is all one as if yee would giue mee a poyson to eate, to the ende I shoulde take nourishment of it.
And would ye have me too seek righteousness there? It is all one as if ye would give me a poison to eat, to the end I should take nourishment of it.
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Howbeit (to say truthe) that inconuenience is not to be wyted vpon the Law,
Howbeit (to say truth) that inconvenience is not to be wyted upon the Law,
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for it should redounde to the dishonour of God, from the Lawe came.
for it should redound to the dishonour of God, from the Law Come.
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But howsoeuer the case stande, considering the corruption that is in vs, the Lawe can not but kill vs,
But howsoever the case stand, considering the corruption that is in us, the Law can not but kill us,
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(18) sermon (DIV1)
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as wee haue seene in the second too the Corinthians, and as S. Paule declareth more fully in the seuenth to the Romanes.
as we have seen in the second too the Corinthians, and as S. Paul Declareth more Fully in the Seventh to the Romans.
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For he sayth, that when men beleue them selues too haue lyfe:
For he say, that when men believe them selves too have life:
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that is too saye, when they beleeue themselues to be righteous, and to stande in the grace & fauour of God:
that is too say, when they believe themselves to be righteous, and to stand in the grace & favour of God:
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it is a signe that the lawe is dead to them, that is to saye, that it hath not the power and strength to shew them that which else it should do.
it is a Signen that the law is dead to them, that is to say, that it hath not the power and strength to show them that which Else it should do.
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(18) sermon (DIV1)
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For to what ende was the law giuen? Too set the rule of good life before our eyes,
For to what end was the law given? Too Set the Rule of good life before our eyes,
p-acp p-acp r-crq n1 vbds dt n1 vvn? av vvd dt n1 pp-f j n1 p-acp po12 n2,
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& that rule is called the righteousnesse which God alloweth. Marke that for one poynt.
& that Rule is called the righteousness which God alloweth. Mark that for one point.
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Secondly the law ought to be as a looking glasse to vs, wherein too beholde our owne deformities, blemishes, foulenesse, filthinesse,
Secondly the law ought to be as a looking glass to us, wherein too behold our own deformities, blemishes, foulness, filthiness,
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and iniquities, so farre out of all order, as wee may bee as it were swalowed vp in dispayre at the sighte of them.
and iniquities, so Far out of all order, as we may be as it were swallowed up in despair At the sight of them.
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Nowe before wee haue the lawe, wee see none of all these things:
Now before we have the law, we see none of all these things:
av c-acp pns12 vhb dt n1, pns12 vvb pix pp-f d d n2:
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that is too say, wee knowe not what maner of ones we bee, nor what euill is in vs. But when God setteth his demaundes before vs,
that is too say, we know not what manner of ones we be, nor what evil is in us But when God sets his demands before us,
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(18) sermon (DIV1)
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so long as wee thinke our selues to be aliue, and conceyue any foolishe imagination of beeing righteous,
so long as we think our selves to be alive, and conceive any foolish imagination of being righteous,
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and of obteyning heauen by our owne good workes. But when the lawe liueth:
and of obtaining heaven by our own good works. But when the law lives:
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that is too say, when God giueth it power to touch vs, then are wee dead,
that is too say, when God gives it power to touch us, then Are we dead,
cst vbz av vvb, c-crq np1 vvz pn31 n1 pc-acp vvi pno12, av vbr pns12 j,
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then is it as a sworde to thrust vs too the hart.
then is it as a sword to thrust us too the heart.
av vbz pn31 p-acp dt n1 pc-acp vvi pno12 av dt n1.
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Therfore wee must needes receyue a deadly wounde, so soone as wee haue perceyued what the Lawe conteyneth.
Therefore we must needs receive a deadly wound, so soon as we have perceived what the Law Containeth.
av pns12 vmb av vvi dt j n1, av av c-acp pns12 vhb vvn r-crq dt n1 vvz.
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After that maner speaketh S. Paule in the texte whiche I haue alleaged.
After that manner speaks S. Paul in the text which I have alleged.
p-acp d n1 vvz n1 np1 p-acp dt n1 r-crq pns11 vhb vvn.
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And nowe following the same matter, he sayth, that he is dead too the Lawe by the Lawe:
And now following the same matter, he say, that he is dead too the Law by the Law:
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as if he had sayde, Come not hyther too slaunder the Gospell, as thoughe it were the cause of our damnation,
as if he had said, Come not hither too slander the Gospel, as though it were the cause of our damnation,
c-acp cs pns31 vhd vvn, vvb xx av av vvi dt n1, c-acp cs pn31 vbdr dt n1 pp-f po12 n1,
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or an enterance vnto vs too bee cursed before God, too haue the knowledge of the grace of our Lorde Iesus Christ in vs. No no.
or an Entrance unto us too be cursed before God, too have the knowledge of the grace of our Lord Iesus christ in us No no.
cc dt n1 p-acp pno12 av vbi vvn p-acp np1, av vhb dt n1 pp-f dt n1 pp-f po12 n1 np1 np1 p-acp pno12 dx dx.
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But it is certayne that the Lawe (when it dooth his office, and wee reade it in suche wyse as becommeth vs) dooth alwayes kill vs,
But it is certain that the Law (when it doth his office, and we read it in such wise as becomes us) doth always kill us,
p-acp pn31 vbz j cst dt n1 (c-crq pn31 vdz po31 n1, cc pns12 vvb pn31 p-acp d n1 c-acp vvz pno12) vdz av vvi pno12,
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and wee lye as it were plunged in dispayre, tyll oure Lorde Iesus Christe haue reached vs his hande too lifte vs out of it.
and we lie as it were plunged in despair, till our Lord Iesus Christ have reached us his hand too lift us out of it.
cc pns12 vvb c-acp pn31 vbdr vvn p-acp n1, p-acp po12 n1 np1 np1 vhb vvn pno12 po31 n1 av vvi pno12 av pp-f pn31.
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Thus then am I dead vnto the lawe, that is too say, I can haue no lyfe, I can haue no assurance of soule health, I can haue no comforte, rest nor contentation, & to be short, there:
Thus then am I dead unto the law, that is too say, I can have no life, I can have no assurance of soul health, I can have no Comfort, rest nor contentation, & to be short, there:
av av vbm pns11 j p-acp dt n1, cst vbz av vvb, pns11 vmb vhi dx n1, pns11 vmb vhi dx n1 pp-f n1 n1, pns11 vmb vhi dx n1, n1 ccx n1, cc pc-acp vbi j, a-acp:
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is nothing in the law wherby I may come vnto God:
is nothing in the law whereby I may come unto God:
vbz pix p-acp dt n1 c-crq pns11 vmb vvi p-acp np1:
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but cleane contrariwise, it shaketh me off, it thrusteth me backe, it banisheth me from the kingdome of heauen, it cutteth me quite off from the hope of saluation, it maketh me a poore, cursed,
but clean contrariwise, it shakes me off, it thrusts me back, it banisheth me from the Kingdom of heaven, it cutteth me quite off from the hope of salvation, it makes me a poor, cursed,
cc-acp av-j av, pn31 vvz pno11 a-acp, pn31 vvz pno11 av, pn31 vvz pno11 p-acp dt n1 pp-f n1, pn31 vvz pno11 av a-acp p-acp dt n1 pp-f n1, pn31 vvz pno11 dt j, j-vvn,
(18) sermon (DIV1)
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and wretched creature, and to be shorte, it sendeth me to the bottome of hell. Yee see then what I haue wonne by abyding in the lawe.
and wretched creature, and to be short, it sends me to the bottom of hell. Ye see then what I have won by abiding in the law.
cc j n1, cc pc-acp vbi j, pn31 vvz pno11 p-acp dt n1 pp-f n1. pn22 vvb av r-crq pns11 vhb vvn p-acp vvg p-acp dt n1.
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And S. Paule speaketh of him selfe rather than of any other body, to the ende that the things which he speaketh, may bee the better receyued,
And S. Paul speaks of him self rather than of any other body, to the end that the things which he speaks, may be the better received,
cc np1 np1 vvz pp-f pno31 n1 av-c cs pp-f d j-jn n1, p-acp dt n1 cst dt n2 r-crq pns31 vvz, vmb vbi dt av-jc vvn,
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as of a man of experience.
as of a man of experience.
c-acp pp-f dt n1 pp-f n1.
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And it is after the same maner that he speaketh in the fore alleaged seuenth Chapter too the Romanes.
And it is After the same manner that he speaks in the before alleged Seventh Chapter too the Romans.
cc pn31 vbz p-acp dt d n1 cst pns31 vvz p-acp dt a-acp vvd ord n1 av dt njp2.
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For there he setteth not foorth thys man or that man for an example, but saythe, I my selfe was sometymes alyue: For there he sets not forth this man or that man for an Exampl, but say, I my self was sometimes alive:
c-acp a-acp pns31 vvz xx av d n1 cc d n1 p-acp dt n1, cc-acp vvb, pns11 po11 n1 vbds av j:
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that is too saye, at suche time as he was a Pharisie, and accounted an holy man,
that is too say, At such time as he was a Pharisee, and accounted an holy man,
cst vbz av vvb, p-acp d n1 c-acp pns31 vbds dt n1, cc vvd dt j n1,
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yea euen for one of the excellentest in all Iewry, in so muche that he was a myrrour of all perfection, and as a lyttle Angell:
yea even for one of the excellentest in all Jewry, in so much that he was a mirror of all perfection, and as a little Angel:
uh av p-acp crd pp-f dt js p-acp d n1, p-acp av av-d cst pns31 vbds dt n1 pp-f d n1, cc p-acp dt j n1:
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then (saythe he) I was alyue, howebeeit but by hypocrisie.
then (say he) I was alive, However but by hypocrisy.
av (vvb pns31) pns11 vbds j, n1 cc-acp p-acp n1.
(18) sermon (DIV1)
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For he made him selfe too beleeue wonders, and he was so puffed vp with pride, that he hilde scorne of Iesus Christe.
For he made him self too believe wonders, and he was so puffed up with pride, that he hilde scorn of Iesus Christ.
p-acp pns31 vvd pno31 n1 av vvi n2, cc pns31 vbds av vvn a-acp p-acp n1, cst pns31 n1 n1 pp-f np1 np1.
(18) sermon (DIV1)
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Lo in what blindnesse Sainct Paule acknowledgeth hym, selfe too haue beene.
Lo in what blindness Saint Paul acknowledgeth him, self too have been.
np1 p-acp q-crq n1 n1 np1 vvz pno31, n1 av vhb vbn.
(18) sermon (DIV1)
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And he addeth anone after, that he wyst not what was ment by, Thou shalte not couet.
And he adds anon After, that he wist not what was meant by, Thou shalt not covet.
cc pns31 vvz av a-acp, cst pns31 vvd xx r-crq vbds vvn p-acp, pns21 vm2 xx vvi.
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It might bee thoughte straunge that a man whiche had not onely bin at schoole,
It might be Thought strange that a man which had not only been At school,
pn31 vmd vbi vvn j cst dt n1 r-crq vhd xx av-j vbn p-acp n1,
(18) sermon (DIV1)
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but also bin a great teacher of others, and thereto a very zealous man as he him selfe affirmeth, should bee so dulled as not to knowe his owne faultes.
but also been a great teacher of Others, and thereto a very zealous man as he him self Affirmeth, should be so dulled as not to know his own Faults.
cc-acp av vbn dt j n1 pp-f n2-jn, cc av dt j j n1 c-acp pns31 pno31 n1 vvz, vmd vbi av vvn c-acp xx pc-acp vvi po31 d n2.
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But S. Paule sheweth the reason of it.
But S. Paul shows the reason of it.
p-acp n1 np1 vvz dt n1 pp-f pn31.
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For (sayth he) I looked no further than to the outwarde honestie, that there might no faulte bee founde in me before the worlde,
For (say he) I looked no further than to the outward honesty, that there might not fault be found in me before the world,
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nor any man know any euill by me.
nor any man know any evil by me.
ccx d n1 vvb d n-jn p-acp pno11.
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But when I vnderstoode what this saying, Thou shalt not luste ment, and perceyued that God condemneth all the affections, & thoughts of men:
But when I understood what this saying, Thou shalt not lust meant, and perceived that God Condemneth all the affections, & thoughts of men:
p-acp c-crq pns11 vvd r-crq d vvg, pns21 vm2 xx n1 vvn, cc vvd cst np1 vvz d dt n2, cc n2 pp-f n2:
(18) sermon (DIV1)
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then I perceyued that the worst was behind, as the common Prouerbe sayth:
then I perceived that the worst was behind, as the Common Proverb say:
av pns11 vvd cst dt js vbds p-acp, c-acp dt j n1 vvz:
(18) sermon (DIV1)
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for it is the last cōmandement of the law, wherein God maketh so liuely, and deepe a searche as nothing can be excepted from it.
for it is the last Commandment of the law, wherein God makes so lively, and deep a search as nothing can be excepted from it.
c-acp pn31 vbz dt ord n1 pp-f dt n1, c-crq np1 vvz av j, cc av-jn dt n1 c-acp pix vmb vbi vvn p-acp pn31.
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VVheras it is sayd in the lawe. Thou shalte not haue any straunge goddes: Thou shalt not make any image too worship it: Whereas it is said in the law. Thou shalt not have any strange God's: Thou shalt not make any image too worship it:
cs pn31 vbz vvn p-acp dt n1. pns21 vm2 xx vhi d j n2: pns21 vm2 xx vvi d n1 av vvb pn31:
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Thou shalte not take the name of the Lorde thy God in vayne ▪ Thou shalt keepe holy the day of rest:
Thou shalt not take the name of the Lord thy God in vain ▪ Thou shalt keep holy the day of rest:
pns21 vm2 xx vvi dt n1 pp-f dt n1 po21 n1 p-acp j ▪ pns21 vm2 vvi j dt n1 pp-f n1:
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Thou shalt honor thy father & mother: Thou shalt not kil: Thou shalte not commit aduoutrie: Thou shalte not steale:
Thou shalt honour thy father & mother: Thou shalt not kill: Thou shalt not commit adultery: Thou shalt not steal:
pns21 vm2 vvi po21 n1 cc n1: pns21 vm2 xx vvi: pns21 vm2 xx vvi n1: pns21 vm2 xx vvi:
(18) sermon (DIV1)
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All this is well (will we thinke) we must absteyne from all whordome, violence and extortion:
All this is well (will we think) we must abstain from all whoredom, violence and extortion:
d d vbz av (vmb pns12 vvb) pns12 vmb vvi p-acp d n1, n1 cc n1:
(18) sermon (DIV1)
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we must absteyne from deceipt and robberie: we must liue soberly. Heretoo, we must absteyne from blasphemie, and we must honor God.
we must abstain from deceit and robbery: we must live soberly. Heretoo, we must abstain from blasphemy, and we must honour God.
pns12 vmb vvi p-acp n1 cc n1: pns12 vmb vvi av-j. av, pns12 vmb vvi p-acp n1, cc pns12 vmb vvi np1.
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All this will easily be graunted.
All this will Easily be granted.
av-d d vmb av-j vbi vvn.
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But there is a backenooke that we perceyued not, whiche is, Thou shalt not couet or luste: that is a priuie nipper.
But there is a backenooke that we perceived not, which is, Thou shalt not covet or lust: that is a privy nipper.
p-acp pc-acp vbz dt n1 cst pns12 vvd xx, r-crq vbz, pns21 vm2 xx vvi cc n1: cst vbz dt j n1.
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Truely it seemeth not too bee very bigge or greate:
Truly it seems not too be very big or great:
av-j pn31 vvz xx av vbi av j cc j:
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but yet for all that, it is suche a stinger, as passeth all the rest in byting.
but yet for all that, it is such a stinger, as passes all the rest in biting.
cc-acp av c-acp d d, pn31 vbz d dt n1, c-acp vvz d dt n1 p-acp vvg.
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For by the ende and wynding vp of hys Lawe, God searcheth out all that euer is in man.
For by the end and winding up of his Law, God Searches out all that ever is in man.
p-acp p-acp dt n1 cc vvg a-acp pp-f po31 n1, np1 vvz av d cst av vbz p-acp n1.
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Hee setteth downe that commaundement, too trie out the things that were hidden:
He sets down that Commandment, too try out the things that were hidden:
pns31 vvz a-acp d n1, av vvb av dt n2 cst vbdr vvn:
(18) sermon (DIV1)
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and when he sayth, thou shalte not couet, it is a percing euen into the marie of mens bones.
and when he say, thou shalt not covet, it is a piercing even into the marie of men's bones.
cc c-crq pns31 vvz, pns21 vm2 xx vvi, pn31 vbz dt j-vvg av-j p-acp dt n1 pp-f ng2 n2.
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so as it shall be soone beaten downe, and our mouthes stopped, and we become like poore dead folke without any breath,
so as it shall be soon beaten down, and our mouths stopped, and we become like poor dead folk without any breath,
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So then S. Paule confesseth that he knewe not what sinne mente, till he vnderstoode what was mente by the commaundement that forbiddeth men too couet or luste.
So then S. Paul Confesses that he knew not what sin mente, till he understood what was mente by the Commandment that forbiddeth men too covet or lust.
av av n1 np1 vvz cst pns31 vvd xx r-crq n1 fw-la, c-acp pns31 vvd r-crq vbds fw-la p-acp dt n1 cst vvz n2 av vvi cc n1.
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And therfore in this texte he chargeth not the Gospell, but the Lawe with it.
And Therefore in this text he charges not the Gospel, but the Law with it.
cc av p-acp d n1 pns31 vvz xx dt n1, cc-acp dt n1 p-acp pn31.
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VVherefore let vs remember vpon this text, that all they whiche deceyue them selues by any opinion of their owne merites, neuer tasted what the Law of God is, nor what it meaneth:
Wherefore let us Remember upon this text, that all they which deceive them selves by any opinion of their own merits, never tasted what the Law of God is, nor what it means:
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(18) sermon (DIV1)
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I speake of the greatest doctors that are in moste estimation, as (in good fayth) it is too bee seene in the Popedome.
I speak of the greatest Doctors that Are in most estimation, as (in good faith) it is to be seen in the Popedom.
pns11 vvb pp-f dt js n2 cst vbr p-acp ds n1, c-acp (p-acp j n1) pn31 vbz pc-acp vbi vvn p-acp dt n1.
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For euen those that are taken too bee the pillers of the Churche, (notwithstanding that they professe Diuinitie) knowe not one worde of Gods lawe, too apply the same too his true and naturall vse.
For even those that Are taken too be the pillars of the Church, (notwithstanding that they profess Divinity) know not one word of God's law, too apply the same too his true and natural use.
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(18) sermon (DIV1)
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For they haue nothing in them but hypocrisie, and they beare them selues in hande, that they shall please God with a rattle,
For they have nothing in them but hypocrisy, and they bear them selves in hand, that they shall please God with a rattle,
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(18) sermon (DIV1)
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as if he were a little babe.
as if he were a little babe.
c-acp cs pns31 vbdr dt j n1.
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They doo but toye with him, and yet yee shall see them stande so muche in their owne conceites,
They do but toy with him, and yet ye shall see them stand so much in their own conceits,
pns32 vdb p-acp n1 p-acp pno31, cc av pn22 vmb vvi pno32 vvi av av-d p-acp po32 d n2,
(18) sermon (DIV1)
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as they can not abide to be condemned. And if a man tell them that wee must seeke our saluation in Iesus Christ:
as they can not abide to be condemned. And if a man tell them that we must seek our salvation in Iesus christ:
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yea say they? and what shall become then of our freewill? what should become of our owne merites and satisfactions? Too their seeming it were much better too plucke the sunne out of the sky,
yea say they? and what shall become then of our freewill? what should become of our own merits and satisfactions? Too their seeming it were much better too pluck the sun out of the sky,
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(18) sermon (DIV1)
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yea and God out of his seate too, than too bereeue man of that prerogatiue,
yea and God out of his seat too, than too bereeue man of that prerogative,
uh cc np1 av pp-f po31 n1 av, cs av vvi n1 pp-f d n1,
(18) sermon (DIV1)
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or of the thing that he can bring of him selfe to cōpound with God and yet for all that, it is certayne that there is nothing in thē but starke filthinesse.
or of the thing that he can bring of him self to compound with God and yet for all that, it is certain that there is nothing in them but stark filthiness.
cc pp-f dt n1 cst pns31 vmb vvi pp-f pno31 n1 pc-acp vvi p-acp np1 cc av p-acp d cst, pn31 vbz j cst pc-acp vbz pix p-acp pno32 p-acp j n1.
(18) sermon (DIV1)
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For men see that there is neyther feare of God, nor vprightnesse, nor equitie, nor ought else [ that good is ] in their lyfe.
For men see that there is neither Fear of God, nor uprightness, nor equity, nor ought Else [ that good is ] in their life.
p-acp n2 vvb cst pc-acp vbz dx n1 pp-f np1, ccx n1, ccx n1, ccx vmd av [ cst j vbz ] p-acp po32 n1.
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They be so full of pride that they be readie to burst agayne, and they be full of enuy, rancour, and all maner of loocenesse.
They be so full of pride that they be ready to burst again, and they be full of envy, rancour, and all manner of looseness.
pns32 vbb av j pp-f n1 cst pns32 vbb j pc-acp vvi av, cc pns32 vbb j pp-f n1, n1, cc d n1 pp-f n1.
(18) sermon (DIV1)
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And yet for all this, they will needes holde God bound vnto them: but that is bicause they neuer knewe the law.
And yet for all this, they will needs hold God bound unto them: but that is Because they never knew the law.
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So then, when our Lorde teacheth vs, and sheweth vs how we ought to walke in this world, let vs learne to lay the doctrine that he setteth foorth and our life togither,
So then, when our Lord Teaches us, and shows us how we ought to walk in this world, let us Learn to lay the Doctrine that he sets forth and our life together,
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(18) sermon (DIV1)
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and there we shall finde the right perfection of the law, and that in our selues there is nothing but horrible confusion:
and there we shall find the right perfection of the law, and that in our selves there is nothing but horrible confusion:
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(18) sermon (DIV1)
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wee shall see hell readie prepared for vs. By that meanes it will be easie for vs to giue ouer all the deseruing whiche wee shall haue fancied in our selues,
we shall see hell ready prepared for us By that means it will be easy for us to give over all the deserving which we shall have fancied in our selves,
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(18) sermon (DIV1)
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bicause we shall perceyue well inough, that we can not come vnto God, but must needes thunder agaynst vs,
Because we shall perceive well enough, that we can not come unto God, but must needs thunder against us,
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(18) sermon (DIV1)
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if wee bring any foolishe imagination of our owne deseruings.
if we bring any foolish imagination of our own deservings.
cs pns12 vvb d j n1 pp-f po12 d n2-vvg.
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Lo howe the lawe sleaeth vs. But when we haue passed through suche death, that is to say,
Lo how the law sleaeth us But when we have passed through such death, that is to say,
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(18) sermon (DIV1)
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when we be alreadie rightly humbled and vtterly dismayde: then here is a remedie, which S. Paule setteth downe, saying:
when we be already rightly humbled and utterly dismayed: then Here is a remedy, which S. Paul sets down, saying:
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(18) sermon (DIV1)
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I was crucified with Iesus Christ, euē to liue vnto God. I was Crucified with Iesus christ, even to live unto God.
pns11 vbds vvn p-acp np1 np1, av pc-acp vvi p-acp np1.
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Now he sheweth here that our Lorde Iesus Christ not only bringeth vs remission of our sinnes,
Now he shows Here that our Lord Iesus christ not only brings us remission of our Sins,
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but also sanctifieth and regenerateth vs by his holy spirite, in so muche that whereas there was nothing but stubbornesse in vs before,
but also Sanctifieth and regenerateth us by his holy Spirit, in so much that whereas there was nothing but Stubbornness in us before,
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now we be giuen to serue God, and to please him.
now we be given to serve God, and to please him.
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And for the better vnderstanding of that which S. Paule telleth vs, let vs marke that we receyue two principall graces of our Lorde Iesus Christ:
And for the better understanding of that which S. Paul Telleth us, let us mark that we receive two principal graces of our Lord Iesus christ:
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The one is the forgiuenesse of our sinnes, whereby we are assured of our saluation,
The one is the forgiveness of our Sins, whereby we Are assured of our salvation,
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and haue our consciences quieted, and wherevpon it behoueth vs to be grounded, so as we cal vpon God as our father.
and have our Consciences quieted, and whereupon it behooves us to be grounded, so as we call upon God as our father.
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VVho giueth vs the boldnesse to lift vp our heads to heauen, and to call God our father? Agayne, what maketh vs so bolde as to glory that we be companions and brothers to the Angels? It is bicause our sinnes come not to account:
Who gives us the boldness to lift up our Heads to heaven, and to call God our father? Again, what makes us so bold as to glory that we be Sodales and Brother's to the Angels? It is Because our Sins come not to account:
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for we must alwayes haue recourse to the washing of them away, which was done by the deathe and passion of our Lorde Iesus Christ.
for we must always have recourse to the washing of them away, which was done by the death and passion of our Lord Iesus christ.
c-acp pns12 vmb av vhi n1 p-acp dt n-vvg pp-f pno32 av, r-crq vbds vdn p-acp dt n1 cc n1 pp-f po12 n1 np1 np1.
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Yee see then that our righteousnesse is that God accepteth vs, howebeit not in respecte of our owne worthynesse,
Ye see then that our righteousness is that God Accepteth us, howbeit not in respect of our own worthiness,
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but in respect of the obedience of our Lorde Iesus Christ, whereby all our misdooings are wyped out.
but in respect of the Obedience of our Lord Iesus christ, whereby all our misdoings Are wiped out.
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That is the first benefite which wee haue by our Lorde Iesus Christe.
That is the First benefit which we have by our Lord Iesus Christ.
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The seconde is, that whereas wee bee frowarde of our owne nature, and al that the Papists terme by the name of freewill is but frenzie,
The seconde is, that whereas we be forward of our own nature, and all that the Papists term by the name of freewill is but frenzy,
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and that howe great accompte so euer men make of them selues, all is but naughtinesse,
and that how great accompt so ever men make of them selves, all is but naughtiness,
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and wee bee full of vyce and corruption:
and we be full of vice and corruption:
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in steade of beeing so, our Lorde Iesus Christ giueth vs the grace to be sory for our sinnes,
in stead of being so, our Lord Iesus christ gives us the grace to be sorry for our Sins,
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& to labour to do good:
& to labour to do good:
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for so long as we abide in our owne nature, euery of vs sootheth and flattereth him selfe in his euill.
for so long as we abide in our own nature, every of us sootheth and Flattereth him self in his evil.
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although it be not worthy, ne do deserue it.
although it be not worthy, ne do deserve it.
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But when we haue once tasted the inestimable loue of our God, and perceyued what our Lorde Iesus Christ is:
But when we have once tasted the inestimable love of our God, and perceived what our Lord Iesus christ is:
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then we be so touched by his holy spirite, that wee condemne the euill, and desire to drawe neere vnto God,
then we be so touched by his holy Spirit, that we condemn the evil, and desire to draw near unto God,
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and too frame our selues to his holy will.
and too frame our selves to his holy will.
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VVee be sure of that once, and although wee go halting, yet doo wee continually sigh to see our owne imperfections and infirmities,
We be sure of that once, and although we go halting, yet do we continually sighs to see our own imperfections and infirmities,
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and perceyue full well how it is the spirite of God that moueth vs thervnto,
and perceive full well how it is the Spirit of God that moves us thereunto,
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when our chiefe desire is to forsake the sinfulnesse that is in vs, and commeth of our fleshe,
when our chief desire is to forsake the sinfulness that is in us, and comes of our Flesh,
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so as we wishe nothing else but that God should be glorified in all our lyfe,
so as we wish nothing Else but that God should be glorified in all our life,
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and faythfully obeyed in all things. That is the seconde benefite which our Lord Iesus Christ bringeth vs:
and faithfully obeyed in all things. That is the seconde benefit which our Lord Iesus christ brings us:
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and they be two things knit togither by vnseparable bande, so that like as the light of the sunne can not be separated from his heate:
and they be two things knit together by unseparable band, so that like as the Light of the sun can not be separated from his heat:
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so these two graces (that is to wit our righteousnesse, and the remission of our sinnes) are vnseparably matched with our renewment, which is done by the spirit of sanctification.
so these two graces (that is to wit our righteousness, and the remission of our Sins) Are unseparably matched with our renewment, which is done by the Spirit of sanctification.
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Thus ye see two graces inseparable:
Thus you see two graces inseparable:
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and like as when we say that the Sunne is whot, it ceasseth not to shine also,
and like as when we say that the Sun is hot, it ceaseth not to shine also,
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& yet notwithstanding the light of the sunne is not heate:
& yet notwithstanding the Light of the sun is not heat:
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so when we say that wee be iustified by the remission of our sinnes, it is not ment that our Lord Iesus Christ doth thēcefoorth suffer him selfe too bee mocked and despised,
so when we say that we be justified by the remission of our Sins, it is not meant that our Lord Iesus christ does thenceforth suffer him self too be mocked and despised,
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but that wee haue neede to be throughly clensed, so as wee may learne too renounce the world,
but that we have need to be thoroughly cleansed, so as we may Learn too renounce the world,
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and our selues, too the ende to sticke vnto him with true obedience.
and our selves, too the end to stick unto him with true Obedience.
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Howsoeuer the worlde go, the thing that S. Paule speaketh in this text, shall alwayes be founde true,
Howsoever the world go, the thing that S. Paul speaks in this text, shall always be found true,
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namely that he was crucified with Iesus Christ, to liue vnto God.
namely that he was Crucified with Iesus christ, to live unto God.
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Then if any man accuse the Gospell that it giueth libertie to doo euill and too sinne:
Then if any man accuse the Gospel that it gives liberty to do evil and too sin:
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wee may alwayes answere, howe so? By the lawe wee bee alwayes dead, for there wee see our owne cursednesse whiche will leaue vs dismayde in dispayre.
we may always answer, how so? By the law we be always dead, for there we see our own cursedness which will leave us dismayed in despair.
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But in the Gospell, although wee bee crucified, that is too saye, althoughe there bee a spice of death in the Gospell,
But in the Gospel, although we be Crucified, that is too say, although there be a spice of death in the Gospel,
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yet is that death a quickening deathe, and the cause of lyfe. For so long as men lyue too them selues, they bee dead vnto God:
yet is that death a quickening death, and the cause of life. For so long as men live too them selves, they be dead unto God:
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For this earthly life is but a shadow, and a smoke that slideth and vanisheth away:
For this earthly life is but a shadow, and a smoke that slideth and Vanishes away:
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they bee wretched carkasses full of rottennesse. But when they dye in them selues, they lyue vntoo God.
they be wretched carcases full of rottenness. But when they die in them selves, they live unto God.
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And for that cause Sainct Paule in the twelfth too the Romanes calleth vs lyuing sacrifices, where hee telleth vs that wee muste bee transformed,
And for that cause Saint Paul in the twelfth too the Romans calls us living Sacrifices, where he Telleth us that we must be transformed,
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and vtterly gyue ouer our owne reason and our owne wyll, too yeelde God suche seruice as is meete for him too haue.
and utterly gyve over our own reason and our own will, too yield God such service as is meet for him to have.
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He saythe, Offer vp your selues as lyuing sacrifices.
He say, Offer up your selves as living Sacrifices.
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So then, in the Lawe there muste needes bee a deadly deathe, a deathe that leaueth vs vtterly ouerwhelmed and sunken euen downe intoo hell.
So then, in the Law there must needs be a deadly death, a death that Leaveth us utterly overwhelmed and sunken even down into hell.
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But in the Gospell there is a quickening deathe.
But in the Gospel there is a quickening death.
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And why? For wee bee crucified wyth Iesus Christ, too lyue vnto God, that is too saye, our olde man (as Sainct Paule termeth it in the sixth too the Romanes) and that whiche wee haue of our owne nature, is doone awaye, howebeeit not at the first daye, but by little and little.
And why? For we be Crucified with Iesus christ, too live unto God, that is too say, our old man (as Saint Paul termeth it in the sixth too the Romans) and that which we have of our own nature, is done away, However not At the First day, but by little and little.
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But howe soeuer the cace stande, wee shall perceyue that our Lorde Iesus Christe mortifieth all that was in vs of our owne,
But how soever the case stand, we shall perceive that our Lord Iesus Christ mortifieth all that was in us of our own,
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or of the worlde, so as wee bee not so greatly giuen too nestle heere bylowe,
or of the world, so as we be not so greatly given too nestle Here bylowe,
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bycause wee see it is a myserable state too lyue heere, and oure very care is too stycke vntoo God.
Because we see it is a miserable state too live Here, and our very care is too stick unto God.
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Thus yee see howe wee may bee crucified with our Lorde Iesus Chryste.
Thus ye see how we may be Crucified with our Lord Iesus Christ.
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But what is mente by that crucifying? Verily it is a certayne kynde of deathe.
But what is mente by that crucifying? Verily it is a certain kind of death.
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Howebeeit, that deathe bryngeth vs too lyfe, whiche thing the death whiche the Lawe bringeth dooth not.
However, that death bringeth us too life, which thing the death which the Law brings doth not.
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Nowe then wee see the very intente of Sainct Paule, and the naturall meanyng of this texte.
Now then we see the very intent of Saint Paul, and the natural meaning of this text.
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Therefore nowe a dayes when the enimies of the truthe blaspheme the Gospell, we haue heere an answere to stoppe their mouthes.
Therefore now a days when the enemies of the truth Blaspheme the Gospel, we have Here an answer to stop their mouths.
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And if they holde on still, let them barke lyke dogges, but they shall not bee able too byte, doo what they can.
And if they hold on still, let them bark like Dogs, but they shall not be able too bite, do what they can.
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See heere what the Papistes flushe foorth when wee preache that men are iustified throughe Gods free goodnesse.
See Here what the Papists flush forth when we preach that men Are justified through God's free Goodness.
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O (say they) are they so? That were the nexte waye to giue euery man the brydle too lyue after his owne lyking,
O (say they) Are they so? That were the Next Way to give every man the bridle too live After his own liking,
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and too cause that there mighte be no more remorse nor scruple of conscience, so as euery man myghte haue leaue too doo what he lysted.
and too cause that there might be no more remorse nor scruple of conscience, so as every man might have leave too do what he listed.
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That is the common blasphemie of the Papistes.
That is the Common blasphemy of the Papists.
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Agayne when wee shewe them that they can not bynde vs by their traditions, and that it is but a tyrannie whiche they haue vsurped in robbing God of his righte,
Again when we show them that they can not bind us by their traditions, and that it is but a tyranny which they have usurped in robbing God of his right,
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and that the libertie was purchased for vs by our Lorde Iesus Christ, to the ende that wee shoulde not bee tyde too the things whiche men woulde lay vpon vs of lawe and necessitie in matters concerning the spirituall gouernment of our soules.
and that the liberty was purchased for us by our Lord Iesus christ, to the end that we should not be tIED too the things which men would lay upon us of law and necessity in matters Concerning the spiritual government of our Souls.
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O (saye they) see what cōmes of it:
O (say they) see what comes of it:
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their desire is nothing else but too wallowe in all pleasure, and too leade a loose lyfe.
their desire is nothing Else but too wallow in all pleasure, and too lead a lose life.
po32 n1 vbz pix av cc-acp av vvb p-acp d n1, cc av vvi dt j n1.
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Surely wee maye easily answere too all this.
Surely we may Easily answer too all this.
np1 pns12 vmb av-j vvi av d d.
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For the doctrine that wee bring, serueth not to stirre vp mens lustes, nor to giue them too greate and lawlesse a libertie: but too the cleane contrarie.
For the Doctrine that we bring, serveth not to stir up men's lusts, nor to give them too great and lawless a liberty: but too the clean contrary.
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But howsoeuer the cace stande, it oughte too suffice vs, that if wee shoulde abyde in the quamyre of the Papistes,
But howsoever the case stand, it ought too suffice us, that if we should abide in the quagmire of the Papists,
cc-acp c-acp dt n1 vvi, pn31 vmd av vvi pno12, cst cs pns12 vmd vvi p-acp dt n1 pp-f dt njp2,
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surely there woulde bee nothyng but deathe for vs. For were they not too faste asleepe and vtterly dulled, vndoubtedly they shoulde bee tossed wyth suche vnquietnesse and hartebytings,
surely there would be nothing but death for us For were they not too fast asleep and utterly dulled, undoubtedly they should be tossed with such unquietness and hartebytings,
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as they should needes see that that is not the thing wherevpon wee muste reste.
as they should needs see that that is not the thing whereupon we must rest.
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But beholde, they bee so rotted in their ignoraunce, that they haue not anye feelyng of Gods iustice at all.
But behold, they be so rotted in their ignorance, that they have not any feeling of God's Justice At all.
cc-acp vvb, pns32 vbb av vvn p-acp po32 n1, cst pns32 vhb xx d n1 pp-f npg1 n1 p-acp d.
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But as for oure partes, for as muche as wee knowe wee haue suche a freedome purchased vs by our Lorde Iesus Christ,
But as for our parts, for as much as we know we have such a freedom purchased us by our Lord Iesus christ,
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and are sure of our saluation bicause God dothe freely forgiue all our faultes, and doo feele alreadie by the working of Gods holy spirite, that he draweth vs to him,
and Are sure of our salvation Because God doth freely forgive all our Faults, and do feel already by the working of God's holy Spirit, that he draws us to him,
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and are mortifyed to liue vnto him: Let vs go forwarde with a chearefull heart.
and Are mortified to live unto him: Let us go forward with a cheerful heart.
cc vbr vvn pc-acp vvi p-acp pno31: vvb pno12 vvi av-j p-acp dt j n1.
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And althoughe there bee neuer so many infirmities in our nature, yet notwithstanding let vs not doubt but God accepteth vs, for all our imperfections.
And although there be never so many infirmities in our nature, yet notwithstanding let us not doubt but God Accepteth us, for all our imperfections.
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But the Papists cannot haue so muche as one good purpose to serue God, sauing that they be vtterly bewitched [ to beleeue so ] through vayne selftrust.
But the Papists cannot have so much as one good purpose to serve God, Saving that they be utterly bewitched [ to believe so ] through vain selftrust.
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And why? For they ground themselues vpon their owne merites, and (to their seeming) that is the meane to purchace grace.
And why? For they ground themselves upon their own merits, and (to their seeming) that is the mean to purchase grace.
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But now what is it that they can do? Put the cace that they brought a hundred times more with them than they haue to bring,
But now what is it that they can do? Put the case that they brought a hundred times more with them than they have to bring,
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and that God gouerned them by his holy spirit, so as they had some manner of feeling of the Gospel,
and that God governed them by his holy Spirit, so as they had Some manner of feeling of the Gospel,
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though it were but halfe a feeling:
though it were but half a feeling:
cs pn31 vbdr p-acp j-jn dt n1:
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yet should they come farre short of discharging their dutie, yea or of the hundred parte of it towardes God.
yet should they come Far short of discharging their duty, yea or of the hundred part of it towards God.
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But in the meane season, it is well knowen that all that euer they do is but pelting trash:
But in the mean season, it is well known that all that ever they do is but pelting trash:
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and as for the law of God, it is nought worth with them, and yet in the meane while they busie theyr heads about their owne inuentions.
and as for the law of God, it is nought worth with them, and yet in the mean while they busy their Heads about their own Inventions.
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Howbeit let vs still put the cace that they indeuored to walke in the feare of God,
Howbeit let us still put the case that they endeavoured to walk in the Fear of God,
a-acp vvb pno12 av vvi dt n1 cst pns32 vvd pc-acp vvi p-acp dt n1 pp-f np1,
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and that they had learned aright to do the things that God commaundeth them:
and that they had learned aright to do the things that God commandeth them:
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yet for all that, they coulde not make their boast that they were come to the perfection of that righteousnesse which God requireth of vs. And when they had tormented themselues neuer so much,
yet for all that, they could not make their boast that they were come to the perfection of that righteousness which God requires of us And when they had tormented themselves never so much,
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how should they be able to serue God with a cheereful courage, vnlesse they knew themselues to be in his fauour, notwithstāding that they be so blameworthy before him? But as for vs, we on our side are able to serue God with a free hart, notwithstanding that our consciences find fault with vs,
how should they be able to serve God with a cheerful courage, unless they knew themselves to be in his favour, notwithstanding that they be so blameworthy before him? But as for us, we on our side Are able to serve God with a free heart, notwithstanding that our Consciences find fault with us,
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and we know that there are many sinnes in vs. And why? For we ground not ourselues vppon our owne merites, but vpon Goddes meere mercie:
and we know that there Are many Sins in us And why? For we ground not ourselves upon our own merits, but upon Goddess mere mercy:
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and thereby we be taught, that God receiueth our workes though there bee muche faultinesse in them,
and thereby we be taught, that God receiveth our works though there be much faultiness in them,
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and that we be in his fauoure although there be many vices and blemishes in vs. And that is the cause why he saith by his prophet, that he will accept the seruis which we do vnto him,
and that we be in his favour although there be many vices and blemishes in us And that is the cause why he Says by his Prophet, that he will accept the seruis which we do unto him,
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as a father accepteth the seruis of his child. Yee see that a child is willing to obey his father:
as a father Accepteth the seruis of his child. Ye see that a child is willing to obey his father:
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and when his father sayth too him, do this:
and when his father say too him, do this:
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his father taketh his doing in good worth, though the child know not what he doth,
his father Takes his doing in good worth, though the child know not what he does,
png31 n1 vvz po31 vdg p-acp j n1, cs dt n1 vvb xx r-crq pns31 vdz,
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yea and sometimes though he marre a thing, yet his father is contented to lose the thing when he seeth that the child was willing and desirous to serue him.
yea and sometime though he mar a thing, yet his father is contented to loose the thing when he sees that the child was willing and desirous to serve him.
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But if a man take a seruant for wages, hee will looke to haue him do his taske.
But if a man take a servant for wages, he will look to have him do his task.
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And why? For he looketh for his wages:
And why? For he looks for his wages:
cc q-crq? p-acp pns31 vvz p-acp po31 n2:
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and a man will not abide to haue him marre the worke that is put into his hands:
and a man will not abide to have him mar the work that is put into his hands:
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yea and if it be not well done, he wil not be contented with it.
yea and if it be not well done, he will not be contented with it.
uh cc cs pn31 vbb xx av vdn, pns31 vmb xx vbi vvn p-acp pn31.
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Now our Lord speaking of the grace of the Gospell, sayth he wil receiue our seruices,
Now our Lord speaking of the grace of the Gospel, say he will receive our services,
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as a father receiueth the obedience of his child, though all that euer he doth be nothing worth:
as a father receiveth the Obedience of his child, though all that ever he does be nothing worth:
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that is to say, he passeth not awhit for the perfection that is in them, for he shall find none at all in thē:
that is to say, he passes not awhit for the perfection that is in them, for he shall find none At all in them:
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but he beareth with vs of his goodnesse.
but he bears with us of his Goodness.
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He sheweth himselfe so kind and freeharted towards vs, that whatsoeuer we do, he taketh it in good part,
He shows himself so kind and freehearted towards us, that whatsoever we do, he Takes it in good part,
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Ye see then that the way for vs to haue a free courage to serue God, is too assure ourselues that he blisseth all our works,
You see then that the Way for us to have a free courage to serve God, is too assure ourselves that he blisseth all our works,
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bycause that whatsoeuer spottinesse is in them, is clenzed away by the bloud of oure Lord Iesus Christ.
Because that whatsoever spottinesse is in them, is clenzed away by the blood of our Lord Iesus christ.
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To be short, whereas God sheweth himselfe pitifull towards vs, and vseth inestimable mercie:
To be short, whereas God shows himself pitiful towards us, and uses inestimable mercy:
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let vs vnderstand that he doth it not to the end that euery of vs should runne a scoterloping,
let us understand that he does it not to the end that every of us should run a scoterloping,
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and take the bridle in his teeth, and play the horse that is brokē looce:
and take the bridle in his teeth, and play the horse that is broken lose:
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no no, but contrariwise it is to the end, that the sword of Gods word shoulde strike vs to the hart,
no no, but contrariwise it is to the end, that the sword of God's word should strike us to the heart,
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and make such a serch there, as we might be rightly humbled to craue pardon at Goddes hand.
and make such a search there, as we might be rightly humbled to crave pardon At Goddess hand.
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Not that we should haue the hartbiting whiche the Papists haue, which would plucke vs backe and hinder vs from comming vnto God, making vs to say, wretched creature what dost thou? VVhat canst thou tell whither God loue thee or no? Let vs haue no such nippes,
Not that we should have the hartbiting which the Papists have, which would pluck us back and hinder us from coming unto God, making us to say, wretched creature what dost thou? What Canst thou tell whither God love thee or not? Let us have no such nips,
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but let vs be fully resolued that God beholdeth vs with pitie, and taketh our works in good woorth:
but let us be Fully resolved that God beholdeth us with pity, and Takes our works in good worth:
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not for any desert or worthinesse that he findeth in them, but bycause we bee ioyned to our Lord Iesus Christ.
not for any desert or worthiness that he finds in them, but Because we be joined to our Lord Iesus christ.
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Now therefore we see what Saint Paule meant to say. Also we see how that doctrine serued not for that tyme only:
Now Therefore we see what Saint Paul meant to say. Also we see how that Doctrine served not for that time only:
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but that the same is as profitable and needefull for vs at this day, as euer it was [ for any heeretofore.
but that the same is as profitable and needful for us At this day, as ever it was [ for any heretofore.
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] For in asmuch as Gods enimies sight against the Gospell, and spew out their blasphemies:
] For in as as God's enemies sighed against the Gospel, and spew out their Blasphemies:
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it standeth vs on hand to haue wherewith to resist them:
it Stands us on hand to have wherewith to resist them:
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and not only them, but also Satan, who hath at all tymes had the slight to make vs beleeue men, that they coulde liue of themselues and by their owne deseruings:
and not only them, but also Satan, who hath At all times had the slight to make us believe men, that they could live of themselves and by their own deservings:
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but that is but to lulle vs asleepe in death.
but that is but to lull us asleep in death.
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And therefore let vs assure ourselues, that it is better for vs to die to the law, than to liue to it:
And Therefore let us assure ourselves, that it is better for us to die to the law, than to live to it:
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that is to say, let vs assure ourselues, that if God should enter into account with vs, we should be vtterly vndone and damned.
that is to say, let us assure ourselves, that if God should enter into account with us, we should be utterly undone and damned.
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And being so dismayed, let vs suffer ourselues to be crucifyed with our Lord Iesus Christ:
And being so dismayed, let us suffer ourselves to be Crucified with our Lord Iesus christ:
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and sith we know that he hath reconcyled vs to God his father by the sacrifise which he offered, let vs also suffer ourselues to be gouerned by his holy spirit,
and sith we know that he hath reconciled us to God his father by the sacrifice which he offered, let us also suffer ourselves to be governed by his holy Spirit,
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and to be renued by him in such wise, as being dead in ourselues we may liue truly vnto God, giuing ouer all ouerweening of our owne righteousnesse,
and to be renewed by him in such wise, as being dead in ourselves we may live truly unto God, giving over all overweening of our own righteousness,
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and fighting agaynst all the lusts of our flesh, and withdrawing ourselues from the world.
and fighting against all the Lustiest of our Flesh, and withdrawing ourselves from the world.
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And now let vs cast ourselues downe before the maiestie of our good God with acknowledgement of our sinnes, praying him too make vs so to feele them,
And now let us cast ourselves down before the majesty of our good God with acknowledgement of our Sins, praying him too make us so to feel them,
cc av vvb pno12 vvi px12 p-acp p-acp dt n1 pp-f po12 j n1 p-acp n1 pp-f po12 n2, vvg pno31 av vvi pno12 av pc-acp vvi pno32,
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as it may be to plucke vs backe from the filthinesse wherein we be plunged,
as it may be to pluck us back from the filthiness wherein we be plunged,
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and to ioyne vs so vnto oure Lord Iesus Christ, as he may draw vs to God his father,
and to join us so unto our Lord Iesus christ, as he may draw us to God his father,
cc pc-acp vvi pno12 av p-acp po12 n1 np1 np1, c-acp pns31 vmb vvi pno12 p-acp np1 po31 n1,
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and make vs come still neerer and neerer vnto him, till we bee fully ioyned vntoo him.
and make us come still nearer and nearer unto him, till we be Fully joined unto him.
cc vvb pno12 vvi av av-jc cc av-jc p-acp pno31, c-acp pns12 vbb av-j vvn p-acp pno31.
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And so let vs all say, Almightye God heauenly father. &c.
And so let us all say, Almighty God heavenly father. etc.
cc av vvb pno12 d vvi, j-jn np1 j n1. av
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The.xiiij. Sermon which is the eyght vpon the second Chapter. 20. So, I liue:
The xiiij Sermon which is the eyght upon the second Chapter. 20. So, I live:
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[ yet ] not I novve, but Christ lyueth in me, and vvhereas I liue novv in the flesh, I lyue by the faith of the sonne of God, vvho loued mee and gaue himselfe for me.
[ yet ] not I now, but christ liveth in me, and whereas I live now in the Flesh, I live by the faith of the son of God, who loved me and gave himself for me.
[ av ] xx pns11 av, cc-acp np1 vvz p-acp pno11, cc cs pns11 vvb av p-acp dt n1, pns11 vvi p-acp dt n1 pp-f dt n1 pp-f np1, r-crq vvd pno11 cc vvd px31 p-acp pno11.
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21. I refuse not the grace of God: for if righteousnesse come by the lavv, then Christ died in vayne.
21. I refuse not the grace of God: for if righteousness come by the law, then christ died in vain.
crd pns11 vvb xx dt n1 pp-f np1: c-acp cs n1 vvb p-acp dt n1, cs np1 vvd p-acp j.
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WE haue seene this morning to what end we be offered vp in Sacrifise vnto God,
WE have seen this morning to what end we be offered up in Sacrifice unto God,
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when oure Lord Iesus Christ knitteth vs togither in hys body.
when our Lord Iesus christ knits us together in his body.
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It is not to the ende we should lye still in death, wherein we bee plunged already by nature:
It is not to the end we should lie still in death, wherein we be plunged already by nature:
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but rather to make vs partakers of the heauenly lyfe.
but rather to make us partakers of the heavenly life.
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Nowe the Apostle hauing spoken after that manner, magnifyeth Gods grace, saying that he hymselfe lyueth not any more, but Iesus Christ in him:
Now the Apostle having spoken After that manner, magnifyeth God's grace, saying that he himself liveth not any more, but Iesus christ in him:
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which is asmuch as if he had sayd, that all of vs by nature haue nothing in vs but cursednesse,
which is as as if he had said, that all of us by nature have nothing in us but cursedness,
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and therefore that looke what good soeuer God bestoweth vpon vs, it becommeth vs to acknowledge and confesse the same to come of him,
and Therefore that look what good soever God bestoweth upon us, it becomes us to acknowledge and confess the same to come of him,
cc av d n1 r-crq j av np1 vvz p-acp pno12, pn31 vvz pno12 pc-acp vvi cc vvi dt d pc-acp vvi pp-f pno31,
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and to do him seruis for it.
and to do him seruis for it.
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For faith bringeth alwayes this humilitie with it, that men imbace themselues too gyue all prayse vnto God.
For faith brings always this humility with it, that men imbace themselves too gyve all praise unto God.
p-acp n1 vvz av d n1 p-acp pn31, cst n2 vvi px32 av vvi d n1 p-acp np1.
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But by the way it may seeme straunge, that a faithfull man should boast that Iesus Christ liueth in him, and yet be mortall still.
But by the Way it may seem strange, that a faithful man should boast that Iesus christ lives in him, and yet be Mortal still.
p-acp p-acp dt n1 pn31 vmb vvi j, cst dt j n1 vmd vvi cst np1 np1 vvz p-acp pno31, cc av vbi j-jn av.
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So long as we liue in this world, we be subiect too many infirmities:
So long as we live in this world, we be Subject too many infirmities:
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and therefore this saying shoulde seeme to bee a vayne speculation or [ fantasticall conceit, ] that Iesus Christ liueth in vs. But S. Paule bringeth vs backe to faith,
and Therefore this saying should seem to be a vain speculation or [ fantastical conceit, ] that Iesus christ lives in us But S. Paul brings us back to faith,
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and telleth vs that although our life be corruptible to outward apparance, and we subiect to all the aduersities of the world:
and Telleth us that although our life be corruptible to outward appearance, and we Subject to all the adversities of the world:
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yet doth faith quicken vs, so as our Lord Iesus Christ ceasseth not to make vs partakers of his heauenly life,
yet does faith quicken us, so as our Lord Iesus christ ceaseth not to make us partakers of his heavenly life,
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yea and in very deede we possesse it, in somuch as we must no more consider the state of the faithfull according too that which may be iudged of it by our naturall wit, but mount vp higher.
yea and in very deed we possess it, in So much as we must no more Consider the state of the faithful according too that which may be judged of it by our natural wit, but mount up higher.
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For the life which our Lord Iesus Christ imparteth vnto vs, is a hidden treasure which we attaine not too but by faith which mounteth aboue the whole world.
For the life which our Lord Iesus christ imparts unto us, is a hidden treasure which we attain not too but by faith which mounts above the Whole world.
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Now it behoueth vs to hope for the things which we see not, and which are hidden from vs:
Now it behooves us to hope for the things which we see not, and which Are hidden from us:
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and God is then highly honored of vs, when we make suche account of hys worde and promises,
and God is then highly honoured of us, when we make such account of his word and promises,
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as that all the thinges whiche we see in the worlde, cannot hold vs backe from seeking him continually,
as that all the things which we see in the world, cannot hold us back from seeking him continually,
c-acp cst d dt n2 r-crq pns12 vvb p-acp dt n1, vmbx vvi pno12 av p-acp vvg pno31 av-j,
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and from going to him, and from imploying all our wits about hym.
and from going to him, and from employing all our wits about him.
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Now then, first we haue to gather vpon this text, that a man hathe neuer profited well in the Gospell, till he father all his welfare vppon our Lord Iesus Christ.
Now then, First we have to gather upon this text, that a man hath never profited well in the Gospel, till he father all his welfare upon our Lord Iesus christ.
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For if we reserue neuer so little to our selues, we be vnthankfull to God out of hand:
For if we reserve never so little to our selves, we be unthankful to God out of hand:
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and his grace cannot be darkned by vs, but that we be bereft of it as we are worthy.
and his grace cannot be darkened by us, but that we be bereft of it as we Are worthy.
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And therein it appeereth, that all such as trust in their owne merits, are still full of pride,
And therein it appeareth, that all such as trust in their own merits, Are still full of pride,
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and as it were mortall enimies to Gods glory. It is true that they will not professe it with their mouthes:
and as it were Mortal enemies to God's glory. It is true that they will not profess it with their mouths:
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but yet for all that, the hypocrites which hope to be righteous by their owne worthinesse, do decke themselues with Gods fethers.
but yet for all that, the Hypocrites which hope to be righteous by their own worthiness, do deck themselves with God's Feathers.
cc-acp av c-acp d d, dt n2 r-crq vvb pc-acp vbi j p-acp po32 d n1, vdb vvi px32 p-acp npg1 n2.
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Humilitie is the principall vertue among all others.
Humility is the principal virtue among all Others.
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For what are all their merites? Contrariwise, when the faithfull humble themselues, it is not to purchace grace in Gods sight as though they were worthy of it:
For what Are all their merits? Contrariwise, when the faithful humble themselves, it is not to purchase grace in God's sighed as though they were worthy of it:
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but to confesse as truth is, that they haue not aught whereof too boast, but must receiue all things of Gods meere liberalitie.
but to confess as truth is, that they have not aught whereof too boast, but must receive all things of God's mere liberality.
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At leastwise it serueth to make vs acknowledge how greatly wee bee bound vnto him, seing he hath shewed himself so kind towards vs,
At leastwise it serveth to make us acknowledge how greatly we be bound unto him, sing he hath showed himself so kind towards us,
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as to spare nothing from vs. That therefore is the thing that Sainct Paule sheweth vs heere.
as to spare nothing from us That Therefore is the thing that Saint Paul shows us Here.
c-acp pc-acp vvi pix p-acp pno12 d av vbz dt n1 cst n1 np1 vvz pno12 av.
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And it behoueth vs to wey well the second point where he saith, that we liue in the flesh,
And it behooves us to weigh well the second point where he Says, that we live in the Flesh,
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howbeit by the faith of our Lord Iesus Christ. howbeit by the faith of our Lord Iesus christ.
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This word liue in the flesh, doth in this text signifie as much as to be a wayfarer heere vpon earth,
This word live in the Flesh, does in this text signify as much as to be a wayfarer Here upon earth,
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and too passe through this transitorie life.
and too pass through this transitory life.
cc av vvi p-acp d j n1.
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For when he speaketh of liuing in the flesh in the eight to the Romanes, he meeneth to be giuen to wicked lusts, For when he speaks of living in the Flesh in the eight to the Romans, he meeneth to be given to wicked Lustiest,
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as they be which haue no feare of God, who giue themselues to do what they list.
as they be which have no Fear of God, who give themselves to do what they list.
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Therefore suche as follow their owne swindge like brute beasts, do liue in the flesh.
Therefore such as follow their own swinge like brutus beasts, do live in the Flesh.
av d c-acp vvb po32 d n1 av-j n1 n2, vdb vvi p-acp dt n1.
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But in this place saint Paule compareth this outward life with the heauenly life which we possesse by faith.
But in this place saint Paul compareth this outward life with the heavenly life which we possess by faith.
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For how shal a man put a difference betweene the faithfull and the faithlesse? As well the one sort as the other do eate and drinke.
For how shall a man put a difference between the faithful and the faithless? As well the one sort as the other do eat and drink.
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Surely the faithfull do eate and drinke soberly.
Surely the faithful do eat and drink soberly.
np1 dt j vdb vvi cc vvi av-j.
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Yea and ye shall see of the faithlesse sort very well stayed, and not gyuen to any drunkennesse or excesse.
Yea and you shall see of the faithless sort very well stayed, and not given to any Drunkenness or excess.
uh cc pn22 vmb vvi pp-f dt j n1 av av vvn, cc xx vvn p-acp d n1 cc n1.
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But howsoeuer they fare, a man would deeme at the first sight, that this life is common to all men.
But howsoever they fare, a man would deem At the First sighed, that this life is Common to all men.
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Neuerthelesse, the faithfull do oftentimes drag their wings after them, and nothing else but droope in this world,
Nevertheless, the faithful do oftentimes drag their wings After them, and nothing Else but droop in this world,
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and finally dye as well as all other men.
and finally die as well as all other men.
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Then if a man looke but vppon the outward shew, there is no diuersitie betwixt them.
Then if a man look but upon the outward show, there is no diversity betwixt them.
av cs dt n1 vvb p-acp p-acp dt j n1, pc-acp vbz dx n1 p-acp pno32.
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To be short, a man might say it is but lost labour to beleeue in Iesus Christ.
To be short, a man might say it is but lost labour to believe in Iesus christ.
pc-acp vbi j, dt n1 vmd vvi pn31 vbz p-acp vvn n1 pc-acp vvi p-acp np1 np1.
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For we receiue not heere the reward of our faith:
For we receive not Here the reward of our faith:
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and although God call vs to a further thing, yet haue we all one common and like life, in respect that all of vs must come to death.
and although God call us to a further thing, yet have we all one Common and like life, in respect that all of us must come to death.
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How then doth Iesus Christ liue in vs? For his liuing is hidden. S. Paule bringeth vs backe vnto faith.
How then does Iesus christ live in us? For his living is hidden. S. Paul brings us back unto faith.
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Now remayneth to know what the nature of faith is:
Now remaineth to know what the nature of faith is:
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It is to behold the things that are incomprehensible to our senses to forsake the worlde,
It is to behold the things that Are incomprehensible to our Senses to forsake the world,
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and to seeke the kingdome of God:
and to seek the Kingdom of God:
cc pc-acp vvi dt n1 pp-f np1:
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and to holde ourselues to the pure & simple word that proceedeth out of Gods mouth, without respect of any thing that we can perceiue heere.
and to hold ourselves to the pure & simple word that Proceedeth out of God's Mouth, without respect of any thing that we can perceive Here.
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If we haue not this groundworke, we shall neuer vnderstand what S. Paule telleth vs in this text.
If we have not this groundwork, we shall never understand what S. Paul Telleth us in this text.
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For when men haue red it a hundred times, yet shall they not know what difference there is betweene liuing in the flesh,
For when men have read it a hundred times, yet shall they not know what difference there is between living in the Flesh,
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and liuing in the faith of our Lord Iesus Chryst. Then is there an outward state:
and living in the faith of our Lord Iesus Christ Then is there an outward state:
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& yet neuerthelesse we be renued thereby within. Not that all men haue that benefit:
& yet nevertheless we be renewed thereby within. Not that all men have that benefit:
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in respect where of S. Paule dothe (vnder that saying) comprehend all things that concerne this transitory life.
in respect where of S. Paul doth (under that saying) comprehend all things that concern this transitory life.
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There is also an inward state whiche is hidden from vs, that is to wit, the state which is promised vs,
There is also an inward state which is hidden from us, that is to wit, the state which is promised us,
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and which we wait for [ by hope.
and which we wait for [ by hope.
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] For the outward man must needes be defaced, and decay by little and little, til it be vtterly done away.
] For the outward man must needs be defaced, and decay by little and little, till it be utterly done away.
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According whervnto, although it be promised to Gods children that God wil giue them new liuelinesse, and make them as it were to cast their fethers:
According whereunto, although it be promised to God's children that God will give them new liveliness, and make them as it were to cast their Feathers:
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yet notwithstanding ye shall diuers times see them so diseased as it is pitie, and the strongest men of the world waxe old and come to death. Seeing it is so:
yet notwithstanding you shall diverse times see them so diseased as it is pity, and the Strongest men of the world wax old and come to death. Seeing it is so:
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what preferment haue they aboue the vnbeleeuers? [ Great: ] howbeit that the same cannot be perceiued by eysight.
what preferment have they above the unbelievers? [ Great: ] howbeit that the same cannot be perceived by eysight.
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For we haue an inward man whiche lies hidden within vs:
For we have an inward man which lies hidden within us:
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and what ment Sainct Paule by that? he ment that God worketh in such wise in vs by his holy spirit,
and what meant Saint Paul by that? he meant that God works in such wise in us by his holy Spirit,
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as we be always assured of the heauenly life that is prepared for vs, and that although we do but glide away here below, and be as straungers,
as we be always assured of the heavenly life that is prepared for us, and that although we do but glide away Here below, and be as Strangers,
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yet there is an euerlasting heritage which cānot fayle vs. According as the outward man decayeth (saith S. Paule) so the inward man renueth.
yet there is an everlasting heritage which cannot fail us According as the outward man decayeth (Says S. Paul) so the inward man Reneweth.
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For the more that the faithfull see themselues decay, the more are they warned and prouoked to looke vpward.
For the more that the faithful see themselves decay, the more Are they warned and provoked to look upward.
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For we know that such as are strong and lusty, do besot and forget themselues,
For we know that such as Are strong and lusty, do besot and forget themselves,
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and therefore our Lorde is faine to tame vs in such wise, as we may renue by decaying:
and Therefore our Lord is feign to tame us in such wise, as we may renew by decaying:
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I say in such wise as we may be (as ye wold say) new cast in a mould again, to the end that the hope of the heauenly life may be stablished in vs,
I say in such wise as we may be (as you would say) new cast in a mould again, to the end that the hope of the heavenly life may be established in us,
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and we haue our sight cleered to behold the thyng which otherwise would be wrapped vp frō vs. Marke how gold and siluer do greatly wast when men make them to passe the furnace.
and we have our sighed cleared to behold the thing which otherwise would be wrapped up from us Mark how gold and silver do greatly wast when men make them to pass the furnace.
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VVhē it is cast into the fire, it is a great masse of metall: but whē it is takē out again, ther is but a small quantitie of it.
When it is cast into the fire, it is a great mass of metal: but when it is taken out again, there is but a small quantity of it.
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And yet the gold (if it were not so fined) would neuer serue to any purpose, no more would siluer nother.
And yet the gold (if it were not so fined) would never serve to any purpose, no more would silver neither.
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Euen so is it with vs:
Eve so is it with us:
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we could neuer be renued to come to the kingdome of heauen, except we dyed first.
we could never be renewed to come to the Kingdom of heaven, except we died First.
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VVe must euer go forward to that vtter defacement, and not rest by the way vpon any thing that we see with our eyes.
We must ever go forward to that utter defacement, and not rest by the Way upon any thing that we see with our eyes.
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For the faithlesse do well ynough finde their owne weaknesse, and are inforced to feele the summonings of death, specially when they be growen old,
For the faithless do well enough find their own weakness, and Are enforced to feel the summonings of death, specially when they be grown old,
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for then they perceiue that any little blast is ynough to cast thē downe:
for then they perceive that any little blast is enough to cast them down:
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and therevpon they fall to storming, and could find in their harts to fall out with God & nature.
and thereupon they fallen to storming, and could find in their hearts to fallen out with God & nature.
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Howsoeuer the world go, though they rotte, yet are they not renued.
Howsoever the world go, though they rotten, yet Are they not renewed.
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For one graine of corne may well rotte, and yet not take roote to spring againe and to bring foorth frute: For one grain of corn may well rotten, and yet not take root to spring again and to bring forth fruit:
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and another grain shal rot likewise, howbeit for asmuch as it is in good earth, & hathe takē roote, it will bring foorth frute in seasonable time.
and Another grain shall rot likewise, howbeit for as as it is in good earth, & hath taken root, it will bring forth fruit in seasonable time.
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So thē the faithful come to decay, and the rewithal are renued and gather new force:
So them the faithful come to decay, and the rewithal Are renewed and gather new force:
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and why? For they rot in this world, to the end to be restored and renued againe in the heauēly heritage.
and why? For they rot in this world, to the end to be restored and renewed again in the heavenly heritage.
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The faithlesse also do go away to, they rot likewise, they slip aside, & they vanish quite away:
The faithless also do go away to, they rot likewise, they slip aside, & they vanish quite away:
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but they haue no vauntage by it, bycause they be not restored to eternall life.
but they have no vantage by it, Because they be not restored to Eternal life.
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So then let vs marke well, that whereas S. Paul sayth we liue by the faith of Iesus Christ:
So then let us mark well, that whereas S. Paul say we live by the faith of Iesus christ:
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it is to wakē vs so as nothing in the world may keepe vs from resting cōtinually vpon Gods promises.
it is to waken us so as nothing in the world may keep us from resting continually upon God's promises.
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VVhen we looke vpon al the things that are about vs, there is nothing but death.
When we look upon all the things that Are about us, there is nothing but death.
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But what for that? God hath giuē vs his word, that being dead in our own nature, we haue our life elsewhere,
But what for that? God hath given us his word, that being dead in our own nature, we have our life elsewhere,
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namely in our Lord Iesus Christ, in asmuch as he was purposely sent to bring vs from death to life.
namely in our Lord Iesus christ, in as as he was purposely sent to bring us from death to life.
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Seing then that we haue that promise of god, ye see how he may be honored at our hands.
Sing then that we have that promise of god, you see how he may be honoured At our hands.
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And for asmuch as the cace standeth so, that only saying ought to suffise vs. And if wee setle and resolue ourselues fully therevpon:
And for as as the case Stands so, that only saying ought to suffice us And if we settle and resolve ourselves Fully thereupon:
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it is a token that we set our handes to Gods truth as faithfull witnesses thereof, as sayeth Sainct Iohn.
it is a token that we Set our hands to God's truth as faithful Witnesses thereof, as Saith Saint John.
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Contrariwise when we doubt or be in a mamering, then hath Gods word no authoritie nor reuerence among vs. For if we looke no further than to the things that are before vs,
Contrariwise when we doubt or be in a mamering, then hath God's word no Authority nor Reverence among us For if we look no further than to the things that Are before us,
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and to the things that are neare at hand:
and to the things that Are near At hand:
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we cannot acknowldge that God is faithfull, and that the things which God hath vttered wyth his owne mouth are vnfallible.
we cannot acknowledge that God is faithful, and that the things which God hath uttered with his own Mouth Are unfallible.
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but whē we haue on the one side marked wel what our state is while we bee in this worlde,
but when we have on the one side marked well what our state is while we be in this world,
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Moreouer, in so doing we turne away from our Lord Iesus Christ, who notwithstāding is the pledge of all that is conteined in Gods word.
Moreover, in so doing we turn away from our Lord Iesus christ, who notwithstanding is the pledge of all that is contained in God's word.
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Seeing we haue the worde, we must no more aske (as Moses saith) who shall climb vp aboue the Cloudes? or who shall go downe into the deepe? or who shall go ouer the Sea? The word (sayth he) is in thy mouth, and in thy hart:
Seeing we have the word, we must no more ask (as Moses Says) who shall climb up above the Clouds? or who shall go down into the deep? or who shall go over the Sea? The word (say he) is in thy Mouth, and in thy heart:
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and we must content ourselues with it. And moreouer seeing that we haue our Lord Iesus Christ for a larger confirmation:
and we must content ourselves with it. And moreover seeing that we have our Lord Iesus christ for a larger confirmation:
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we know that he went downe into the hells, that is to saye, bare the curse that was due to vs for our sinnes,
we know that he went down into the Hells, that is to say, bore the curse that was due to us for our Sins,
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and answered as our pledge and suretie before the iudgement seate of his father:
and answered as our pledge and surety before the judgement seat of his father:
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and afterward went vp into heauen, and in our behalfe tooke possession of the heritage that he had purchaced for vs. For he was exalted vp in our flesh and nature.
and afterwards went up into heaven, and in our behalf took possession of the heritage that he had purchased for us For he was exalted up in our Flesh and nature.
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Seeing that we haue such an assurance, must wee not needes be tootoo wretched, if we cannot hold ourselues too it? Agayne, the matter willeth vs to looke still backe to that whych hath bin said:
Seeing that we have such an assurance, must we not needs be tootoo wretched, if we cannot hold ourselves too it? Again, the matter wills us to look still back to that which hath been said:
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namely, that we hope, not for thinges that are open and manifest, but for the thinges that are vnknowen to worldly perceiuerance.
namely, that we hope, not for things that Are open and manifest, but for the things that Are unknown to worldly perceiuerance.
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Then sith it is so, let vs learne to liue by the faith of Iesus Christ:
Then sith it is so, let us Learn to live by the faith of Iesus christ:
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that is to say, although we be miserable in this worlde and be faine to indure neuer so many hartbitings, greefes, anguishes, troubles, and distresses:
that is to say, although we be miserable in this world and be feign to endure never so many hartbitings, griefs, Anguishes, Troubles, and Distresses:
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yet notwithstanding let vs continue in this constancie, of beleeuing that there is nothing but singular happinesse in all our miseries,
yet notwithstanding let us continue in this constancy, of believing that there is nothing but singular happiness in all our misery's,
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bycause God blisseth and halloweth them for our Lord Iesus Christs sake, and all is turned to our helpe and welfare as it is said in the.viij. to the Rom. Therfore as we haue seene in another text, God must vtter the perfectnesse of his strēgth in our weakenesse,
Because God blisseth and halloweth them for our Lord Iesus Christ sake, and all is turned to our help and welfare as it is said in the viij to the Rom. Therefore as we have seen in Another text, God must utter the perfectness of his strength in our weakness,
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and we suffer him to make vs to stoupe, in such sort as this world may not keepe vs backe from hauing the promises of the Gospell throughly printed in our heartes,
and we suffer him to make us to stoop, in such sort as this world may not keep us back from having the promises of the Gospel thoroughly printed in our hearts,
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nor hinder vs to be glad and cheerfull in the mids of our miseries and afflictions,
nor hinder us to be glad and cheerful in the mids of our misery's and afflictions,
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nor boldly too dispyze all the slaunderings and mockages of the faythlesse, when they offer vs reproch, saying? Godes, you silly wretches, thinke your selues to be princes when you beleeue the Gospell.
nor boldly too dispyze all the slanderings and mockages of the faithless, when they offer us reproach, saying? God's, you silly wretches, think your selves to be Princes when you believe the Gospel.
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and on the other side considered what the nature of fayth is, we shall easily perceyue that there is no darknesse at all in it.
and on the other side considered what the nature of faith is, we shall Easily perceive that there is no darkness At all in it.
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But alack poore soules, where is the ioy and happinesse which you say is promised you of God? VVhere is the inestimable benefit which you make so great account of? For ye haue no more than those whō you call Gods enimies, reprobates, and cursed kaytifs.
But alack poor Souls, where is the joy and happiness which you say is promised you of God? Where is the inestimable benefit which you make so great account of? For you have no more than those whom you call God's enemies, Reprobates, and cursed kaytifs.
p-acp uh j n2, q-crq vbz dt n1 cc n1 r-crq pn22 vvb vbz vvn pn22 pp-f np1? c-crq vbz dt j n1 r-crq pn22 vvb av j n1 pp-f? p-acp pn22 vhb dx dc cs d ro-crq pn22 vvb npg1 n2, n2-jn, cc j-vvn n2.
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But (as I sayde) all this geere must not thrust vs out of the way:
But (as I said) all this gear must not thrust us out of the Way:
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for we must come backe vntoo fayth.
for we must come back unto faith.
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Although then that heere beneath we perceiue not the things that are promised vs in the Gospell:
Although then that Here beneath we perceive not the things that Are promised us in the Gospel:
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yet let vs assure our selues of them out of all doubt.
yet let us assure our selves of them out of all doubt.
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For (as sayth S. Paule) our life is hidden, and the time of the discouerie thereof is not yet come.
For (as say S. Paul) our life is hidden, and the time of the discovery thereof is not yet come.
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And where is our life but in our Lorde Iesus Christ? Now the kingdome of our Lord Iesus Christ is apparant inough:
And where is our life but in our Lord Iesus christ? Now the Kingdom of our Lord Iesus christ is apparent enough:
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howbeeit, that is but in part: we haue but a tast of it:
howbeit, that is but in part: we have but a taste of it:
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and things are so troubled & disordered in this world, that if we will iudge of our saluation by the outwarde apparance, what would become of it? Therfore let vs suffer our life to be hid till our Lord Iesus Christ come,
and things Are so troubled & disordered in this world, that if we will judge of our salvation by the outward appearance, what would become of it? Therefore let us suffer our life to be hid till our Lord Iesus christ come,
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and then shall we perceiue that we haue not bin beguiled in putting our trust in him,
and then shall we perceive that we have not been beguiled in putting our trust in him,
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and in admitting the doctrine of his Gospell. Yee see then after what maner we must liue by fayth:
and in admitting the Doctrine of his Gospel. Ye see then After what manner we must live by faith:
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that is to say, wee must not be so nyce as to seeke a quiet life heere,
that is to say, we must not be so Nicaenae as to seek a quiet life Here,
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and too haue all our commodities and ease here.
and too have all our commodities and ease Here.
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For in so doing we should forgo the thing that God hath promised vs, we shoulde forget him,
For in so doing we should forgo the thing that God hath promised us, we should forget him,
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and it woulde be an vtter destruction of our fayth.
and it would be an utter destruction of our faith.
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But let vs take the myrrour of Gods worde, and there looke vpon the things that furmount all our wit,
But let us take the mirror of God's word, and there look upon the things that surmount all our wit,
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and are set far out of this world, and are vtterly inuisible:
and Are Set Far out of this world, and Are utterly invisible:
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and let vs lift vp our eies thither, not so far forth as our own reason & skill shalbe able to guide vs, (for that is not inough) but so as we may climbe aboue the world,
and let us lift up our eyes thither, not so Far forth as our own reason & skill shall able to guide us, (for that is not enough) but so as we may climb above the world,
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and forsake the present things, to the end to holde our selues fast in Gods promises,
and forsake the present things, to the end to hold our selves fast in God's promises,
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and to be pacient in all afflictions and miseries wherby we shal be exercized, and against which we must befain to fight, till we receyue the frute of our victorie,
and to be patient in all afflictions and misery's whereby we shall be exercised, and against which we must befain to fight, till we receive the fruit of our victory,
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whē we be cōueyed vp into the rest of heauen.
when we be conveyed up into the rest of heaven.
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Thus ye see what haue we to gather vpon this saying of S. Paule, which might seme darke at the first sight:
Thus you see what have we to gather upon this saying of S. Paul, which might seem dark At the First sighed:
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yea and euen crucified among you. yea and even Crucified among you.
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And now Saint Paule addeth expressely, that Iesus Christ loued him, and gaue himselfe to the death for him.
And now Saint Paul adds expressly, that Iesus christ loved him, and gave himself to the death for him.
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This is an exposition of that which we sawe erewhiles.
This is an exposition of that which we saw erewhiles.
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For men do oftentimes misconster the woorde Fayth, bycause they consider not what the pithe of of it is.
For men do oftentimes misconstrue the word Faith, Because they Consider not what the pith of of it is.
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And in deede euerie man will bee called faythfull, and yet euen among those that make profession of Christianitie, yee shall scarce finde one of a hundred that hathe so muche as one droppe of fayth.
And in deed every man will be called faithful, and yet even among those that make profession of Christianity, ye shall scarce find one of a hundred that hath so much as one drop of faith.
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For (as I sayde afore) it is neuer sought what is ment by fayth.
For (as I said afore) it is never sought what is meant by faith.
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The worde is verie short, but it draweth a long tayle after it, as wee see by the addition that is set downe heere.
The word is very short, but it draws a long tail After it, as we see by the addition that is Set down Here.
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For Saint Paule declareth that hee liueth by fayth, bycause Iesus Christ had loued him, and deliuered himselfe to death for him. As much must we do.
For Saint Paul Declareth that he lives by faith, Because Iesus christ had loved him, and Delivered himself to death for him. As much must we do.
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For inasmuch as wee see that the Sonne of God;
For inasmuch as we see that the Son of God;
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the Lorde of glorie, the heade of the Angels, hee by whome all things were made,
the Lord of glory, the head of the Angels, he by whom all things were made,
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and by whome all things are still mainteyned, yeeldeth himselfe to death, yea and too so vile a death, that hee tooke our curse vppon him,
and by whom all things Are still maintained, yields himself to death, yea and too so vile a death, that he took our curse upon him,
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and not onely was hanged vpon a Crosse, which was an yrksome thing to all the worlde,
and not only was hanged upon a Cross, which was an irksome thing to all the world,
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but also was pronounced accursed by Gods owne mouth:
but also was pronounced accursed by God's own Mouth:
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seeing (say I) that wee haue such a price to raunsome vs from death,
seeing (say I) that we have such a price to ransom us from death,
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and too purchase vs life and saluation:
and too purchase us life and salvation:
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haue we not cause (if we thinke well vppon it) to ouerleape all the lettes that Satan can cast in our wayes to make vs turne head or to retyre backe, that wee might not continue in the certaintie of our fayth? Surely the victorie will bee easie ynough for vs agaynst all, remptations,
have we not cause (if we think well upon it) to overleap all the lets that Satan can cast in our ways to make us turn head or to retire back, that we might not continue in the certainty of our faith? Surely the victory will be easy enough for us against all, remptations,
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if we can consider of what value the death and passion of our Lorde Iesus Christ is, and what it importeth.
if we can Consider of what valve the death and passion of our Lord Iesus christ is, and what it imports.
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So then S. Paule armeth vs heere, too the ende wee might holde out wyth inuincible constancie, agaynst all the stoppes that Satan laboureth too lay afore vs, to hinder vs from keeping on our course.
So then S. Paul armeth us Here, too the end we might hold out with invincible constancy, against all the stops that Satan Laboureth too lay afore us, to hinder us from keeping on our course.
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VVhen the faythfull are pinched with hunger or thirst, they bee troubled with looking heere and there for the promise that they shall be heyres of the worlde,
When the faithful Are pinched with hunger or thirst, they be troubled with looking Here and there for the promise that they shall be Heirs of the world,
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and in the meane while do well neare starue for famin and penurie.
and in the mean while do well near starve for famine and penury.
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But if they looke to our Lorde Iesus Christ, that will dispatche them of all their trouble,
But if they look to our Lord Iesus christ, that will dispatch them of all their trouble,
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and sweeten all the bitternesse that might haue put the promises of saluation out of tast with them.
and sweeten all the bitterness that might have put the promises of salvation out of taste with them.
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Therefore whensoeuer the faythfull are in any perill, or bee persecuted, so as they haue many wrongs and iniuries done them,
Therefore whensoever the faithful Are in any peril, or be persecuted, so as they have many wrongs and injuries done them,
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and yet are not succoured of all that while: they might thinke thus with themselues:
and yet Are not succored of all that while: they might think thus with themselves:
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VVhere is God? Hee hath promised to dwell in vs, to keepe vs as the Apple of his eie, Where is God? He hath promised to dwell in us, to keep us as the Apple of his eye,
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and to be our sheeld and fortresse:
and to be our shield and fortress:
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and yet in the meane while wee bee cast vp too the spoyle, wherefore it is certaine that we shall be vndone at euery blow.
and yet in the mean while we be cast up too the spoil, Wherefore it is certain that we shall be undone At every blow.
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But when we come to the death and passion of our Lorde Iesus Christ, wee must conclude that the Sonne of God was not offered vp in vaine.
But when we come to the death and passion of our Lord Iesus christ, we must conclude that the Son of God was not offered up in vain.
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Seeing then that our Lorde Iesus Christ spared not himself, but abaced himselfe so farre as too suffer so slaunderous,
Seeing then that our Lord Iesus christ spared not himself, but abased himself so Far as too suffer so slanderous,
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yea and cursed a death, and afterwarde also the paynes of Hell, howbeeit but for a while, too the ende too set vs free and cleare,
yea and cursed a death, and afterward also the pains of Hell, howbeit but for a while, too the end too Set us free and clear,
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and too purchace vs grace before the iudgement seate of God his father:
and too purchase us grace before the judgement seat of God his father:
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should that dooing of his bee vnauaylable? Is it possible that it shoulde bee? No:
should that doing of his be unavailable? Is it possible that it should be? No:
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For if Heauen and earth were turned vpsyde downe, it were not so great a confusion,
For if Heaven and earth were turned vpsyde down, it were not so great a confusion,
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as too imagine that the Sonne of God hath suffered in vaine. Then see wee nowe why Saint Paule telleth vs that hee liued by fayth.
as too imagine that the Son of God hath suffered in vain. Then see we now why Saint Paul Telleth us that he lived by faith.
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For it behoueth vs to be settled vppon the death and passion of our Lorde Iesus Christ, assuring our selues that it is able ynough too drawe vs out of the dungeons of death.
For it behooves us to be settled upon the death and passion of our Lord Iesus christ, assuring our selves that it is able enough too draw us out of the dungeons of death.
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And furthermore it behoueth vs ▪ too looke vppon our Lorde Iesus Christ, not onely as deade in the infirmitie of his fleshe,
And furthermore it behooves us ▪ too look upon our Lord Iesus christ, not only as dead in the infirmity of his Flesh,
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but also as ryzen againe through his diuine and heauenly power, as is saide of him in another Text. And therefore when there is any speaking of the death of our Lorde Iesus Christ, it standeth vs on hande too consider what the same importeth:
but also as ryzen again through his divine and heavenly power, as is said of him in Another Text. And Therefore when there is any speaking of the death of our Lord Iesus christ, it Stands us on hand too Consider what the same imports:
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that is too wit, that it is a sacryfice to make an attonement of Recōciliation betwene God & man, an obedience too couer all the naughtinesse that is in vs,
that is too wit, that it is a sacrifice to make an atonement of Reconciliation between God & man, an Obedience too cover all the naughtiness that is in us,
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and a washing too scoure away all our vnclennesse and filthinesse.
and a washing too scour away all our uncleanness and filthiness.
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For asmuch then as wee knowe that there is such power in the death and passion of the sonne of God,
For as then as we know that there is such power in the death and passion of the son of God,
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and that therevpon wee marche further, that is to wit, too the glorie wherevntoo it leadeth vs:
and that thereupon we march further, that is to wit, too the glory whereunto it leads us:
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let vs not any more imagine, that man ought hereafter to continue still in hys owne nature,
let us not any more imagine, that man ought hereafter to continue still in his own nature,
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as though his bloud gushed downe, too apply the frute that commeth of it too our vse:
as though his blood gushed down, too apply the fruit that comes of it too our use:
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but that hee ought too liue in the fayth of the Gospell, assuring himselfe that he shall not be disappoynted in resting vppon the promises that are conteyned there.
but that he ought too live in the faith of the Gospel, assuring himself that he shall not be disappointed in resting upon the promises that Are contained there.
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Thus ye see in effect wherevnto we should referre this saying, where Saint Paule telleth vs expressely, that the Sonne of God gaue himselfe.
Thus you see in Effect whereunto we should refer this saying, where Saint Paul Telleth us expressly, that the Son of God gave himself.
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And hee contenteth not himselfe too say, that Christ gaue himselfe for the worlde in common,
And he contents not himself too say, that christ gave himself for the world in Common,
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for that had bin but a slender saying:
for that had been but a slender saying:
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but [ sheweth that ] euerie of vs must applie too himselfe particularly, the vertue of the death and passion of oure Lorde Iesus Christ.
but [ shows that ] every of us must apply too himself particularly, the virtue of the death and passion of our Lord Iesus christ.
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VVhereas it is sayde that the Sonne of God was crucified, we must not onely thinke that the same was done for the Redemption of the worlde:
Whereas it is said that the Son of God was Crucified, we must not only think that the same was done for the Redemption of the world:
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but also euerie of vs must on his owne behalfe ioyne himselfe too our Lorde Iesus Christ,
but also every of us must on his own behalf join himself too our Lord Iesus christ,
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and conclude, It is for me that hee hath suffered.
and conclude, It is for me that he hath suffered.
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Likewise when wee bee baptized, as it is not for any one man alone, so is not the water sprinckled vppon all men in common:
Likewise when we be baptised, as it is not for any one man alone, so is not the water sprinkled upon all men in Common:
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but euerie man is baptized seuerally in his owne behalfe, too the ende that euerie of vs may applie it particularly too himselfe, too saye that wee bee all members of our Lorde Iesus Christ.
but every man is baptised severally in his own behalf, too the end that every of us may apply it particularly too himself, too say that we be all members of our Lord Iesus christ.
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Also when wee receyue the holy Supper, euery man taketh his owne portion, too shewe vs that oure Lorde Iesus Christ is communicated vntoo vs,
Also when we receive the holy Supper, every man Takes his own portion, too show us that our Lord Iesus christ is communicated unto us,
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yea euen to euerie one of vs. S. Paule therefore dooth purposely vse that maner of speech, too the ende wee shoulde not haue any colde imagination,
yea even to every one of us S. Paul Therefore doth purposely use that manner of speech, too the end we should not have any cold imagination,
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after the maner of diuerse ignorant persons, which take themselues too bee Christians, and yet in the meane while are as wretched beastes.
After the manner of diverse ignorant Persons, which take themselves to be Christians, and yet in the mean while Are as wretched beasts.
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But when we once knowe that the thing which was done for the redemption of the whole worlde, perteyneth to euery of vs seuerally:
But when we once know that the thing which was done for the redemption of the Whole world, pertaineth to every of us severally:
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it behoueth euery of vs to say also on his owne behalfe, The sonne of God hath loued me so deerly, that he hath giuen himself to death for me.
it behooves every of us to say also on his own behalf, The son of God hath loved me so dearly, that he hath given himself to death for me.
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Furthermore the worde Loue is not superfluous here: for Saint Paules intent is too magnifie the gracious goodnesse of our Lorde Iesus Christ:
Furthermore the word Love is not superfluous Here: for Saint Paul's intent is too magnify the gracious Goodness of our Lord Iesus christ:
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as if he shoulde say, that we be verie wretches if we accept not such a benefite when it is offered vs, seeing that God in sending vs his sonne, had none other respect but to our miseries which hee intended too relieue.
as if he should say, that we be very wretches if we accept not such a benefit when it is offered us, seeing that God in sending us his son, had none other respect but to our misery's which he intended too relieve.
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Also our Lord Iesus Christ did so neglect himselfe, that he spared not his life for our welfare.
Also our Lord Iesus christ did so neglect himself, that he spared not his life for our welfare.
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And what was the cause of it? The loue that he bare vs. Seeing it is so:
And what was the cause of it? The love that he bore us Seeing it is so:
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must wee not needes be worse than out of our wittes, if we accept not such a benefite? But it is a verie common doctrine in the holy Scripture, that God so loued the worlde, that hee spared not his onely sonne,
must we not needs be Worse than out of our wits, if we accept not such a benefit? But it is a very Common Doctrine in the holy Scripture, that God so loved the world, that he spared not his only son,
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but gaue him too death for vs:
but gave him too death for us:
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and also that our Lorde Iesus Christ, at such time as wee were his deadly enimies as sayth Saint Paule, did confirme a maruellous loue towardes vs, in that he offered himself in sacrifice to make attonement betweene God and vs,
and also that our Lord Iesus christ, At such time as we were his deadly enemies as say Saint Paul, did confirm a marvelous love towards us, in that he offered himself in sacrifice to make atonement between God and us,
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and too doo away all our sinnes, so as they might no more come to account.
and too do away all our Sins, so as they might no more come to account.
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Lo heere a warrant of our saluation, so as wee ought to thinke our selues throughly assured of it.
Lo Here a warrant of our salvation, so as we ought to think our selves thoroughly assured of it.
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Howbeit S. Paule ment purposely here, too rebuke mens vnthankefulnesse, in that they accept not the benefite which God graunteth them so bountifully,
Howbeit S. Paul meant purposely Here, too rebuke men's unthankfulness, in that they accept not the benefit which God granteth them so bountifully,
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yea and of hys owne free goodnesse.
yea and of his own free Goodness.
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For it behoueth vs too call to minde, howe Saint Iohn in his Canonicall Epistle sayeth, that we loued not God first: (as if shoulde saye, wee did not preuent him, For it behooves us too call to mind, how Saint John in his Canonical Epistle Saith, that we loved not God First: (as if should say, we did not prevent him,
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as those thinke they doo which say, I haue done him suche seruice and such.
as those think they do which say, I have done him such service and such.
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For alas what is it that wee can do too him?) but that he loued vs, [ yea euen ] at such time as we were his deadly enimies,) and came euen then to seeke vs out in the verie deepest of the bottomlesse Dungeons.
For alas what is it that we can do too him?) but that he loved us, [ yea even ] At such time as we were his deadly enemies,) and Come even then to seek us out in the very Deepest of the bottomless Dungeons.
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And therevppon Saint Paule addeth, that hee dooth not dispize or shake off the grace of God. This is the knitting vppe of the things that wee haue hythertoo seene.
And thereupon Saint Paul adds, that he doth not dispize or shake off the grace of God. This is the knitting up of the things that we have Hitherto seen.
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For heere he ment too shewe, that the Diuell must needes possesse those that make none accounte of Gods mercie, that is vttered in our Lorde Iesus Christ,
For Here he meant too show, that the devil must needs possess those that make none account of God's mercy, that is uttered in our Lord Iesus christ,
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and dayly offered vs in his Gospell.
and daily offered us in his Gospel.
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For looke howe oft the death and passion of our Lorde Iesus Christ is preached vntoo vs,
For look how oft the death and passion of our Lord Iesus christ is preached unto us,
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and the infinite goodnesse of our God talked of:
and the infinite Goodness of our God talked of:
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so oft is this message renued vntoo vs, that our Lorde Iesus Christ calleth vs vntoo hym, to the ende we should forsake the worlde and being out of all hope in our selues, fasten and settle our whole trust in him. Sith it is so:
so oft is this message renewed unto us, that our Lord Iesus christ calls us unto him, to the end we should forsake the world and being out of all hope in our selves, fasten and settle our Whole trust in him. Sith it is so:
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it is good reason that we should not reiect the grace of God.
it is good reason that we should not reject the grace of God.
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And S. Paule in saying so, ment to call backe suche as had gone astray before,
And S. Paul in saying so, meant to call back such as had gone astray before,
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and too shewe them the way, as if he had sayde, whereas the poore ignorant soules that neuer heard worde of the Gospel might be excuzed:
and too show them the Way, as if he had said, whereas the poor ignorant Souls that never herd word of the Gospel might be excuzed:
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and that is too the end to waken vs out of our drowsinesse.
and that is too the end to waken us out of our drowsiness.
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we must needes be worse than damnable, seeing we refuze the grace of God when it is offered vs:
we must needs be Worse than damnable, seeing we refuse the grace of God when it is offered us:
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for it smelleth of such an vnthankefulnesse, as can by no meanes be excused.
for it smelleth of such an unthankfulness, as can by no means be excused.
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Saint Paule therefore dooth heere make mention of those whome our Lorde Iesus Christ calleth too the hope of saluation by his Gospell,
Saint Paul Therefore doth Here make mention of those whom our Lord Iesus christ calls too the hope of salvation by his Gospel,
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and yet doo still welter in their owne wretchednesse, and become brutishe, not knowing whither there bee a better lyfe or no• or else of suche as are sufficiently tormented wyth inwarde heartbyting,
and yet do still welter in their own wretchedness, and become brutish, not knowing whither there be a better life or no• or Else of such as Are sufficiently tormented with inward heartbyting,
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and yet seeke no remedie nor cōfort.
and yet seek no remedy nor Comfort.
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Yet notwithstanding, all they too whome our Lorde Iesus Christ hath not preached his Gospell, shall not fayle to perishe without mercie, They cannot defende themselues by ignorance:
Yet notwithstanding, all they too whom our Lord Iesus christ hath not preached his Gospel, shall not fail to perish without mercy, They cannot defend themselves by ignorance:
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I say that all the heathen folke and Idolaters that euer were, must haue their mouthes stopped.
I say that all the heathen folk and Idolaters that ever were, must have their mouths stopped.
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And what shal become of vs then, which haue had our eares beaten dayly with the message that God sendeth vs:
And what shall become of us then, which have had our ears beaten daily with the message that God sends us:
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which is that hee requireth nothing but that we should be drawne vnto him, wherevnto he incourageth,
which is that he requires nothing but that we should be drawn unto him, whereunto he Encourageth,
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yea and beseecheth vs, as we haue seene in the second to the Corinthians? It is not a great shame for vs, that God should so farre abace himselfe in the person of his onely sonne, that he should beseech vs? Let vs fall to attonement, sayth he.
yea and Beseecheth us, as we have seen in the second to the Corinthians? It is not a great shame for us, that God should so Far abase himself in the person of his only son, that he should beseech us? Let us fallen to atonement, say he.
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And what hath he done on hys side? VVhat hath hee offended vs? Nay contrariwise, wee ceasse not to prouoke him dayly agaynst vs,
And what hath he done on his side? What hath he offended us? Nay contrariwise, we cease not to provoke him daily against us,
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and yet he commeth too say vnto vs, I will fall too attonement with you,
and yet he comes too say unto us, I will fallen too atonement with you,
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whereas notwithstanding there is nothing but spitefulnesse in vs, we be like little feends, and to be short, we bee damned and forlorne,
whereas notwithstanding there is nothing but spitefulness in us, we be like little fiends, and to be short, we be damned and forlorn,
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and yet commeth he to seeke vnto vs, and desireth nothing but too haue th• attonement made.
and yet comes he to seek unto us, and Desires nothing but too have th• atonement made.
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After that maner speaketh Saint Paule woorde for woorde.
After that manner speaks Saint Paul word for word.
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But nowe what will become of vs, if wee reiect such grace, seing that God offereth it, vs so freely? This is it which is ment by that saying.
But now what will become of us, if we reject such grace, sing that God Offereth it, us so freely? This is it which is meant by that saying.
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And therevppon hee concludeth in the ende, that if wee seeke rightuousnesse in the Lawe, Iesus Chryst dyed in vayne.
And thereupon he Concludeth in the end, that if we seek righteousness in the Law, Iesus Christ died in vain.
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As if hee shoulde say, that if wee iutende to inioy the grace that is conteyned in the Gospell, wee muste vtterly gyue ouer the fonde opinion of our owne merites.
As if he should say, that if we iutende to enjoy the grace that is contained in the Gospel, we must utterly gyve over the fond opinion of our own merits.
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For men are deceyued by bearing themselues in hand, that there is euer somwhat of value in them:
For men Are deceived by bearing themselves in hand, that there is ever somewhat of valve in them:
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and to be short, they cannot finde in their heartes to come as poore beggers before God,
and to be short, they cannot find in their hearts to come as poor beggars before God,
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but wyll alwayes bring some present with them. And yet notwithstanding all that euer wee thinke our selues too haue, is but abhomination.
but will always bring Some present with them. And yet notwithstanding all that ever we think our selves too have, is but abomination.
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Therefore Saint Paule sheweth vs, that there is none other meanes for vs too receyue lyfe at our Lorde Iesus Christes hande,
Therefore Saint Paul shows us, that there is none other means for us too receive life At our Lord Iesus Christ's hand,
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and too bee made partakers of his death and resurrection, and so to attaine too the heritage of heauen by his meanes,
and too be made partakers of his death and resurrection, and so to attain too the heritage of heaven by his means,
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than to be vtterly voyded of all the foolishe ouerweenings, which the children of this world conceyue,
than to be utterly voided of all the foolish ouerweenings, which the children of this world conceive,
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when they imagin with themselues, ô as for mee, I haue some vertue in mee, I haue some towardnesse:
when they imagine with themselves, o as for me, I have Some virtue in me, I have Some towardness:
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and to lay it all downe and cast it quite away.
and to lay it all down and cast it quite away.
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For vntill wee haue forgotten our owne desertes, surely wee shall neuer be able to conceyue the grace of our Lorde Iesus Christ.
For until we have forgotten our own deserts, surely we shall never be able to conceive the grace of our Lord Iesus christ.
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Do wee then come vntoo him? Let vs come vtterly emptie. For if wee make any countenaunce of hauing aught, it is nothing else but winde.
Do we then come unto him? Let us come utterly empty. For if we make any countenance of having aught, it is nothing Else but wind.
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Truely whensoeuer men are puffed vp with pryde:
Truly whensoever men Are puffed up with pride:
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they become so full that they are readie too burst, howbeeit all of it is but wynde.
they become so full that they Are ready too burst, howbeit all of it is but wind.
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But yet howe so euer wee fare, that wynde holdeth vs backe from receyuing the benefites that are purchaced and brought vntoo vs by the Sonne of God,
But yet how so ever we fare, that wind holds us back from receiving the benefits that Are purchased and brought unto us by the Son of God,
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and which he communicateth to vs by his Gospell. Thus ye see wherevnto the conclusion tendeth which Saint Paule maketh heere.
and which he Communicateth to us by his Gospel. Thus you see whereunto the conclusion tendeth which Saint Paul makes Here.
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Now the Papistes will graunt well inough that wee bee not able to purchase saluation, except we bee helped by our Lorde Iesus Christ:
Now the Papists will grant well enough that we be not able to purchase salvation, except we be helped by our Lord Iesus christ:
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howbeeit they imagin that men may halfe saue themselues, and that looke what wanteth is supplied by the grace of our Lord Iesus Christ, &c so they suppose thēselues to haue a good & auailable startinghole.
howbeit they imagine that men may half save themselves, and that look what Wants is supplied by the grace of our Lord Iesus christ, etc. so they suppose themselves to have a good & available startinghole.
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But in saying so, they shew thēselues deadly enimies of the grace of our Lord Iesus Christ,
But in saying so, they show themselves deadly enemies of the grace of our Lord Iesus christ,
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and vpholders of the cace and quarell of the false Apostles and deceyuers that had corrupted, defloured,
and upholders of the case and quarrel of the false Apostles and deceivers that had corrupted, deflowered,
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and falsfied the pure truth in the Church of Galatia.
and falsfied the pure truth in the Church of Galatia.
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For those sort of men coulde well inough confesse that Iesus Christ was the Sauour of the world, and they would haue bin ashamed too say that Iesus Christ was nothing, nay rather they professed Christianitie.
For those sort of men could well enough confess that Iesus christ was the Savour of the world, and they would have been ashamed too say that Iesus christ was nothing, nay rather they professed Christianity.
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And what deemed they of Iesus Christ? That he came too help mens infirmities,
And what deemed they of Iesus christ? That he Come too help men's infirmities,
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bycause they were not able to discharge the lawe too the full, and that for asmuch as they could not haue so great and large perfection as was requisite,
Because they were not able to discharge the law too the full, and that for as as they could not have so great and large perfection as was requisite,
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therefore it behoued them too bee helped by Iesus Christ: and euen as much doo the Papistes say at this day.
Therefore it behooved them too be helped by Iesus christ: and even as much do the Papists say At this day.
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But S. Paule concludeth on the contrarie part, that then Iesus Christ had died in vayne.
But S. Paul Concludeth on the contrary part, that then Iesus christ had died in vain.
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If any man replie, no not so:
If any man reply, no not so:
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for there should come some frute of his death and passion, by helping vs too the forgiuenesse of our sinnes:
for there should come Some fruit of his death and passion, by helping us too the forgiveness of our Sins:
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and although we haue meanes to satisfie God withall, yet would not the same suffyze, vnlesse Iesus Christ should worke therewith.
and although we have means to satisfy God withal, yet would not the same suffyze, unless Iesus christ should work therewith.
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I say if any man make such replie:
I say if any man make such reply:
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let vs marke that S. Paule hild this for a certaine and vndeceyuable principle, that doo the best we can, there is nothing but cursednesse in vs, till God haue receyued vs of his meere grace.
let us mark that S. Paul held this for a certain and undeceivable principle, that do the best we can, there is nothing but cursedness in us, till God have received us of his mere grace.
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Lo wherein the Papists beguile themselues, and not they onely:
Lo wherein the Papists beguile themselves, and not they only:
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for it hath bin a common errour among the Turkes and among all the Heathen men that euer were.
for it hath been a Common error among the Turkes and among all the Heathen men that ever were.
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The Turkes can confesse well ynough that they haue neede of Gods mercie, & that hath alwayes bin an opinion through the whole world:
The Turkes can confess well enough that they have need of God's mercy, & that hath always been an opinion through the Whole world:
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but they haue intermingled their own satisfactions with Gods grace, as if they should say,
but they have intermingled their own satisfactions with God's grace, as if they should say,
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although God be pitifull towardes vs, yet muste we procure fauour in his sight by our owne deseruings.
although God be pitiful towards us, yet must we procure favour in his sighed by our own deservings.
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After that maner were the Heathen folke woont too speake. And what say the Papistes now adayes? All one thing.
After that manner were the Heathen folk wont too speak. And what say the Papists now adays? All one thing.
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For after they haue once graunted themselues too be wretched sinners, and to haue neede to be succored by our Lord Iesus Christ,
For After they have once granted themselves too be wretched Sinners, and to have need to be succored by our Lord Iesus christ,
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and that his death and passion are auayleable to make them way vnto God:
and that his death and passion Are available to make them Way unto God:
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they interlace their owne freewill, and their preparations, and thervnto say that they deserue on their side,
they interlace their own freewill, and their preparations, and thereunto say that they deserve on their side,
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and that although Iesus Christ help them, yet he dooth not all himselfe. And in very deede that is the flat doctrine of the Papistes woord for woord.
and that although Iesus christ help them, yet he doth not all himself. And in very deed that is the flat Doctrine of the Papists word for word.
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For they say wee cannot deserue aught except Iesus Christ go before vs and shewe vs the way,
For they say we cannot deserve aught except Iesus christ go before us and show us the Way,
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for they say that he hath purchaced vs the firste grace, and that it lieth in vs to follow on and too attayne to the second.
for they say that he hath purchased us the First grace, and that it lies in us to follow on and too attain to the second.
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And if a man aske them what is ment by that first grace they say it is the occasiō of meriting or deseruing:
And if a man ask them what is meant by that First grace they say it is the occasion of meriting or deserving:
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for that is their terming of it, and their maner of speache.
for that is their terming of it, and their manner of speech.
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And this occasion of meriting is nothing else with them, but that men are able of themselues too binde God too them by their owne satisfactions.
And this occasion of meriting is nothing Else with them, but that men Are able of themselves too bind God too them by their own satisfactions.
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But S. Paule telleth vs that it is to outrageous, yea and too Diuelish a trayterousnesse too haue such pride:
But S. Paul Telleth us that it is to outrageous, yea and too Devilish a trayterousnesse too have such pride:
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and therefore he cōcludeth that Iesus Christ should haue died in vayne, if wee should seeke rightuousnesse in the lawe.
and Therefore he Concludeth that Iesus christ should have died in vain, if we should seek righteousness in the law.
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VVill wee then possesse our Lord Iesus Christ? It behoueth vs too know wherefore wee come vnto him:
VVill we then possess our Lord Iesus christ? It behooves us too know Wherefore we come unto him:
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namely bycause that by the Lawe we are already condemned, cursed of God, cut off from hope of life,
namely Because that by the Law we Are already condemned, cursed of God, Cut off from hope of life,
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and full of all corruption, so as God must be fayne too clenze vs by his holy spirit,
and full of all corruption, so as God must be fain too clenze us by his holy Spirit,
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and for asmuch as there are many infirmities in vs, we must alwayes come to our Lord Iesus Christe,
and for as as there Are many infirmities in us, we must always come to our Lord Iesus Christ,
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and to confesse that there is nothing in vs but all cursednesse and miserie:
and to confess that there is nothing in us but all cursedness and misery:
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wee must needes come too this conclusion of S. Paules, that Christ had died in vaine,
we must needs come too this conclusion of S. Paul's, that christ had died in vain,
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if it behoued vs to obtayne rightuousnesse by the law, whither it were wholly or partly.
if it behooved us to obtain righteousness by the law, whither it were wholly or partly.
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VVee must needes confesse that, and the veriest idiotes are able to perceyue it, in so much that if we receyue not Iesus Christ with that condition, it is certayne that his comming shall profite vs nothing at all.
We must needs confess that, and the veriest Idiots Are able to perceive it, in so much that if we receive not Iesus christ with that condition, it is certain that his coming shall profit us nothing At all.
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It will be but as a winde to blow vs away together, so as wee shall be no more able to take hold of Gods mercie that is offered vs in Iesus Christ. Now seyng it is so:
It will be but as a wind to blow us away together, so as we shall be no more able to take hold of God's mercy that is offered us in Iesus christ. Now sing it is so:
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let vs learne to leaue such maner of mingling, and acknowledge our selues beholden too our Lord Iesus Christe for all things:
let us Learn to leave such manner of mingling, and acknowledge our selves beholden too our Lord Iesus Christ for all things:
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for when we go about too interlace our owne merites with the free remission of our sinnes, it is but a falsifying of Gods truth.
for when we go about too interlace our own merits with the free remission of our Sins, it is but a falsifying of God's truth.
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Besides this, when we haue learned to rest our selues after that maner vppon him:
Beside this, when we have learned to rest our selves After that manner upon him:
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let vs bee taken in loue with the spirituall benefites which he bringeth vs, and let not the afflictions and aduersities of this world hinder vs from holding on our course,
let us be taken in love with the spiritual benefits which he brings us, and let not the afflictions and adversities of this world hinder us from holding on our course,
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and from the ouer comming of all temptations and distresses, but that we may haue full ioy in the middes of all our sorrowes and troubles, assuring our selues that al that euer wee can suffer in this world, is nothing in comparison of that which is prepared for vs in the kingdome of heauen.
and from thee over coming of all temptations and Distresses, but that we may have full joy in the mids of all our sorrows and Troubles, assuring our selves that all that ever we can suffer in this world, is nothing in comparison of that which is prepared for us in the Kingdom of heaven.
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And that is the thing whervnto S. Paule leadeth vs. For first of all he exhorteth vs to a holy and well ruled lyfe,
And that is the thing whereunto S. Paul leads us For First of all he exhorteth us to a holy and well ruled life,
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and to be lowly as becommeth vs, to giue our selues wholly to our Lord Iesus Christ.
and to be lowly as becomes us, to give our selves wholly to our Lord Iesus christ.
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And secondly he exhorteth vs to arme our selues with patience, that we may ouercome all the assaultes and distresses that come vpon vs,
And secondly he exhorteth us to arm our selves with patience, that we may overcome all the assaults and Distresses that come upon us,
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and walke in such wise in this world, as we may alwayes go foreward to the heauēly heritage, which we see not,
and walk in such wise in this world, as we may always go forward to the heavenly heritage, which we see not,
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and which passeth all our vnderstanding, not ceassing for all that to assure our selues of it,
and which passes all our understanding, not ceasing for all that to assure our selves of it,
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sith we haue so good a promis of it made vnto vs. And further seing we haue the earnestpēnie and pledge of it giuen vnto vs in our Lord Iesus Christ:
sith we have so good a promise of it made unto us And further sing we have the earnestpennie and pledge of it given unto us in our Lord Iesus christ:
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let the same serue vs for a full assurance, to shew vs that wee neede not runne at randon,
let the same serve us for a full assurance, to show us that we need not run At random,
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but haue a perfect fayth & a firme and substantiall hope, for asmuch as wee haue already in the persone of the Sonne of God, a full performance of all things that we can wish.
but have a perfect faith & a firm and substantial hope, for as as we have already in the person of the Son of God, a full performance of all things that we can wish.
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But now let vs fall downe before the maiestie of our good God, with acknowledgement of our sinnes, praying him to make vs feele them more and more,
But now let us fallen down before the majesty of our good God, with acknowledgement of our Sins, praying him to make us feel them more and more,
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and to touch vs in such wise with true repentance, as the same may prouoke vs more and more to seeke forgiuenesse and mercie at Gods hand,
and to touch us in such wise with true Repentance, as the same may provoke us more and more to seek forgiveness and mercy At God's hand,
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& therewithall also to beseech him to gouerne vs so by his holy spirit, as we may be incoraged more & more to forsake all the lustes of our owne flesh,
& therewithal also to beseech him to govern us so by his holy Spirit, as we may be encouraged more & more to forsake all the lusts of our own Flesh,
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and all that is of our old Adam, till we be come to the perfection wherevnto he allureth vs,
and all that is of our old Adam, till we be come to the perfection whereunto he Allureth us,
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& from which we be so farre off as yet.
& from which we be so Far off as yet.
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That it may please him to graunt this grace not only to vs, but also to all people &c.
That it may please him to grant this grace not only to us, but also to all people etc.
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The. 15. Sermon, which is the first vpon the third Chapter. O Yee vnwize Galathians, vvho hath bevvitched you that yee should not obey the truth,
The. 15. Sermon, which is the First upon the third Chapter. Oh Ye vnwize Galatians, who hath bewitched you that ye should not obey the truth,
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vnto vvhom Iesus Christe hath heretofore bin pottrayed out before your eyes, and crucified among you?
unto whom Iesus Christ hath heretofore been pottrayed out before your eyes, and Crucified among you?
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2 I vvould knovv but this one thing of you, receyued you the spirit by the vvorkes of the Lavve,
2 I would know but this one thing of you, received you the Spirit by the works of the Law,
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or by the preaching of fayth?
or by the preaching of faith?
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3 Are yee so vnvvize, that vvhen ye haue begon in the spirit, yee vvill novv end in the flesh?
3 are ye so vnvvize, that when you have begun in the Spirit, ye will now end in the Flesh?
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WEe see how God goeth about to win vs by gentlenesse and fayre meanes, till our naughtinesse and stubbornnesse inforce him to deale roughly with vs,
we see how God Goes about to win us by gentleness and fair means, till our naughtiness and stubbornness enforce him to deal roughly with us,
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bicause we suffer not our selues too be hādled so gētly by his hand.
Because we suffer not our selves too be handled so gently by his hand.
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For throughout the whole doctrine of the Gospell, God doth as it were stretch out his armes to bring vs in vnto him and to receyue vs in his fatherly loue:
For throughout the Whole Doctrine of the Gospel, God does as it were stretch out his arms to bring us in unto him and to receive us in his fatherly love:
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or rather (as he likeneth himself by Moyses) he is as a Hen that spreadeth out hir wings too gather hir yong chickēs vnder them.
or rather (as he likeneth himself by Moses) he is as a Hen that spreadeth out his wings too gather his young chickens under them.
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Ye see then that God of his infinite goodnesse allureth vs to him, but we be like wild beastes, that will not suffer themselues to be guyded by him. You see then that God of his infinite Goodness Allureth us to him, but we be like wild beasts, that will not suffer themselves to be guided by him.
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And therfore in respect of such our frowardnesse, he had neede to vse roughnesse, and to shewe vs our vnthankfulnesse, too the end wee may learne to be ashamed of it.
And Therefore in respect of such our frowardness, he had need to use roughness, and to show us our unthankfulness, too the end we may Learn to be ashamed of it.
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And that is the cause why S. Paule hauing shewed that all our welfare lieth in Iesus Christ,
And that is the cause why S. Paul having showed that all our welfare lies in Iesus christ,
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and that if wee will bee partakers of his rightuousnesse and of the benefites that he is willing too impart vntoo vs, we must vtterly renounce ourselues,
and that if we will be partakers of his righteousness and of the benefits that he is willing too impart unto us, we must utterly renounce ourselves,
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and acknowledge that there is nothing but sinne and corruption in vs:
and acknowledge that there is nothing but sin and corruption in us:
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doth now sharply rebuke such as would mingle their owne deuotions with the grace that is offered them in our Lord Iesus Christ:
does now sharply rebuke such as would mingle their own devotions with the grace that is offered them in our Lord Iesus christ:
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for they had bin instructed faithfully before.
for they had been instructed faithfully before.
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If S. Paule had begonne in some place where men had neuer heard one woorde of the Gospell afore, he would not haue vsed such roughnesse:
If S. Paul had begun in Some place where men had never herd one word of the Gospel afore, he would not have used such roughness:
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for he would haue pitied the blinde and ignorant wretches.
for he would have pitied the blind and ignorant wretches.
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But for asmuche as the Galathians had bin taught faythfully by him, and he had taken paynes to treine them too the Gospell accordingly,
But for asmuch as the Galatians had been taught faithfully by him, and he had taken pains to treine them too the Gospel accordingly,
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and they therevppon had shrunk backe and suffered themselues too bee turmoyled with false opinions:
and they thereupon had shrunk back and suffered themselves too be turmoiled with false opinions:
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therfore is he so rough with them, according also as he himselfe sheweth, that the reason thereof was,
Therefore is he so rough with them, according also as he himself shows, that the reason thereof was,
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for that Iesus Christ had bin crucified among them, and that they hauing seene the treasures of Gods infinite goodnesse layd foorth after that maner before them, had none excuze to returne againe to their pelting trash, in hope to bee iustified and too purchace saluation by the Ceremonies of the Lawe.
for that Iesus christ had been Crucified among them, and that they having seen the treasures of God's infinite Goodness laid forth After that manner before them, had none excuze to return again to their pelting trash, in hope to be justified and too purchase salvation by the Ceremonies of the Law.
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Thus ye see in effect that the thing which wee haue to gather vpon this text, is that if wee desire too find a pleasant taste in Gods woord, wee on our side muste be teachable and not stubborne.
Thus you see in Effect that the thing which we have to gather upon this text, is that if we desire too find a pleasant taste in God's word, we on our side must be teachable and not stubborn.
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For we must call too minde howe it is written in the eighttenth Psalme, that God wil alwayes deale meeldly with such as be of a meeld spirite, and that he will bee rough and sharp towardes such as vse stubbornnesse,
For we must call too mind how it is written in the eighttenth Psalm, that God will always deal meeldly with such as be of a mild Spirit, and that he will be rough and sharp towards such as use stubbornness,
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and cannot abide to submit themselues vnto him.
and cannot abide to submit themselves unto him.
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Al they then which haue a necke of brasse, and cannot finde in their heartes too stoupe vnder the obedience of God, shall finde themselues to be matched with too strong an aduersarie,
All they then which have a neck of brass, and cannot find in their hearts too stoop under the Obedience of God, shall find themselves to be matched with too strong an adversary,
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& that they must needes be broozed and broken in peeces if they will not bow.
& that they must needs be broozed and broken in Pieces if they will not bow.
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Furthermore let vs marke that when God correcteth our vyces, wee muste not chafe and storme as many doo, who do nothing else but gnash their teeth when they bee rebuked, saying that they will not bee handled after such a fashion,
Furthermore let us mark that when God Correcteth our vices, we must not chafe and storm as many do, who do nothing Else but gnash their teeth when they be rebuked, saying that they will not be handled After such a fashion,
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and that their nature requireth to be taught by gentlenesse: yea verely, but that their sturdinesse sheweth the clean contrarie.
and that their nature requires to be taught by gentleness: yea verily, but that their sturdiness shows the clean contrary.
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For they that speake after that maner, would very fayne bee flattered.
For they that speak After that manner, would very fain be flattered.
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And although they ouershoote themselues into all euill, yet will they not abide too haue their galled backes rubbed,
And although they overshoot themselves into all evil, yet will they not abide too have their galled backs rubbed,
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but rather that men should winke at them and conceale their naughtinesse.
but rather that men should wink At them and conceal their naughtiness.
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But if their faultes bee layd afore them, by and by they rancle agaynst the Gospell:
But if their Faults be laid afore them, by and by they rankle against the Gospel:
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and whereas they shewed some good signe of zeale afore, they vtter suche spitefulnesse afterwarde, as a man may perceyue there was nothing but venim and bitternesse in their hart,
and whereas they showed Some good Signen of zeal afore, they utter such spitefulness afterward, as a man may perceive there was nothing but venom and bitterness in their heart,
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and it is a sure token that such folke neuer wist what it is too profite in Gods schoole, at leastwize purely,
and it is a sure token that such folk never wist what it is too profit in God's school, At leastwize purely,
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as S. Paule sayeth in another place.
as S. Paul Saith in Another place.
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Gods woord (sayeth he) is good, not only to teach, to the end we may know what is for our behoofe, God's word (Saith he) is good, not only to teach, to the end we may know what is for our behoof,
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and bee able to discerne betwixt good and euill:
and be able to discern betwixt good and evil:
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but also to rebuke and correct vs. For there are many negligent folke, which haue neede to be pricked foreward with hard strokes of the spurre:
but also to rebuke and correct us For there Are many negligent folk, which have need to be pricked forward with hard Strokes of the spur:
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some had neede to be imbaced by reason of their ouerweening: and othersome grow altogither past• recouerie, if they be not ouermaystred by strong hand.
Some had need to be imbased by reason of their overweening: and Othersome grow altogether past• recovery, if they be not ouermaystred by strong hand.
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Thus ye see how all of vs must suffer patiētly when our Lord vseth such roughnesse, acknowledging the same to be greatly to our behoof.
Thus you see how all of us must suffer patiently when our Lord uses such roughness, acknowledging the same to be greatly to our behoof.
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Howbeit let euery of vs examine his life well, and there is none of vs but he shall finde that he prouoketh God too vse suche sharpenesse towardes him,
Howbeit let every of us examine his life well, and there is none of us but he shall find that he provoketh God too use such sharpness towards him,
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as if a father bee as kinde harted as is possible to be wished, yet if he haue vnruly children,
as if a father be as kind hearted as is possible to be wished, yet if he have unruly children,
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so as they be •eude and froward, he shall bee prouoked after suche a fashion, that he shall as it were chaunge his nature,
so as they be •eude and froward, he shall be provoked After such a fashion, that he shall as it were change his nature,
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bycause he knoweth not at what end too begin with them, and is fayne after a sort too transforme himselfe.
Because he Knoweth not At what end too begin with them, and is fain After a sort too transform himself.
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Euen so is it with vs. For we haue a father which in goodnesse surmounteth all that can bee seene among men:
Eve so is it with us For we have a father which in Goodness surmounteth all that can be seen among men:
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but we on our side (as I sayd afore) in steede of yeelding obediently vnto him as we ought to do,
but we on our side (as I said afore) in steed of yielding obediently unto him as we ought to do,
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and in steede of offering our selues redily to walke as he commaundeth so soone as he doth but speake the woord: do nothing but stray.
and in steed of offering our selves readily to walk as he commandeth so soon as he does but speak the word: do nothing but stray.
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VVe haue our lustes alwayes inordinate and boyling, wee haue our replies alwayes readie coyned:
We have our lusts always inordinate and boiling, we have our replies always ready coined:
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and although our mouth speake not, yet it appeereth that there is no such calmnesse in our hartes,
and although our Mouth speak not, yet it appeareth that there is no such calmness in our hearts,
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as too be contented to submit our selues to God as we ought to do.
as too be contented to submit our selves to God as we ought to do.
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Seyng then that we be conuicted to our faces by experience, that God had neede to be so rough and sharp towardes vs:
Sing then that we be convicted to our faces by experience, that God had need to be so rough and sharp towards us:
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let vs suffer him to do whatsoeuer he knoweth too be for our welfare.
let us suffer him to do whatsoever he Knoweth too be for our welfare.
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And no doubt but the Galathians were as nyce as wee, and had as itching eares as wee haue:
And no doubt but the Galatians were as Nicaenae as we, and had as itching ears as we have:
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and yet were they fayne too be rebuked so sharply by reason of their vnthankfulnesse.
and yet were they fain too be rebuked so sharply by reason of their unthankfulness.
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As for S. Paule, we know he indeuered by all humilitie and meeldnesse, too drawe all such to the obedience of our Lord Iesus Christ,
As for S. Paul, we know he indeuered by all humility and meeldnesse, too draw all such to the Obedience of our Lord Iesus christ,
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as were committed and appoynted too his Apostleship.
as were committed and appointed too his Apostleship.
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He likeneth himself (and not without cause) too a nurce, which will beare with hir nurse childe,
He likeneth himself (and not without cause) too a nurse, which will bear with his nurse child,
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and not spare any thing too shew the loue that shee beareth it.
and not spare any thing too show the love that she bears it.
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VVee shall see hereafter that he will say, Be yee as I am, for I am as you bee.
We shall see hereafter that he will say, Be ye as I am, for I am as you be.
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I seeke nothing but too fashion my selfe vnto you, and to bring to passe that wee may agree in one.
I seek nothing but too fashion my self unto you, and to bring to pass that we may agree in one.
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And yet notwithstanding, necessitie hath constreyned him too crie out as you heare now, Yee vnwize, yee fooles, yee vndiscreete or witlesse as beasts, who hath bewitched you after that sorte? must you not needes bee possessed with the Diuell? Here are very harde woordes,
And yet notwithstanding, necessity hath constrained him too cry out as you hear now, Ye vnwize, ye Fools, ye undiscreet or witless as beasts, who hath bewitched you After that sort? must you not needs be possessed with the devil? Here Are very harden words,
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and no doubt but the Galathians were greeued at them at the firste sight.
and no doubt but the Galatians were grieved At them At the First sighed.
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Yet neuerthelesse it was meete for them to feele, that S. Paule vsed not that maner of speach and language without cause.
Yet nevertheless it was meet for them to feel, that S. Paul used not that manner of speech and language without cause.
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Therefore whensoeuer we bee rebuked, let vs blame our owne faultes for it, and yeeld our selues giltie:
Therefore whensoever we be rebuked, let us blame our own Faults for it, and yield our selves guilty:
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for wee shall gayne nothing by checking againe. VVhen we haue disputed what we can, wee may peraduenture iustifie our cace afore men:
for we shall gain nothing by checking again. When we have disputed what we can, we may Peradventure justify our case afore men:
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but wee shall alwayes be giltie before God.
but we shall always be guilty before God.
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Moreouer it behoueth vs too marke well the reason that is added heere by S. Paule,
Moreover it behooves us too mark well the reason that is added Here by S. Paul,
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when he sayeth, yee muste needes bee bewitched, if yee obey not the truth, seyng that our Lorde Iesus Christe hath bin as it were peynted out liuely before you,
when he Saith, ye must needs be bewitched, if ye obey not the truth, sing that our Lord Iesus Christ hath been as it were painted out lively before you,
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In speaking after that fashion, S. Paule sheweth with what force and effectualnesse he had preached the Gospell.
In speaking After that fashion, S. Paul shows with what force and effectualness he had preached the Gospel.
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Therfore he likneth the doctrine which he had brought, vnto a picture:
Therefore he likneth the Doctrine which he had brought, unto a picture:
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& therevnto inlargeth it yet better, saying that the matter which hee had preached among the Galathians, ought too auayle asmuch as if they had seene the Sonne of God crucified among them,
& thereunto enlargeth it yet better, saying that the matter which he had preached among the Galatians, ought too avail as as if they had seen the Son of God Crucified among them,
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and his bloud sheaded out for the spirituall washing of their soules.
and his blood sheaded out for the spiritual washing of their Souls.
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For so much then as they had bin taught so faythfully, they could no more excuse themselues of their backesliding.
For so much then as they had been taught so faithfully, they could no more excuse themselves of their backsliding.
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But first of all we see here whiche is the true maner of preaching the Gospell:
But First of all we see Here which is the true manner of preaching the Gospel:
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namely to giue knowledge of Gods loue towardes vs, in that he spared not his onely Sonne,
namely to give knowledge of God's love towards us, in that he spared not his only Son,
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but gaue him too the death for vs:
but gave him too the death for us:
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according as in very deede all the treasures of wisedome and vnderstanding are layed vp in our Lord Iesus Christ, as it is sayd in another place too the Colossians.
according as in very deed all the treasures of Wisdom and understanding Are laid up in our Lord Iesus christ, as it is said in Another place too the colossians.
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Sith it is so, if we bee desirous to profite well in the Gospell, lette vs learne too acknowledge the grace that is purchaced for vs by our Lorde Iesus Christe:
Sith it is so, if we be desirous to profit well in the Gospel, let us Learn too acknowledge the grace that is purchased for us by our Lord Iesus Christ:
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for without that, all that wee haue is nothing. Many will brag that they bee well learned in Gods word:
for without that, all that we have is nothing. Many will brag that they be well learned in God's word:
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but the true triall too knowe whither it bee so or no, is if wee perceyue howe greate neede wee haue, that God shoulde poure out his mercie vpon vs, too succour vs by drawing vs out of the gulf of Hell,
but the true trial too know whither it be so or no, is if we perceive how great need we have, that God should pour out his mercy upon us, too succour us by drawing us out of the gulf of Hell,
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and therevpon cōclude that wee cannot be clenzed and washed from any of all our spottes,
and thereupon conclude that we cannot be clenzed and washed from any of all our spots,
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but by the bloud of Gods sonne nor obtayne rightuousnesse but by the obedience that he hath yeelded:
but by the blood of God's son nor obtain righteousness but by the Obedience that he hath yielded:
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nor haue any satisfaction for vs but by the sacrifize that he hath offered: nor come in Gods fauour but by his meanes:
nor have any satisfaction for us but by the sacrifice that he hath offered: nor come in God's favour but by his means:
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nor open our mouthes too call vppon him but by his intercession.
nor open our mouths too call upon him but by his Intercession.
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Therefore when wee bee throughly persuaded of the gracious benefites that are brought vs by the sonne of God:
Therefore when we be thoroughly persuaded of the gracious benefits that Are brought us by the son of God:
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then may wee say wee haue some vnderstanding in the Gospell: but without that, wee haue nothing but imagination and follie. Marke that for one poynt.
then may we say we have Some understanding in the Gospel: but without that, we have nothing but imagination and folly. Mark that for one point.
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And therewith let vs marke, that it is not ynough for vs too know slightly that our Lord Iesus Christ hath bought vs so deerely:
And therewith let us mark, that it is not enough for us too know slightly that our Lord Iesus christ hath bought us so dearly:
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but that we must continue still in the doctrine of the Gospell, till it bee throughly printed in our hartes,
but that we must continue still in the Doctrine of the Gospel, till it be thoroughly printed in our hearts,
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For we shal see many that take themselues too bee very great Clerkes, if they vnderstande but three or foure woordes of the Gospell at a glaunce.
For we shall see many that take themselves to be very great Clerks, if they understand but three or foure words of the Gospel At a glance.
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And yet the same shall soone bee defaced and put out of rememberance, bycause that whereas wee ought too seeke too bee filled with the benefites that our Lord Iesus Christ hath brought vs, they holde themselues contented with a tast of them.
And yet the same shall soon be defaced and put out of remembrance, Because that whereas we ought too seek too be filled with the benefits that our Lord Iesus christ hath brought us, they hold themselves contented with a taste of them.
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God then punisheth the vnthankfulnesse of such folke, and their despizing of his goodnesse.
God then Punisheth the unthankfulness of such folk, and their despizing of his Goodness.
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And therfore it standeth vs so much the more on hand, to put forth & apply all our indeuer to be well settled in the foresayd doctrine, that is too wit, of knowing whervnto the death and passiō of Gods sonne,
And Therefore it Stands us so much the more on hand, to put forth & apply all our endeavour to be well settled in the foresaid Doctrine, that is too wit, of knowing whereunto the death and passion of God's son,
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and the inestimable benefites which we haue receyued, do auayle vs. Again on the other side we be warned, that our sins are the heynouser before God,
and the inestimable benefits which we have received, do avail us Again on the other side we be warned, that our Sins Are the heynouser before God,
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if after wee haue bin taught his will, wee turne head backe againe, and sin, not through ignorāce, but through contempt and wilfulnesse.
if After we have been taught his will, we turn head back again, and since, not through ignorance, but through contempt and wilfulness.
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For if we shake off his yoke, it is a sure proofe that wee bee loth to be subiect to him, and play the wilde beasts.
For if we shake off his yoke, it is a sure proof that we be loath to be Subject to him, and play the wild beasts.
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True it is that euen the ignorantest folk in the world are reproued by their own sinfulnesse,
True it is that even the ignorantest folk in the world Are reproved by their own sinfulness,
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for asmuch as hypocrisie reigneth in all men:
for as as hypocrisy Reigneth in all men:
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but yet if cōparison bee made betweene those that neuer heard one woord of the truth,
but yet if comparison be made between those that never herd one word of the truth,
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and vs that haue our eares beaten with it, and are prouoked without end or ceassing to come vntoo God:
and us that have our ears beaten with it, and Are provoked without end or ceasing to come unto God:
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wee bee muche more faultie than they. Beholde, the Turkes beleeue that they woorship the God that made heauen and earth:
we be much more faulty than they. Behold, the Turkes believe that they worship the God that made heaven and earth:
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how beit for asmuch as they refuze our Lord Iesus Christe, they haue but an Idoll.
how beit for as as they refuse our Lord Iesus Christ, they have but an Idol.
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The Papistes also are deceyued in theyr fond deuotions. And yet for all that, they bee not a whit the lesse giltie before God.
The Papists also Are deceived in their found devotions. And yet for all that, they be not a whit the less guilty before God.
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But what for that? If wee that knowe the way of saluation, whiche heare Gods voyce ringing continually in our eares, which are inlightened with the sunne of rightuousnesse, euen with our Lord Iesus Christ,
But what for that? If we that know the Way of salvation, which hear God's voice ringing continually in our ears, which Are enlightened with the sun of righteousness, even with our Lord Iesus christ,
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If wee (I say) become as good as brute beastes, and discerne not betweene good and euill:
If we (I say) become as good as brutus beasts, and discern not between good and evil:
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must it not needes bee that we are (as ye would say) bewitched? For seing that God is so gratious vntoo vs,
must it not needs be that we Are (as you would say) bewitched? For sing that God is so gracious unto us,
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as too come to vs and to teach vs so familiarly: surely he hath iust cause to complayne of vs as he also dothe:
as too come to us and to teach us so familiarly: surely he hath just cause to complain of us as he also doth:
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My people (sayeth he by his Prophet Micheas) what can I doo more for thee than I haue done? Then if God pleade agaynst vs,
My people (Saith he by his Prophet Micheas) what can I do more for thee than I have done? Then if God plead against us,
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and charge vs with all the meanes whiche he hath giuen vs to make vs wholly his, that he might inioy vs without gaynsaying:
and charge us with all the means which he hath given us to make us wholly his, that he might enjoy us without gainsaying:
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and we on our side cast a stoppe in his way, and are loth to bow downe our neckes to receyue his yoke,
and we on our side cast a stop in his Way, and Are loath to bow down our necks to receive his yoke,
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or else be fickleminded and fleeting too forsake all agayne too day or too morrow,
or Else be fickleminded and fleeting too forsake all again too day or too morrow,
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and had leuer too bee beguyled by the craftes and illusions of Satan, than to bee guyded by the truth which is certaine:
and had lever too be beguiled by the crafts and illusions of Satan, than to be guided by the truth which is certain:
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must it not needes be that we are as monsters, that is to say folke, that make vtter defiance too nature? Therfore let vs learne to looke better vpon our selues heere:
must it not needs be that we Are as monsters, that is to say folk, that make utter defiance too nature? Therefore let us Learn to look better upon our selves Here:
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for looke what was once sayd too the Galathians, is spoken still at this day vntoo vs. For it was not for that peoples sake alone that S. Paule wrate:
for look what was once said too the Galatians, is spoken still At this day unto us For it was not for that peoples sake alone that S. Paul wrote:
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but the holy Ghost quickeneth vs vp still now, and telleth vs that if wee haue once receyued the doctrine of the Gospell,
but the holy Ghost Quickeneth us up still now, and Telleth us that if we have once received the Doctrine of the Gospel,
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and afterward start away from it, so as if a man trace vs he shall find no constancie nor stedinesse of fayth in vs:
and afterwards start away from it, so as if a man trace us he shall find no constancy nor stedinesse of faith in us:
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we be so much the more damnable, and cannot sheeld our selues with any thing:
we be so much the more damnable, and cannot shield our selves with any thing:
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for when we shall haue taken all the couerts in the world, we shall abide conuicted of such leudnesse,
for when we shall have taken all the coverts in the world, we shall abide convicted of such Lewdness,
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as in the end we must needes haue our mouthes stopped, and God muste set vs foorth as an example of all vnthankfulnesse, in somuch that wee shall become odious both too men and Angels, bicause we made no better account of the doctrine of saluation, which is so precious a seede as wee see that the Scripture speaketh of it.
as in the end we must needs have our mouths stopped, and God must Set us forth as an Exampl of all unthankfulness, in So much that we shall become odious both too men and Angels, Because we made no better account of the Doctrine of salvation, which is so precious a seed as we see that the Scripture speaks of it.
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Yee see then that the thing which we haue too beare in minde, is not that the onely Galathians are rebuked heere by S. Paule,
Ye see then that the thing which we have too bear in mind, is not that the only Galatians Are rebuked Here by S. Paul,
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but that we be taught in their persones, to walke in feare and awe when God shall haue bin so gracious too vs,
but that we be taught in their Persons, to walk in Fear and awe when God shall have been so gracious too us,
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as too call vs vnto him, and too shewe vs what his will is.
as too call us unto him, and too show us what his will is.
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And it is not for nought that he vseth so sharp and rigorous woordes, as too call them fooles and witlesse, and consequently too say, who hath bewitched you? But we heare how that in the fourth too the Ephesians, concerning the vsing of the Gospell, he sayeth that when wee haue once bin taught it, we must not be as little babes that are led too and fro,
And it is not for nought that he uses so sharp and rigorous words, as too call them Fools and witless, and consequently too say, who hath bewitched you? But we hear how that in the fourth too the Ephesians, Concerning the using of the Gospel, he Saith that when we have once been taught it, we must not be as little babes that Are led too and from,
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and made to beleeue that the Crow is white:
and made to believe that the Crow is white:
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but we must be so settled in it, that although the Diuell stirre vp neuer so many troubles, false opinions and lies,
but we must be so settled in it, that although the devil stir up never so many Troubles, false opinions and lies,
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They wote not what God they worship, they haue but a weening in sted of fayth:
They wot not what God they worship, they have but a weening in stead of faith:
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yet we may still hold our owne, and keepe on our pace, assuring ourselues that Gods truth is infallible.
yet we may still hold our own, and keep on our pace, assuring ourselves that God's truth is infallible.
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Thus ye see that the end whereto the Gospell ought to serue vs, is not only to shew vs what is good for vs,
Thus you see that the end whereto the Gospel ought to serve us, is not only to show us what is good for us,
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but also to arme and fence vs agaynst all incounters, and against all Satans slights,
but also to arm and fence us against all encounters, and against all Satan slights,
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so that if there rise vp any heresies or other corruptions, we may still mainteine the battel valiantly,
so that if there rise up any heresies or other corruptions, we may still maintain the battle valiantly,
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and get the vpper hand by our faith, and not be pyped any more into the fowlers snare, according to the similitude whych S. Paule vseth.
and get the upper hand by our faith, and not be piped any more into the fowlers snare, according to the similitude which S. Paul uses.
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Now then seing it is so:
Now then sing it is so:
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it must needes be that we be bewitched and possessed with the Diuell, if suche a remedie suffise vs not,
it must needs be that we be bewitched and possessed with the devil, if such a remedy suffice us not,
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after that God hath manifested himselfe vnto vs, and wee knowe (yea euen fully and assuredly) that it is he which speaketh.
After that God hath manifested himself unto us, and we know (yea even Fully and assuredly) that it is he which speaks.
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If we be not moued by his authoritie, what will become of it? Againe,
If we be not moved by his Authority, what will become of it? Again,
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whereas we haue our Lord Iesus Christ shyning vpon vs as it were at high none days:
whereas we have our Lord Iesus christ shining upon us as it were At high none days:
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must it not needes be that we are at defyance with nature as I sayde afore,
must it not needs be that we Are At defiance with nature as I said afore,
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if wee seeke heere and there for by ways, when the right way is layd before our eyes? So then it is not without cause that Sainct Paule speaketh so roughly too that people, which had chaunged the doctrine,
if we seek Here and there for by ways, when the right Way is laid before our eyes? So then it is not without cause that Saint Paul speaks so roughly too that people, which had changed the Doctrine,
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after that God had granted them the grace to haue his truth shewd vnto them.
After that God had granted them the grace to have his truth showed unto them.
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But we must call to mind also, how God vpbraideth his people of olde tyme by hys Prophet Ieremy.
But we must call to mind also, how God upbraideth his people of old time by his Prophet Ieremy.
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Go your wayes ouer the sea (saythe hee) and into the Iles, and into farre countries, Go your ways over the sea (say he) and into the Isles, and into Far countries,
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and ye shall see euery nation worship his owne Idolls without chaunging.
and you shall see every Nation worship his own Idols without changing.
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And wherefore then are you so variable? As for those, they know not wherevppon they be grounded.
And Wherefore then Are you so variable? As for those, they know not whereupon they be grounded.
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They haue but a certayne opinion, which carieth them away and beguileth them: and yet notwithstanding they hold on still without turning aside, and sticke wholly to it:
They have but a certain opinion, which Carrieth them away and beguileth them: and yet notwithstanding they hold on still without turning aside, and stick wholly to it:
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and why then should you which know what God ye obey, be so fleeting? Nowe therfore let vs marke well, that if we be lightly turned and thrust aside from the doctrine of the Gospel:
and why then should you which know what God you obey, be so fleeting? Now Therefore let us mark well, that if we be lightly turned and thrust aside from the Doctrine of the Gospel:
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there shall neede none other witnesse against vs at the last day, than the wretched vnbeleeuers which follow their owne superstitions:
there shall need none other witness against us At the last day, than the wretched unbelievers which follow their own superstitions:
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for we see they be wedded to them. Looke vpon the Turkes and Painims, looke vpō the Iewes and Papists.
for we see they be wedded to them. Look upon the Turkes and Painims, look upon the Iewes and Papists.
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and yet not withstanding a mā cannot plucke them from theyr false fancies, and they bee so giuen vnto them as a man can neuer remoue thē.
and yet not withstanding a man cannot pluck them from their false fancies, and they be so given unto them as a man can never remove them.
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Then if wee on our side knowing that it is the liuing God which calleth & teacheth vs dayly,
Then if we on our side knowing that it is the living God which calls & Teaches us daily,
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and that the thing which is vttered by men commeth of him and of his holy spirit,
and that the thing which is uttered by men comes of him and of his holy Spirit,
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and hauing record of the law & the Gospel which cannot fayle, if we (I say) hauing such a resting stock for our faith, be afterward vnconstāt,
and having record of the law & the Gospel which cannot fail, if we (I say) having such a resting stock for our faith, be afterwards unconstant,
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so as our eares itch to receiue euery new toy, and men make vs to alter our mind in lesse than the turning of a hand, what else betokeneth it,
so as our ears itch to receive every new toy, and men make us to altar our mind in less than the turning of a hand, what Else Betokeneth it,
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but that we wilfully refuse Goddes grace, as if we wold shet the gate against him that he might not com in vnto vs? Or else,
but that we wilfully refuse Goddess grace, as if we would shet the gate against him that he might not come in unto us? Or Else,
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if after we haue once knowen, that he offereth vs so in estimable a benefite in his Gospell, wee cast it downe and trample it vnder our feete:
if After we have once known, that he Offereth us so in estimable a benefit in his Gospel, we cast it down and trample it under our feet:
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thinke we that God wil suffer his grace too be so lightly esteemed and hild skorne of? No. For wee cannot despise the doctrine of the Gospel,
think we that God will suffer his grace too be so lightly esteemed and held scorn of? No. For we cannot despise the Doctrine of the Gospel,
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but we must vnhalow the bloud of Gods sonne, which he did shead for our redemption:
but we must unhallow the blood of God's son, which he did shed for our redemption:
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for the one cannot bee separated from the other.
for the one cannot be separated from the other.
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VVhensoeuer and how often soeuer God speaketh to vs, and offereth vs forgiuenesse of oure sinnes, shewing himselfe readie to receiue vs to mercie:
Whensoever and how often soever God speaks to us, and Offereth us forgiveness of our Sins, showing himself ready to receive us to mercy:
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so often is the bloud of our Lord Iesus Christe sprinkled vpon vs. All the teaching in the world cannot do vs any good,
so often is the blood of our Lord Iesus Christ sprinkled upon us All the teaching in the world cannot do us any good,
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except our Lord Iesus Christ be with it, to apply the sheading of his bloud vnto vs. And if we despise the doctrine of the Gospel, it is all one as if wee did spit at the holy bloud of Goddes sonne, which thing is an intolerable trayterousnesse.
except our Lord Iesus christ be with it, to apply the shedding of his blood unto us And if we despise the Doctrine of the Gospel, it is all one as if we did spit At the holy blood of Goddess son, which thing is an intolerable trayterousnesse.
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Therfore let vs looke narowlier to our selues, and wey wel this text, to the intent we stand stedfast:
Therefore let us look narowlier to our selves, and weigh well this text, to the intent we stand steadfast:
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and for asmuch as God hath called vs to so great a good turne, and we do now know that is not by haphazard that the Gospel hath bin preached,
and for as as God hath called us to so great a good turn, and we do now know that is not by haphazard that the Gospel hath been preached,
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but bycause it was Gods will to vtter the infinite riches of his goodnesse towardes vs:
but Because it was God's will to utter the infinite riches of his Goodness towards us:
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let vs stand in it, and so sticke too it, as nothing may thrust vs from it,
let us stand in it, and so stick too it, as nothing may thrust us from it,
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nor by any meanes euer shake vs down. Lo in effect what we haue to beare away in this text.
nor by any means ever shake us down. Lo in Effect what we have to bear away in this text.
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Moreouer we be warned also, which are the true pictures or peintings to leade vs too God.
Moreover we be warned also, which Are the true pictures or peintings to lead us too God.
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Then seeing it is so, let vs learne that we haue no neede of Images and puppets to teach vs what is necessarie for our saluation,
Then seeing it is so, let us Learn that we have no need of Images and puppets to teach us what is necessary for our salvation,
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nother neede wee a peece of wood, stone or other suche pelting stuffe, too put vs in rememberance of God, (for in all those things there is nothing but vanitie and leasing:) but we haue neede to haue Gods word preached,
neither need we a piece of wood, stone or other such pelting stuff, too put us in remembrance of God, (for in all those things there is nothing but vanity and leasing:) but we have need to have God's word preached,
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and to indeuer and trauell to make the same familiar too vs, that wee may there beholde God in his liuely image, that is to saye in the person of our Lord Iesus Christ his only sonne, according also as Sainct Paule sayeth in the second too the Corinthians, where he protesteth that the doctrine which he brought vntoo them, was not hidden from anie but the vnbeleeuers, suche as perish, whome the Diuell possesseth,
and to endeavour and travel to make the same familiar too us, that we may there behold God in his lively image, that is to say in the person of our Lord Iesus christ his only son, according also as Saint Paul Saith in the second too the Corinthians, where he protesteth that the Doctrine which he brought unto them, was not hidden from any but the unbelievers, such as perish, whom the devil Possesses,
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and which haue their eyes sealed vp. And no wonder though they see not awhit in the open light.
and which have their eyes sealed up. And no wonder though they see not awhit in the open Light.
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But yet in the meane while the doctrine is so manifest vntoo vs, as we may easly perceyue Gods will.
But yet in the mean while the Doctrine is so manifest unto us, as we may Easily perceive God's will.
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For he sheweth vs it familiarly ynough as oft as the Gospell is preached, in somuch that wee neede not to make much running vp and downe, not too fetch farre wyndlasses:
For he shows us it familiarly enough as oft as the Gospel is preached, in So much that we need not to make much running up and down, not too fetch Far wyndlasses:
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wee neede no more to say, who shall stie vp aboue the Cloudes? who shall go beyond sea? who shall go downe intoo the deepe? Haue we Gods word? at leastwise haue wee it preached purely? Then is Iesus Christ as it it were in the middes of vs,
we need no more to say, who shall sty up above the Clouds? who shall go beyond sea? who shall go down into the deep? Have we God's word? At leastwise have we it preached purely? Then is Iesus christ as it it were in the mids of us,
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and sheweth himself as it were hanging vppon the Crosse, witnessing what hee dyd for vs,
and shows himself as it were hanging upon the Cross, witnessing what he did for us,
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when he suffered death to reconcyle vs to God his father.
when he suffered death to reconcile us to God his father.
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There hee setteth vs downe a sure and vndeceyuable pledge or warrant, and let vs content our selues with it.
There he sets us down a sure and undeceivable pledge or warrant, and let us content our selves with it.
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For when we haue pleaded neuer so muche, it will not excuse vs:
For when we have pleaded never so much, it will not excuse us:
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For if they had receiued the holy Ghost by the works of the law: Sainct Paule would haue graunted that there was some righteousnesse to be had by it.
For if they had received the holy Ghost by the works of the law: Saint Paul would have granted that there was Some righteousness to be had by it.
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oure cace wyll alwayes go againste vs, if wee bee not well assured in oure consciences, that wee haue whollye leaned vntoo Goddes word, which (as I sayd) bringeth vs so neere vnto God, that it is the very vnion itselfe, whiche we haue with him in the person of our Lord Iesus Christ.
our case will always go against us, if we be not well assured in our Consciences, that we have wholly leaned unto Goddess word, which (as I said) brings us so near unto God, that it is the very Union itself, which we have with him in the person of our Lord Iesus christ.
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And in good sooth, we see how God dothe as it were stoup to our rudenesse and infirmitie.
And in good sooth, we see how God doth as it were stoup to our rudeness and infirmity.
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For doth he speak in so loftie and darke a stile as we can vnderstand nothing? No:
For does he speak in so lofty and dark a style as we can understand nothing? No:
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namely that there is no variablenesse in God, though he haue altered the order of gouernment in his Church.
namely that there is no variableness in God, though he have altered the order of government in his Church.
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but contrariwise he abaceth hymselfe, and therto thinkes it not ynough to haue spoken, but also addeth Sacramentes to his worde, whyche are the true pictures that we ought to haue.
but contrariwise he abaceth himself, and thereto thinks it not enough to have spoken, but also adds Sacraments to his word, which Are the true pictures that we ought to have.
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Like as when we see the water of baptim, it is a picture which sheweth vs that we be •ull of filth and vncleannesse, till we be washed:
Like as when we see the water of Baptism, it is a picture which shows us that we be •ull of filth and uncleanness, till we be washed:
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and by whome? VVe must seeke our washing from aboue.
and by whom? We must seek our washing from above.
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Besides this, it sheweth vs that we must be renued by the holy Ghost of God.
Beside this, it shows us that we must be renewed by the holy Ghost of God.
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That then is a good picture. And why? Bycause it beareth Gods marke, and is matched wyth hys worde.
That then is a good picture. And why? Because it bears God's mark, and is matched with his word.
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As much is to bee sayde of the Lordes supper. VVhen we see the morsells of bread and the droppes of wyne.
As much is to be said of the lords supper. When we see the morsels of bred and the drops of wine.
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Very well, they bee the Creatures whereof wee haue bin wont too take nurrishmeute and sustenaunce for our bodies:
Very well, they be the Creatures whereof we have been wont too take nurrishmeute and sustenance for our bodies:
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but the same do leade vs to the lyfe of our soules, and gyue vs to vnderstand, that we haue no lyfe but in our Lorde Iesus Chryste.
but the same do lead us to the life of our Souls, and gyve us to understand, that we have no life but in our Lord Iesus Christ.
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And the cause why the wyne is added, is to shew that he hath such vertue in him,
And the cause why the wine is added, is to show that he hath such virtue in him,
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as we neede not to seeke any part of the thynges that we want, any otherwhere:
as we need not to seek any part of the things that we want, any otherwhere:
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but that he serueth vs for meate and drinke and all. These (I say) are the good images that God hath set afore vs:
but that he serveth us for meat and drink and all. These (I say) Are the good Images that God hath Set afore us:
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and now if we bee still soring in the aire, and gadding after our owne lusts, to say I would fayne haue more:
and now if we be still soaring in the air, and gadding After our own Lustiest, to say I would fain have more:
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it is a disdeyning of the grace that is offered vs. So much the more therefore doth it stande vs on hand to marke well this streine, where Sainct Paule by the poewr and in the name of God condemneth,
it is a disdaining of the grace that is offered us So much the more Therefore does it stand us on hand to mark well this strain, where Saint Paul by the poewr and in the name of God Condemneth,
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yea and with the power of the holy Ghost thundereth, against all suche as haue bin taught the Gospell faithfully,
yea and with the power of the holy Ghost Thundereth, against all such as have been taught the Gospel faithfully,
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and afterward do turne aside and slip away from it.
and afterwards do turn aside and slip away from it.
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And therevpon he addeth, that he woulde fayne haue it knowen by what meane the holy Ghost is receyued.
And thereupon he adds, that he would fain have it known by what mean the holy Ghost is received.
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But forasmuch as they had receiued him by the Gospell:
But forasmuch as they had received him by the Gospel:
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it must needes be concluded, that they ought to haue rested vppon the record that God gaue them so apparantly.
it must needs be concluded, that they ought to have rested upon the record that God gave them so apparently.
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And for the better vnderstanding of the thing that he meant too saye heere:
And for the better understanding of the thing that he meant too say Here:
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let vs marke that Gods spirit is giuen in common to all the faithfull, for somuch as they be regenerated and made new creatures.
let us mark that God's Spirit is given in Common to all the faithful, for So much as they be regenerated and made new creatures.
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Besides this ▪ there are spiritual gifts, which God destributeth according to such measure and portion as hee thinketh good,
Beside this ▪ there Are spiritual Gifts, which God destributeth according to such measure and portion as he Thinketh good,
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but yet they redound all to the common welfare of the Church. If we bee Christians, we must needes haue Gods spirit, as wee shall see heereafter.
but yet they redound all to the Common welfare of the Church. If we be Christians, we must needs have God's Spirit, as we shall see hereafter.
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For hee is called the earnestpenny, and the Seale of the heritage that is promised vs, and whyche wee looke for. For he is called the earnestpenny, and the Seal of the heritage that is promised us, and which we look for.
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Yee see then that Gods spirit must dwell in vs, if wee bee hys children. But besides this, there are also gracious giftes:
Ye see then that God's Spirit must dwell in us, if we be his children. But beside this, there Are also gracious Gifts:
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as for example there was in olde time the gift of Tungs, the gyfte of prophesying, the gift of healing, and suche other lyke.
as for Exampl there was in old time the gift of Tungs, the gift of prophesying, the gift of healing, and such other like.
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And euen still at thys day, God sheweth well that hee hath not vtterly forsaken hys Church.
And even still At this day, God shows well that he hath not utterly forsaken his Church.
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For although visible gyftes reygne not now as they did then:
For although visible Gifts Reign not now as they did then:
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yet notwithstanding we may see still, that God doth by some meane or other vtter his operation among vs. Furthermore Sainct Paule speaketh heere to all men.
yet notwithstanding we may see still, that God does by Some mean or other utter his operation among us Furthermore Saint Paul speaks Here to all men.
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And therefore (according to the common and ordinarie meening of it) wee wil take this word Spirit,
And Therefore (according to the Common and ordinary meaning of it) we will take this word Spirit,
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for the renewmēt which God worketh in his children, as it is sayd in the third Chapter of Sainct Iohn.
for the renewment which God works in his children, as it is said in the third Chapter of Saint John.
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For in asmuch as we be borne of flesh, there is nothing in vs but vtter corruption,
For in as as we be born of Flesh, there is nothing in us but utter corruption,
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and we tend always towards the earth.
and we tend always towards the earth.
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4659
No doubt but men glory in their owne wisdome, and moreouer thinke that they haue a free choyce and will of their owne, to take the good and [ leaue ] the euil, but those are but dreames.
No doubt but men glory in their own Wisdom, and moreover think that they have a free choice and will of their own, to take the good and [ leave ] the evil, but those Are but dreams.
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4660
For it is certayne that so long as we bee let alone in our owne nature, wee tende euermore vntoo euill,
For it is certain that so long as we be let alone in our own nature, we tend evermore unto evil,
p-acp pn31 vbz j cst av av-j c-acp pns12 vbb vvn av-j p-acp po12 d n1, pns12 vvb av p-acp n-jn,
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4661
and the scripture also condemneth vs of it, saying that there is not any thought conceyued in mannes mynde, but the same is leawd,
and the scripture also Condemneth us of it, saying that there is not any Thought conceived in Man's mind, but the same is lewd,
cc dt n1 av vvz pno12 pp-f pn31, vvg cst pc-acp vbz xx d n1 vvn p-acp ng1 n1, p-acp dt d vbz j,
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4662
and all our affections are enemies and rebells against God.
and all our affections Are enemies and rebels against God.
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4663
Therefore let vs not beguile ourselues any more with vayne flatteries, but acknowledge ourselues too be vtterly marred in Adam,
Therefore let us not beguile ourselves any more with vain flatteries, but acknowledge ourselves to be utterly marred in Adam,
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4664
so as there is nothing but sinfulnesse in vs. Notwithstanding, God prouideth for that mischeefe,
so as there is nothing but sinfulness in us Notwithstanding, God Provideth for that mischief,
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4665
when he toucheth vs too the quicke by hys holy spirite, and so purgeth our harts as we desire to obey him,
when he touches us too the quick by his holy Spirit, and so Purgeth our hearts as we desire to obey him,
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4666
and although we bee not so perfect as were requisite, yet we fight against ourselues, and go forward still to goodnesse.
and although we be not so perfect as were requisite, yet we fight against ourselves, and go forward still to Goodness.
cc cs pns12 vbb xx av j c-acp vbdr j, av pns12 vvb p-acp px12, cc vvb av-j av p-acp n1.
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4667
And surely when Gods spirit is as a bridle to vs to hold vs backe in his obediēce, it is a sure token that God dwelleth in vs,
And surely when God's Spirit is as a bridle to us to hold us back in his Obedience, it is a sure token that God dwells in us,
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4668
and gouerneth vs as his flocke, and holdeth vs for his children.
and Governs us as his flock, and holds us for his children.
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4669
For we cannot bee counted Christians, without this record, that God warranteth himselfe to bee our father,
For we cannot be counted Christians, without this record, that God warrants himself to be our father,
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4670
and that his holy spirit is as a seale thereof, according as I haue already alledged the record of Sainct Paule, out of the first to the Ephesians.
and that his holy Spirit is as a seal thereof, according as I have already alleged the record of Saint Paul, out of the First to the Ephesians.
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4671
And now he sayth, that the Galathians had receyued the spirite of God by the preaching of the Gospell.
And now he say, that the Galatians had received the Spirit of God by the preaching of the Gospel.
cc av pns31 vvz, cst dt np2 vhd vvn dt n1 pp-f np1 p-acp dt vvg pp-f dt n1.
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4672
Then seeing it is so, it was for too be concluded, that the workes of the law could not iustifye them.
Then seeing it is so, it was for too be concluded, that the works of the law could not justify them.
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4673
And why? For we must always come backe to thys principle which we haue treated of,
And why? For we must always come back to this principle which we have treated of,
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4674
namely that in the Gospell we be vtterly stripped out of all the goodnesse and vertue whiche we thought ourselues to haue,
namely that in the Gospel we be utterly stripped out of all the Goodness and virtue which we Thought ourselves to have,
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4675
and that God doth vs such shame, as we be fayne to come to him as quite confounded.
and that God does us such shame, as we be fain to come to him as quite confounded.
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4676
For although God set oure cursednesse afore vs in the law: yet we perceiue it not so well there, as in the Gospell.
For although God Set our cursedness afore us in the law: yet we perceive it not so well there, as in the Gospel.
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4677
And we see how the hipocrites do always flatter themselues, and thinke too performe the thynges that are commaunded them.
And we see how the Hypocrites do always flatter themselves, and think too perform the things that Are commanded them.
cc pns12 vvb c-crq dt n2 vdb av vvi px32, cc vvb av vvi dt n2 cst vbr vvn pno32.
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4678
But in the Gospell there are two things.
But in the Gospel there Are two things.
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4679
For God sheweth that there is nothing in vs but pouertie, so as we must bee fayne to come to begge his grace, with vtter acknowledgement of our bacenesse,
For God shows that there is nothing in us but poverty, so as we must be fain to come to beg his grace, with utter acknowledgement of our baseness,
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4680
how that we haue done amisse, and haue not one sparke of vertue in vs woorthy of commendation.
how that we have done amiss, and have not one spark of virtue in us worthy of commendation.
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4681
Now then, seeing it is so, Sainct Paule doth not without cause tell vs heere, that such as receiue Gods spirit by the preaching of the Gospell, must be voyd of all trust in their owne merites,
Now then, seeing it is so, Saint Paul does not without cause tell us Here, that such as receive God's Spirit by the preaching of the Gospel, must be void of all trust in their own merits,
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4682
and acknowledge themselues beholden all wholly to Gods meere and free mercie for their whole saluation.
and acknowledge themselves beholden all wholly to God's mere and free mercy for their Whole salvation.
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4683
And why so? For they be thinges that can no more match togither than fyre and water, that we should be iustifyed by the Gospell,
And why so? For they be things that can no more match together than fire and water, that we should be justified by the Gospel,
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4684
and also iustifyed by the law. VVhat then? Is the Gospell contrary to the law? No:
and also justified by the law. What then? Is the Gospel contrary to the law? No:
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4685
for (as I haue declared already) God is author as well of the one as of the other,
for (as I have declared already) God is author as well of the one as of the other,
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4686
and there is no contrariworking in hym, but the question heere concerneth the cace of our saluation.
and there is no contrariworking in him, but the question Here concerns the case of our salvation.
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4687
God hath gyuen men hys lawe too shewe them the way too lyue well, and thereby intended to bring them to suche condemnation,
God hath given men his law too show them the Way too live well, and thereby intended to bring them to such condemnation,
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4688
as if hee shoulde preferre an inditement agaynst them, and put a halter about theyr neckes:
as if he should prefer an indictment against them, and put a halter about their necks:
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4689
For truly in the law we see nothing but ▪ Hell gaping open vppon vs, that Gods vengeance is ready afore hand to incounter vs,
For truly in the law we see nothing but ▪ Hell gaping open upon us, that God's vengeance is ready afore hand to encounter us,
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4690
and that he is armed against vs as our enimie.
and that he is armed against us as our enemy.
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4691
Those are the thynges whych the law setteth afore vs. But now is the Gospell gyuen vs for a remedy, to the end that when we be so in despaire, we should flee to the grace that is offered vs in our Lorde Iesus Christe,
Those Are the things which the law sets afore us But now is the Gospel given us for a remedy, to the end that when we be so in despair, we should flee to the grace that is offered us in our Lord Iesus Christ,
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4692
and vnderstand that there is none other way [ to do vs good ] than the forgiuenesse of our sinnes, whereby God doth so put away and wype out our offences,
and understand that there is none other Way [ to do us good ] than the forgiveness of our Sins, whereby God does so put away and wipe out our offences,
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4693
as they come no more to account before him.
as they come no more to account before him.
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4694
The thing then wherein our righteousnesse consisteth, is that hee burdeneth vs not any more with the euil that is in vs. And althogh we see Gods intent and determination to be such, both in the law and in the Gospell:
The thing then wherein our righteousness Consisteth, is that he burdeneth us not any more with the evil that is in us And although we see God's intent and determination to be such, both in the law and in the Gospel:
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4695
yet are we sure that there is no contrarietie in it.
yet Are we sure that there is no contrariety in it.
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4696
Besydes this also, if we be not iustifyed by the Gospell, howe can wee attayne saluation by the lawe? It is true that the lawe is a preparatiue too bryng vs to the Gospell:
Besides this also, if we be not justified by the Gospel, how can we attain salvation by the law? It is true that the law is a preparative too bring us to the Gospel:
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4697
for so long as men bee puffed vp wyth pryde, Gods grace hath no enterance intoo them.
for so long as men be puffed up with pride, God's grace hath no Entrance into them.
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4698
If a vessell be full of wind, let a man labour to put what liquor hee will into it,
If a vessel be full of wind, let a man labour to put what liquour he will into it,
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4699
and he shall not get it in, bycause the wynde beateth it backe, and hindereth the putting of it in.
and he shall not get it in, Because the wind beats it back, and hindereth the putting of it in.
cc pns31 vmb xx vvi pn31 p-acp, c-acp dt n1 vvz pn31 av, cc vvz dt n-vvg pp-f pn31 p-acp.
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4700
And we may perceyue it euen in mannes body:
And we may perceive it even in Man's body:
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4701
for we must bee fayne too take similitudes of worldly things too leade vs to higher thinges.
for we must be fain too take Similitudes of worldly things too lead us to higher things.
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4702
If a man be hungrie, and yet notwithstanding haue hys stomacke so puffed vp as it cannot abide any thyng: hee may well bee full:
If a man be hungry, and yet notwithstanding have his stomach so puffed up as it cannot abide any thing: he may well be full:
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4703
but what for that? All is but wind, he hath neuer the more nurrishment within for all that,
but what for that? All is but wind, he hath never the more nourishment within for all that,
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4704
but rather the wind hindereth the entering in of any, good sustenance to nurrish and mainteine him.
but rather the wind hindereth the entering in of any, good sustenance to nurrish and maintain him.
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4705
Euen so is it with the foolish presumpteousnesse that is in vs. VVe beare ourselues in hand, that we be well furnished with all thinges that wee haue neede of:
Eve so is it with the foolish presumpteousnesse that is in us We bear ourselves in hand, that we be well furnished with all things that we have need of:
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4706
howbeit, that is but wind howsoeuer we fare, and that wynd shetteth out Gods grace frō entering in.
howbeit, that is but wind howsoever we fare, and that wind shetteth out God's grace from entering in.
a-acp, cst vbz p-acp n1 c-acp pns12 vvb, cc d n1 vvz av npg1 n1 p-acp vvg p-acp.
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4707
But by the Gospel our Lord bringeth vs low, & sheweth vs our wretchednes.
But by the Gospel our Lord brings us low, & shows us our wretchedness.
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4708
And therefore it behoueth vs to come to it with a consideratiō that our Lord Iesus Christ is set foorth vnto vs there, to the end that we seing that there is not one drop of goodnesse in vs, should seeke it in him,
And Therefore it behooves us to come to it with a consideration that our Lord Iesus christ is Set forth unto us there, to the end that we sing that there is not one drop of Goodness in us, should seek it in him,
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4709
yea euen al wholy and not by peeces.
yea even all wholly and not by Pieces.
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4710
Thus then ye see why S. Paule reasoneth, that for asmuch as we haue receiued Gods spirit by meanes of the Gospell, it behoueth vs to hold vs therevnto,
Thus then you see why S. Paul reasoneth, that for as as we have received God's Spirit by means of the Gospel, it behooves us to hold us thereunto,
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4711
and not go to the Ceremonies of the law, nor to any other thyng one or other,
and not go to the Ceremonies of the law, nor to any other thing one or other,
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4712
but be contented with that perfection, seing it is gyuen vs and we may enioy it without geinsaying.
but be contented with that perfection, sing it is given us and we may enjoy it without geinsaying.
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4713
For although thys matter was written to the Galathians: yet is it common to vs also at this day, as well as to them.
For although this matter was written to the Galatians: yet is it Common to us also At this day, as well as to them.
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4714
Let vs marke (I say) how our Lorde Iesus Christ wrought in vs. And first of all let vs practise that which is shewed vs in the second to the Corinthians:
Let us mark (I say) how our Lord Iesus christ wrought in us And First of all let us practise that which is showed us in the second to the Corinthians:
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4715
whiche is, that it behoueth vs to be wholly new fashioned againe, and to haue Goddes spirit dwelling in vs. So then the true marke whereby we may discerne whither we bee Gods children or no, is Gods spirit. which is, that it behooves us to be wholly new fashioned again, and to have God's Spirit Dwelling in us So then the true mark whereby we may discern whither we be God's children or no, is God's Spirit.
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4716
But bring we that spirit with vs from our mothers womb? Alas no.
But bring we that Spirit with us from our mother's womb? Alas no.
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4717
Nother commeth it any whit the more by our owne deseruings, as I haue told you already:
Nother comes it any whit the more by our own deservings, as I have told you already:
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4718
but bycause it pleaseth God of his graciouse goodnesse to giue vs it, thereby to draw vs to him.
but Because it Pleases God of his gracious Goodness to give us it, thereby to draw us to him.
cc-acp c-acp pn31 vvz np1 pp-f po31 j n1 pc-acp vvi pno12 pn31, av pc-acp vvi pno12 p-acp pno31.
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4719
If we haue any desire or willingnesse to walke in the feare of our God, or if wee would fayne be able to call vpon him with a pure conscience:
If we have any desire or willingness to walk in the Fear of our God, or if we would fain be able to call upon him with a pure conscience:
cs pns12 vhb d n1 cc n1 pc-acp vvi p-acp dt n1 pp-f po12 n1, cc cs pns12 vmd av-j vbi j pc-acp vvi p-acp pno31 p-acp dt j n1:
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it is a token that Gods spirit dwelleth in vs. VVe neede not to seeke any other witnesse,
it is a token that God's Spirit dwells in us We need not to seek any other witness,
pn31 vbz dt n1 cst ng1 n1 vvz p-acp pno12 pns12 vvi xx pc-acp vvi d j-jn n1,
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nor to make any longer scanning of the matter.
nor to make any longer scanning of the matter.
ccx pc-acp vvi d av-jc vvg pp-f dt n1.
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But nowe, haue wee gotten and obteyned this spirit by our owne merites? No surely.
But now, have we got and obtained this Spirit by our own merits? No surely.
p-acp av, vhb pns12 vvn cc vvn d n1 p-acp po12 d n2? uh-dx av-j.
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Then must we needes conclude, that seeyng wee haue it of gyft, it was gyuen vs by meanes of the Gospell.
Then must we needs conclude, that seeing we have it of gift, it was given us by means of the Gospel.
av vmb pns12 av vvi, cst vvg pns12 vhb pn31 pp-f n1, pn31 vbds vvn pno12 p-acp n2 pp-f dt n1.
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For in the Gospell God vttereth hys myghtye power and working too the saluation of men,
For in the Gospel God uttereth his mighty power and working too the salvation of men,
p-acp p-acp dt n1 np1 vvz po31 j n1 cc vvg av dt n1 pp-f n2,
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as it is sayde in the firste too the Romanes.
as it is said in the First too the Romans.
c-acp pn31 vbz vvn p-acp dt ord av dt njp2.
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And moreouer, for as muche as wee bee so weake, grosse and heauie, that although God doo daily prouoke euery of vs to come vnto him, wee come but as it were halting and creeping:
And moreover, for as much as we be so weak, gross and heavy, that although God do daily provoke every of us to come unto him, we come but as it were halting and creeping:
cc av, c-acp c-acp d c-acp pns12 vbb av j, j cc j, cst cs np1 vdb av-j vvi d pp-f pno12 pc-acp vvi p-acp pno31, pns12 vvb cc-acp c-acp pn31 vbdr vvg cc vvg:
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Now if the Gospell bee the instrumente whereby we receyue Goddes spirite, shall we go seeke other meanes? VVere not that a renouncing of the power whyche is apparantly knowen too vs? It is all one as if we would wilfully leaue the way that is shewed vs of our God, too seeke bywayes after our owne fancie. Now if the Gospel be the Instrument whereby we receive Goddess Spirit, shall we go seek other means? Were not that a renouncing of the power which is apparently known too us? It is all one as if we would wilfully leave the Way that is showed us of our God, too seek byways After our own fancy.
av cs dt n1 vbi dt n1 c-crq pns12 vvb npg1 n1, vmb pns12 vvi vvi j-jn n2? vbdr xx d dt vvg pp-f dt n1 r-crq vbz av-j vvn av pno12? pn31 vbz d pi c-acp cs pns12 vmd av-j vvi dt n1 cst vbz vvn pno12 pp-f po12 n1, av vvb n2 p-acp po12 d n1.
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And if the Galathians were without excuce for theyr turning away from the Gospell too the lawe:
And if the Galatians were without excuce for their turning away from the Gospel too the law:
cc cs dt np2 vbdr p-acp n1 p-acp po32 vvg av p-acp dt n1 av dt n1:
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what shall wee bee in these dayes, if wee will needes bee wrapped in the superstitions that men haue forged in their owne shoppes? As for example, the Papistes thinke too bee iustified, not by the Ceremonies that God had commaunded in olde time,
what shall we be in these days, if we will needs be wrapped in the superstitions that men have forged in their own shops? As for Exampl, the Papists think too be justified, not by the Ceremonies that God had commanded in old time,
r-crq vmb pns12 vbi p-acp d n2, cs pns12 vmb av vbi vvn p-acp dt n2 cst n2 vhb vvn p-acp po32 d n2? p-acp p-acp n1, dt njp2 vvb av vbi vvn, xx p-acp dt n2 cst np1 vhd vvn p-acp j n1,
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but by the dotages and gewgawes that they them selues haue deuised.
but by the dotages and gewgaws that they them selves have devised.
cc-acp p-acp dt n2 cc n2 cst pns32 pno32 n2 vhb vvn.
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For as for the thing whiche they doo nowe a dayes terme Gods seruice, what else is it than a certayne hotchpotche, whereinto euery man hath cast his owne peece and collop? Seeing then that the ca•e standeth so, it is not a despising of God,
For as for the thing which they do now a days term God's service, what Else is it than a certain hotchpotch, whereinto every man hath cast his own piece and collop? Seeing then that the ca•e Stands so, it is not a despising of God,
p-acp a-acp p-acp dt n1 r-crq pns32 vdi av dt n2 vvb npg1 n1, r-crq av vbz pn31 av dt j n1, c-crq d n1 vhz vvn po31 d n1 cc n1? vvg av cst dt n1 vvz av, pn31 vbz xx dt vvg pp-f np1,
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and a withdrawing of our selues from him, by reiecting of his grace, too the ende he shoulde not haue any accesse at all vnto vs,
and a withdrawing of our selves from him, by rejecting of his grace, too the end he should not have any access At all unto us,
cc dt n-vvg pp-f po12 n2 p-acp pno31, p-acp vvg pp-f po31 n1, av dt n1 pns31 vmd xx vhi d n1 p-acp d p-acp pno12,
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when wee will needes mingle mens inuentions with the purenesse of the Gospell? Must we not needes be worse than mad in so dooing? Then let vs know at one worde, that wee can not bee Christians,
when we will needs mingle men's Inventions with the pureness of the Gospel? Must we not needs be Worse than mad in so doing? Then let us know At one word, that we can not be Christians,
c-crq pns12 vmb av vvi ng2 n2 p-acp dt n1 pp-f dt n1? vmb pns12 xx av vbi jc cs j p-acp av vdg? av vvb pno12 vvi p-acp crd n1, cst pns12 vmb xx vbi np1,
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but the holy Ghost muste holde vs in such humilitie, as to make vs confesse, that al our welfare commeth of Gods meere grace,
but the holy Ghost must hold us in such humility, as to make us confess, that all our welfare comes of God's mere grace,
cc-acp dt j n1 vmb vvi pno12 p-acp d n1, c-acp pc-acp vvi pno12 vvi, cst d po12 n1 vvz pp-f npg1 j n1,
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and so cleaue to our Lorde Iesus Christ, as wee not onely take him for a peece or portion of our trust,
and so cleave to our Lord Iesus christ, as we not only take him for a piece or portion of our trust,
cc av vvb p-acp po12 n1 np1 np1, c-acp pns12 xx av-j vvi pno31 p-acp dt n1 cc n1 pp-f po12 n1,
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but bee fully satisfied with him as hauing drawne of his fulnesse, assuring our selues that he is the full perfection, not only of all wisedome,
but be Fully satisfied with him as having drawn of his fullness, assuring our selves that he is the full perfection, not only of all Wisdom,
cc-acp vbb av-j vvn p-acp pno31 c-acp vhg vvn pp-f po31 n1, vvg po12 n2 cst pns31 vbz dt j n1, xx av-j pp-f d n1,
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but also of all righteousnesse and happinesse, & that in him lieth and consisteth all our welfare, which welfare wee possesse when wee haue the Gospell and the preaching of faythe,
but also of all righteousness and happiness, & that in him lies and Consisteth all our welfare, which welfare we possess when we have the Gospel and the preaching of faith,
cc-acp av pp-f d n1 cc n1, cc cst p-acp pno31 vvz cc vvz d po12 n1, r-crq n1 pns12 vvb c-crq pns12 vhb dt n1 cc dt vvg pp-f n1,
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and when wee be cast downe in our selues, and vtterly bereft of all presumpteousnesse, which keepeth vs backe from comming vnto God.
and when we be cast down in our selves, and utterly bereft of all presumpteousnesse, which Keepeth us back from coming unto God.
cc c-crq pns12 vbb vvn a-acp p-acp po12 n2, cc av-j vvn pp-f d n1, r-crq vvz pno12 av p-acp vvg p-acp np1.
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Furthermore let vs be so rauished, seeing that our Lord Iesus Christ hath so bountifully giuen vs all that was requisite for our saluation, I say let vs bee so rauished with it,
Furthermore let us be so ravished, seeing that our Lord Iesus christ hath so bountifully given us all that was requisite for our salvation, I say let us be so ravished with it,
np1 vvb pno12 vbi av vvn, vvg cst po12 n1 np1 np1 vhz av av-j vvn pno12 d cst vbds j p-acp po12 n1, pns11 vvb vvb pno12 vbi av vvn p-acp pn31,
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as all things else that can be layde before vs, may be but as smoke too vs,
as all things Else that can be laid before us, may be but as smoke too us,
c-acp d n2 av cst vmb vbi vvn p-acp pno12, vmb vbi cc-acp c-acp n1 av pno12,
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and we vtterly despise and abhorre them, too shewe how well we haue profited in the Gospell,
and we utterly despise and abhor them, too show how well we have profited in the Gospel,
cc pns12 av-j vvi cc vvi pno32, av vvb c-crq av pns12 vhb vvn p-acp dt n1,
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and therewithall bee so constant and stedfast in our selues, as neuer to bee thrust out of the way, whatsoeuer the diuell whisper in oure care.
and therewithal be so constant and steadfast in our selves, as never to be thrust out of the Way, whatsoever the Devil whisper in our care.
cc av vbi av j cc j p-acp po12 n2, c-acp av-x pc-acp vbi vvn av pp-f dt n1, r-crq dt n1 vvb p-acp po12 n1.
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let vs inforce our selues more and more to beseech God too strengthen vs with his holy spirite,
let us enforce our selves more and more to beseech God too strengthen us with his holy Spirit,
vvb pno12 vvi po12 n2 n1 cc av-dc pc-acp vvi np1 av vvb pno12 p-acp po31 j n1,
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and too make vs profite more and more in the knowledge of his Gospell.
and too make us profit more and more in the knowledge of his Gospel.
cc av vvb pno12 vvi n1 cc av-dc p-acp dt n1 pp-f po31 n1.
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And let vs not doo as those doo which imagine them selues too bee come to full perfection at the first day ▪ but let vs labour to go forwarde more and more in the hope of the heauenly life,
And let us not do as those do which imagine them selves too be come to full perfection At the First day ▪ but let us labour to go forward more and more in the hope of the heavenly life,
cc vvb pno12 xx vdi p-acp d vdi r-crq vvb pno32 n2 av vbi vvn p-acp j n1 p-acp dt ord n1 ▪ cc-acp vvb pno12 vvi pc-acp vvi av-j av-dc cc av-dc p-acp dt n1 pp-f dt j n1,
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& to gather such strēgth as our fayth may grow from day to day, till we come to the blessed stop, wherof S. Paul speaketh in the fourth to the Ephesians:
& to gather such strength as our faith may grow from day to day, till we come to the blessed stop, whereof S. Paul speaks in the fourth to the Ephesians:
cc pc-acp vvi d n1 p-acp po12 n1 vmb vvi p-acp n1 p-acp n1, c-acp pns12 vvb p-acp dt j-vvn n1, c-crq np1 np1 vvz p-acp dt ord p-acp dt njp2:
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which i•, that we cleaue fully to our Lorde Iesus Christ.
which i•, that we cleave Fully to our Lord Iesus christ.
r-crq n1, cst pns12 vvb av-j p-acp po12 n1 np1 np1.
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Nowe let vs fall downe before the maiestie of our good God, with acknowledgement of our faultes, praying him to make vs so to feele them more and more,
Now let us fallen down before the majesty of our good God, with acknowledgement of our Faults, praying him to make us so to feel them more and more,
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as the same may cause vs bothe too mislike them, and also too aske forgiuenesse of them at his hande, that by that meanes he may bee glorified by vs,
as the same may cause us both too mislike them, and also too ask forgiveness of them At his hand, that by that means he may be glorified by us,
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and wee so confirmed by his holy spirite, as we may not doubt but that he dwelleth in vs,
and we so confirmed by his holy Spirit, as we may not doubt but that he dwells in us,
cc pns12 av vvn p-acp po31 j n1, c-acp pns12 vmb xx vvi cc-acp cst pns31 vvz p-acp pno12,
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and that as he hath once adopted vs for his children, so he will holde vs still for the same.
and that as he hath once adopted us for his children, so he will hold us still for the same.
cc d c-acp pns31 vhz a-acp vvn pno12 p-acp po31 n2, av pns31 vmb vvi pno12 av p-acp dt d.
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And so let vs all saye, Almightie God heauenly father. &c.
And so let us all say, Almighty God heavenly father. etc.
cc av vvb pno12 d vvi, j-jn np1 j n1. av
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The.xvj. Sermon which is the second vpon the third Chapter.
The xvj Sermon which is the second upon the third Chapter.
dt crd n1 r-crq vbz dt ord p-acp dt ord n1.
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3 Are yee so vnvvise, that vvhen yee haue begonne by the spirite, novv yee ende in the flesh?
3 are ye so unwise, that when ye have begun by the Spirit, now ye end in the Flesh?
crd vbr pn22 av j, cst c-crq pn22 vhb vvn p-acp dt n1, av pn22 n1 p-acp dt n1?
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4 Haue yee suffered so muche in vayne? At leastvvise if it bee in vayne.
4 Have ye suffered so much in vain? At leastwise if it be in vain.
crd vhb pn22 vvn av av-d p-acp j? p-acp av cs pn31 vbb p-acp j.
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5 He therfore that giueth you the spirite, and vvorketh mightily in you:
5 He Therefore that gives you the Spirit, and worketh mightily in you:
crd pns31 av cst vvz pn22 dt n1, cc vvz av-j p-acp pn22:
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doth he it by the vvorks of the lavv, or by the preaching of the fayth?
does he it by the works of the law, or by the preaching of the faith?
vdz pns31 pn31 p-acp dt n2 pp-f dt n1, cc p-acp dt vvg pp-f dt n1?
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WEe know that all the doctrine of the Gospell tendeth to draw vs out of this worlde,
we know that all the Doctrine of the Gospel tendeth to draw us out of this world,
pns12 vvb cst d dt n1 pp-f dt n1 vvz pc-acp vvi pno12 av pp-f d n1,
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and to make vs come vnto God. But that is impossible, vnlesse wee bee lifted vp continually more and more.
and to make us come unto God. But that is impossible, unless we be lifted up continually more and more.
cc pc-acp vvi pno12 vvi p-acp np1. p-acp d vbz j, cs pns12 vbb vvn a-acp av-j av-dc cc av-dc.
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Therfore if wee intende too profite in Gods schoole, wee muste so labour to correct the infirmities that are in our nature,
Therefore if we intend too profit in God's school, we must so labour to correct the infirmities that Are in our nature,
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as if wee were alwayes at the poynt too bee taken out of the world.
as if we were always At the point too be taken out of the world.
c-acp cs pns12 vbdr av p-acp dt n1 av vbi vvn av pp-f dt n1.
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True it is that God of his goodnesse stoopeth downe vnto vs, but that is not too holde vs heere beneath:
True it is that God of his Goodness stoopeth down unto us, but that is not too hold us Here beneath:
j pn31 vbz cst np1 pp-f po31 n1 vvz a-acp p-acp pno12, cc-acp cst vbz xx av vvi pno12 av p-acp:
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Likewise when he sendeth vs mortall men too bee as his messangers, and exhorteth vs to come vnto him by such meanes as are fittest for vs,
Likewise when he sends us Mortal men too be as his messengers, and exhorteth us to come unto him by such means as Are Fittest for us,
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and therto giueth vs his Sacraments, which are earthly and visible signes:
and thereto gives us his Sacraments, which Are earthly and visible Signs:
cc av vvz pno12 po31 n2, r-crq vbr j cc j n2:
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therein wee see howe he voutsafeth right well (as yee would say) too make him selfe lowe, too the ende wee shoulde not haue any excuse, to say wee were not able to mount vp to suche a heighth.
therein we see how he vouchsafeth right well (as ye would say) too make him self low, too the end we should not have any excuse, to say we were not able to mount up to such a height.
av pns12 vvb c-crq pns31 vvz j-jn av (c-acp pn22 vmd vvi) av vvi pno31 n1 av-j, av dt n1 pns12 vmd xx vhi d n1, pc-acp vvi pns12 vbdr xx j pc-acp vvi a-acp p-acp d dt n1.
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But howe soeuer the cace stande, if wee looke well vpon the Gospell, wee shall finde that the marke whereat it ameth, is to bereeue vs of our selues,
But how soever the case stand, if we look well upon the Gospel, we shall find that the mark whereat it ameth, is to bereeue us of our selves,
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and of all that belongeth too our flesh, to the ende wee should come vnto him.
and of all that belongeth too our Flesh, to the end we should come unto him.
cc pp-f d cst vvz av po12 n1, p-acp dt n1 pns12 vmd vvi p-acp pno31.
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But on the contrarie side, men abuse the fauour that God sheweth them in setting suche visible signes afore them, by bearing them selues in hande, that the whole perfection of their holynesse is to bee founde there,
But on the contrary side, men abuse the favour that God shows them in setting such visible Signs afore them, by bearing them selves in hand, that the Whole perfection of their holiness is to be found there,
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and that that is the thing whervnto they must hold them. And the same is not a vyce of two dayes or yesterdays breeding:
and that that is the thing whereunto they must hold them. And the same is not a vice of two days or yesterdays breeding:
cc d cst vbz dt n1 c-crq pns32 vmb vvi pno32. cc dt d vbz xx dt n1 pp-f crd n2 cc n2-an n-vvg:
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but it hath reigned from the beginning of the world, and continueth yet still, and (which worse is) men thinke it not inough to ouerthrow the thing that God had set vp to draw them vnto him:
but it hath reigned from the beginning of the world, and Continueth yet still, and (which Worse is) men think it not enough to overthrow the thing that God had Set up to draw them unto him:
cc-acp pn31 vhz vvn p-acp dt n-vvg pp-f dt n1, cc vvz av av, cc (r-crq av-jc vbz) n2 vvb pn31 xx av-d pc-acp vvi dt n1 cst np1 vhd vvn a-acp pc-acp vvi pno32 p-acp pno31:
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but they doo also forge and frame many hinderances to keepe thēselues aloofe from him. This would be darke if it were not declared by example.
but they do also forge and frame many hindrances to keep themselves aloof from him. This would be dark if it were not declared by Exampl.
cc-acp pns32 vdi av vvi cc vvi d n2 pc-acp vvi px32 av p-acp pno31. d vmd vbi j cs pn31 vbdr xx vvn p-acp n1.
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4772
God had in his lawe ordeyned Sacrifices, shadowes, and figures for a time: yet did he it not for any pleasure that he had in those bare things:
God had in his law ordained Sacrifices, shadows, and figures for a time: yet did he it not for any pleasure that he had in those bore things:
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but by reason of the rudenesse of the people (who were as then like little children) whom he ment to trayne still forwarde too a spirituall seruice, by meanes agreeable too their rawnesse.
but by reason of the rudeness of the people (who were as then like little children) whom he meant to train still forward too a spiritual service, by means agreeable too their rawness.
cc-acp p-acp n1 pp-f dt n1 pp-f dt n1 (r-crq vbdr a-acp av av-j j n2) r-crq pns31 vvd pc-acp vvi av av-j av dt j n1, p-acp n2 j av po32 n1.
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That is the cause why the Ceremonies of the Lawe are saide to be as it were fleshly.
That is the cause why the Ceremonies of the Law Are said to be as it were fleshly.
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For why? God intended too teache his people grosly too come thither as they ought to doo.
For why? God intended too teach his people grossly too come thither as they ought to do.
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But howe soeuer they fared, the patterne that was shewed vnto Moyses in the mount was heauenly.
But how soever they fared, the pattern that was showed unto Moses in the mount was heavenly.
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Then were there two things in all the Ceremonies of the Lawe.
Then were there two things in all the Ceremonies of the Law.
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For when men washed them selues at their entring into the Temple, when they offered the Sacrifices,
For when men washed them selves At their entering into the Temple, when they offered the Sacrifices,
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when they vsed lightes and perfumes, and when the Priest clothed him selfe with his speciall apparell:
when they used lights and perfumes, and when the Priest clothed him self with his special apparel:
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all those things (as in respecte of the outwarde shewe) might well bee called fleshly and temporall:
all those things (as in respect of the outward show) might well be called fleshly and temporal:
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but (as in respecte of their ende) they were spirituall.
but (as in respect of their end) they were spiritual.
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But what did the Iewes? They gazed vpon the figures, without considering wherfore God had ordeyned them,
But what did the Iewes? They gazed upon the figures, without considering Wherefore God had ordained them,
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and bare them selues in hand, that they had very well discharged their duetie, in comming to Churche,
and bore them selves in hand, that they had very well discharged their duty, in coming to Church,
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But truely they disguised God after their owne fancie, as he himselfe mocketh them for it by his Prophets, saying that he dwelleth not in houses made with mens hands,
But truly they disguised God After their own fancy, as he himself mocks them for it by his prophets, saying that he dwells not in houses made with men's hands,
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and that the very heauen is not able too comprehende his maiestie, which is infinite.
and that the very heaven is not able too comprehend his majesty, which is infinite.
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Furthermore the Papists at this day, thinking it not inough to abuse the things that are conteyned in Gods lawe, haue so put too peece after peece,
Furthermore the Papists At this day, thinking it not enough to abuse the things that Are contained in God's law, have so put too piece After piece,
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as there is none end at al of their follie: and yet notwithstanding they intitle them to bee the seruice of God.
as there is none end At all of their folly: and yet notwithstanding they entitle them to be the service of God.
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But whatsoeuer they saye, they bee nothing else than ingling trickes and masking toyes. But nowe let vs come to that which is spoken heere.
But whatsoever they say, they be nothing Else than ingling tricks and masking toys. But now let us come to that which is spoken Here.
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S. Paule compareth the spirite with the fleshe.
S. Paul compareth the Spirit with the Flesh.
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VVhat meaneth he by the spirite? All the doctrine which God setteth foorth too vs in his Gospell.
What means he by the Spirit? All the Doctrine which God sets forth too us in his Gospel.
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For there is a spirituall guyding, so as wee bee no more hilde vnder the olde shadowes as the Iewes were.
For there is a spiritual guiding, so as we be no more hilde under the old shadows as the Iewes were.
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Yee see then that God in these dayes reuealeth him selfe fully vnto vs, and hauing beaten downe and disanulled all the shadowes of the Lawe, sheweth vs that he will haue vs to come right foorth vnto him,
Ye see then that God in these days Revealeth him self Fully unto us, and having beaten down and Disannulled all the shadows of the Law, shows us that he will have us to come right forth unto him,
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and not haue any thing remayne to hold vs backe heere beneath any more.
and not have any thing remain to hold us back Here beneath any more.
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Vnder the lawe onely the Priest preaced neere vnto God, and all the people kepte them selues a farre off.
Under the law only the Priest pressed near unto God, and all the people kept them selves a Far off.
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But wee haue our Lorde Iesus Christ, who is our Priest, by whome the waye is opened vs in his bloud, to make vs to come vnto God his father,
But we have our Lord Iesus christ, who is our Priest, by whom the Way is opened us in his blood, to make us to come unto God his father,
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as the Apostle speaketh of him in the Epistle to the Hebrues.
as the Apostle speaks of him in the Epistle to the Hebrews.
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Then if wee receiue the Gospell as it becommeth vs, God will deale with vs after such sorte, Then if we receive the Gospel as it becomes us, God will deal with us After such sort,
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as if wee were meete to come neere vnto him, and will leaue all the things whiche he had ordeyned in olde time for suche as were more rude and grosse.
as if we were meet to come near unto him, and will leave all the things which he had ordained in old time for such as were more rude and gross.
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Thus yee see why S. Paule vpbraydeth the Galathians with their beginning in the spirite, that is too say,
Thus ye see why S. Paul upbraideth the Galatians with their beginning in the Spirit, that is too say,
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for that they had had the doctrine of the Gospell, whiche had shewed them the things that had bin hidden from the Iewes,
for that they had had the Doctrine of the Gospel, which had showed them the things that had been hidden from the Iewes,
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or at leastwise had bin shewed them but aloofe vnder darke shadowes.
or At leastwise had been showed them but aloof under dark shadows.
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Therevpon he vpbraydeth them, that they intended too ende in the fleshe, that is too say, with these lower things.
Thereupon he upbraideth them, that they intended too end in the Flesh, that is too say, with these lower things.
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And it is all one as if he had sayde, God hath beene so gracious too you,
And it is all one as if he had said, God hath been so gracious too you,
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As muche is to bee sayde of all those whome God guided vnder the auncient figures.
As much is to be said of all those whom God guided under the ancient figures.
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as to haue taught you his will out of hande, and you will needes be hilde still in your Apsie, and in your first principles.
as to have taught you his will out of hand, and you will needs be hilde still in your Apsie, and in your First principles.
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He hathe giuen you a highe and perfect knowledge, whereby yee haue perceyued the inestimable loue which he beareth you in our Lorde Iesus Christ:
He hath given you a high and perfect knowledge, whereby ye have perceived the inestimable love which he bears you in our Lord Iesus christ:
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and will you nowe returne agayne too your Apsie, and forget the things that haue bin taught you? VVere not that a peruerting of all order,
and will you now return again too your Apsie, and forget the things that have been taught you? Were not that a perverting of all order,
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and a putting away of the grace that he had offered you? But we know that naturally when men intend to learne any thing they begin at the smallest poynts,
and a putting away of the grace that he had offered you? But we know that naturally when men intend to Learn any thing they begin At the Smallest points,
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and afterwarde in all crafts and all trades, proceede by little and little through experience.
and afterward in all crafts and all trades, proceed by little and little through experience.
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For if a man should teache a childe highe sciences, without teaching him first his Apsie,
For if a man should teach a child high sciences, without teaching him First his Apsie,
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and to write and reade, and afterwarde his grammer to guide him foorthe by degrees:
and to write and read, and afterward his grammar to guide him forth by Degrees:
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what a thing were it? Agayne, when a childe is well forwarde, and come to mans age,
what a thing were it? Again, when a child is well forward, and come to men age,
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if he should bee set backe agayne too his Apsie after he hathe well profited: it would bee a playne mockerie.
if he should be Set back again too his Apsie After he hath well profited: it would be a plain mockery.
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In like wyse is it with handicraftes.
In like wise is it with handicrafts.
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For it is well knowen, that he which commeth newly into a shop, shall not bee of skill too vnderstand as much at the first day,
For it is well known, that he which comes newly into a shop, shall not be of skill too understand as much At the First day,
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as he shall bee at the ende of a yeere or twayne:
as he shall be At the end of a year or twayne:
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but first he must bee taught his principles, and afterwarde growe more and more in cunning.
but First he must be taught his principles, and afterward grow more and more in cunning.
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But if that he which hath learned his crafte, doo at the foure yeares ende turne backe ageine too that which he ought too haue knowen the first day:
But if that he which hath learned his craft, do At the foure Years end turn back again too that which he ought too have known the First day:
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in so dooyng he shall shewe himselfe to bee a beast, and that he hath lost his tyme.
in so doing he shall show himself to be a beast, and that he hath lost his time.
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But nowe let vs apply this lesson too our selues.
But now let us apply this Lesson too our selves.
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Truely for as muche as we bee heauie and earthy, wee had neede to haue the things chawed vnto vs, which wee bee not able too digest:
Truly for as much as we be heavy and earthy, we had need to have the things chawed unto us, which we be not able too digest:
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yet notwithstanding God is so gracious and charie too vs, as too teache vs spiritually:
yet notwithstanding God is so gracious and chary too us, as too teach us spiritually:
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that is too say, after a higher and excellenter maner than he taught the fathers vnder the Lawe.
that is too say, After a higher and Excellenter manner than he taught the Father's under the Law.
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VVe see that Abraham had not this priuiledge;
We see that Abraham had not this privilege;
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and yet neuerthelesse he is the father of the faythfull, and it behoueth vs to be fashioned like vnto him,
and yet nevertheless he is the father of the faithful, and it behooves us to be fashioned like unto him,
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as we shall see a while after.
as we shall see a while After.
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VVee see that Dauid was an excellent King and Prophet, and yet notwithstanding he sawe not the things whiche wee see nowe, but onely in a shadowe.
We see that David was an excellent King and Prophet, and yet notwithstanding he saw not the things which we see now, but only in a shadow.
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And for that cause oure Lorde Iesus Christe sayth, that the eyes are happie whiche see the things that wee see since his shewing of him selfe to the worlde,
And for that cause our Lord Iesus Christ say, that the eyes Are happy which see the things that we see since his showing of him self to the world,
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and that the eares are happie which heare the doctrine of the Gospel as it is preached vnto vs. Seeing then that God commeth after that sort vnto vs,
and that the ears Are happy which hear the Doctrine of the Gospel as it is preached unto us Seeing then that God comes After that sort unto us,
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and becommeth so familiar with vs: if wee shrinke backe, and take Ceremonies and figures in steade of the good doctrine,
and becomes so familiar with us: if we shrink back, and take Ceremonies and figures in stead of the good Doctrine,
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as though we might not come at him:
as though we might not come At him:
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is it not a kicking agaynst him as it were in spite of him? And dooth not that rebelleousnesse shewe vs to bee vnwilling that God should bee mercyfull and bountifull to wards vs,
is it not a kicking against him as it were in spite of him? And doth not that rebelleousnesse show us to be unwilling that God should be merciful and bountiful to wards us,
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as he sheweth him selfe to bee? Nowe then we may easily vnderstande what S. Paule meaneth heere.
as he shows him self to be? Now then we may Easily understand what S. Paul means Here.
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For he vpbraydeth the Galathians with their going backward like Seacrabbes, in that whereas they had bin trayned in the spirituall doctrine of the Gospell, they turned backe agayne to the shadowes of the Lawe.
For he upbraideth the Galatians with their going backward like Seacrabbes, in that whereas they had been trained in the spiritual Doctrine of the Gospel, they turned back again to the shadows of the Law.
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Likewise if wee in oure time, after wee haue once acquaynted our selues with suche order as is according too the Gospell,
Likewise if we in our time, After we have once acquainted our selves with such order as is according too the Gospel,
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and be inured with such seruice of God as is ruled by his pure worde, would needes afterward be mingling of fancies with it,
and be inured with such service of God as is ruled by his pure word, would needs afterwards be mingling of fancies with it,
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and say, it will be good to doo thus and thus yet:
and say, it will be good to do thus and thus yet:
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it were a turning backe agayne to the flesh, that is to say, whereas God hath aduaunced vs on high, wee woulde drawe downe:
it were a turning back again to the Flesh, that is to say, whereas God hath advanced us on high, we would draw down:
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and that is a manyfest fighting agaynst him.
and that is a manifest fighting against him.
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VVherefore let vs learne to apply this doctrine to our owne profite, and for as muche as God hath giuen vs his worde purely preached among vs,
Wherefore let us Learn to apply this Doctrine to our own profit, and for as much as God hath given us his word purely preached among us,
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if we once know how he wil be honored and serued, let vs not swarue from it,
if we once know how he will be honoured and served, let us not swerve from it,
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neyther too the right hand nor to the left, but let vs so profite in the worde that is preached faythfully vnto vs in the name of God,
neither too the right hand nor to the left, but let us so profit in the word that is preached faithfully unto us in the name of God,
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as it may appeare that we desire to make it auaylable.
as it may appear that we desire to make it available.
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And surely the further forward that wee shall haue bin in it, the lesse excuce shall wee haue if wee turne backe afterwarde,
And surely the further forward that we shall have been in it, the less excuce shall we have if we turn back afterward,
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as wee see many doo, whiche waxe cold or else woulde fayne rowe betweene two streames,
as we see many do, which wax cold or Else would fain row between two streams,
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and whereas it were to be looked for that they should haue gone continually forward, and haue come neerer & neerer vnto God, they be stil musing vpon a sorte of seely toyes.
and whereas it were to be looked for that they should have gone continually forward, and have come nearer & nearer unto God, they be still musing upon a sort of silly toys.
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and if they ouershoote them selues afterwarde, their faulte and offence is so muche the worse.
and if they overshoot them selves afterward, their fault and offence is so much the Worse.
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And now a dayes they that would shun persecution, finde suche shifts as these: They disguise and falsifie Gods worde by mingling and turmoyling mens inuentions with it.
And now a days they that would shun persecution, find such shifts as these: They disguise and falsify God's word by mingling and turmoiling men's Inventions with it.
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So much the more therfore doth it behoue vs to take heed to this doctrine, where S. Paule telleth vs, that if God haue once set vs forwarde, we must no more returne backe to our Apsie lyke little babes.
So much the more Therefore does it behoove us to take heed to this Doctrine, where S. Paul Telleth us, that if God have once Set us forward, we must no more return back to our Apsie like little babes.
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For it is a shame for vs, when we haue once profited in the Gospell,
For it is a shame for us, when we have once profited in the Gospel,
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or at leastwise haue had leasure long inoughe for too profite, and yet notwithstanding it shall seeme that wee neuer herd one worde of it, according as the Apostle in the Epistle to the Hebrues vpbraydeth the Iewes, saying:
or At leastwise have had leisure long enough for too profit, and yet notwithstanding it shall seem that we never heard one word of it, according as the Apostle in the Epistle to the Hebrews upbraideth the Iewes, saying:
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Yee ought all of you too bee teachers in respect of the time that you haue bin taughte,
Ye ought all of you too be Teachers in respect of the time that you have been taught,
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and yet notwithstanding you bee still like yong beginners. Thus ye see the first poynt that we haue to marke vpon this text.
and yet notwithstanding you be still like young beginners. Thus you see the First point that we have to mark upon this text.
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Nowe he addeth consequently, Haue yee suffred so many things in vayne? If at leastwise it be in vayne.
Now he adds consequently, Have ye suffered so many things in vain? If At leastwise it be in vain.
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Here he wakeneth vp the Galathians, by telling them that God had done them the honor to make them as witnesses of his Gospell,
Here he wakeneth up the Galatians, by telling them that God had done them the honour to make them as Witnesses of his Gospel,
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and yet notwithstanding that afterwarde they had swarued from it. And this is a thing well worth the marking.
and yet notwithstanding that afterward they had swerved from it. And this is a thing well worth the marking.
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For sometimes God doth vs so great honor as to serue his turne by vs, so that his worde is by our meanes maynteined before men.
For sometime God does us so great honour as to serve his turn by us, so that his word is by our means maintained before men.
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Nowe if therevpon we swarue aside, and holde not out to the end in such constancie as appeared to be in vs, it is a double shame,
Now if thereupon we swerve aside, and hold not out to the end in such constancy as appeared to be in us, it is a double shame,
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and also it is to be taken for the greater crime, bicause the occasion of offence is double:
and also it is to be taken for the greater crime, Because the occasion of offence is double:
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and moreouer it is a vilanous vnthankfulnesse if wee continue not in the seruing of oure God,
and moreover it is a villaInous unthankfulness if we continue not in the serving of our God,
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when he hathe reached vs hys hande after that maner.
when he hath reached us his hand After that manner.
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And this is so muche the more too bee noted, bicause wee see many men bragge and boast them selues too haue wrought wonders,
And this is so much the more too be noted, Because we see many men brag and boast them selves too have wrought wonders,
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if oure Lorde Iesus Christ haue serued his turne by them in any thing.
if our Lord Iesus christ have served his turn by them in any thing.
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VVhat saye they? haue not I doone this and that? They wyll alleage their owne abilities:
What say they? have not I done this and that? They will allege their own abilities:
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in so muche that (if yee beleeue them) God is greatly bounde vnto them.
in so much that (if ye believe them) God is greatly bound unto them.
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But put the cace they had doone a hundred fold more than they speake of: yet are they euen therfore so muche the more beholden to God.
But put the case they had done a hundred fold more than they speak of: yet Are they even Therefore so much the more beholden to God.
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For it came not of their owne good towardnesse, but of God who gouerned them by his holy spirite:
For it Come not of their own good towardness, but of God who governed them by his holy Spirit:
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And moreouer they cause many mo too stumble, than they should haue done if they had not bin set foorth too the vewe.
And moreover they cause many more too Stumble, than they should have done if they had not been Set forth too the view.
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For when God lifted them vp as it were vpon the stage, it was too haue them seene a farre off.
For when God lifted them up as it were upon the stage, it was too have them seen a Far off.
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By meanes whereof they trouble an infinite multitude of people, and therefore their faulte is so much the haynouser.
By means whereof they trouble an infinite multitude of people, and Therefore their fault is so much the haynouser.
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But yet is that vice too common.
But yet is that vice too Common.
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For nowe a dayes, suche as thinke them selues too haue done any thing for the Gospell, will needes bee exempted from all lawe and rule:
For now a days, such as think them selves too have done any thing for the Gospel, will needs be exempted from all law and Rule:
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in so muche that if a man blame them for dooing amisse, what (say they?) ought I not to bee borne withall? For I haue doone this and that.
in so much that if a man blame them for doing amiss, what (say they?) ought I not to be born withal? For I have done this and that.
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To bee short, men will dispence with them selues after that maner, and (which is worse) they aduaunce them selues proudly agaynst God,
To be short, men will dispense with them selves After that manner, and (which is Worse) they advance them selves proudly against God,
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when he dooth them the honour too imploy them about his seruice.
when he doth them the honour too employ them about his service.
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But let vs marke howe S. Paule sayth heere, Haue yee suffered so muche in vayne? He taketh occasion too blame the Galathians so muche the sorer,
But let us mark how S. Paul say Here, Have ye suffered so much in vain? He Takes occasion too blame the Galatians so much the Sorer,
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bicause they had alreadie suffered for the Gospels sake, and beene persecuted, and indured many troubles bothe in their goodes and in their persons.
Because they had already suffered for the Gospels sake, and been persecuted, and endured many Troubles both in their goods and in their Persons.
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Howe nowe (saythe he?) what is to bee sayde of all that you haue suffered? Is it not a recorde that God had called you too the magnifying of hys name? For in good faythe the things that wee suffer for the Gospels sake, oughte too serue vs for a badge,
Howe now (say he?) what is to be said of all that you have suffered? Is it not a record that God had called you too the magnifying of his name? For in good faith the things that we suffer for the Gospels sake, ought too serve us for a badge,
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as if God did set vs in some honorable office.
as if God did Set us in Some honourable office.
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The greatest honor that wee can haue, is too bee witnesses of Gods truthe, so that althoughe we be subiect to lying,
The greatest honour that we can have, is to be Witnesses of God's truth, so that although we be Subject to lying,
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yet notwithstanding he iustifieth his eternal truthe which proceedeth frō him selfe, euē by vs which are wretched creatures, which are but wind, smoke shadowes, and lesse than nothing.
yet notwithstanding he Justifieth his Eternal truth which Proceedeth from him self, even by us which Are wretched creatures, which Are but wind, smoke shadows, and less than nothing.
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Seeing then that God appoynteth and ordeineth vs to be lawful witnesses for the aduancing & in larging of his Gospel by vs:
Seeing then that God appointeth and ordaineth us to be lawful Witnesses for the advancing & in larging of his Gospel by us:
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hath he not iust cause to complayne, if wee swarue aside from it after wee haue suffered for it? Therefore let all suche looke narrowly to them selues,
hath he not just cause to complain, if we swerve aside from it After we have suffered for it? Therefore let all such look narrowly to them selves,
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as haue had any good beginning. And there is not any warning better worthie too bee taken heede vnto, than this.
as have had any good beginning. And there is not any warning better worthy too be taken heed unto, than this.
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For seyng that the least of the Church haue ynough too bind them to Godward for his chozing of them from out of the world,
For sing that the least of the Church have enough too bind them to Godward for his chozing of them from out of the world,
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but continue and go foreward in it more and more. Howbeit for asmuch as this vpbrayding was very rigorous, S. Paule mitigateth it, saying:
but continue and go forward in it more and more. Howbeit for as as this upbraiding was very rigorous, S. Paul mitigateth it, saying:
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& for his directing of his Gospell vnto thē, in somuch that he hath left the great ones & such as take highly vpon thēselues by reason of their great excellencie,
& for his directing of his Gospel unto them, in So much that he hath left the great ones & such as take highly upon themselves by reason of their great excellency,
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& preferred the lesser sort & such as are despized too the worldward, and shall surely haue the harder accoūt to make, if they shrink away afterward:
& preferred the lesser sort & such as Are despised too the worldward, and shall surely have the harder account to make, if they shrink away afterwards:
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what shall become of those whom God vouchsafed to haue to be his standerd bearers,
what shall become of those whom God vouchsafed to have to be his standard bearer,
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and whom he perferred in such wize, as they ought too haue bin an exāple and looking glasse to others? what excuse shall there be for thē,
and whom he perferred in such wise, as they ought too have been an Exampl and looking glass to Others? what excuse shall there be for them,
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if they giue the slip? And specially if they that haue suffered for the name of Iesus Christ,
if they give the slip? And specially if they that have suffered for the name of Iesus christ,
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& for the doctrine of his Gospell, so farre forth as to haue bin kepte in pryson and too haue bin tormēted,
& for the Doctrine of his Gospel, so Far forth as to have been kept in prison and too have been tormented,
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yea and to haue bin brought euen vnto deaths dore, do afterward start aside:
yea and to have been brought even unto death's door, do afterwards start aside:
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is it not an abolishing of Gods grace so far forth as in them lieth? So little then ought any mans suffering for the Gospell, serue to excuze him or cause him to be borne withall:
is it not an abolishing of God's grace so Far forth as in them lies? So little then ought any men suffering for the Gospel, serve to excuze him or cause him to be born withal:
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that such as haue suffered most ▪ ought too brydle themselues shortest, knowing that the honour which God doth them, holdeth them so much the more bound vnto him,
that such as have suffered most ▪ ought too bridle themselves Shortest, knowing that the honour which God does them, holds them so much the more bound unto him,
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4897
and that it behoueth them to bee the more watchfull and warer, that they giue none occasiō of stumbling to any bodie.
and that it behooves them to be the more watchful and warer, that they give none occasion of stumbling to any body.
cc cst pn31 vvz pno32 pc-acp vbi dt av-dc j cc av-jc, cst pns32 vvb pi n1 pp-f vvg p-acp d n1.
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For when folke shall say, how commeth this too passe? such a one should haue bin a Martir of God, he hath indured much for the mayntenance of the truth,
For when folk shall say, how comes this too pass? such a one should have been a Martyr's of God, he hath endured much for the maintenance of the truth,
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and now beholde he is become a renegate:
and now behold he is become a renegade:
cc av vvb pns31 vbz vvn dt n1:
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it is a putting of the Gospell to shame & reproch, and what a thing is that? By that meanes the name of God shall be greatly misreported.
it is a putting of the Gospel to shame & reproach, and what a thing is that? By that means the name of God shall be greatly misreported.
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And therfore let vs marke well, that if we haue for a time serued God,
And Therefore let us mark well, that if we have for a time served God,
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and he hath made our labour frutefull, so as the Church hath bin profited and edified by it:
and he hath made our labour fruitful, so as the Church hath been profited and edified by it:
cc pns31 vhz vvn po12 n1 j, av c-acp dt n1 vhz vbn vvn cc vvn p-acp pn31:
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4903
wee muste walke in the greater carefulnesse, and take good heede that wee play not the shrewd Cow, that giues a good deale of milke,
we must walk in the greater carefulness, and take good heed that we play not the shrewd Cow, that gives a good deal of milk,
pns12 vmb vvi p-acp dt jc n1, cc vvb j n1 cst pns12 vvb xx dt j n1, cst vvz dt j n1 pp-f n1,
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and when shee hath done, strikes downe the payle and spilles it. For if we doo a hundred times more harme than wee did good:
and when she hath done, strikes down the pail and spills it. For if we do a hundred times more harm than we did good:
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what can we alledge for our defence? how can wee say that wee haue suffered for the Gospell? VVherfore if we purpose that God shoulde allow of our seruis, let vs learne to be constant, firme and fast settled, that we neuer swarue aside from our callyng,
what can we allege for our defence? how can we say that we have suffered for the Gospel? Wherefore if we purpose that God should allow of our seruis, let us Learn to be constant, firm and fast settled, that we never swerve aside from our calling,
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4907
If at leastwize it be in vayne. If At leastwize it be in vain.
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4908
VVherin he giueth the Galathians an incling, that he hopeth much better of thē, and that although they were start aside for a tyme,
Wherein he gives the Galatians an incling, that he Hopes much better of them, and that although they were start aside for a time,
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yet it would not indure long, but that vpon warning and exhortation they would returne againe into the right way.
yet it would not endure long, but that upon warning and exhortation they would return again into the right Way.
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And in this text wee see, that when wee bee rebuked by Gods spirit, it is not too make vs fumish,
And in this text we see, that when we be rebuked by God's Spirit, it is not too make us fumish,
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nor to driue vs too such a desperatenesse that wee shoulde take the brydle in our teeth and fall too chafing:
nor to driven us too such a desperateness that we should take the bridle in our teeth and fallen too chafing:
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but rather too drawe vs to repentance.
but rather too draw us to Repentance.
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God then intendeth not to make vs so dismayed, as too leaue vs in the briers:
God then intends not to make us so dismayed, as too leave us in the briers:
np1 av vvz xx pc-acp vvi pno12 av vvn, c-acp av vvb pno12 p-acp dt n2:
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but after he hath shewed vs our faultes, he calleth vs alwayes home againe too him,
but After he hath showed us our Faults, he calls us always home again too him,
cc-acp c-acp pns31 vhz vvn pno12 po12 n2, pns31 vvz pno12 av av-an av av pno31,
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and calleth vs to repentance, and sheweth vs that he is readie too receyue and take vs too mercie,
and calls us to Repentance, and shows us that he is ready too receive and take us too mercy,
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as oft as wee bee touched with true lowlinesse to be sorie for our sins, and too acknowledge them vnfaynedly and freely.
as oft as we be touched with true lowliness to be sorry for our Sins, and too acknowledge them unfeignedly and freely.
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4917
Sith it is so, let vs on our side be well aduized, that when we be told of the faultes that wee haue done, wee play not the mad Bedlems,
Sith it is so, let us on our side be well advised, that when we be told of the Faults that we have done, we play not the mad Bedlams,
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4918
nor go about to win any thing by starting aside or dragging backe:
nor go about to win any thing by starting aside or dragging back:
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but yeeld our selues giltie, and bee so meeke and patient minded, as too suffer our selues too bee blamed after as wee haue neede.
but yield our selves guilty, and be so meek and patient minded, as too suffer our selves too be blamed After as we have need.
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4920
And when rebukings shall seeme somewhat with the sharpest & pricking to vs:
And when rebukings shall seem somewhat with the Sharpest & pricking to us:
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let vs alwayes beare in minde, too consider too what end they tend, and what frute followeth them,
let us always bear in mind, too Consider too what end they tend, and what fruit follows them,
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4922
and that although God rebuke vs throughly, yet he is readie too forget all our faultes afterward.
and that although God rebuke us thoroughly, yet he is ready too forget all our Faults afterwards.
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Yee see then what wee haue to remember:
Ye see then what we have to Remember:
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as if S. Paule should say, that although we to the vttermost of our power haue abolished the grace of God:
as if S. Paul should say, that although we to the uttermost of our power have abolished the grace of God:
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yet not withstanding he on his part is loth they should perish & would faine make them to prosper.
yet not withstanding he on his part is loath they should perish & would feign make them to prosper.
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4926
And therevnto he rebuketh vs, to the intent we should not cōtinue vnamendable.
And thereunto he Rebuketh us, to the intent we should not continue unamendable.
cc av pns31 vvz pno12, p-acp dt n1 pns12 vmd xx vvi j.
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Therfore whensoeuer we shall haue bin so far ouerseene as to stray from the right way:
Therefore whensoever we shall have been so Far overseen as to stray from the right Way:
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yet let vs know that our Lord calleth vs backe too him, and giueth vs a meane to returne againe,
yet let us know that our Lord calls us back too him, and gives us a mean to return again,
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4929
if our fault be not matched with wilfulnesse.
if our fault be not matched with wilfulness.
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4930
Now after that S. Paule hath spoken so, he addeth againe, that God had delt foorth the giftes of his holy spirit among the Galathians,
Now After that S. Paul hath spoken so, he adds again, that God had dealt forth the Gifts of his holy Spirit among the Galatians,
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we should be well acquainted with this maner of speech of being iustified by faith.
we should be well acquainted with this manner of speech of being justified by faith.
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yea & that by meanes of the gospel, in somuch that the same ought to haue bin ynough to hold them to the doctrine which they had receyued, without turning aside or wandering away frō it.
yea & that by means of the gospel, in So much that the same ought to have been enough to hold them to the Doctrine which they had received, without turning aside or wandering away from it.
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VVhereas he speaketh here of Gods spirit, he meeneth not the grace that was treated of this morning, which is common to all the faythfull:
Whereas he speaks Here of God's Spirit, he meeneth not the grace that was treated of this morning, which is Common to all the faithful:
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4933
but vseth an other kinde of reasoning (as we shall see by the sequele:) namely that besides Gods shewing of himselfe generally too all the Galathians, that he had adopted them for his children:
but uses an other kind of reasoning (as we shall see by the sequel:) namely that beside God's showing of himself generally too all the Galatians, that he had adopted them for his children:
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4934
he had also ordeyned Prophetes among them, and men indewed, some with the gifte of Tunges, some with the gift of healing,
he had also ordained prophets among them, and men endued, Some with the gift of Tongues, Some with the gift of healing,
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4935
& othersome with such other like. But all this came to them by meanes of the Gospell:
& Othersome with such other like. But all this Come to them by means of the Gospel:
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4936
and therefore their turning backe againe to the Ceremonies of the law, was a burying of all the operacions of Gods spirit.
and Therefore their turning back again to the Ceremonies of the law, was a burying of all the operations of God's Spirit.
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4937
I haue told you already how we must beare in minde, that God cōmunicateth his spirit to all [ his ]:
I have told you already how we must bear in mind, that God Communicateth his Spirit to all [ his ]:
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for without that, we could not be Christians, bicause there is nothing but euill in our nature.
for without that, we could not be Christians, Because there is nothing but evil in our nature.
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4939
God must be fayne to reforme vs & bring vs backe to himself, so as we may become as it were new creatures.
God must be fain to reform us & bring us back to himself, so as we may become as it were new creatures.
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4940
Yee see then that God doth make vs generally all parttakers of his holy spirit, by meanes wherof we be touched with the feare of him, inlightened with fayth to seeke our saluatiō in Iesus Christ,
Ye see then that God does make us generally all partakers of his holy Spirit, by means whereof we be touched with the Fear of him, enlightened with faith to seek our salvation in Iesus christ,
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4941
and cheered vp to resort vnto God, to cal vpō him, & to yeeld our selues obediently to his will:
and cheered up to resort unto God, to call upon him, & to yield our selves obediently to his will:
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4942
& to be short, so ye see that Gods spirit is cōmon to all the faithfull, & to all his children.
& to be short, so you see that God's Spirit is Common to all the faithful, & to all his children.
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4943
But yet doth he graunt vs other speciall graces besides, as when he giueth vs men that teach vs his woord faythfully,
But yet does he grant us other special graces beside, as when he gives us men that teach us his word faithfully,
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4944
or that gouerne the common welth wisely, or whiche haue other giftes:
or that govern the Common wealth wisely, or which have other Gifts:
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4945
for in so doing he giueth vs certayne tokens that he dwelleth among vs, and thereby also he bindeth vs so much the more vntoo him.
for in so doing he gives us certain tokens that he dwells among us, and thereby also he binds us so much the more unto him.
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4946
Let vs marke the reason that S. Paule setteth downe heere.
Let us mark the reason that S. Paul sets down Here.
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4947
He blameth the vnthankfulnesse of the Galathians, for that they considered not how it came vnto them by the preachyng of the Gospell.
He blameth the unthankfulness of the Galatians, for that they considered not how it Come unto them by the preaching of the Gospel.
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4948
And he sayeth it purposely, bicause men will alwayes make fayre protestations ynow, that they meene not to reiect Gods grace,
And he Saith it purposely, Because men will always make fair protestations enough, that they meene not to reject God's grace,
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4949
and yet doo shew the cleane contrarie in their dooyngs.
and yet do show the clean contrary in their doings.
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4988
it is all one as if he sayd, that wee cannot bee faythfull Christians nor members of the Church, but by fayth:
it is all one as if he said, that we cannot be faithful Christians nor members of the Church, but by faith:
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4950
As howe? They that are loth too suffer themselues too be taught, and would driue away all the ministers of Gods woord if they could,
As how? They that Are loath too suffer themselves to be taught, and would driven away all the Ministers of God's word if they could,
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4951
& they which through enuie & spitefulnesse, could find in their harts to abolish the remēbrance of al those whom God hath stablished too maynteyne the welfare of his people, they (say I) doo shew well ynough, that they would haue God too holde himselfe a farre off from them:
& they which through envy & spitefulness, could find in their hearts to Abolah the remembrance of all those whom God hath established too maintain the welfare of his people, they (say I) do show well enough, that they would have God too hold himself a Far off from them:
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4952
and that they bee loth to come at him.
and that they be loath to come At him.
cc cst pns32 vbb j pc-acp vvi p-acp pno31.
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4953
For he setteth before them the meanes to come too him, and they voutchsafe not too take it,
For he sets before them the means to come too him, and they vouchsafe not too take it,
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4954
but do thrust it from them.
but do thrust it from them.
cc-acp vdb vvi pn31 p-acp pno32.
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4955
So then, whereas S. Paule findeth fault with the Galathiās, it was not for that they protested openly with full mouth that they woulde none of Gods spirit,
So then, whereas S. Paul finds fault with the Galathiās, it was not for that they protested openly with full Mouth that they would none of God's Spirit,
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4956
or that they hild skorne of his giftes:
or that they held scorn of his Gifts:
cc cst pns32 vvd n1 pp-f po31 n2:
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4957
but too shewe them that they had very ill regarded Gods vttering of the giftes of his spirite in their Churche.
but too show them that they had very ill regarded God's uttering of the Gifts of his Spirit in their Church.
cc-acp av vvi pno32 cst pns32 vhd av av-jn vvn n2 vvg pp-f dt n2 pp-f po31 n1 p-acp po32 n1.
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4958
VVhat ought wee then too gather vppon this Text. That if God giue vs meanes too come vntoo him, wee must take them awoorth,
What ought we then too gather upon this Text. That if God give us means too come unto him, we must take them awoorth,
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euen by fashioning of our selues vnto them.
even by fashioning of our selves unto them.
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For if the Gospell bee preached among vs, and wee wilfully forget what is told vs:
For if the Gospel be preached among us, and we wilfully forget what is told us:
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it is all one as if wee reiected God, and turned our backe vppon him, of purpose too stray away from him.
it is all one as if we rejected God, and turned our back upon him, of purpose too stray away from him.
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VVherefore if wee intend that God should continue his grace towardes vs: let vs hold vs too the meanes that he hath ordeyned for vs:
Wherefore if we intend that God should continue his grace towards us: let us hold us too the means that he hath ordained for us:
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that is to say, let vs suffer our selues to be taught by such as he sendeth vnto vs, let euery of vs exercyze himself alone also in reading the holy scripture, let such as haue done good in edifying the Church haue roome & place among vs,
that is to say, let us suffer our selves to be taught by such as he sends unto us, let every of us exercyze himself alone also in reading the holy scripture, let such as have done good in edifying the Church have room & place among us,
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and let vs not shet the gate against the holy Ghost. This in effect is the thing that wee haue to beare in minde.
and let us not shet the gate against the holy Ghost. This in Effect is the thing that we have to bear in mind.
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Furthermore for asmuch as S. Paules intent here, is to bring backe the faithfull to the Gospell:
Furthermore for as as S. Paul's intent Here, is to bring back the faithful to the Gospel:
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let vs assure our selues that if we swarue neuer so litle from it, we be streyght in the high way to destruction.
let us assure our selves that if we swerve never so little from it, we be straight in the high Way to destruction.
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And so there is none other knitting of God vnto mē, than by meanes of the Gospell which must go as a chayne that cannot bee broken betwixt thē.
And so there is none other knitting of God unto men, than by means of the Gospel which must go as a chain that cannot be broken betwixt them.
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And Paule doth purposely once againe call it the preaching of faith, to shewe vs how great neede wee haue that God should preuent vs. For vntil such time as he haue reached vs his hand in our Lord Iesus Christe,
And Paul does purposely once again call it the preaching of faith, to show us how great need we have that God should prevent us For until such time as he have reached us his hand in our Lord Iesus Christ,
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VVe therefore are made partakers thereof, wee I say that are issued of the Gentiles, that is to say, of suche as were heathenfolke and banished from the kingdome of heauen.
We Therefore Are made partakers thereof, we I say that Are issued of the Gentiles, that is to say, of such as were heathenfolke and banished from the Kingdom of heaven.
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and drawne vs out of the gulfe of confusion wherein wee bee by nature, what are wee? Moreouer wee see howe bountifull he sheweth himselfe towardes vs, in that he giueth himselfe fully to vs in the persone of his only Sonne:
and drawn us out of the gulf of confusion wherein we be by nature, what Are we? Moreover we see how bountiful he shows himself towards us, in that he gives himself Fully to us in the person of his only Son:
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surely it is much more than if he gaue vs heauen and earth, and all the goodes that are in them.
surely it is much more than if he gave us heaven and earth, and all the goods that Are in them.
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For what are all other things in cōparison of our Lord Iesus Christ? VVherfore let vs marke, that seing that God hauing declared vntoo vs that wee bee vtterly vnfurnished of all goodnesse, addeth that he will not keepe backe any thing from vs,
For what Are all other things in comparison of our Lord Iesus christ? Wherefore let us mark, that sing that God having declared unto us that we be utterly unfurnished of all Goodness, adds that he will not keep back any thing from us,
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nor shew himselfe a nigard towards vs, if wee seeke too him for all things that wee want:
nor show himself a niggard towards us, if we seek too him for all things that we want:
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wee must be contented with it, and if wee swarue neuer so little one way or other, we deserue well to bee vtterly bereft and dispossessed,
we must be contented with it, and if we swerve never so little one Way or other, we deserve well to be utterly bereft and dispossessed,
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euen of that which wee haue receyued alreadie.
even of that which we have received already.
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And therevppon S. Paule bringeth vs backe too the example of Abraham, bycause he is the father of all the faythfull,
And thereupon S. Paul brings us back too the Exampl of Abraham, Because he is the father of all the faithful,
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and moreouer bycause that in his person it pleazed god to shew how we may become rightuous to be saued:
and moreover Because that in his person it pleazed god to show how we may become righteous to be saved:
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for there is none other way to bring vs to the kingdome of heauen than the same that he went.
for there is none other Way to bring us to the Kingdom of heaven than the same that he went.
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There is but onely one way, and that is set foorth too vs in the example of Abraham.
There is but only one Way, and that is Set forth too us in the Exampl of Abraham.
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S. Paule therefore sayeth that Abraham beleeued God, and the same was reckened too him for rightuousnesse:
S. Paul Therefore Saith that Abraham believed God, and the same was reckoned too him for righteousness:
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and therefore that if we will be Abrahams children, wee must beleeue. Heere we haue too call too rememberance the thing that hath bin declared alreadie heretofore:
and Therefore that if we will be Abrahams children, we must believe. Here we have too call too remembrance the thing that hath been declared already heretofore:
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that is too say, what this woorde fayth or be•eefe importeth.
that is too say, what this word faith or be•eefe imports.
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It is not a single beleeuing that there is but one God which gouerneth the worlde:
It is not a single believing that there is but one God which Governs the world:
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but an assuring of our selues that he taketh vs for his children, and that wee may fully and freely call vppon him as our father,
but an assuring of our selves that he Takes us for his children, and that we may Fully and freely call upon him as our father,
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bycause he accepteth vs for our Lord Iesus Christes sake.
Because he Accepteth us for our Lord Iesus Christ's sake.
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Then if wee bee sure of the fauour and fatherly loue of our God, and take suche warrantize of it by his promises, that wee haue our looke wholly fastened vppon our Lord Iesus Christe, in whom wee finde meanes too come vnto God,
Then if we be sure of the favour and fatherly love of our God, and take such warrantise of it by his promises, that we have our look wholly fastened upon our Lord Iesus Christ, in whom we find means too come unto God,
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and too go freely vntoo him: that is the very thing whiche S. Paule ment by that woord Fayth. And so,
and too go freely unto him: that is the very thing which S. Paul meant by that word Faith. And so,
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when he sayeth that too bee Ahrahams children wee must bee faythfull:
when he Saith that too be Abrahams children we must be faithful:
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that is to say, except we be bereft of all opiniō of our owne deseruings,
that is to say, except we be bereft of all opinion of our own deservings,
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& moreouer so beaten downe and dismayed in our selues, as we may not wote where too become,
& moreover so beaten down and dismayed in our selves, as we may not wot where too become,
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nor seeke any other meanes of saluatiō, than in the free goodnesse which God offereth vs,
nor seek any other means of salvation, than in the free Goodness which God Offereth us,
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when he telleth vs that wee be fordone & damned in our sinnes, and yet notwithstanding, that we must not ceasse to haue full hope and trust of saluation, in Iesus Christ.
when he Telleth us that we be fordone & damned in our Sins, and yet notwithstanding, that we must not cease to have full hope and trust of salvation, in Iesus christ.
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Thus yee see what it is for a man to bee a Christian:
Thus ye see what it is for a man to be a Christian:
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that is too wit, to be vtterly out of hart in himself, in cōsideration that he bringeth nothing with him but sin and cursednesse:
that is too wit, to be utterly out of heart in himself, in consideration that he brings nothing with him but since and cursedness:
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and yet vpon the feeling of himself to be so vtterly voyde of all well deseruing:
and yet upon the feeling of himself to be so utterly void of all well deserving:
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to come vnto God to be clothed with the grace of our Lord Iesus Christ. For it is not ynough for vs to be out of hart in our selues,
to come unto God to be clothed with the grace of our Lord Iesus christ. For it is not enough for us to be out of heart in our selves,
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as we see that Cain was, who beyng as it were vpon the racke confesseth his fault: (howbeit, that was but through despayre,
as we see that Cain was, who being as it were upon the rack Confesses his fault: (howbeit, that was but through despair,
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and so consequently there was nothing in him but murmuring and blasphemie against God:
and so consequently there was nothing in him but murmuring and blasphemy against God:
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& in like cace is it with all reprobates or cast awayes) but wee must so taste of the loue of our God,
& in like case is it with all Reprobates or cast aways) but we must so taste of the love of our God,
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as wee may be able to settle our selues vpon it, and be out of all doubt that he will receyue vs if we come to the Gospell, at leastwize if wee come in suche wise as our hope bee grounded, not vpon our owne selfweening or imaginacion,
as we may be able to settle our selves upon it, and be out of all doubt that he will receive us if we come to the Gospel, At leastwize if we come in such wise as our hope be grounded, not upon our own selfweening or imagination,
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but vpon Gods promis, & for that we cannot bee disapoynted in wayting vpō him and in holding our selues assured of his woord.
but upon God's promise, & for that we cannot be disappointed in waiting upon him and in holding our selves assured of his word.
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Thus ye see in effect what it is too be faithfull: for wee must alwayes haue an eye to the disputation that S. Paule vndertaketh.
Thus you see in Effect what it is to be faithful: for we must always have an eye to the disputation that S. Paul undertaketh.
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He striueth agaynst such as pretended too purchace rightuousnesse before God by the workes of the Lawe.
He strives against such as pretended too purchase righteousness before God by the works of the Law.
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If there were no more but this saying too bee of the fayth, without cōsidering what matter S. Paule treateth of here:
If there were no more but this saying too be of the faith, without considering what matter S. Paul Treateth of Here:
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that maner of speache were but darke, But when wee see how S. Paule declareth expresly, that all such as go aboute too purchace fauour at Gods hand by their owne deseruinges, are puffed vp with pryde,
that manner of speech were but dark, But when we see how S. Paul Declareth expressly, that all such as go about too purchase favour At God's hand by their own deservings, Are puffed up with pride,
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and that their presumptuousnesse shetteth the gate of Paradise agaynst them, and that God vouchsafeth not to heare them,
and that their presumptuousness shetteth the gate of Paradise against them, and that God vouchsafeth not to hear them,
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bycause they defraude him of his due honour, and woulde fayne as it were decke themselues with his fethers,
Because they defraud him of his due honour, and would fain as it were deck themselves with his Feathers,
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and that they be traytors in robbing him of his rightuousnesse: for asmuch as S. Paule handleth that poynt:
and that they be Traitors in robbing him of his righteousness: for as as S. Paul handleth that point:
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there is now no doubt but he taketh all those too bee of the fayth, which distrust themselues,
there is now no doubt but he Takes all those too be of the faith, which distrust themselves,
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and are vtterly out of all hope in themselues, and yet notwithstāding do returne vnto Iesus Christ, resting, leanyng, and trusting wholly vnto him.
and Are utterly out of all hope in themselves, and yet notwithstanding do return unto Iesus christ, resting, leaning, and trusting wholly unto him.
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Those therefore are the true children of Abraham. But now let vs see how few Christians there are in the worlde.
Those Therefore Are the true children of Abraham. But now let us see how few Christians there Are in the world.
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True it is that the woorde Christian runneth roundly in euery mannes mouth:
True it is that the word Christian Runneth roundly in every Man's Mouth:
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but in the meane while it is fouly defiled, and God must needes disclayme all suche as pretend after that fashion too bee his:
but in the mean while it is foully defiled, and God must needs disclaim all such as pretend After that fashion too be his:
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like as in the Popedome euery man groundeth himself vppon his baptisme or christendome. And surely in baptisme wee haue on Gods behalf an infallible pledge of our saluation.
like as in the Popedom every man groundeth himself upon his Baptism or Christendom. And surely in Baptism we have on God's behalf an infallible pledge of our salvation.
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But what for that? they take but the visible signe, and separate it from our Lord Iesus Christ.
But what for that? they take but the visible Signen, and separate it from our Lord Iesus christ.
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And in very deede the Papistes know nought at all of that which is told vs heere by S. Paule:
And in very deed the Papists know nought At all of that which is told us Here by S. Paul:
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but (which worse is) they haue their freewill, their merites, and their satisfactions:
but (which Worse is) they have their freewill, their merits, and their satisfactions:
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in steede of Gods seruis, which they thrust vnder foote and falsifie, they haue gewgawes yea and abhominations of the Diuels owne forging:
in steed of God's seruis, which they thrust under foot and falsify, they have gewgaws yea and abominations of the Devils own forging:
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and therefore they be sufficiently conuicted too haue no christianitie in them.
and Therefore they be sufficiently convicted too have no christianity in them.
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And for our part, although wee haue not the Idolatries and superstitions that reygne among the Papistes:
And for our part, although we have not the Idolatries and superstitions that Reign among the Papists:
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yet are we not so grounded in the Gospell, that euery of vs can offer himselfe frankly vnto God,
yet Are we not so grounded in the Gospel, that every of us can offer himself frankly unto God,
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and fully and freely call vppon him, quietly suffering him too guyde vs: but wee shall see many that are but wretched beastes.
and Fully and freely call upon him, quietly suffering him too guide us: but we shall see many that Are but wretched beasts.
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True it is that they will well ynough protest themselues too hold nothing at all of the Popes abuses and superstitions:
True it is that they will well enough protest themselves too hold nothing At all of the Popes Abuses and superstitions:
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but if a man talke too them of the groundes and principles of the gospell, they wote not what thing it is.
but if a man talk too them of the grounds and principles of the gospel, they wot not what thing it is.
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Othersome which weene themselues too bee great Clerkes, when it commeth too the tryall, doo shew that all was but a countenance,
Othersome which ween themselves to be great Clerks, when it comes too the trial, do show that all was but a countenance,
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and that they did but prate lyke pyes in a Cage.
and that they did but prate like pies in a Cage.
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So much the more therefore dooth it behoue vs too beare well in minde, howe Sainct Paule telleth vs heere, that wee cannot bee Abrahams children nor members of the Churche,
So much the more Therefore doth it behoove us too bear well in mind, how Saint Paul Telleth us Here, that we cannot be Abrahams children nor members of the Church,
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except wee come thither with beleefe of the Gospell, so as euery of vs renounce his foreconceyued opinions of his owne merites,
except we come thither with belief of the Gospel, so as every of us renounce his foreconceyued opinions of his own merits,
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and assure our selues that wee bee vtterly damned and drowned in despayre, and therevppon resort too the meere grace of God,
and assure our selves that we be utterly damned and drowned in despair, and thereupon resort too the mere grace of God,
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and too the mercie which he offereth vs in our Lord Iesus Christe, so as wee fall too dipping of our selues in the bloud whiche he hath shed too clenze vs withall, assuring our selues that there all our dettes are released,
and too the mercy which he Offereth us in our Lord Iesus Christ, so as we fallen too dipping of our selves in the blood which he hath shed too clenze us withal, assuring our selves that there all our debts Are released,
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and Gods wrath and vengeance so appeazed, as wee cannot fayle but too finde him fauourable.
and God's wrath and vengeance so appeased, as we cannot fail but too find him favourable.
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Howbeeit for the better vnderstandyng hereof, lette vs marke also after what maner Abraham beleeued God.
Howbeit for the better understanding hereof, let us mark also After what manner Abraham believed God.
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And it behoueth vs too haue the definition of this woord Fayth: for without that, all this doctrine would bee to no purpose.
And it behooves us too have the definition of this word Faith: for without that, all this Doctrine would be to no purpose.
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I haue told you already that whereas the Papistes striue against vs:
I have told you already that whereas the Papists strive against us:
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they know nother why nor wherfore they do it, nor wherat they bend themselues, but rush forth ouerth wart, awry, and at all aduēture.
they know neither why nor Wherefore they do it, nor whereat they bend themselves, but rush forth ouerth wart, awry, and At all adventure.
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For they neuer wist what faith ment, & that do they shew well ynough, I meene euen the greatest doctors of them,
For they never wist what faith meant, & that doe they show well enough, I meene even the greatest Doctors of them,
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for all that they will say is that faith is to beleeue in God: and if they beleeue in God, so doo the Diuels too.
for all that they will say is that faith is to believe in God: and if they believe in God, so do the Devils too.
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But when as S. Paule speaketh heere of fayth, he meeneth not that wee should haue but onely some gesse that there is a God which reigneth in heauē:
But when as S. Paul speaks Here of faith, he meeneth not that we should have but only Some guess that there is a God which Reigneth in heaven:
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but that we must take him to be our father, assuring our selues throughly of it by the promises which he giueth vs,
but that we must take him to be our father, assuring our selves thoroughly of it by the promises which he gives us,
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and so linke our selues too our Lord Iesus Christ, as wee doubt not but that all that euer he hath is proper and belonging to vs,
and so link our selves too our Lord Iesus christ, as we doubt not but that all that ever he hath is proper and belonging to us,
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bycause we be members of his bodie.
Because we be members of his body.
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But when the Papists talke of faith, they say it is a confuzed thing, and that it serueth not to make vs good men so as we might bee saued by it.
But when the Papists talk of faith, they say it is a confused thing, and that it serveth not to make us good men so as we might be saved by it.
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VVe see then that the Papists go brutishly to worke, as folke vtterly dulled by Satan.
We see then that the Papists go brutishly to work, as folk utterly dulled by Satan.
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And it is a iust punishment of God vpon their pryde, bicause they cannot finde in their hartes too humble themselues, by confessing thēselues to owe all vnto God,
And it is a just punishment of God upon their pride, Because they cannot find in their hearts too humble themselves, by confessing themselves to owe all unto God,
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and that there is nothing in them woorthie to be accepted at his hand, but that they must bee fayne to receyue the meere grace that is offered them.
and that there is nothing in them worthy to be accepted At his hand, but that they must be fain to receive the mere grace that is offered them.
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Thus ye see after what maner wee muste take the woord Fayth. But heere is yet one poynt more which serueth greatly too that purpose:
Thus you see After what manner we must take the word Faith. But Here is yet one point more which serveth greatly too that purpose:
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which is, too know after what maner Abraham beleeued God, and that shall bee the conclusion.
which is, too know After what manner Abraham believed God, and that shall be the conclusion.
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If Abraham had beleeued no more but that there was a God in heauen: that woulde not haue serued too haue iustified him, for the Heathenfolke beleeued as much.
If Abraham had believed no more but that there was a God in heaven: that would not have served too have justified him, for the Heathenfolke believed as much.
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Againe, if Abraham had beleeued that God was iudge of the world: that would not haue serued his turne nother.
Again, if Abraham had believed that God was judge of the world: that would not have served his turn neither.
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But when as God sayeth vntoo him, I am thy plentifull reward, and I will bee thy God and the God of thy seede after thee,
But when as God Saith unto him, I am thy plentiful reward, and I will be thy God and the God of thy seed After thee,
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and moreouer all nacions shall bee blissed in thee:
and moreover all Nations shall be Blessed in thee:
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by accepting such promises wherein God acquainted himselfe with him, and witnessed too him that he tooke him for one of his household and as his owne childe, and became his father:
by accepting such promises wherein God acquainted himself with him, and witnessed too him that he took him for one of his household and as his own child, and became his father:
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Abraham was iustified by accepting that promis.
Abraham was justified by accepting that promise.
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And why? For as soone as God offered him his goodnesse and grace, he beleeued the word and receyued it:
And why? For as soon as God offered him his Goodness and grace, he believed the word and received it:
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and then was he full sure of his saluation. Nowe may we much better iudge what it is to be iustified by faith:
and then was he full sure of his salvation. Now may we much better judge what it is to be justified by faith:
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namely that it is not a confused opinion of beleeuing that there is a God,
namely that it is not a confused opinion of believing that there is a God,
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but a holding of him for our father and Sauiour, and that bicause he sheweth himselfe to be so by his worde,
but a holding of him for our father and Saviour, and that Because he shows himself to be so by his word,
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and also giueth vs a good pledge and earnest pennie of it in our Lord Iesus Christ, insomuch that there he sheweth himself to be ioyned and vnited with vs,
and also gives us a good pledge and earnest penny of it in our Lord Iesus christ, insomuch that there he shows himself to be joined and united with us,
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and that although we be wretched creatures and haue nothing in vs but all mischeefe,
and that although we be wretched creatures and have nothing in us but all mischief,
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yet he fayleth not too take vs for his owne, and too admit vs into his fauour:
yet he Faileth not too take us for his own, and too admit us into his favour:
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the reason whereof is, bycause our Lorde Iesus Christ is the meane betwixt him and vs. Therefore when wee haue that promise,
the reason whereof is, Because our Lord Iesus christ is the mean betwixt him and us Therefore when we have that promise,
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and rest wholy vppon it, and doubt not but that God doth and will shewe himselfe gracious to vs vnto the ende,
and rest wholly upon it, and doubt not but that God does and will show himself gracious to us unto the end,
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and therewithall call vpon him and resort onely vnto him, giuing ouer this worlde, and continuing in the hope of the heauenly life:
and therewithal call upon him and resort only unto him, giving over this world, and Continuing in the hope of the heavenly life:
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then bee we sure that we haue fayth, and are iustified: and that was the maner of our father Abrahams beleeuing:
then be we sure that we have faith, and Are justified: and that was the manner of our father Abrahams believing:
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and without that, let vs assure our selues there is no Christianitie at all in vs. For (as Saint Paule sayth in the tenth to the Romaimes) vntill wee knowe what the Gospell is, wee cannot call God our father.
and without that, let us assure our selves there is no Christianity At all in us For (as Saint Paul say in the tenth to the Romaimes) until we know what the Gospel is, we cannot call God our father.
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VVee cannot call vpon God (sayth he) except wee knewe him, and beleeued in him.
We cannot call upon God (say he) except we knew him, and believed in him.
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And howe is it possible for vs to knowe him, till hee bee reuealed vnto vs? Therefore fayth muste needes go before.
And how is it possible for us to know him, till he be revealed unto us? Therefore faith must needs go before.
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And whereof commeth fayth? Of hearing, sayth Saint Paule. Then must wee bee trayned in the Go•pell, or else we can haue no fayth.
And whereof comes faith? Of hearing, say Saint Paul. Then must we be trained in the Go•pell, or Else we can have no faith.
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And hereby we see yet better, that all that euer is termed fayth in Poperie, is but starke dotage.
And hereby we see yet better, that all that ever is termed faith in Popery, is but stark dotage.
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And why so? For there Gods worde is hidden, and the greatest brutishnesse that can bee, is taken for greatest deuotion.
And why so? For there God's word is hidden, and the greatest brutishness that can be, is taken for greatest devotion.
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VVhen men babble they wote not what, when they gad on pilgrimage and neuer come at God,
When men babble they wot not what, when they gad on pilgrimage and never come At God,
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when they busie their heades about fonde Ceremonies and heare not so much as one woorde of good doctrine:
when they busy their Heads about fond Ceremonies and hear not so much as one word of good Doctrine:
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ô, that is great deuotion and holinesse.
o, that is great devotion and holiness.
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But wee see howe there is no Christianitie without fayth, nor fayth without teaching of the Gospell:
But we see how there is no Christianity without faith, nor faith without teaching of the Gospel:
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and so consequently we cannot bee Christians, till God haue giuen vs the grace to taste of his goodnesse and mercie,
and so consequently we cannot be Christians, till God have given us the grace to taste of his Goodness and mercy,
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as it is dayly set afore vs in the Gospell:
as it is daily Set afore us in the Gospel:
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assuring our selues that he accepteth vs in the number of his children, so as we may be bolde too call vppon him,
assuring our selves that he Accepteth us in the number of his children, so as we may be bold too call upon him,
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and continue therein too the ende, at leastwise in wayting for the full performance of the things which hee reuealeth vntoo vs nowe by hys mouth, that is to say by hys woorde.
and continue therein too the end, At leastwise in waiting for the full performance of the things which he Revealeth unto us now by his Mouth, that is to say by his word.
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But nowe let vs fall downe before the maiestie of our good God with acknowledgement of our sinnes, praying him to make vs feele them more and more,
But now let us fallen down before the majesty of our good God with acknowledgement of our Sins, praying him to make us feel them more and more,
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and that the same feeling of them may drawe vs vnto him with true repentance,
and that the same feeling of them may draw us unto him with true Repentance,
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so as wee may not onely aske him forgiuenesse of them, but also so reforme and chaunge our selues,
so as we may not only ask him forgiveness of them, but also so reform and change our selves,
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as we may truely beare the marke of his children, when wee shall appeare before his iudgement seat,
as we may truly bear the mark of his children, when we shall appear before his judgement seat,
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and as oure Lorde Iesus Christ also may repayre the Image of his father in vs, in such wise as hee may acknowledge vs for his members.
and as our Lord Iesus christ also may repair the Image of his father in us, in such wise as he may acknowledge us for his members.
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And in the meane while, let vs beseech him to beare with our infirmities, till he haue vtterly clenzed vs of them.
And in the mean while, let us beseech him to bear with our infirmities, till he have utterly clenzed us of them.
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That it may please him too graunt this grace not onely to vs, but also to all people. &c.
That it may please him too grant this grace not only to us, but also to all people. etc.
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The.17. Sermon, which is the third vpon the third Chapter. 7 Knovve yee therefore that they vvhich are of faith are the children of Abraham.
The.17. Sermon, which is the third upon the third Chapter. 7 Know ye Therefore that they which Are of faith Are the children of Abraham.
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8 And the Scripture foreseeing that God vvould iustifie the Gentiles by faith, shevved glad tidings aforehande vntoo Abraham, saying.
8 And the Scripture Foreseeing that God would justify the Gentiles by faith, showed glad tidings aforehand unto Abraham, saying.
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In thee shall all nations be blessed. 9 Those then vvhiche are of faith, are blessed vvith faithfull Abraham.
In thee shall all Nations be blessed. 9 Those then which Are of faith, Are blessed with faithful Abraham.
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IF we were such as we would be taken to bee, that is to wit, if we were Christians:
IF we were such as we would be taken to be, that is to wit, if we were Christians:
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But there are verie few to be found euen among those that boast themselues too haue profited in the Gospell, which knowe what is ment by the rightuousnesse whereof the Scripture speaketh so much.
But there Are very few to be found even among those that boast themselves too have profited in the Gospel, which know what is meant by the righteousness whereof the Scripture speaks so much.
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Howsoeuer the cace stande, either we must haue skill of that article, or else we can neuer haue any assurance of our saluation,
Howsoever the case stand, either we must have skill of that article, or Else we can never have any assurance of our salvation,
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nor resort vntoo God at our neede to call freely vppon him. And that is the cause why S. Paule standeth so much vppon that matter.
nor resort unto God At our need to call freely upon him. And that is the cause why S. Paul Stands so much upon that matter.
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The last Sunday wee sawe howe Abraham was counted righteous bycause hee had beleeued God:
The last Sunday we saw how Abraham was counted righteous Because he had believed God:
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and I tolde you that thereby is shewed vs, that no man can bring any woorthinesse of his owne, wherewith to winne Gods fauour,
and I told you that thereby is showed us, that no man can bring any worthiness of his own, wherewith to win God's favour,
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but that we must bee fayne to receyue it [ of his free gift.
but that we must be fain to receive it [ of his free gift.
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] For the woorde beleeuing, hath a respect too the promise, insomuche that Gods free offering of himselfe vntoo Abraham, was the cause that Abraham was counted righteous,
] For the word believing, hath a respect too the promise, insomuch that God's free offering of himself unto Abraham, was the cause that Abraham was counted righteous,
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bycause hee accepted the fauour that was offered him of free gyft, beeing well assured that of hymselfe hee had nothing but all iniquitie and cursednesse.
Because he accepted the favour that was offered him of free gift, being well assured that of himself he had nothing but all iniquity and cursedness.
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And therevppon Saint Paule concludeth, that such as are of fayth are the children of Abraham.
And thereupon Saint Paul Concludeth, that such as Are of faith Are the children of Abraham.
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It is certayne that Abraham is the father of all the faythfull, and of all Gods children:
It is certain that Abraham is the father of all the faithful, and of all God's children:
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and therefore it followeth, that eyther wee muste bee fashioned after hys example, or else the gate of life and saluation is shette agaynst vs,
and Therefore it follows, that either we must be fashioned After his Exampl, or Else the gate of life and salvation is shette against us,
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and wee bee quite and cleane banished oute of Gods kingdome. Heere Saint Paule sheweth vs the waye:
and we be quite and clean banished out of God's Kingdom. Here Saint Paul shows us the Way:
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For wee come not of Abraham as concerning the fleshe, neither belong wee aught at all vntoo him:
For we come not of Abraham as Concerning the Flesh, neither belong we aught At all unto him:
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and yet notwithstanding it behoueth vs too bee of his race:
and yet notwithstanding it behooves us too be of his raze:
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the onely way whereof, is to be partners of the promise that was giuen vnto him,
the only Way whereof, is to be partners of the promise that was given unto him,
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and to receyue it as he did, (heere ye see what it is too bee of fayth) so that when wee once knowe and fynde by proofe that we cannot deserue any fauour at Gods hande,
and to receive it as he did, (Here you see what it is too bee of faith) so that when we once know and find by proof that we cannot deserve any favour At God's hand,
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nor bee allowed for our owne workes & merits, we repoze our whole trust in his goodnesse,
nor be allowed for our own works & merits, we repoze our Whole trust in his Goodness,
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& apply this promise to our selues, which is that he adopteth vs for his children.
& apply this promise to our selves, which is that he adopteth us for his children.
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Thus ye see Saint Paules Text made plaine ynough.
Thus you see Saint Paul's Text made plain enough.
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Howbeit he addeth, that that [ promise ] serued not for the Iewes alone, but rather that all men in generall are comprehended in it.
Howbeit he adds, that that [ promise ] served not for the Iewes alone, but rather that all men in general Are comprehended in it.
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For without that addition, the doctrine that wee haue treated of would serue vs to no purpose.
For without that addition, the Doctrine that we have treated of would serve us to no purpose.
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God choze Abrahā and his ofspring: So then, are wee shet out from the hope of saluation:
God choze Abrahā and his offspring: So then, Are we shet out from the hope of salvation:
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for his choozing importeth a forsaking of all those whom he choozeth not:
for his choosing imports a forsaking of all those whom he choozeth not:
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but he hath chosen the linage of Abraham, and so by that meanes it seemeth that all of vs are forsaken.
but he hath chosen the lineage of Abraham, and so by that means it seems that all of us Are forsaken.
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But the promise which Saint Paule rehearseth consisteth of two partes.
But the promise which Saint Paul rehearseth Consisteth of two parts.
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The one is, that God woulde be the protector of Abrahams lynage, and shole it out from the rest of the worlde.
The one is, that God would be the protector of Abrahams lineage, and shoal it out from the rest of the world.
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The other is, that all nations shoulde bee blessed in Abraham and in his seede. The other is, that all Nations should be blessed in Abraham and in his seed.
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Nowe if God had placed his Church in the onely householde of Abraham, then shoulde wee at this day bee miserable.
Now if God had placed his Church in the only household of Abraham, then should we At this day be miserable.
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But for asmuch as in the seconde part we also are ioyned in it, and God inlargeth his goodnesse and mercie further, which hee had appoynted too one certaine linage:
But for as as in the seconde part we also Are joined in it, and God enlargeth his Goodness and mercy further, which he had appointed too one certain lineage:
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by that meanes we become parttakers of saluation:
by that means we become partakers of salvation:
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And that is the thing which Saint Paule treateth of heere, [ when he telleth vs ] that the Scripture foreseeing that God not onely iustifieth the Iewes,
And that is the thing which Saint Paul Treateth of Here, [ when he Telleth us ] that the Scripture Foreseeing that God not only Justifieth the Iewes,
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but also vseth the lyke mercie towardes the Gentiles, whiche were as good as cut off from the house, sayth, All Nations shall bee blessed in thee.
but also uses the like mercy towards the Gentiles, which were as good as Cut off from the house, say, All nations shall be blessed in thee.
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Then is there no speaking here of some handfull of men, or of some certaine people:
Then is there not speaking Here of Some handful of men, or of Some certain people:
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but without any exception, God openeth the gate to all such as had earst bin quite and cleane past hope.
but without any exception, God Openeth the gate to all such as had erst been quite and clean past hope.
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And therevpon also Saint Paule concludeth, that they which are of fayth shall be blessed with faythfull Abraham As if hee shoulde say,
And thereupon also Saint Paul Concludeth, that they which Are of faith shall be blessed with faithful Abraham As if he should say,
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when God iustified Abraham, he had not respect neither to Circumcision, nor to any thing that he had wherewith too winne fauour after the opinion of men:
when God justified Abraham, he had not respect neither to Circumcision, nor to any thing that he had wherewith to win favour After the opinion of men:
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but receyued him in another kew, that is to wit, as a beleeuing man. God therefore contented himselfe with Abrahams fayth onely.
but received him in Another kew, that is to wit, as a believing man. God Therefore contented himself with Abrahams faith only.
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And in that respect also it was his will too make him the father of the whole Church.
And in that respect also it was his will too make him the father of the Whole Church.
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Seeing then that God made none account of any thing else in Abraham but of his fayth:
Seeing then that God made none account of any thing Else in Abraham but of his faith:
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let vs conclude that God doth nowe still receyue vs to him in likewise, if we haue the like fayth that Abraham had, let us conclude that God does now still receive us to him in likewise, if we have the like faith that Abraham had,
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though not in like measure, and that God taketh it in good worth, though we do but follow him aloofe.
though not in like measure, and that God Takes it in good worth, though we do but follow him aloof.
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Then belongeth not this blessing to Abrahams fleshly ofspring onely, but also too those that were straungers too him,
Then belongeth not this blessing to Abrahams fleshly offspring only, but also too those that were Strangers too him,
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so there bee the like substaunce and fashion of fayth in them.
so there be the like substance and fashion of faith in them.
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Howebeeit too the ende wee take profite by this doctrine, let vs remember what I haue touched alreadie, that is to wit, what it is too be of faith:
However too the end we take profit by this Doctrine, let us Remember what I have touched already, that is to wit, what it is to be of faith:
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namely that it is a reposing of our selues wholy in Gods mere mercie.
namely that it is a reposing of our selves wholly in God's mere mercy.
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But Saint Paule setteth down a comparison of things contrarie, and which can no more agree than fire and water:
But Saint Paul sets down a comparison of things contrary, and which can no more agree than fire and water:
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that is to wit, of beeing of the lawe, and of beeing of fatyh. Yet followeth it not that the lawe commeth not of God:
that is to wit, of being of the law, and of being of fatyh. Yet follows it not that the law comes not of God:
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insomuch that if we reiect it, at whom doth such contempt poynt? Is not Gods authoritie impeached thereby? But in these wordes of Lawe and Fayth, S. Paule respecteth not simplie the doctrine of eyther of them,
insomuch that if we reject it, At whom does such contempt point? Is not God's Authority impeached thereby? But in these words of Lawe and Faith, S. Paul respecteth not simply the Doctrine of either of them,
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but the hope of saluation that men may conceyue of them.
but the hope of salvation that men may conceive of them.
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For the rightuousnesse of fayth hath his recorde of the lawe and the Prophetes, as Saint Paule sayth in the third to the Romanes. They be not contrarie things:
For the righteousness of faith hath his record of the law and the prophets, as Saint Paul say in the third to the Romans. They be not contrary things:
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but the diuersitie of them is in this, that such as misknowe themselues, and are blinded with hypocrisie, thinke too purchaze fauour in Gods sight by keeping the Lawe, whiche thing is impossible.
but the diversity of them is in this, that such as misknow themselves, and Are blinded with hypocrisy, think too purchaze favour in God's sighed by keeping the Law, which thing is impossible.
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Those therefore are of the lawe, whiche holde of the Lawe, as though they were able too earne the heritage of the heauenly life at Gods hande.
Those Therefore Are of the law, which hold of the Law, as though they were able too earn the heritage of the heavenly life At God's hand.
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On the contrarie part, they that are needie, yea or rather vtterly emptie of themselues, acknowledging that they haue not so muche as one droppe of grace in them: they are of fayth.
On the contrary part, they that Are needy, yea or rather utterly empty of themselves, acknowledging that they have not so much as one drop of grace in them: they Are of faith.
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For why, they forsake themselues, and seeke theyr rightuousnesse elsewhere.
For why, they forsake themselves, and seek their righteousness elsewhere.
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They come and offer them selues lyke poore beggers vnto God, to the ende he shoulde fill them,
They come and offer them selves like poor beggars unto God, to the end he should fill them,
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whereas they were vtterly emptie before.
whereas they were utterly empty before.
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Therfore marke it for a scholepoynt, that by the force of fayth we must be quite ridde of all selfe-trust,
Therefore mark it for a scholepoynt, that by the force of faith we must be quite rid of all self-trust,
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and of all ouerweening of our owne merites, and haue oure whole refuge to Gods mere goodnesse.
and of all overweening of our own merits, and have our Whole refuge to God's mere Goodness.
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But truly we cannot come right forth vnto God, without some meane: our Lorde Iesus Christ must be faine too make vs way thither:
But truly we cannot come right forth unto God, without Some mean: our Lord Iesus christ must be feign too make us Way thither:
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and all this is comprehended vnder the worde fayth. For fayth is not an imagination of mens owne forging:
and all this is comprehended under the word faith. For faith is not an imagination of men's own forging:
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it is an assurednesse which wee conceyue of Gods goodnesse, when he commeth to vs and vttereth familiarly the loue that he beareth vs. Then must the promise go before,
it is an assuredness which we conceive of God's Goodness, when he comes to us and uttereth familiarly the love that he bears us Then must the promise go before,
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or else there shall be no following of fayth.
or Else there shall be no following of faith.
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To be short, whosoeuer hath not bin trayned in the Gospell, can haue no fayth at all.
To be short, whosoever hath not been trained in the Gospel, can have no faith At all.
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For God must first haue told vs that he loueth vs, or else we cannot rest vpō his goodnesse,
For God must First have told us that he loves us, or Else we cannot rest upon his Goodness,
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nor call vpon him as our father. Now let vs see what this promise is.
nor call upon him as our father. Now let us see what this promise is.
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God not only saith that he wil haue pitie vpō vs, but also telleth vs that although we be wretched sinners,
God not only Says that he will have pity upon us, but also Telleth us that although we be wretched Sinners,
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yet he will not ceasse to accept vs, bycause he buryeth all our sinnes, namely by the meanes of our Lorde Iesus Christ:
yet he will not cease to accept us, Because he burieth all our Sins, namely by the means of our Lord Iesus christ:
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for that sacrifize must needes come forth euery where, where any mention is made of the forgiuing of sinnes.
for that sacrifice must needs come forth every where, where any mention is made of the forgiving of Sins.
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Neuer can there be any pardon gotten at Gods hand, except there be bloudsheding with it for a satisfaction.
Never can there be any pardon got At God's hand, except there be bloodshedding with it for a satisfaction.
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So then the foundation of this promise where God sayth that he wil be merciful to vs, is Christes sheading of his bloud to wash away our spots,
So then the Foundation of this promise where God say that he will be merciful to us, is Christ's shedding of his blood to wash away our spots,
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and his offering vp of himselfe for a full amends, to pacifie the wrath of God his father.
and his offering up of himself for a full amends, to pacify the wrath of God his father.
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Thus ye see how that if we be of fayth, we haue our eies fastened vpon Iesus Christ,
Thus you see how that if we be of faith, we have our eyes fastened upon Iesus christ,
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and our rest and quietnesse is altogither in his death and passion, which is the onely meane too reconcile vs vnto God.
and our rest and quietness is altogether in his death and passion, which is the only mean too reconcile us unto God.
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Also let vs marke, that to bee blessed, and to be iustified, are al one thing, accordingly as S. Paule declareth heere.
Also let us mark, that to be blessed, and to be justified, Are all one thing, accordingly as S. Paul Declareth Here.
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Hardly shal a man finde one among thirtie of such as are called Christians, that can skill to define this worde iustifie. And surely it is a foule shame that we shoulde haue our eares dayly beaten with the Gospell,
Hardly shall a man find one among thirtie of such as Are called Christians, that can skill to define this word justify. And surely it is a foul shame that we should have our ears daily beaten with the Gospel,
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and yet notwithstanding bee ignorant of the cheefe article of our fayth.
and yet notwithstanding be ignorant of the chief article of our faith.
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Then to be iustified, is not too haue any rightuousnesse in a mans selfe, but to be admitted for rightuous at Gods hande though we be not so.
Then to be justified, is not too have any righteousness in a men self, but to be admitted for righteous At God's hand though we be not so.
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And here ye see why I sayd that we haue a good opening of this doctrine, in that Saint Paule setteth downe the worde Blesse, in stead of the worde Iustifie, which he had vsed afore, according to the fourth of the Romanes, where hee sayeth that the rightuousnesse of fayth, is that our sinnes are forgiuen vs. Forsomuch then as God is fauourable and louing to vs,
And Here you see why I said that we have a good opening of this Doctrine, in that Saint Paul sets down the word Bless, in stead of the word Justify, which he had used afore, according to the fourth of the Romans, where he Saith that the righteousness of faith, is that our Sins Are forgiven us Forsomuch then as God is favourable and loving to us,
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and receyueth vs as his children: therefore it is sayde that wee bee iustified before him.
and receiveth us as his children: Therefore it is said that we be justified before him.
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And why iustified? Bycause he cannot loue sinners, till hee haue forgiuen their sinnes, and put them quite away.
And why justified? Because he cannot love Sinners, till he have forgiven their Sins, and put them quite away.
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VVe knowe that forasmuch as God is rightuous, hee cannot agree with sinne, but muste needes alwayes hate it.
We know that forasmuch as God is righteous, he cannot agree with sin, but must needs always hate it.
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Then sith the cace standeth so:
Then sith the case Stands so:
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if we intend to haue his fauour, we must needes be first clenzed of our offences.
if we intend to have his favour, we must needs be First clenzed of our offences.
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For so long as they come to reckening, God must needes hate vs, and curse vs. But contrariwize when he wipeth away all our sinnes,
For so long as they come to reckoning, God must needs hate us, and curse us But contrariwise when he wipeth away all our Sins,
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then receyueth he vs to mercie. And by that meanes do we begin to be blessed of him.
then receiveth he us to mercy. And by that means do we begin to be blessed of him.
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Are wee then blessed, that is to say, be loued of God? Verely we are therewithall iustified also:
are we then blessed, that is to say, be loved of God? Verily we Are therewithal justified also:
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that is to say, wheras there was nothing but sin in vs, God maketh vs parteners of the rightuousnesse of our Lorde Iesus Christ,
that is to say, whereas there was nothing but since in us, God makes us partners of the righteousness of our Lord Iesus christ,
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and all the obedience that hee yeelded is conueyed ouer vnto vs. As for example:
and all the Obedience that he yielded is conveyed over unto us As for Exampl:
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If I owe a summe of money, and another pay it for me, although I lay out nothing out of mine owne purse, yet am I quitte.
If I owe a sum of money, and Another pay it for me, although I lay out nothing out of mine own purse, yet am I quit.
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I had not wherewith to pay, but I found one that discharged me. Euen so is it with vs:
I had not wherewith to pay, but I found one that discharged me. Eve so is it with us:
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who beeing destitute of rightuousnesse, haue Iesus Christ for our suretie, and he hath satisfied God his father for vs. By meanes whereof our sinnes are quite wyped out,
who being destitute of righteousness, have Iesus christ for our surety, and he hath satisfied God his father for us By means whereof our Sins Are quite wiped out,
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so as they come not any more to account or remembrance before God, and therefore wee be iustified or blessed, that is to say, where as God must heeretofore haue hilde vs as accursed and damnable,
so as they come not any more to account or remembrance before God, and Therefore we be justified or blessed, that is to say, where as God must heretofore have hilde us as accursed and damnable,
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now he holdeth vs for his children.
now he holds us for his children.
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And herein also we see the fondnesse of the Papistes, who cannot finde in their heartes to be perswaded that we be iustified by fayth,
And herein also we see the fondness of the Papists, who cannot find in their hearts to be persuaded that we be justified by faith,
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bycause that (too their seeming) fayth is not so excellent a vertue as some other are.
Because that (too their seeming) faith is not so excellent a virtue as Some other Are.
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For a man shall not bee perceyued to doo much in holding himselfe too Gods promises, and in resting vpon them.
For a man shall not be perceived to do much in holding himself too God's promises, and in resting upon them.
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Men will say, verie well such a one is a wretched sinner, and knoweth that hee had neede in deed to bee succoured by Gods goodnesse,
Men will say, very well such a one is a wretched sinner, and Knoweth that he had need in deed to be succored by God's Goodness,
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and that is the cause why he resteth therevpon.
and that is the cause why he rests thereupon.
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But the man whose cōuersation beares a goodly show, & is magnified euery where, shall be counted the rightuouser.
But the man whose Conversation bears a goodly show, & is magnified every where, shall be counted the rightuouser.
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As for example, if a man be liberall and deale freely of his goods, and also shewe himselfe well dispozed in all other partes of his life, such a one shall be counted more excellent than a beleeuer.
As for Exampl, if a man be liberal and deal freely of his goods, and also show himself well dispozed in all other parts of his life, such a one shall be counted more excellent than a believer.
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Besides this, they doo also alledge S. Paules saying in another place, howe that Charitie is aboue Fayth and Hope. Yea truly: Beside this, they do also allege S. Paul's saying in Another place, how that Charity is above Faith and Hope. Yea truly:
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but the question is not here, whether of them is the greater, higher, or nobler vertue.
but the question is not Here, whither of them is the greater, higher, or Nobler virtue.
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VVhen we say we be iustified by fayth, it is not ment that there is any worthinesse or desert in our fayth,
When we say we be justified by faith, it is not meant that there is any worthiness or desert in our faith,
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as who shoulde say, that God were bounde vnto vs, and therefore receyued vs for it:
as who should say, that God were bound unto us, and Therefore received us for it:
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but that bicause God hath shewed himselfe mercifull towardes vs, and promised to bee our Sauiour, wee beeing first bereft of all trust in our vertues, doo come vnto him by fayth, knowing well that if hee consider vs in our selues, he must needes curse and abhorre vs. Seing then that fayth bringeth not any thing on mans behalfe,
but that Because God hath showed himself merciful towards us, and promised to be our Saviour, we being First bereft of all trust in our Virtues, do come unto him by faith, knowing well that if he Consider us in our selves, he must needs curse and abhor us Sing then that faith brings not any thing on men behalf,
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but receyueth all things of Gods mere and free goodnesse:
but receiveth all things of God's mere and free Goodness:
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there is no questioning what woorthinesse is in vs. And so wee see that fayth not onely helpeth vs too the attainment of our saluation,
there is no questioning what worthiness is in us And so we see that faith not only Helpeth us too the attainment of our salvation,
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but also bringeth vs all perfection. Nowe after that Saint Paule hath sayde, that all the heathen are blessed in Abraham:
but also brings us all perfection. Now After that Saint Paul hath said, that all the heathen Are blessed in Abraham:
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he addeth that it is togither with the faythfull Abraham.
he adds that it is together with the faithful Abraham.
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As if he should say, there is none other meanes to make vs finde fauour in Gods sight, than onely fayth.
As if he should say, there is none other means to make us find favour in God's sighed, than only faith.
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There is no seeking of helpe else where in that behalfe. For that is yet too grosse an error wherewith the Papists are intangled.
There is no seeking of help Else where in that behalf. For that is yet too gross an error wherewith the Papists Are entangled.
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For although they wote not what fayth meaneth, nor what it is to be iustified: yet are they inforced to say that fayth helpeth to saluatiō:
For although they wot not what faith means, nor what it is to be justified: yet Are they enforced to say that faith Helpeth to salvation:
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Howbeit they adde, that it is but partly, and that charitie, and al other vertues worke together with it,
Howbeit they add, that it is but partly, and that charity, and all other Virtues work together with it,
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and that if men purpose to be allowed of God, they muste deserue well at his hand,
and that if men purpose to be allowed of God, they must deserve well At his hand,
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so that all is nought worth, without obedience and holinesse of lyfe. It is true that fayth cannot be separated from the feare of God:
so that all is nought worth, without Obedience and holiness of life. It is true that faith cannot be separated from the Fear of God:
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but the matter heere is nothing else but too knowe by what meanes God acknowledgeth vs for his children.
but the matter Here is nothing Else but too know by what means God acknowledgeth us for his children.
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But if hee haue respect too oure woorkes, wo bee to vs. Therefore he must bee fayne to turne away his countenance from the considering of our persons,
But if he have respect too our works, woe be to us Therefore he must be fain to turn away his countenance from the considering of our Persons,
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and to receiue vs alonely in our Lorde Iesus Christ, or else (in his looking vpon vs) to marke nothing but our miseries, that he may be moued and prouoked to mercie.
and to receive us alonely in our Lord Iesus christ, or Else (in his looking upon us) to mark nothing but our misery's, that he may be moved and provoked to mercy.
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Ye see then that God hath a double respect in iustifying vs. The one is that he beholdeth our miseries:
You see then that God hath a double respect in justifying us The one is that he beholdeth our misery's:
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for in asmuch as he seeth vs so plunged in all confusiō, he is moued to pitie.
for in as as he sees us so plunged in all confusion, he is moved to pity.
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Again, to the intent he may no more be an enimie and take part agaynst vs which are sinners, he must be faine to looke vpon our Lorde Iesus Christ,
Again, to the intent he may no more be an enemy and take part against us which Are Sinners, he must be feign to look upon our Lord Iesus christ,
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and vpon his rightuousnesse, that the same may doo away all our offences. Now S. Paule sayth heere, that we can not be blessed but with faythfull Abraham.
and upon his righteousness, that the same may do away all our offences. Now S. Paul say Here, that we can not be blessed but with faithful Abraham.
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As if he shoulde saye that Abraham though he were neuer so holy a man, brought nothing of his owne with him when he obteyned righteousnesse before God.
As if he should say that Abraham though he were never so holy a man, brought nothing of his own with him when he obtained righteousness before God.
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Fayth (as I haue saide alreadie) doth vtterly bereeue a man of all the worthinesse which he supposeth himself to haue.
Faith (as I have said already) does utterly bereeue a man of all the worthiness which he Supposeth himself to have.
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Seeing that Abraham had none other helpe than fayth:
Seeing that Abraham had none other help than faith:
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it followeth that he renounced al his own works, as which in very deede were nothing worth.
it follows that he renounced all his own works, as which in very deed were nothing worth.
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Then sith it is so, let vs learne to leaue such mingling, which bringeth nothing but corruption before God:
Then sith it is so, let us Learn to leave such mingling, which brings nothing but corruption before God:
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and let vs be contented that we be allowed at Gods hand if he finde vs faythfull.
and let us be contented that we be allowed At God's hand if he find us faithful.
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If a man poze vs, and say, had Abrahams vertues no fauour in Gods sight? It is easie too answere, that Abraham of his owne nature had nothing but all maner of iniquitie.
If a man pose us, and say, had Abrahams Virtues no favour in God's sighed? It is easy too answer, that Abraham of his own nature had nothing but all manner of iniquity.
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He had bin a castaway, if God had not plucked him out of the dungeon wherein he was sunken, according as he him selfe sheweth in the last chapter of Iosua.
He had been a castaway, if God had not plucked him out of the dungeon wherein he was sunken, according as he him self shows in the last chapter of Iosua.
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Consider (sayth he to the Iewes) from whence I tooke your father Abraham. Consider (say he to the Iewes) from whence I took your father Abraham.
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Did not his fathers serue Idols? Then dyd I plucke him out of the bottome of hell.
Did not his Father's serve Idols? Then did I pluck him out of the bottom of hell.
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So, Abraham had not aughte whereof to boast.
So, Abraham had not aught whereof to boast.
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For he coulde not haue done any good, if God had not preuented him with his grace.
For he could not have done any good, if God had not prevented him with his grace.
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But nowe after that God had giuen Abraham so great and excellent vertues, that he is become as a patterne of all holynesse:
But now After that God had given Abraham so great and excellent Virtues, that he is become as a pattern of all holiness:
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yet were not those vertues able too iustifie him, for there was alwayes some faulte too be founde in him, eyther more or lesse.
yet were not those Virtues able too justify him, for there was always Some fault too be found in him, either more or less.
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Let a man inforce him selfe as muche as in possible too obey God: and yet shall he always go limping.
Let a man enforce him self as much as in possible too obey God: and yet shall he always go limping.
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Now there can not be so little a fault nor so small a blemish in our works,
Now there can not be so little a fault nor so small a blemish in our works,
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but the same is inoughe to make them foule and lothsome before God.
but the same is enough to make them foul and loathsome before God.
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Thus all Abrahams vertues, if they had bin examined strayghtly, coulde not haue brought him ought but damnation.
Thus all Abrahams Virtues, if they had been examined straightly, could not have brought him ought but damnation.
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As muche is too bee sayde of Dauid, and of all others.
As much is to be said of David, and of all Others.
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Besides this, when wee fall too scanning whether God loue vs, and acknowledge vs for his children:
Beside this, when we fallen too scanning whither God love us, and acknowledge us for his children:
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it must not bee thought he dooth it for two or three good deedes, but for such a perfect obedience as we faile not in any one iote.
it must not be Thought he doth it for two or three good Deeds, but for such a perfect Obedience as we fail not in any one jot.
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But surely although Abraham had some perfection in parte of his life, yet could he not be iustified by it.
But surely although Abraham had Some perfection in part of his life, yet could he not be justified by it.
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For he was continually a man, that is to say, a sinner: and God hild him so at the staues end, too the intent too humble him,
For he was continually a man, that is to say, a sinner: and God held him so At the staves end, too the intent too humble him,
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as he doth all the rest of the faithfull.
as he does all the rest of the faithful.
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Then could not Abraham bring aught of him selfe, for looke what goodnesse so euer he had, he hild it of God and of hys free goodnesse.
Then could not Abraham bring aught of him self, for look what Goodness so ever he had, he held it of God and of his free Goodness.
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And moreouer, the same was yet still vnsufficient too saue him:
And moreover, the same was yet still unsufficient too save him:
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for by nature he was vtterly lost and damned, as all the rest of Adams lyne is.
for by nature he was utterly lost and damned, as all the rest of Adams line is.
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Therefore it stoode hym in hand, that God shoulde receyue him through pardoning of his sinnes,
Therefore it stood him in hand, that God should receive him through pardoning of his Sins,
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and looke vpon him singly in his faythe.
and look upon him singly in his faith.
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But let vs marke also, that Gods iustifying of vs is by fayth, that is to say, by his owne meere and alonely goodnesse,
But let us mark also, that God's justifying of us is by faith, that is to say, by his own mere and alonely Goodness,
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5243
and that thervpon it behoueth vs to rest in his promise, by the vertue wherof he alloweth and accepteth vs, yea and our works also:
and that thereupon it behooves us to rest in his promise, by the virtue whereof he alloweth and Accepteth us, yea and our works also:
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not in respect that they come of our selues, but for that we do thē by the grace of his holy spirite:
not in respect that they come of our selves, but for that we do them by the grace of his holy Spirit:
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and therfore dooth he accept them and allowe them as righteous, yea euen so farre foorth as to rewarde them as the whole scripture doth plentifully witnesse.
and Therefore doth he accept them and allow them as righteous, yea even so Far forth as to reward them as the Whole scripture does plentifully witness.
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And yet dooth all this also proceede of fayth. For when wee bee iustified, that is too say, accepted for righteous before God:
And yet doth all this also proceed of faith. For when we be justified, that is too say, accepted for righteous before God:
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then also are our works iustified, that is to say, God accepteth them for rightfull,
then also Are our works justified, that is to say, God Accepteth them for rightful,
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although there be not any worthinesse in them, nor any cause at al why he should receiue them.
although there be not any worthiness in them, nor any cause At all why he should receive them.
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Then like as wee our selues are iustified by Gods onely free goodnesse, when wee receyue his promises by fayth:
Then like as we our selves Are justified by God's only free Goodness, when we receive his promises by faith:
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euen so bee our workes iustified by the selfe same meane. After that maner was Abraham iustified in his person:
even so be our works justified by the self same mean. After that manner was Abraham justified in his person:
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and then likewise were his workes also iustified before God. But howsoeuer the world go, if yee consider the originall cause and welspring of all:
and then likewise were his works also justified before God. But howsoever the world go, if ye Consider the original cause and wellspring of all:
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yee muste needes conclude that nothing else was made account of but onely fayth.
ye must needs conclude that nothing Else was made account of but only faith.
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For had God listed to sift Abrahams life, he had bin cōdemned as all other mortall men are.
For had God listed to sift Abrahams life, he had been condemned as all other Mortal men Are.
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But his intent was to take him for his owne, and nothing perswaded or moued him thervnto but his own mere mercy.
But his intent was to take him for his own, and nothing persuaded or moved him thereunto but his own mere mercy.
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Also, Abraham had his eyes shut agaynst all vayne trustes wherewith men deceyue them selues:
Also, Abraham had his eyes shut against all vain trusts wherewith men deceive them selves:
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he knewe there was nothing able to bring him to lyfe, saue the onely mercy of God:
he knew there was nothing able to bring him to life, save the only mercy of God:
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To bee short, like as Abraham had no regarde but of Gods meere mercie: so God had no regarde but onely of Abrahams fayth:
To be short, like as Abraham had no regard but of God's mere mercy: so God had no regard but only of Abrahams faith:
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and by that meanes was he iustified.
and by that means was he justified.
cc p-acp d n2 vbds pns31 vvn.
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So then let vs leaue all things that men imagine to bring them selues in fauour with God by mingling this and that with fayth:
So then let us leave all things that men imagine to bring them selves in favour with God by mingling this and that with faith:
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for they are all but falshods and illusions of Satan: and let fayth haue such foundation as this:
for they Are all but falsehoods and illusions of Satan: and let faith have such Foundation as this:
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that is too wit, that with al humilitie we acknowledge our selues to bee then righteous,
that is too wit, that with all humility we acknowledge our selves to be then righteous,
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when God forgiueth vs our sinnes, and that by the same meanes our works also are reckned for good and righteous,
when God forgives us our Sins, and that by the same means our works also Are reckoned for good and righteous,
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bicause God listeth not to sifte them narrowly, but taketh them in good worth of his fatherly goodnesse.
Because God lists not to sifte them narrowly, but Takes them in good worth of his fatherly Goodness.
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Thus yee see what wee haue too gather vpon that text.
Thus ye see what we have too gather upon that text.
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Now, that the blessednesse of Abraham belongeth vnto vs, and is ment vnto vs, it appeareth by that which I haue touched alreadie,
Now, that the blessedness of Abraham belongeth unto us, and is meant unto us, it appears by that which I have touched already,
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and by that S. Paule auoucheth, that all nati•ons should be blessed in Abraham. And nowe remayneth too see the reason that S. Paule addeth on the contrarie part.
and by that S. Paul avoucheth, that all nati•ons should be blessed in Abraham. And now remaineth too see the reason that S. Paul adds on the contrary part.
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For men by their good wils can neuer finde in their harts too giue ouer the opinion which they haue of their owne righteousnesse,
For men by their good wills can never find in their hearts too give over the opinion which they have of their own righteousness,
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excepte they bee compelled and inforced too it. For althoughe wee bee saped in so many vices as is oughly to beholde:
except they be compelled and enforced too it. For although we be saped in so many vices as is oughly to behold:
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yet the worst and deepest rooted vice in our nature is pride or presumptuousnesse, whiche is a selfewilled weening that there is somewhat in vs:
yet the worst and Deepest rooted vice in our nature is pride or presumptuousness, which is a selfewilled weening that there is somewhat in us:
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in so muche that although God tell vs that we be right nought, and that there is nothing in vs but leaudnesse, filthinesse,
in so much that although God tell us that we be right nought, and that there is nothing in us but leaudnesse, filthiness,
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and vnclennesse, and that all the vertue which we dreame vpon is but vanitie & leasing:
and uncleanness, and that all the virtue which we dream upon is but vanity & leasing:
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yet can he not compasse to humble vs, til we our selues perceiue our owne neede,
yet can he not compass to humble us, till we our selves perceive our own need,
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and haue it proued to our faces.
and have it proved to our faces.
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And therfore it behoueth vs to marke well the reason which S. Paule addeth heere to drawe vs to the pure fayth,
And Therefore it behooves us to mark well the reason which S. Paul adds Here to draw us to the pure faith,
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and to turne vs away from all the vayne trustes which we can haue in our owne deseruings.
and to turn us away from all the vain trusts which we can have in our own deservings.
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All they (sayth he) that are of the law are accursed. All they (say he) that Are of the law Are accursed.
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For it is written, Cursed be he that continueth not in all the things that are written and conteyned in this booke, too doo them. For it is written, Cursed be he that Continueth not in all the things that Are written and contained in this book, too do them.
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he meaneth that so long as men rest and muse vpon their owne works, and thinke to obteyne grace by that meane before God: they be cursed.
he means that so long as men rest and muse upon their own works, and think to obtain grace by that mean before God: they be cursed.
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For (as I haue declared heeretofore) like as he that forsaketh him selfe,
For (as I have declared heretofore) like as he that Forsaketh him self,
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and renounceth al that he hath of his owne, and groundeth him selfe vpon the only mercy of God, is of fayth:
and Renounceth all that he hath of his own, and groundeth him self upon the only mercy of God, is of faith:
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so contrariwyse, hee that thinketh too bring any seruice wherewith too binde God vnto him, or imagineth to recompence him with his merites, is of the Lawe.
so contrariwise, he that Thinketh too bring any service wherewith too bind God unto him, or imagineth to recompense him with his merits, is of the Law.
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But sainct Paule saythe that suche are cursed. And why? He alleageth the saying of Moyses:
But saint Paul say that such Are cursed. And why? He allegeth the saying of Moses:
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Cursed bee hee that perfourmeth not all that is written heere. It had beene sayde afore, Cursed bee he that serueth straunge Gods: Cursed be he that Performeth not all that is written Here. It had been said afore, Cursed bee he that serveth strange God's:
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Cursed bee he that blasphemeth God: Cursed be he that breaketh the Sabboth day: Cursed bee he that is stubborne agaynst his father and mother:
Cursed be he that Blasphemeth God: Cursed be he that breaks the Sabbath day: Cursed be he that is stubborn against his father and mother:
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Cursed bee he that defileth another mans wyfe.
Cursed be he that Defileth Another men wife.
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After the rehearsing of all these Curses, and after the solemne vttering of them, it behoued the people too answere Amen, Amen,
After the rehearsing of all these Curses, and After the solemn uttering of them, it behooved the people too answer Amen, Amen,
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as if there had passed some couenaunt, and that God on hys side had made demaunde, saying:
as if there had passed Some Covenant, and that God on his side had made demand, saying:
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I wyll haue you too serue mee after thys maner, yea euen without fayling in any poynte,
I will have you too serve me After this manner, yea even without failing in any point,
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and in suche wise as yee keepe touche wyth mee through stitche in all things that I commaunde you:
and in such wise as ye keep touch with me through stitch in all things that I command you:
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and the people on theyr side shoulde answere, Amen, yea Lord we be contented to be all damned if we serue thee not:
and the people on their side should answer, Amen, yea Lord we be contented to be all damned if we serve thee not:
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and then afterward God should come and conclude, Cursed bee he that performeth not all that euer is conteyned in this booke, that is too say, which misseth in any one poynt,
and then afterwards God should come and conclude, Cursed be he that Performeth not all that ever is contained in this book, that is too say, which misses in any one point,
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and the people should answere agayne, sobeit. Nowe seeing that the lawe curseth all suche as performe it not to the full:
and the people should answer again, sobeit. Now seeing that the law Curseth all such as perform it not to the full:
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let vs see if there bee any one that dooth it. It is certayne that al men frō the greatest too the least are gyltie.
let us see if there be any one that doth it. It is certain that all men from the greatest too the least Are guilty.
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For why? let vs consider the summe of the Lawe, which is that wee should loue God wyth all our hart, with all our minde, with all our power,
For why? let us Consider the sum of the Law, which is that we should love God with all our heart, with all our mind, with all our power,
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and with al our strength, and our neighbour as our self and then let euery of vs try his own life,
and with all our strength, and our neighbour as our self and then let every of us try his own life,
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& he shal neede none other iudge than him self to cōdemne him. For although we loued God with an vncorrupted and sounde hart vnfaynedly:
& he shall need none other judge than him self to condemn him. For although we loved God with an uncorrupted and sound heart unfeignedly:
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yet can it not bee, but that wee must bee drawen diuersly with many vanities. Yea put the cace that a man were as perfect as an Angell:
yet can it not be, but that we must be drawn diversely with many vanities. Yea put the case that a man were as perfect as an Angel:
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yet coulde he not loue God as he ought to doo, for it would behoue all our wits to be imployed in the loue of him.
yet could he not love God as he ought to do, for it would behoove all our wits to be employed in the love of him.
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But now let vs marke if wee cast not many vayne lookes when wee open our eyes;
But now let us mark if we cast not many vain looks when we open our eyes;
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or if that when wee open oure eares, wee bee not giuen too their much fonde talke that tendeth not to the honor of God,
or if that when we open our ears, we be not given too their much fond talk that tendeth not to the honour of God,
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or which is not vtterly voyde of sinne if at leastwyse it bee not wicked. But howe soeuer the cace stande, wee shoulde so dedicate our wittes wholly vnto God,
or which is not utterly void of sin if At leastwise it be not wicked. But how soever the case stand, we should so dedicate our wits wholly unto God,
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as that wee should not thinke vpon any thing wherein he should not bee glorified.
as that we should not think upon any thing wherein he should not be glorified.
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And where shall one be founde that dooth so? [ No where ] but (whiche worse is) besides that wee haue our wittes farre haled and drawen away from the loue of God:
And where shall one be found that doth so? [ No where ] but (which Worse is) beside that we have our wits Far haled and drawn away from the love of God:
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wee see that they tickle vs dayly vnto naughtinesse, and that wee doo not so soone stirre a hande but it is to put it too many things of no value.
we see that they tickle us daily unto naughtiness, and that we do not so soon stir a hand but it is to put it too many things of no valve.
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As muche is to bee sayd of our feete, of our eyes, and of our eares.
As much is to be said of our feet, of our eyes, and of our ears.
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Agayne, what a dungeon is there in mans hart? what a number of croaked lusts are there,
Again, what a dungeon is there in men heart? what a number of croaked Lustiest Are there,
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so snarled one within another, as there is nothing to bee founde among them but confusion? In so muche that it is vpon very good cause that Ieremie crieth out:
so snarled one within Another, as there is nothing to be found among them but confusion? In so much that it is upon very good cause that Ieremie cries out:
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O what a maze is the heart of man, wherein there is neyther ende nor measure to bee seene, O what a maze is the heart of man, wherein there is neither end nor measure to be seen,
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so that although a man should sounde and gage him selfe neuer so deepe, yet it is not possible that he shoulde attayne too the knowledge of the hundreth part of his naughtinesse.
so that although a man should sound and gage him self never so deep, yet it is not possible that he should attain too the knowledge of the Hundredth part of his naughtiness.
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There is none but onely God that can bee iudge of it.
There is none but only God that can be judge of it.
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So then, let vs marke well, that although God haue begotten vs agayn by his holy spirite,
So then, let us mark well, that although God have begotten us again by his holy Spirit,
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and that we strayne our selues to the vttermost to serue & honor him:
and that we strain our selves to the uttermost to serve & honour him:
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yet must we needes come farre short of the ende, and bee still but on our way thitherwarde, yea and go alwayes halting.
yet must we needs come Far short of the end, and be still but on our Way thitherward, yea and go always halting.
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And moreouer beside oure slownesse, wee meete with many falles, and many shrewde rushes, we limpe on the one foote,
And moreover beside our slowness, we meet with many falls, and many shrewd Rushes, we limpe on the one foot,
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and stumble on the other, and diuers times we tumble ouer and ouer. Lo what our lyfe is.
and Stumble on the other, and diverse times we tumble over and over. Lo what our life is.
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Therefore by the Lawe we see we be all of vs accursed, yea euen when there is no many fest sinne in vs. For (as I haue declared alreadie) if there were no more but this, that no man dischargeth him selfe of the full performance of the Lawe:
Therefore by the Law we see we be all of us accursed, yea even when there is no many fist sin in us For (as I have declared already) if there were no more but this, that no man dischargeth him self of the full performance of the Law:
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it were too be concluded therevpon, that all of vs are condemned by the Lawe,
it were to be concluded thereupon, that all of us Are condemned by the Law,
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and therfore that it standeth vs in hand to seeke our rightuousnesse else where, that is to wit, in the mere mercie of God.
and Therefore that it Stands us in hand to seek our righteousness Else where, that is to wit, in the mere mercy of God.
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Now then wee see howe S. Paule sheweth vs, that all such as haue any vaine trust in their owne merites, are ranke traytors too God, and make warre agaynst hym.
Now then we see how S. Paul shows us, that all such as have any vain trust in their own merits, Are rank Traitors too God, and make war against him.
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For he dooth as it were dragge them foorth by the heare of their heads,
For he doth as it were drag them forth by the hear of their Heads,
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and shewe them the distresse wherin they be, and what a stubbornesse is it if they will not come vnto him? Must not the diuell needes haue dulled them? VVee see then that S. Paules meaning heere, was too driue men too seeke their rightuousnesse and saluation in the only grace of our Lord Iesus Christ:
and show them the distress wherein they be, and what a Stubbornness is it if they will not come unto him? Must not the Devil needs have dulled them? We see then that S. Paul's meaning Here, was too driven men too seek their righteousness and salvation in the only grace of our Lord Iesus christ:
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for without that, the other should neuer befall vs, bicause wee alwayes surmize some valew to be in our selues,
for without that, the other should never befall us, Because we always surmise Some value to be in our selves,
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and that selfestimation or ouerweening doth so blind vs, that we can not glorifie God in his rightuousnesse by keeping our owne mouthes shet till wee bee conuicted,
and that selfestimation or overweening does so blind us, that we can not Glorify God in his righteousness by keeping our own mouths shet till we be convicted,
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as wee see in this text.
as we see in this text.
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Furthermore let vs marke, that S. Paule hath taken heere a principle which the Papistes cannot finde in their hartes too agree vnto ▪ For among other things, they say, cursed and banned bee he which shall say that God hath commaunded vs more than wee are able to doo.
Furthermore let us mark, that S. Paul hath taken Here a principle which the Papists cannot find in their hearts too agree unto ▪ For among other things, they say, cursed and banned bee he which shall say that God hath commanded us more than we Are able to do.
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They excommunicate and accurse all such as are of opinion, that the rightuousnesse of the Lawe ouerreacheth all the abilitie of man.
They excommunicate and accurse all such as Are of opinion, that the righteousness of the Law overreacheth all the ability of man.
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For it seemeth to them, that God ought not too commaund vs any impossibilitie, & that eyther wee must haue wherewith too performe the Lawe,
For it seems to them, that God ought not too command us any impossibility, & that either we must have wherewith to perform the Law,
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or else the Lawe should bee too no purpose. So doo they thinke, and so doo they say:
or Else the Law should be too no purpose. So do they think, and so do they say:
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but the holy Ghost saythe the flat contrarie: for God is not bound to fashion himselfe to our abilitie.
but the holy Ghost say the flat contrary: for God is not bound to fashion himself to our ability.
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It becommeth vs to regard what we our selues ought to do.
It becomes us to regard what we our selves ought to do.
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VVho is he that dare step vp, and say that he ought not to loue God with al his hart? For seeing that wee bee his, is it not reason that wee should bee wholly dedicated vntoo him? Yee see then that we bee indetted vnto him of the perfect loue which he requireth.
Who is he that Dare step up, and say that he ought not to love God with all his heart? For seeing that we be his, is it not reason that we should be wholly dedicated unto him? Ye see then that we be indebted unto him of the perfect love which he requires.
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Ageine, if wee talke of our owne strength, it is not too bee sayd that wee bee able to discharge our selues of our dutie,
Again, if we talk of our own strength, it is not too be said that we be able to discharge our selves of our duty,
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as in respect of the loue which we owe vnto our God.
as in respect of the love which we owe unto our God.
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As for example, If a man haue wasted all his goods in ryot, and haue not aught lefte wherwith too pay his creditors, shal that discharge him of his dettes? If any man say, it is not through our owne default: Yes surely is it.
As for Exampl, If a man have wasted all his goods in riot, and have not aught left wherewith too pay his creditors, shall that discharge him of his debts? If any man say, it is not through our own default: Yes surely is it.
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For in as much as wee bee corrupted in Adam, originall sinne holdeth vs sufficiently conuicted and giltie before God,
For in as much as we be corrupted in Adam, original sin holds us sufficiently convicted and guilty before God,
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so as it is no excuse too say, I am weake or rather vtterly vntoward,
so as it is no excuse too say, I am weak or rather utterly untoward,
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and I can not so muche as thinke one good thought, accordyng as Sainct Paule declareth.
and I can not so much as think one good Thought, according as Saint Paul Declareth.
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It is true that wee can not thinke so muche as one good thought, and that our harts are full of sturdinesse and malice,
It is true that we can not think so much as one good Thought, and that our hearts Are full of sturdiness and malice,
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so that al our affections are enemies vntoo God. So speaketh the Scripture: but howsoeuer the worlde go, wee ceasse not too bee still bound too our duetie.
so that all our affections Are enemies unto God. So speaks the Scripture: but howsoever the world go, we cease not too be still bound too our duty.
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VVherefore let vs marke, that the Law is commaunded vs, though it be impossible for vs to fulfill and performe it.
Wherefore let us mark, that the Law is commanded us, though it be impossible for us to fulfil and perform it.
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And if it were not so, S. Paule would not haue sayd in the eyght too the Romans, that God performed that thing by the meanes of our Lord Iesus Christ, which was impossible too the Lawe. And if it were not so, S. Paul would not have said in the eyght too the Roman, that God performed that thing by the means of our Lord Iesus christ, which was impossible too the Law.
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In saying so he sheweth well that wee bee not able to performe all that God commaundeth vs. For if wee could bring that to passe,
In saying so he shows well that we be not able to perform all that God commandeth us For if we could bring that to pass,
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surely wee should be iustified by it. For it is sayde that all suche as fulfill the Lawe shall lyue therein.
surely we should be justified by it. For it is said that all such as fulfil the Law shall live therein.
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If any man coulde bee founde that had perfourmed it, he should liue. If any man could be found that had performed it, he should live.
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But S. Paule taketh the same reason afterwarde too shewe, that it is a follie to thinke to get righteousnesse by keeping of the Lawe:
But S. Paul Takes the same reason afterward too show, that it is a folly to think to get righteousness by keeping of the Law:
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for no man can bring it to passe as is required.
for no man can bring it to pass as is required.
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Now then as touching this text, let vs vnderstande that S. Paule presupposeth that no man is able too perfourme the Lawe,
Now then as touching this text, let us understand that S. Paul presupposeth that no man is able too perform the Law,
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thoughe he strayne himselfe neuer so much:
though he strain himself never so much:
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insomuch that although he be gouerned by the holy Ghost, yet shall he neuer be able to bring it too passe during this •ightfull life,
insomuch that although he be governed by the holy Ghost, yet shall he never be able to bring it too pass during this •ightfull life,
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bicause God giueth vs his grace by measure.
Because God gives us his grace by measure.
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It is true that he could giue vs such perfection as nothing should be amisse in all our life,
It is true that he could give us such perfection as nothing should be amiss in all our life,
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but that wee should haue a full and more than angelicall conformitie too all his commaundementes.
but that we should have a full and more than angelical conformity too all his Commandments.
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Howbeit, although he holde vs in awe, although he chaunge vs and fashion vs newe agayne,
Howbeit, although he hold us in awe, although he change us and fashion us new again,
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althoughe he reyne vs backe to the obedience of his will:
although he rein us back to the Obedience of his will:
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yet is there no full perfection in vs. And why? For he intendeth to holde vs still vnder the bridle of humilitie, he wil haue vs to know our owne weaknesse,
yet is there no full perfection in us And why? For he intends to hold us still under the bridle of humility, he will have us to know our own weakness,
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and to grone for it before him:
and to groan for it before him:
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and he will haue vs to passe iudgement, and to know that wee be alwayes in•etted vnto him.
and he will have us to pass judgement, and to know that we be always in•etted unto him.
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Forasmuche then as God doth not in this present life giue vs such perfection as were requisit to the ful performance of his whole law:
Forasmuch then as God does not in this present life give us such perfection as were requisite to the full performance of his Whole law:
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therfore we can neuer do throughly the things that he cōmādeth vs. And forasmuch as we be not able to performe thē therfore this iudgement is hūdred down vpon our heads, that he is cursed which fulfilleth not al the things.
Therefore we can never do thoroughly the things that he commands us And forasmuch as we be not able to perform them Therefore this judgement is hūdred down upon our Heads, that he is cursed which fulfilleth not all the things.
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It behoueth vs to marke well that saying:
It behooves us to mark well that saying:
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for it is not sayd, Cursed bee he that reiecteth the Lawe, or which keepeth no poynt at all of it:
for it is not said, Cursed be he that rejects the Law, or which Keepeth no point At all of it:
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but, Cursed be he that dischargeth not himselfe of it poynt by poynt, and through stitche, as I sayd afore.
but, Cursed be he that dischargeth not himself of it point by point, and through stitch, as I said afore.
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And for that cause also S. Iames (too the ende too beate downe mens pride) sayth that he which fayleth in any one poynt, is giltie of the whole.
And for that cause also S. James (too the end too beat down men's pride) say that he which Faileth in any one point, is guilty of the Whole.
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VVee will think this to be very rough dealing at the first sight. VVhat, say we? will God forget al the good that a man hath done,
We will think this to be very rough dealing At the First sighed. What, say we? will God forget all the good that a man hath done,
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for the committing of some one onely fault? That would be counted crueltie among men.
for the committing of Some one only fault? That would be counted cruelty among men.
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Yea, but S. Iames addeth a reason, saying: He that forbad to murther, forbad also to cōmit whordome:
Yea, but S. James adds a reason, saying: He that forbade to murder, forbade also to commit whoredom:
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and he that forbad to steale, forbad al the residue too.
and he that forbade to steal, forbade all the residue too.
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Then if I thinke my selfe to haue satisfied God in forbearing thefte, and in the meane while am a whoremaster:
Then if I think my self to have satisfied God in forbearing theft, and in the mean while am a whoremaster:
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haue I not offended the maiestie of God? And therfore wee must leaue all these peecings:
have I not offended the majesty of God? And Therefore we must leave all these peecings:
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for if wee bring God some one peece, & let all the rest alone, what a dealing wil that be ▪ VVe see that one man is giuen to one vice,
for if we bring God Some one piece, & let all the rest alone, what a dealing will that be ▪ We see that one man is given to one vice,
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& another to another, and so euery man would bee priuiledged and dispenst with vnder colour that he had done this or that, notwithstāding that he missed in some other poynt.
& Another to Another, and so every man would be privileged and dispensed with under colour that he had done this or that, notwithstanding that he missed in Some other point.
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But God hathe not separated his commaundements asunder.
But God hath not separated his Commandments asunder.
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He hath not sayde too one man, thou shalte not steale, and to another, Thou shalte not commit aduoutry:
He hath not said too one man, thou shalt not steal, and to Another, Thou shalt not commit aduoutry:
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but he sayth to al men without exception, Absteyne yee from whordome; absteyne ye from theft, absteyne yee from murther.
but he say to all men without exception, Abstain ye from whoredom; abstain you from theft, abstain ye from murder.
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Therefore wee must examine our life, not by any one commaundement alone, but by all the whole law togither.
Therefore we must examine our life, not by any one Commandment alone, but by all the Whole law together.
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But now let vs see if we can find any man that is faultlesse.
But now let us see if we can find any man that is faultless.
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Yee see then that wee must needes bee confounded, so long as we stande to be iudged by the law.
Ye see then that we must needs be confounded, so long as we stand to be judged by the law.
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For if Abraham, who was the excellentest that euer could be picked out amōg men, should be driuen to enter into account by that:
For if Abraham, who was the excellentest that ever could be picked out among men, should be driven to enter into account by that:
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it is certayne that he shoulde not misse too bee damned.
it is certain that he should not miss too be damned.
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Seeing it is so, let vs beare well in minde that it is not for vs too dispute any more:
Seeing it is so, let us bear well in mind that it is not for us too dispute any more:
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for when the Papistes speake of the righteousnesse of faythe, they doo but dally and skoffe with God,
for when the Papists speak of the righteousness of faith, they do but dally and scoff with God,
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as if he were a lyttle babe. Let vs keepe our selues from suche scornfulnesse:
as if he were a little babe. Let us keep our selves from such scornfulness:
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and when God pronounceth this horrible sentence, that all they bee cursed which fulfill not all that is written, let vs conceiue such a terrour of it,
and when God pronounceth this horrible sentence, that all they be cursed which fulfil not all that is written, let us conceive such a terror of it,
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as we may quake before his maiestie, yea and euery of vs become his owne iudge,
as we may quake before his majesty, yea and every of us become his own judge,
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and willingly yeeld himselfe giltie, and beeing so conuicted of our wretchednesse bewayle our vtter fayling in all things,
and willingly yield himself guilty, and being so convicted of our wretchedness bewail our utter failing in all things,
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and therevpon imbrace the rightuousnesse that is offered vs in our Lord Iesus Christ, taking all our contentment and rest there.
and thereupon embrace the righteousness that is offered us in our Lord Iesus christ, taking all our contentment and rest there.
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Now let vs fall downe before the maiestie of our good God with acknowledgement of our faults, praying him to make vs so to feele them,
Now let us fallen down before the majesty of our good God with acknowledgement of our Faults, praying him to make us so to feel them,
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as we may not only aske him forgiuenesse with true repentance, but also pray him to hold vs vp all the tyme of our lyfe, till he haue taken vs hence into his owne kingdome,
as we may not only ask him forgiveness with true Repentance, but also pray him to hold us up all the time of our life, till he have taken us hence into his own Kingdom,
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and in the meane while to reforme vs more and more by his holy spirit, to the end we may haue sure record that we be of the number of his children, by gouerning ourselues after that manner in feare,
and in the mean while to reform us more and more by his holy Spirit, to the end we may have sure record that we be of the number of his children, by governing ourselves After that manner in Fear,
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and seeke nothing else but to giue ourselues wholly vnto him. And so let vs all say, Almighty God heauenly father. &c.
and seek nothing Else but to give ourselves wholly unto him. And so let us all say, Almighty God heavenly father. etc.
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The. 18. Sermon which is the fourth vpon the third Chapter. 11. That no man is iustifyed by the lavve before God, it is manifest:
The. 18. Sermon which is the fourth upon the third Chapter. 11. That no man is justified by the law before God, it is manifest:
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for the rightuous shall liue by faith. 12. And the lavve is not of saith: but the man that doeth those things, shall liue in them.
for the righteous shall live by faith. 12. And the law is not of Says: but the man that doth those things, shall live in them.
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13. Christ hath raunsomed vs frō the curse of the lawe, in that he became accursed for vs, (for it is vvrittē, cursed is he that hangeth on tree.)
13. christ hath ransomed us from the curse of the law, in that he became accursed for us, (for it is written, cursed is he that hangs on tree.)
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14. That the blissednesse of Abraham myght come vppon the Gentils through Iesus Christ, to the end that vve myght receyue the promis of the spirite by fayth.
14. That the blissednesse of Abraham might come upon the Gentiles through Iesus christ, to the end that we might receive the promise of the Spirit by faith.
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WE haue seene that if men be not worse than mad, they must needes (for all that euer they haue) seeke their saluation in our Lord Iesus Christ.
WE have seen that if men be not Worse than mad, they must needs (for all that ever they have) seek their salvation in our Lord Iesus christ.
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Thus is sentence gyuen that we cannot be iustifyed by the lawe, but by fayth only.
Thus is sentence given that we cannot be justified by the law, but by faith only.
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For if they sticke to the law, they shall find nothing there but damnation, as hathe bin shewed alreadye:
For if they stick to the law, they shall find nothing there but damnation, as hath been showed already:
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and that doth euery man fynde sufficiently by hys owne experience.
and that does every man find sufficiently by his own experience.
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And certesse when as Sainct Paule goeth about in the Epistle to the Romanes, to shew that men beguile themselues too grosly by trusting in their owne merites:
And certes when as Saint Paul Goes about in the Epistle to the Romans, to show that men beguile themselves too grossly by trusting in their own merits:
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he fayth that the law can worke nothing but Gods wrath and vengeance.
he faith that the law can work nothing but God's wrath and vengeance.
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For although wee bee already sufficiently condemned ere God open his mouth to gyue sentence againste vs:
For although we be already sufficiently condemned ere God open his Mouth to gyve sentence against us:
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yet notwithstanding, our naughtinesse is yet deeper ingrauen by the law, when he saith that if wee transgresse but some any one point, we become enimies to God,
yet notwithstanding, our naughtiness is yet Deeper engraved by the law, when he Says that if we transgress but Some any one point, we become enemies to God,
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and his wrath must needes be kindled against vs. VVhat shall we gaine by disputing,
and his wrath must needs be kindled against us What shall we gain by disputing,
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when the determinate sentence is pronounced by the heauenly iudge? There is nother appeale nor pleading that will stande vs in sted.
when the determinate sentence is pronounced by the heavenly judge? There is neither appeal nor pleading that will stand us in stead.
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So then, let vs vnderstand, that to haue the true knowledge of the Gospell, we must hold vs wholly to our Lorde Iesus Christe, that we put not our hope of saluation in any other thyng than in his only mercie:
So then, let us understand, that to have the true knowledge of the Gospel, we must hold us wholly to our Lord Iesus Christ, that we put not our hope of salvation in any other thing than in his only mercy:
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and for the performance thereof, let euery of vs haue an eye to his owne life.
and for the performance thereof, let every of us have an eye to his own life.
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For if men sift themselues thoroughly without hipocrisie or feyning, surely all cause of pleading will soone be rid away.
For if men sift themselves thoroughly without hypocrisy or feigning, surely all cause of pleading will soon be rid away.
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The Papistes will not in any wise graunte that only fayth should make vs acceptable to God,
The Papists will not in any wise grant that only faith should make us acceptable to God,
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and that is bycause they neuer felt throughly what it is to come before Goddes iudgement seate,
and that is Because they never felt thoroughly what it is to come before Goddess judgement seat,
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but haue alwayes as it were played with the shadow of it. And therefore no maruell though they pardon themselues in all things.
but have always as it were played with the shadow of it. And Therefore no marvel though they pardon themselves in all things.
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But the very way to bring vs to the truth and to the pure and right religion, is for euery of vs to looke into hys owne lyfe, what it is.
But the very Way to bring us to the truth and to the pure and right Religion, is for every of us to look into his own life, what it is.
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Now if there were but one myte (as ye would say) amisse, it is certaine that we were foorthwith in daunger of eternall death.
Now if there were but one myte (as you would say) amiss, it is certain that we were forthwith in danger of Eternal death.
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But surely euery of vs shall finde hymselfe a sinner, not in some one poynt alone, but in a hundred thousande:
But surely every of us shall find himself a sinner, not in Some one point alone, but in a hundred thousande:
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not in some one fault, but in infinite sortes of faultes.
not in Some one fault, but in infinite sorts of Faults.
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And when wee shall haue perceiued neuer so many miseries in ourselues, God knoweth yet many mo without comparison than we can:
And when we shall have perceived never so many misery's in ourselves, God Knoweth yet many more without comparison than we can:
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for hee seeth much cleerer than we do, as sayth Sainct Iohn in his canonicall Epistle.
for he sees much clearer than we do, as say Saint John in his canonical Epistle.
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Thus then is our pleading vtterly voyd.
Thus then is our pleading utterly void.
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And nowe the Apostle going forward with his matter, vseth another reason, whiche is, that if wee seeke righteousnesse in the law, the same will be a cleane contrary one to the rightuousnesse which Gods children and chosen people obteyne by fayth.
And now the Apostle going forward with his matter, uses Another reason, which is, that if we seek righteousness in the law, the same will be a clean contrary one to the righteousness which God's children and chosen people obtain by faith.
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For what manner of one is the rightuousnesse of the law sayth hee? [ This it is.
For what manner of one is the righteousness of the law say he? [ This it is.
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] He that doth those things shall liue in them:
] He that does those things shall live in them:
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that is to say, whosoeuer obeyeth God and doth his commaundements, shall haue saluation for his labour. Lo heere a fayre promis:
that is to say, whosoever Obeyeth God and does his Commandments, shall have salvation for his labour. Lo Here a fair promise:
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but what good will it doe vs? If wee will assay to do the things thoroughly which are commaunded vs, wee shall euery one of vs see that God sheweth vs our condemnation so much the greeuouser,
but what good will it do us? If we will assay to do the things thoroughly which Are commanded us, we shall every one of us see that God shows us our condemnation so much the greeuouser,
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as if he had set it downe before vs. VVhat would become of our saluation,
as if he had Set it down before us What would become of our salvation,
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if we should seeke it in ourselues, and be fayne to earne it? Now therfore,
if we should seek it in ourselves, and be fain to earn it? Now Therefore,
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when we heere that God is ready to recompence all suche as shall haue serued and honored him by keeping of his law:
when we Here that God is ready to recompense all such as shall have served and honoured him by keeping of his law:
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it seemeth to vs before we go any further, that we haue gottē a maruellous vantage, Tush (say we:) beholde, God byndeth hymselfe too vs,
it seems to us before we go any further, that we have got a marvelous vantage, Tush (say we:) behold, God bindeth himself too us,
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and warranteth vs the heritage of heauen if wee serue him and fulfill his will. [ Yea:
and warrants us the heritage of heaven if we serve him and fulfil his will. [ Yea:
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] but when wee haue compared our lyfe too hys doctrine, we shall fynd that his shewing of himselfe so liberall and bountifull towards vs, too bind himselfe to vs for our seruing of him and for our keeping of his lawe, is a plunging of vs muche deeper into the gulfe wherein wee were before.
] but when we have compared our life too his Doctrine, we shall find that his showing of himself so liberal and bountiful towards us, too bind himself to us for our serving of him and for our keeping of his law, is a plunging of us much Deeper into the gulf wherein we were before.
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VVhat shall we do then? VVe must resort to the remedie which the Apostle setteth downe heere before vs by the mouth of Abacucke:
What shall we do then? We must resort to the remedy which the Apostle sets down Here before us by the Mouth of Habakkuk:
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whyche is that the rightuouse shall liue by faith.
which is that the righteous shall live by faith.
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5432
Therefore let vs refuse the promis of the law bicause it is not for our behoof, & take the freegiuē goodnes of our god, who reacheth out his armes to receiue vs,
Therefore let us refuse the promise of the law Because it is not for our behoof, & take the freegiuen Goodness of our god, who reaches out his arms to receive us,
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5433
so we be cleere rid of al selfweening. That is the thing which is set downe vnto vs here by S. Paule.
so we be clear rid of all selfweening. That is the thing which is Set down unto us Here by S. Paul.
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And it is a reason that holdeth of contraries as they tearme it. As for example, if a man shoulde say that fire heateth:
And it is a reason that holds of contraries as they term it. As for Exampl, if a man should say that fire heateth:
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and another wilfull body shoulde holde the contrarie it myght be sayd vnto him, see if yee or frost do heate or no:
and Another wilful body should hold the contrary it might be said unto him, see if ye or frost do heat or no:
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doth it not appeere that they be things dyuerse, repugnant, and vnmatchable? Agayne, if it should be demaunded whither the heate of the Sunne is behooffull for this lyfe or no:
does it not appear that they be things diverse, repugnant, and unmatchable? Again, if it should be demanded whither the heat of the Sun is behooveful for this life or no:
vdz pn31 xx vvi cst pns32 vbb n2 j, j, cc j? av, cs pn31 vmd vbi vvn c-crq dt n1 pp-f dt n1 vbz j p-acp d n1 cc dx:
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But this knot is easye too be vntyed.
But this knot is easy too be untied.
p-acp d n1 vbz j av vbi vvn.
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what a thing were it if there were no Sunne in the world? we shoulde de all of vs be choked with the filthinesse of the aire, all the corruption whereof is clenzed away by the shyning of the Sunne.
what a thing were it if there were no Sun in the world? we should de all of us be choked with the filthiness of the air, all the corruption whereof is clenzed away by the shining of the Sun.
r-crq dt n1 vbdr pn31 cs a-acp vbdr dx n1 p-acp dt n1? pns12 vmd vbi d pp-f pno12 vbi vvn p-acp dt n1 pp-f dt n1, d dt n1 c-crq vbz vvn av p-acp dt j-vvg pp-f dt n1.
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Then like as men may reason vppon contraries in the order of nature:
Then like as men may reason upon contraries in the order of nature:
av av-j c-acp n2 vmb vvi p-acp n2-jn p-acp dt n1 pp-f n1:
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so the Apostle sayeth that wee cannot bee iustified both by the law, and by the free fauour of God:
so the Apostle Saith that we cannot be justified both by the law, and by the free favour of God:
av dt n1 vvz cst pns12 vmbx vbi vvn av-d p-acp dt n1, cc p-acp dt j n1 pp-f np1:
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that is too say, if we bee well lyked at Gods hand, our comming into his fauour must be through his owne freebestowed goodnesse,
that is too say, if we be well liked At God's hand, our coming into his favour must be through his own freebestowed Goodness,
cst vbz av vvb, cs pns12 vbb av vvd p-acp npg1 n1, po12 n-vvg p-acp po31 n1 vmb vbi p-acp po31 d vvn n1,
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bycause hee loueth vs in oure Lord Iesus Christ, and not for any worthynesse that can be in our selues.
Because he loves us in our Lord Iesus christ, and not for any worthiness that can be in our selves.
c-acp pns31 vvz pno12 p-acp po12 n1 np1 np1, cc xx p-acp d n1 cst vmb vbi p-acp po12 n2.
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Howbeit, for the better vnderstanding of this doctrine.
Howbeit, for the better understanding of this Doctrine.
a-acp, p-acp dt jc n1 pp-f d n1.
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Let vs mark well how it is told vs heere, that the ryghteousnesse of the law is the fulfilling of Goddes commaundementes.
Let us mark well how it is told us Here, that the righteousness of the law is the fulfilling of Goddess Commandments.
vvb pno12 vvi av c-crq pn31 vbz vvn pno12 av, cst dt n1 pp-f dt n1 vbz dt j-vvg pp-f npg1 n2.
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And heereby it myght seeme to vs that the doctrine of the law were sufficient to saue vs,
And hereby it might seem to us that the Doctrine of the law were sufficient to save us,
cc av pn31 vmd vvi p-acp pno12 d dt n1 pp-f dt n1 vbdr j pc-acp vvi pno12,
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for asmuch as God hauing rehersed the ten commaundements that are conteyned in the law, hath finally tolde vs that that is the thing whereby we shoulde liue, the thing whereby wee shoulde direct our lyfe, the infallible rule,
for as as God having rehearsed the ten Commandments that Are contained in the law, hath finally told us that that is the thing whereby we should live, the thing whereby we should Direct our life, the infallible Rule,
c-acp av c-acp np1 vhg vvd dt crd n2 cst vbr vvn p-acp dt n1, vhz av-j vvn pno12 d cst vbz dt n1 c-crq pns12 vmd vvi, dt n1 c-crq pns12 vmd vvi po12 n1, dt j n1,
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and that wee must not seeke anie other perfection of righteousnesse than that.
and that we must not seek any other perfection of righteousness than that.
cc cst pns12 vmb xx vvi d j-jn n1 pp-f n1 cs d.
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And that is the very matter wherein we stryue so muche against the Papistes, bycause that whereas God requireth obedience, they thinke to do him as good seruis with the things that are of their owne deuizing.
And that is the very matter wherein we strive so much against the Papists, Because that whereas God requires Obedience, they think to do him as good seruis with the things that Are of their own devizing.
cc cst vbz dt j n1 c-crq pns12 vvb av av-d p-acp dt njp2, c-acp cst cs np1 vvz n1, pns32 vvb pc-acp vdi pno31 p-acp j fw-la p-acp dt n2 cst vbr pp-f po32 d vvg.
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VVherefore let vs marke that the full perfection of all holinesse is conteyned in the Lawe.
Wherefore let us mark that the full perfection of all holiness is contained in the Law.
q-crq vvb pno12 vvi d dt j n1 pp-f d n1 vbz vvn p-acp dt n1.
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Yea verely as in respect of doctrine.
Yea verily as in respect of Doctrine.
uh av-j p-acp p-acp n1 pp-f n1.
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For it is not lawfull to adde any thyng to it, and men do but ouerlabour themselues in vayne,
For it is not lawful to add any thing to it, and men do but ouerlabour themselves in vain,
p-acp pn31 vbz xx j pc-acp vvi d n1 p-acp pn31, cc n2 vdb p-acp vvi px32 p-acp j,
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when they bryng in I wote not what deuotious of their owne deuyzing.
when they bring in I wot not what deuotious of their own deuyzing.
c-crq pns32 vvb p-acp pns11 vvb xx r-crq j pp-f po32 d vvg.
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But it is not ynough for vs that the doctrine of the lawe dothe sufficientlye shewe vs what ryghtuousenesse is:
But it is not enough for us that the Doctrine of the law doth sufficiently show us what ryghtuousenesse is:
p-acp pn31 vbz xx av-d p-acp pno12 d dt n1 pp-f dt n1 vdz av-j vvi pno12 r-crq n1 vbz:
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wee come too thys poynt also, namely whither wee be able to do the thynges that God hathe enioyned vs. I tolde you thys morning, that wee come farre short of that.
we come too this point also, namely whither we be able to do the things that God hath enjoined us I told you this morning, that we come Far short of that.
pns12 vvb av d n1 av, av c-crq pns12 vbb j pc-acp vdi dt n2 cst np1 vhz vvn pno12 pns11 vvd pn22 d n1, cst pns12 vvb av-j j pp-f d.
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And so the promis of the law is nothing to our behoofe, and the Papists do fowlly ouershoote thēselues in that behalfe.
And so the promise of the law is nothing to our behoof, and the Papists do foully overshoot themselves in that behalf.
cc av dt n1 pp-f dt n1 vbz pix p-acp po12 n1, cc dt njp2 vdb av-j vvi px32 p-acp d n1.
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For they hold still this fantasticall opinion, that God hath not commaunded any thing which we be not able to performe.
For they hold still this fantastical opinion, that God hath not commanded any thing which we be not able to perform.
p-acp pns32 vvb av d j n1, cst np1 vhz xx vvn d n1 r-crq pns12 vbb xx j pc-acp vvi.
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But we see the cleane contrary by Sainct Paule.
But we see the clean contrary by Saint Paul.
cc-acp pns12 vvb dt j j-jn p-acp n1 np1.
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To confirme theyr error, they alledge, that then God mocketh men, in telling them that he which doeth those things shall liue in them.
To confirm their error, they allege, that then God mocks men, in telling them that he which doth those things shall live in them.
p-acp vvi po32 n1, pns32 vvb, cst av np1 vvz n2, p-acp vvg pno32 cst pns31 r-crq vdz d n2 vmb vvi p-acp pno32.
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For if God gaue men no remedye, it is certeine that they should be vtterly abashed when he sayth, that he whych doth these things shall lyue in them, that is to say, no man shal liue.
For if God gave men no remedy, it is certain that they should be utterly abashed when he say, that he which does these things shall live in them, that is to say, no man shall live.
p-acp cs np1 vvd n2 av-dx n1, pn31 vbz j cst pns32 vmd vbi av-j vvn c-crq pns31 vvz, cst pns31 r-crq vdz d n2 vmb vvi p-acp pno32, cst vbz pc-acp vvi, dx n1 vmb vvi.
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At the first blush (as I sayd) we may seeme to haue wonne the goale, seing that God hath told vs, that by keeping his law we shall obteine hys fauour,
At the First blush (as I said) we may seem to have won the goal, sing that God hath told us, that by keeping his law we shall obtain his favour,
p-acp dt ord n1 (c-acp pns11 vvd) pns12 vmb vvi pc-acp vhi vvn dt n1, vvg cst np1 vhz vvn pno12, cst p-acp vvg po31 n1 pns12 vmb vvi po31 n1,
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and that there is a crowne of glorie prepared for vs wherof we cānot fayle:
and that there is a crown of glory prepared for us whereof we cannot fail:
cc cst pc-acp vbz dt n1 pp-f n1 vvn p-acp pno12 c-crq pns12 vmbx vvi:
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but when we haue cast our cardes, we must be fayn to come to this poynt, that no man can atteyne to lyfe by his owne purchace or earning:
but when we have cast our cards, we must be fain to come to this point, that no man can attain to life by his own purchase or earning:
cc-acp c-crq pns12 vhb vvn po12 n2, pns12 vmb vbi av pc-acp vvi p-acp d n1, cst dx n1 vmb vvi p-acp n1 p-acp po31 d vvi cc vvg:
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for why, no man performeth the law.
for why, no man Performeth the law.
c-acp c-crq, dx n1 vvz dt n1.
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It is not sayd, he that doeth but some one part or other of the lawe, shall liue:
It is not said, he that doth but Some one part or other of the law, shall live:
pn31 vbz xx vvn, pns31 cst vdz p-acp d crd n1 cc n-jn pp-f dt n1, vmb vvi:
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but he that doeth all that is conteyned in it.
but he that doth all that is contained in it.
cc-acp pns31 cst vdz d d vbz vvn p-acp pn31.
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5466
VVhat manner of thing then is the rightuousenesse of the lawe? It is a ful and perfect keeping of it, without missing or fayling in any point at al. But such a one is not to be found among men,
What manner of thing then is the rightuousenesse of the law? It is a full and perfect keeping of it, without missing or failing in any point At all But such a one is not to be found among men,
q-crq n1 pp-f n1 av vbz dt n1 pp-f dt n1? pn31 vbz dt j cc j n-vvg pp-f pn31, p-acp vvg cc vvg p-acp d n1 p-acp d p-acp d dt pi vbz xx pc-acp vbi vvn p-acp n2,
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and therefore it followeth that all of vs are disappointed, and shut out from the promis that is giuen vs in the lawe.
and Therefore it follows that all of us Are disappointed, and shut out from the promise that is given us in the law.
cc av pn31 vvz cst d pp-f pno12 vbr vvn, cc vvd av p-acp dt n1 cst vbz vvn pno12 p-acp dt n1.
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Yet is it not to be sayd that God mocketh vs, when he holdeth vs at the staues ende,
Yet is it not to be said that God mocks us, when he holds us At the staves end,
av vbz pn31 xx pc-acp vbi vvn cst np1 vvz pno12, c-crq pns31 vvz pno12 p-acp dt ng1 n1,
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5469
bycause men deceyue themselues through their owne pryde, by boasting of their owne deseruings. He hath good reason to hold them so at the staues end:
Because men deceive themselves through their own pride, by boasting of their own deservings. He hath good reason to hold them so At the staves end:
c-acp n2 vvi px32 p-acp po32 d n1, p-acp vvg pp-f po32 d n2-vvg. pns31 vhz j n1 pc-acp vvi pno32 av p-acp dt ng1 n1:
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and if there were no law nor any such promis, what would come of it? VVe know that the heathen men would alwayes needes bee in Gods fauour for their owne vertues sake:
and if there were no law nor any such promise, what would come of it? We know that the heathen men would always needs be in God's favour for their own Virtues sake:
cc cs pc-acp vbdr dx n1 ccx d d n1, q-crq vmd vvi pp-f pn31? pns12 vvb cst dt j-jn n2 vmd av av vbi p-acp npg1 n1 p-acp po32 d ng1 n1:
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5471
and yet in the meane while they knewe there were many faultes in them, and for that cause they reteyned the vse of sacrifising.
and yet in the mean while they knew there were many Faults in them, and for that cause they retained the use of sacrificing.
cc av p-acp dt j cs pns32 vvd a-acp vbdr d n2 p-acp pno32, cc p-acp d n1 pns32 vvd dt n1 pp-f vvg.
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It is true that they vnderstood not the end of them:
It is true that they understood not the end of them:
pn31 vbz j cst pns32 vvd xx dt n1 pp-f pno32:
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yet neuerthelesse, their sacrifising was a playne confession that they were indaungered vnto God, and had neede to be admitted into his fauour.
yet nevertheless, their sacrificing was a plain Confessi that they were indaungered unto God, and had need to be admitted into his favour.
av av, po32 vvg vbds dt j n1 cst pns32 vbdr vvn p-acp np1, cc vhd n1 pc-acp vbi vvn p-acp po31 n1.
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5474
Likewise the Papistes do at this day packe togither a great deale of pelting trash, to make attonement with God.
Likewise the Papists do At this day pack together a great deal of pelting trash, to make atonement with God.
av dt njp2 vdb p-acp d n1 vvi av dt j n1 pp-f j-vvg n1, pc-acp vvi n1 p-acp np1.
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And so ye see that the heathen men did at all times keepe the same trade which the Papistes keepe at this day.
And so you see that the heathen men did At all times keep the same trade which the Papists keep At this day.
cc av pn22 vvb cst dt j-jn n2 vdd p-acp d n2 vvb dt d n1 r-crq dt njp2 vvb p-acp d n1.
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5476
But howsoeuer they fared, their intent was to bee saued at Gods hand for their owne deseruings.
But howsoever they fared, their intent was to be saved At God's hand for their own deservings.
cc-acp c-acp pns32 vvd, po32 n1 vbds pc-acp vbi vvn p-acp npg1 n1 p-acp po32 d n2-vvg.
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5477
Howbeit God telleth vs that if we thinke he oweth vs any thing of duetie, we deceyue ourselues:
Howbeit God Telleth us that if we think he owes us any thing of duty, we deceive ourselves:
a-acp np1 vvz pno12 d cs pns12 vvb pns31 vvz pno12 d n1 pp-f n1, pns12 vvi px12:
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5478
notwithstanding, he promiseth of his owne free goodnesse, that if we keepe the law we shall be reckened for rightuous before him.
notwithstanding, he promises of his own free Goodness, that if we keep the law we shall be reckoned for righteous before him.
a-acp, pns31 vvz pp-f po31 d j n1, cst cs pns12 vvb dt n1 pns12 vmb vbi vvn p-acp j c-acp pno31.
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But now, do we keepe it? No, we come farre short of it, in somuch that if we consider how much we fayle of it, we must needs be abashed at it.
But now, do we keep it? No, we come Far short of it, in So much that if we Consider how much we fail of it, we must needs be abashed At it.
p-acp av, vdb pns12 vvb pn31? uh-dx, pns12 vvb av-j j pp-f pn31, p-acp av cst cs pns12 vvb c-crq av-d pns12 vvb pp-f pn31, pns12 vmb av vbi vvn p-acp pn31.
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5480
Yee see then how it is not without cause that God hath giuen vs that promis,
Ye see then how it is not without cause that God hath given us that promise,
pn22 vvb av c-crq pn31 vbz xx p-acp n1 cst np1 vhz vvn pno12 d n1,
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5481
though we reape no profit nor aduauntage by it.
though we reap no profit nor advantage by it.
cs pns12 vvb dx n1 ccx n1 p-acp pn31.
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5482
For it hath a respect to the correcting of the pryde wherewith we be so sore infected, that wee must be clenzed of it by some violent remedie, or else we shall burst.
For it hath a respect to the correcting of the pride wherewith we be so soar infected, that we must be clenzed of it by Some violent remedy, or Else we shall burst.
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5483
And what remedie is that? Behold, God talketh to vs thus: Go to, yee murmur at me, if I handle you not after your own lyking:
And what remedy is that? Behold, God talketh to us thus: Go to, ye murmur At me, if I handle you not After your own liking:
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5484
but I tell you, that I will not only poure out my graciouse giftes and benefits vpon you in this worlde:
but I tell you, that I will not only pour out my gracious Gifts and benefits upon you in this world:
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5485
but also do lay vp an euerlasting heritage in store for you, so yee serue me.
but also do lay up an everlasting heritage in store for you, so ye serve me.
cc-acp av vdb vvi a-acp dt j n1 p-acp n1 p-acp pn22, av pn22 vvb pno11.
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5486
Serue me, and make me a good account, and then shall you be sure that I will recompence you, both in this life and in the lyfe to come.
Serve me, and make me a good account, and then shall you be sure that I will recompense you, both in this life and in the life to come.
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Gods speaking after that manner is to none other ende, but to stoppe mennes mouthes,
God's speaking After that manner is to none other end, but to stop men's mouths,
npg1 vvg p-acp d n1 vbz pc-acp pix j-jn n1, cc-acp pc-acp vvi ng2 n2,
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5488
and to make them acknowledge, that if God punish them and send them neuer so many afflictions, it is ryghtly done in somuch that all such as shall haue well sifted their owne liues, shal be driuen to confesse,
and to make them acknowledge, that if God Punish them and send them never so many afflictions, it is rightly done in So much that all such as shall have well sifted their own lives, shall be driven to confess,
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5489
yea euen vnfeynedly, Alas, if we be not worthie to eate bread for the sustenance of this transitorie life vpon earth,
yea even vnfeynedly, Alas, if we be not worthy to eat bred for the sustenance of this transitory life upon earth,
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5490
how can we by our own deserts get the heritage of heauen, whiche is a glory that belongeth only vnto God? How can we atteyne to it by our owne strength? Yee see then that mens combes are quite cut, by Gods giuing of this so large and liberall promis vnto them.
how can we by our own deserts get the heritage of heaven, which is a glory that belongeth only unto God? How can we attain to it by our own strength? Ye see then that men's combes Are quite Cut, by God's giving of this so large and liberal promise unto them.
q-crq vmb pns12 p-acp po12 d n2 vvi dt n1 pp-f n1, r-crq vbz dt n1 cst vvz av-j p-acp np1? q-crq vmb pns12 vvi p-acp pn31 p-acp po12 d n1? pn22 vvb av d ng2 n2 vbr av vvn, p-acp n2 vvg pp-f d av j cc j n1 p-acp pno32.
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5491
And therewithall wee haue too note, that the same promis is free of itselfe, and yet fare wee neuer awhit the better for any peece of it, till we haue vtterly let go our hold of it.
And therewithal we have too note, that the same promise is free of itself, and yet fare we never awhit the better for any piece of it, till we have utterly let go our hold of it.
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5492
This would be darke if it shoulde not bee layde foorthe more at large.
This would be dark if it should not be laid forth more At large.
d vmd vbi j cs pn31 vmd xx vbi vvn av av-dc p-acp j.
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5493
The heathenmen (as I haue sayde alreadie) did fully perswade themselues that they should be recompenced at Gods hand,
The heathenmen (as I have said already) did Fully persuade themselves that they should be recompensed At God's hand,
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if they liued after an honest and vnblamable fashion among men. But that was great follie, or rather starke madnesse.
if they lived After an honest and Unblamable fashion among men. But that was great folly, or rather stark madness.
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5495
For howe can God become indetted vntoo vs, as it is tolde vs in the seuenteenth of Sainct Luke? Though men could do better than the Angelles of heauen, coulde they bynd God too them by it? No:
For how can God become indebted unto us, as it is told us in the Seventeenth of Saint Lycia? Though men could do better than the Angels of heaven, could they bind God too them by it? No:
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5496
for they bee his aforehand by nature:
for they be his aforehand by nature:
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5518
and then they thinke that wee deserue:
and then they think that we deserve:
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5497
accordingly also as our Lorde Iesus Christe alledgeth the similitude of a seruant, not of suche seruants as are now adayes,
accordingly also as our Lord Iesus Christ allegeth the similitude of a servant, not of such Servants as Are now adays,
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but such slaues or bondmen as were in those dayes.
but such slaves or bondmen as were in those days.
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5499
If a bondslaue had bin slayne a hundred tymes for his master, yet was it at his maysters will whither hee shoulde liue or dye still.
If a bondslave had been slain a hundred times for his master, yet was it At his masters will whither he should live or die still.
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5500
Therfore our Lorde Iesus Christ maketh his allegation in this wyse. Go to, ye bee but poore mortall creatures yourselues:
Therefore our Lord Iesus christ makes his allegation in this wise. Go to, you be but poor Mortal creatures yourselves:
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and yet if any of you haue a bondslaue, hee will holde him as an Asse or an Oxe:
and yet if any of you have a bondslave, he will hold him as an Ass or an Ox:
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5502
and when the seruant after sore trauell and labour with great payne all the day long, returneth home at night, his master will not make him too sit downe at the table with him:
and when the servant After soar travel and labour with great pain all the day long, returns home At night, his master will not make him too fit down At the table with him:
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for he hath done no more than his duetie and that which he was bound to do.
for he hath done no more than his duty and that which he was bound to do.
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Now then, shall God be of lesse authoritie or in worse cace than mortall mē? For somuch as you are his,
Now then, shall God be of less Authority or in Worse case than Mortal men? For So much as you Are his,
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although you indeuer to walke in his obedience, yet can he not be any whit beholden to you.
although you endeavour to walk in his Obedience, yet can he not be any whit beholden to you.
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5506
And so (as I haue declared alreadie) wheras God hathe sayd in his law, that he which doth these things shall lyue in them:
And so (as I have declared already) whereas God hath said in his law, that he which does these things shall live in them:
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5507
what moued him to such bountifulnesse as to promis vs euerlasting lyfe? It was not for that he owed vs any thing.
what moved him to such bountifulness as to promise us everlasting life? It was not for that he owed us any thing.
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5508
Kill we ourselues a hundred thousand tymes to serue him, yet cannot that bind him too yeeld vs any recompence.
Kill we ourselves a hundred thousand times to serve him, yet cannot that bind him too yield us any recompense.
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5509
Howbeit, of his owne superabundant goodnesse he commeth and sayth, Although I owe ye not any thing at all,
Howbeit, of his own superabundant Goodness he comes and say, Although I owe you not any thing At all,
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5510
nor you be able to bring aught that may deserue any recompence, (for you be bound vnto mee in all poynts and all respects:) yet will I rewarde you for your labour. Go to therfore;
nor you be able to bring aught that may deserve any recompense, (for you be bound unto me in all points and all respects:) yet will I reward you for your labour. Go to Therefore;
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5511
settle yourselues to your duetie, and do the things that I commaund you, and you shall not be disapointed of your paiment.
settle yourselves to your duty, and do the things that I command you, and you shall not be disappointed of your payment.
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Thus ye see in effect what wee haue too remember, as I must tell you yet once agayne hereafter.
Thus you see in Effect what we have too Remember, as I must tell you yet once again hereafter.
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5513
Now the Papistes will welynough graunt this in part, but not commonly.
Now the Papists will welynough grant this in part, but not commonly.
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5514
For the most part (I meene of those that are the Popes right champions) can no skil of those principles at this day.
For the most part (I meene of those that Are the Popes right champions) can not skill of those principles At this day.
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5515
Yet wil some of thē graunt, that wheras God hath in his law promised the reward of lyfe to such as serue him:
Yet will Some of them grant, that whereas God hath in his law promised the reward of life to such as serve him:
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it is to shewe that works are not of such value as to deserue euerlasting life,
it is to show that works Are not of such valve as to deserve everlasting life,
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5517
but by reason of the promis. But presuppose that God hath bound himselfe as he hath done:
but by reason of the promise. But presuppose that God hath bound himself as he hath done:
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and why? For else (say they) Gods promising that he whiche doth those things shall liue in them, is in vayne.
and why? For Else (say they) God's promising that he which does those things shall live in them, is in vain.
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5520
But they like wretched beastes (as I sayd afore,) consider not that God sayeth it not to shew that men are able to purchace saluation by their owne deserts:
But they like wretched beasts (as I said afore,) Consider not that God Saith it not to show that men Are able to purchase salvation by their own deserts:
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5521
but rather to hold them conuicted, and to bring them to true humilitie, which they shunne continually through their foolish ouerweening and vain gloriousnesse.
but rather to hold them convicted, and to bring them to true humility, which they shun continually through their foolish overweening and vain gloriousness.
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5522
Now then we see that Paules meening is in effect, that if we go about to be iustified by the law and by our own works, we must not leaue any thing behynd nor forget any thing:
Now then we see that Paul's meaning is in Effect, that if we go about to be justified by the law and by our own works, we must not leave any thing behind nor forget any thing:
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for it is sayd, he that doth all those things shall liue in them.
for it is said, he that does all those things shall live in them.
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5524
But now where is that mā which is so forward, that he can boast of the full discharging of his dutie towards God? None but hipocrities that are besotted in their owne diuelish pride,
But now where is that man which is so forward, that he can boast of the full discharging of his duty towards God? None but hipocrities that Are besotted in their own devilish pride,
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5525
or heathenish folke that skorne God and neuer were moued to true repentance, but haue alwayes had their consciences asleepe or rather bewitched:
or Heathenish folk that scorn God and never were moved to true Repentance, but have always had their Consciences asleep or rather bewitched:
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5526
none (say I) but such folks do thinke themselues to deserue aught, and they beguyle themselues.
none (say I) but such folks do think themselves to deserve aught, and they beguile themselves.
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5527
Then seing that the righteousnesse of the law is shut away from vs, and we be vtterly barred from it:
Then sing that the righteousness of the law is shut away from us, and we be utterly barred from it:
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5528
it behoueth vs to go to another ryghtuousnesse, which is, that God take vs into his fauour of his owne free goodnesse,
it behooves us to go to Another Righteousness, which is, that God take us into his favour of his own free Goodness,
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5529
and in sted of receyuing any thing of our bringing, giue vs that thing for our paiment which is none of ours, that is to wit, the obedience of oure Lord Iesus Christ, by deliuering vs from the condemnation wherein we were plunged, that is to wit by putting away all our offences and sinnes.
and in stead of receiving any thing of our bringing, give us that thing for our payment which is none of ours, that is to wit, the Obedience of our Lord Iesus christ, by delivering us from the condemnation wherein we were plunged, that is to wit by putting away all our offences and Sins.
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As much is said of it in another place, where Sainct Paul treateth excellently well of the doctrine which we haue heere.
As much is said of it in Another place, where Saint Paul Treateth excellently well of the Doctrine which we have Here.
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5531
For he doth also set downe the righteousnesse of the lawe. For he does also Set down the righteousness of the law.
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And it is a wonder that the Papists haue bin and yet still are so dulled, that they cōsider not the warning that S. Paul giueth here, being so faire and cleere as it is.
And it is a wonder that the Papists have been and yet still Are so dulled, that they Consider not the warning that S. Paul gives Here, being so fair and clear as it is.
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5533
For it is always at their tungs end to say, what? that were a mocking out of al that God hath promised, concerning the recōpence that he wil veld to good works.
For it is always At their tungs end to say, what? that were a mocking out of all that God hath promised, Concerning thee recompense that he will veld to good works.
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5534
And seing he hath so often sayd that we shalbe recōpensed:
And sing he hath so often said that we shall recompensed:
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5535
must he not needes discharge his promise? For else men might accuse him of vntruth.
must he not needs discharge his promise? For Else men might accuse him of untruth.
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5536
But Saint Paule telleth them alwayes thus: my freendes, if we thinke to stand in Gods fauour for our owne desertes:
But Saint Paul Telleth them always thus: my Friends, if we think to stand in God's favour for our own deserts:
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5537
let vs consider the promise that is giuen vs. For when there is any controuersie among men, either for bying or selling or for any other like thing:
let us Consider the promise that is given us For when there is any controversy among men, either for buying or selling or for any other like thing:
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5538
they will say here is the Indenture, let it bee looked vpon, I report me too that which is conteyned in it.
they will say Here is the Indenture, let it be looked upon, I report me too that which is contained in it.
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5539
As soone as the deed is read, the cace appeareth plaine:
As soon as the deed is read, the case appears plain:
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5540
and the seller will say, the ownership [ of this thing ] is thine, but yet vpon condition that thou haue payed for it.
and the seller will say, the ownership [ of this thing ] is thine, but yet upon condition that thou have paid for it.
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5541
If thou haue not payd, thou hast nothing to do with it.
If thou have not paid, thou hast nothing to do with it.
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5542
Ye see then that whē we fall to scanning for the inheritance of saluation, we must resort to the cheefe and originall deed or Indenture, that God made betweene himselfe and vs. Nowe, that deed or Indenture is the Law.
You see then that when we fallen to scanning for the inheritance of salvation, we must resort to the chief and original deed or Indenture, that God made between himself and us Now, that deed or Indenture is the Law.
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5543
Therefore if men will needes bee payed theyr wages according too their seruice, they shall finde themselues rather to be banished from the euerlasting life,
Therefore if men will needs be paid their wages according too their service, they shall find themselves rather to be banished from the everlasting life,
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5544
than to come any thing neere it.
than to come any thing near it.
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5545
God may say to them that if they performe al that is commaunded them, the heritage of saluation is readie for them.
God may say to them that if they perform all that is commanded them, the heritage of salvation is ready for them.
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5546
But nowe remayneth to bee seene whether any man can performe all or no. I haue shewed you alreadie that no man is able to doo it:
But now remaineth to be seen whither any man can perform all or no. I have showed you already that no man is able to do it:
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5547
and so are wee euerie one of vs shet quite out of the doores. The Papists consider not that:
and so Are we every one of us shet quite out of the doors. The Papists Consider not that:
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5548
but when they heare it sayde that hee which doth those things shal liue in them:
but when they hear it said that he which does those things shall live in them:
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5549
they beare themselues in hand, that that there is no more doubt of the doing thereof:
they bear themselves in hand, that that there is no more doubt of the doing thereof:
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5550
it is ynough that God saith the worde.
it is enough that God Says the word.
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5551
In deede God speaketh the worde, but hee requireth the performance of it at our handes.
In deed God speaks the word, but he requires the performance of it At our hands.
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5552
After the same maner also do they take this text of Saint Paules where he sayth, not the hearers of the law,
After the same manner also do they take this text of Saint Paul's where he say, not the hearers of the law,
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5553
but the doers of it shalbe iustified. The Papists alledge that saying, howbeit but to picke out their owne eies withall.
but the doers of it shall justified. The Papists allege that saying, howbeit but to pick out their own eyes withal.
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For S. Paule pro•eth thereby that we cannot be iustified but by performing all that is commanded vs. The Iewes boasted that the Lawe was giuen vnto them, saying:
For S. Paul pro•eth thereby that we cannot be justified but by performing all that is commanded us The Iewes boasted that the Law was given unto them, saying:
p-acp n1 np1 vvz av cst pns12 vmbx vbi vvn cc-acp p-acp vvg d cst vbz vvn pno12 dt np2 vvd d dt n1 vbds vvn p-acp pno32, vvg:
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Tushe, wee haue the Lawe whereby it is tolde vs that we be Gods people. Yea, but it is with condition.
Tush, we have the Law whereby it is told us that we be God's people. Yea, but it is with condition.
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And where is [ the performance of ] that condition? VVill it be found in you? No. But S. Paule saith that wee become not righteous by hearing of the Law.
And where is [ the performance of ] that condition? VVill it be found in you? No. But S. Paul Says that we become not righteous by hearing of the Law.
cc q-crq vbz [ dt n1 pp-f ] cst n1? np1 pn31 vbb vvn p-acp pn22? uh-dx p-acp n1 np1 vvz cst pns12 vvb xx j p-acp vvg pp-f dt n1.
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For it were a fonde matter if we shoulde come to Church too here what is tolde vs,
For it were a fond matter if we should come to Church too Here what is told us,
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and euery man returne home to do what hee listeth himself. It behoueth vs to performe whatsoeuer God cōmandeth vs:
and every man return home to doe what he lists himself. It behooves us to perform whatsoever God commands us:
cc d n1 vvi av-an p-acp n1 r-crq pns31 vvz px31. pn31 vvz pno12 pc-acp vvi r-crq np1 vvz pno12:
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but none of vs performeth it, & therfore all of vs are damned, sayth he.
but none of us Performeth it, & Therefore all of us Are damned, say he.
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The Papistes consider not this consequence, but take onely this saying broken off from the rest,
The Papists Consider not this consequence, but take only this saying broken off from the rest,
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namely that such as performe the law shall be iustified.
namely that such as perform the law shall be justified.
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Yea verely, if there were any such, but where are they? Also in the same Epistle to the Romans he declareth afterward that Gods promising of vs eternall life vpon condition that we performe the Law, standeth vs in no steed at all,
Yea verily, if there were any such, but where Are they? Also in the same Epistle to the Roman he Declareth afterwards that God's promising of us Eternal life upon condition that we perform the Law, Stands us in no steed At all,
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bycause we shall neuer bring it to passe, forasmuch as by nature we be vtterly contrary to his rightuousnesse,
Because we shall never bring it to pass, forasmuch as by nature we be utterly contrary to his righteousness,
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and afterward when he hath begotten vs again by his holy spirit, we be so much the more bound vnto him:
and afterwards when he hath begotten us again by his holy Spirit, we be so much the more bound unto him:
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wee haue receyued all our goodnesse at his hande:
we have received all our Goodness At his hand:
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and he shall but crowne his owne giftes in vs. Are these then merits or deseruings? [ No. ] Howbeeit wee must passe yet further,
and he shall but crown his own Gifts in us are these then merits or deservings? [ No. ] Howbeit we must pass yet further,
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namely that although our Lorde voutchsafe to crowne our woorkes when they be good, yet they be but partly good,
namely that although our Lord vouchsafe to crown our works when they be good, yet they be but partly good,
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and there will alwayes be matter ynough founde to condemne vs with.
and there will always be matter enough found to condemn us with.
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So then we bee quite and cleane bereft of all trust in our owne righteousnesse, not onely bycause our workes are not of sufficient worthinesse before God:
So then we be quite and clean bereft of all trust in our own righteousness, not only Because our works Are not of sufficient worthiness before God:
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but also bicause they be to be vtterly mislyked if we shoulde fall to entering into account,
but also Because they be to be utterly misliked if we should fallen to entering into account,
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and that God listed to iudge according to the sayde sentence, He that doth these things shall liue in them:
and that God listed to judge according to the said sentence, He that does these things shall live in them:
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for it is all one as if he should say, you are all of you dead, damned and past recouerie.
for it is all one as if he should say, you Are all of you dead, damned and past recovery.
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For why, none of you performeth the things that I require of him, and yet you owe them to me.
For why, none of you Performeth the things that I require of him, and yet you owe them to me.
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And that is the cause why I sayd that we must go to the seconde remedie, that is to wit, to liue by fayth.
And that is the cause why I said that we must go to the seconde remedy, that is to wit, to live by faith.
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And S. Paule in the text by me euen now alledged, in sted of rehercing the saying of Abacucke which he had set downe in the.xvij. verse of the first chapter, sayeth that the rightuousnesse of fayth hath good recorde in the Law.
And S. Paul in the text by me even now alleged, in stead of rehercing the saying of Habakkuk which he had Set down in the xvij verse of the First chapter, Saith that the righteousness of faith hath good record in the Law.
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For the rightuousnesse of the Lawe, that is too say, the rule that God giueth vs in his Lawe too iustifie vs with all, is that wee shoulde keepe and performe all hys commaundements.
For the righteousness of the Law, that is too say, the Rule that God gives us in his Law too justify us with all, is that we should keep and perform all his Commandments.
p-acp dt n1 pp-f dt n1, cst vbz av vvb, dt n1 cst np1 vvz pno12 p-acp po31 n1 av vvi pno12 p-acp d, vbz cst pns12 vmd vvi cc vvi d po31 n2.
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But the rightuousnesse of fayth speaketh another maner of language.
But the righteousness of faith speaks Another manner of language.
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For it sayth that it is not for men too seeke in themselues the meanes too make theyr lyfe allowable before God,
For it say that it is not for men too seek in themselves the means too make their life allowable before God,
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and so to receyue the hyre or crowne of it:
and so to receive the hire or crown of it:
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but that they must rest wholly vppon Gods woorde, so as it may be both in their heart and in their mouth.
but that they must rest wholly upon God's word, so as it may be both in their heart and in their Mouth.
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For hee that beleeueth with his heart that our Lord Iesus Christ dyed, and confesseth with his mouth that he is rizen againe, shall by that meanes obteyn rightuousnesse before God.
For he that Believeth with his heart that our Lord Iesus christ died, and Confesses with his Mouth that he is rizen again, shall by that means obtain righteousness before God.
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VVe see then that Saint Paule vttereth himselfe the more at large, to the intent that we should vnderstande, that his separating of the rightuousnesse of the Lawe from the rightuousnesse of fayth, is too shewe that they bee vnmatchable,
We see then that Saint Paul uttereth himself the more At large, to the intent that we should understand, that his separating of the righteousness of the Law from the righteousness of faith, is too show that they be unmatchable,
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and can no more bee ioyned togither than fyre and water.
and can no more be joined together than fire and water.
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True it is that there is no contrarietie betwixt the Lawe and the Gospell, as I haue sayde afore:
True it is that there is no contrariety betwixt the Law and the Gospel, as I have said afore:
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for wee knowe that both twaine of them doo come of God.
for we know that both twaine of them do come of God.
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But heere it behoueth vs too take Gods meening in such wise as he declareth it to vs:
But Here it behooves us too take God's meaning in such wise as he Declareth it to us:
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which is, that by setting the rightuousnesse of the Law before vs, he intendeth to humble vs and to make vs condemne our selues when we come before him, which thing wee woulde neuer do,
which is, that by setting the righteousness of the Law before us, he intends to humble us and to make us condemn our selves when we come before him, which thing we would never do,
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if he should not bewray our wretchednesse. Therfore when he sayth that wee shall be iustifyed by keeping of the Lawe:
if he should not bewray our wretchedness. Therefore when he say that we shall be justified by keeping of the Law:
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it is all one as if hee should say, wretched wightes, what woorthinesse or valure weene you to be in your selues? VVey my commaundements,
it is all one as if he should say, wretched wights, what worthiness or valour ween you to be in your selves? VVey my Commandments,
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and consider what they import, and therewithall bethinke your selues how euery of you hath liued:
and Consider what they import, and therewithal bethink your selves how every of you hath lived:
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and ye shall be as good as drowned in despayre. VVhen God hath sayd so, he addeth the remedie:
and you shall be as good as drowned in despair. When God hath said so, he adds the remedy:
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Come (saith he) to the doctrine of the Gospell.
Come (Says he) to the Doctrine of the Gospel.
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And what a maner a one is that? Saint Paule alledgeth heere the saying of Abacucke, how that the rightuous shall liue by fayth.
And what a manner a one is that? Saint Paul allegeth Here the saying of Habakkuk, how that the righteous shall live by faith.
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And in the same place which I haue alledged he openeth himselfe, howe that it behoueth to resort wholy to our Lorde Iesus Christ.
And in the same place which I have alleged he Openeth himself, how that it behooves to resort wholly to our Lord Iesus christ.
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For the worde that ought too bee in our mouth, and in our heart, to bring vs vnto God,
For the word that ought too be in our Mouth, and in our heart, to bring us unto God,
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and too open vs the kingdome of heauen, is not a worde that serueth to holde vs downe heere beneath,
and too open us the Kingdom of heaven, is not a word that serveth to hold us down Here beneath,
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nor too make men beleeue that God will allowe of our owne desertes, nor too puffe vs vp with pryde:
nor too make men believe that God will allow of our own deserts, nor too puff us up with pride:
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no, but too holde vs fast to our Lorde Iesus Christ.
no, but too hold us fast to our Lord Iesus christ.
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Therefore when we knowe that our sinnes are wyped out by the death and passion of our Lord Iesus Christ:
Therefore when we know that our Sins Are wiped out by the death and passion of our Lord Iesus christ:
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and that by his resurrection suche rightuousnesse is purchased for vs, that in stead of beeing damned too the gulfe of hell, which is the heritage that belongeth to vs,
and that by his resurrection such righteousness is purchased for us, that in stead of being damned too the gulf of hell, which is the heritage that belongeth to us,
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and whereof we be worthie, we be made heyres of the kingdome of heauen:
and whereof we be worthy, we be made Heirs of the Kingdom of heaven:
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and when we know that in Iesus Christ we recouer all that we had lost in Adam,
and when we know that in Iesus christ we recover all that we had lost in Adam,
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and the cursednesse wherein we be wrapped is taken from vs, and God hathe sette vs free:
and the cursedness wherein we be wrapped is taken from us, and God hath Set us free:
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that is Gods iustifying of vs by fayth.) And in good fayth, when wee haue well considered the circumstance of the text that Saint Paule alledgeth out of the Prophete Abacucke:
that is God's justifying of us by faith.) And in good faith, when we have well considered the circumstance of the text that Saint Paul allegeth out of the Prophet Habakkuk:
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wee shall see plainly that that is the thing wherevnto the holy Ghost leadeth vs. For the Prophete had spoken of the chastizements and corrections which God would send vpon the people:
we shall see plainly that that is the thing whereunto the holy Ghost leads us For the Prophet had spoken of the chastisements and corrections which God would send upon the people:
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so as (to looke vnto) all shoulde seeme too bee confounded.
so as (to look unto) all should seem too be confounded.
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Now therevpon hee sayth, that the wicked shall but swell more and more in their pride,
Now thereupon he say, that the wicked shall but swell more and more in their pride,
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howbeit that they shall haue no sure footing, but shal stūble with all their sway,
howbeit that they shall have no sure footing, but shall Stumble with all their sway,
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& bicause they wil nedes exalt themselues, they shall the more cast thēselues down, with so much the sorer & fouler fal.
& Because they will needs exalt themselves, they shall the more cast themselves down, with so much the Sorer & Fowler fall.
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That thē is the thing which the prophet vttereth against the wicked. And he addeth on the cōtrarie part, but the rightuous shal liue by faith.
That them is the thing which the Prophet uttereth against the wicked. And he adds on the contrary part, but the righteous shall live by faith.
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Now wheras he saith that the rightuous shal liue it is all one as if he had said, that gods children shal not find their life neere at hand in themselues,
Now whereas he Says that the righteous shall live it is all one as if he had said, that God's children shall not find their life near At hand in themselves,
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but that euen when they shall haue traueled ouer all the world, vp & down, it shal seme to thē that there is nowhere any thing else thā the very dungeons of death,
but that even when they shall have traveled over all the world, up & down, it shall seem to them that there is nowhere any thing Else than the very dungeons of death,
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& yet notwithstāding that missing of a presēt life, they shal find a life to come,
& yet notwithstanding that missing of a present life, they shall find a life to come,
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when they shall haue nurrished it in their harts & mindes by fayth.
when they shall have nurrished it in their hearts & minds by faith.
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VVe see thē that the Prophets intent is to draw Gods chosen both from the world and frō thēselues, to the end they may cleaue wholy vnto him,
We see them that the prophets intent is to draw God's chosen both from the world and from themselves, to the end they may cleave wholly unto him,
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and not seke any other meanes to be saued, than by his only grace.
and not seek any other means to be saved, than by his only grace.
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But S. Paule hath spoken more breefly here, bycause he was fully resolued of all that I haue declared heretofore,
But S. Paul hath spoken more briefly Here, Because he was Fully resolved of all that I have declared heretofore,
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and which hee himselfe hath discoursed, that is to witte, That fayth teacheth vs too seeke all oure welfare in God.
and which he himself hath discoursed, that is to wit, That faith Teaches us too seek all our welfare in God.
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But the Lawe teacheth vs the contrarie.
But the Law Teaches us the contrary.
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I say it teacheth vs it, to the ende too shewe vs that to seeke it throughly, wee must acknowledge that there is not so much as one drop of lyfe in vs. The Lawe then sayth vnto vs, go to, take yee paynes,
I say it Teaches us it, to the end too show us that to seek it thoroughly, we must acknowledge that there is not so much as one drop of life in us The Law then say unto us, go to, take ye pains,
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and do yee so much as ye may winne heauen by it.
and do ye so much as you may win heaven by it.
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And why doth the Lawe say so? Not too feede men in their vaine self trust, of weening still that they can deserue well at Gods hād, it is not for that:
And why does the Law say so? Not too feed men in their vain self trust, of weening still that they can deserve well At God's hand, it is not for that:
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but to prepare thē to receyue the grace of our Lord Iesus Christ with lowlinesse.
but to prepare them to receive the grace of our Lord Iesus christ with lowliness.
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For (as I haue sayd alreadie) when we keepe our selues aloof from God,
For (as I have said already) when we keep our selves aloof from God,
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and euery man beares himselfe in hand that he is well worthie to be accepted of him:
and every man bears himself in hand that he is well worthy to be accepted of him:
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our Lorde will surely be aduenged of such presumptuousnesse, and sayth, Go to, let me see what ye haue done:
our Lord will surely be aduenged of such presumptuousness, and say, Go to, let me see what you have done:
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come on, and let vs fall to reckening: and let him that oweth aught to other pay it.
come on, and let us fallen to reckoning: and let him that owes aught to other pay it.
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Ye shal not be disappointed by me:
You shall not be disappointed by me:
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I haue your wages in my hande, it is readie for you, and if ye shall haue done all that I haue commaunded you, feare not but you shall be well payde for your labor.
I have your wages in my hand, it is ready for you, and if you shall have done all that I have commanded you, Fear not but you shall be well paid for your labour.
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Therefore hie you apace, and let me see how you will serue me.
Therefore high you apace, and let me see how you will serve me.
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But (as I sayd) our Lord in saying so, prepareth and dispozeth vs to know in what plight we be.
But (as I said) our Lord in saying so, Prepareth and dispozeth us to know in what plighted we be.
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For when we once perceiue our owne neede, then will wee seeke our wantes at his hand.
For when we once perceive our own need, then will we seek our Wants At his hand.
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Thus ye see how the Lawe leadeth vs to fayth: but it is a straunge kinde of leading.
Thus you see how the Law leads us to faith: but it is a strange kind of leading.
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Howsoeuer the cace stand, there is alwaies this cōtrarietie which S. Paule setteth down here,
Howsoever the case stand, there is always this contrariety which S. Paul sets down Here,
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namely that we cannot be iustified by fayth, except we haue first knowne and acknowledged vnfeynedly, that we be damned in our selues,
namely that we cannot be justified by faith, except we have First known and acknowledged vnfeynedly, that we be damned in our selves,
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and that the groūd of our welfare is to know that there is nothing but damnation in vs. Now at the first sight it might be sayd that S. Paule hath stretched this saying of Abacucks too farre, seing he spake there but of the afflictions of this transitorie life.
and that the ground of our welfare is to know that there is nothing but damnation in us Now At the First sighed it might be said that S. Paul hath stretched this saying of Abacucks too Far, sing he spoke there but of the afflictions of this transitory life.
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The rightuous shall liue, that is to say, he shal holde out, and although God afflict him & scourge him,
The righteous shall live, that is to say, he shall hold out, and although God afflict him & scourge him,
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yet shall he not quayle if he ground himselfe vpon Gods promises.
yet shall he not quail if he ground himself upon God's promises.
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And here the cace concerneth not Gods comforting and deliuering of vs from the miseries wherevnto wee bee subiect in this world:
And Here the case concerns not God's comforting and delivering of us from the misery's whereunto we be Subject in this world:
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but it concerneth our euerlasting saluation, which farre passeth all the state of this transitorie life.
but it concerns our everlasting salvation, which Far passes all the state of this transitory life.
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Howbeeit let vs marke, that if the Prophet had looked no further than too thys worlde, that saying of his had bin very vaine, seeing that afflictions are common both to good and bad.
Howbeit let us mark, that if the Prophet had looked no further than too this world, that saying of his had been very vain, seeing that afflictions Are Common both to good and bad.
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Againe, howe is it that we lyue by fayth? Seeing we bee continually subiect to fall into the same daunger whereoutof God hath deliuered me once, twice,
Again, how is it that we live by faith? Seeing we be continually Subject to fallen into the same danger whereoutof God hath Delivered me once, twice,
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or thrice before, and that if God haue pitied me in some affliction to day,
or thrice before, and that if God have pitied me in Some affliction to day,
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so as I haue felt his fauor, he afflicteth me to morrow with some other affliction:
so as I have felt his favour, he afflicts me to morrow with Some other affliction:
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what were my life if I rested vpon the worlde? So then, the Prophet mēt to declare, that although the faithful be miserable and do but pyne away in this worlde,
what were my life if I rested upon the world? So then, the Prophet meant to declare, that although the faithful be miserable and do but pine away in this world,
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yet notwithstanding they be blessed of God euen in this worlde, and all the miserie which they indure here shall turne to their welfare:
yet notwithstanding they be blessed of God even in this world, and all the misery which they endure Here shall turn to their welfare:
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for why they rest themselues vpon their God.
for why they rest themselves upon their God.
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VVherfore we must vnderstand that there is a better heritage than this, and that we seeke the true and euerlasting happines,
Wherefore we must understand that there is a better heritage than this, and that we seek the true and everlasting happiness,
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so as we may haue a stedfast continuance of our state. But the woorde Rightuousnesse, ought also to be well marked.
so as we may have a steadfast Continuance of our state. But the word Righteousness, ought also to be well marked.
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For if Abacucke had sayde, the wretched sinners shall liue by fayth: it would haue seemed that hee had spoken but to a fewe folke.
For if Habakkuk had said, the wretched Sinners shall live by faith: it would have seemed that he had spoken but to a few folk.
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For it wil well ynough bee graunted that wretched sinners shoulde flee for refuge vnto God:
For it will well enough be granted that wretched Sinners should flee for refuge unto God:
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but as for those that excell in vertue, ought they not to be exempted from the common aray,
but as for those that excel in virtue, ought they not to be exempted from the Common array,
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and to be exalted too a higher degree at Gods hande, and finally too bee iustified by prerogatiue? Accordingly as we see nowadayes that although there bee nothing but al maner of filth in the Popish Ceremonies and Clergie as they tearme it,
and to be exalted too a higher degree At God's hand, and finally too be justified by prerogative? Accordingly as we see nowadays that although there be nothing but all manner of filth in the Popish Ceremonies and Clergy as they term it,
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so as they ought to be abhorred both of God and man:
so as they ought to be abhorred both of God and man:
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yet notwithstanding, vnder colour of their Coules, and all other their trumperie, they ceasse not to chalenge God too bee greatly in their det.
yet notwithstanding, under colour of their Cowls, and all other their trumpery, they cease not to challenge God too be greatly in their debt.
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And besides this, when these dotardes haue made muche babling, and trotted and scudded vp and downe from altar too altar,
And beside this, when these dotards have made much babbling, and trotted and scudded up and down from altar too altar,
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and from Chappell to Chappell, and gadded on pilgrimage:
and from Chapel to Chapel, and gadded on pilgrimage:
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to their seeming, God ought not to forget any of these doings, but all of it ought to passe for good payment in their account, besides an hundred thousande other Items which they haue too set downe before him.
to their seeming, God ought not to forget any of these doings, but all of it ought to pass for good payment in their account, beside an hundred thousande other Items which they have too Set down before him.
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And that is the cause why our Lorde Iesus Christ sayth, that the wretched loce liuers, And that is the cause why our Lord Iesus christ say, that the wretched loce livers,
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yea euen the verie whooremongers shall much sooner come too the kingdome of heauen, than 〈 ◊ 〉 any of all these foule toades that are so puffed vp with the vaine trust of their own deserts, that although their whole life be wicked,
yea even the very whoremongers shall much sooner come too the Kingdom of heaven, than 〈 ◊ 〉 any of all these foul toads that Are so puffed up with the vain trust of their own deserts, that although their Whole life be wicked,
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and they thēselues are full of all lothsomnesse, yet they will nedes bind God vnto thē, vnder the shadow of their hypocisie.
and they themselves Are full of all loathsomeness, yet they will needs bind God unto them, under the shadow of their hypocrisy.
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Now to the entēt to cut off all occasion of such imaginations, the Prophet saith purposely, that the rightuous shall liue by faith.
Now to the intent to Cut off all occasion of such Imaginations, the Prophet Says purposely, that the righteous shall live by faith.
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At the first sight there should seeme to be some contrarietie in these two sayings.
At the First sighed there should seem to be Some contrariety in these two sayings.
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How so? Must we to the intēt to be rightuous liue by faith? [ yea:
How so? Must we to the intent to be righteous live by faith? [ yea:
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] for if we liue not by faith, we be not rightuous.
] for if we live not by faith, we be not righteous.
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For what is the rightuousnesse of the Gospell? It is Gods free giuing vs a cōuenient remedie whereby to come vnto him,
For what is the righteousness of the Gospel? It is God's free giving us a convenient remedy whereby to come unto him,
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and to be in his fauor through our Lord Iesus Christ, bicause we cannot obteyne rightuousnesse by the law.
and to be in his favour through our Lord Iesus christ, Because we cannot obtain righteousness by the law.
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Therfore whosoeuer liueth by fayth is out of doubt not rightuous of himselfe.
Therefore whosoever lives by faith is out of doubt not righteous of himself.
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But the Prophet saith, that those notwithstanding are rightuous, which are saued by Gods only and free mercie.
But the Prophet Says, that those notwithstanding Are righteous, which Are saved by God's only and free mercy.
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Therfore it is as much as if he had sayd, that although God giue vs the grace to imploy our selues to his seruice,
Therefore it is as much as if he had said, that although God give us the grace to employ our selves to his service,
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and haue by his holy spirit imprinted in our harts the true feare and honor which we owe vnto him,
and have by his holy Spirit imprinted in our hearts the true Fear and honour which we owe unto him,
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so as we fight against the lusts of our flesh to the vttermost of our power,
so as we fight against the Lustiest of our Flesh to the uttermost of our power,
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& striue against the sin that is in vs, and in our nature:
& strive against the since that is in us, and in our nature:
cc vvi p-acp dt n1 cst vbz p-acp pno12, cc p-acp po12 n1:
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yet must we shet our eies at all the things which wee woulde fayne find in our selues too please God with,
yet must we shet our eyes At all the things which we would fain find in our selves too please God with,
av vmb pns12 zz po12 n2 p-acp d dt n2 r-crq pns12 vmd av-j vvi p-acp po12 n2 av vvb np1 p-acp,
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and rest wholy vpon our Lord Iesus Christ. If the rightuous must be faine to be iustified by fayth:
and rest wholly upon our Lord Iesus christ. If the righteous must be feign to be justified by faith:
cc n1 av-jn p-acp po12 n1 np1 np1. cs dt j vmb vbi j pc-acp vbi vvn p-acp n1:
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5677
who shall bee iustified by his owne deseruings? None will take vpon them, but Diuels, wicked wightes, and enimies of God.
who shall be justified by his own deservings? None will take upon them, but Devils, wicked wights, and enemies of God.
r-crq vmb vbi vvn p-acp po31 d n2-vvg? pix vmb vvi p-acp pno32, cc-acp n2, j n2, cc n2 pp-f np1.
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Ye see then that the Papistes euen at this day coulde not deuize to shewe betten that they intende not to be rightuous,
You see then that the Papists even At this day could not devise to show betten that they intend not to be righteous,
pn22 vvb av cst dt njp2 av p-acp d n1 vmd xx vvi pc-acp vvi vvi cst pns32 vvb xx pc-acp vbi j,
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than by theyr stryuing for the rightuousnesse of their owne woorkes and desertes, as they doo.
than by their striving for the righteousness of their own works and deserts, as they do.
cs p-acp po32 vvg p-acp dt n1 pp-f po32 d n2 cc n2, c-acp pns32 vdi.
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5680
For it is an vtter fighting euen with a spyte: agaynst God and nature. You [ Papists ] say you, seeke too bee rightuous:
For it is an utter fighting even with a spite: against God and nature. You [ Papists ] say you, seek too be righteous:
p-acp pn31 vbz dt j vvg av p-acp dt n1: p-acp np1 cc n1. pn22 [ njp2 ] vvb pn22, vvb av vbi j:
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5681
and howe? euen by your selues, and by your owne workes and deseruings. VVell, let vs consider what the Prophete sayth:
and how? even by your selves, and by your own works and deservings. Well, let us Consider what the Prophet say:
cc q-crq? av p-acp po22 n2, cc p-acp po22 d n2 cc n2-vvg. uh-av, vvb pno12 vvi r-crq dt n1 vvz:
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5682
he sayth not that the rightuous shall liue by their workes, but that they shall bee saued by the onely grace of God.
he say not that the righteous shall live by their works, but that they shall be saved by the only grace of God.
pns31 vvz xx d dt j vmb vvi p-acp po32 n2, cc-acp cst pns32 vmb vbi vvn p-acp dt j n1 pp-f np1.
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Now if the righteous giue ouer all selfe trust of their owne merites, as of force they must needes do:
Now if the righteous give over all self trust of their own merits, as of force they must needs do:
av cs dt j vvb p-acp d n1 n1 pp-f po32 d n2, c-acp pp-f n1 pns32 vmb av vdi:
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it is certaine that such as thinke to make God indetted vnto thē, by bringing any vertue of their own vnto him, do wipē & raze thēselues quite & cleane out of the register of rightuousnesse.
it is certain that such as think to make God indebted unto them, by bringing any virtue of their own unto him, do wipen & raze themselves quite & clean out of the register of righteousness.
pn31 vbz j cst d c-acp vvb pc-acp vvi np1 vvn p-acp pno32, p-acp vvg d n1 pp-f po32 d p-acp pno31, vdb vvi cc vvi px32 vvi cc av-j av pp-f dt n1 pp-f n1.
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Thus ye see that the Papists, so long as they dwell in theyr errour, are reiected of God, according to the sentence which hee gyueth vpon them heere by his Prophete.
Thus you see that the Papists, so long as they dwell in their error, Are rejected of God, according to the sentence which he gyveth upon them Here by his Prophet.
av pn22 vvb cst dt njp2, av av-j c-acp pns32 vvb p-acp po32 n1, vbr vvn pp-f np1, vvg p-acp dt n1 r-crq pns31 vvz p-acp pno32 av p-acp po31 n1.
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5686
And vndoubtedly when as Saint Paule alledgeth this saying of Dauid, Happie is he to whome God imputeth not his sinnes:
And undoubtedly when as Saint Paul allegeth this saying of David, Happy is he to whom God imputeth not his Sins:
cc av-j c-crq p-acp n1 np1 vvz d n-vvg pp-f np1, j vbz pns31 p-acp ro-crq np1 vvz xx po31 n2:
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5687
hee sheweth well therby, that those men are most righteous which do most condemne themselues, he shows well thereby, that those men Are most righteous which do most condemn themselves,
pns31 vvz av av, cst d n2 vbr av-ds j r-crq vvz av-ds vvi px32,
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5688
and are most striken downe, yea and are vtterly out of all hope of themselues, till God haue succoured them by his goodnesse.
and Are most stricken down, yea and Are utterly out of all hope of themselves, till God have succored them by his Goodness.
cc vbr av-ds vvn a-acp, uh cc vbr av-j av pp-f d n1 pp-f px32, c-acp np1 vhb vvn pno32 p-acp po31 n1.
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Now, when Dauid cryed out, happie is the man to whom God imputeth not his sinnes:
Now, when David cried out, happy is the man to whom God imputeth not his Sins:
av, c-crq np1 vvd av, j vbz dt n1 p-acp ro-crq np1 vvz xx po31 n2:
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5690
he was not a naughtipacke, nor an vnthrifte, nor a dispiser of God, that had neuer tasted what it was too enter into his owne conscience,
he was not a naughtipack, nor an unthrift, nor a dispiser of God, that had never tasted what it was too enter into his own conscience,
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and too ransacke his sinnes too the quicke:
and too ransack his Sins too the quick:
cc av vvi po31 n2 av dt j:
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5692
but contrariwise God had chosen him, and annoynted him by Samuell, he was an excellent Prophete, his reigne was a figure of our Lorde Iesus Christ,
but contrariwise God had chosen him, and anointed him by Samuel, he was an excellent Prophet, his Reign was a figure of our Lord Iesus christ,
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5693
and finally God wrought so in him, that he was as an Angell dwelling among men.
and finally God wrought so in him, that he was as an Angel Dwelling among men.
cc av-j np1 vvd av p-acp pno31, cst pns31 vbds p-acp dt n1 vvg p-acp n2.
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5694
And yet for all this, he confesseth and acknowledgeth his sinnes, and in confessing of thē doth sorrow and mourne,
And yet for all this, he Confesses and acknowledgeth his Sins, and in confessing of them does sorrow and mourn,
cc av p-acp d d, pns31 vvz cc vvz po31 n2, cc p-acp vvg pp-f pno32 vdz n1 cc n1,
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and is in such vnquietnesse as if hee were tormented vpon a racke or torture, till God was so gracious to him as to make him taste of his goodnesse,
and is in such unquietness as if he were tormented upon a rack or torture, till God was so gracious to him as to make him taste of his Goodness,
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5696
and he knewe no ease till God had receyued him to mercie.
and he knew no ease till God had received him to mercy.
cc pns31 vvd dx n1 p-acp np1 vhd vvn pno31 p-acp n1.
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5697
Then if God vouchsafe too forbeare the examining of our workes, that is all our happinesse:
Then if God vouchsafe too forbear the examining of our works, that is all our happiness:
av cs np1 vvb av vvi dt vvg pp-f po12 n2, cst vbz d po12 n1:
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5698
the onely way for vs to become happie, is to haue our sinnes couered, and too be in Gods fauour,
the only Way for us to become happy, is to have our Sins covered, and too be in God's favour,
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5699
howbeeit not in respect of aught that is in our selues, but by his turning away of his countenance frō vs damned wretches,
howbeit not in respect of aught that is in our selves, but by his turning away of his countenance from us damned wretches,
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5700
so as he consider vs not as of our selues, but accept vs for his onely sonnes sake, accordingly as wee see howe Dauid speaketh of it in another text, saying:
so as he Consider us not as of our selves, but accept us for his only Sons sake, accordingly as we see how David speaks of it in Another text, saying:
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5701
Lorde enter not intoo iudgement with thy seruant, for I knowe that no man liuing shall bee found righteous in thy sight.
Lord enter not into judgement with thy servant, for I know that no man living shall be found righteous in thy sighed.
n1 vvb xx p-acp n1 p-acp po21 n1, c-acp pns11 vvb cst dx n1 j-vvg vmb vbi vvn j p-acp po21 n1.
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5702
VVherefore let vs marke well, that according as eche man shall haue profited in the feare of God,
Wherefore let us mark well, that according as eke man shall have profited in the Fear of God,
q-crq vvb pno12 vvi av, cst vvg c-acp d n1 vmb vhi vvn p-acp dt n1 pp-f np1,
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5703
so also will he be the more abashed at his sinnes, not for three or foure monethes,
so also will he be the more abashed At his Sins, not for three or foure months,
av av vmb pns31 vbb dt av-dc vvn p-acp po31 n2, xx p-acp crd cc crd n2,
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5704
but so as hee shall abhorre them all his life long, forsomuch as hee seeth that hell is alwayes readie to swallow him vp at one chop,
but so as he shall abhor them all his life long, forsomuch as he sees that hell is always ready to swallow him up At one chop,
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if God supplyed not his wantes, and drewe him not as it were out of the gulfe of death.
if God supplied not his Wants, and drew him not as it were out of the gulf of death.
cs np1 vvd xx po31 n2, cc vvd pno31 xx c-acp pn31 vbdr av pp-f dt n1 pp-f n1.
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And therefore it is sayde that the righteous shall liue by fayth, to the ende that the same should serue as a lesson, not for a three or foure monethes onely,
And Therefore it is said that the righteous shall live by faith, to the end that the same should serve as a Lesson, not for a three or foure months only,
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nor for those onely whiche are not of so perfect life as other men: but as a lesson that God speaketh, euen to such as are the most excellent.
nor for those only which Are not of so perfect life as other men: but as a Lesson that God speaks, even to such as Are the most excellent.
ccx p-acp d av-j r-crq vbr xx pp-f av j n1 p-acp j-jn n2: cc-acp c-acp dt n1 cst np1 vvz, av p-acp d c-acp vbr dt av-ds j.
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5708
And surely, that also is the thing wherevnto wee must referre the woord Liue, so as wee may liue not for a litle while,
And surely, that also is the thing whereunto we must refer the word Live, so as we may live not for a little while,
cc av-j, cst av vbz dt n1 c-crq pns12 vmb vvi dt n1 vvb, av c-acp pns12 vmb vvi xx p-acp dt j n1,
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5709
nor for a day, nor for two or three monethes, but cōtinually in Gods free goodnesse,
nor for a day, nor for two or three months, but continually in God's free Goodness,
ccx p-acp dt n1, ccx p-acp crd cc crd n2, cc-acp av-j p-acp npg1 j n1,
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& seeke the same from day too day, euen to the end.
& seek the same from day too day, even to the end.
cc vvi dt d p-acp n1 av n1, av p-acp dt n1.
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And although our life be hidden in this world (as S. Paule sayeth) and wee see nothing but death before vs:
And although our life be hidden in this world (as S. Paul Saith) and we see nothing but death before us:
cc cs po12 n1 vbi vvn p-acp d n1 (c-acp np1 np1 vvz) cc pns12 vvb pix cc-acp n1 p-acp pno12:
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yet let vs not ceasse too repose our selues vppon this promis, that our life is sure for asmuch as God hath taken it intoo his custodie,
yet let us not cease too repose our selves upon this promise, that our life is sure for as as God hath taken it into his custody,
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5713
and will keepe it safely, and therevnto hath left vs so good a pledge of it, that is too wit, our Lord Iesus Christe, who died and is rizen againe for vs,
and will keep it safely, and thereunto hath left us so good a pledge of it, that is too wit, our Lord Iesus Christ, who died and is rizen again for us,
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5714
and therefore wee shall not neede too say any more, who shall go vp into heauen,
and Therefore we shall not need too say any more, who shall go up into heaven,
cc av pns12 vmb xx vvi av vvb d dc, r-crq vmb vvi a-acp p-acp n1,
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5715
or who shall go downe intoo the deepe, or who shal passe ouer the sea? For the woord is in our mouth and in our hart, in asmuch as wee know that our Lord Iesus Christe went downe too hell, that is too say (as wee shall see in the next sermon by Gods leaue) that he became accursed for vs, whiche is the thing that muste content vs:
or who shall go down into the deep, or who shall pass over the sea? For the word is in our Mouth and in our heart, in as as we know that our Lord Iesus Christ went down too hell, that is too say (as we shall see in the next sermon by God's leave) that he became accursed for us, which is the thing that must content us:
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5716
and afterward went vp intoo heauen, whereof the gate is opened vnto vs, euer since he entred in thither in our behalfe.
and afterwards went up into heaven, whereof the gate is opened unto us, ever since he entered in thither in our behalf.
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5717
Therefore let vs take all our hold there, and suffer our selues too be as poore dead men in this worlde, wayting for the discouerie of the lyfe that is promised vs:
Therefore let us take all our hold there, and suffer our selves too be as poor dead men in this world, waiting for the discovery of the life that is promised us:
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5718
for no doubte but God will in due tyme discouer it and manifestly shewe it vntoo vs, in such wyze as wee shall fully inioy it as it is preached too vs by his Gospell.
for no doubt but God will in due time discover it and manifestly show it unto us, in such wyze as we shall Fully enjoy it as it is preached too us by his Gospel.
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5719
And now let vs fall downe before the maiestie of our good God with acknowledgement of our faults, praying him to make vs feele them more and more,
And now let us fallen down before the majesty of our good God with acknowledgement of our Faults, praying him to make us feel them more and more,
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5720
and that wee may bee so touched with them, as it may beate vs flat downe before him,
and that we may be so touched with them, as it may beat us flat down before him,
cc cst pns12 vmb vbi av vvn p-acp pno32, c-acp pn31 vmb vvi pno12 j p-acp p-acp pno31,
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5721
& make vs sigh and grone vnder the burthen of our infirmities and vices wherewith we be hēmed in, till he haue clenzed vs throughly of them:
& make us sighs and groan under the burden of our infirmities and vices wherewith we be hemmed in, till he have clenzed us thoroughly of them:
cc vvb pno12 vvi cc vvi p-acp dt n1 pp-f po12 n2 cc n2 c-crq pns12 vbb vvn p-acp, c-acp pns31 vhb vvn pno12 av-j pp-f pno32:
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5722
and praying him also too beare with vs during this mortall lyfe, till he haue fully deliuered vs from the bondage of sinne,
and praying him also too bear with us during this Mortal life, till he have Fully Delivered us from the bondage of sin,
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5723
and from the bondes of Satan wherein wee bee hild as nowe, till he haue set vs vtterly free from them.
and from the bonds of Satan wherein we be held as now, till he have Set us utterly free from them.
cc p-acp dt n2 pp-f np1 c-crq pns12 vbb vvn a-acp av, c-acp pns31 vhb vvn pno12 av-j vvi p-acp pno32.
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5724
That it may please him too graunt this grace, not onely to vs, but also to all people &c.
That it may please him too grant this grace, not only to us, but also to all people etc.
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5725
The. 19. Sermon which is the fifth vpon the third Chapter.
The. 19. Sermon which is the fifth upon the third Chapter.
av. crd n1 r-crq vbz dt ord p-acp dt ord n1.
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5726
13 Christ hath redeemed vs from the curse of the lavve in that he vvas made accursed for vs: (for it is vvritten, Cursed is euery one that hāgeth on tree)
13 christ hath redeemed us from the curse of the law in that he was made accursed for us: (for it is written, Cursed is every one that hangs on tree)
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5727
14 To the end that the blissednesse of Abraham should come vpō the Gentiles through Iesus Christ, that we might receiue the promis of the spirit by faith.
14 To the end that the blissednesse of Abraham should come upon the Gentiles through Iesus christ, that we might receive the promise of the Spirit by faith.
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5728
WEe haue seene alreadie, that if wee hope not to bee saued by some other meanes than by discharging our duetie, we should all of vs be accursed,
we have seen already, that if we hope not to be saved by Some other means than by discharging our duty, we should all of us be accursed,
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5729
bycause wee bee all giltie before God [ in that wee are found ] too haue transgressed and done amisse many wayes.
Because we be all guilty before God [ in that we Are found ] too have transgressed and done amiss many ways.
c-acp pns12 vbb d j c-acp np1 [ p-acp cst pns12 vbr vvn ] av vhi vvn cc vdn av d n2.
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5730
For there was neuer yet any of the holiest men so perfect, but that there was alwayes some blemish,
For there was never yet any of the Holiest men so perfect, but that there was always Some blemish,
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yea and store of infirmities in him.
yea and store of infirmities in him.
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Therefore it is to be concluded, that if God should call vs too account, wee should bee all damned and forlorne.
Therefore it is to be concluded, that if God should call us too account, we should be all damned and forlorn.
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Lo in what plight men bee, though they set neuer so much store by themselues. But now it standeth vs on hand, too haue some meanes too scape this cursednesse.
Lo in what plighted men be, though they Set never so much store by themselves. But now it Stands us on hand, too have Some means too escape this cursedness.
np1 p-acp q-crq n1 n2 vbi, cs pns32 vvd av-x av av-d n1 p-acp px32. p-acp av pn31 vvz pno12 p-acp n1, av vhb d n2 av vvi d n1.
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Else what shall it auayle vs to haue our eares beaten dayly with Gods woord? For his will shall serue but to plundge vs still deeper in eternall death.
Else what shall it avail us to have our ears beaten daily with God's word? For his will shall serve but to plunge us still Deeper in Eternal death.
av q-crq vmb pn31 vvi pno12 pc-acp vhi po12 n2 vvn av-j p-acp npg1 n1? p-acp po31 n1 vmb vvi cc-acp pc-acp vvi pno12 av jc-jn p-acp j n1.
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To the ende therefore that Gods woord may bee profitable too vs and auaylable to our saluation:
To the end Therefore that God's word may be profitable too us and available to our salvation:
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it lieth vs vpon to get vs out of the sayd sentence of damnation, which is giuen and proclaymed vppon all mankinde.
it lies us upon to get us out of the said sentence of damnation, which is given and proclaimed upon all mankind.
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And Sainct Paule sheweth vs here the meane, namely that Christ hath redeemed vs, euen by becomming accursed for vs. He sheweth vs that our Lorde Iesus Christ was not hanged vppon tree in vayne:
And Saint Paul shows us Here the mean, namely that christ hath redeemed us, even by becoming accursed for us He shows us that our Lord Iesus christ was not hanged upon tree in vain:
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for he was fayne too beare the cursednesse of all suche as were too bee called, too saluation.
for he was fain too bear the cursedness of all such as were to be called, too salvation.
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Yee see wee are all accursed, as I haue declared alreadie:
Ye see we Are all accursed, as I have declared already:
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and therefore was our Lorde fayne too receyue in his persone, the thing that was due vntoo vs. Now it was written in the Law of Moyses, Cursed shall he bee hangeth on tree.
and Therefore was our Lord fain too receive in his person, the thing that was due unto us Now it was written in the Law of Moses, Cursed shall he be hangs on tree.
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VVhen our Lord commaundeth the bodie too bee taken downe, he addeth that it is a cursed sight too beholde a man so disfigured, [ and therefore ] let it bee taken downe, sayeth he. When our Lord commandeth the body too be taken down, he adds that it is a cursed sighed too behold a man so disfigured, [ and Therefore ] let it be taken down, Saith he.
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And at suche tyme as God pronounced the sayde sentence, that he which should bee hanged on tree should bee as it were accursed and banned:
And At such time as God pronounced the said sentence, that he which should be hanged on tree should be as it were accursed and banned:
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he knew well ynough what he had determined of his owne onely Sonne.
he knew well enough what he had determined of his own only Son.
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For our Lorde Iesus Christe suffered not that kinde of death by chaunce, nor at mannes pleasure or appoyntment.
For our Lord Iesus Christ suffered not that kind of death by chance, nor At Man's pleasure or appointment.
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It is true that the vnbeleeuers crucified him: It is true that the unbelievers Crucified him:
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but that was bycause God had so ordeyned it by his owne purpose, according as it is sayd, that God so loued the world, that he spared not his onely begotten Sonne,
but that was Because God had so ordained it by his own purpose, according as it is said, that God so loved the world, that he spared not his only begotten Son,
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but deliuered him too death for vs. And in good sooth, if onely Iudassis betraying of our Lorde Iesus Christ had bin the cause of his death,
but Delivered him too death for us And in good sooth, if only Iudassis betraying of our Lord Iesus christ had been the cause of his death,
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and that he had bin haled to that kind of death by onely violence: it could not bee the foundacion of our welfare.
and that he had been haled to that kind of death by only violence: it could not be the Foundation of our welfare.
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It behoueth vs to note, that God had appoynted the matter after that sorte aforehand:
It behooves us to note, that God had appointed the matter After that sort aforehand:
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according also as Sainct Peter treateth thereof more fully in the fourth chapter of the Actes, where he sayeth that our Lord Iesus was so crucified by the wicked, according also as Saint Peter Treateth thereof more Fully in the fourth chapter of the Acts, where he Saith that our Lord Iesus was so Crucified by the wicked,
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as they attempted not any thing, but that which had bin determined aforehand in Gods purpose.
as they attempted not any thing, but that which had been determined aforehand in God's purpose.
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Nowe then, whereas it is sayde that our Lorde Iesus Christ was crucified, wee muste come too this poynt, that all was done for our saluation,
Now then, whereas it is said that our Lord Iesus christ was Crucified, we must come too this point, that all was done for our salvation,
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bycause it was Gods will too reconcyle vs too himselfe by that meane:
Because it was God's will too reconcile us too himself by that mean:
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and that when he pronounced this sentence, cursed is he that hangeth on tree, so as it was his pleasure to haue it registred in the lawe of Moyses:
and that when he pronounced this sentence, cursed is he that hangs on tree, so as it was his pleasure to have it registered in the law of Moses:
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he was not ignorant what shoulde happen afterwarde: for he had alreadie determined and ordeyned it.
he was not ignorant what should happen afterward: for he had already determined and ordained it.
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Then muste wee match these twoo things toogither:
Then must we match these twoo things together:
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that is too witte, that God with his owne mouth sayd determinately that who soeuer hung vppon tree should be accursed:
that is too wit, that God with his own Mouth said determinately that who soever hung upon tree should be accursed:
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and yet for all that, that it was his will therewithall, that his owne Sonne should bee hanged on tree.
and yet for all that, that it was his will therewithal, that his own Son should be hanged on tree.
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And why so? Too the end he shoulde beare our burthen, according as he is our pledge,
And why so? Too the end he should bear our burden, according as he is our pledge,
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5761
To the end then that wee might bee set free from the curse of the Lawe, Iesus Christe became accursed.
To the end then that we might be Set free from the curse of the Law, Iesus Christ became accursed.
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Nowe at the first fight it might seeme hard and straunge that the Lord of glorie, he that hath all soueraine dominion,
Now At the First fight it might seem hard and strange that the Lord of glory, he that hath all sovereign dominion,
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and before whose maiestie the verie Angelles of heauen do tremble and are abashed, should be subiect too cursing.
and before whose majesty the very Angels of heaven do tremble and Are abashed, should be Subject too cursing.
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But wee muste go backe too that whiche S. Paule hath treated of in the first to the Corinthians, namely that the doctrine of the Gospell is foolishnesse too mankind,
But we must go back too that which S. Paul hath treated of in the First to the Corinthians, namely that the Doctrine of the Gospel is foolishness too mankind,
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yea euen too the wyzest of them:
yea even too the wyzest of them:
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and that it was Gods will too humble vs after that maner, bycause of our vnthankfulnesse.
and that it was God's will too humble us After that manner, Because of our unthankfulness.
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For we should haue a good instruction to leade vs vnto God, yea euen in wisedome,
For we should have a good instruction to lead us unto God, yea even in Wisdom,
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if we could profite our selues by the things that are shewed vs in the whole order of heauen & earth.
if we could profit our selves by the things that Are showed us in the Whole order of heaven & earth.
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But for asmuch as men are blinde and shet their eyes agaynst this wisedome that God setteth afore them:
But for as as men Are blind and shet their eyes against this Wisdom that God sets afore them:
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therfore he is fayne too take a new way to the woode, and too draw them to him as it were by folie.
Therefore he is fain too take a new Way to the wood, and too draw them to him as it were by folly.
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So then let vs not iudge after our owne mother wit, of the thing that is declared heere, which is, that the sonne of God was put vnder the curse:
So then let us not judge After our own mother wit, of the thing that is declared Here, which is, that the son of God was put under the curse:
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but rather let vs bee rauished at such a secrete, and giue the glorie vntoo our God, seyng he hath so loued our soules,
but rather let us be ravished At such a secret, and give the glory unto our God, sing he hath so loved our Souls,
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as too pay so inestimable a pryce for the raunsoming of them. And so little ought this thing to imbace the maiestie of our Lord Iesus Christ,
as too pay so inestimable a price for the ransoming of them. And so little ought this thing to imbace the majesty of our Lord Iesus christ,
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or to deface that which is giuen him in the holy Scripture: as wee rather haue cause too glorifie him the more for it.
or to deface that which is given him in the holy Scripture: as we rather have cause too Glorify him the more for it.
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And for proofe thereof, our Lord Iesus Christe (as sayeth S. Paule) committed no robberie when he shewed himselfe in his infinite glorie. And for proof thereof, our Lord Iesus Christ (as Saith S. Paul) committed no robbery when he showed himself in his infinite glory.
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And yet notwithstanding he abaced himselfe willing, and not onely clothed himself with our nature, and became a passible mā:
And yet notwithstanding he abased himself willing, and not only clothed himself with our nature, and became a passable man:
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but also submitted himself to a death that was both shamefull before men, yea and accursed before God.
but also submitted himself to a death that was both shameful before men, yea and accursed before God.
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Then must it needes bee that we were very deere vnto him, seing he yeelded himself too such extremitie for our redemption.
Then must it needs be that we were very deer unto him, sing he yielded himself too such extremity for our redemption.
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If wee could taste the meening hereof:
If we could taste the meaning hereof:
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surely wee would giue our selues wholly too the magnifying of that grace, which cānot be sufficiently expressed by woordes,
surely we would give our selves wholly too the magnifying of that grace, which cannot be sufficiently expressed by words,
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5781
and surpasseth all wisedome of man. Seyng therefore that wee comprehend it not, nor can vtter the hundredth part of it:
and Surpasses all Wisdom of man. Sing Therefore that we comprehend it not, nor can utter the hundredth part of it:
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let vs yet be as it were astonished at it in considering so much of it as we be able too comprehend.
let us yet be as it were astonished At it in considering so much of it as we be able too comprehend.
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But heere we see still the leudnesse and frowardnesse of men, in that whereas S. Paule sayeth that our Lorde Iesus Christ became accursed for vs, it passeth and slippeth away from vs. Yea and there are some so leud, that they take occasiō of stumbling and of flinging out of the way,
But Here we see still the Lewdness and frowardness of men, in that whereas S. Paul Saith that our Lord Iesus christ became accursed for us, it passes and slippeth away from us Yea and there Are Some so lewd, that they take occasion of stumbling and of flinging out of the Way,
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and of estraunging themselues quite and cleane from the Churche, when they heare this maner of our reedeming set afore vs. VVhat (say they) was it of necessitie that the sonne of God who is the fountayne of all goodnesse and ought too make vs all holy, should be cursed? It seemeth too them that God in so doyng ment too peruert all order and reason.
and of estranging themselves quite and clean from the Church, when they hear this manner of our reedeming Set afore us What (say they) was it of necessity that the son of God who is the fountain of all Goodness and ought too make us all holy, should be cursed? It seems too them that God in so doing meant too pervert all order and reason.
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But (as I haue declared alreadie) it is certaine that God condemneth mens vnkindnesse, by bringing them to such a kinde of foolishnesse,
But (as I have declared already) it is certain that God Condemneth men's unkindness, by bringing them to such a kind of foolishness,
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bycause they came not too him by wisedome when he shewed them that way.
Because they Come not to him by Wisdom when he showed them that Way.
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5787
Neuerthe later howsoeuer the cace stande, needes muste our wittes shrinke and our reason bee vtterly confounded,
Nevertheless later howsoever the case stand, needs must our wits shrink and our reason be utterly confounded,
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so as wee may honour Gods secretes and wonder at them though they bee hidden from vs. And againe, whensoeuer it is sayd vnto vs that the sonne of God became accursed for vs:
so as we may honour God's secrets and wonder At them though they be hidden from us And again, whensoever it is said unto us that the son of God became accursed for us:
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it would become vs to enter into the examinacion of our sinnes.
it would become us to enter into the examination of our Sins.
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In so doing we shall perceyue how lothly wee be before God, till our sinnes and offences bee washed away by the bloud of our Lord Iesus Christ.
In so doing we shall perceive how loathly we be before God, till our Sins and offences be washed away by the blood of our Lord Iesus christ.
p-acp av vdg pns12 vmb vvi c-crq av-j pns12 vbb p-acp np1, c-acp po12 n2 cc n2 vbb vvn av p-acp dt n1 pp-f po12 n1 np1 np1.
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Had all the Angelles of heauen vndertaken for vs, it had bin no sufficient bayle. Then was there none other satisfaction than the persone of our Lord Iesus Christe.
Had all the Angels of heaven undertaken for us, it had been no sufficient bail. Then was there none other satisfaction than the person of our Lord Iesus Christ.
vhd d dt n2 pp-f n1 vvn p-acp pno12, pn31 vhd vbn dx j n1. av vbds a-acp pix j-jn n1 cs dt n1 pp-f po12 n1 np1 np1.
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And he came not into the world too discharge vs of the bonde of euerlasting death wherein we were bound, by his diuine and heauenly power. How then? By weakenesse. And not onely so:
And he Come not into the world too discharge us of the bond of everlasting death wherein we were bound, by his divine and heavenly power. How then? By weakness. And not only so:
cc pns31 vvd xx p-acp dt n1 av vvb pno12 pp-f dt n1 pp-f j n1 c-crq pns12 vbdr vvn, p-acp po31 j-jn cc j n1. uh-crq av? p-acp n1. cc xx av-j av:
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but also he was fayne to bee counted accursed, or else we should haue lien still ouerwhelmed with the burthen,
but also he was fain to be counted accursed, or Else we should have lain still overwhelmed with the burden,
cc-acp av pns31 vbds j pc-acp vbi vvn j-vvn, cc av pns12 vmd vhi vvn av vvn p-acp dt n1,
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and haue perished all of vs in that gulf.
and have perished all of us in that gulf.
cc vhb vvn d pp-f pno12 p-acp d n1.
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Therefore when wee see that the sonne of God who not only is the vnspotted Lambe,
Therefore when we see that the son of God who not only is the unspotted Lamb,
av c-crq pns12 vvb cst dt n1 pp-f np1 r-crq xx j vbz dt j n1,
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and the mirrour of all rightuousnesse, holinesse and perfection, but also the very welspring thereof, was hilde accursed for vs:
and the mirror of all righteousness, holiness and perfection, but also the very wellspring thereof, was hilde accursed for us:
cc dt n1 pp-f d n1, n1 cc n1, cc-acp av dt j n1 av, vbds n1 vvn p-acp pno12:
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which is, that our Lord Iesus Christ forbare not euen to become accursed for our sakes.
which is, that our Lord Iesus christ forbore not even to become accursed for our sakes.
r-crq vbz, cst po12 n1 np1 np1 vvd xx av-j pc-acp vvi j-vvn p-acp po12 n2.
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Here withall let vs marke how S. Paule sayeth, that by that meanes the promis of the spirit came vntoo the Gentyles,
Here withal let us mark how S. Paul Saith, that by that means the promise of the Spirit Come unto the Gentiles,
av av vvb pno12 vvi c-crq n1 np1 vvz, cst p-acp d n2 dt n1 pp-f dt n1 vvd p-acp dt n2-j,
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as it had bin giuen vntoo Abraham. as it had been given unto Abraham.
c-acp pn31 vhd vbn vvn p-acp np1.
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ought wee not at the sight thereof to conceyue such a terrour for our sinnes, that wee should be as good as swallowed vp with despayre, till we be plucked backe againe by the infinite grace and goodnesse of our God? So then let vs marke well, that when it is tolde vs that wee were raunsomed from the curse of the Lawe, God intendeth thereby to bryng vs to true humilitie.
ought we not At the sighed thereof to conceive such a terror for our Sins, that we should be as good as swallowed up with despair, till we be plucked back again by the infinite grace and Goodness of our God? So then let us mark well, that when it is told us that we were ransomed from the curse of the Law, God intends thereby to bring us to true humility.
vmd pns12 xx p-acp dt n1 av pc-acp vvi d dt n1 p-acp po12 n2, cst pns12 vmd vbi a-acp j c-acp vvn a-acp p-acp n1, c-acp pns12 vbb vvn av av p-acp dt j n1 cc n1 pp-f po12 n1? av av vvb pno12 vvi av, cst c-crq pn31 vbz vvn pno12 d pns12 vbdr vvn p-acp dt n1 pp-f dt n1, np1 vvz av pc-acp vvi pno12 p-acp j n1.
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5798
But that cannot bee, vnlesse men be vtterly cōfounded in themselues, so as they be ashamed too loke vpon themselues,
But that cannot be, unless men be utterly confounded in themselves, so as they be ashamed too look upon themselves,
p-acp d vmbx vbi, cs n2 vbb av-j vvn p-acp px32, av c-acp pns32 vbb j av vvi p-acp px32,
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and therewithall also afrayd and dismayed, knowing that Gods wrath wayteth readie for them, till our Lord Iesus Christe doo remedie the matter.
and therewithal also afraid and dismayed, knowing that God's wrath waiteth ready for them, till our Lord Iesus Christ do remedy the matter.
cc av av j cc vvn, vvg d ng1 n1 vvz j p-acp pno32, c-acp po12 n1 np1 np1 vdb vvi dt n1.
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Thus yee see that all our whole lyfe is lothsome before God, and there is no way for vs too come too attonement with him, till our Lord Iesus Christ take vpon him the cursednesse that is in vs,
Thus ye see that all our Whole life is loathsome before God, and there is no Way for us too come too atonement with him, till our Lord Iesus christ take upon him the cursedness that is in us,
av pn22 vvb cst d po12 j-jn n1 vbz j p-acp np1, cc pc-acp vbz dx n1 p-acp pno12 av vvi av n1 p-acp pno31, c-acp po12 n1 np1 np1 vvi p-acp pno31 dt n1 cst vbz p-acp pno12,
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and beare it in his owne persone.
and bear it in his own person.
cc vvi pn31 p-acp po31 d n1.
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5802
And therefore as oft as wee reade this text, let euery of vs awake and set himselfe before Gods iudgement seate, that wee may feele there as it were a gulf to swallow vs vp quyte and cleane,
And Therefore as oft as we read this text, let every of us awake and Set himself before God's judgement seat, that we may feel there as it were a gulf to swallow us up quite and clean,
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and thereat bee abashed for very shame of our selues:
and thereat be abashed for very shame of our selves:
cc av vbi vvn p-acp j n1 pp-f po12 n2:
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and [ on the other side ] so much the more magnifie the grace that is purchaced for vs in the persone of the sonne of God,
and [ on the other side ] so much the more magnify the grace that is purchased for us in the person of the son of God,
cc [ a-acp dt j-jn n1 ] av av-d dt av-dc vvi dt n1 cst vbz vvn p-acp pno12 p-acp dt n1 pp-f dt n1 pp-f np1,
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and keepe our selues warely from diminishing his dignitie, in that he is sayd to be accursed:
and keep our selves warily from diminishing his dignity, in that he is said to be accursed:
cc vvb po12 n2 av-j p-acp vvg po31 n1, p-acp cst pns31 vbz vvn pc-acp vbi vvn:
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5806
and rather thereby be the more prouoked to yeeld him his due and deserued prayse,
and rather thereby be the more provoked to yield him his due and deserved praise,
cc av-c av vbi dt av-dc vvd pc-acp vvi pno31 po31 j-jn cc j-vvn n1,
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5807
for that he hath shewed himself to esteeme our welfare so highly ▪ Furthermore let vs make our profit of that pledge of our saluation and of the loue that God beareth vs,
for that he hath showed himself to esteem our welfare so highly ▪ Furthermore let us make our profit of that pledge of our salvation and of the love that God bears us,
c-acp cst pns31 vhz vvn px31 pc-acp vvi po12 n1 av av-j ▪ av vvb pno12 vvi po12 n1 pp-f d n1 pp-f po12 n1 cc pp-f dt n1 cst np1 vvz pno12,
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5808
so as we doubt not but that God liketh well of vs when we come to him, seyng he hath bought vs so deere, that (as S. Peter telleth vs in his first canonicall Epistle) it was nother golde nor siluer nor any corruptible thing,
so as we doubt not but that God liketh well of us when we come to him, sing he hath bought us so deer, that (as S. Peter Telleth us in his First canonical Epistle) it was neither gold nor silver nor any corruptible thing,
av c-acp pns12 vvb xx cc-acp cst np1 vvz av pp-f pno12 c-crq pns12 vvb p-acp pno31, vvb pns31 vhz vvn pno12 av av-jn, cst (c-acp np1 np1 vvz pno12 p-acp po31 ord j n1) pn31 vbds av-dx n1 ccx n1 ccx d j n1,
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5809
but it was our Lord Iesus Christ himself that was payd for our raunsome.
but it was our Lord Iesus christ himself that was paid for our ransom.
cc-acp pn31 vbds po12 n1 np1 np1 px31 cst vbds vvn p-acp po12 n1.
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Therefore let vs not doubt but that mercie is readie for vs, as oft as we seeke it in his name,
Therefore let us not doubt but that mercy is ready for us, as oft as we seek it in his name,
av vvb pno12 xx vvi cc-acp cst n1 vbz j p-acp pno12, c-acp av c-acp pns12 vvb pn31 p-acp po31 n1,
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for if we should come with any opinion of our owne deseruings, what were that woorth? But when we know how deerely the Sonne is beloued of the father,
for if we should come with any opinion of our own deservings, what were that worth? But when we know how dearly the Son is Beloved of the father,
c-acp cs pns12 vmd vvi p-acp d n1 pp-f po12 d n2-vvg, r-crq vbdr d n1? p-acp c-crq pns12 vvb c-crq av-jn dt n1 vbz vvn pp-f dt n1,
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and how precious his death was: that is the thing wherein we haue full certaintie that God will alwayes heare vs,
and how precious his death was: that is the thing wherein we have full certainty that God will always hear us,
cc c-crq j po31 n1 vbds: cst vbz dt n1 c-crq pns12 vhb j n1 cst np1 vmb av vvi pno12,
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5813
and that wee shall finde him mercifull and fauorable towards vs, namely if wee rest wholly vpon that which is tolde vs here:
and that we shall find him merciful and favourable towards us, namely if we rest wholly upon that which is told us Here:
cc cst pns12 vmb vvi pno31 j cc j p-acp pno12, av cs pns12 vvb av-jn p-acp d r-crq vbz vvn pno12 av:
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Nowe by naming Abraham heere, he sheweth that the promis belonged first and formest too those that came of his race.
Now by naming Abraham Here, he shows that the promise belonged First and formest too those that Come of his raze.
av p-acp vvg np1 av, pns31 vvz cst dt n1 vvd ord cc js av d cst vvd pp-f po31 n1.
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5818
For the Iewes had as it were a peculiar interest in the heritage of saluation, till suche tyme as God opened the gate too the whole worlde,
For the Iewes had as it were a peculiar Interest in the heritage of salvation, till such time as God opened the gate too the Whole world,
p-acp dt np2 vhd p-acp pn31 vbdr dt j n1 p-acp dt n1 pp-f n1, c-acp d n1 c-acp np1 vvd dt n1 av dt j-jn n1,
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and published his Gospell too the end that all men should bee made parttakers of the redemption that was purchaced by our Lorde Iesus Christe.
and published his Gospel too the end that all men should be made partakers of the redemption that was purchased by our Lord Iesus Christ.
cc vvd po31 n1 av dt n1 cst d n2 vmd vbi vvn n2 pp-f dt n1 cst vbds vvn p-acp po12 n1 np1 np1.
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Now then, although the sayd promis belonged too the Iewes, and was after a sort peculiar too them:
Now then, although the said promise belonged too the Iewes, and was After a sort peculiar too them:
av av, cs dt j-vvn n1 vvd av dt np2, cc vbds p-acp dt n1 j av pno32:
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yet was it after them made common too the whole world. And why? For it consisteth in spirite, and not in Ceremonies.
yet was it After them made Common too the Whole world. And why? For it Consisteth in Spirit, and not in Ceremonies.
av vbds pn31 p-acp pno32 vvd j av dt j-jn n1. cc q-crq? p-acp pn31 vvz p-acp n1, cc xx p-acp n2.
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5822
By this woorde Spirite Sainct Paule ment too deface all the false opinion of those deceyuers, whiche mingled the Lawe and the Gospell toogither.
By this word Spirit Saint Paul meant too deface all the false opinion of those deceivers, which mingled the Law and the Gospel together.
p-acp d n1 n1 n1 np1 vvd av vvi d dt j n1 pp-f d n2, r-crq vvd dt n1 cc dt n1 av.
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5823
He sheweth that all these things, namely the Sacrifices, Circumcision, and such other things are now superfluous.
He shows that all these things, namely the Sacrifices, Circumcision, and such other things Are now superfluous.
pns31 vvz cst d d n2, av dt n2, n1, cc d j-jn n2 vbr av j.
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Not that there is no profite for vs too gather by the Ceremonies in reading the Lawe:
Not that there is no profit for us too gather by the Ceremonies in reading the Law:
xx d pc-acp vbz dx n1 p-acp pno12 av vvi p-acp dt n2 p-acp vvg dt n1:
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but bycause the vse of them is abolished.
but Because the use of them is abolished.
cc-acp c-acp dt n1 pp-f pno32 vbz vvn.
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5826
Yee see then that the cause why the promis is at this day called spirituall, is for that wee haue no more neede of the old shadowes and figures,
Ye see then that the cause why the promise is At this day called spiritual, is for that we have no more need of the old shadows and figures,
pn22 vvb av cst dt n1 c-crq dt n1 vbz p-acp d n1 vvd j, vbz p-acp cst pns12 vhb dx dc n1 pp-f dt j n2 cc n2,
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5827
but are simply called and guyded to our God, so as wee may call vppon him with full trust,
but Are simply called and guided to our God, so as we may call upon him with full trust,
cc-acp vbr av-j vvn cc vvn p-acp po12 n1, av c-acp pns12 vmb vvi p-acp pno31 p-acp j n1,
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and beyng so adopted by him rest wholly vpon our Lord Iesus Christ, as the only foundacion of the Gospell,
and being so adopted by him rest wholly upon our Lord Iesus christ, as the only Foundation of the Gospel,
cc vbg av vvn p-acp pno31 n1 av-jn p-acp po12 n1 np1 np1, c-acp dt j n1 pp-f dt n1,
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5829
and seeke all our wantes in him. That in effect is the thing that S. Paule ment too say in this text.
and seek all our Wants in him. That in Effect is the thing that S. Paul meant too say in this text.
cc vvi d po12 n2 p-acp pno31. cst p-acp n1 vbz dt n1 cst n1 np1 vvd av vvb p-acp d n1.
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5830
And herevpon he vseth another reason, too shewe that wee haue our saluation perfectly reueled in the Gospell,
And hereupon he uses Another reason, too show that we have our salvation perfectly revealed in the Gospel,
cc av pns31 vvz j-jn n1, av vvb cst pns12 vhb po12 n1 av-j vvn p-acp dt n1,
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and neede not any other doctrine than that, and also that we bee iustified by the free mercie of our God.
and need not any other Doctrine than that, and also that we be justified by the free mercy of our God.
cc vvb xx d j-jn n1 cs d, cc av cst pns12 vbb vvn p-acp dt j n1 pp-f po12 n1.
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5832
For the Lawe (sayeth he) was giuen foure hundred and thirtie yeeres after the promis of saluation.
For the Law (Saith he) was given foure hundred and thirtie Years After the promise of salvation.
p-acp dt n1 (vvz pns31) vbds vvn crd crd cc crd n2 p-acp dt n1 pp-f n1.
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5833
Now when any couenant is made, though it be but betweene men, yet ought it too bee kepte,
Now when any Covenant is made, though it be but between men, yet ought it too be kept,
av c-crq d n1 vbz vvn, cs pn31 vbi cc-acp p-acp n2, av vmd pn31 av vbi vvd,
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5834
if it bee once throughly agreed vppon.
if it be once thoroughly agreed upon.
cs pn31 vbb a-acp av-j vvn p-acp.
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5835
Therefore it foloweth, that the Lawe was not giuen too disanuall the couenant that God had made with Abraham, chiefly in the behalfe of his linage,
Therefore it Followeth, that the Law was not given too disanuall the Covenant that God had made with Abraham, chiefly in the behalf of his lineage,
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5836
and finally in the behalfe of the whole worlde.
and finally in the behalf of the Whole world.
cc av-j p-acp dt n1 pp-f dt j-jn n1.
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5837
True it is that at the firste blush this argument of Sainct Paules may seeme very weake:
True it is that At the First blush this argument of Saint Paul's may seem very weak:
j pn31 vbz cst p-acp dt ord vvi d n1 pp-f n1 npg1 vmb vvi av j:
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for wee knowe that second couenantes do alwayes repeale former couenantes:
for we know that second Covenants do always repeal former Covenants:
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5839
in so much that although men haue made any bargayne, yet they may aduyze themselues better,
in so much that although men have made any bargain, yet they may aduyze themselves better,
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and therevppon chaunge their mindes, and so the first bargaine shall be as good as buried.
and thereupon change their minds, and so the First bargain shall be as good as buried.
cc av vvi po32 n2, cc av dt ord n1 vmb vbi a-acp j c-acp vvn.
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As much is to bee sayd of Lawes and Statutes. For a former Lawe may well bee repealed and disanulled by a second Lawe.
As much is to be said of Laws and Statutes. For a former Law may well be repealed and Disannulled by a second Law.
p-acp d vbz pc-acp vbi vvn pp-f n2 cc n2. p-acp dt j n1 vmb av vbi vvn cc vvd p-acp dt ord n1.
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But Sainct Paule presupposeth the thing that is too be considered in this matter: whiche is, that when a man hath once promised, yea and solemnly bound himself:
But Saint Paul presupposeth the thing that is to be considered in this matter: which is, that when a man hath once promised, yea and solemnly bound himself:
p-acp n1 np1 vvz dt n1 cst vbz pc-acp vbi vvn p-acp d n1: r-crq vbz, cst c-crq dt n1 vhz a-acp vvn, uh cc av-j vvn px31:
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5843
he will not go backe againe, but bee as good as his woord. Howbeit if bothe the parties agree too chaunge the thing that they had consented on,
he will not go back again, but be as good as his word. Howbeit if both the parties agree too change the thing that they had consented on,
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5844
and be bothe of one minde: then may it be so.
and be both of one mind: then may it be so.
cc vbb d pp-f crd n1: av vmb pn31 vbi av.
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5845
But it were no fit similitude too take men that are fickleminded and chaungeable through lightnesse, or by better aduice:
But it were no fit similitude too take men that Are fickleminded and changeable through lightness, or by better Advice:
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but S. Paule presupposeth a couenant too be made by a man that will stand to it,
but S. Paul presupposeth a Covenant too be made by a man that will stand to it,
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5847
and not fall too skanning afterward how to shift it off by any meanes at all.
and not fallen too scanning afterwards how to shift it off by any means At all.
cc xx vvi av vvg av c-crq pc-acp vvi pn31 a-acp p-acp d n2 p-acp d.
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5848
For if any of the parties should doo agaynst the former couenant, it were a falsehood that were not to bee borne with among men,
For if any of the parties should do against the former Covenant, it were a falsehood that were not to be born with among men,
p-acp cs d pp-f dt n2 vmd vdi p-acp dt j n1, pn31 vbdr dt n1 cst vbdr xx pc-acp vbi vvn p-acp p-acp n2,
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5849
bicause the things that are inregistred so solemnly, ought to bee stood too and performed without any gaynsaying.
Because the things that Are inregistred so solemnly, ought to be stood too and performed without any gainsaying.
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5850
Now then shall there be lesse stedfastnesse in God, than in men which are nothing but vanitie? The Gospell therefore muste continue vnimpeached, notwithstanding that the lawe came in after the making of the free promis.
Now then shall there be less steadfastness in God, than in men which Are nothing but vanity? The Gospel Therefore must continue unimpeached, notwithstanding that the law Come in After the making of the free promise.
av av vmb a-acp vbi dc n1 p-acp np1, cs p-acp n2 r-crq vbr pix p-acp n1? dt n1 av vmb vvi vvn, c-acp cst dt n1 vvd p-acp p-acp dt n-vvg pp-f dt j n1.
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This would bee still darke if it should not be declared in order. I haue shewed heretofore what comparison S. Paule maketh betweene the Lawe and the Gospell.
This would be still dark if it should not be declared in order. I have showed heretofore what comparison S. Paul makes between the Law and the Gospel.
d vmd vbi av j cs pn31 vmd xx vbi vvn p-acp n1. pns11 vhb vvn av r-crq n1 np1 np1 vvz p-acp dt n1 cc dt n1.
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5852
For whereas God promiseth saluation in his Lawe: it is vpon condition that men serue him and doo their duetie towards him. But that is not done:
For whereas God promises salvation in his Law: it is upon condition that men serve him and do their duty towards him. But that is not done:
p-acp cs np1 vvz n1 p-acp po31 n1: pn31 vbz p-acp n1 cst n2 vvi pno31 cc vdb po32 n1 p-acp pno31. p-acp d vbz xx vdn:
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and therefore are wee shet out from all hope of saluation as in respect of the Law, not that God is not faithfull on his side,
and Therefore Are we shet out from all hope of salvation as in respect of the Law, not that God is not faithful on his side,
cc av vbr pns12 zz av p-acp d n1 pp-f n1 c-acp p-acp n1 pp-f dt n1, xx cst np1 vbz xx j p-acp po31 n1,
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but bycause wee keepe not touche with him in performing that which he requireth.
but Because we keep not touch with him in performing that which he requires.
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5855
It is all one as if a man should say, I am ready to sell you this thing, so you bring mee monie.
It is all one as if a man should say, I am ready to fell you this thing, so you bring me money.
pn31 vbz d pi c-acp cs dt n1 vmd vvi, pns11 vbm j pc-acp vvi pn22 d n1, av pn22 vvb pno11 n1.
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5856
Now if a man bring nother monie nor moneys woorth, he can not bee put in possession of the thing [ that he would haue ]:
Now if a man bring neither money nor moneys worth, he can not be put in possession of the thing [ that he would have ]:
av cs dt n1 vvb av-dx n1 ccx n2 j, pns31 vmb xx vbi vvn p-acp n1 pp-f dt n1 [ cst pns31 vmd vhi ]:
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5857
for the condition is that he must first pay for it. So then, God promiseth vs the heritage of saluation, when wee shall haue serued him:
for the condition is that he must First pay for it. So then, God promises us the heritage of salvation, when we shall have served him:
c-acp dt n1 vbz cst pns31 vmb ord vvi p-acp pn31. av av, np1 vvz pno12 dt n1 pp-f n1, c-crq pns12 vmb vhi vvn pno31:
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but wee be neuer the better for it, bycause it is but vpon condicion that we performe that which he requireth of vs,
but we be never the better for it, Because it is but upon condition that we perform that which he requires of us,
cc-acp pns12 vbi av-x dt jc p-acp pn31, c-acp pn31 vbz p-acp p-acp n1 cst pns12 vvb d r-crq pns31 vvz pp-f pno12,
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But yet howe soeuer the father deale with them, he hath none other respect than too his owne kinship.
But yet how soever the father deal with them, he hath none other respect than too his own kinship.
p-acp av c-crq av dt n1 vvb p-acp pno32, pns31 vhz pix j-jn n1 cs av po31 d n1.
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and wee bee fraughted with all iniquitie, and haue not any thing in vs but vncleannesse and filth, in somuche that wee bee iustly odious vnto him.
and we be fraughted with all iniquity, and have not any thing in us but uncleanness and filth, in So much that we be justly odious unto him.
cc pns12 vbb vvn p-acp d n1, cc vhb xx d n1 p-acp pno12 p-acp n1 cc n1, p-acp av cst pns12 vbb av-j j p-acp pno31.
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And so are wee all condemned in the lawe:
And so Are we all condemned in the law:
cc av vbr pns12 d vvn p-acp dt n1:
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5861
howbeit God receyueth vs of his free goodnesse in our Lord Iesus Christ, in whom he offereth vs the forgiuenesse of our sinnes,
howbeit God receiveth us of his free Goodness in our Lord Iesus christ, in whom he Offereth us the forgiveness of our Sins,
a-acp np1 vvz pno12 pp-f po31 j n1 p-acp po12 n1 np1 np1, p-acp ro-crq pns31 vvz pno12 dt n1 pp-f po12 n2,
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and will haue vs so too imbrace his offered goodnesse, as wee should hold our selues wholly to our Lord Iesus Christ, and vtterly renounce ourselues.
and will have us so too embrace his offered Goodness, as we should hold our selves wholly to our Lord Iesus christ, and utterly renounce ourselves.
cc vmb vhi pno12 av av vvi po31 j-vvn n1, c-acp pns12 vmd vvi po12 n2 av-jn pc-acp po12 n1 np1 np1, cc av-j vvi px12.
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5863
But now (sayth Sainct Paul) let vs see whither went before other in antiquitie:
But now (say Saint Paul) let us see whither went before other in antiquity:
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the free promis of saluation, or the law. VVe know the diuersitie that is betwixt them.
the free promise of salvation, or the law. We know the diversity that is betwixt them.
dt j n1 pp-f n1, cc dt n1. pns12 vvb dt n1 cst vbz p-acp pno32.
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5865
Then if the law were the auncienter, it might seeme that that ought to be sticked too,
Then if the law were the ancienter, it might seem that that ought to be sticked too,
av cs dt n1 vbdr dt jc, pn31 vmd vvi d cst vmd pc-acp vbi vvn av,
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bycause God doth neuer vnsay his wordes nother is variable.
Because God does never unsay his words neither is variable.
c-acp np1 vdz av-x vvi po31 n2 av-dx vbz j.
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5867
But if the free promis were the elder, and were made before the law was published:
But if the free promise were the elder, and were made before the law was published:
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it is to be concluded, that God repented hym not, ne called backe his promis at that time,
it is to be concluded, that God repented him not, ne called back his promise At that time,
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ne ment to disanul the sayd couenant:
ne meant to disannul the said Covenant:
ccx vvd pc-acp vvi dt j-vvn n1:
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5870
for it were too great a diminishing of his bountie and mercie, if we should say that he had first bound himselfe of hys owne free goodnesse,
for it were too great a diminishing of his bounty and mercy, if we should say that he had First bound himself of his own free Goodness,
c-acp pn31 vbdr av j dt n-vvg pp-f po31 n1 cc n1, cs pns12 vmd vvi cst pns31 vhd ord vvd px31 pp-f po31 d j n1,
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5871
and promised men saluation without theyr desert:
and promised men salvation without their desert:
cc vvd n2 n1 p-acp po32 n1:
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5872
and afterward intended to restreyne it, as though he meant to inrich himselfe with our good works.
and afterwards intended to restrain it, as though he meant to enrich himself with our good works.
cc av vvd pc-acp vvi pn31, c-acp cs pns31 vvd pc-acp vvi px31 p-acp po12 j n2.
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5873
It were an auk thing too talke after that fashion. For Sainct Paul sheweth that the free promis was giuen afore the law:
It were an auk thing too talk After that fashion. For Saint Paul shows that the free promise was given afore the law:
pn31 vbdr dt vvb n1 av vvi p-acp d n1. p-acp n1 np1 vvz cst dt j n1 vbds vvn p-acp dt n1:
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and therefore it followeth that the law came not in to diminish or alter any whit of it,
and Therefore it follows that the law Come not in to diminish or altar any whit of it,
cc av pn31 vvz cst dt n1 vvd xx p-acp pc-acp vvi cc vvi d n1 pp-f pn31,
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5875
but that it continueth still in his owne fulnesse, nature, and force.
but that it Continueth still in his own fullness, nature, and force.
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5876
True it is that our Lord Iesus Christ had not yet shewed himselfe to the worlde,
True it is that our Lord Iesus christ had not yet showed himself to the world,
j pn31 vbz d po12 n1 np1 np1 vhd xx av vvn px31 p-acp dt n1,
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5877
when the free promis was made to our father Abraham:
when the free promise was made to our father Abraham:
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5878
neuerthelesse it suffiseth that he was ordeyned to be our mediator, that by hys meanes men might be reconciled to God.
nevertheless it Suffices that he was ordained to be our Mediator, that by his means men might be reconciled to God.
av pn31 vvz cst pns31 vbds vvn pc-acp vbi po12 n1, cst p-acp po31 n2 n2 vmd vbi vvn p-acp np1.
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5879
Now if any man alledge, that it should seeme then that the law was more than needed,
Now if any man allege, that it should seem then that the law was more than needed,
av cs d n1 vvi, cst pn31 vmd vvi av cst dt n1 vbds av-dc cs vvd,
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5880
or else that there was some change and variablenesse in Gods purpose, seeing the law came in:
or Else that there was Some change and variableness in God's purpose, seeing the law Come in:
cc av cst pc-acp vbds d n1 cc n1 p-acp npg1 n1, vvg dt n1 vvd p-acp:
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5881
Sainct Paule discusseth the same in place conuenient, and wee must not huddle vp thynges togyther,
Saint Paul discusseth the same in place convenient, and we must not huddle up things together,
n1 np1 vvz dt d p-acp n1 j, cc pns12 vmb xx n1 p-acp n2 av,
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5882
for all cannot be vttered at once, nother in an houre nor in a day.
for all cannot be uttered At once, neither in an hour nor in a day.
c-acp d vmbx vbi vvn p-acp a-acp, av-dx p-acp dt n1 ccx p-acp dt n1.
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He laboreth and taketh great paynes too prouide for such as are so alied vnto him.
He Laboureth and Takes great pains too provide for such as Are so allied unto him.
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Therefore it is ynough for vs at this tyme too haue thys poynt made playne and cleere, that the promis whereby God hath chosen vs intoo the number of his chyldren, was before the lawe:
Therefore it is enough for us At this time too have this point made plain and clear, that the promise whereby God hath chosen us into the number of his children, was before the law:
av pn31 vbz av-d p-acp pno12 p-acp d n1 av vhi d n1 vvd j cc j, cst dt n1 c-crq np1 vhz vvn pno12 p-acp dt n1 pp-f po31 n2, vbds p-acp dt n1:
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5884
and also that the same promis had not any respect to our deseruings, nor too any woorthinesse that was in our persons:
and also that the same promise had not any respect to our deservings, nor too any worthiness that was in our Persons:
cc av cst dt d n1 vhd xx d n1 p-acp po12 n2-vvg, ccx av d n1 cst vbds p-acp po12 n2:
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5885
but too Gods meere goodnesse and mercie, whych moued hym therevnto without looking for any thing in vs,
but too God's mere Goodness and mercy, which moved him thereunto without looking for any thing in us,
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5886
bycause hee saw welynough there was nothyng in vs but vtter miserie:
Because he saw welynough there was nothing in us but utter misery:
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5887
And finallye that the sayde promis was grounded in our Lorde Iesus Chryste, who had alreadye done the ••ffice of a mediator to make vs way vnto God his father.
And finally that the said promise was grounded in our Lord Iesus Christ, who had already done the ••ffice of a Mediator to make us Way unto God his father.
cc av-j d dt j-vvn n1 vbds vvn p-acp po12 n1 np1 np1, r-crq vhd av vdi dt n1 pp-f dt n1 p-acp vvb pno12 n1 p-acp np1 po31 n1.
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5888
This being graunted, wee must needes conclude that the promis hath abidden and shall abyde for euer, euen to the worlds end.
This being granted, we must needs conclude that the promise hath abidden and shall abide for ever, even to the world's end.
np1 vbg vvn, pns12 vmb av vvi cst dt n1 vhz vvn cc vmb vvi p-acp av, av p-acp dt ng1 n1.
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5889
And that is sayd expresly bycause the Iewes gloried of their auncetrie.
And that is said expressly Because the Iewes gloried of their auncetrie.
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But Sainct Paule telleth them that their father Abraham had not the lawe, but was contented though he vsed sacrifises and such other like thinges.
But Saint Paul Telleth them that their father Abraham had not the law, but was contented though he used Sacrifices and such other like things.
p-acp n1 np1 vvz pno32 d po32 n1 np1 vhd xx dt n1, cc-acp vbds vvn c-acp pns31 vvd n2 cc d j-jn j n2.
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And although he was circumcised in the end:
And although he was circumcised in the end:
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5892
yet when he receiued the promis, there was not as yet thē any law writtē, no nor any circumcision at all.
yet when he received the promise, there was not as yet them any law written, no nor any circumcision At all.
av c-crq pns31 vvd dt n1, pc-acp vbds xx c-acp av pno32 d n1 vvn, uh-dx ccx d n1 p-acp d.
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5893
For Abraham was vncircumcised when he receiued the promis, and yet neuerthelesse was iustifyed before he was circumcised,
For Abraham was uncircumcised when he received the promise, and yet nevertheless was justified before he was circumcised,
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5894
and all that was by fayth.
and all that was by faith.
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5895
Sainct Paule therefore sheweth that the Iewes were greatly ouerseene, too shole out themselues after that manner from the rest of the whole wo•ld,
Saint Paul Therefore shows that the Iewes were greatly overseen, too shoal out themselves After that manner from the rest of the Whole wo•ld,
n1 np1 av vvz cst dt np2 vbdr av-j vvn, av n1 av px32 p-acp d n1 p-acp dt n1 pp-f dt j-jn n1,
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5896
and to rest continually vpon the figures of the law, seeing that Abraham their father and the cheefe patriarch of the Church was iustifyed the sefsame way that we must be at this day, that is to saye, by Gods meere mercie,
and to rest continually upon the figures of the law, seeing that Abraham their father and the chief patriarch of the Church was justified the sefsame Way that we must be At this day, that is to say, by God's mere mercy,
cc pc-acp vvi av-j p-acp dt n2 pp-f dt n1, vvg cst np1 po32 n1 cc dt j-jn n1 pp-f dt n1 vbds vvn dt j n1 cst pns12 vmb vbi p-acp d n1, cst vbz pc-acp vvi, p-acp npg1 j n1,
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5897
bycause hee knew himselfe to be a wretched sinner, and therefore accursed and damned in Adam,
Because he knew himself to be a wretched sinner, and Therefore accursed and damned in Adam,
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5898
and that there was no blissednesse to be hoped for, other than that which was promised hym for our Lord Iesus Christs sake.
and that there was no blissednesse to be hoped for, other than that which was promised him for our Lord Iesus Christ sake.
cc cst a-acp vbds dx n1 pc-acp vbi vvn p-acp, n-jn cs cst r-crq vbds vvn pno31 p-acp po12 n1 np1 npg1 n1.
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5899
Thus yee see what wee haue too beare in mind.
Thus ye see what we have too bear in mind.
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And for the same cause Sainct Paule exhorteth vs heere too wey well these words when it was sayd vnto Abraham, that all nations of the earth should be blissed in his seede.
And for the same cause Saint Paul exhorteth us Here too weigh well these words when it was said unto Abraham, that all Nations of the earth should be Blessed in his seed.
cc p-acp dt d n1 n1 np1 vvz pno12 av av vvi av d n2 c-crq pn31 vbds vvn p-acp np1, cst d n2 pp-f dt n1 vmd vbi vvn p-acp po31 n1.
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5901
Now there are heere two principall poyntes. Now there Are Here two principal points.
av pc-acp vbr av crd j-jn n2.
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5902
The one is, that the blissednesse is promised, not only to Abrahams fleshly ofspring (as I haue told you already) but also to all the world in generall.
The one is, that the blissednesse is promised, not only to Abrahams fleshly offspring (as I have told you already) but also to all the world in general.
dt pi vbz, cst dt n1 vbz vvn, xx av-j p-acp npg1 j n1 (c-acp pns11 vhb vvn pn22 av) p-acp av p-acp d dt n1 p-acp n1.
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5905
yet notwithstanding it behoued saluation to be extended vnto vs. And why so ▪ For it had hin promised before, that all Nations shoulde be blissed.
yet notwithstanding it behooved salvation to be extended unto us And why so ▪ For it had hin promised before, that all nations should be Blessed.
av c-acp pn31 vvd n1 pc-acp vbi vvn p-acp pno12 cc uh-crq av ▪ c-acp pn31 vhd zz vvn a-acp, cst d n2 vmd vbi vvn.
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5906
Seeing it is so, shall we say that God hath cut off the greatest parte of his bounteousnesse,
Seeing it is so, shall we say that God hath Cut off the greatest part of his bounteousness,
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5907
and will haue no more but the sayde linage of Abraham, considering that hee hath alreadye tolde vs that he woulde bee the sauiour of the whole worlde,
and will have no more but the said lineage of Abraham, considering that he hath already told us that he would be the Saviour of the Whole world,
cc vmb vhi dx dc p-acp dt j-vvn n1 pp-f np1, vvg cst pns31 vhz av vvn pno12 d pns31 vmd vbi dt n1 pp-f dt j-jn n1,
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5908
and shewe himselfe a father in time conuenient? Yee see then howe the firste poynt is, that the making of the sayde promis vnto Abraham, was not for his linage alone, but for all men:
and show himself a father in time convenient? Ye see then how the First point is, that the making of the said promise unto Abraham, was not for his lineage alone, but for all men:
cc vvi px31 dt n1 p-acp n1 j? pn22 vvb av c-crq dt ord n1 vbz, cst dt n-vvg pp-f dt j-vvn n1 p-acp np1, vbds xx p-acp po31 n1 av-j, cc-acp p-acp d n2:
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5909
howbeit that it were not fulfilled at the first dash.
howbeit that it were not fulfilled At the First dash.
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5910
For the time of fulnesse was not yet come as we shall see in the Chapter following.
For the time of fullness was not yet come as we shall see in the Chapter following.
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5911
The second point is, that the blissednesse which was promised to Abraham was for his seedes sake.
The second point is, that the blissednesse which was promised to Abraham was for his seeds sake.
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For Sainct Paule sayth that God spake not of seedes in the plurall number as of mo than one: but of one onely seede:
For Saint Paul say that God spoke not of seeds in the plural number as of more than one: but of one only seed:
p-acp n1 np1 vvz cst np1 vvd xx pp-f n2 p-acp dt j n1 c-acp pp-f dc cs crd: cc-acp pp-f crd j n1:
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5913
whiche must be concluded to be Iesus Christ. Heere it myght be supposed that Sainct Paule buzied his head about a needelesse matter.
which must be concluded to be Iesus christ. Here it might be supposed that Saint Paul buzied his head about a needless matter.
r-crq vmb vbi vvn pc-acp vbi np1 np1. av pn31 vmd vbi vvn cst n1 np1 vvn po31 n1 p-acp dt j n1.
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5914
For the word Seede importeth a linage or ofspring, that is to witte, not some one man or ten,
For the word Seed imports a lineage or offspring, that is to wit, not Some one man or ten,
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or fortie, but a whole people.
or fortie, but a Whole people.
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Therefore the Seede of Abraham is the people that came of hym, whyche were so many in number, that it was iustly sayde of them, that they shoulde bee as it were twelue Nations.
Therefore the Seed of Abraham is the people that Come of him, which were so many in number, that it was justly said of them, that they should be as it were twelue nations.
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For when mention is made of a people: it will bee thought ynough to haue a hundred thousand of them togither:
For when mention is made of a people: it will be Thought enough to have a hundred thousand of them together:
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and there were many mo in the onely tribe of Iuda.
and there were many more in the only tribe of Iuda.
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So then it should seeme that Sainct Paule dyd not sufficiently consider what God meant by the word seede,
So then it should seem that Saint Paul did not sufficiently Consider what God meant by the word seed,
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when he sayd that it is but one only man.
when he said that it is but one only man.
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But wee must wey well the thyngs that Sainct Paule presupposeth heere as fully certaine and resolute:
But we must weigh well the things that Saint Paul presupposeth Here as Fully certain and resolute:
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and then shall wee perceyue his argumentes to be vtterly infallible. Abraham had not one sonne alone:
and then shall we perceive his Arguments to be utterly infallible. Abraham had not one son alone:
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but after Ismaell, he had Isaac also. And what became of his eldest sonne? Hee was cut off from hys house,
but After Ishmael, he had Isaac also. And what became of his eldest son? He was Cut off from his house,
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as we shall see within a whyle, that is to say in the Chapter following.
as we shall see within a while, that is to say in the Chapter following.
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Beholde then, Ismaell whiche had the birthright in Abrahams house, is neuerthelesse put out and made an vtter straunger, yea and as a rotten member, in somuch that it is sayd of hym, Cast out the sonne of the handseruante,
Behold then, Ishmael which had the birthright in Abrahams house, is nevertheless put out and made an utter stranger, yea and as a rotten member, in So much that it is said of him, Cast out the son of the handseruante,
vvb av, np1 r-crq vhd dt n1 p-acp npg1 n1, vbz av vvn av cc vvd dt j n1, uh cc a-acp dt j-vvn n1, p-acp av cst pn31 vbz vvn pp-f pno31, vvd av dt n1 pp-f dt n1,
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for hee shall not inherit in my house. Afterwarde Abraham had other children: but euery of them had their portions giuen vnto them, and were sent away.
for he shall not inherit in my house. Afterward Abraham had other children: but every of them had their portions given unto them, and were sent away.
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Thus was onely Isaac left at home vntoo hym. Anon after, Isaac had a cupple of children, and they were twinnes of one wombe. Thus was only Isaac left At home unto him. Anon After, Isaac had a cupple of children, and they were twins of one womb.
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Esau the firstborne, whiche ought too haue hadde the prefermente, was lykewise cast off, so as hee was not counted for the linage of Abraham,
Esau the firstborn, which ought too have had the preferment, was likewise cast off, so as he was not counted for the lineage of Abraham,
np1 dt j, r-crq vmd av vhi vhd dt n1, vbds av vvn a-acp, av c-acp pns31 vbds xx vvn p-acp dt n1 pp-f np1,
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nor yet was made partaker of the promised blissing. There was no mo left but Iacob.
nor yet was made partaker of the promised blissing. There was no more left but Iacob.
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Yea and although the father blissed his sonne Iacob through ignorance and mistaking:
Yea and although the father Blessed his son Iacob through ignorance and mistaking:
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yet he declareth that it was not in him to reuoke, or chaunge the thing that hee had vttered with his mouth, yet he Declareth that it was not in him to revoke, or change the thing that he had uttered with his Mouth,
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bycause he was the instrument of the holy Ghost.
Because he was the Instrument of the holy Ghost.
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Now then if we take the seede of Abraham for all those that came of his race:
Now then if we take the seed of Abraham for all those that Come of his raze:
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The Ismaelites or Agarenes (as they be called) and such other lyke, and moreouer the Edomites also should be of his houshold.
The Ismaelites or Gadarenes (as they be called) and such other like, and moreover the Edomites also should be of his household.
dt np2 cc np1 (c-acp pns32 vbb vvn) cc d n-jn av-j, cc av dt n2 av vmd vbi pp-f po31 n1.
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But the heritage is taken quite and cleane from them. Therefore the seede of Abraham must be considered after a peculiar fashion.
But the heritage is taken quite and clean from them. Therefore the seed of Abraham must be considered After a peculiar fashion.
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Let vs go forward with the whole processe. VVe see that without faith there should be no bond to knit any Church togither,
Let us go forward with the Whole process. We see that without faith there should be no bound to knit any Church together,
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nor any assurance whereby to know which is the seede of Abraham, or to discerne it from the rest of the world,
nor any assurance whereby to know which is the seed of Abraham, or to discern it from the rest of the world,
ccx d n1 c-crq pc-acp vvi r-crq vbz dt n1 pp-f np1, cc pc-acp vvi pn31 p-acp dt n1 pp-f dt n1,
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but by resorting to the head, that is too wit to our Lord Iesus Christ.
but by resorting to the head, that is too wit to our Lord Iesus christ.
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Ye see then that the vnion of the body dependeth vpon the head, that is to wit vppon the Redeemer.
You see then that the Union of the body dependeth upon the head, that is to wit upon the Redeemer.
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Seeing it doth so, not without cause doth Sainct Paule say that it was not spoken of many seedes,
Seeing it does so, not without cause does Saint Paul say that it was not spoken of many seeds,
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but that wee must come too one man, if we will haue the spirituall people:
but that we must come too one man, if we will have the spiritual people:
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that is to say, if wee will haue the Churche of God, our Lorde Iesus Christ must bee the marke that we must begin to looke at,
that is to say, if we will have the Church of God, our Lord Iesus christ must be the mark that we must begin to look At,
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and wee must bee gathered vnto him:
and we must be gathered unto him:
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and those that are of his body and cleaue vntoo him by fayth are the folke that are reckened for Gods children and houshold,
and those that Are of his body and cleave unto him by faith Are the folk that Are reckoned for God's children and household,
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so must we looke wel to that which is told vs heere, namely that we cannot be partakers of such a benefite but by faith.
so must we look well to that which is told us Here, namely that we cannot be partakers of such a benefit but by faith.
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and are verily the seede of Abraham, as he discourseth more at large in the Epistle to the Romanes, where he sayth that all they which come of the seede of Israell after the flesh, are not therefore Israelites.
and Are verily the seed of Abraham, as he discourseth more At large in the Epistle to the Romans, where he say that all they which come of the seed of Israel After the Flesh, Are not Therefore Israelites.
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And why? For there was but one promised chylde, which was Isaac.
And why? For there was but one promised child, which was Isaac.
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So then wee must come to our Lorde Iesus Christe, in whome all Gods promises are Yea and Amen, So then we must come to our Lord Iesus Christ, in whom all God's promises Are Yea and Amen,
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and in whome they haue theyr substance. For without him there is nothing else but soattering.
and in whom they have their substance. For without him there is nothing Else but soattering.
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And therefore it is said in the first Chapter, to the Colossians, that our Lorde Iesus Christs office is, to gather togither all things that were scattered,
And Therefore it is said in the First Chapter, to the colossians, that our Lord Iesus Christ office is, to gather together all things that were scattered,
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as well in heauen as in earthe, and that without him al should go to wrecke.
as well in heaven as in earth, and that without him all should go to wreck.
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But now we see more cleerely how Sainct Paules meening is, that before the law was published to the world, (wherevp•• was put and added this condition, that it behoued vs to fulfill all that is conteined therein) God had yeelded a record of his will before hand:
But now we see more clearly how Saint Paul's meaning is, that before the law was published to the world, (wherevp•• was put and added this condition, that it behooved us to fulfil all that is contained therein) God had yielded a record of his will before hand:
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whiche was, that bycause hee saw mankind damned and forlorne, he intēded to draw out a chosen sort to hymselfe,
which was, that Because he saw mankind damned and forlorn, he intended to draw out a chosen sort to himself,
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and to be mercifull to them.
and to be merciful to them.
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And that was not for one linage alone, but for all nations as the scripture expresseth.
And that was not for one lineage alone, but for all Nations as the scripture Expresses.
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And there of the foundation was layd in our Lord Iesus Christ.
And there of the Foundation was laid in our Lord Iesus christ.
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For asmuch then as our Lord Iesus Christe was already in the tyme of Abraham, ordeyned to be a mediator to make attonemēt betweene God and vs,
For as then as our Lord Iesus Christ was already in the time of Abraham, ordained to be a Mediator to make atonement between God and us,
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so that if we go in his name to seeke fauour, it is ready for vs,
so that if we go in his name to seek favour, it is ready for us,
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and we cannot be disappointed of our hope:
and we cannot be disappointed of our hope:
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seeing it is so stablished, there is no chaunge, but wee must assure ourselues that God accepteth vs at this day,
seeing it is so established, there is no change, but we must assure ourselves that God Accepteth us At this day,
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so we rest wholly vpō our Lord Iesus Christ, knowing that it was no vncerteine couenant whiche was so ratifyed in his name,
so we rest wholly upon our Lord Iesus christ, knowing that it was no uncertain Covenant which was so ratified in his name,
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but that it shall endure for euer, and be always of force.
but that it shall endure for ever, and be always of force.
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Ye see then that we may come freely before God and call vpon him as our father,
You see then that we may come freely before God and call upon him as our father,
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bycause he hath adopted vs for his chidrē, whiche thing he hath not done in respect of any worthinesse that was in vs,
Because he hath adopted us for his Children, which thing he hath not done in respect of any worthiness that was in us,
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but of his owne meere mercie, and bycause we bee made one with our Lord Iesus Christ by faith.
but of his own mere mercy, and Because we be made one with our Lord Iesus christ by faith.
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And by the way, like as we must reiect all opinion and imagination of obteyning fauour at Gods hand by our owne deseruings,
And by the Way, like as we must reject all opinion and imagination of obtaining favour At God's hand by our own deservings,
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and of assuring our owne saluation:
and of assuring our own salvation:
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Now (as I haue sayd afore) faith importeth an imbracing of Gods mercy, whiche thing cannot bee done except wee bee touched earnestly with our own wretchednesse:
Now (as I have said afore) faith imports an embracing of God's mercy, which thing cannot be done except we be touched earnestly with our own wretchedness:
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for it is not for naught that our Lord Iesus Christ setteth our cursednesse before vs as it were in a glasse, by taking vpon him to be accursed for vs. Faith therefore cannot be without repentance,
for it is not for nought that our Lord Iesus christ sets our cursedness before us as it were in a glass, by taking upon him to be accursed for us Faith Therefore cannot be without Repentance,
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for it is vnpossible that we shoulde seeke our welfare in God, or desire mercie at his hand, till miserie touch vs to the quicke,
for it is unpossible that we should seek our welfare in God, or desire mercy At his hand, till misery touch us to the quick,
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and make vs to mislike of it.
and make us to mislike of it.
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5972
And so these skoffers whiche mocke God, weltring still in their vyces, and beeing as it were sotted in them, must not looke that euer Iesus Christ shoulde recken them in the number of hys,
And so these scoffers which mock God, weltering still in their vices, and being as it were sotted in them, must not look that ever Iesus christ should reckon them in the number of his,
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for they cannot by any meanes come at him, nother doth he call any other, than suche as are so ouerloden and forweeryed as they can no longer hold out,
for they cannot by any means come At him, neither does he call any other, than such as Are so overloaden and forweeryed as they can no longer hold out,
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and lye groning vnder the burthen of their sinnes.
and lie groaning under the burden of their Sins.
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5975
Thus ye see how it behoueth vs to resort to our Lord Iesus Christe, and that although we cannot bring any desert vnto him,
Thus you see how it behooves us to resort to our Lord Iesus Christ, and that although we cannot bring any desert unto him,
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and that all the Ceremonies of the law, and all the profers that we can make vnto him, do nothing at all further our saluation:
and that all the Ceremonies of the law, and all the proffers that we can make unto him, do nothing At all further our salvation:
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5977
yet we must be prepared to suche lowlinesse, as we may perceiue our state to be right miserable, till God haue taken vs to his mercy:
yet we must be prepared to such lowliness, as we may perceive our state to be right miserable, till God have taken us to his mercy:
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and we must be so beaten downe in ourselues, as wee may feele the curse that should light vpon vs,
and we must be so beaten down in ourselves, as we may feel the curse that should Light upon us,
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if we were not raunsomed with so high and excellent a price, as I haue declared heeretofore.
if we were not ransomed with so high and excellent a price, as I have declared heretofore.
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Yee see then that by faythe wee receiue the promis of the spirite, and thereby are linked to oure Lord Iesus Christ,
Ye see then that by faith we receive the promise of the Spirit, and thereby Are linked to our Lord Iesus christ,
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and too the spirituall seede of Abraham. For although we be not borne of his linage:
and too the spiritual seed of Abraham. For although we be not born of his lineage:
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yet is it ynough that wee be made atone with him by faith.
yet is it enough that we be made atone with him by faith.
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For then are wee begotten againe of that incorruptible seed wherof S. Peter speaketh, that is to wit of Gods word such as it is conteyned in the Gospell.
For then Are we begotten again of that incorruptible seed whereof S. Peter speaks, that is to wit of God's word such as it is contained in the Gospel.
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And beeing so begotten agayne, we know that God auoweth vs too be of the body of his only sonne.
And being so begotten again, we know that God avoweth us too be of the body of his only son.
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And although wee come of the Gentiles:
And although we come of the Gentiles:
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yet fayle we not for all that to be ioyned to the Church, whervntoo there needeth no more but only fayth:
yet fail we not for all that to be joined to the Church, whervntoo there needs no more but only faith:
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and as for all merites and vertues of men, they must vtterly ceasse in that behalfe,
and as for all merits and Virtues of men, they must utterly cease in that behalf,
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and men must acknowledge that they cannot bring any thing but confusion, so as they must be faine to seeke all at Gods hande,
and men must acknowledge that they cannot bring any thing but confusion, so as they must be feign to seek all At God's hand,
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and that by the meanes whiche hee hymselfe hath appointed.
and that by the means which he himself hath appointed.
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Now sith it is so, let vs learne to leaue our wandering heere and there as we see lightheaded men do, whiche are neuer contented with that which God telleth them,
Now sith it is so, let us Learn to leave our wandering Here and there as we see lightheaded men do, which Are never contented with that which God Telleth them,
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but are euer adding somewhat of theyr owne deuice.
but Are ever adding somewhat of their own device.
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Let vs beware of such mingling as shall be treated of more at large after dinner by Gods will.
Let us beware of such mingling as shall be treated of more At large After dinner by God's will.
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And let Iesus Chryste alone suffise vs, seeyng that our welfare dependeth wholly vppon hym alone,
And let Iesus Christ alone suffice us, seeing that our welfare dependeth wholly upon him alone,
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and wee shall want nothing if wee bee partakers of hym, as we see how Sainct Paule bringeth vs backe too that poynte.
and we shall want nothing if we be partakers of him, as we see how Saint Paul brings us back too that point.
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Furthermore let vs learne also too holde vs too Gods truth, assuring ourselues that hee cannot abyde too haue any adding vntoo it,
Furthermore let us Learn also too hold us too God's truth, assuring ourselves that he cannot abide too have any adding unto it,
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bycause that were a marring, reuersing, and falsifying of his couenant, wherein oure welfare consisteth.
Because that were a marring, reversing, and falsifying of his Covenant, wherein our welfare Consisteth.
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But when we haue once imbraced our Lorde Iesus Christ, let vs abyde fast in him,
But when we have once embraced our Lord Iesus christ, let us abide fast in him,
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and let hym suffise vs for all:
and let him suffice us for all:
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and then maye wee call vppon GOD with full mouth, knowing well that although wee bee of the race of cursed Adam,
and then may we call upon GOD with full Mouth, knowing well that although we be of the raze of cursed Adam,
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yet notwithstanding for asmuch as wee bee blissed agayne in Iesus Chryste, hee acknowledgeth vs alwayes for his Children,
yet notwithstanding for as as we be Blessed again in Iesus Christ, he acknowledgeth us always for his Children,
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bycause wee be grounded vppon the free adoption, whiche not without cause he willed too bee published through the whole worlde, to the intent we might haue the gate opened and the way made easie for vs to come vnto him.
Because we be grounded upon the free adoption, which not without cause he willed too be published through the Whole world, to the intent we might have the gate opened and the Way made easy for us to come unto him.
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But now let vs fal downe before the maiestie of our good God with acknowledgement of our faultes, praying him to make vs perceiue them more and more, that we may in suche wise mislike of them,
But now let us fall down before the majesty of our good God with acknowledgement of our Faults, praying him to make us perceive them more and more, that we may in such wise mislike of them,
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as we may labour and indeuer ourselues to honor and serue him in true obedience all our life long:
as we may labour and endeavour ourselves to honour and serve him in true Obedience all our life long:
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and whereas we cannot do it to the full (for that is vnpossible considering our frailtie) that hee will hold vs vp till he haue rid vs of al the corruptions of our flesh,
and whereas we cannot do it to the full (for that is unpossible considering our frailty) that he will hold us up till he have rid us of all the corruptions of our Flesh,
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and clothed vs againe with his owne rightuousnesse, the whiche he beginneth in vs already as now,
and clothed us again with his own righteousness, the which he begins in us already as now,
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and giueth vs certayne firstfrutes of it, to assure vs that he will performe the thing that he hathe begonne.
and gives us certain firstfrutes of it, to assure us that he will perform the thing that he hath begun.
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And so let vs all say, Almightie God heauenly father. &c.
And so let us all say, Almighty God heavenly father. etc.
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and let him be our aming marke, and our shoote anker, till wee be all assembled togither,
and let him be our aming mark, and our shoot anchor, till we be all assembled together,
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The.xx. Sermon, which is the sixth vpon the third Chapter. 15. Brethrē, I speake after the maner of men.
The xx Sermon, which is the sixth upon the third Chapter. 15. Brothers, I speak After the manner of men.
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Although it be but a mans Testament, [ yet ] if it be proued, no man breaketh it,
Although it be but a men Testament, [ yet ] if it be proved, no man breaks it,
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or putteth [ aught ] to it. 16. Novv the promises vvere spoken to Abraham and his seede.
or putteth [ aught ] to it. 16. Now the promises were spoken to Abraham and his seed.
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He sayth not, and to the seedes as speaking of manie, but as of one, and in thy seede, vvhiche is Christe.
He say not, and to the seeds as speaking of many, but as of one, and in thy seed, which is Christ.
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17. This is it that I say, as touching the couenant that vvas confirmed before by God in Christe:
17. This is it that I say, as touching the Covenant that was confirmed before by God in Christ:
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the lavv vvhich came foure hundred and thirtie yeeres after, cannot impeach or abolish the promis.
the law which Come foure hundred and thirtie Years After, cannot impeach or Abolah the promise.
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11. For if the inheritāce come by the lavv, then commeth it not of promis: but God gaue it to Abraham by promis.
11. For if the inheritance come by the law, then comes it not of promise: but God gave it to Abraham by promise.
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IT were great shame for vs if God should beare no more sway with vs than mortall creatures.
IT were great shame for us if God should bear no more sway with us than Mortal creatures.
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6016
For what comparison is there betwixt his maiestie, and the state of men which are but a fading shadow? And yet notwithstanding it is an ordinarie matter with men too preferre themselues before God:
For what comparison is there betwixt his majesty, and the state of men which Are but a fading shadow? And yet notwithstanding it is an ordinary matter with men too prefer themselves before God:
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which is so ougly a thyng, that if the Sunne were matched with the darknesse of hell, it were not so great a confusion,
which is so ugly a thing, that if the Sun were matched with the darkness of hell, it were not so great a confusion,
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as to exalt men aboue him to whome all honor belongeth.
as to exalt men above him to whom all honour belongeth.
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But howsoeuer the cace stande, it is a vice (as I sayd) which hath euermore reigned and stil reigneth at this day too much in the world.
But howsoever the case stand, it is a vice (as I said) which hath evermore reigned and still Reigneth At this day too much in the world.
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For looke what man speaketh, it shall strayghtways be beleeued:
For look what man speaks, it shall strayghtways be believed:
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and if folke be loth to do it of their owne good will, yet must they be fayne to hold them to it in all matters that are allowed by law.
and if folk be loath to do it of their own good will, yet must they be fain to hold them to it in all matters that Are allowed by law.
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Behold, God speaketh, yea and that right substantially, so as he ouerslippeth not any thing that may giue credite and assurednesse to his word:
Behold, God speaks, yea and that right substantially, so as he overslippeth not any thing that may give credit and assuredness to his word:
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and yet notwithstanding we bee always in a mamering, or else we fall to flat reasoning against hym.
and yet notwithstanding we be always in a mamering, or Else we fallen to flat reasoning against him.
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Must it not needes be then that we be out of our wittes, when wee diminish Gods authoritie after that fashion,
Must it not needs be then that we be out of our wits, when we diminish God's Authority After that fashion,
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and yeeld more credit to creatures than to him that made both heauen and earth wyth his only word,
and yield more credit to creatures than to him that made both heaven and earth with his only word,
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and mainteyneth all things by the same? That is the cause why S. Paule in this text vseth this preface:
and maintaineth all things by the same? That is the cause why S. Paul in this text uses this preface:
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I speake (sayth he) after the manner of men. For if hee had sayd no more but thys:I speak (say he) After the manner of men. For if he had said no more but this:
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Couenantes shall bee kept heere bylow without breaking or repealing, and therefore needes must Gods promis bee euerlasting:
Covenants shall be kept Here bylow without breaking or repealing, and Therefore needs must God's promise be everlasting:
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and gathered vp into the heauenly kingdome.
and gathered up into the heavenly Kingdom.
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6029
that had bin true, but yet had he spoken too coldly of Gods maiestie, in raunging him so in aray among earthly creatures.
that had been true, but yet had he spoken too coldly of God's majesty, in ranging him so in array among earthly creatures.
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But whereas hee sayth that hee speaketh after the manner of men:
But whereas he say that he speaks After the manner of men:
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it is all one as if he had sayd that he vseth not such maner of stile and speech as might beseeme to treate of the maiestie of God.
it is all one as if he had said that he uses not such manner of style and speech as might beseem to Treat of the majesty of God.
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6032
For both the Sunne and Moone, ought too forgo their brightnesse when Gods glory commeth in presence.
For both the Sun and Moon, ought too forgo their brightness when God's glory comes in presence.
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6033
All of it must needes bee darkened:
All of it must needs be darkened:
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6034
what shall then become of those that are but as flyes & frogges crauling vpon the earth? For make men neuer so much of their painted sheath,
what shall then become of those that Are but as flies & frogs crawling upon the earth? For make men never so much of their painted sheath,
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6035
yet are they lesse than naught worthe before God.
yet Are they less than nought worth before God.
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6036
Now when wee heere this, wee should bee the more restreyned, that wee vse no replying,
Now when we Here this, we should be the more restrained, that we use no replying,
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but with all reuerence take in good worth the thing that is tolde vs heere:
but with all Reverence take in good worth the thing that is told us Here:
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6038
that is too wit, that if God haue voutsafed too giue them full assurednesse of their saluation, which receiue the promise that is preached vntoo them:
that is too wit, that if God have vouchsafed too give them full assuredness of their salvation, which receive the promise that is preached unto them:
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6039
wee must not take vpon vs to reason against him.
we must not take upon us to reason against him.
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For when a deede is passed among men, if it bee entered of record, it shall be receyued and go for good euidence:
For when a deed is passed among men, if it be entered of record, it shall be received and go for good evidence:
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and what then shall bee done when God shall haue opened his holy mouth to beare vs recorde of his good will? Is there any solemnitie among men that commeth neere too the glory of God, who will haue vs too sticke too that which he hath spoken and vttered? True it is (as I haue touched alreadie) that we ought to fight agaynst the lewdnesse which is rooted in vs, too yeelde credite vnto God:
and what then shall be done when God shall have opened his holy Mouth to bear us record of his good will? Is there any solemnity among men that comes near too the glory of God, who will have us too stick too that which he hath spoken and uttered? True it is (as I have touched already) that we ought to fight against the Lewdness which is rooted in us, too yield credit unto God:
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for wee bee so bent to mistrustfulnesse that not one worde of the things whiche God hathe vttered shall euer haue setling in our harts,
for we be so bent to mistrustfulness that not one word of the things which God hath uttered shall ever have settling in our hearts,
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except wee haue fought agaynst the vice wherein wee bee so sore intangled.
except we have fought against the vice wherein we be so soar entangled.
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So then, euery of vs when he commeth too bee taught in Gods worde, must examine what is in himselfe:
So then, every of us when he comes too be taught in God's word, must examine what is in himself:
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and when he seeth him selfe subiect still too many distrustes and doubts, he must mislike of it,
and when he sees him self Subject still too many distrusts and doubts, he must mislike of it,
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and pray God to touch all his senses in suche wise too the quicke, that he may rest wholly vpon the thing which he heareth [ at his hande ] according also as it is the office of the holy Ghost, to seale in our hearts the truthe which is certayne inough of it selfe,
and pray God to touch all his Senses in such wise too the quick, that he may rest wholly upon the thing which he hears [ At his hand ] according also as it is the office of the holy Ghost, to seal in our hearts the truth which is certain enough of it self,
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howbeeit that it bee not certayne vnto vs, till it be assured too vs from aboue.
howbeit that it be not certain unto us, till it be assured too us from above.
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Further let vs marke that he is not a mediator for 〈 ◊ 〉 one nation alone,
Further let us mark that he is not a Mediator for 〈 ◊ 〉 one Nation alone,
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For if wee were of our owne mouing inclined to beleeue God: the holy Ghoste should not neede to worke in that behalfe.
For if we were of our own moving inclined to believe God: the holy Ghost should not need to work in that behalf.
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But it is sayde, that he is the very Seale wherewith God marketh vs, and whereby ▪ he imprinteth and ingraueth in our harts the ••ings whiche else should neuer be receyued. But it is said, that he is the very Seal wherewith God marks us, and whereby ▪ he imprinteth and ingraveth in our hearts the ••ings which Else should never be received.
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Yea and wee must also marke well, that Sainct Paule setteth downe heere two wordes,
Yea and we must also mark well, that Saint Paul sets down Here two words,
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namely that no man diminisheth or disanulleth the thing that is authorized among men by lawfull and orderly meanes,
namely that no man diminisheth or disannulleth the thing that is authorized among men by lawful and orderly means,
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nor also addeth any thing too it.
nor also adds any thing too it.
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For althoughe wee bee not alwayes vtter rebels, yet are our wittes stil tickling vs too make some additions and gloses to Gods worde,
For although we be not always utter rebels, yet Are our wits still tickling us too make Some additions and gloss to God's word,
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and we can not abide to holde vs to the simplicitie that is conteyned there.
and we can not abide to hold us to the simplicity that is contained there.
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Then if wee consider well what wee bee without selfe soothing, euery of vs shall finde two vices in vs. The one is, that when God hath spoken vnto vs, wee can not throughly consent to say Amen vnfaynedly,
Then if we Consider well what we be without self soothing, every of us shall find two vices in us The one is, that when God hath spoken unto us, we can not thoroughly consent to say Amen unfeignedly,
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or to accept his promises, or to bee moued at his threatnings. Men will alwayes vse shiftes, and wee neede not to seeke farre for example thereof:
or to accept his promises, or to be moved At his threatenings. Men will always use shifts, and we need not to seek Far for Exampl thereof:
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for (as I sayde) wee haue experience of it in our selues.
for (as I said) we have experience of it in our selves.
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The other is, that although we yeelde God his due honor in beleeuing his worde too bee true and infallible:
The other is, that although we yield God his due honour in believing his word too be true and infallible:
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yet wee will alwayes bee adding vnto it, and that doo wee see too muche in the Papacie.
yet we will always be adding unto it, and that do we see too much in the Papacy.
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VVhereof commeth that confusion or mazeworke whiche wee see too bee in the seruing of God, the great number and diuersitie of fashions,
Whereof comes that confusion or mazeworke which we see too be in the serving of God, the great number and diversity of fashions,
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and the great store of abuses and falsehoods, but of that men haue not yeelded too the things which God sheweth them,
and the great store of Abuses and falsehoods, but of that men have not yielded too the things which God shows them,
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but haue made additions and confused medlies of things that came of their owne brayne? In what maner doo the Papistes indeuer them selues too serue God? Euery man hathe his seuerall deuotion by him selfe,
but have made additions and confused medlies of things that Come of their own brain? In what manner do the Papists endeavour them selves too serve God? Every man hath his several devotion by him self,
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and therewithall an infinite number of gewgawes. Theyr saying is, that the Churche hath commaunded all:
and therewithal an infinite number of gewgaws. Their saying is, that the Church hath commanded all:
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but what soeuer it bee, it is all of mans inuenting.
but what soever it be, it is all of men inventing.
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And what a thing is that? Dyd not God sufficiently foresee what he woulde lyke of? He telleth vs that in the Lawe wee haue all perfection,
And what a thing is that? Did not God sufficiently foresee what he would like of? He Telleth us that in the Law we have all perfection,
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and that he will not haue vs too holde any other rule.
and that he will not have us too hold any other Rule.
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Agayne he addeth that he had leuer haue obedientnesse than all the sacrifices in the world. Again he adds that he had lever have obedientness than all the Sacrifices in the world.
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Lo what wee haue to consider when mention is made of the promise that was made before the lawe.
Lo what we have to Consider when mention is made of the promise that was made before the law.
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His minde is too holde men in awe, that they shoulde not presume to mingle any thing of their owne brayne and imagination. His mind is too hold men in awe, that they should not presume to mingle any thing of their own brain and imagination.
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But what and if God haue sayde so? Yet will men beare him downe that this and that were good,
But what and if God have said so? Yet will men bear him down that this and that were good,
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and they will needes adde a hundred times more than he had ordeined. Yea and (which worse is) they holde scorne of that which he requireth,
and they will needs add a hundred times more than he had ordained. Yea and (which Worse is) they hold scorn of that which he requires,
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and exacteth most straightly, and in the meane while magnifie fond toyes and pelting trash, which not only are of no value before him,
and exacteth most straightly, and in the mean while magnify found toys and pelting trash, which not only Are of no valve before him,
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but also lothsome to him, bicause he disalloweth all things that men thrust vpon him after that fashion to spite him with.
but also loathsome to him, Because he disalloweth all things that men thrust upon him After that fashion to spite him with.
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Now then we see hereby how eager and presumptuous also men haue always bin, in thrusting themselues forward to serue God after their own liking:
Now then we see hereby how eager and presumptuous also men have always been, in thrusting themselves forward to serve God After their own liking:
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howbeit that was but a peruerting of all the holy scripture.
howbeit that was but a perverting of all the holy scripture.
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For beholde, whereas God telleth vs that the cheefe sacrifice which he demaundeth of vs, is that we should resort vnto him,
For behold, whereas God Telleth us that the chief sacrifice which he demandeth of us, is that we should resort unto him,
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and offer vp our requests after the maner which he hath appoynted to be the meane for vs to come familiarly and boldly vnto him, that is to wit, by making our Lorde Iesus Christ our aduocate:
and offer up our requests After the manner which he hath appointed to be the mean for us to come familiarly and boldly unto him, that is to wit, by making our Lord Iesus christ our advocate:
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Men will needes haue vs pray vnto Saincts deceassed, and to make them our patrons and aduocates to be a meane betweene God and vs,
Men will needs have us pray unto Saints deceased, and to make them our Patrons and advocates to be a mean between God and us,
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when wee go about too seeke his fauour. As muche is to be sayde of all the rest of their doctrine.
when we go about too seek his favour. As much is to be said of all the rest of their Doctrine.
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God hathe commaunded vs too pray one for another: and they say wee must pray for the wretched soules that are in Purgatorie.
God hath commanded us too pray one for Another: and they say we must pray for the wretched Souls that Are in Purgatory.
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And who hathe commaunded all this? Men haue surmised that so it should be, and according to their surmising, so it must bee. Lo what their rashnesse is.
And who hath commanded all this? Men have surmised that so it should be, and according to their surmising, so it must be. Lo what their rashness is.
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God hath ordeyned his sacraments for vs too assure vs of his promises by their meanes,
God hath ordained his Sacraments for us too assure us of his promises by their means,
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and he will haue them to bee as Seales of ouermeasure, that our infirmitie may bee the better succoured.
and he will have them to be as Seals of overmeasure, that our infirmity may be the better succored.
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VVee haue Baptisme, whereby God dooth vs to wit, that wee bee washed and clensed from all our spottes by the bloudshed of hys only sonne,
We have Baptism, whereby God doth us to wit, that we be washed and cleansed from all our spots by the bloodshed of his only son,
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& that therewithall he accepteth vs as his members of his body, & bringeth vs into his Church.
& that therewithal he Accepteth us as his members of his body, & brings us into his Church.
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Nowe, the Papists are not contented with this simplicitie, but will needes haue spittle, and taper lighte,
Now, the Papists Are not contented with this simplicity, but will needs have spittle, and taper Light,
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and other gewgawes that are irkesome to thinke of.
and other gewgaws that Are irksome to think of.
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And whence come suche additions, but of this diuelish boldnesse, that when God had stablished all that was meete and conuenient for the turne,
And whence come such additions, but of this devilish boldness, that when God had established all that was meet and convenient for the turn,
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and in such wise as nothing was to be misliked, men coulde not finde in their hearts too take it in good worth,
and in such wise as nothing was to be misliked, men could not find in their hearts too take it in good worth,
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but (as I sayde afore) were inflamed with such an ouer eagernesse and outrage,
but (as I said afore) were inflamed with such an over eagerness and outrage,
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as they must needes bee adding, mingling, chaunging, interlacing, and turmoyling without ende or measure.
as they must needs be adding, mingling, changing, interlacing, and turmoiling without end or measure.
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So muche the more therefore doth it stand vs vpon, to hold fast that which God sheweth vs by S. Paule:
So much the more Therefore does it stand us upon, to hold fast that which God shows us by S. Paul:
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namely that for as muche as God hath authorized his worde, it is not lawfull for men to adde any thing too it,
namely that for as much as God hath authorized his word, it is not lawful for men to add any thing too it,
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but that all our wisdome is to ioyne with him, and too receyu• without scanning what soeuer commeth out of his mouth.
but that all our Wisdom is to join with him, and too receyu• without scanning what soever comes out of his Mouth.
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And if this be verified of the promise that was made vnto Abraham:
And if this be verified of the promise that was made unto Abraham:
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much more reason is it that we now a dayes should keepe the same modestie, seeing we haue much fuller instruction in the Gospel.
much more reason is it that we now a days should keep the same modesty, seeing we have much fuller instruction in the Gospel.
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Truely the substance of the thing that is preached vnto vs now a dayes, differeth not from that which Abrahā heard of Gods owne mouth.
Truly the substance of the thing that is preached unto us now a days, differeth not from that which Abrahā herd of God's own Mouth.
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But what soeuer it be, we haue now a much more familiar maner of teaching,
But what soever it be, we have now a much more familiar manner of teaching,
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bicause our Lorde Iesus Christ who is the day sunne of righteousnesse, is manyfested vnto vs. Seeing then that there is no hardnesse at all vnto vs,
Because our Lord Iesus christ who is the day sun of righteousness, is manifested unto us Seeing then that there is no hardness At all unto us,
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if we list to giue eare:
if we list to give ear:
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is it not an intollerable trayterousnesse, if our lusts be still itching too adde one thing or other? Howsoeuer wee fare, let vs learne to holde vs to that which God hath taught vs. For we may not deale otherwise than with such modestie in that behalfe,
is it not an intolerable trayterousnesse, if our Lustiest be still itching too add one thing or other? Howsoever we fare, let us Learn to hold us to that which God hath taught us For we may not deal otherwise than with such modesty in that behalf,
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bicause that if we swarue neuer so little aside from that rule, by and by wee bee in Satans snares, readie to be caried one way or other to all confusion.
Because that if we swerve never so little aside from that Rule, by and by we be in Satan snares, ready to be carried one Way or other to all confusion.
c-acp cst cs pns12 vvi av-x av j av p-acp d n1, p-acp cc a-acp pns12 vbb p-acp npg1 n2, j pc-acp vbi vvn crd n1 cc n-jn p-acp d n1.
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But let vs bee well aduised:
But let us be well advised:
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and seeing that S. Paule saythe heere, that the lawe could not any whit impeache the promise which was made before:
and seeing that S. Paul say Here, that the law could not any whit impeach the promise which was made before:
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what shall become of vs in these dayes, if wee wyll needes haue the inuentions of mens foolishe heades, to impeache the purenesse of the Gospell,
what shall become of us in these days, if we will needs have the Inventions of men's foolish Heads, to impeach the pureness of the Gospel,
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so as it may not bee perceyued whither God or his creatures bee more master? Thus yee see what ought to holde vs in awe, that wee passe not our bounds,
so as it may not be perceived whither God or his creatures be more master? Thus ye see what ought to hold us in awe, that we pass not our bounds,
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but that our fayth bee alwayes wholly ruled and directed by the single worde of God,
but that our faith be always wholly ruled and directed by the single word of God,
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and that wee reiect what soeuer is added by man. And that is in effect the thing whiche wee haue too gather heere.
and that we reject what soever is added by man. And that is in Effect the thing which we have too gather Here.
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for an inheritance is not a wages or hyre.
for an inheritance is not a wages or hire.
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Nowe as touching that S. Paule sayth, that the couenant was established of God towarde Iesus Christ foure hundred yeeres before the Lawe.
Now as touching that S. Paul say, that the Covenant was established of God toward Iesus christ foure hundred Years before the Law.
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Heerein wee see the same thing whiche I touched this morning:
Herein we see the same thing which I touched this morning:
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namely that when God vttered him selfe to be a father, whether it were towards Abraham,
namely that when God uttered him self to be a father, whither it were towards Abraham,
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or towards Noe, or towards any other, it was not but by the meanes of our Lorde Iesus Christ.
or towards No, or towards any other, it was not but by the means of our Lord Iesus christ.
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For there is as it were a deadly foade betweene God and man, in respecte that they be corrupted by originall sinne, in so much that if God let vs alone in our natural plight,
For there is as it were a deadly foade between God and man, in respect that they be corrupted by original sin, in so much that if God let us alone in our natural plighted,
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surely al our thoughts are cursed, al our affections are crooked, frowarde, and full of stubbornesse,
surely all our thoughts Are cursed, all our affections Are crooked, forward, and full of Stubbornness,
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& al our wittes are bestayned with vices, so that wee haue not one sounde and vninfected place in vs, from the crowne of our head to the sole of our foote.
& all our wits Are bestained with vices, so that we have not one sound and uninfected place in us, from the crown of our head to the sole of our foot.
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And for as much as we be so contrarie to God, and to his will:
And for as much as we be so contrary to God, and to his will:
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it must needes be that wee are his enimies, for he can not be vnlike him selfe.
it must needs be that we Are his enemies, for he can not be unlike him self.
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Then if God be our enimie, we can not come to him to hope for any fauour or grace at his hande,
Then if God be our enemy, we can not come to him to hope for any favour or grace At his hand,
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excepte Iesus Christ be as a meane to reconcile vs agayne.
except Iesus christ be as a mean to reconcile us again.
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Thus yee see that the fathers of all ages preaced not vnto God, but by the guyding of the mediator.
Thus ye see that the Father's of all ages pressed not unto God, but by the guiding of the Mediator.
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And that is the cause why S. Paule in this texte sayth, that the couenant was made too Iesus Christe.
And that is the cause why S. Paul in this text say, that the Covenant was made too Iesus Christ.
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Truely Iesus Christ had no neede of any of the promises that were made to the fathers of olde time,
Truly Iesus christ had no need of any of the promises that were made to the Father's of old time,
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and are continued still by God euen vnto this day towards vs: but yet did he receyue them as head of the Churche.
and Are continued still by God even unto this day towards us: but yet did he receive them as head of the Church.
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So wee see that God had not an eye simply vnto Abraham, nor too the worthinesse that was in him,
So we see that God had not an eye simply unto Abraham, nor too the worthiness that was in him,
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but that Abraham was a member of the Churche, whereof Iesus Christ was alwayes the head.
but that Abraham was a member of the Church, whereof Iesus christ was always the head.
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Also when God chose Dauid too bee King, and tolde him that his seate shoulde endure as long as the Sunne and the Moone in the skye: Also when God chosen David too be King, and told him that his seat should endure as long as the Sun and the Moon in the sky:
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it was not for any woorthinesse that was in Dauids owne person, but it was all done in respect of our Lorde Iesus Christ.
it was not for any worthiness that was in David own person, but it was all done in respect of our Lord Iesus christ.
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And likewise at this day, when God telleth vs that he will be fauorable too vs if wee seeke him,
And likewise At this day, when God Telleth us that he will be favourable too us if we seek him,
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yea and that he will haue vs come boldely vnto him:
yea and that he will have us come boldly unto him:
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it is not in any other respect than for that our Lorde Iesus Christ hath gathered vs togither to bee of his body.
it is not in any other respect than for that our Lord Iesus christ hath gathered us together to be of his body.
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And this serueth vs too two purposes. The one is too bring vs to humilitie. For if euery of vs marke well what he is: wee bee Gods enimies.
And this serveth us too two Purposes. The one is too bring us to humility. For if every of us mark well what he is: we be God's enemies.
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By reason whereof the gate is shutte agaynst vs, so as wee can not hope for any fauour at his hande,
By reason whereof the gate is shut against us, so as we can not hope for any favour At his hand,
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but rather feele and conceyue him too bee our iudge, alwayes readie too thunder downe vpon our heades,
but rather feel and conceive him too be our judge, always ready too thunder down upon our Heads,
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and too ouerwhelme vs. Therfore whereas it is sayde that the promises are made vnto vs by the meanes of our Lord Iesus Christ:
and too overwhelm us Therefore whereas it is said that the promises Are made unto us by the means of our Lord Iesus christ:
cc av vvi pno12 av cs pn31 vbz vvn cst dt n2 vbr vvn p-acp pno12 p-acp dt n2 pp-f po12 n1 np1 np1:
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we must shrink down our heads, and acknowledge that Gods only begotten sonne is his only derling,
we must shrink down our Heads, and acknowledge that God's only begotten son is his only derling,
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and that the fauour which we haue is only in him [ and for his sake.
and that the favour which we have is only in him [ and for his sake.
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] Let that serue for the one poynt. The other is, that the promises haue so much the more certentie in that respect.
] Let that serve for the one point. The other is, that the promises have so much the more certainty in that respect.
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For if suche troubles as these doo come in our minds [ so as we think with our selues ] what art thou? thinkest thou that God voutsafeth too stoupe downe vnto thee? Thou art but a worme of the earth, dust, cinder, and rottennesse.
For if such Troubles as these do come in our minds [ so as we think with our selves ] what art thou? Thinkest thou that God vouchsafeth too stoop down unto thee? Thou art but a worm of the earth, dust, cinder, and rottenness.
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Moreouer thou hast a Sea of vices in thee, and therfore what a presumptuousnesse were it for thee to thinke thy selfe to be one of Gods children, till he come to seeke thee? If wee bee tempted after this maner to distrust, let vs bethinke vs of that which is spoken to vs in this text:
Moreover thou hast a Sea of vices in thee, and Therefore what a presumptuousness were it for thee to think thy self to be one of God's children, till he come to seek thee? If we be tempted After this manner to distrust, let us bethink us of that which is spoken to us in this text:
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that is to wit, that the promise was made on the behalfe of Iesus Christ.
that is to wit, that the promise was made on the behalf of Iesus christ.
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Although then that there be nothing in vs but all wretchednesse, yet it ought to suffise vs that there is worthinesse, power,
Although then that there be nothing in us but all wretchedness, yet it ought to suffice us that there is worthiness, power,
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and righteousnesse inoughe in the sonne of God, and that he also is the person in whome wee receiue the promises.
and righteousness enough in the son of God, and that he also is the person in whom we receive the promises.
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Nowe remayneth for vs too knowe, by what meanes wee come vnto God:
Now remaineth for us too know, by what means we come unto God:
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namely by the [ promised ] seede, which is but only one, as S. Paule addeth:
namely by the [ promised ] seed, which is but only one, as S. Paul adds:
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For if men turne neuer so little from our Lorde Iesus Christ, by and by they be cut off frō the kingdome of heauen.
For if men turn never so little from our Lord Iesus christ, by and by they be Cut off from the Kingdom of heaven.
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And if this was spoken too beate downe the pride and false presumption that was among the fleshly children of Abraham:
And if this was spoken too beat down the pride and false presumption that was among the fleshly children of Abraham:
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what is to be sayde to vs, whiche are but afterbirthes borne out of time in comparison of them,
what is to be said to us, which Are but afterbirthes born out of time in comparison of them,
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as S. Paule termeth vs in the tenth to the Romanes? VVherefore let vs vnderstande that all such as content not them selues with our Lorde Iesus Christ, do vtterly renounce al hope of their saluation.
as S. Paul termeth us in the tenth to the Romans? Wherefore let us understand that all such as content not them selves with our Lord Iesus christ, do utterly renounce all hope of their salvation.
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True it is that a father in giuing his children their heritage may well say, See how I take paynes for you.
True it is that a father in giving his children their heritage may well say, See how I take pains for you.
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For there are not two or three, but onely one Mediator (sayth S. Paule) like as it is not sayde, that there is any more than one seede.
For there Are not two or three, but only one Mediator (say S. Paul) like as it is not said, that there is any more than one seed.
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I haue told you alreadie, that many come of Abrahams linage, which yet notwithstanding were not heires of the promise.
I have told you already, that many come of Abrahams lineage, which yet notwithstanding were not Heirs of the promise.
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Then if we come not to Iesus Christ to be gathered vnto him:
Then if we come not to Iesus christ to be gathered unto him:
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surely God disclaymeth vs, and telleth vs that wee bee none of his, and that he will haue none acquayntance at all with vs. Therfore although the world go astray to be tossed too and aad fro, according as we see how on the one side the Papists haue infinite meanes to come vnto God,
surely God disclaimeth us, and Telleth us that we be none of his, and that he will have none acquaintance At all with us Therefore although the world go astray to be tossed too and and from, according as we see how on the one side the Papists have infinite means to come unto God,
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& lykewise on the other side the Turkes and the Iewes, all whiche haue quite forsaken our Lord Iesus Christ:
& likewise on the other side the Turkes and the Iewes, all which have quite forsaken our Lord Iesus christ:
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yet let vs leane wholly vnto him, and assure our selues that if we be once ingreffed into his body by fayth,
yet let us lean wholly unto him, and assure our selves that if we be once Ingrafted into his body by faith,
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and made one with him, the promises belong vnto vs. VVhy so? For they were giuen vnto him, not for his owne cōmoditie,
and made one with him, the promises belong unto us Why so? For they were given unto him, not for his own commodity,
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as I haue sayd alreadie (for he had no neede of them) but for our behoofe that we might be made partakers of them.
as I have said already (for he had no need of them) but for our behoof that we might be made partakers of them.
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Thus yee see in effect how wee ought to make our profite of this texte.
Thus ye see in Effect how we ought to make our profit of this text.
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But wee haue too marke also, concerning the antiquitie which S. Paule treateth of heere, that the doctrine of the Gospell is no new deuised thing,
But we have too mark also, Concerning the antiquity which S. Paul Treateth of Here, that the Doctrine of the Gospel is no new devised thing,
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nor a thing that had bin vnknowen of before:
nor a thing that had been unknown of before:
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but that God hathe continually euer since Abrahams tyme vnto this day, called vs to be his adopted children,
but that God hath continually ever since Abrahams time unto this day, called us to be his adopted children,
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& proued him selfe to be our father. Truely it was euen before Abraham was borne:
& proved him self to be our father. Truly it was even before Abraham was born:
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neuerthelesse it must suffice vs, that as then there was made so full discouerie of it,
nevertheless it must suffice us, that as then there was made so full discovery of it,
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as wee knowe that God did then beginne to publishe the things that are conteyned in the Gospell at this day,
as we know that God did then begin to publish the things that Are contained in the Gospel At this day,
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and that the fathers had none other way wherby to come to saluation, than the same that is shewed vs at this day.
and that the Father's had none other Way whereby to come to salvation, than the same that is showed us At this day.
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And this is very needefull for vs. For many busie bodies doo now vnskilfully imagine, that the Gospell was neuer heard of before:
And this is very needful for us For many busy bodies do now unskilfully imagine, that the Gospel was never herd of before:
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yea & there are of these scorners of God, and heathenishe felowes, who to imbrace the authoritie of God,
yea & there Are of these Scorner's of God, and Heathenish Fellows, who to embrace the Authority of God,
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& of his Gospell, say it came vp within these sixteene hundred yeres, and that it was neuer heard of in the world before.
& of his Gospel, say it Come up within these sixteene hundred Years, and that it was never herd of in the world before.
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VVhat (say they)? had God forsaken the world quite and cleane? As who should say, we saw not with our eyes,
What (say they)? had God forsaken the world quite and clean? As who should say, we saw not with our eyes,
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and might not feele with our fingers, that God neuer varied, but that euen at such time as it pleased him to adopt Abraham,
and might not feel with our fingers, that God never varied, but that even At such time as it pleased him to adopt Abraham,
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then were we also included in him, and the gate of saluation was opened vnto vs ▪ howebeit that the accomplishment therof came not till the full time was expired,
then were we also included in him, and the gate of salvation was opened unto us ▪ howbeit that the accomplishment thereof Come not till the full time was expired,
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as I haue declared this morning, and shall declare more at lengthe in time conuenient.
as I have declared this morning, and shall declare more At length in time convenient.
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And heere yee see why S. Paule saythe that the preaching of the Gospell was a secrete that had bin kepte hidden from the beginning of the worlde. And Here ye see why S. Paul say that the preaching of the Gospel was a secret that had been kept hidden from the beginning of the world.
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But yet had God determined it before, and made sufficient promise of it, as wee haue seene.
But yet had God determined it before, and made sufficient promise of it, as we have seen.
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Heere yee see also why wee bee called Abrahams ofspring. For wee belong no whit at all to him in respecte of the fleshe.
Here ye see also why we be called Abrahams offspring. For we belong no whit At all to him in respect of the Flesh.
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But fayth is a sufficient bonde too knit vs vnto him.
But faith is a sufficient bond too knit us unto him.
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Furthermore wee see that our Lorde Iesus Christ, who is the pledge of mens welfare, is nowe reuealed vnto vs, too the ende that wee shoulde haue the better assurance that wee bee ▪ hys,
Furthermore we see that our Lord Iesus christ, who is the pledge of men's welfare, is now revealed unto us, too the end that we should have the better assurance that we be ▪ his,
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and that hee wyll holde vs for the members of hys body.
and that he will hold us for the members of his body.
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And that is the cause why Christ sayde that Abraham sawe his daye, and was glad of it.
And that is the cause why christ said that Abraham saw his day, and was glad of it.
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The Iewes alledged the worthinesse of the Patriarke:
The Iewes alleged the worthiness of the Patriarch:
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yea (saith Christ) as though your father Abraham had not rested vpon the things that were spoken too him concerning mee.
yea (Says christ) as though your father Abraham had not rested upon the things that were spoken too him Concerning me.
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Therefore he sawe my day, and it was the thing wherein he tooke all his comforte, in so muche that he had not any other hope of saluation, Therefore he saw my day, and it was the thing wherein he took all his Comfort, in so much that he had not any other hope of salvation,
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than by the beleefe which he had in the doctrine which is preached vnto you at this day by the Gospell.
than by the belief which he had in the Doctrine which is preached unto you At this day by the Gospel.
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That also is the very same thing that is spoken of Iohn Baptist by the Prophet Malachie, namely that he was sent to knit the hearts and mindes of the fathers to the children.
That also is the very same thing that is spoken of John Baptist by the Prophet Malachi, namely that he was sent to knit the hearts and minds of the Father's to the children.
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And this is not spoken only of the person of Iohn Baptist, but it belongeth also to the doctrine of the Gospell.
And this is not spoken only of the person of John Baptist, but it belongeth also to the Doctrine of the Gospel.
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Yee see then that the thing wherevnto our Lorde calleth vs, is that although Abrahā be rotten in the earth so long tyme ago:
Ye see then that the thing whereunto our Lord calls us, is that although Abrahā be rotten in the earth so long time ago:
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yet wee may assure our selues, that there is none other promise than that for vs too trust vnto,
yet we may assure our selves, that there is none other promise than that for us too trust unto,
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so wee be knit vnto him by fayth, and doo so agree togither as wee can call vpon God with the same minde wherewith he was gouerned, according as in very deede he had his minde fixed vpon our Lorde Iesus Christ.
so we be knit unto him by faith, and do so agree together as we can call upon God with the same mind wherewith he was governed, according as in very deed he had his mind fixed upon our Lord Iesus christ.
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Nowe then for so muche as wee bee vnited vnto Abraham, let vs tende to our Lorde Iesus Christ,
Now then for so much as we be united unto Abraham, let us tend to our Lord Iesus christ,
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and gewgawes when men should go vntoo God, and that they may not go to him as it were with banner displayed.
and gewgaws when men should go unto God, and that they may not go to him as it were with banner displayed.
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Yea and wee ought to bee greatly prouoked to constancie, when wee perceyue that our father Abraham did alwayes wayte for our Lorde Iesus Christ,
Yea and we ought to be greatly provoked to constancy, when we perceive that our father Abraham did always wait for our Lord Iesus christ,
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althoughe it were so long ere he should be discouered to the world, and it was tolde hym that hys seede shoulde bee hilde prisoners in a straunge lande.
although it were so long ere he should be discovered to the world, and it was told him that his seed should be hilde Prisoners in a strange land.
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After that God had tolde him that all the worlde should bee blissed in his seede:
After that God had told him that all the world should be Blessed in his seed:
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he addeth, and yet for all that, thinke not that this shall bee performed within these twoo or three dayes, or a hundred yeeres hence:
he adds, and yet for all that, think not that this shall be performed within these twoo or three days, or a hundred Years hence:
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for thou thy selfe muste first die, thou thy selfe muste firste bee conueyed hence intoo a straunge countrie, where thyne ofspring shall bee oppressed with all tyrannie and crueltie.
for thou thy self must First die, thou thy self must First be conveyed hence into a strange country, where thine offspring shall be oppressed with all tyranny and cruelty.
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Assure thy selfe I will be reuendged of it, but yet must thy seede smart in the meane while. Abraham herde all this:
Assure thy self I will be revenged of it, but yet must thy seed smart in the mean while. Abraham herd all this:
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Againe after that the lawe was giuen, there passed other twoo thousand yeeres more ere our Lorde Iesus Christe came.
Again After that the law was given, there passed other twoo thousand Years more ere our Lord Iesus Christ Come.
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Nowe coulde Abraham neuer haue trusted too that which was spoken too him, if he had not bin armed with heauenly power,
Now could Abraham never have trusted too that which was spoken too him, if he had not been armed with heavenly power,
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for he himselfe could not inioy the benefite that was offered him, nother should his children inioy it that were too come.
for he himself could not enjoy the benefit that was offered him, neither should his children enjoy it that were too come.
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Yee see then that two thousand and foure hundred yeeres were then to passe, and yet notwithstanding Abraham repented him not that he had forsaken his fathers house, (as the Apostle declareth in the eleuenth too the Hebrewes) but hilde on his race still,
Ye see then that two thousand and foure hundred Years were then to pass, and yet notwithstanding Abraham repented him not that he had forsaken his Father's house, (as the Apostle Declareth in the Eleventh too the Hebrews) but hilde on his raze still,
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albeit that God intended too trie his patience too the vttermoste.
albeit that God intended too try his patience too the uttermost.
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Of much more reason ought wee now adayes too go on stedfastly whither soeuer God calleth vs,
Of much more reason ought we now adays too go on steadfastly whither soever God calls us,
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and too hold vp our heades till we come too the crowne of glorie, not withstandyng that as now it bee hidden from vs,
and too hold up our Heads till we come too the crown of glory, not withstanding that as now it be hidden from us,
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and that wee must bee fayne too beleeue and hope for things that surmount all our capacitie and which wee cannot perceyue.
and that we must be fain too believe and hope for things that surmount all our capacity and which we cannot perceive.
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Thus yee see how wee ought too put this text in vre.
Thus ye see how we ought too put this text in use.
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Nowe herevpon S. Paule concludeth, that if the inheritance come by the lawe, it shall not come by fayth.
Now hereupon S. Paul Concludeth, that if the inheritance come by the law, it shall not come by faith.
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But God gaue Abraham all things in respect of fayth:
But God gave Abraham all things in respect of faith:
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and therefore it is too bee concluded, that the Lawe must needes ceasse when men go about to get fauour at Gods hand,
and Therefore it is to be concluded, that the Law must needs cease when men go about to get favour At God's hand,
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and the prayse of our saluation muste bee yeelded all wholly vntoo him. S. Paule in speaking here of inheritance, meeneth two things.
and the praise of our salvation must be yielded all wholly unto him. S. Paul in speaking Here of inheritance, meeneth two things.
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The one is that what soeuer God hath at any time promised vs, is of his owne meere free goodnesse:
The one is that what soever God hath At any time promised us, is of his own mere free Goodness:
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Seing then that heritages are things of free gifte among men: wee must not take eternall lyfe as a deserued wages or hyre at Gods hand.
Sing then that heritages Are things of free gift among men: we must not take Eternal life as a deserved wages or hire At God's hand.
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For why, it is an heritage. Marke it for a sure grounde, that heere all woorthinesse of men is excluded.
For why, it is an heritage. Mark it for a sure ground, that Here all worthiness of men is excluded.
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For when a man makes his children his heires, he passeth not whither they haue done any greate woorke or no,
For when a man makes his children his Heirs, he passes not whither they have done any great work or no,
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or whither they bee fayre or foule, or whither they bee one thing or other:
or whither they be fair or foul, or whither they be one thing or other:
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but it is ynough for him that they bee his children, and that his minde is too prouide for them.
but it is enough for him that they be his children, and that his mind is too provide for them.
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Another poynt is, that Sainct Paule in so saying, giueth vs an incling that wee bee all of vs vtterly reiected of God,
another point is, that Saint Paul in so saying, gives us an incling that we be all of us utterly rejected of God,
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so as wee cannot (no not euen in this transitorie lyfe) inioy any thing at all,
so as we cannot (no not even in this transitory life) enjoy any thing At all,
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but by the onely meere grace of God.
but by the only mere grace of God.
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True it is that the Sunne shyneth as well vppon the faythlesse as vppon the faithfull,
True it is that the Sun shineth as well upon the faithless as upon the faithful,
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and all men are nurrished alike with the things that God giueth and graunteth vnto them:
and all men Are nurrished alike with the things that God gives and granteth unto them:
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but yet howsoeuer they fare, the vnbeleeuers possesse not any thing by iust tytle.
but yet howsoever they fare, the unbelievers possess not any thing by just title.
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They are but theeues, and muste yeelde account of the benefites and goodes whiche they haue receyued of God,
They Are but thieves, and must yield account of the benefits and goods which they have received of God,
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euen too the last droppe of water, bycause they were not sanctified, but defiled them asmuche as in them lay,
even too the last drop of water, Because they were not sanctified, but defiled them asmuch as in them lay,
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bycause they had no fayth, whiche (as sayeth Sainct Paule) is the thing whereby the benefites that God giueth vntoo vs are made cleane.
Because they had no faith, which (as Saith Saint Paul) is the thing whereby the benefits that God gives unto us Are made clean.
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That is the way for vs too vse them lawfully: but lette fayth bee away, and there shall be nothing else but vnclennesse. That is the Way for us too use them lawfully: but let faith be away, and there shall be nothing Else but uncleanness.
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For why, if my handes be foule, and I handle the preciousest things in the worlde with them, they shall bee rayed with the filthinesse of my handes.
For why, if my hands be foul, and I handle the preciousest things in the world with them, they shall be rayed with the filthiness of my hands.
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Euen so is it when wee abuse Gods benefites. The vnbeliefe that is in vs defileth all:
Eve so is it when we abuse God's benefits. The unbelief that is in us Defileth all:
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and in the ende, all creatures muste crie out for vengeance vppon vs, bycause wee abused them if we possessed them not with faith.
and in the end, all creatures must cry out for vengeance upon us, Because we abused them if we possessed them not with faith.
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Yee see then that wee cannot inioy any thing at all, vnlesse wee bee Gods children.
Ye see then that we cannot enjoy any thing At all, unless we be God's children.
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And for the same cause also, Sainct Paule in the fourth too the Romanes, thinkes it not ynough too set downe the heauenly lyfe and euerlasting saluation:
And for the same cause also, Saint Paul in the fourth too the Romans, thinks it not enough too Set down the heavenly life and everlasting salvation:
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but also nameth the heritage of the worlde, and sayeth that Abraham was made heire of the worlde,
but also names the heritage of the world, and Saith that Abraham was made heir of the world,
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and that the same was not for that man alone, but for all menne in generall.
and that the same was not for that man alone, but for all men in general.
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Therefore whereas God adopteth vs and telleth vs that he will be gracious vntoo vs, it is too the end that while wee liue heere beneath, wee should bee fedde by his hand,
Therefore whereas God adopteth us and Telleth us that he will be gracious unto us, it is too the end that while we live Here beneath, we should be fed by his hand,
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and he in giuing vs foode make vs too taste aforehand of the loue whiche he beareth vs,
and he in giving us food make us too taste aforehand of the love which he bears us,
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and of the care that he hath ouer vs. Too bee shorte, wee may and ought also too beholde Gods fatherly goodnesse in all his creatures.
and of the care that he hath over us Too be short, we may and ought also too behold God's fatherly Goodness in all his creatures.
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Doo wee open our eyes and looke vpon the light of the Sunne? Euen there dooth God shewe himselfe a father towardes vs. VVhen wee eate and receyue our sustenance, God reacheth out his hande too shewe, that wee bee alreadie fedde by him as his owne children.
Doo we open our eyes and look upon the Light of the Sun? Eve there doth God show himself a father towards us When we eat and receive our sustenance, God reaches out his hand too show, that we be already fed by him as his own children.
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Too bee shorte, in all things and by all meanes he maketh vs too taste his fatherly loue aforehand, too the intent wee shoulde bee confirmed in the things that he sheweth vs in the Gospell:
Too be short, in all things and by all means he makes us too taste his fatherly love aforehand, too the intent we should be confirmed in the things that he shows us in the Gospel:
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that is too wit, that he hath reserued a better heritage for vs, as for his children whom he hath adopted.
that is too wit, that he hath reserved a better heritage for us, as for his children whom he hath adopted.
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Then must all creatures direct vs vntoo heauenward. But surely wee doo the cleane contrarie:
Then must all creatures Direct us unto heavenward. But surely we do the clean contrary:
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for wee apply Gods creatures to our owne lustes, so as wee behilde downe still by them heere.
for we apply God's creatures to our own lusts, so as we behilde down still by them Here.
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To bee shorte, looke how many helpes God hath giuen vs too drawe vs too him:
To be short, look how many helps God hath given us too draw us too him:
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so many lettes haue wee too holde vs backe in the worlde.
so many lets have we too hold us back in the world.
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For wee neuer passe too knowe howe wee should bee reckened for Gods children, so wee may liue at our ease in this worlde:
For we never pass too know how we should be reckoned for God's children, so we may live At our ease in this world:
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that is ynough for vs. But yet for all that, it standeth vs greatly on hande too perceyue, that God dooth alreadie in this worlde shewe himselfe a father towardes vs,
that is enough for us But yet for all that, it Stands us greatly on hand too perceive, that God doth already in this world show himself a father towards us,
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and intendeth too doo vs too wit what a care he hath of vs, too the ende wee shoulde learne too referre our selues wholly vntoo him, and there too reste.
and intends too do us too wit what a care he hath of us, too the end we should Learn too refer our selves wholly unto him, and there too rest.
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Yee see then, that by this woorde Heritage or Inheritance, God sheweth, firste that whatsoeuer he offereth vs is of his owne meere free bounteousnesse:
Ye see then, that by this word Heritage or Inheritance, God shows, First that whatsoever he Offereth us is of his own mere free bounteousness:
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and secondly that wee bee so cursed, that wee haue no righte too any thing, no not euen too a droppe of water:
and secondly that we be so cursed, that we have no right too any thing, no not even too a drop of water:
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excepte God make vs his heyres, and that muste bee done all onely for our Lorde Iesus Christes sake.
except God make us his Heirs, and that must be done all only for our Lord Iesus Christ's sake.
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And therefore we must once againe call to rememberance how wee haue heretofore seene, that the promis was made too Iesus Christe.
And Therefore we must once again call to remembrance how we have heretofore seen, that the promise was made too Iesus Christ.
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Then is not Abraham the stay and shoote anker thereof. And for that cause also is our Lord Iesus named the heyre of all things:
Then is not Abraham the stay and shoot anchor thereof. And for that cause also is our Lord Iesus nam the heir of all things:
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and looke what he hath peculiar too himselfe, that doothe he communicate too vs, as too the members of his bodie.
and look what he hath peculiar too himself, that doth he communicate too us, as too the members of his body.
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In that respect also doth S. Paule say, that the saying whiche is written in the seuenth verse of the eyght Psalme, (whiche is, that he is made Lord of all things) ought too bee applied first of all to his persone.
In that respect also does S. Paul say, that the saying which is written in the Seventh verse of the eyght Psalm, (which is, that he is made Lord of all things) ought too be applied First of all to his person.
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True it is that the sayd text is spoken of all men, according as wee see how God hath put all beastes of the earth in subiection to man,
True it is that the said text is spoken of all men, according as we see how God hath put all beasts of the earth in subjection to man,
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so as they bee fayne too die too giue vs sustenance, and too clothe vs and keepe vs warme.
so as they be fain too die too give us sustenance, and too cloth us and keep us warm.
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Againe, we see how the earth yeeldeth vs frutes.
Again, we see how the earth yields us fruits.
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Therefore the lordship of the worlde is giuen vntoo vs, how beit, that is but by the meanes of our Lorde Iesus Christe.
Therefore the lordship of the world is given unto us, how beit, that is but by the means of our Lord Iesus Christ.
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For (as I haue touched alreadie) if wee bee separated from him, wee bee forthwith so cut of from Gods house, that the inheritance of them belongeth no more vntoo vs,
For (as I have touched already) if we be separated from him, we be forthwith so Cut of from God's house, that the inheritance of them belongeth no more unto us,
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than too the furthest straungers in the worlde. But nowe let vs come too the chiefe poynt that is contayned heere.
than too the furthest Strangers in the world. But now let us come too the chief point that is contained Here.
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S. Paule sayeth, that this heritage commeth not of the Lawe, but of Fayth. VVhereas he vseth these twoo speaches, and cuppleth them toogither:
S. Paul Saith, that this heritage comes not of the Law, but of Faith. Whereas he uses these twoo Speeches, and cuppleth them together:
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they bee things flat contrarie as I haue tolde you heretofore. Not that the lawe is contrarie too fayth:
they be things flat contrary as I have told you heretofore. Not that the law is contrary too faith:
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but bycause that too bee iustified before God, and too obtayne fauour and mercie at his hand, cannot come too passe by the Lawe.
but Because that too be justified before God, and too obtain favour and mercy At his hand, cannot come too pass by the Law.
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The Lawe was not giuen too that end, (as we shall see in the next Sermon) but too the cleane contrarie.
The Law was not given too that end, (as we shall see in the next Sermon) but too the clean contrary.
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So then, seyng that the heritage commeth by fayth:
So then, sing that the heritage comes by faith:
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we must conclude that our woorkes can doo nothing, and that wee must bee fayne too come to God vtterly emptie,
we must conclude that our works can do nothing, and that we must be fain too come to God utterly empty,
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as poore beggers too craue too bee filled by him, bicause wee haue not one drop of goodnesse in our selues.
as poor beggars too crave too be filled by him, Because we have not one drop of Goodness in our selves.
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Yee see then whereat S. Paule ameth, when he sayeth that the inheritance cōmeth of fayth and not of the lawe, according also as God gaue it vntoo Abraham in respect of fayth.
Ye see then whereat S. Paul ameth, when he Saith that the inheritance comes of faith and not of the law, according also as God gave it unto Abraham in respect of faith.
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And let vs marke, that if wee bee not able too deserue any nurrishment in this worlde:
And let us mark, that if we be not able too deserve any nourishment in this world:
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what shall wee bee able too doo towardes the possessing of the kingdome of heauen? VVhen there is any talking of corruptible sustenance, it is nothing in comparison of the heauenly glorie.
what shall we be able to do towards the possessing of the Kingdom of heaven? When there is any talking of corruptible sustenance, it is nothing in comparison of the heavenly glory.
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For it is sayde that wee shall bee made parttakers of the glorie of our God, For it is said that we shall be made partakers of the glory of our God,
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Thus ye see why Saint Paule hath sayd expressely, that the lawe was giuen too continue no longer,
Thus you see why Saint Paul hath said expressly, that the law was given too continue no longer,
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and that then wee shall bee all in all things. But as now wee cannot deserue so much as one bit of bread:
and that then we shall be all in all things. But as now we cannot deserve so much as one bit of bred:
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for the inheritance cōmeth of fayth:
for the inheritance comes of faith:
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that is to say, all that euer God hath promised men, is of his owne meere free goodnesse.
that is to say, all that ever God hath promised men, is of his own mere free Goodness.
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And howe can wee then purchace the Realme of Paradice? what a pryde is it for men to presume to come to it by their own strength? must it not needes be that they are caried away with a terrible rage? Moreouer, in saying that God gaue all things to our father Abraham in respect of his fayth, S. Paule doth yet better expresse and shewe that which I haue told you alreadie:
And how can we then purchase the Realm of Paradise? what a pride is it for men to presume to come to it by their own strength? must it not needs be that they Are carried away with a terrible rage? Moreover, in saying that God gave all things to our father Abraham in respect of his faith, S. Paul does yet better express and show that which I have told you already:
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namely that man is able to deserue nothing of himself, and that he must bee fayne too haue all of free gift.
namely that man is able to deserve nothing of himself, and that he must be fain too have all of free gift.
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He had sayd afore, (as we haue seene already) that the promises were made and vttered:
He had said afore, (as we have seen already) that the promises were made and uttered:
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but here he vseth the woord Giuing. As if he should say, here is not a bargayne betweene partie & partie, too say I will do this, and thou shalt do that:
but Here he uses the word Giving. As if he should say, Here is not a bargain between party & party, too say I will do this, and thou shalt do that:
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I wil sell, and thou shalt buy: but God doth freely giue, and man doth but onely receiue.
I will fell, and thou shalt buy: but God does freely give, and man does but only receive.
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Seing then that we must come vnto God to receyue that which he offereth vs,
Sing then that we must come unto God to receive that which he Offereth us,
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and that we haue not any other title to the things that we looke for at his hand, than only by free gift:
and that we have not any other title to the things that we look for At his hand, than only by free gift:
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let vs forget all the worthinesse which we imagine to be in our selues, and acknowledge that we be nothing.
let us forget all the worthiness which we imagine to be in our selves, and acknowledge that we be nothing.
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And surely S. Paule vseth one other maner of speach, which serueth to expresse better the thing that is ment here:
And surely S. Paul uses one other manner of speech, which serveth to express better the thing that is meant Here:
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which is, that if the heritage came by the Law, the promis were disanulled, and so consequently faith.
which is, that if the heritage Come by the Law, the promise were Disannulled, and so consequently faith.
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Therefore to be sure of the promis, the heritage must needes come by faith.
Therefore to be sure of the promise, the heritage must needs come by faith.
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And my alledging herof, is bicause the thing that is spoken in this text, might seeme darksome by reason of the shortnesse of it:
And my alleging hereof, is Because the thing that is spoken in this text, might seem darksome by reason of the shortness of it:
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namely that the heritage of saluation, yea and all the benefits that God bestoweth vpon vs in this world, must proceede of our fayth:
namely that the heritage of salvation, yea and all the benefits that God bestoweth upon us in this world, must proceed of our faith:
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that is too say, without bringing any thing at all of our owne, but onely by receyuing all things of Gods free gift.
that is too say, without bringing any thing At all of our own, but only by receiving all things of God's free gift.
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For why? Put the cace that wee shoulde hope too receyue according too our woorkes, according to our owne woorthinesse,
For why? Put the case that we should hope too receive according too our works, according to our own worthiness,
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and according too our desertes towardes God:
and according too our deserts towards God:
cc vvg av po12 n2 p-acp np1:
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how might wee bee sure of the promises? Truely wee should hang alwayes in a mamering:
how might we be sure of the promises? Truly we should hang always in a mamering:
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than till the promised seede was come.
than till the promised seed was come.
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for it would behoue vs still too consider thus, verie well, how haste thou discharged thy selfe? what haste thou done? And so shoulde fayth bee vtterly dashed.
for it would behoove us still too Consider thus, very well, how haste thou discharged thy self? what haste thou done? And so should faith be utterly dashed.
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But fayth ought too assure vs fully of Gods good will towardes vs:
But faith ought too assure us Fully of God's good will towards us:
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whiche thing it shoulde not doo, but wee should hang still in doubte, and it shoulde bee but a bare opinion,
which thing it should not do, but we should hang still in doubt, and it should be but a bore opinion,
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and that opinion should bee but an illusion of Satan.
and that opinion should be but an illusion of Satan.
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For all they which thinke too haue any thing by their owne power, must needes be bewitched by the Diuell.
For all they which think too have any thing by their own power, must needs be bewitched by the devil.
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Yee see then how it is too grosse a mockerie, when wee thinke too deserue aught at Gods hand.
Ye see then how it is too gross a mockery, when we think too deserve aught At God's hand.
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But howsoeuer we go to woorke, though our eyes be seeled vp with hypocrisie, and we take our selues too be wonderfull fellowes:
But howsoever we go to work, though our eyes be seeled up with hypocrisy, and we take our selves too be wonderful Fellows:
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yet can wee not haue any certaintie in vs without fayth. For hee that once done away, by and by the promises fall to the ground:
yet can we not have any certainty in us without faith. For he that once done away, by and by the promises fallen to the ground:
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we can haue none assurance of them.
we can have none assurance of them.
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Therefore wee must conclude that the heritage commeth by faith, too the end wee may haue no more pride in vs:
Therefore we must conclude that the heritage comes by faith, too the end we may have no more pride in us:
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that is to wit, too the end wee hope not any more that wee can bee able too do aught of our selues,
that is to wit, too the end we hope not any more that we can be able to do aught of our selves,
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or that we haue any free will to take or refuze the grace that is offered vs. VVe must forget all the things which men are woont to chalendge to themselues: all must be layd vnderfoote:
or that we have any free will to take or refuse the grace that is offered us We must forget all the things which men Are wont to challenge to themselves: all must be laid underfoot:
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we must come voide of all power, emptie, and hungrie, and seeke at Gods hand the things that we want,
we must come void of all power, empty, and hungry, and seek At God's hand the things that we want,
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and not doubt but that he hath ynough in himself to succour vs with, and that he hath also put into our Lord Iesus Christ all things that wee can wish,
and not doubt but that he hath enough in himself to succour us with, and that he hath also put into our Lord Iesus christ all things that we can wish,
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and all that he knoweth to be for our behoofe and profite.
and all that he Knoweth to be for our behoof and profit.
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Thus yee see howe wee may inioy the heritage that hath bin promised vs in all ages,
Thus ye see how we may enjoy the heritage that hath been promised us in all ages,
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and which God offereth yet still at this day by the doctrine of the Gospell.
and which God Offereth yet still At this day by the Doctrine of the Gospel.
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And now let vs cast our selues downe before the Maiestie of our good God with acknowledgement of our sinnes, praying him too make vs perceyue thē more and more, that it may cause vs to walke in such wise in his feare,
And now let us cast our selves down before the Majesty of our good God with acknowledgement of our Sins, praying him too make us perceive them more and more, that it may cause us to walk in such wise in his Fear,
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as we may seeke nothing but too dedicate our selues wholly vnto him, and that according as he seeth vs wrapped in feeblenesse and corruption, it may please him too clenze vs thereof by his holy spirit,
as we may seek nothing but too dedicate our selves wholly unto him, and that according as he sees us wrapped in feebleness and corruption, it may please him too clenze us thereof by his holy Spirit,
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and to beare with vs too the end.
and to bear with us too the end.
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and too bee receyued of them wythout gainsaying. Therefore they were as witnesses of Gods Maiestie:
and too be received of them without gainsaying. Therefore they were as Witnesses of God's Majesty:
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That it may please him to graunt this grace, not onely to vs, but also too all people and nacions of the earth &c.
That it may please him to grant this grace, not only to us, but also too all people and Nations of the earth etc.
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The. 21. Sermon, which is the seuenth vpon the third Chapter.
The. 21. Sermon, which is the Seventh upon the third Chapter.
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19 VVheretoo then serueth the Lavve? It vvas added bycause of transgression, till the seede came too vvhom the promis vvas made:
19 VVheretoo then serveth the Law? It was added Because of Transgression, till the seed Come too whom the promise was made:
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and it vvas ordeyned by Angelles in the hand of a Mediator. 20. Novv a Mediator is not of one, but God is one.
and it was ordained by Angels in the hand of a Mediator. 20. Now a Mediator is not of one, but God is one.
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WEe haue seene heretofore, that before the giuing of the Lawe, God had alreadie shewed his goodnesse,
we have seen heretofore, that before the giving of the Law, God had already showed his Goodness,
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yea euen his free goodnesse in the linage of Abraham, too the end that the Iewes should not haue any other leaningstocke for their saluation,
yea even his free Goodness in the lineage of Abraham, too the end that the Iewes should not have any other leaningstocke for their salvation,
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than the sayd promis that God would haue pitie vppon them and shewe them mercie, in sending them a Redeemer, by whom they should obtaine forgiuenesse of their sinnes.
than the said promise that God would have pity upon them and show them mercy, in sending them a Redeemer, by whom they should obtain forgiveness of their Sins.
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Herevppon S. Paule inferreth, that the lawe which came after the promis, must not disanul that which God had already ordeyned and concluded:
Hereupon S. Paul infers, that the law which Come After the promise, must not disannul that which God had already ordained and concluded:
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howbeit that in the meane while it might seeme that the lawe was added too help the promis,
howbeit that in the mean while it might seem that the law was added too help the promise,
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as though the promis had bin weake of it selfe. For after the same maner doth the Apostle reason in the Epistle to the Hebrewes:
as though the promise had been weak of it self. For After the same manner does the Apostle reason in the Epistle to the Hebrews:
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and bycause it is sayd by the Prophet Ieremie, that God will giue a new lawe, that is too wit the Gospell: and Because it is said by the Prophet Ieremie, that God will give a new law, that is too wit the Gospel:
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the Apostle inferreth, that then it must needes followe that the lawe which was giuen by Moyses was weake and had no such perfection in it as a man might trust vntoo.
the Apostle infers, that then it must needs follow that the law which was given by Moses was weak and had no such perfection in it as a man might trust unto.
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It may well seeme at the firste blush, that a man might say as much on the contrarie parte:
It may well seem At the First blush, that a man might say as much on the contrary part:
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namely that for asmuch as the lawe was giuen after the promis, it was done for some accomplishment bycause the promis was not sufficient of it self,
namely that for as as the law was given After the promise, it was done for Some accomplishment Because the promise was not sufficient of it self,
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vnlesse it borowed perfection else where, for otherwyse the lawe might seeme too be needelesse. But it were against all reason that God shoulde haue giuen a needelesse doctrine.
unless it borrowed perfection Else where, for otherwise the law might seem too be needless. But it were against all reason that God should have given a needless Doctrine.
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Therefore it standeth vs on hande too knowe too what purpose the lawe serueth, and too what ende it was giuen,
Therefore it Stands us on hand too know too what purpose the law serveth, and too what end it was given,
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or else wee shall alwayes bee of opinion that the promis was vnsufficient, and could not saue vs but in parte.
or Else we shall always be of opinion that the promise was unsufficient, and could not save us but in part.
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Herevpō S. Paule declareth, that God in giuing of his lawe had a farre other meenyng and intent,
Hereupon S. Paul Declareth, that God in giving of his law had a Far other meaning and intent,
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than they imagine whiche seeke their rightuousnesse in it, and make it the meanes of their saluation.
than they imagine which seek their righteousness in it, and make it the means of their salvation.
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And heerewythall Saint Paule addeth, that the Lawe serued but till the seede came to whome the promise was made.
And heerewythall Saint Paul adds, that the Law served but till the seed Come to whom the promise was made.
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For it was giuen (sayeth he) bicause of transgression: not for that there needed a bridle bicause the world was wicked and froward:
For it was given (Saith he) Because of Transgression: not for that there needed a bridle Because the world was wicked and froward:
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for we know there were lawes and statutes made among menne, according too the vyces that had neede too bee redressed.
for we know there were laws and statutes made among men, according too the vices that had need too be Redressed.
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If all men were Angelles, so as there were nothing out of square, but euery man behaued himselfe well of his owne accord,
If all men were Angels, so as there were nothing out of square, but every man behaved himself well of his own accord,
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so as there needed no amendment: then were Lawes too no purpose at all.
so as there needed no amendment: then were Laws too no purpose At all.
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VVhat is the cause then that we haue neede of so many lawes and statutes? The naughtinesse of men,
What is the cause then that we have need of so many laws and statutes? The naughtiness of men,
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bycause they ceasse not too rush out intoo all euill, and therefore remedie is fayne to bee prouided for it:
Because they cease not too rush out into all evil, and Therefore remedy is fain to be provided for it:
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like as if there were no diseases, there should neede no phisike: but mens vnrulinesse causeth diseases, and therefore remedies must needes bee prouided.
like as if there were no diseases, there should need no physic: but men's unruliness Causes diseases, and Therefore remedies must needs be provided.
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So then seyng that men haue neede to be bridled and as it were restreyned, it is a sure record that they are bent too all euill,
So then sing that men have need to be bridled and as it were restrained, it is a sure record that they Are bent too all evil,
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and vtterly frowarde of their owne nature. But S. Paule ment not after that sort in his forementioned saying: He intended too passe further:
and utterly forward of their own nature. But S. Paul meant not After that sort in his forementioned saying: He intended too pass further:
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namely that God purposed too bewray mennes wickednesse by meanes of the Lawe. And this reason is peremptorie, too shewe that wee bee not able to purchace rigtuousnesse:
namely that God purposed too bewray men's wickedness by means of the Law. And this reason is peremptory, too show that we be not able to purchase rigtuousnesse:
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for heate and cold come not bothe out of one spring. If a fountayne bee sweete, there is no seeking of bitternesse in it:
for heat and cold come not both out of one spring. If a fountain be sweet, there is no seeking of bitterness in it:
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but cleane contrarywise, if a fountaine be bitter or brackish, sweete water must be sought for in another spring.
but clean contrariwise, if a fountain be bitter or brackish, sweet water must be sought for in Another spring.
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Euen so is it with the Law.
Eve so is it with the Law.
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And wherefore was it giuen? To proue men double giltie before God, that their hypocrisie might not stand them in any more stead,
And Wherefore was it given? To prove men double guilty before God, that their hypocrisy might not stand them in any more stead,
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nor they haue occasion to flatter themselues any more, or too shrowde themselues vnder their vayne excuces as they haue bin wont too doo.
nor they have occasion to flatter themselves any more, or too shroud themselves under their vain excuces as they have been wont too do.
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And that is the cause why S. Paule in the fourth too the Romanes, reasoneth that a man cannot bee iustified by the Law.
And that is the cause why S. Paul in the fourth too the Romans, reasoneth that a man cannot be justified by the Law.
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For (sayeth he) the Lawe bringeth nothing but wrath. And by the woord wrath he meeneth Gods vengeance.
For (Saith he) the Law brings nothing but wrath. And by the word wrath he meeneth God's vengeance.
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Lyfe and death cannot come both of the Lawe, but in sundry respectes.
Life and death cannot come both of the Law, but in sundry respects.
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Now the Lawe is deathfull vntoo all of vs, so that it condemneth vs and sheweth vs that wee bee all cursed and abhominable before God:
Now the Law is deathful unto all of us, so that it Condemneth us and shows us that we be all cursed and abominable before God:
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But the Lawe sheweth vs what we bee, and therewithall setteth Gods iudgemēt before vs. For on the one side it sayth, ye shall do all these things vnder payne of cursing.
But the Law shows us what we be, and therewithal sets God's judgement before us For on the one side it say, you shall do all these things under pain of cursing.
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and therfore what a fōdnesse is it to seeke rightuousnesse by it, as who should say that God ought to take vs into his fauour for the keeping of it? But he declareth this mater more familiarly in the.vii. to the Romanes, when hee sayth that by the Lawe sinne becommeth out of measure sinfull.
and Therefore what a fondness is it to seek righteousness by it, as who should say that God ought to take us into his favour for the keeping of it? But he Declareth this mater more familiarly in the vii to the Romans, when he say that by the Law sin becomes out of measure sinful.
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For there is ynough to condemne vs though there were no lawe at all, according as it is sayde, that they which sinne without lawe, shall perish without lawe, that is to wit, For there is enough to condemn us though there were no law At all, according as it is said, that they which sin without law, shall perish without law, that is to wit,
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although the heathen folke had no instruction whereby to be rebuked: yet had they a recorde ingrauen in their consciences, which did find them guiltie.
although the heathen folk had no instruction whereby to be rebuked: yet had they a record engraved in their Consciences, which did find them guilty.
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Ye see then that men are sufficiently worthy to be condemned though God go not vp into his iudgement seate,
You see then that men Are sufficiently worthy to be condemned though God go not up into his judgement seat,
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nor cyte them, nor examin them, howbeeit that such as sinne and offende agaynst God, charge not themselues with their faults.
nor Cite them, nor examine them, howbeit that such as sin and offend against God, charge not themselves with their Faults.
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For we be so giuē to selfsoothing;
For we be so given to selfsoothing;
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that euerie of vs weltereth and sleepeth in his owne filth, insomuch that till the lawe touch vs too the quicke, our consciences are as it were benummed,
that every of us weltereth and Sleepeth in his own filth, insomuch that till the law touch us too the quick, our Consciences Are as it were benumbed,
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and to be short, euerie man dispenseth with himselfe, and taketh leaue too doo euill.
and to be short, every man dispenseth with himself, and Takes leave too do evil.
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But when the Lawe steppeth forth, then is sinne knowne, and euerie man spite of his teeth, must be faine to stoupe before God,
But when the Law steppeth forth, then is sin known, and every man spite of his teeth, must be feign to stoop before God,
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or else gnashe his teeth at him as a rebell.
or Else gnash his teeth At him as a rebel.
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Neuerthelesse God gathereth vs too him by the lawe, by bringing vs to the knowledge of our cursednesse.
Nevertheless God gathereth us too him by the law, by bringing us to the knowledge of our cursedness.
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To be short, it is al one as if a man had his face all berayed:
To be short, it is all one as if a man had his face all berayed:
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euery man might mocke at him, but he himselfe should not see it.
every man might mock At him, but he himself should not see it.
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But if one bring him a glasse, he is ashamed of himselfe, and hydes his face,
But if one bring him a glass, he is ashamed of himself, and hides his face,
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and goes his way too wash his face when hee sees it so disfigured with filthinesse.
and Goes his Way too wash his face when he sees it so disfigured with filthiness.
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Or if a man be so yll fauoured that he maketh folke afrayd with his looke:
Or if a man be so ill favoured that he makes folk afraid with his look:
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he thinketh not that that fault commeth of his owne person, till he haue a looking glasse set before him.
he Thinketh not that that fault comes of his own person, till he have a looking glass Set before him.
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Euen so is it with vs. For though all of vs be saped in wickednesse and sinne, insomuch that heauen and earth are ashamed of vs,
Eve so is it with us For though all of us be saped in wickedness and sin, insomuch that heaven and earth Are ashamed of us,
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and God prepareth horrible condemnation for vs: yet ceasse we not too keepe on our race and to be retchlesse still.
and God Prepareth horrible condemnation for us: yet cease we not too keep on our raze and to be retchless still.
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And why so? For our sinfulnesse is vnknowne to vs; and hypocrisie doth so blindfolde our eyes, that we perceyue not our owne cursednesse.
And why so? For our sinfulness is unknown to us; and hypocrisy does so blindfold our eyes, that we perceive not our own cursedness.
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If wee thinke too serue God by halues, it is nothing:
If we think too serve God by halves, it is nothing:
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And what maner of things are they? it is not ynough for vs to absteyne onely in respect of our feete, handes, eyes, and eares:
And what manner of things Are they? it is not enough for us to abstain only in respect of our feet, hands, eyes, and ears:
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but we must be pure and clere from all lusting:
but we must be pure and clear from all lusting:
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there must be such an vncorruptnesse in vs, that all our senses, thoughts, and affections must ame at God,
there must be such an uncorruptness in us, that all our Senses, thoughts, and affections must ame At God,
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so as no inticements of this worlde may holde vs backe.
so as no enticements of this world may hold us back.
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And where is this to be founde? Besydes thys, beholde, God beeing sette as a Iudge in his seate, hathe alreadie gyuen sentence of cursednesse vppon vs as soone as wee bee founde too bee transgressers as wee bee.
And where is this to be found? Besides this, behold, God being Set as a Judge in his seat, hath already given sentence of cursedness upon us as soon as we be found too bee Transgresses as we be.
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Yee see then that mankynde is in miserable taking.
Ye see then that mankind is in miserable taking.
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And that is it that Saint Paule ment in this Text, when hee sayde that the Lawe was added for transgression.
And that is it that Saint Paul meant in this Text, when he said that the Law was added for Transgression.
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It is true that the Lawe serueth too other purposes also: namely, first of all, too shewe vs the waye too serue God.
It is true that the Law serveth too other Purposes also: namely, First of all, too show us the Way too serve God.
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But wee knowe that hee will bee honoured wyth obedience, and not haue euery of vs too behaue himselfe after his owne lyking.
But we know that he will be honoured with Obedience, and not have every of us too behave himself After his own liking.
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The Lawe therefore gyueth vs the difference betweene good and euill.
The Law Therefore gyveth us the difference between good and evil.
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For what is the reasonable seruice which wee owe vnto God? It is too submit our selues too his wyll, sayeth Sainct Paule.
For what is the reasonable service which we owe unto God? It is too submit our selves too his will, Saith Saint Paul.
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Seeing it is so, yee perceyue that the Lawe serueth to excellent good purpose:
Seeing it is so, ye perceive that the Law serveth to excellent good purpose:
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namely that whereas wee labour in vayne too serue God after our owne imagination, it sheweth vs the waye in suche wyse as wee cannot mysse,
namely that whereas we labour in vain too serve God After our own imagination, it shows us the Way in such wise as we cannot miss,
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and gyueth vs the rule whiche wee ought too keepe by.
and gyveth us the Rule which we ought too keep by.
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Furthermore, when Sainct Paule sayd that the Lawe was gyuen bycause of transgression, it came not in his minde to rehearse all the frute and profite which the Lawe bringeth with it:
Furthermore, when Saint Paul said that the Law was given Because of Transgression, it Come not in his mind to rehearse all the fruit and profit which the Law brings with it:
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for (as I haue sayde alreadie) it serueth also for our instruction, that wee might learne too discerne betweene good and euill:
for (as I have said already) it serveth also for our instruction, that we might Learn too discern between good and evil:
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and againe it quickeneth vs vp, as thoughe God shoulde gyue vs strokes with the spurre, too make vs apply our selues the more diligently vnto hym.
and again it Quickeneth us up, as though God should gyve us Strokes with the spur, too make us apply our selves the more diligently unto him.
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But hee spake according too this present matter, and according too the grounde of the text that he treateth of.
But he spoke according too this present matter, and according too the ground of the text that he Treateth of.
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Now then he sheweth that the Lawe is not superfluous, and yet that it serueth not to bring vs too rightuousnesse,
Now then he shows that the Law is not superfluous, and yet that it serveth not to bring us too righteousness,
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but in stead thereof caryeth vs to such confusion, that we must needes be founde to be double sinners,
but in stead thereof Carrieth us to such confusion, that we must needs be found to be double Sinners,
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and are more condemned, and lesse excusable than before, so as there is nothing before vs but a bottomlesse goulfe.
and Are more condemned, and less excusable than before, so as there is nothing before us but a bottomless gulf.
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Lo to what end the Law was giuen vs. But hee sayeth that it was added too the promise, whereby wee bee done too vnderstand, that the adding of it was not for that the promise was weake of it self,
Lo to what end the Law was given us But he Saith that it was added too the promise, whereby we be done too understand, that the adding of it was not for that the promise was weak of it self,
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and vnable to bring men to saluation, so as there shoulde neede some other incomme: it was nothing so, sayeth Saint Paule:
and unable to bring men to salvation, so as there should need Some other incomme: it was nothing so, Saith Saint Paul:
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but it was added too make menne knowe that God had rightfully condemned them all,
but it was added too make men know that God had rightfully condemned them all,
cc-acp pn31 vbds vvn av vvi n2 vvb cst np1 vhd av-j vvn pno32 d,
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and that they coulde not haue any releefe, but shoulde bee continually tormented with such vnquietnesse that they shoulde bee alwayes in dispayre, till they rested themselues vpon the sayde promise.
and that they could not have any relief, but should be continually tormented with such unquietness that they should be always in despair, till they rested themselves upon the said promise.
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Nowe if it be alledged that the promise might haue serued that turne afore: the answere and solution is verie easie.
Now if it be alleged that the promise might have served that turn afore: the answer and solution is very easy.
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For although God in offering himselfe to be our Sauiour, do thereby shewe that we bee all damned in our selues till he haue pitie vpon vs:
For although God in offering himself to be our Saviour, do thereby show that we be all damned in our selves till he have pity upon us:
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yet can we not be helped as were requisite, vntill suche tyme as hee scare vs. By hys promyse hee calleth vs gently, and after a fatherly maner:
yet can we not be helped as were requisite, until such time as he scare us By his promise he calls us gently, and After a fatherly manner:
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and no doubt but the same ought to make vs perceyue our miseryes, and to bee sorie for them:
and no doubt but the same ought to make us perceive our miseries, and to be sorry for them:
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but we bee so fast asleepe in our sinnes, that we neuer thinke on them, except we be compelled.
but we be so fast asleep in our Sins, that we never think on them, except we be compelled.
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Although then that vpon Gods making of the promise, men had cause to lament their sinnes, to the end they might rest themselues wholy vppon the grace of our Lord Iesus Christ:
Although then that upon God's making of the promise, men had cause to lament their Sins, to the end they might rest themselves wholly upon the grace of our Lord Iesus christ:
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yet did they it not, till God had striken them as it had bin with many blowes of a Beetle vpon the heade, which thing he did by the Lawe.
yet did they it not, till God had stricken them as it had been with many blows of a Beetle upon the head, which thing he did by the Law.
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Moreouer Saint Paule sheweth, that we abuse the gentlenesse of our God through our vnthankfulnesse,
Moreover Saint Paul shows, that we abuse the gentleness of our God through our unthankfulness,
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bycause that the more curteous hee sheweth himselfe towardes vs, the more occasion do we take thereby too flatter our selues.
Because that the more courteous he shows himself towards us, the more occasion do we take thereby too flatter our selves.
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Therefore hee must bee fayne too rouze vs vp, and to make vs feele what we bee, thereby too scare vs and driue vs too seeke his fauour in good earnest.
Therefore he must be fain too rouse us up, and to make us feel what we be, thereby too scare us and driven us too seek his favour in good earnest.
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Thus yee see what the woorde Added importeth.
Thus ye see what the word Added imports.
av pn22 vvb r-crq dt n1 vvn vvz.
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It is all one if Saint Paule shoulde blame vs for that wee make not oure profite of Gods goodnesse, seeyng hee allureth vs so gently vntoo him,
It is all one if Saint Paul should blame us for that we make not our profit of God's Goodness, seeing he Allureth us so gently unto him,
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and sheweth himselfe as meelde as may bee:
and shows himself as meelde as may be:
cc vvz px31 p-acp av c-acp vmb vbi:
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but greeue him, and after a sort inforce hym too vse rygour agaynst vs, too beate vs downe by that meanes,
but grieve him, and After a sort enforce him too use rigour against us, too beat us down by that means,
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and so to prepare vs too the seeking of hys grace, the which wee shall finde in oure Lorde Iesus Christ whensoeuer wee lyst.
and so to prepare us too the seeking of his grace, the which we shall find in our Lord Iesus christ whensoever we list.
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This concerneth properlye the Ceremonyes, or else wee must take it too bee spoken of the Lawe with all his appurtenances, circumstances and appendants as men terme them.
This concerns properly the Ceremonies, or Else we must take it too be spoken of the Law with all his appurtenances, Circumstances and appendants as men term them.
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If we take the Lawe for no more but the ten commaundements, the thing that S. Paule speaketh will not stande.
If we take the Law for no more but the ten Commandments, the thing that S. Paul speaks will not stand.
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For the lawe must euen at this day haue such force with vs, as to be our rule of good life,
For the law must even At this day have such force with us, as to be our Rule of good life,
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and to shewe vs Gods will, that we may not liue like vagabondes, and gad abrode at aladuenture,
and to show us God's will, that we may not live like vagabonds, and gad abroad At aladuenture,
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but haue our way plaine before vs. The lawe then is not transitorie in respect of shewing vs what is good,
but have our Way plain before us The law then is not transitory in respect of showing us what is good,
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for it must continue to the worldes ende. But wee must marke Sainct Paules discourse: for he taketh the lawe, as conteyning the promises and threatnings, and also the Ceremonies.
for it must continue to the world's end. But we must mark Saint Paul's discourse: for he Takes the law, as containing the promises and threatenings, and also the Ceremonies.
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Then on the one side there is [ this promise, ] he that doth these things shall liue in them, as we haue seene heeretofore.
Then on the one side there is [ this promise, ] he that does these things shall live in them, as we have seen heretofore.
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And on the other side there is this threat, cursed is he that fulfilleth not all that is conteyned heere.
And on the other side there is this threat, cursed is he that fulfilleth not all that is contained Here.
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Now the lawe (as we see) promiseth saluation to none but such as liue purely and vncorruptly:
Now the law (as we see) promises salvation to none but such as live purely and uncorruptly:
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but all of vs come short of that, and therefore the promise of the lawe is to no purpose. Marke that for one poynt.
but all of us come short of that, and Therefore the promise of the law is to no purpose. Mark that for one point.
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If it be alledged, what Sirra? Ment God too mocke men? I say, no:
If it be alleged, what Sirrah? Meant God too mock men? I say, no:
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but they haue alwayes beguiled themselues with vainglorie and presumption, bearing themselues in hande that they could purchace their owne saluation:
but they have always beguiled themselves with vainglory and presumption, bearing themselves in hand that they could purchase their own salvation:
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and therefore God is fayne too say vntoo them, Goto, if ye bee so able men as ye thinke, shew it:
and Therefore God is fain too say unto them, Goto, if you be so able men as you think, show it:
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as for me, I giue you my Lawe, and bicause you shall not thinke your selues ill delt with for your seruing of me, your wages is readie for you if you performe it.
as for me, I give you my Law, and Because you shall not think your selves ill dealt with for your serving of me, your wages is ready for you if you perform it.
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Beholde, I assure you of euerlasting life out of hande:
Behold, I assure you of everlasting life out of hand:
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nowe let me see a little what you can do, buskle your selues to your worke.
now let me see a little what you can do, buskle your selves to your work.
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But when men haue tryed the vttermost that is in them, surely they shall perceyue their owne weakenesse which was hidden afore.
But when men have tried the uttermost that is in them, surely they shall perceive their own weakness which was hidden afore.
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Thus ye see that the promise of the Lawe can haue none effect towardes vs, and yet it is not guilefull, for it serueth vs to another ende.
Thus you see that the promise of the Law can have none Effect towards us, and yet it is not guileful, for it serveth us to Another end.
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As touching the threates of it, it is infallible, for we be all damned by this threatning, Cursed is he that performeth not all.
As touching the Treats of it, it is infallible, for we be all damned by this threatening, Cursed is he that Performeth not all.
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But we come so farre short of performing all, that there is not one poynt but wee fayle of it.
But we come so Far short of performing all, that there is not one point but we fail of it.
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for he hath not separated one peece from another, but will that he which walketh in chastitie, shall also abstain from theft, robberie, craft, extortion, and all other sinnes.
for he hath not separated one piece from Another, but will that he which walks in chastity, shall also abstain from theft, robbery, craft, extortion, and all other Sins.
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Seeing it is so, let vs marke that the threate holdeth all shet vp vnder it,
Seeing it is so, let us mark that the threat holds all shet up under it,
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and that is the thing that Saint Paule had an eye vnto.
and that is the thing that Saint Paul had an eye unto.
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As touching the Ceremonies, they were a confirmation that all of vs are accursed, according as I haue tolde you,
As touching the Ceremonies, they were a confirmation that all of us Are accursed, according as I have told you,
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howe Saint Paule in his Epistle to the Collossians, lykeneth them to obligations and autenticall euidence, that serue too holde a man most straytly bounde.
how Saint Paul in his Epistle to the Colossians, likeneth them to obligations and authentical evidence, that serve too hold a man most straitly bound.
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If a man haue borowed a peece of money, he is a detter, and giueth a bill of his hande for it.
If a man have borrowed a piece of money, he is a debtor, and gives a bill of his hand for it.
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But if hee binde his goodes or bodie for it by recognisance [ or Statute, ] so as his deede is inrolled of common Recorde:
But if he bind his goods or body for it by recognisance [ or Statute, ] so as his deed is enrolled of Common Record:
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then is he bounde more straytly than hee was before. Euen so is it with the Ceremonies.
then is he bound more straitly than he was before. Eve so is it with the Ceremonies.
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The lawe of it selfe was ynough too condemne men bicause they are all offenders:
The law of it self was enough too condemn men Because they Are all offenders:
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howbeeit forasmuch as God saw the pride that is rooted in our nature, he added the Ceremonies for an ouerplus, to the ende they shoulde be as a solemne bonde agaynst vs. But nowe Saint Paule sayth, that all this geere serued but till the promised seede were come:
howbeit forasmuch as God saw the pride that is rooted in our nature, he added the Ceremonies for an overplus, to the end they should be as a solemn bond against us But now Saint Paul say, that all this gear served but till the promised seed were come:
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that is too wit, that the lawe serued not too holde those in slauerie and bondage which put their trust in our Lorde Iesus Christ,
that is too wit, that the law served not too hold those in slavery and bondage which put their trust in our Lord Iesus christ,
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but to bring them to him, that there they might find the thing which they wanted in the law.
but to bring them to him, that there they might find the thing which they wanted in the law.
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So then wee see that Gods vsing of rygour in condemning of vs, procureth our welfare,
So then we see that God's using of rigour in condemning of us, procureth our welfare,
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and his thundering vppon vs after that fashion is a witnesse of his singular goodnesse towardes vs. And why so? I haue tolde you alreadie,
and his thundering upon us After that fashion is a witness of his singular Goodness towards us And why so? I have told you already,
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and experience sheweth it too much, that we ceasse not to abuse his gentlenesse, and too drawe it cleane contrarie to his meening.
and experience shows it too much, that we cease not to abuse his gentleness, and too draw it clean contrary to his meaning.
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Therefore he is fayne to rouze vs vp, and to shew himselfe to be our iudge,
Therefore he is fain to rouse us up, and to show himself to be our judge,
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and to make vs heere this dreadfull sentence, able to cast vs into dispayre, that there is nothing for vs to looke for but euerlasting death:
and to make us Here this dreadful sentence, able to cast us into despair, that there is nothing for us to look for but everlasting death:
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and finally too confirme and ratifie the same sentence still.
and finally too confirm and ratify the same sentence still.
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Yea but all this is but too make vs stoupe, that beeing at our wittes ende, we should flee to our Lorde Iesus Christ with a true and vnfeyned zeale,
Yea but all this is but too make us stoop, that being At our wits end, we should flee to our Lord Iesus christ with a true and unfeigned zeal,
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and learne to rest vpon him when we bee troubled with vnquietnesse and torment of conscience.
and Learn to rest upon him when we be troubled with unquietness and torment of conscience.
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Nowe if a man demaunde, howe then did the fathers obteyne saluation? I answere, that the lawe raigned and had his full scope as in respect of outwarde order before the comming of oure Lorde Iesus Christ:
Now if a man demand, how then did the Father's obtain salvation? I answer, that the law reigned and had his full scope as in respect of outward order before the coming of our Lord Iesus christ:
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but yet for all that the fathers myssed not too resort too the grace that was promysed them,
but yet for all that the Father's missed not too resort too the grace that was promised them,
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although they sawe it not, as wee shall see more plainely hereafter.
although they saw it not, as we shall see more plainly hereafter.
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Then is it a thing vtterly out of all doubt, that the Lawe did nothing preiudice the promise,
Then is it a thing utterly out of all doubt, that the Law did nothing prejudice thee promise,
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nor was added for any helpe of it, as though the promise had not bin sufficient of it selfe too saluation:
nor was added for any help of it, as though the promise had not been sufficient of it self too salvation:
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but that it serued too correct mennes pryde and presumptuousnesse, too the ende they might with all lowlinesse seeke the mercie that is profered them in Iesus Christ,
but that it served too correct men's pride and presumptuousness, too the end they might with all lowliness seek the mercy that is proffered them in Iesus christ,
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and by his meanes bee able to receyue it and inioy it.
and by his means be able to receive it and enjoy it.
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And heerevpon Saint Paule addeth, that the Lawe was ordeyned or deliuered by the hande of Angelles,
And hereupon Saint Paul adds, that the Law was ordained or Delivered by the hand of Angels,
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and in the hande of a Mediator. and in the hand of a Mediator.
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Here he authoriseth the Lawe, too shewe that it ought to bee receyued with all reuerence,
Here he authoriseth the Law, too show that it ought to be received with all Reverence,
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but yet not be applyed too any other ende than God hath appoynted.
but yet not be applied too any other end than God hath appointed.
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For proofe hereof he speaketh of the Angels, as if he had sayd that God had witnesses ynow to giue authoritie to his Law,
For proof hereof he speaks of the Angels, as if he had said that God had Witnesses enough to give Authority to his Law,
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and therewithall shewed how it ought to be taken & herd. But the cheefest matter is in his setting downe of the Mediator:
and therewithal showed how it ought to be taken & heard. But the chiefest matter is in his setting down of the Mediator:
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that is to wit, our Lord Iesus Christ. True it is that many men haue taken this saying to be ment of Moyses,
that is to wit, our Lord Iesus christ. True it is that many men have taken this saying to be meant of Moses,
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as though he had bin called the Mediator betwene God and men, as in respect of doctrine:
as though he had been called the Mediator between God and men, as in respect of Doctrine:
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but that can by no meanes stande. For Paule dooth first set downe the Angels, and afterward addeth the Mediator as cheefe,
but that can by no means stand. For Paul doth First Set down the Angels, and afterwards adds the Mediator as chief,
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and he is here in higher degree than they, which cannot bee verified of the person of Moyses.
and he is Here in higher degree than they, which cannot be verified of the person of Moses.
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Moreouer we see what Saint Paule discourseth.
Moreover we see what Saint Paul discourseth.
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He sheweth that there was no diuersitie betweene the Lawe and the Gospell in the free promise of saluation.
He shows that there was no diversity between the Law and the Gospel in the free promise of salvation.
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For the confirming thereof, he bringeth in our Lorde Iesus Christ, and sayeth, that when the Lawe was gyuen, it was done by his hande and direction.
For the confirming thereof, he brings in our Lord Iesus christ, and Saith, that when the Law was given, it was done by his hand and direction.
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Truely this woorde Hande in the holy Scripture dooth oftentymes import, force, power, or strength: but heere wee see howe Saint Paule maketh comparison betweene Iesus Christ and the Angelles.
Truly this word Hand in the holy Scripture doth oftentimes import, force, power, or strength: but Here we see how Saint Paul makes comparison between Iesus christ and the Angels.
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He setteth downe the Angels that were assembled there to make his Law to bee heard among men,
He sets down the Angels that were assembled there to make his Law to be herd among men,
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but hee setteth downe the Mediator as the greater. The hande therefore importeth direction, as if he had sayde, that hee had highest place,
but he sets down the Mediator as the greater. The hand Therefore imports direction, as if he had said, that he had highest place,
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and was cheefe Commissioner in setting out the Lawe. And we must not thinke this strauuge:
and was chief Commissioner in setting out the Law. And we must not think this strauuge:
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for when the Angell appered vntoo Moyses, hee sayde, I am the Euerlasting. There hee is named an Angell.
for when the Angel appeared unto Moses, he said, I am the Everlasting. There he is nam an Angel.
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Therefore is hee Gods messenger as the worde betokeneth:
Therefore is he God's Messenger as the word Betokeneth:
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and yet notwithstanding hee sayeth, I am the Euerlasting, that haue my beeing of my selfe:
and yet notwithstanding he Saith, I am the Everlasting, that have my being of my self:
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which saying could not be verified of any creature: and as for the Angels they were made of nothing as well as we.
which saying could not be verified of any creature: and as for the Angels they were made of nothing as well as we.
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Then had it bin highe treason for an Angell too haue taken vppon him the tytle that agreeth to none but God alone.
Then had it been high treason for an Angel too have taken upon him the title that agreeth to none but God alone.
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Therefore must wee conclude, that that Angell was Iesus Christ, who executed the office of Mediator aforehande, accordingly as Saint Paule treateth thereof in the first too the Corinthians, where he speaketh of the Iewes rebelliousnesse,
Therefore must we conclude, that that Angel was Iesus christ, who executed the office of Mediator aforehand, accordingly as Saint Paul Treateth thereof in the First too the Corinthians, where he speaks of the Iewes rebelliousness,
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and of their prouoking of God to displeasure by their murmuring and wicked lusts.
and of their provoking of God to displeasure by their murmuring and wicked Lustiest.
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He sayeth that they tempted Iesus Christ which led them and guided thē through the wildernesse.
He Saith that they tempted Iesus christ which led them and guided them through the Wilderness.
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No doubt therfore but that our Lord Iesus Christ was euen thē the Mediator, yea euen to reconcile men to God his father after diuerse maners.
No doubt Therefore but that our Lord Iesus christ was even them the Mediator, yea even to reconcile men to God his father After diverse manners.
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And heere ye see why the Apostle in the Epistle too the Hebrewes sayeth that the same Iesus Christ whiche is too day, was yesterday,
And Here you see why the Apostle in the Epistle too the Hebrews Saith that the same Iesus christ which is too day, was yesterday,
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and shall bee still tomorrowe euen too the worldes ende, too the intent that men shoulde holde themselues too him,
and shall be still tomorrow even too the world's end, too the intent that men should hold themselves too him,
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and not wander any more in straunge doctrines.
and not wander any more in strange doctrines.
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But nowe hee addeth, Iesus Christ then hathe bin a meane betwixt God and men, to the intent that poore sinners might find some releefe,
But now he adds, Iesus christ then hath been a mean betwixt God and men, to the intent that poor Sinners might find Some relief,
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and that although they had some hartbytings by beeing troubled with Gods iudgements, yet neuerthelesse they might also be cōforted, seing that God offered thē a Mediator by whom they might obteyne grace to come vnto him.
and that although they had Some hartbytings by being troubled with God's Judgments, yet nevertheless they might also be comforted, sing that God offered them a Mediator by whom they might obtain grace to come unto him.
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Howbeeit Iesus Christ is our Mediator after another fashion also, which is that by him God hath alwayes communicated himselfe to men.
Howbeit Iesus christ is our Mediator After Another fashion also, which is that by him God hath always communicated himself to men.
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For there is suche a distance betwixt God and vs, so long as wee bee estraunged from him by sinne:
For there is such a distance betwixt God and us, so long as we be estranged from him by sin:
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that wee cannot come at hym.
that we cannot come At him.
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And hee will not come downe too vs for his part, except it bee by the Mediator, according also as it is shewed in Iacobs vision in Genesis.
And he will not come down too us for his part, except it be by the Mediator, according also as it is showed in Iacobs vision in Genesis.
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For there it is sayde, that Iacob sawe a Ladder, vpon the toppe whereof sate God in his Maiestie,
For there it is said, that Iacob saw a Ladder, upon the top whereof sat God in his Majesty,
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and the Angels went vp and downe vpon that ladder.
and the Angels went up and down upon that ladder.
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And no doubt but that in that figure or Image, our Lord Iesus Christ was represented vnto Iacob, to shewe that men are banished from Gods kingdome, till there be a meane that reacheth vp from beneath,
And no doubt but that in that figure or Image, our Lord Iesus christ was represented unto Iacob, to show that men Are banished from God's Kingdom, till there be a mean that reaches up from beneath,
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as our Lorde Iesus Christ doth, who being on the one side God manifested, dooth surmount all the heauens,
as our Lord Iesus christ does, who being on the one side God manifested, doth surmount all the heavens,
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and on the other side, being ioyned vnto vs in that hee is clothed with our nature,
and on the other side, being joined unto us in that he is clothed with our nature,
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and is become a man, (yea euen a frayle and mortall man, sinne excepted,) hath taken vpon him and borne our infirmities,
and is become a man, (yea even a frail and Mortal man, sin excepted,) hath taken upon him and born our infirmities,
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though he himselfe were without spot.
though he himself were without spot.
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So then, ye see howe the lawe was giuen long ago by the hande of our Lorde Iesus Christ.
So then, you see how the law was given long ago by the hand of our Lord Iesus christ.
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VVherevpon it followeth that there is no contrarietie betwene the Lawe and the Gospell. For Iesus Christ is alwayes one without any variablenesse.
Whereupon it follows that there is no contrariety between the Law and the Gospel. For Iesus christ is always one without any variableness.
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Nowe let vs see what Saint Paule addeth, namely that the Mediator is not of one, but that God is one.
Now let us see what Saint Paul adds, namely that the Mediator is not of one, but that God is one.
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In saying that the Mediator is not of one, he meeneth that our Lorde Iesus Christ came too gather toogither againe all things that were scattered bothe in heauen and earth, accordingly also as hee speaketh of it in the first too the Collossians.
In saying that the Mediator is not of one, he meeneth that our Lord Iesus christ Come too gather together again all things that were scattered both in heaven and earth, accordingly also as he speaks of it in the First too the Colossians.
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Truely some haue taken the meening of this text to bee, that Iesus Christ was of mo natures than one, Truly Some have taken the meaning of this text to be, that Iesus christ was of more nature's than one,
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or that although hee were the Mediator betweene God & men, yet did it not follow that there was diuersitie betwene the Lawe and the Gospell.
or that although he were the Mediator between God & men, yet did it not follow that there was diversity between the Law and the Gospel.
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But doubtlesse, Saint Paules meening heere, is to gather againe the Iewes, and the Gentiles: as if hee had sayde, Iesus Christ was the Mediator in giuing of the Lawe,
But doubtless, Saint Paul's meaning Here, is to gather again the Iewes, and the Gentiles: as if he had said, Iesus christ was the Mediator in giving of the Law,
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as the partie by whose meanes god ment to humble men, that they might be partakers of his grace.
as the party by whose means god meant to humble men, that they might be partakers of his grace.
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Howbeit let vs marke that our Lorde Iesus Christ who was the continuall Mediator in giuing the Lawe too the Iewes, had therewithall a Commission that stretched yet further:
Howbeit let us mark that our Lord Iesus christ who was the continual Mediator in giving the Law too the Iewes, had therewithal a Commission that stretched yet further:
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that is to wit, to gather and knit togither againe the Gentiles, which were estraunged from God.
that is to wit, to gather and knit together again the Gentiles, which were estranged from God.
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For although God did for a time preferre the lynage of Abraham before all the rest of the worlde:
For although God did for a time prefer the lineage of Abraham before all the rest of the world:
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yet notwithstanding in the ende our Lorde made vs parttakers of the saluation wherevnto we were straungers,
yet notwithstanding in the end our Lord made us partakers of the salvation whereunto we were Strangers,
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and it behoued vs that were farre off, to be gathered togither againe, as those that had bin neere neighbours afore.
and it behooved us that were Far off, to be gathered together again, as those that had been near neighbours afore.
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And therefore Saint Paule in another text calling Iesus Christ our peace, sayth that he hath ioyned and knit vs vnto God,
And Therefore Saint Paul in Another text calling Iesus christ our peace, say that he hath joined and knit us unto God,
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euen vs that had bin neere him before, as well the Iewes which had the Lawe,
even us that had been near him before, as well the Iewes which had the Law,
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as those that had bin vtterly deuided from them.
as those that had been utterly divided from them.
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They that earst had none acquayntance with God, were in the ende gathered togither agayne into the body of the Church at the comming of the anoynted,
They that erst had none acquaintance with God, were in the end gathered together again into the body of the Church At the coming of the anointed,
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and so were they also which had heretofore bin separated a great way off, not only from God, but also one from another.
and so were they also which had heretofore been separated a great Way off, not only from God, but also one from Another.
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Now wee see S. Paules meaning.
Now we see S. Paul's meaning.
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Howbeit, that we may profite the better by this text, let vs marke that as God hath giuen vs his Lawe by the Angels:
Howbeit, that we may profit the better by this text, let us mark that as God hath given us his Law by the Angels:
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so shall they beare witnesse agaynst vs if the Lawe beare no sway with vs,
so shall they bear witness against us if the Law bear no sway with us,
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and that wee make none account of it, but doo as it were treade it vnder our feete.
and that we make none account of it, but do as it were tread it under our feet.
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Then shall the Angels bee armed too aske vengeance at Gods hande agaynst our wickednesse and rebellion.
Then shall the Angels be armed too ask vengeance At God's hand against our wickedness and rebellion.
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For it was no babes play when God willed his Angels too bee present and assisting at the publishing of his Lawe.
For it was no babes play when God willed his Angels too be present and assisting At the publishing of his Law.
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Therefore it was to the ende it should bee receyued with all reuerence.
Therefore it was to the end it should be received with all Reverence.
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Nowe it is true that wee can not perfourme all that the Lawe commaundeth, and if wee should stande vpon that poynt, wee should bee plunged into euerlasting death, and vtterly ouerwhelmed in dispayre.
Now it is true that we can not perform all that the Law commandeth, and if we should stand upon that point, we should be plunged into everlasting death, and utterly overwhelmed in despair.
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But first of all, seeing that God is so gracious too vs as too teache vs his will, too the ende wee should discerne betweene good and euill:
But First of all, seeing that God is so gracious too us as too teach us his will, too the end we should discern between good and evil:
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let vs bowe downe our neckes, and receyue the yoke that God layeth vpon vs, to make vs subiect vnto him.
let us bow down our necks, and receive the yoke that God Layeth upon us, to make us Subject unto him.
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Let that serue for one point.
Let that serve for one point.
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And for as muche as the Lawe dooth quicken vs, and cheare vs vp when wee bee hartfrosen,
And for as much as the Law doth quicken us, and cheer us up when we be hartfrosen,
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and when there is suche slouth and slownesse in vs as wee can not come vnto God:
and when there is such sloth and slowness in us as we can not come unto God:
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Let euery of vs looke well too him selfe, and early and late call too minde Gods commaundements, to reproue our selues withall.
Let every of us look well too him self, and early and late call too mind God's Commandments, to reprove our selves withal.
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Then let vs bethinke our selues better, seeing that the Angels keepe watch and warde about vs,
Then let us bethink our selves better, seeing that the Angels keep watch and ward about us,
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& will not (now after that God hath giuen them in charge to authorise his Lawe) suffer vs to despise it,
& will not (now After that God hath given them in charge to authorise his Law) suffer us to despise it,
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and misuse it as if it were a thing of nothing. Furthermore, as touching that the Lawe curseth vs:
and misuse it as if it were a thing of nothing. Furthermore, as touching that the Law Curseth us:
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let vs assure our selues that although men commende vs, and clap their hands at vs for ioy,
let us assure our selves that although men commend us, and clap their hands At us for joy,
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yet shall we be put to shame before the Angels of heauen. Then if 〈 ◊ 〉 whole world fauour vs, it is nothing.
yet shall we be put to shame before the Angels of heaven. Then if 〈 ◊ 〉 Whole world favour us, it is nothing.
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For to what ende was it Gods will that all his Angels should appeare togither at the publishing of his law,
For to what end was it God's will that all his Angels should appear together At the publishing of his law,
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but to teach vs to be ashamed of our sinnes, and therby to humble vs in good earnest, that wee might seeke all our welfare in our Lord Iesus Christ? And moreouer where as it is sayd that our Lorde Iesus Christ was the mediator of the Lawe:
but to teach us to be ashamed of our Sins, and thereby to humble us in good earnest, that we might seek all our welfare in our Lord Iesus christ? And moreover where as it is said that our Lord Iesus christ was the Mediator of the Law:
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let vs assure our selues that if we resort wholly to his grace, wee shall not neede to feare that the law shall haue any more power to condemne vs,
let us assure our selves that if we resort wholly to his grace, we shall not need to Fear that the law shall have any more power to condemn us,
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yea or to reigne ouer our sinne.
yea or to Reign over our sin.
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For we must beare in minde howe S. Paule in the first to the Corinthians sayth, that the law is the strength of sinne, For we must bear in mind how S. Paul in the First to the Corinthians say, that the law is the strength of sin,
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and doth so sharpen sinne as it woundeth vs deadly. Seeing it is so then:
and does so sharpen sin as it wounds us deadly. Seeing it is so then:
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surely if we had not the thing that is shewed vs heere for our comfort, we should be striken with such feare,
surely if we had not the thing that is showed us Here for our Comfort, we should be stricken with such Fear,
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as wee could not bee sure of our saluation, though the promises were offered vs in our Lorde Iesus Christ.
as we could not be sure of our salvation, though the promises were offered us in our Lord Iesus christ.
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For wee would alwayes matche the contrarie things agaynst them, and lay the Lawe in balance with them, saying:
For we would always match the contrary things against them, and lay the Law in balance with them, saying:
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VVhat? was not the Lawe giuen of God? But God condemneth vs by it.
What? was not the Law given of God? But God Condemneth us by it.
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Therefore although our Lorde Iesus Christ steppe in too helpe the matter, yet doothe it not seeme that wee bee escaped.
Therefore although our Lord Iesus christ step in too help the matter, yet doth it not seem that we be escaped.
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So shall wee alwayes bee in trouble.
So shall we always be in trouble.
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But if we consider howe our Lorde Iesus was the mediator in the publishing of the lawe:
But if we Consider how our Lord Iesus was the Mediator in the publishing of the law:
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it sheweth vnto vs that if he bee our aduocate at this day, it will bee a good and sufficient discharge for vs:
it shows unto us that if he be our advocate At this day, it will be a good and sufficient discharge for us:
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in so muche that although God haue pronounced his sentence of cursing agaynst vs, yet wee must not be dismayde at it,
in so much that although God have pronounced his sentence of cursing against us, yet we must not be dismayed At it,
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nor so ouerpressed with hartgreefe and anguishe of mynde, as though the mishiefe were incurable:
nor so overpressed with hartgreefe and anguish of mind, as though the mishiefe were incurable:
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but assure our selues that our Lorde Iesus Christ wyll very well agree too doo bothe twayne, that is too wit, bothe make vs ashamed that wee may learne humilitie,
but assure our selves that our Lord Iesus christ will very well agree to do both twayne, that is too wit, both make us ashamed that we may Learn humility,
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and therewithall also make vs sure of our saluation.
and therewithal also make us sure of our salvation.
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6563
And therefore let vs learne, that whensoeuer wee bee beaten downe, there is none other meanes too rayse vs vp a•gayne,
And Therefore let us Learn, that whensoever we be beaten down, there is none other means too raise us up a•gayne,
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but too know that the selfe same person which was ordeyned to bee the mediator for the publishing of the lawe, is now manifested vnto vs at this day with the same commission,
but too know that the self same person which was ordained to be the Mediator for the publishing of the law, is now manifested unto us At this day with the same commission,
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but for al the whole worlde, in as muche as all of vs are the creatures of God.
but for all the Whole world, in as much as all of us Are the creatures of God.
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True it is that wee were after a sorte cut off from him by the sinne of Adam.
True it is that we were After a sort Cut off from him by the sin of Adam.
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But our Lorde Iesus Christ is come too make vp the breache agayne that was both in heauen and in earth, as I haue alledged already out of the first chapter to the Colossians.
But our Lord Iesus christ is come too make up the breach again that was both in heaven and in earth, as I have alleged already out of the First chapter to the colossians.
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Seeing it is so then, let vs not doubt but that God accepteth vs as heires of his promise, in asmuch as he acknowledgeth vs for the spiritual children of Abraham.
Seeing it is so then, let us not doubt but that God Accepteth us as Heirs of his promise, in as as he acknowledgeth us for the spiritual children of Abraham.
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And although there bee great diuersitie [ betweene our dayes and ] the time of the ceremonies whiche serued too separate the one from the other:
And although there be great diversity [ between our days and ] the time of the ceremonies which served too separate the one from the other:
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yet let not that hinder vs from comming vnto God. For why? God is one.
yet let not that hinder us from coming unto God. For why? God is one.
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Although then that there bee bothe Iewes and Gentiles, although there bee many diuers Nations among men,
Although then that there be both Iewes and Gentiles, although there be many diverse nations among men,
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although their languages bee diuers, their maners and trades of liuing contrarie, and euery of vs hath so muche varietie and inconstancie in himselfe, that we haue no holde of our selues:
although their languages be diverse, their manners and trades of living contrary, and every of us hath so much variety and inconstancy in himself, that we have no hold of our selves:
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yet let vs rest vpon God, for he is [ alwayes ] one. He hath giuen vs his law, he hath giuen vs his Gospell:
yet let us rest upon God, for he is [ always ] one. He hath given us his law, he hath given us his Gospel:
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and let not vs think that there is any contrarietie in that cace, but that all agreeth very well.
and let not us think that there is any contrariety in that case, but that all agreeth very well.
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Only let vs suffer our selues to be ruled by him, that we may come to our Lorde Iesus Christ.
Only let us suffer our selves to be ruled by him, that we may come to our Lord Iesus christ.
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And howe may that bee doone? By beeing cleane ridde from all pride, by beeing abashed and ashamed, by misliking of our selues,
And how may that be done? By being clean rid from all pride, by being abashed and ashamed, by misliking of our selves,
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and by perceiuing that there is nothing in vs but death.
and by perceiving that there is nothing in us but death.
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Then shall wee come too our Lorde Iesus Christ, knowing that God the father accepteth vs, if we holde that way.
Then shall we come too our Lord Iesus christ, knowing that God the father Accepteth us, if we hold that Way.
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VVhy so? For he is alwayes one:
Why so? For he is always one:
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and his giuing of the lawe was not too disanull or impeache the promise that he had made afore.
and his giving of the law was not too disannul or impeach the promise that he had made afore.
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6583
Likewise his reuealing of his grace more fully vnto vs in his Gospell, was not for that he wist not how to make his law of force towards vs,
Likewise his revealing of his grace more Fully unto us in his Gospel, was not for that he wist not how to make his law of force towards us,
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and to put it to the right vse and purpose of it, that we might haue a rule wherby to liue well:
and to put it to the right use and purpose of it, that we might have a Rule whereby to live well:
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but that whereas wee were accursed by it, wee might knowe howe there is none other remedie for vs,
but that whereas we were accursed by it, we might know how there is none other remedy for us,
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but by beeing blissed agayne in the seede that was promised from time to time, in whose hande our welfare was stablished, that is to wit by comming to our Lord Iesus Christ, who is the fountayne and welspring of all blissednesse.
but by being Blessed again in the seed that was promised from time to time, in whose hand our welfare was established, that is to wit by coming to our Lord Iesus christ, who is the fountain and wellspring of all blissednesse.
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Nowe let vs fall downe before the Maiestie of our good God, with acknowledgement of our faultes, praying him too make vs perceyue them more and more,
Now let us fallen down before the Majesty of our good God, with acknowledgement of our Faults, praying him too make us perceive them more and more,
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so as we may mislike of them, and not onely confesse them with our mouth,
so as we may mislike of them, and not only confess them with our Mouth,
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but also lay open our hearts before him, and submit our selues wholly to his holy word,
but also lay open our hearts before him, and submit our selves wholly to his holy word,
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and that in suche wise as wee may bee comforted by his free goodnesse, as it is shewed vs in our Lorde Iesus Christ,
and that in such wise as we may be comforted by his free Goodness, as it is showed us in our Lord Iesus christ,
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and he reforme vs also by his holy spirite, too the ende that whereas wee of our selues be full of rebelliousnesse, we may by his gouerning become teachable and readie to follow his holy will,
and he reform us also by his holy Spirit, too the end that whereas we of our selves be full of rebelliousness, we may by his governing become teachable and ready to follow his holy will,
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and to giue our selues ouer all wholly vnto him. And let vs pray vnto him for all these things, saying: Almightie God heauenly father. &c.
and to give our selves over all wholly unto him. And let us pray unto him for all these things, saying: Almighty God heavenly father. etc.
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The.xxij. Sermon, which is the eyght vpon the third Chapter. 21 Is the lavv then agaynst the promises of God? God forbyd.
The xxij Sermon, which is the eyght upon the third Chapter. 21 Is the law then against the promises of God? God forbid.
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For if the lavve vvere giuen too iustifie, truely ryghtuousnesse shoulde come by the Lavve.
For if the law were given too justify, truly Righteousness should come by the Law.
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22 But the Scripture hath shut vp all vnder sinne, to the intent that the promise by the saythe of Iesus Christ should begiuen to those that beleeue.
22 But the Scripture hath shut up all under sin, to the intent that the promise by the say of Iesus christ should begiuen to those that believe.
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23 Novv before that fayth came, vve vvere kept vnder the lavve, shut vp to come to the fayth that vvas to bee reuealed.
23 Now before that faith Come, we were kept under the law, shut up to come to the faith that was to be revealed.
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24 By meanes vvhereof the Lavv vvas our scholemaster to leade vs vnto Christ, that vvee might bee iustified by fayth.
24 By means whereof the Law was our Schoolmaster to lead us unto christ, that we might be justified by faith.
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25 But novv that fayth is come, vvee bee no more vnder the Scholemaster.
25 But now that faith is come, we be no more under the Schoolmaster.
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WE haue alreadie this morning dispatched this poynt, that the Law was not giuen in vayne,
WE have already this morning dispatched this point, that the Law was not given in vain,
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though it coulde not bring vs too righteousnesse to make vs acceptable to God.
though it could not bring us too righteousness to make us acceptable to God.
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Secōdly, it was shewed you, that Gods giuing of hys Lawe, was not to the intent we should seeke our righteousnesse and saluation there,
Secōdly, it was showed you, that God's giving of his Law, was not to the intent we should seek our righteousness and salvation there,
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as though his grace, had bin weake and vnsufficient:
as though his grace, had been weak and unsufficient:
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but for a farre other respect, that is to wit, to giue men suche knowledge of their sinnes,
but for a Far other respect, that is to wit, to give men such knowledge of their Sins,
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as they might be ashamed of them in thē selues:
as they might be ashamed of them in them selves:
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for otherwise they could not be touched to the quicke, to flee to our Lorde Iesus Christ for refuge, as we see too much.
for otherwise they could not be touched to the quick, to flee to our Lord Iesus christ for refuge, as we see too much.
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And now S. Paule moueth another question: namely, whether the lawe bee agaynst the promises.
And now S. Paul moves Another question: namely, whither the law be against the promises.
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For surely when it is sayde that the lawe promiseth vs saluation, vpon condition that wee deserue it:
For surely when it is said that the law promises us salvation, upon condition that we deserve it:
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and the promise of the Gospell telleth vs that wee shall bee taken into Gods fauour without any deseruing:
and the promise of the Gospel Telleth us that we shall be taken into God's favour without any deserving:
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a man would thinke there were some contrarietie in the matter.
a man would think there were Some contrariety in the matter.
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As if a man shoulde offer mee a house, so I would pay wel for it,
As if a man should offer me a house, so I would pay well for it,
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and did set me a price of it: and another man should say vnto me, no, thou shalt haue it for nothing.
and did Set me a price of it: and Another man should say unto me, no, thou shalt have it for nothing.
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There is great contrarietie in these sayings.
There is great contrariety in these sayings.
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And it seemeth that in speaking after that fashion, God vnsayeth that which he had spoken in hys law, where he sayth, Serue me,
And it seems that in speaking After that fashion, God unsayeth that which he had spoken in his law, where he say, Serve me,
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and keepe my commaundements, & you shall not misse of your wages.
and keep my Commandments, & you shall not miss of your wages.
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For in the Gospell he speaketh another language, saying, I require nothing of you, for yee bee so wretched that ye can giue me nothing:
For in the Gospel he speaks Another language, saying, I require nothing of you, for ye be so wretched that you can give me nothing:
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but I receyue you into my kingdome frankly and of mine owne free goodnesse without any desert of yours:
but I receive you into my Kingdom frankly and of mine own free Goodness without any desert of yours:
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your heritage is assigned to you, euen bicause it is my good pleasure to doo it.
your heritage is assigned to you, even Because it is my good pleasure to do it.
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Heerevpon S. Paule declareth, that although God speake after another maner and fashion in the lawe than in the Gospel:
Hereupon S. Paul Declareth, that although God speak After Another manner and fashion in the law than in the Gospel:
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yet notwithstanding when we haue well considered the marke that he shooteth at [ wee shal perceyue ] there is no contrarietie in the matter.
yet notwithstanding when we have well considered the mark that he shoots At [ we shall perceive ] there is no contrariety in the matter.
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For (as I haue tolde you this morning) Gods promising of rewarde to our works is not to beguyle vs,
For (as I have told you this morning) God's promising of reward to our works is not to beguile us,
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but to stop our mouthes that wee might not repine agaynst him, as we see that the world doth, which is alwayes ready to carpe at him with diuelish malapertnesse whē he handleth them not after their owne will and liking.
but to stop our mouths that we might not repine against him, as we see that the world does, which is always ready to carp At him with devilish malapertness when he handleth them not After their own will and liking.
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God then cutteth off all occasion of grudging, when he telleth vs that wee shall not be disappoynted of our wages for our wel seruing of him.
God then cutteth off all occasion of grudging, when he Telleth us that we shall not be disappointed of our wages for our well serving of him.
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Furthermore let euery of vs examine him selfe well, and he shal finde that that is not the match wherby we must obteyne saluation:
Furthermore let every of us examine him self well, and he shall find that that is not the match whereby we must obtain salvation:
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for there is none of vs all but he may condemne him self by his own life, if he iudge without flattering.
for there is none of us all but he may condemn him self by his own life, if he judge without flattering.
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But after that God hath spoken after that fashiō, he offereth vs remedie in the Gospell,
But After that God hath spoken After that fashion, he Offereth us remedy in the Gospel,
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and telleth vs that for as much as we be damned, and can not hope to attayne any saluation by our works:
and Telleth us that for as much as we be damned, and can not hope to attain any salvation by our works:
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he him selfe offered it vs of his own free goodnesse, bicause it pleaseth him so to doo.
he him self offered it us of his own free Goodness, Because it Pleases him so to do.
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And for that cause S. Paule answereth, If the law had bin giuen to iustifie, I coulde wel inough graunt that righteousnesse should be giuen vs by it.
And for that cause S. Paul Answers, If the law had been given to justify, I could well enough grant that righteousness should be given us by it.
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But let vs see whether God ment that or no. It is certayne he ment it not.
But let us see whither God meant that or no. It is certain he meant it not.
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Then sendeth he vs to Gods purpose:
Then sends he us to God's purpose:
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as if he should say, that the Hypocrites which are so puffed vp with pride & ouerweening, that they think they be able to iustifie them selues,
as if he should say, that the Hypocrites which Are so puffed up with pride & overweening, that they think they be able to justify them selves,
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& to win heauen, are il expounders of Gods law, yea & falsifiers therof. For men must alwayes haue an eye to the intent of the speaker.
& to win heaven, Are ill expounders of God's law, yea & falsifiers thereof. For men must always have an eye to the intent of the speaker.
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Now God ment not to set men a gog with any trust in their own wit & deseruings:
Now God meant not to Set men a gog with any trust in their own wit & deservings:
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for we be too much giuen to that of our own nature. VVe see it hath bin a common error through the whole world in all ages.
for we be too much given to that of our own nature. We see it hath been a Common error through the Whole world in all ages.
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Therfore we nede no scholing to persuade vs that we be able folke, & that we can bind God to vs by our vertuous doings.
Therefore we need no schooling to persuade us that we be able folk, & that we can bind God to us by our virtuous doings.
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But contrariwise God hath giuen vs his lawe, to the intent we should be wounded with it as with a sword,
But contrariwise God hath given us his law, to the intent we should be wounded with it as with a sword,
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& the stripe be so deadly as we might be constrayned to flee to him for succor.
& the stripe be so deadly as we might be constrained to flee to him for succour.
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Seeing then that Gods will it to slea vs by the Law, it is not giuen vs to make vs righteous.
Seeing then that God's will it to slay us by the Law, it is not given us to make us righteous.
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And therfore they that seeke their life & welfare there, beguile them selues:
And Therefore they that seek their life & welfare there, beguile them selves:
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and there is no reason why they should alledge for thē selues, yea? how so? God hath promised me it.
and there is no reason why they should allege for them selves, yea? how so? God hath promised me it.
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No, but they must consider to what end he saith so.
No, but they must Consider to what end he Says so.
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Now we see how S. Paul hath discussed this question, that there is no contrarietie betweene the Law & the Gospel,
Now we see how S. Paul hath discussed this question, that there is no contrariety between the Law & the Gospel,
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though God alter the maner of his speech at the first blush.
though God altar the manner of his speech At the First blush.
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Now he addeth afterwarde, That the Scripture hath shut vp all •••der sinne, that we might obteyne the promise by the fayth of our Lorde Iesus Christ.
Now he adds afterward, That the Scripture hath shut up all •••der sin, that we might obtain the promise by the faith of our Lord Iesus christ.
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VVhen he sayth that the scripture hathe shutte vp all vnder sinne, he sheweth that men are tootoo blockishe, too thinke that God ment too assigne them a due wages or hire,
When he say that the scripture hath shut up all under sin, he shows that men Are tootoo blockish, too think that God meant too assign them a due wages or hire,
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when he dyd set them downe this condition. He that dooth these thinges shall liue in them.
when he did Set them down this condition. He that doth these things shall live in them.
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Lette them reade the whole lawe, let them searche the contents and substance of it, let them looke well vpon the whole holy Scripture:
Let them read the Whole law, let them search the contents and substance of it, let them look well upon the Whole holy Scripture:
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and they shall finde that it accuseth and condemneth all men from the moste to the least, without any exception.
and they shall find that it Accuseth and Condemneth all men from the most to the least, without any exception.
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Now if we be al condemned, euen by the law:
Now if we be all condemned, even by the law:
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what would we more? Must it not needs be that we be tootoo much blinded with hypocrisie,
what would we more? Must it not needs be that we be tootoo much blinded with hypocrisy,
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when we will needes binde God to vs after this sorte, notwithstanding that we be farre wyde from all righteousnesse,
when we will needs bind God to us After this sort, notwithstanding that we be Far wide from all righteousness,
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and he hath tolde vs that we can not compasse it in his sighte, but that we must bee vtterly ouerwhelmed? S. Paule alledgeth not heere any text too shewe that the Scripture hath shut vp all vnder sinne,
and he hath told us that we can not compass it in his sight, but that we must be utterly overwhelmed? S. Paul allegeth not Here any text too show that the Scripture hath shut up all under sin,
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but taketh it as vtterly certayne and which ought not to bee doubted of any more among the faithfull.
but Takes it as utterly certain and which ought not to be doubted of any more among the faithful.
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And for proofe thereof wee see, that euen from the creation of the world, we be all of vs corrupted in Adam.
And for proof thereof we see, that even from the creation of the world, we be all of us corrupted in Adam.
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His sinne condemned not him selfe onely, but also all his whole ofspring, and all of vs are falne in that fal of his.
His sin condemned not him self only, but also all his Whole offspring, and all of us Are fallen in that fall of his.
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And thervpon it is sayd, that al our thoughts are rebellings agaynst God, and there is nothing but naughtinesse in vs. VVhat then is mans wit? A warehouse of all wickednesse. And thereupon it is said, that all our thoughts Are rebellings against God, and there is nothing but naughtiness in us What then is men wit? A warehouse of all wickedness.
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And seeing that God hath auouched it to be so at a word, what shal wee gayne by chalenging this or that too our selues? For all our startingholes shal but increase our miserie,
And seeing that God hath avouched it to be so At a word, what shall we gain by challenging this or that too our selves? For all our startingholes shall but increase our misery,
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bicause that in so doing wee spite God, and kindle his wrath so much the more.
Because that in so doing we spite God, and kindle his wrath so much the more.
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For wherto serued all the sacrifices, but to shew vs to our faces, that all men are vtterly accursed so long as they continue in them? And although there were no sacrifices at all, yet very experience sheweth it.
For whereto served all the Sacrifices, but to show us to our faces, that all men Are utterly accursed so long as they continue in them? And although there were no Sacrifices At all, yet very experience shows it.
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Let euery of vs enter into himselfe, let him consider what maner a one he is,
Let every of us enter into himself, let him Consider what manner a one he is,
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and let him viewe himselfe in the perfection which the holy scripture requireth at our hands:
and let him view himself in the perfection which the holy scripture requires At our hands:
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& he shal wel find that there is no way for him but to imbrace the promise of Gods mercy which he maketh vnto vs, whē he sayth that our iniquities shal be wiped out,
& he shall well find that there is no Way for him but to embrace the promise of God's mercy which he makes unto us, when he say that our iniquities shall be wiped out,
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& that there is no way for vs to come to him, but only by his loue.
& that there is no Way for us to come to him, but only by his love.
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And doth he not hereby still bewray our sinne? specially seeing he setteth down Iesus Christ for our rightuousnesse? But if any mā list to haue a larger & certener discourse hereof, let him ad that which S. Paule setteth down in the third to the Romans, where he setteth foorth the thing largely which is touched here briefly:
And does he not hereby still bewray our sin? specially seeing he sets down Iesus christ for our righteousness? But if any man list to have a larger & certener discourse hereof, let him and that which S. Paul sets down in the third to the Roman, where he sets forth the thing largely which is touched Here briefly:
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& then shal he see yet better how the scripture hath shut vp all vnder sinne.
& then shall he see yet better how the scripture hath shut up all under sin.
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For there S. Paule alleageth the texts that serue to bewray mans nature till Gods haue drawen him backe, changed him, and fashioned him new agayne.
For there S. Paul allegeth the texts that serve to bewray men nature till God's have drawn him back, changed him, and fashioned him new again.
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Like as when he sayth that God looked downe heere bylowe, to see if he could find any soundnesse, Like as when he say that God looked down Here bylowe, to see if he could find any soundness,
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and all were corrupted, yea and festered in their naughtinesse, and there was not so much as one that sought after God.
and all were corrupted, yea and festered in their naughtiness, and there was not so much as one that sought After God.
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Nowe it is certayne that there, there is no speaking of two or three, but generally of all men in whom God hath not wrought to gouerne them by his holy spirite.
Now it is certain that there, there is no speaking of two or three, but generally of all men in whom God hath not wrought to govern them by his holy Spirit.
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Therefore it is all one as if Dauid did shewe vs in a paynted table, what maner of ones wee bee by birth and heritage.
Therefore it is all one as if David did show us in a painted table, what manner of ones we be by birth and heritage.
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Afterwarde he addeth that which is written in the fiftith Psalme, and in all the residue, and finally alleageth Esay also, to shewe that God was fayne to serue his turne with his own arme,
Afterward he adds that which is written in the fiftith Psalm, and in all the residue, and finally allegeth Isaiah also, to show that God was fain to serve his turn with his own arm,
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when he purposed to redeme men.
when he purposed to Redeem men.
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VVhat is it (sayth he) that men haue done in that behalfe? For they do but runne forwarde,
What is it (say he) that men have done in that behalf? For they do but run forward,
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and cast themselues headlong intoo all cursednesse and transgression. They doo but wander: they loue shifting, sutteltie, falshod, and lying:
and cast themselves headlong into all cursedness and Transgression. They do but wander: they love shifting, subtlety, falsehood, and lying:
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to bee short, when God had looked that men should haue helped to bring themselues too saluation, they were rather a hundred thousand times more in danger of perishing.
to be short, when God had looked that men should have helped to bring themselves too salvation, they were rather a hundred thousand times more in danger of perishing.
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S. Paule therefore alleadgeth all those things. Nowe let vs flatter our selues as muche as wee list:
S. Paul Therefore allegeth all those things. Now let us flatter our selves as much as we list:
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yet can not the things bee called backe which God hath pronounced vpon vs. And as ofte as wee reade the sayde textes, and heare Sainct Paules expounding of them in the forealledged chapter:
yet can not the things be called back which God hath pronounced upon us And as oft as we read the said texts, and hear Saint Paul's expounding of them in the forealledged chapter:
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it is for vs too cast downe our heads, and to receyue the shame which we deserue:
it is for us too cast down our Heads, and to receive the shame which we deserve:
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namely to be berefte of all glory, and too seeke at Gods hande the things that we want.
namely to be bereft of all glory, and too seek At God's hand the things that we want.
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And thus ye see how the scripture hathe shut vp all vnder sinne.
And thus you see how the scripture hath shut up all under sin.
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In the eleuenth chapter to the Romans he saith that God hath shut vp all vnder sinne, too the intent to haue mercie on all.
In the Eleventh chapter to the Roman he Says that God hath shut up all under sin, too the intent to have mercy on all.
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But there he••seth yet one steppe higher.
But there he••seth yet one step higher.
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For he speaketh not of the things that are told vs in the law and the prophets,
For he speaks not of the things that Are told us in the law and the Prophets,
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but of Gods secret iudgement, in that it was his will that all of vs shoulde bee as good as drowned in destruction, to the intent that there should be no saluation but only by his goodnesse.
but of God's secret judgement, in that it was his will that all of us should be as good as drowned in destruction, to the intent that there should be no salvation but only by his Goodness.
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Then if it be demaunded why God hath suffered men to fall into so miserable plight:
Then if it be demanded why God hath suffered men to fallen into so miserable plighted:
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it is bycause he will haue vs beholden to his only mercy for all things.
it is Because he will have us beholden to his only mercy for all things.
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Truly this will seeme straunge to many fantasticall persons, whiche would fayne restrayne God to their measure,
Truly this will seem strange to many fantastical Persons, which would fain restrain God to their measure,
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and are so rash that when Gods determinations passe beyond theyr fleshly reason, by and by they condemne him for spitefull and cruell.
and Are so rash that when God's determinations pass beyond their fleshly reason, by and by they condemn him for spiteful and cruel.
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Yet for all that, S. Paule will haue vs too rest vpon thys saying, that God hath shet vp all vnder sin, that is to say, that he could well haue created vs much stedfaster and perfecter than he hath done.
Yet for all that, S. Paul will have us too rest upon this saying, that God hath shet up all under since, that is to say, that he could well have created us much stedfaster and perfecter than he hath done.
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He could haue preserued vs as he doth his Angells.
He could have preserved us as he does his Angels.
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He could haue giuen vs such constancie in the person of Adam, that wee shoulde haue entered into the heritage of heauen without dying.
He could have given us such constancy in the person of Adam, that we should have entered into the heritage of heaven without dying.
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Yea and he could haue made that no mo should haue falne in the person of Adam, but Adam alone.
Yea and he could have made that no more should have fallen in the person of Adam, but Adam alone.
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But he listed not so to do. If it be demaunded why the mischeefe spreaded out further:
But he listed not so to do. If it be demanded why the mischief spreaded out further:
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is it not bycause God would haue it so? Therefore we must in this cace,
is it not Because God would have it so? Therefore we must in this case,
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as it were brydle and imprison ourselues, and receiue the doctrine in suche wyse as Sainct Paule hath vttered it:
as it were bridle and imprison ourselves, and receive the Doctrine in such wise as Saint Paul hath uttered it:
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namely that God hath put vs all vnder sinne, to the intent we should resort to him for mercie.
namely that God hath put us all under sin, to the intent we should resort to him for mercy.
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But it is not ynough that God hath so determined it in his secrete purpose: it was requisite also that the determination shoulde be published and knowen.
But it is not enough that God hath so determined it in his secret purpose: it was requisite also that the determination should be published and known.
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For vntill such time as men perceyue themselues too be condemned:
For until such time as men perceive themselves to be condemned:
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they will still be weltring in some vayne selftrust, and boast of themselues, as we see too much.
they will still be weltering in Some vain selftrust, and boast of themselves, as we see too much.
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The Scripture therefore must be fayne to bring vs to this vnderstanding, that euery of vs may condemne himselfe for a sinner,
The Scripture Therefore must be fain to bring us to this understanding, that every of us may condemn himself for a sinner,
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as it were with his owne mouth, yea and that we do it vnfeynedly.
as it were with his own Mouth, yea and that we do it vnfeynedly.
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And why? Bycause it is by beleeuing, that we obteyne the promis, that is to say the rightuousnesse that is freely promised vs. In the sayd text of the eleuenth to the Romanes whych I alledged euen now, Sainct Paule sayth, to the intent to shew mercy vpon all:
And why? Because it is by believing, that we obtain the promise, that is to say the righteousness that is freely promised us In the said text of the Eleventh to the Romans which I alleged even now, Saint Paul say, to the intent to show mercy upon all:
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but heere he sheweth that it is not for all men to be partakers of it in generall.
but Here he shows that it is not for all men to be partakers of it in general.
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For wee knowe that the greatest number perisheth in their sinnes, bycause they refuse the remedie that is offered them in the Gospell.
For we know that the greatest number Perishes in their Sins, Because they refuse the remedy that is offered them in the Gospel.
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And why then doth Sainct Paule speake of all? It is asmuch as if hee should saye, there is none other help for vs but only Gods looking vppon vs with pitie, of his owne meere goodnesse, that pardoning our offences and receiuing vs into his fauour, he take vs for his children, too bring vs to the heritage of the kingdome of heauen.
And why then does Saint Paul speak of all? It is as as if he should say, there is none other help for us but only God's looking upon us with pity, of his own mere Goodness, that pardoning our offences and receiving us into his favour, he take us for his children, too bring us to the heritage of the Kingdom of heaven.
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VVe see then that Sainct Paule did not without cause say that God will haue mercy vpon all:
We see then that Saint Paul did not without cause say that God will have mercy upon all:
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not that euery man is comprehended vnder that word all, but to exclude and put away all selfrightuousnesse of man.
not that every man is comprehended under that word all, but to exclude and put away all selfrightuousnesse of man.
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Moreouer we see how the meane is expressed heere:
Moreover we see how the mean is expressed Here:
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namely that wee must obteyne the promis by fayth, according as Sainct Iohn sayth that God so loued the world, that hee spared not his onely sonne, to the end that whosoeuer beleeueth in him should not perish but haue life euerlasting.
namely that we must obtain the promise by faith, according as Saint John say that God so loved the world, that he spared not his only son, to the end that whosoever Believeth in him should not perish but have life everlasting.
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VVill wee then enter into the treasure that is shewed to vs heere? Faith must be as a keye to open vs the dore.
VVill we then enter into the treasure that is showed to us Here? Faith must be as a key to open us the door.
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For God calleth vs to it, but it is not ynough for vs too be called only:
For God calls us to it, but it is not enough for us too be called only:
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it behoueth vs to answer according to this saying, you are my people: yea Lord, and thou art our God.
it behooves us to answer according to this saying, you Are my people: yea Lord, and thou art our God.
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VVhen hee sayth, you are my children: let vs answer, Lord we come to thee as to our father.
When he say, you Are my children: let us answer, Lord we come to thee as to our father.
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But surely we cannot answer so of our owne proper motion: it must be giuen vs of the holy Ghost.
But surely we cannot answer so of our own proper motion: it must be given us of the holy Ghost.
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Howbeit the question is not heere whither fayth come of mens selues or no.
Howbeit the question is not Here whither faith come of men's selves or no.
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Sainct Paule doth no more but declare that to be quit before God, and to be drawen out of the dungeon of cursednesse wherein wee are all of vs plunged, we must not bring any thing of our owne,
Saint Paul does not more but declare that to be quit before God, and to be drawn out of the dungeon of cursedness wherein we Are all of us plunged, we must not bring any thing of our own,
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as though we would go about to bind God, and that it were meete for vs too imagine any desert of our owne:
as though we would go about to bind God, and that it were meet for us too imagine any desert of our own:
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but come too craue hys fauoure which is offered vs freely without any duetie to vsward,
but come too crave his favour which is offered us freely without any duty to usward,
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and settle our trust there, so as we hope not for any welfare otherwise than bycause God sheweth himselfe mercifull towards vs. I haue declared already wherefore this serueth.
and settle our trust there, so as we hope not for any welfare otherwise than Because God shows himself merciful towards us I have declared already Wherefore this serveth.
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Surely men would alwayes fayne cloke themselues with some presumptuousnesse, as wee see that Adam dyd:
Surely men would always fain cloak themselves with Some presumptuousness, as we see that Adam did:
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who though hys owne sinne vpbrayded him, so as he was afrayde of Gods maiestie, did neuerthelesse seeke figleaues to couer himselfe withall.
who though his own sin upbraided him, so as he was afraid of God's majesty, did nevertheless seek Fig leaves to cover himself withal.
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At the same poynt are we. Howbeit, it is but a beguiling of ourselues too come before God, lyke whytelimed walles,
At the same point Are we. Howbeit, it is but a beguiling of ourselves to come before God, like whytelimed walls,
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and to thinke to be accepted at his hand:
and to think to be accepted At his hand:
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for he hath an eye to the soundnesse of the hart, which is not to be found in any man.
for he hath an eye to the soundness of the heart, which is not to be found in any man.
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For so long as he letteth vs alone in our owne kinde, wee bee naughtworth, how fayre a show soeuer wee make too the worldward.
For so long as he lets us alone in our own kind, we be naughtworth, how fair a show soever we make too the worldward.
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though he himselfe digged the welles. He was put to as many plunges as could be.
though he himself dug the wells. He was put to as many plunges as could be.
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Againe, when he hath reformed vs, and giuen vs a good desire too walke in his feare, whiche thyng all the faithfull must needes haue:
Again, when he hath reformed us, and given us a good desire too walk in his Fear, which thing all the faithful must needs have:
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it doth not follow therefore, that our affection is full and perfect: no, it commeth farre short of it.
it does not follow Therefore, that our affection is full and perfect: no, it comes Far short of it.
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And yet, that which we haue, we hold of his meere grace.
And yet, that which we have, we hold of his mere grace.
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So haue we not any thing to glory of or to rest vpon howsoeuer the world go:
So have we not any thing to glory of or to rest upon howsoever the world go:
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wee cannot ground ourselues vpon our owne deseruings. True it is that the faythfull must seeke to gyue themselues wholly vnto God:
we cannot ground ourselves upon our own deservings. True it is that the faithful must seek to gyve themselves wholly unto God:
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for wee cannot bee members of our Lord Iesus Christ, except wee be sanctifyed by hys holy spirite,
for we cannot be members of our Lord Iesus christ, except we be sanctified by his holy Spirit,
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as wee shall see in tyme and place hereafter.
as we shall see in time and place hereafter.
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And our Lorde Iesus Christ cannot be deuided nor cut in peeces as infinite as he is.
And our Lord Iesus christ cannot be divided nor Cut in Pieces as infinite as he is.
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Although our sinnes bee forgiuen vs by hys death and passion, and washed away and clenzed by hys bloud,
Although our Sins be forgiven us by his death and passion, and washed away and clenzed by his blood,
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and that the same washing be gyuen vs to fashion agayne the image of God hys father in vs,
and that the same washing be given us to fashion again the image of God his father in us,
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so that we must bee made new creatures in hym: yet notwithstanding howsoeuer we fare, it is not for vs too preace boldly before God,
so that we must be made new creatures in him: yet notwithstanding howsoever we fare, it is not for us too press boldly before God,
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as though we were worthy to be receyued, or as though wee brought him any thing wherewith to binde him.
as though we were worthy to be received, or as though we brought him any thing wherewith to bind him.
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For if we presume to alleadge one thing or other to him, first and formost all that we haue commeth of him.
For if we presume to allege one thing or other to him, First and foremost all that we have comes of him.
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Agayne on the otherside we be conuicted of a hundred thousand faultes, and when we go about any good worke, we shall no sooner haue done it,
Again on the otherside we be convicted of a hundred thousand Faults, and when we go about any good work, we shall no sooner have done it,
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but it shall be infected with some spot or other, so that if it bee tried rigorously, it shall always be subiect to condemnation.
but it shall be infected with Some spot or other, so that if it be tried rigorously, it shall always be Subject to condemnation.
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Then must we needes keepe our mouthes shut:
Then must we needs keep our mouths shut:
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so that if wee will haue God fauorable and mercifull to vs, we must bring nothing with vs but onely fayth, no, but only fayth.
so that if we will have God favourable and merciful to us, we must bring nothing with us but only faith, no, but only faith.
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Neuerthelesse it is not meant that euery man shoulde take the bridle in his necke too do euill (as I haue declared already heeretofore:) it is not meant that wee shoulde bee voyde of Goddes spirite,
Nevertheless it is not meant that every man should take the bridle in his neck too do evil (as I have declared already heretofore:) it is not meant that we should be void of Goddess Spirit,
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nor that wee shoulde welter in all wickednesse:
nor that we should welter in all wickedness:
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no, but heere the cace concerneth onely oure trust wherevppon wee may ground ourselues too call GOD our father, that we may be sure of the eternall heritage.
no, but Here the case concerns only our trust whereupon we may ground ourselves to call GOD our father, that we may be sure of the Eternal heritage.
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If we go to our owne works (as hath bin declared afore) there will be no certeintie at all.
If we go to our own works (as hath been declared afore) there will be no certainty At all.
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for else it were a derogacion as well to the grace of our Lord Iesus Christ,
for Else it were a derogation as well to the grace of our Lord Iesus christ,
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For why, it is not a worke or twayne, or three that is required, but a perfect obedience, which was neuer yet found in any mortall creature.
For why, it is not a work or twayne, or three that is required, but a perfect Obedience, which was never yet found in any Mortal creature.
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Truly if the Angells should come to account before God, they could not answer to that perfection of rightuousnesse:
Truly if the Angels should come to account before God, they could not answer to that perfection of righteousness:
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& much lesse were it possible that we which are but wormes, and which sucke vp sin as a fish doth water, (as Iob sayth) should be so sound that God should receiue vs for our worthinesse.
& much less were it possible that we which Are but worms, and which suck up since as a Fish does water, (as Job say) should be so found that God should receive us for our worthiness.
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To bee short, wee must quite and cleane giue ouer the trust of our owne works,
To be short, we must quite and clean give over the trust of our own works,
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and acknowledge that there is nothing but condemnation in vs, if we mind to haue the promis performed towards vs. Thus ye see in effect what Sainct Paule meant too declare in thys text.
and acknowledge that there is nothing but condemnation in us, if we mind to have the promise performed towards us Thus you see in Effect what Saint Paul meant too declare in this text.
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And now he addeth immediatly, that before faith came, we were kepte vnder the law, and as it were shet vp till the faith was reueled.
And now he adds immediately, that before faith Come, we were kept under the law, and as it were shet up till the faith was revealed.
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Heere the words Lawe and Faith would be somewhat darksome, if they were not opened more at large.
Here the words Law and Faith would be somewhat darksome, if they were not opened more At large.
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For sometimes when the scripture speaketh of fayth, it meeneth all religion, and comprehendeth all the instructions that are giuen vs in Gods booke.
For sometime when the scripture speaks of faith, it meeneth all Religion, and comprehendeth all the instructions that Are given us in God's book.
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Sometimes it meeneth the certeintie of beleefe which we ought too haue when wee come to pray vnto God,
Sometime it meeneth the certainty of belief which we ought too have when we come to pray unto God,
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bycause wee may not step to him at al aduenture, but accept the grace that he offereth vs. Then in asmuche as Gods promises depēdeth not vpon our deserts,
Because we may not step to him At all adventure, but accept the grace that he Offereth us Then in asmuch as God's promises dependeth not upon our deserts,
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but is altogither freely and frankly giuen vnto vs, and we are made partakers by our Lorde Iesus Christ:
but is altogether freely and frankly given unto us, and we Are made partakers by our Lord Iesus christ:
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if we imbrace the same, our so doing is called fayth, and so hath Sainct Paule taken it hitherto,
if we embrace the same, our so doing is called faith, and so hath Saint Paul taken it hitherto,
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and likewise in his Epistle to the Romanes, and in all other places where he discourseth or treateth how we may be iustifyed before God,
and likewise in his Epistle to the Romans, and in all other places where he discourseth or Treateth how we may be justified before God,
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or how we may come in his fauour, for they be both one thing, as I haue sayde afore.
or how we may come in his favour, for they be both one thing, as I have said afore.
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But in this text the word Faith hath yet a more peculiar signification, which is, the reuelation [ or discouerie ] which wee haue by the Gospell.
But in this text the word Faith hath yet a more peculiar signification, which is, the Revelation [ or discovery ] which we have by the Gospel.
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For it is very certaine that the forefathers had the spirit of faith or beleefe, according as I haue shewed you alreadye that Abraham was iustifyed bycause he beleeued God,
For it is very certain that the Forefathers had the Spirit of faith or belief, according as I have showed you already that Abraham was justified Because he believed God,
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& that wee also must be fashioned like to his example in that behalfe, as whereby we be made his children to come to the kingdom of heauē.
& that we also must be fashioned like to his Exampl in that behalf, as whereby we be made his children to come to the Kingdom of heaven.
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Then had faith his full strength at all times, and there neuer was any other meanes to set God and men at one:
Then had faith his full strength At all times, and there never was any other means to Set God and men At one:
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but yet was not the fayth reueled in Abrahams time, bycause our Lorde Iesus Christe who is the very pledge and substance therof, was not yet come intoo the world.
but yet was not the faith revealed in Abrahams time, Because our Lord Iesus Christ who is the very pledge and substance thereof, was not yet come into the world.
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Thus ye see how we be iustifyed freely at this day, and without any desert of our owne.
Thus you see how we be justified freely At this day, and without any desert of our own.
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And why is that? For he that beleeueth that Iesus Christ died for our sinnes,
And why is that? For he that Believeth that Iesus christ died for our Sins,
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and is risen againe for our iustification: hath all the whole.
and is risen again for our justification: hath all the Whole.
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And as it is sayd in another place, our beleeuing with our hart maketh vs ryghtuouse,
And as it is said in Another place, our believing with our heart makes us righteous,
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and our confessing with our mouth maketh vs safe.
and our confessing with our Mouth makes us safe.
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But now had Abraham had oure Lord Iesus Christ discouered vnto him as we haue him at this day, (in somuch that he is as good as crucified among vs as Sainct Paule hath sayd heeretofore:) his fayth had bin all one with ours.
But now had Abraham had our Lord Iesus christ discovered unto him as we have him At this day, (in So much that he is as good as Crucified among us as Saint Paul hath said heretofore:) his faith had been all one with ours.
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But it was yet after a sort ouercouered, that is to say, although Abraham trusted in Iesus Christ, hoping for saluation at his hande,
But it was yet After a sort overcovered, that is to say, although Abraham trusted in Iesus christ, hoping for salvation At his hand,
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and although he vtterly distrusted himselfe, knowing that there was vertue in him that might go for payment before God:
and although he utterly distrusted himself, knowing that there was virtue in him that might go for payment before God:
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yet was he hild still vnder shadowes, & was fayne to looke at Iesus Christ a far off.
yet was he held still under shadows, & was fain to look At Iesus christ a Far off.
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For he was not yet named the day sunne of rightuousenesse, as hee is called in Malachie.
For he was not yet nam the day sun of rightuousenesse, as he is called in Malachi.
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Now then we see what Sainct Paul meant by saying that faith was not yet come namely that the cōuenient time of the reueling of it to the world as it is nowadayes by the Gospel, was not yet come, Now then we see what Saint Paul meant by saying that faith was not yet come namely that the convenient time of the reveling of it to the world as it is nowadays by the Gospel, was not yet come,
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so that the fathers were shet vp vnder the lawe. So therefore, heere is some peece of difference, and some peece of likenesse:
so that the Father's were shet up under the law. So Therefore, Here is Some piece of difference, and Some piece of likeness:
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in somuch that if it bee demaunded what the state of the fathers wer that liued vnder the law:
in So much that if it be demanded what the state of the Father's were that lived under the law:
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it is to be answered, that partly it differed from ours, and partly was al one.
it is to be answered, that partly it differed from ours, and partly was all one.
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How were they both one? In this, that God had shewed himselfe mercifull to our father,
How were they both one? In this, that God had showed himself merciful to our father,
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howbeit for our Lord Iesus Christs sake:
howbeit for our Lord Iesus Christ sake:
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and that Abraham perceyuing how it stoode him on hand to put his whole trust in the meere grace of God, gaue ouer himself,
and that Abraham perceiving how it stood him on hand to put his Whole trust in the mere grace of God, gave over himself,
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and so his beleeuing was reckened to him for rightuousnesse, as we haue seene afore. In lyke cace was it with all the Patriarks and Prophets.
and so his believing was reckoned to him for righteousness, as we have seen afore. In like case was it with all the Patriarchs and prophets.
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So then their taking was all one with ours, in that they grounded themselues vppon our Lord Iesus Christ,
So then their taking was all one with ours, in that they grounded themselves upon our Lord Iesus christ,
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and boasted not of any thing saue onely Gods mercy, and had the promises of the inheritance of the heauenly life, as we haue.
and boasted not of any thing save only God's mercy, and had the promises of the inheritance of the heavenly life, as we have.
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Yet was there also a diuersitie, bycause they were fayne to haue Sacrifises, washings, and such other like thinges, till the comming of our Lord Iesus Christ.
Yet was there also a diversity, Because they were fain to have Sacrifices, washings, and such other like things, till the coming of our Lord Iesus christ.
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And when the law was giuen, so as there was a Preest that entered into the Sanctuarie to be an intercessor,
And when the law was given, so as there was a Priest that entered into the Sanctuary to be an intercessor,
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and the people stoode aloofe a great way of, and a veyle or Curtayne was drawen in the middes of the Tabernacle to make a darkening of things:
and the people stood aloof a great Way of, and a veil or Curtain was drawn in the mids of the Tabernacle to make a darkening of things:
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ye see they were thinges wherein the state of the fathers differed from ours:
you see they were things wherein the state of the Father's differed from ours:
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for during the absence of our Lord Iesus Christ, they had Ceremonies & figures, whereas we haue the very body & substance of them, as saith S. Paule to the Colossians.
for during the absence of our Lord Iesus christ, they had Ceremonies & figures, whereas we have the very body & substance of them, as Says S. Paul to the colossians.
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For God biddeth not vs to offer any mo Calues, Sheepe, or Oxem to wipe out the spots of our sinnes.
For God bids not us to offer any more Calves, Sheep, or Oxem to wipe out the spots of our Sins.
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But he telleth vs that we must be sprinkled with the bloud of our Lord Iesus Christ, through the power of the holy Ghost,
But he Telleth us that we must be sprinkled with the blood of our Lord Iesus christ, through the power of the holy Ghost,
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& that in our Lord Iesus Christ we shall find all that is requisite for our saluatiō.
& that in our Lord Iesus christ we shall find all that is requisite for our salvation.
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Ye see thē that as now faith reigneth in ful power:
You see them that as now faith Reigneth in full power:
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that is to say, whereas the fathers had but a little tast of it according to their mesure:
that is to say, whereas the Father's had but a little taste of it according to their measure:
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it is fully & opēly reueled vnto vs. And for this cause S. Paul saith, that the fathers were after a sort restreined or shut vp:
it is Fully & openly revealed unto us And for this cause S. Paul Says, that the Father's were After a sort restrained or shut up:
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so that he likeneth the law to a bōdage, & in very deede so was it,
so that he likeneth the law to a bondage, & in very deed so was it,
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& he will hereafter shew what maner of bōdage it is.
& he will hereafter show what manner of bondage it is.
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It is not ment that the fathers obteined not the euerlasting life which we hope for,
It is not meant that the Father's obtained not the everlasting life which we hope for,
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or that we shal not be crowned all togither at the last day: but that God was fain for a time to weeld thē like little babes.
or that we shall not be crowned all together At the last day: but that God was fain for a time to wield them like little babes.
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And for that cause also doth he vse the similitude of a scholemaster, & wil againe set down a third similitude of Tutors & gouerners.
And for that cause also does he use the similitude of a Schoolmaster, & will again Set down a third similitude of Tutors & Governors.
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Howbeit for asmuch as this shal be handled in his due place, let it suffise vs as now to vnderstād, that whereas S. Paul likeneth the law vnto a bōdage, it is to shew far greater fauor to vs,
Howbeit for as as this shall be handled in his due place, let it suffice us as now to understand, that whereas S. Paul likeneth the law unto a bondage, it is to show Far greater favour to us,
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thā he did to the fathers that died before the cōming of our Lord Iesus Christ,
than he did to the Father's that died before the coming of our Lord Iesus christ,
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bicause he vseth vs now after a freer fashiō.
Because he uses us now After a freer fashion.
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And the secōd similitude doth yet better expresse that the Iewes were as children, & we now are as mē growē.
And the secōd similitude does yet better express that the Iewes were as children, & we now Are as men grown.
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Finally God exercised him in so many incoūters, that he semed to be minded to throw him into the bottom of hel:
Finally God exercised him in so many encounters, that he seemed to be minded to throw him into the bottom of hell:
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For this word Scolemaster betokeneth a master of childrē, he saith thē that the law executed the office of a Scolemaster, to traine vp the childhood of the people in old time.
For this word Schoolmaster Betokeneth a master of children, he Says them that the law executed the office of a Schoolmaster, to train up the childhood of the people in old time.
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And herevpon it may be cōcluded, that the faithfull which beleued in Iesus Christ before he was manifested to the worlde, were Gods children as wel as we.
And hereupon it may be concluded, that the faithful which believed in Iesus christ before he was manifested to the world, were God's children as well as we.
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And if they were children, then were they also heirs.
And if they were children, then were they also Heirs.
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Herin we see that we must not make thē like brute beasts, as some fantasticall heads do, which thinke that the Iewes contēted themselues with the possession of the plentifull land that was promised thē,
Herein we see that we must not make them like brutus beasts, as Some fantastical Heads do, which think that the Iewes contented themselves with the possession of the plentiful land that was promised them,
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& cared for no more but to be wel nurrished & sed ther: for that is too cursed a blasphemie.
& cared for no more but to be well nurrished & said there: for that is too cursed a blasphemy.
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But Iesus Christe serueth not to fil mēs bellies & to feede their paunches: he serueth to bring vs to the heauenly life.
But Iesus Christ serveth not to fill men's bellies & to feed their paunches: he serveth to bring us to the heavenly life.
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It is said that Abraham saw his day: that then was the thing wheron he rested his cōscience. It is said that Abraham saw his day: that then was the thing whereon he rested his conscience.
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And wee see how Dauid did always looke vp higher thā the world:
And we see how David did always look up higher than the world:
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& Iacob at his death euē though he was giuing vp the last gasp, and looked not to liue any longer in the world, said he would trust in the saluatiō of God.
& Iacob At his death even though he was giving up the last gasp, and looked not to live any longer in the world, said he would trust in the salvation of God.
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The aunciēt fathers thē were not little childrē after such a sort, that they were not marked with Gods holy spirite,
The ancient Father's them were not little children After such a sort, that they were not marked with God's holy Spirit,
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nor called by him to the inheritance of the endlesse life:
nor called by him to the inheritance of the endless life:
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but onely in the measure of faythe, which was the differēce betwene thē & vs. And how was that? Euē bicause the law whiche they had was yet wrapped in figures & shadowes:
but only in the measure of faith, which was the difference between them & us And how was that? Even Because the law which they had was yet wrapped in figures & shadows:
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whereas now Iesus Christ leadeth vs right forth to heauē. And whereas I said that they were inferior to vs in the measure of faith:
whereas now Iesus christ leads us right forth to heaven. And whereas I said that they were inferior to us in the measure of faith:
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I meene not that Abraham, Dauid, & other like had a weaker faythe thā we:
I meene not that Abraham, David, & other like had a Weaker faith than we:
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for seeke we neuer so narowly through the whole world, it is not to be presumed that any one creature is to bee found at thys day, which hath the hundreth part of the faith of Abraham or Dauid.
for seek we never so narrowly through the Whole world, it is not to be presumed that any one creature is to be found At this day, which hath the Hundredth part of the faith of Abraham or David.
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And the excellēcie of their faith appeereth in this, that although they had not the promises so apparant as we haue,
And the excellency of their faith appeareth in this, that although they had not the promises so apparent as we have,
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but very darkly, yet notwithstāding they ouerdame all such temptations as woulde haue ouerthrowē vs a hundred thousand times.
but very darkly, yet notwithstanding they ouerdame all such temptations as would have overthrown us a hundred thousand times.
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If any of vs wer put to the induring of the incoūters of Abraham or Dauid, what would become of vs? For Abraham was a wayfarer al his life lōg in a strāge country, wher mē grudged him water to drinke,
If any of us were put to the enduring of the encounters of Abraham or David, what would become of us? For Abraham was a wayfarer all his life long in a strange country, where men grudged him water to drink,
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and yet neuerthelesse his faith abideth stil vnvāquished. As touching Dauid, he was driuē a lōg time frō place to place.
and yet nevertheless his faith Abideth still unvanquished. As touching David, he was driven a long time from place to place.
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Being hunted out of the whole realme & hauing no succour to retire vnto, but 〈 ◊ 〉 amōg the infidels and enimies of God,
Being hunted out of the Whole realm & having no succour to retire unto, but 〈 ◊ 〉 among the Infidels and enemies of God,
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or else into dennes and among wyld beastes:
or Else into dens and among wild beasts:
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he was moreouer put to such reproche, that euery man cursed him as the veriest villayne and kaytif in the world:
he was moreover put to such reproach, that every man cursed him as the veriest villain and kaytif in the world:
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and yet for all that, he hild out still, hee called still vppon God, and hee neuer fell to any murmuring or blaspheming,
and yet for all that, he held out still, he called still upon God, and he never fell to any murmuring or blaspheming,
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but rather glorifyed God in those his extremities and distresses. So then wee see that their faith ought to make vs all ashamed.
but rather glorified God in those his extremities and Distresses. So then we see that their faith ought to make us all ashamed.
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And when euery of vs shall haue looked wel into his owne conscience, wee shall fynd that wee scarsly haue any little peece of the faith that they had.
And when every of us shall have looked well into his own conscience, we shall find that we scarcely have any little piece of the faith that they had.
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But the greatnesse of their faith must not be measured heere by the constancie and ablenesse that euery of them had to trust in God.
But the greatness of their faith must not be measured Here by the constancy and ableness that every of them had to trust in God.
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VVhereby then? By the outward obiect of their fayth. As for example:
Whereby then? By the outward Object of their faith. As for Exampl:
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Although Esay was an excellēt teacher, so that his like is not to be found in the world:
Although Isaiah was an excellent teacher, so that his like is not to be found in the world:
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yet the least preacher that setteth foorth the Gospell purely, shall be preferred before Esay, as is auouched by the mouth of our Lord Iesus Christ hymselfe.
yet the least preacher that sets forth the Gospel purely, shall be preferred before Isaiah, as is avouched by the Mouth of our Lord Iesus christ himself.
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And why is that? Bycause that although Esay was as an Angell, and spake with such authoritie yea,
And why is that? Because that although Isaiah was as an Angel, and spoke with such Authority yea,
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and maiestie, as were able to touch the hartes to the quicke which are most falne aslepe in this world, in somuch that euen God himselfe seemeth to haue opened his owne holy mouth in him,
and majesty, as were able to touch the hearts to the quick which Are most fallen asleep in this world, in So much that even God himself seems to have opened his own holy Mouth in him,
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and his words were not as the words of a mortall man: yet did he hold but the manner of teaching that was conueniēt for that tyme:
and his words were not as the words of a Mortal man: yet did he hold but the manner of teaching that was convenient for that time:
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that is to say he did set foorth the lād of Chanaan as a pledge to those whom he taught,
that is to say he did Set forth the land of Canaan as a pledge to those whom he taught,
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& keepe them to the Sacrifises, washings, figures, shadowes, & al other like things, whervnder he shewed what the happinesse of gods children is.
& keep them to the Sacrifices, washings, figures, shadows, & all other like things, whervnder he showed what the happiness of God's children is.
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As for example, we see how he likeneth the church to a palace builded of gold & siluer and preciouse stones. As for Exampl, we see how he likeneth the Church to a palace built of gold & silver and precious stones.
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Yee see then that his maner of dealing was fashioned vnto the darknesse of the law.
Ye see then that his manner of dealing was fashioned unto the darkness of the law.
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But now our Lord Iesus Christ is set forth vnto vs, although a simple man preach the Gospel, which hath nother great eloquence nor authoritie:
But now our Lord Iesus christ is Set forth unto us, although a simple man preach the Gospel, which hath neither great eloquence nor Authority:
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yet shall hee as it were poynt at Iesus Christe with his fingar, he shall shew vs how we be in the time of fulnesse,
yet shall he as it were point At Iesus Christ with his fingar, he shall show us how we be in the time of fullness,
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and therwithall hee shall assure vs that our sinnes are forgiuen vs in the death and passion of our Lord Iesus Christe, in somuch that Gods wrath is pacified,
and therewithal he shall assure us that our Sins Are forgiven us in the death and passion of our Lord Iesus Christ, in So much that God's wrath is pacified,
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and victorie obteyned for vs ouer death. Thus ye see that the diuersitie is 〈 ◊ 〉.
and victory obtained for us over death. Thus you see that the diversity is 〈 ◊ 〉.
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doctrine, and not in the qualitie of the fayth as it is in euery mans heart.
Doctrine, and not in the quality of the faith as it is in every men heart.
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For although Abrahā had a wonderfull fayth, and such a one as we shall not finde nowadayes in the worlde:
For although Abrahā had a wonderful faith, and such a one as we shall not find nowadays in the world:
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yet was it alwayes hemmed in with the sayd Ceremonies and shadowes. Dauid was an Angell and myrror of all perfection:
yet was it always hemmed in with the said Ceremonies and shadows. David was an Angel and mirror of all perfection:
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and yet for all that, he was faine to be subiect to the same order that the common people were,
and yet for all that, he was feign to be Subject to the same order that the Common people were,
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and to vse all the Ceremonies that were then in vse, and his looking at Iesus Christ was but a farre off,
and to use all the Ceremonies that were then in use, and his looking At Iesus christ was but a Far off,
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bycause there was the said Curtain before him, which letted him that hee coulde not beholde his glorie as it is shewed vs nowadayes in the Gospell.
Because there was the said Curtain before him, which letted him that he could not behold his glory as it is showed us nowadays in the Gospel.
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And although we know not the hundredth part of the things that were disclozed to Dauid and Abraham, to make them inuincible agaynst all temptations,
And although we know not the hundredth part of the things that were disclozed to David and Abraham, to make them invincible against all temptations,
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and to make them fight so manfully that god might be glorified in them, and to make them beare out all brunts:
and to make them fight so manfully that god might be glorified in them, and to make them bear out all brunts:
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yet had they not that which we haue:
yet had they not that which we have:
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that is to wit, they had not the pledge Iesus Christ deliuered vnto them, as we haue, to the ende we might call vppon God his father,
that is to wit, they had not the pledge Iesus christ Delivered unto them, as we have, to the end we might call upon God his father,
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bycause we be members of his bodie, and hee is our heade, assuring our selues that he and we are all one, with condition that his goodes become ours,
Because we be members of his body, and he is our head, assuring our selves that he and we Are all one, with condition that his goods become ours,
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and that we haue full inioyment of them at this day.
and that we have full enjoyment of them At this day.
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Thus yee see that our fayth is greater than Abrahams was, not in respect of our persones,
Thus ye see that our faith is greater than Abrahams was, not in respect of our Persons,
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nor yet in respect of any stedfastnesse and firmnesse that is in vs:
nor yet in respect of any steadfastness and firmness that is in us:
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but in respect of the doctrine or teaching of it, which we terme the obiect of fayth, that is too say, the thing that is sette before vs from without.
but in respect of the Doctrine or teaching of it, which we term the Object of faith, that is too say, the thing that is Set before us from without.
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And so ye see why Saint Paule sayeth that the fathers were hilde in warde as it were vnder a Schoolemayster, tyll the comming of our Lorde Iesus Christ.
And so you see why Saint Paul Saith that the Father's were hilde in ward as it were under a Schoolmaster, till the coming of our Lord Iesus christ.
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Nowe we for our part haue cause too magnifie Gods goodnesse, according also as oure Lorde Iesus Christ exhorteth vs, saying: Now we for our part have cause too magnify God's Goodness, according also as our Lord Iesus christ exhorteth us, saying:
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blessed are the eyes which see that which you see, and the eares which heare that whiche you heare.
blessed Are the eyes which see that which you see, and the ears which hear that which you hear.
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as to the working of his holy spirite.
as to the working of his holy Spirit.
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For many Kings and Prophets haue desired the like, and haue gone without it. Beholde, Abraham was called Gods freend.
For many Kings and prophets have desired the like, and have gone without it. Behold, Abraham was called God's friend.
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Beholde, Dauid is reported too haue bin founde according too Gods owne heart:
Behold, David is reported too have been found according too God's own heart:
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and yet for all that, hee was fayne too looke aloofe at the promises which are now as it were cast into our lappes, and yet for all that, he was fain too look aloof At the promises which Are now as it were cast into our laps,
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and whereof we haue our fill. They sought Iesus Christ then absent and hidden, and they wayted for him.
and whereof we have our fill. They sought Iesus christ then absent and hidden, and they waited for him.
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But now that our Lord Iesus Christ hath come downe into the worlde and bin conuersant here, he hath gyuen vs a sure warrant that all is performed as he himselfe declared at his death.
But now that our Lord Iesus christ hath come down into the world and been conversant Here, he hath given us a sure warrant that all is performed as he himself declared At his death.
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VVhat a lewdnesse then is it, if we nowadayes bee not much the more inflamed and quickened vp to followe the promises of the Gospell, where God communicateth himselfe so familiarly vnto vs? So then on the one side wee haue cause too yeelde vnto God his deserued prayse, What a Lewdness then is it, if we nowadays be not much the more inflamed and quickened up to follow the promises of the Gospel, where God Communicateth himself so familiarly unto us? So then on the one side we have cause too yield unto God his deserved praise,
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for that he hath vouchsafed to exalt vs, I say vs miserable creatures to so high dignitie,
for that he hath vouchsafed to exalt us, I say us miserable creatures to so high dignity,
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as to preferre vs before all the holy kings and Patriarkes that lyued vnder the Lawe.
as to prefer us before all the holy Kings and Patriarchs that lived under the Law.
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Howbeit heerewithall let vs take good heede, that this benefit and prerogatiue turne not to our double condēnation for our vnthankfulnesse in not making account of so great a good turne so offered vnto vs. Nowe although Abraham were still hilde vnder after the maner of a childe (as I haue sayd alreadie:) yet forsooke he both his kinsfolke and natiue Countrie,
Howbeit herewithal let us take good heed, that this benefit and prerogative turn not to our double condemnation for our unthankfulness in not making account of so great a good turn so offered unto us Now although Abraham were still hilde under After the manner of a child (as I have said already:) yet forsook he both his kinsfolk and native Country,
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and went as a poore wayfayrer into a straunge lande, where he was hunted and tossed from post to piller in continuall languishing.
and went as a poor wayfayrer into a strange land, where he was hunted and tossed from post to pillar in continual languishing.
cc vvd p-acp dt j n1 p-acp dt j n1, c-crq pns31 vbds vvn cc vvn p-acp n1 p-acp n1 p-acp j vvg.
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And if he had repented him, could he not haue returned into his owne Countrey againe? Yes:
And if he had repented him, could he not have returned into his own Country again? Yes:
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but the Apostle in the eleuenth to the Hebrewes telleth vs, that he had such a trustfulnesse and so constant a fayth, that he hilde out euen to the last push:
but the Apostle in the Eleventh to the Hebrews Telleth us, that he had such a trustfulnesse and so constant a faith, that he hilde out even to the last push:
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insomuch that hee shewed by effect, that his minde was wholy set vpon the kingdowme of heauen,
insomuch that he showed by Effect, that his mind was wholly Set upon the kingdowme of heaven,
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and not intangled with this worlde:
and not entangled with this world:
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and yet notwithstanding, for all that both hee and the rest of the holy fathers walked after that maner before vs:
and yet notwithstanding, for all that both he and the rest of the holy Father's walked After that manner before us:
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yet tary they still for vs at this day, and receyued not the promises which are manifested to vs in the Gospell.
yet tarry they still for us At this day, and received not the promises which Are manifested to us in the Gospel.
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For while they liued they had but a small taste of that which is reueled to vs nowadayes,
For while they lived they had but a small taste of that which is revealed to us nowadays,
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& which is layde open before vs. VVo be to vs therfore if we be not warned and inflamed to receyue Gods offer,
& which is laid open before us VVo be to us Therefore if we be not warned and inflamed to receive God's offer,
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But nowe is that time past and gone sayth he:
But now is that time past and gone say he:
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whē he vttereth the infinite riches of his goodnesse, to winne vs and to draw vs in such wise from this worlde,
when he uttereth the infinite riches of his Goodness, to win us and to draw us in such wise from this world,
c-crq pns31 vvz dt j n2 pp-f po31 n1, pc-acp vvi pno12 cc p-acp vvi pno12 p-acp d j p-acp d n1,
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as we may come to yeelde our selues freely vnto him.
as we may come to yield our selves freely unto him.
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Then if suche gracious dealing moue vs not too come vntoo him, nowe that wee bee menne growen, notwithstanding oure rawnesse and infirmitie,
Then if such gracious dealing move us not too come unto him, now that we be men grown, notwithstanding our rawness and infirmity,
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and too take the yoke whiche hee layeth vppon vs, and too suffer hym too gouerne vs vnder hys obedience,
and too take the yoke which he Layeth upon us, and too suffer him too govern us under his Obedience,
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yea and too take courage and stoutnesse too vs to defye Sathan, and the whole worlde, and all the allurements thereof:
yea and too take courage and stoutness too us to defy Sathan, and the Whole world, and all the allurements thereof:
uh cc av vvb n1 cc n1 av pno12 p-acp vvi np1, cc dt j-jn n1, cc d dt n2 av:
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say if we ouermayster not all these conflictes:
say if we ouermayster not all these conflicts:
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surely wee shall pay right deerely for the grace that is offered vs in the Gospell.
surely we shall pay right dearly for the grace that is offered us in the Gospel.
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And therefore lette euerye of vs bestyrre hymselfe, and take oportunitie whyle God allureth vs, and whyle the tyme of saluation, and daye of fauour is present.
And Therefore let every of us bestyrre himself, and take opportunity while God Allureth us, and while the time of salvation, and day of favour is present.
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And seeing wee bee so feeble that wee doo but dragge oure legges after vs, let vs praye God too strengthen vs,
And seeing we be so feeble that we do but drag our legs After us, let us pray God too strengthen us,
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and too redresse oure lazynesse and coldenesse. Also let euerie of vs streyne and inforce hymselfe:
and too redress our lazynesse and coldness. Also let every of us streyne and enforce himself:
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and sythe wee bee so hemmed in with the snares that Sathan hath layde for vs, let vs walke so muche the more in the feare of God, that wee may ouercome all Sathans lettes and wyles,
and sith we be so hemmed in with the snares that Sathan hath laid for us, let us walk so much the more in the Fear of God, that we may overcome all Satan's lets and wiles,
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and go forwarde in the way that God hath set vs in, and followe the fathers that are gone afore vs, which tarie still for our companie, that we might be gathered vp all togither intoo the heauenly lyfe, at the blessed comming of oure Lorde Iesus Christ.
and go forward in the Way that God hath Set us in, and follow the Father's that Are gone afore us, which tarry still for our company, that we might be gathered up all together into the heavenly life, At the blessed coming of our Lord Iesus christ.
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Nowe let vs fall downe before the Maiestie of oure good God, wyth acknowledgement of oure faultes, praying hym that wee maye so mislyke of them,
Now let us fallen down before the Majesty of our good God, with acknowledgement of our Faults, praying him that we may so mislike of them,
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as wee maye not onely bee sorye and seeke forgyuenesse of them, but also bee renued by true repentaunce,
as we may not only be sorry and seek forgiveness of them, but also be renewed by true Repentance,
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and go forwarde and bee confyrmed in it more and more, tyll wee bee cleane ridde of all vyces,
and go forward and be confirmed in it more and more, till we be clean rid of all vices,
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and bee so fashioned lyke too hys Image, as hys glorie maye shyne foorth in vs,
and be so fashioned like too his Image, as his glory may shine forth in us,
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euen tyll we enter into the full possession of the inheritance that he hath promised vs. That it may please him to graunt this grace, not onely to vs,
even till we enter into the full possession of the inheritance that he hath promised us That it may please him to grant this grace, not only to us,
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but also to all people. &c.
but also to all people. etc.
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The. 23. Sermon, which is the ninth vpon the third Chapter.
The. 23. Sermon, which is the ninth upon the third Chapter.
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26 For all of you are Gods children through the fayth vvhich is in Iesus Christ.
26 For all of you Are God's children through the faith which is in Iesus christ.
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27 Surely as many of you as are baptised, haue put on Christ.
27 Surely as many of you as Are baptised, have put on christ.
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28 There is neyther Ievve nor Greeke, there is neyther bonde nor free, there is neither male nor female:
28 There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female:
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For yeare all one in Iesus Christ.
For year all one in Iesus christ.
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29 Novv if ye be Christs, thē are you Abrahams seede, and heyres according to the promise.
29 Now if you be Christ, them Are you Abrahams seed, and Heirs according to the promise.
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WE haue seene heretofore to what dignitie we be aduaunced by the Gospell.
WE have seen heretofore to what dignity we be advanced by the Gospel.
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For not only we be called to be of the felowship & company of the holy fathers whom God honored so highly:
For not only we be called to be of the fellowship & company of the holy Father's whom God honoured so highly:
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but also our state is yet more woorthie and noble, bicause we be deliuered from the bondage of the Lawe, whervnder they were hilde.
but also our state is yet more worthy and noble, Because we be Delivered from the bondage of the Law, whervnder they were hilde.
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And for the better confirming of this doctrine, S. Paule addeth that we be al made the children of God by beleeuing in our Lord Iesus Christ, according also as it is sayd in the first Chapter of S. Iohns Gospell.
And for the better confirming of this Doctrine, S. Paul adds that we be all made the children of God by believing in our Lord Iesus christ, according also as it is said in the First Chapter of S. Iohns Gospel.
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For there this dignitie is commended to vs as it deserueth: namely, that we haue preeminence and prerogatiue to be counted.
For there this dignity is commended to us as it deserves: namely, that we have preeminence and prerogative to be counted.
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Gods children through fayth, verely for our Lorde Iesus Christs sake, who is his only and naturall sonne.
God's children through faith, verily for our Lord Iesus Christ sake, who is his only and natural son.
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For that tytle belongeth alonely to him by right, and is cōmunicated to vs but only by grace, inasmuch as God hath voutsafed to adopt vs for his sake.
For that title belongeth alonely to him by right, and is communicated to us but only by grace, inasmuch as God hath vouchsafed to adopt us for his sake.
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So thē Iesus Christ is the hed of the Church: howbeit for his sake god acknowledgeth & auoweth vs for his children.
So them Iesus christ is the head of the Church: howbeit for his sake god acknowledgeth & avoweth us for his children.
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And here we see that the word Beleefe importeth more thā mē cōmōly take it to do, according also as I haue declared before.
And Here we see that the word Belief imports more than men commonly take it to do, according also as I have declared before.
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For they that are not exercized in the holy Scripture, thinke it straunge that God should honor vs so highly for beleeuing,
For they that Are not exercised in the holy Scripture, think it strange that God should honour us so highly for believing,
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& (to their seeming) fayth is not so great a vertue that it ought to obteyn so great a benefite.
& (to their seeming) faith is not so great a virtue that it ought to obtain so great a benefit.
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But I haue shewed you heeretofore, that our beleeuing in Iesus Christ is not as the crediting of some storie when we heare it or reade it,
But I have showed you heretofore, that our believing in Iesus christ is not as the crediting of Some story when we hear it or read it,
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but a receyuing and conceyuing of him inwardly with full assurednesse as hee is offered vs by God hys father.
but a receiving and conceiving of him inwardly with full assuredness as he is offered us by God his father.
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Therefore when wee imbrace our Lorde Iesus Christ, as the partie that hath made amendes for our sinnes too reconcyle vs too God,
Therefore when we embrace our Lord Iesus christ, as the party that hath made amends for our Sins too reconcile us too God,
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so as wee repose the whole trust of our welfare in him, not doubting but that hee hath brought vs all that is for the inheriting of heauen:
so as we repose the Whole trust of our welfare in him, not doubting but that he hath brought us all that is for the inheriting of heaven:
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I say if wee bee once assured of that: it is no maruell though God acknowledge vs as his children for our beleefes sake.
I say if we be once assured of that: it is no marvel though God acknowledge us as his children for our beliefs sake.
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Howbeeit therewithall we must call to our remembrance, what we haue discoursed before:
Howbeit therewithal we must call to our remembrance, what we have discoursed before:
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namely that this [ benefite of God in acknowledging vs to bee his children ] commeth not of any desert of fayth,
namely that this [ benefit of God in acknowledging us to be his children ] comes not of any desert of faith,
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neyther must wee wey it heere in the balance what maner of vertue it is: for wee bee made Gods children by free adoption.
neither must we weigh it Here in the balance what manner of virtue it is: for we be made God's children by free adoption.
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If a man demaunde the cause:
If a man demand the cause:
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I answere, that the verie well spring and foundation is not too bee sought elsewhere than in Gods onely goodnesse, inasmuche as it pleased him too pitie vs. Neuerthelesse it is brought to passe by the meanes of fayth (as I haue saide alreadie,) bycause that beeing rid of all fonde ouerweening,
I answer, that the very well spring and Foundation is not too be sought elsewhere than in God's only Goodness, inasmuch as it pleased him too pity us Nevertheless it is brought to pass by the means of faith (as I have said already,) Because that being rid of all fond overweening,
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and acknowledging our selues to be damned in our owne nature, wee flee for refuge to our Lorde Iesus Christ.
and acknowledging our selves to be damned in our own nature, we flee for refuge to our Lord Iesus christ.
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Thus you see in effect what S. Paule ment to say.
Thus you see in Effect what S. Paul meant to say.
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And he goeth on still with the matter, to the end we shoulde knowe, that onely fayth ought to suffice vs to the atteyning of saluation, without seeking any other meanes one way or other too helpe vs. VVhat shoulde wee desyre more than that God shoulde acknowledge vs for his children? VVill we needes haue an ouerplus added too so inestimable a benefite? Ye see then that our full felicitie and perfect glorie, is that we haue leaue to call vppon God as our father, not doubting but that seeing he hath receyued vs into his fauour, hee will also handle vs as his owne children.
And he Goes on still with the matter, to the end we should know, that only faith ought to suffice us to the attaining of salvation, without seeking any other means one Way or other too help us What should we desire more than that God should acknowledge us for his children? VVill we needs have an overplus added too so inestimable a benefit? You see then that our full felicity and perfect glory, is that we have leave to call upon God as our father, not doubting but that seeing he hath received us into his favour, he will also handle us as his own children.
cc pns31 vvz a-acp av p-acp dt n1, p-acp dt n1 pns12 vmd vvi, cst j n1 vmd pc-acp vvi pno12 p-acp dt vvg pp-f n1, p-acp vvg d j-jn n2 crd n1 cc n-jn av vvi pno12 q-crq vmd pns12 vvi dc cs cst np1 vmd vvi pno12 p-acp po31 n2? np1 pns12 av vhb dt n1 vvd av av j dt n1? pn22 vvb av cst po12 j n1 cc j n1, vbz cst pns12 vhb n1 pc-acp vvi p-acp np1 p-acp po12 n1, xx vvg p-acp d vvg pns31 vhz vvn pno12 p-acp po31 n1, pns31 vmb av vvi pno12 p-acp po31 d n2.
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But howe shall we come by that? Saint Paule sayth it is onely fayth that maketh vs parttakers of that dignitie.
But how shall we come by that? Saint Paul say it is only faith that makes us partakers of that dignity.
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Then let vs conclude, that the Lawe can nothing aduauntage vs, or else it must needes bee that wee bee woonderfull couetous,
Then let us conclude, that the Law can nothing advantage us, or Else it must needs be that we be wondered covetous,
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yea and as good as out of our wits, to desire more than too be the children of God.
yea and as good as out of our wits, to desire more than too be the children of God.
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The Angelles are greatly honoured in the holy Scripture, and yet the cheefe tytle that is giuen them, is that they be the children of God. The Angels Are greatly honoured in the holy Scripture, and yet the chief title that is given them, is that they be the children of God.
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Now seeing that we, we (I say) poore wormes of the earth, in whom there is nothing but filthynesse, no nor aught but corruption of sinne, bee matched with the Angelles, insomuch that God openeth vs the kingdome of heauen,
Now seeing that we, we (I say) poor worms of the earth, in whom there is nothing but filthiness, no nor aught but corruption of sin, be matched with the Angels, insomuch that God Openeth us the Kingdom of heaven,
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and intendeth too haue vs fellowes with them, who bee vertues & are nere about him, seing (I say) that we be made partakers of that glorie:
and intends to have us Fellows with them, who be Virtues & Are never about him, sing (I say) that we be made partakers of that glory:
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shall we be so presumptuous to seeke I wot not what moreouer? Truely it is not onely fayth that maketh vs to obteyne that benefite.
shall we be so presumptuous to seek I wot not what moreover? Truly it is not only faith that makes us to obtain that benefit.
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VVherfore lette vs learne to renounce all other meanes that may bee set before vs:
Wherefore let us Learn to renounce all other means that may be Set before us:
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But first of all let vs marke here, that when Saint Paule speaketh of Baptisme, he presupposeth that we receyue the thing that is offered vnto vs in it.
But First of all let us mark Here, that when Saint Paul speaks of Baptism, he presupposeth that we receive the thing that is offered unto us in it.
p-acp ord pp-f d vvb pno12 vvi av, cst c-crq n1 np1 vvz pp-f n1, pns31 vvz cst pns12 vvb dt n1 cst vbz vvn p-acp pno12 p-acp pn31.
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for when men offer vs any other helpes as though the fayth that we haue in him were not sufficient, it is but a turning of vs away from our Lorde Iesus Christ.
for when men offer us any other helps as though the faith that we have in him were not sufficient, it is but a turning of us away from our Lord Iesus christ.
c-acp c-crq n2 vvb pno12 d j-jn n2 c-acp cs dt n1 cst pns12 vhb p-acp pno31 vbdr xx j, pn31 vbz p-acp dt n-vvg pp-f pno12 av p-acp po12 n1 np1 np1.
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That then is Saint Paules meaning.
That then is Saint Paul's meaning.
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But wee shall neuer conceyue the frute that is conteined in this texte, except we alwayes beare in minde, that by this worde Fayth S. Paule meaneth to exclude all the desert & worthinesse that men suppose or imagin thēselues able to bring with thē vnto God.
But we shall never conceive the fruit that is contained in this text, except we always bear in mind, that by this word Faith S. Paul means to exclude all the desert & worthiness that men suppose or imagine themselves able to bring with them unto God.
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VVhen they will needs go through with the matter by their owne power and vertues:
When they will needs go through with the matter by their own power and Virtues:
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It is all one as if they would cut off a peece of the grace of our Lord Iesus Christ.
It is all one as if they would Cut off a piece of the grace of our Lord Iesus christ.
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But he cannot be rent in peeces or deuided.
But he cannot be rend in Pieces or divided.
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Therefore all the working of our saluation must come of him alone, and we must not skulk heere and there,
Therefore all the working of our salvation must come of him alone, and we must not skulk Here and there,
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nor seeke bywayes, but come right forth vnto him by the streyte way of fayth. Herevpon S. Paule addeth, that beeing baptised in Iesus Christ, we haue put him on.
nor seek byways, but come right forth unto him by the straight Way of faith. Hereupon S. Paul adds, that being baptised in Iesus christ, we have put him on.
ccx vvi n2, cc-acp vvb av-jn av p-acp pno31 p-acp dt j n1 pp-f n1. av n1 np1 vvz, cst vbg j-vvn p-acp np1 np1, pns12 vhb vvn pno31 a-acp.
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And this is too take away a doubt that might be cast heere, namely howe it is possible that we should become the children of God, seeing that that dignitie is peculiar to our Lorde Iesus Christ.
And this is too take away a doubt that might be cast Here, namely how it is possible that we should become the children of God, seeing that that dignity is peculiar to our Lord Iesus christ.
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For whereas he is called the Sonne of God, the Apostle sheweth that that tytle cannot be verified of the verie Angels of heauen. For whereas he is called the Son of God, the Apostle shows that that title cannot be verified of the very Angels of heaven.
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True it is, (as I haue sayde heretofore) that they be named the children of God:
True it is, (as I have said heretofore) that they be nam the children of God:
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howbeeit, that is not without an addition.
howbeit, that is not without an addition.
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So is it out of doubt, that there is not any creature to whom that dignitie belongeth.
So is it out of doubt, that there is not any creature to whom that dignity belongeth.
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But nowe seeing that Iesus Christ is the only sonne of God, howe doth the same extende vntoo vs? S. Paule declareth that it is by reason of the vnion that is betwixt him and vs, according as it is sayd in the.xvij. Chapter of. S. Iohn.
But now seeing that Iesus christ is the only son of God, how does the same extend unto us? S. Paul Declareth that it is by reason of the Union that is betwixt him and us, according as it is said in the xvij Chapter of. S. John.
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Then if we were not one with our Lorde Iesus Christ, surely wee should haue none acquaintance at all wyth God:
Then if we were not one with our Lord Iesus christ, surely we should have none acquaintance At all with God:
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for we be quite cutte off from all hope of lyfe by sinne.
for we be quite Cut off from all hope of life by sin.
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Yea and wee must needes be as deadly enimies vnto him, and he vnto vs, till hee haue altered and renued vs. Howsoeuer the worlde go, beeing separated from Iesus Christ,
Yea and we must needs be as deadly enemies unto him, and he unto us, till he have altered and renewed us Howsoever the world go, being separated from Iesus christ,
uh cc pns12 vmb av vbi a-acp j n2 p-acp pno31, cc pns31 p-acp pno12, c-acp pns31 vhb vvn cc vvd pno12 c-acp dt n1 vvb, vbg vvn p-acp np1 np1,
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and considered in our owne nature, we bee vnworthie too be called men, and therefore much lesse can we boast that God is our father.
and considered in our own nature, we be unworthy too be called men, and Therefore much less can we boast that God is our father.
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But here (as I sayde) Saint Paule intended to assoyle that question, saying that by Baptisme we be clothed with our Lord Iesus Christ.
But Here (as I said) Saint Paul intended to assoil that question, saying that by Baptism we be clothed with our Lord Iesus christ.
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And this similitude of clothing is verie ryfe in the holy Scripture, and it betokeneth in effect, that Iesus Christ is our apparell or rayment, whereby all is couered and buryed that might make vs to be reiected at Gods hand,
And this similitude of clothing is very rife in the holy Scripture, and it Betokeneth in Effect, that Iesus christ is our apparel or raiment, whereby all is covered and buried that might make us to be rejected At God's hand,
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and grace is purchased vnto vs, so as he doth not any more sift vs and search vs in our selues,
and grace is purchased unto us, so as he does not any more sift us and search us in our selves,
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but accepteth vs as if we came in the very person of his owne Sonne.
but Accepteth us as if we Come in the very person of his own Son.
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To be short, Saint Paule ment to shew here the vnion that is betwene our Lord Iesus Christ and all the faythfull, which are the members of his body.
To be short, Saint Paul meant to show Here the Union that is between our Lord Iesus christ and all the faithful, which Are the members of his body.
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And like as all the substance of a tree commeth from the root, and al the powers and abilities of a natural bodie come from the head:
And like as all the substance of a tree comes from the root, and all the Powers and abilities of a natural body come from the head:
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euen so is it betwene the sonne of God and vs. For (as I haue sayd alredy) we haue not so much as one drop of the heauenly life,
even so is it between the son of God and us For (as I have said already) we have not so much as one drop of the heavenly life,
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but of his inspyring or breathing into vs. Therefore if we will come vnto God,
but of his inspyring or breathing into us Therefore if we will come unto God,
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and be partakers of the holy Ghost, and of the giftes that belong to the endlesse life:
and be partakers of the holy Ghost, and of the Gifts that belong to the endless life:
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let vs be in Iesus Christ, and not thinke our selues to be any thing or aught worth of our selues.
let us be in Iesus christ, and not think our selves to be any thing or aught worth of our selves.
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And for the same cause, our Lorde Iesus Christ in the sayd text which I alledged out of the xvij. of S. Iohn, setting out the true and perfect happinesse of his, fayeth:
And for the same cause, our Lord Iesus christ in the said text which I alleged out of the xvij. of S. John, setting out the true and perfect happiness of his, Faith:
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Father I pray thee that they may bee made one with vs. Ye see then that the way for vs to get out of the dungeon of death wherein we were drowned, is to be vnited to our Lord Iesus Christ by the bond of fayth.
Father I pray thee that they may be made one with us You see then that the Way for us to get out of the dungeon of death wherein we were drowned, is to be united to our Lord Iesus christ by the bound of faith.
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Now S. Paule sayth, that that is done in Baptisme. Not that all they which are baptized are true members of Iesus Christ in deede:
Now S. Paul say, that that is done in Baptism. Not that all they which Are baptised Are true members of Iesus christ in deed:
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for we see the cleane contrarie, insomuch that there are some which vnhallow and defile all the holinesse of Baptisme,
for we see the clean contrary, insomuch that there Are Some which unhallow and defile all the holiness of Baptism,
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and are giltie of high treason too God, bicause that whereas they professe to holde of Iesus Christ, they despyze and spyte him,
and Are guilty of high treason too God, Because that whereas they profess to hold of Iesus christ, they despyze and spite him,
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and are as dung and filthinesse too marre all things.
and Are as dung and filthiness too mar all things.
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Baptisme then maketh vs not all Christians, and againe wee knowe, that too bee made the childe of God, is too great a benefite to bee fathered vppon a corruptible Element.
Baptism then makes us not all Christians, and again we know, that too be made the child of God, is too great a benefit to be fathered upon a corruptible Element.
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VVhat is the water? Too say that the water begetteth or regenerateth vs againe,
What is the water? Too say that the water begetteth or regenerateth us again,
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and that thereby we be deliuered from death, and obteyne the glorie wherein God lyfteth vs vp too himselfe:
and that thereby we be Delivered from death, and obtain the glory wherein God lifteth us up too himself:
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as (say I) a peruerting of all order.
as (say I) a perverting of all order.
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Many that are baptised do wype away the grace of God:
Many that Are baptised do wipe away the grace of God:
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and notwithstanding that it be offered them, yet they make themselues vnworthie of it through their vnbeleef, lewdnesse, and rebellion.
and notwithstanding that it be offered them, yet they make themselves unworthy of it through their unbelief, Lewdness, and rebellion.
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Thus yee see that the power of baptisme is disfeated in many men. But when there happeneth a mutual agreement & melodie betwene God and vs:
Thus ye see that the power of Baptism is disfeated in many men. But when there Happeneth a mutual agreement & melody between God and us:
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then hath baptisme the effect whereof S. Paule treateth and discourseth in this text.
then hath Baptism the Effect whereof S. Paul Treateth and discourseth in this text.
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And so the thing that maketh vs Gods children and clothed vs with Iesus Christ, is that God draweth vs out of the corruption wherin we were by nature,
And so the thing that makes us God's children and clothed us with Iesus christ, is that God draws us out of the corruption wherein we were by nature,
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and will haue Iesus Christ to be our head, and vs ingraffed into him to be parttakers of his goods.
and will have Iesus christ to be our head, and us Ingrafted into him to be partakers of his goods.
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Therfore looke when we receiue that, then is all accōplished that is figured by baptisme.
Therefore look when we receive that, then is all accomplished that is figured by Baptism.
av vvb c-crq pns12 vvb cst, av vbz d vvn cst vbz vvn p-acp n1.
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6986
If hypocrites brag of their baptisme, S. Paule sheweth them that it is but vanitie and illusion, saying that the circumcision of the letter is nothing:
If Hypocrites brag of their Baptism, S. Paul shows them that it is but vanity and illusion, saying that the circumcision of the Letter is nothing:
cs n2 vvb pp-f po32 n1, np1 np1 vvz pno32 cst pn31 vbz p-acp n1 cc n1, vvg cst dt n1 pp-f dt n1 vbz pix:
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that is to say, if we loke no further but to the outward and visible Sacrament, it is all of no value.
that is to say, if we look no further but to the outward and visible Sacrament, it is all of no valve.
cst vbz pc-acp vvi, cs pns12 vvi av-dx av-jc cc-acp p-acp dt j cc j n1, pn31 vbz d pp-f dx n1.
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Euen so is it with baptisme:
Eve so is it with Baptism:
np1 av vbz pn31 p-acp n1:
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6989
it shall stand them in no sted which with their mouthes vaunt themselues to be Christians and great pillers of the Church,
it shall stand them in no stead which with their mouths vaunt themselves to be Christians and great pillars of the Church,
pn31 vmb vvi pno32 p-acp dx n1 r-crq p-acp po32 n2 vvi px32 pc-acp vbi np1 cc j n2 pp-f dt n1,
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6990
forasmuch as they defile the thing which God had dedicated to so excellent an vse, as I haue told you before.
forasmuch as they defile the thing which God had dedicated to so excellent an use, as I have told you before.
av c-acp pns32 vvb dt n1 r-crq np1 vhd vvn p-acp av j dt n1, c-acp pns11 vhb vvn pn22 a-acp.
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6991
Then let vs marke well that S. Paule speaketh this sentence, not to all without exception, which beare the signe and mark [ of baptisme ] outwardly:
Then let us mark well that S. Paul speaks this sentence, not to all without exception, which bear the Signen and mark [ of Baptism ] outwardly:
av vvb pno12 vvi av d n1 np1 vvz d n1, xx p-acp d p-acp n1, r-crq vvb dt n1 cc n1 [ pp-f n1 ] av-j:
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but to such as fare the better by their baptisme.
but to such as fare the better by their Baptism.
cc-acp p-acp d c-acp vvb dt jc p-acp po32 n1.
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6993
Againe S. Paule meeneth not that baptisme, that is to say the water hath the power to chaunge vs in such wise, that we should be clothed with our Lord Iesus Christ:
Again S. Paul meeneth not that Baptism, that is to say the water hath the power to change us in such wise, that we should be clothed with our Lord Iesus christ:
av n1 np1 vvz xx d n1, cst vbz pc-acp vvi dt n1 vhz dt n1 pc-acp vvi pno12 p-acp d j, cst pns12 vmd vbi vvn p-acp po12 n1 np1 np1:
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for by that meanes God should be robbed of the prayse that is due to himself alone.
for by that means God should be robbed of the praise that is due to himself alone.
c-acp p-acp cst vvz np1 vmd vbi vvn pp-f dt n1 cst vbz j-jn p-acp px31 av-j.
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6995
But he sheweth here the meane whereby we be certified that we be the members of our Lord Iesus Christs bodie.
But he shows Here the mean whereby we be certified that we be the members of our Lord Iesus Christ body.
p-acp pns31 vvz av dt j c-crq pns12 vbb vvn cst pns12 vbb dt n2 pp-f po12 n1 np1 npg1 n1.
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6996
I haue tolde you alredie, that we must not seeke any other cause of it than Gods mere goodnesse:
I have told you already, that we must not seek any other cause of it than God's mere Goodness:
pns11 vhb vvn pn22 av, cst pns12 vmb xx vvi d j-jn n1 pp-f pn31 cs npg1 j n1:
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6997
for if we fetch windlasses one wher or other, it is like as if a mā were a thirst,
for if we fetch windlasses one where or other, it is like as if a man were a thirst,
c-acp cs pns12 vvb n2 crd c-crq cc n-jn, pn31 vbz j c-acp cs dt n1 vbdr dt n1,
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6998
and would turne his back to the fountaine [ to seeke water.
and would turn his back to the fountain [ to seek water.
cc vmd vvi po31 n1 p-acp dt n1 [ pc-acp vvi n1.
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6999
] Therfore let vs learne, that it is only God which knitteth vs to our Lord Iesus Christ, of his own mere goodnesse,
] Therefore let us Learn, that it is only God which knits us to our Lord Iesus christ, of his own mere Goodness,
] av vvb pno12 vvi, cst pn31 vbz av-j np1 r-crq vvz pno12 p-acp po12 n1 np1 np1, pp-f po31 d j n1,
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7019
Euen after the same maner are wee greffed intoo our Lord Iesus Christe (sayeth S. Paule) and that is too the end that our old man should be crucified in him,
Eve After the same manner Are we greffed into our Lord Iesus Christ (Saith S. Paul) and that is too the end that our old man should be Crucified in him,
np1 p-acp dt d n1 vbr pns12 vvn p-acp po12 n1 np1 np1 (vvz np1 np1) cc d vbz av dt n1 cst po12 j n1 vmd vbi vvn p-acp pno31,
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7000
& that he doth it by the secrete power of his holy spirit, and yet notwithstanding ceasseth not too woorke by baptisme as by an inferiour instrument, according as wee see how all light cōmeth of him, in somuch that there was light in the world,
& that he does it by the secret power of his holy Spirit, and yet notwithstanding ceaseth not too work by Baptism as by an inferior Instrument, according as we see how all Light comes of him, in So much that there was Light in the world,
cc cst pns31 vdz pn31 p-acp dt j-jn n1 pp-f po31 j n1, cc av a-acp vvz xx av vvi p-acp n1 c-acp p-acp dt j-jn n1, vvg c-acp pns12 vvb c-crq d n1 vvz pp-f pno31, p-acp av cst pc-acp vbds n1 p-acp dt n1,
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7001
euen before there was eyther Sunne or Moone.
even before there was either Sun or Moon.
av c-acp pc-acp vbds d n1 cc n1.
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7002
And yet neuerthelesse God hath stablished the Sunne whereby we haue light heere bylowe euen vnto this day.
And yet nevertheless God hath established the Sun whereby we have Light Here bylowe even unto this day.
cc av av np1 vhz vvn dt n1 c-crq pns12 vhb n1 av vvi av p-acp d n1.
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7003
But yet doth not the Sunne serue too diminish the power that is in God alone.
But yet does not the Sun serve too diminish the power that is in God alone.
p-acp av vdz xx dt n1 vvb av vvi dt n1 cst vbz p-acp np1 av-j.
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7004
Againe it is sayd that man liueth not by bread onely, but by euery woord that procedeth out of Gods mouth.
Again it is said that man lives not by bred only, but by every word that Proceedeth out of God's Mouth.
av pn31 vbz vvn cst n1 vvz xx p-acp n1 av-j, p-acp p-acp d n1 cst vvz av pp-f npg1 n1.
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7005
And in good sooth the bread it selfe is a dead thing. VVho giueth it vs? It is God that inspireth life into vs:
And in good sooth the bred it self is a dead thing. Who gives it us? It is God that inspireth life into us:
cc p-acp j n1 dt n1 pn31 n1 vbz dt j n1. r-crq vvz pn31 pno12? pn31 vbz np1 cst vvz n1 p-acp pno12:
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7006
for wee liue in him as S. Paule sayeth in the.xvij. of the Actes.
for we live in him as S. Paul Saith in the xvij of the Acts.
c-acp pns12 vvb p-acp pno31 p-acp n1 np1 vvz p-acp dt crd pp-f dt n2.
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7007
And yet notwithstanding it is his will too doo it by bread, and he applieth it dayly too our vse, too the intent we should bee fed with it. And yet notwithstanding it is his will too do it by bred, and he Applieth it daily too our use, too the intent we should be fed with it.
cc av c-acp pn31 vbz po31 n1 av vdi pn31 p-acp n1, cc pns31 vvz pn31 av-j av po12 n1, av dt n1 pns12 vmd vbi vvn p-acp pn31.
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7008
So then there is none inconuenience that wee should bee clothed with our Lord Iesus Christ by baptisme,
So then there is none inconvenience that we should be clothed with our Lord Iesus christ by Baptism,
av av pc-acp vbz pix n1 cst pns12 vmd vbi vvn p-acp po12 n1 np1 np1 p-acp n1,
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7009
and yet notwithstanding that the same should proceede of Gods meere grace, and that it shoulde bee done by the secrete working of the holy Ghost, surmounting the whole order of nature, whereof baptisme dothe certifie vs,
and yet notwithstanding that the same should proceed of God's mere grace, and that it should be done by the secret working of the holy Ghost, surmounting the Whole order of nature, whereof Baptism doth certify us,
cc av a-acp cst dt d vmd vvi pp-f npg1 j n1, cc cst pn31 vmd vbi vdn p-acp dt j-jn n-vvg pp-f dt j n1, vvg dt j-jn n1 pp-f n1, c-crq n1 vdz vvi pno12,
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7010
bycause we bee rude and earthly.
Because we be rude and earthly.
c-acp pns12 vbb j cc j.
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7011
God therefore is fayne too drawe by little and little by reason of our infirmitie, too make vs too conceyue the things that otherwise are too high for vs. For where are our wings too stie with aboue the heauens? VVee haue much a doo to creepe heere beneath vpon the earth,
God Therefore is fain too draw by little and little by reason of our infirmity, too make us too conceive the things that otherwise Are too high for us For where Are our wings too sty with above the heavens? We have much a do to creep Here beneath upon the earth,
np1 av vbz av-j av vvi p-acp j cc j p-acp n1 pp-f po12 n1, av vvb pno12 av vvi dt n2 cst av vbr av j p-acp pno12 p-acp c-crq vbr po12 n2 av vvi p-acp p-acp dt n2? pns12 vhb d dt vdb pc-acp vvi av p-acp p-acp dt n1,
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7012
and therefore God is fayne too come downe to vs, which thing he doth by his Sacramentes.
and Therefore God is fain too come down to us, which thing he does by his Sacraments.
cc av np1 vbz av-j av vvn a-acp p-acp pno12, r-crq n1 pns31 vdz p-acp po31 n2.
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7013
Thus are we clothed with our Lord Iesus Christe by baptisme, according also as S. Paule she weth by another similitude in the sixth to the Romanes.
Thus Are we clothed with our Lord Iesus Christ by Baptism, according also as S. Paul she weth by Another similitude in the sixth to the Romans.
av vbr pns12 vvn p-acp po12 n1 np1 np1 p-acp n1, vvg av p-acp n1 np1 pns31 vvz p-acp j-jn n1 p-acp dt ord p-acp dt njp2.
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7014
For he sayeth that we bee greffed into the death and passion of our Lord Iesus Christ, too the end also to bee made partakers of his resurrection and life. For he Saith that we be greffed into the death and passion of our Lord Iesus christ, too the end also to be made partakers of his resurrection and life.
c-acp pns31 vvz cst pns12 vbb vvn p-acp dt n1 cc n1 pp-f po12 n1 np1 np1, av dt n1 av pc-acp vbi vvn n2 pp-f po31 n1 cc n1.
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7015
This similitude of greffyng is as fit as the other of clothing.
This similitude of greffyng is as fit as the other of clothing.
d n1 pp-f vvg vbz a-acp j c-acp dt n-jn pp-f n1.
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7016
For take mee the syen of a tree, and cut mee of the head, or some bough of another tree,
For take me the syen of a tree, and Cut me of the head, or Some bough of Another tree,
p-acp vvb pno11 dt zz pp-f dt n1, cc vvb pno11 pp-f dt n1, cc d n1 pp-f j-jn n1,
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7017
and greffe mee that little syen into it, that was taken from another, and yee see they growe bothe into one,
and greffe me that little syen into it, that was taken from Another, and ye see they grow both into one,
cc n1 pno11 d j zz p-acp pn31, cst vbds vvn p-acp j-jn, cc pn22 vvb pns32 vvb d p-acp crd,
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7018
so as they become bothe one substance, and the roote yeeldeth his sap too the little sprig that was taken from another tree.
so as they become both one substance, and the root yields his sap too the little sprig that was taken from Another tree.
av c-acp pns32 vvb d crd n1, cc dt n1 vvz po31 n1 av dt j n1 cst vbds vvn p-acp j-jn n1.
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7020
and we be raysed vp againe in newnesse of life.
and we be raised up again in newness of life.
cc pns12 vbb vvn a-acp av p-acp n1 pp-f n1.
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7021
But heere wee haue first too marke, howe gratious and bountifull God hath and still doth shew himselfe towardes vs, in that it pleaseth him too vnite vs too his owne sonne:
But Here we have First too mark, how gracious and bountiful God hath and still does show himself towards us, in that it Pleases him too unite us too his own son:
p-acp av pns12 vhb ord av vvi, c-crq j cc j np1 vhz cc av vdz vvi px31 p-acp pno12, p-acp cst pn31 vvz pno31 av vvi pno12 av po31 d n1:
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7022
for that passeth all the benefites whiche wee can conceyue in our imaginacion.
for that passes all the benefits which we can conceive in our imagination.
c-acp cst vvz d dt n2 r-crq pns12 vmb vvi p-acp po12 n1.
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7023
And therefore also doth S. Paule proue, that all things which God hath, do belong vnto vs, and that we haue the inioying of them,
And Therefore also does S. Paul prove, that all things which God hath, do belong unto us, and that we have the enjoying of them,
cc av av vdz n1 np1 vvi, cst d n2 r-crq np1 vhz, vdb vvi p-acp pno12, cc cst pns12 vhb dt vvg pp-f pno32,
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7024
whē we once possesse his Sonne.
when we once possess his Son.
c-crq pns12 a-acp vvi po31 n1.
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7025
Seing (sayeth hee) that God hath not spared his owne Sonne, how should he not giue vs all things with him.
Sing (Saith he) that God hath not spared his own Son, how should he not give us all things with him.
vvb (vvz pns31) cst np1 vhz xx vvn po31 d n1, q-crq vmd pns31 xx vvi pno12 d n2 p-acp pno31.
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7026
Too be short, God coulde not haue vttered the infinite treasures better, than by ioyning vs after that maner to his only Sonne.
Too be short, God could not have uttered the infinite treasures better, than by joining us After that manner to his only Son.
av vbb j, np1 vmd xx vhi vvn dt j n2 av-jc, cs p-acp vvg pno12 p-acp d n1 p-acp po31 j n1.
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7027
It is more than if he had giuen vs heauen and earth:
It is more than if he had given us heaven and earth:
pn31 vbz dc cs cs pns31 vhd vvn pno12 n1 cc n1:
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7028
For surely if wee compare Iesus Christ with all the goodes of the worlde, yea and all the goodes that are aboue the earthly world: he farre surmounteth them all. Marke that for one poynt.
For surely if we compare Iesus christ with all the goods of the world, yea and all the goods that Are above the earthly world: he Far surmounteth them all. Mark that for one point.
c-acp av-j cs pns12 vvb np1 np1 p-acp d dt n2-j pp-f dt n1, uh cc d dt n2-j cst vbr p-acp dt j n1: pns31 av-j vvz pno32 d. n1 cst p-acp crd n1.
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7029
Furthermore let vs vnderstand that God hath so vnited vs to our Lord Iesus Christ, as wee must be fayne to haue all our lyfe in him.
Furthermore let us understand that God hath so united us to our Lord Iesus christ, as we must be fain to have all our life in him.
np1 vvb pno12 vvi cst np1 vhz av vvn pno12 p-acp po12 n1 np1 np1, c-acp pns12 vmb vbi j pc-acp vhi d po12 n1 p-acp pno31.
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7030
And it serueth to humble vs the better, and to make vs perceyue how horrible a thing it is to bee wrapped in the cursednesse of Adam.
And it serveth to humble us the better, and to make us perceive how horrible a thing it is to be wrapped in the cursedness of Adam.
cc pn31 vvz pc-acp vvi pno12 dt jc, cc pc-acp vvi pno12 vvi c-crq j dt n1 pn31 vbz pc-acp vbi vvn p-acp dt n1 pp-f np1.
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7031
For if the holy Scripture told vs not that wee muste be vnited to our Lord Iesus Christ,
For if the holy Scripture told us not that we must be united to our Lord Iesus christ,
p-acp cs dt j n1 vvd pno12 xx cst pns12 vmb vbi vvn p-acp po12 n1 np1 np1,
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7032
before wee can bee in Gods fauour:
before we can be in God's favour:
c-acp pns12 vmb vbi p-acp ng1 n1:
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7033
wee should not feele sufficiently the wretchednesse wherein we be hild by nature, nother should wee hate our sinnes so much as we ought to do.
we should not feel sufficiently the wretchedness wherein we be held by nature, neither should we hate our Sins so much as we ought to do.
pns12 vmd xx vvi av-j dt n1 c-crq pns12 vbb vvn p-acp n1, av-dx vmd pns12 vvi po12 n2 av av-d c-acp pns12 vmd pc-acp vdi.
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7034
But now that it is tolde vs how it is impossible, (yea though all the Angels should come to our ayde,
But now that it is told us how it is impossible, (yea though all the Angels should come to our aid,
p-acp av cst pn31 vbz vvn pno12 c-crq pn31 vbz j, (uh a-acp d dt n2 vmd vvi p-acp po12 n1,
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7035
& that all the world shoulde helpe forward the matter):
& that all the world should help forward the matter):
cc cst d dt n1 vmd vvi av-j dt n1):
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7036
and too bee short, that although nothing wanted yet it were impossible for vs to come neere vntoo God,
and too be short, that although nothing wanted yet it were impossible for us to come near unto God,
cc av vbi j, cst cs pix vvd av pn31 vbdr j p-acp pno12 pc-acp vvi av-j p-acp np1,
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7037
or that he should looke vpō vs with a fatherly coūtenance, yea or that he should acknowledge vs for his creatures, til we be clothed with our Lord Iesus Christ:
or that he should look upon us with a fatherly countenance, yea or that he should acknowledge us for his creatures, till we be clothed with our Lord Iesus christ:
cc cst pns31 vmd vvi p-acp pno12 p-acp dt j n1, uh cc cst pns31 vmd vvi pno12 p-acp po31 n2, c-acp pns12 vbb vvn p-acp po12 n1 np1 np1:
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7038
This were ynough to make vs abhorre our selues.
This were enough to make us abhor our selves.
d vbdr av-d pc-acp vvi pno12 vvi po12 n2.
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7039
And needes must it be that we be worse than lothely, seing there is none other meanes to appease Gods wrath towards vs,
And needs must it be that we be Worse than loathly, sing there is none other means to appease God's wrath towards us,
cc av vmb pn31 vbi cst pns12 vbb jc cs j, vvg a-acp vbz pix j-jn n2 pc-acp vvi npg1 n1 p-acp pno12,
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7040
and to set vs againe in his fauour, than by his couering of our sinnes,
and to Set us again in his favour, than by his covering of our Sins,
cc pc-acp vvi pno12 av p-acp po31 n1, cs p-acp po31 n-vvg pp-f po12 n2,
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7041
& by his clenzing of vs frō al our filthinesse & infection, by blotting out all our wickednesse:
& by his cleansing of us from all our filthiness & infection, by blotting out all our wickedness:
cc p-acp po31 vvg pp-f pno12 p-acp d po12 n1 cc n1, p-acp vvg av d po12 n1:
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147
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7078
than too haue vnhallowed so holy a thing.
than too have unhallowed so holy a thing.
cs av vhb j av j dt n1.
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7042
& that the same must be done by clothing our selues with Iesus Christ, according to the figure therof which we fee in Iacob, whē God blissed him by the hād & meane of his father.
& that the same must be done by clothing our selves with Iesus christ, according to the figure thereof which we fee in Iacob, when God Blessed him by the hand & mean of his father.
cc cst dt d vmb vbi vdn p-acp vvg po12 n2 p-acp np1 np1, vvg p-acp dt n1 av r-crq pns12 vvb p-acp np1, c-crq np1 vvd pno31 p-acp dt n1 cc n1 pp-f po31 n1.
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7043
True it is that Iacob was ch••en as Iacob:
True it is that Iacob was ch••en as Iacob:
j pn31 vbz cst np1 vbds vvn p-acp np1:
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7044
but yet was he faine to be appareled as Esau. So was he himselfe as in respect of Gods calling of him to the heritage or birthright:
but yet was he feign to be appareled as Esau So was he himself as in respect of God's calling of him to the heritage or birthright:
cc-acp av vbds pns31 j pc-acp vbi vvn p-acp np1 np1 vbds pns31 px31 p-acp p-acp n1 pp-f ng1 vvg pp-f pno31 p-acp dt n1 cc n1:
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7045
and he was another man in respect of his borrowing of his brothers clothing.
and he was Another man in respect of his borrowing of his Brother's clothing.
cc pns31 vbds j-jn n1 p-acp n1 pp-f po31 n-vvg pp-f po31 ng1 n1.
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7046
Euen so come wee also as chozen of God and as hauing his promis, whereby he assureth vs that he is ready to receyue vs to mercie:
Eve so come we also as chozen of God and as having his promise, whereby he assureth us that he is ready to receive us to mercy:
np1 av vvb pns12 av p-acp vvi pp-f np1 cc p-acp vhg po31 n1, c-crq pns31 vvz pno12 cst pns31 vbz j pc-acp vvi pno12 p-acp n1:
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but yet must we first & formest be clothed with our Lord Iesus Christ.
but yet must we First & formest be clothed with our Lord Iesus christ.
cc-acp av vmb pns12 ord cc js vbi vvn p-acp po12 n1 np1 np1.
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For if we appeere in our owne likenesse, God must needes hate and abhorre vs as we be worthie.
For if we appear in our own likeness, God must needs hate and abhor us as we be worthy.
p-acp cs pns12 vvb p-acp po12 d n1, np1 vmb av vvi cc vvb pno12 c-acp pns12 vbb j.
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That is the thing whereof we be warned.
That is the thing whereof we be warned.
cst vbz dt n1 c-crq pns12 vbb vvn.
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But in the meane while let vs fare the better by the warrant that is giuē vs in baptim, that we may be able to fight against al the temptations and distrustes which Satan setteth before our eyes to shake our fayth withall.
But in the mean while let us fare the better by the warrant that is given us in Baptism, that we may be able to fight against all the temptations and distrusts which Satan sets before our eyes to shake our faith withal.
p-acp p-acp dt j n1 vvb pno12 vvi dt jc p-acp dt n1 cst vbz vvn pno12 p-acp n1, cst pns12 vmb vbi j pc-acp vvi p-acp d dt n2 cc n2 r-crq np1 vvz p-acp po12 n2 pc-acp vvi po12 n1 av.
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If we be blockish so as we perceyue not our owne vices, but be as it were rotten in them, wo be to vs. But if we bee wakened, to bethinke our selues what it is to make accoūt before god,
If we be blockish so as we perceive not our own vices, but be as it were rotten in them, woe be to us But if we be wakened, to bethink our selves what it is to make account before god,
cs pns12 vbb j av c-acp pns12 vvb xx po12 d n2, cc-acp vbi c-acp pn31 vbdr vvn p-acp pno32, n1 vbb p-acp pno12 p-acp cs pns12 vbb vvn, pc-acp vvi po12 n2 r-crq pn31 vbz pc-acp vvi n1 p-acp n1,
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so as it cōmeth euening & morning to our remēbrance, that he is the iudge of the world and cānot giue vp his office:
so as it comes evening & morning to our remembrance, that he is the judge of the world and cannot give up his office:
av c-acp pn31 vvz n1 cc n1 p-acp po12 n1, cst pns31 vbz dt n1 pp-f dt n1 cc vmbx vvi a-acp po31 n1:
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if we enter into our selues to make examinaciō of our sinnes: surely we must needes be afrayd & as it were besides our selues:
if we enter into our selves to make examination of our Sins: surely we must needs be afraid & as it were beside our selves:
cs pns12 vvb p-acp po12 n2 pc-acp vvi n1 pp-f po12 n2: av-j pns12 vmb av vbi j cc c-acp pn31 vbdr p-acp po12 n2:
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& if we had no help to releeue vs, we should needes be drowned in despayre.
& if we had no help to relieve us, we should needs be drowned in despair.
cc cs pns12 vhd dx n1 pc-acp vvi pno12, pns12 vmd av vbi vvn p-acp n1.
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But let vs haue our recourse to our baptim, & assure our selues that it is not for nought that God hath called vs to be partakers of the purenesse of his only sonne,
But let us have our recourse to our Baptism, & assure our selves that it is not for nought that God hath called us to be partakers of the pureness of his only son,
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& made vs al one with him: & then shall his bloudshed haue such effect to clenze vs frō all our spottes,
& made us all one with him: & then shall his bloodshed have such Effect to clenze us from all our spots,
cc vvd pno12 d crd p-acp pno31: cc av vmb po31 n1 vhb d n1 pc-acp fw-mi pno12 p-acp d po12 n2,
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as we may come before God with our heads vpright: not with such loftinesse as hipocrites haue, which presume vpō thēselues:
as we may come before God with our Heads upright: not with such loftiness as Hypocrites have, which presume upon themselves:
c-acp pns12 vmb vvi p-acp np1 p-acp po12 n2 av-j: xx p-acp d n1 c-acp n2 vhb, r-crq vvb p-acp px32:
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but vpō trust of his inestimable goodnesse, in asmuch as he hath told vs that all things which belong to our Lord Iesus Christe are cōmon to vs. Againe if we perceyue our selues to haue cōmitted so many offences that Gods wrath is kindled against vs:
but upon trust of his inestimable Goodness, in as as he hath told us that all things which belong to our Lord Iesus Christ Are Common to us Again if we perceive our selves to have committed so many offences that God's wrath is kindled against us:
cc-acp p-acp n1 pp-f po31 j n1, p-acp av c-acp pns31 vhz vvn pno12 d d n2 r-crq vvb p-acp po12 n1 np1 np1 vbr j p-acp pno12 av cs pns12 vvb po12 n2 pc-acp vhi vvn av d n2 cst ng1 n1 vbz vvn p-acp pno12:
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behold, Iesus Christ hath offered a sacrifice, wherby we know that the attonement is made betweene God and vs. Seyng then that God hath so testified his loue towardes vs:
behold, Iesus christ hath offered a sacrifice, whereby we know that the atonement is made between God and us Sing then that God hath so testified his love towards us:
vvb, np1 np1 vhz vvn dt n1, c-crq pns12 vvb cst dt n1 vbz vvn p-acp np1 cc pno12 vvb av cst np1 vhz av vvn po31 n1 p-acp pno12:
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let vs not mistrust but that he will preuent vs when so euer wee seeke him in true fayth, that is too say, with suche stedfastnesse as wee doubte not that he ment too disappoynt vs when hee pretended too bee so liberall towardes vs. Thus yee see that the way too make our baptisme auaylable to vs, is too vse it as a sheeld too beate backe all the distrustes that come vpon vs too stoppe vs from praying vntoo God,
let us not mistrust but that he will prevent us when so ever we seek him in true faith, that is too say, with such steadfastness as we doubt not that he meant too disappoint us when he pretended too be so liberal towards us Thus ye see that the Way too make our Baptism available to us, is too use it as a shield too beat back all the distrusts that come upon us too stop us from praying unto God,
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and from hauing our whole recourse vnto him, if we went not vnto him, [ saying thus in our selues ]:
and from having our Whole recourse unto him, if we went not unto him, [ saying thus in our selves ]:
cc p-acp vhg po12 j-jn n1 p-acp pno31, cs pns12 vvd xx p-acp pno31, [ n-vvg av p-acp po12 n2 ]:
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Surely it is true that I haue such store of sinnes in mee, as the number of them were able too make God too lothe mee:
Surely it is true that I have such store of Sins in me, as the number of them were able too make God too loath me:
av-j pn31 vbz j cst pns11 vhb d n1 pp-f n2 p-acp pno11, c-acp dt n1 pp-f pno32 vbdr j av vvi np1 av j pno11:
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but therefore I will not go too him in mine owne persone:
but Therefore I will not go too him in mine own person:
cc-acp av pns11 vmb xx vvi av pno31 p-acp po11 d n1:
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I renounce my selfe and mine owne nature, as wherein there is nothing but shame and confuzion:
I renounce my self and mine own nature, as wherein there is nothing but shame and confuzion:
pns11 vvb po11 n1 cc po11 d n1, c-acp c-crq pc-acp vbz pix p-acp n1 cc n1:
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and I go to him in the name of our Lord Iesus Christ, yea and he goeth before mee, he giueth mee as it were his garment, he speaketh for mee,
and I go to him in the name of our Lord Iesus christ, yea and he Goes before me, he gives me as it were his garment, he speaks for me,
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and in his name do I present my selfe as though I were very he,
and in his name do I present my self as though I were very he,
cc p-acp po31 n1 vdb pns11 vvi po11 n1 c-acp cs pns11 vbdr j pns31,
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bicause it hath pleased him to bee so gracious too mee as to make mee all one with him.
Because it hath pleased him to be so gracious too me as to make me all one with him.
c-acp pn31 vhz vvn pno31 pc-acp vbi av j av pno11 p-acp pc-acp vvi pno11 d crd p-acp pno31.
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Thus ye see that we must leaue our selues behind vs when we come before God,
Thus you see that we must leave our selves behind us when we come before God,
av pn22 vvb cst pns12 vmb vvi po12 n2 p-acp pno12 c-crq pns12 vvb p-acp np1,
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and wee must take vppon vs the persone of our Lord Iesus Christe, yea we leaue our selues behind vs. Not that we should not perceiue our owne misdoings and be rightly humbled and sorie for them:
and we must take upon us the person of our Lord Iesus Christ, yea we leave our selves behind us Not that we should not perceive our own misdoings and be rightly humbled and sorry for them:
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but [ that we should doo the cleane contrarie, and ] yet notwithstanding take it for a full and resolute certaintie, that God accepteth vs when wee come vnto him as in the persone of his onely Sonne.
but [ that we should do the clean contrary, and ] yet notwithstanding take it for a full and resolute certainty, that God Accepteth us when we come unto him as in the person of his only Son.
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But there are very fewe that thinke vppon this.
But there Are very few that think upon this.
p-acp a-acp vbr av d cst vvb p-acp d.
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And in good sooth, although that all of vs professe the Gospell, yet wee shall finde a number that know not the true vse of baptisme,
And in good sooth, although that all of us profess the Gospel, yet we shall find a number that know not the true use of Baptism,
cc p-acp j n1, cs cst d pp-f pno12 vvi dt n1, av pns12 vmb vvi dt n1 cst vvb xx dt j n1 pp-f n1,
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nor wheretoo it auayleth, nor to what end it was ordeyned. But such folke shall pay deerly for taking such a pledge at Gods hand.
nor whereto it availeth, nor to what end it was ordained. But such folk shall pay dearly for taking such a pledge At God's hand.
ccx c-crq pn31 vvz, ccx p-acp r-crq n1 pn31 vbds vvn. p-acp d n1 vmb vvi av-jn p-acp vvg d dt n1 p-acp ng1 n1.
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He will shewe that it is to costly a thing too bee abused, for asmuch as it is sayd to be the meane whereby we bee vnited to our Lord Iesus Christ,
He will show that it is to costly a thing too be abused, for as as it is said to be the mean whereby we be united to our Lord Iesus christ,
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and ingreffed into his death and resurrection.
and Ingrafted into his death and resurrection.
cc vvn p-acp po31 n1 cc n1.
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Then whereas many haue receyed baptisme in their childhood, and haue liued a fortie or fiftie yeeres in the world without knowing too what ende they were baptized:
Then whereas many have receyed Baptism in their childhood, and have lived a fortie or fiftie Years in the world without knowing too what end they were baptised:
av cs d vhb vvn n1 p-acp po32 n1, cc vhb vvn dt crd cc crd n2 p-acp dt n1 p-acp vvg av q-crq n1 pns32 vbdr vvn:
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it were better for them that they had bin borne dead, and too haue bin sunken a hundred times into the earth,
it were better for them that they had been born dead, and too have been sunken a hundred times into the earth,
pn31 vbdr jc p-acp pno32 cst pns32 vhd vbn vvn j, cc av vhb vbn vvn dt crd n2 p-acp dt n1,
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And therefore let vs bethinke our selues the better, and learne that although there bee but a little water caste vppon our heads,
And Therefore let us bethink our selves the better, and Learn that although there be but a little water cast upon our Heads,
cc av vvb pno12 vvi po12 n2 dt jc, cc vvi cst cs pc-acp vbi p-acp dt j n1 vvn p-acp po12 n2,
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yet notwithstāding it is not a vaine figure:
yet notwithstanding it is not a vain figure:
av c-acp pn31 vbz xx dt j n1:
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for God speaketh in it as it were from heauen, and Iesus Christe is there present as a witnesse of the vsage and operation of the sacrament,
for God speaks in it as it were from heaven, and Iesus Christ is there present as a witness of the usage and operation of the sacrament,
c-acp np1 vvz p-acp pn31 c-acp pn31 vbdr p-acp n1, cc np1 np1 vbz a-acp j c-acp dt n1 pp-f dt n1 cc n1 pp-f dt n1,
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and specially his death and resurrection are warranted too vs by it.
and specially his death and resurrection Are warranted too us by it.
cc av-j po31 n1 cc n1 vbr vvn av pno12 p-acp pn31.
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Let vs thinke well vpon these things, and consider too what end we be baptized and what benefite it bringeth vs:
Let us think well upon these things, and Consider too what end we be baptised and what benefit it brings us:
vvb pno12 vvi av p-acp d n2, cc vvb av q-crq n1 pns12 vbb vvn cc r-crq n1 pn31 vvz pno12:
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let it bee well rooted in our hartes, and when soeuer any yong childrē are baptized, let vs bethinke our selues the better:
let it be well rooted in our hearts, and when soever any young children Are baptised, let us bethink our selves the better:
vvb pn31 vbi av vvn p-acp po12 n2, cc c-crq av d j n2 vbr vvn, vvb pno12 vvi po12 n2 dt av-jc:
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For to what end is baptisme solemnized in the companie [ or congregacion ] of the faythfull? Truly to the end that the babe should be commended vnto God.
For to what end is Baptism solemnized in the company [ or congregation ] of the faithful? Truly to the end that the babe should be commended unto God.
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Againe it is a certaine infraunchizing of him into the heauenly Citie, and therefore it muste not bee done in hudther mudther:
Again it is a certain infraunchizing of him into the heavenly city, and Therefore it must not be done in hudther mudther:
av pn31 vbz dt j vvg pp-f pno31 p-acp dt j n1, cc av pn31 vmb xx vbi vdn p-acp j-jn n1:
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but it is so excellent a deede, as ought to be done after a more orderly and solemne fashion,
but it is so excellent a deed, as ought to be done After a more orderly and solemn fashion,
cc-acp pn31 vbz av j dt n1, c-acp pi pc-acp vbi vdn p-acp dt av-dc j cc j n1,
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than any thing belonging to worldly pollicie.
than any thing belonging to worldly policy.
cs d n1 vvg p-acp j n1.
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For therein wee haue a mirrour of the benefite that was bestowed vppon vs before, to the intent we should ioy in it to the end.
For therein we have a mirror of the benefit that was bestowed upon us before, to the intent we should joy in it to the end.
p-acp av pns12 vhb dt n1 pp-f dt n1 cst vbds vvn p-acp pno12 p-acp, p-acp dt n1 pns12 vmd vvi p-acp pn31 p-acp dt n1.
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7090
But we see that the vnbeleeuers do through theyr own vnthankfulnesse depriue themselues of this adoption of Gods,
But we see that the unbelievers do through their own unthankfulness deprive themselves of this adoption of God's,
cc-acp pns12 vvb cst dt n2 vdb p-acp po32 d n1 vvi px32 pp-f d n1 pp-f n2,
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and quite banish themselues from it.
and quite banish themselves from it.
cc av vvb px32 p-acp pn31.
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7092
To the end then that we may bee confirmed more and more, wee muste consider well, that when baptisme is celebrated, it toucheth vs very neerely,
To the end then that we may be confirmed more and more, we must Consider well, that when Baptism is celebrated, it touches us very nearly,
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(28) sermon (DIV1)
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and God calleth vs to him, too shewe vs in another bodies persone, that wee our selues are forlorne and damned by nature.
and God calls us to him, too show us in Another bodies person, that we our selves Are forlorn and damned by nature.
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7094
Howbeit for asmuch as he hath knit vs into the bodie of our Lord Iesus Christ, we be no more considered in our owne kinde,
Howbeit for as as he hath knit us into the body of our Lord Iesus christ, we be no more considered in our own kind,
a-acp p-acp av c-acp pns31 vhz vvn pno12 p-acp dt n1 pp-f po12 n1 np1 np1, pns12 vbb dx av-dc vvn p-acp po12 d n1,
(28) sermon (DIV1)
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7095
nother doth God looke what wee bee of our selues, nor what wee haue deserued:
neither does God look what we be of our selves, nor what we have deserved:
av-dx vdz np1 vvi r-crq pns12 vbb pp-f po12 n2, ccx r-crq pns12 vhb vvn:
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but accepteth vs as if Iesus Christ were in vs, as in deede wee muste not bee separated from him.
but Accepteth us as if Iesus christ were in us, as in deed we must not be separated from him.
cc-acp vvz pno12 c-acp cs np1 np1 vbdr p-acp pno12, c-acp p-acp n1 pns12 vmb xx vbi vvn p-acp pno31.
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This in effect is it that wee haue too consider vppon this text.
This in Effect is it that we have too Consider upon this text.
np1 p-acp n1 vbz pn31 cst pns12 vhb av vvi p-acp d n1.
(28) sermon (DIV1)
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7098
Now herevpon S. Paule cōcludeth, that there is nother Greeke nor Iew bond nor free, male nor female,
Now hereupon S. Paul Concludeth, that there is neither Greek nor Iew bound nor free, male nor female,
av av n1 np1 vvz, cst pc-acp vbz av-dx jp ccx np1 n1 ccx j, n1 ccx n-jn,
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7099
but that Iesus Christ is one in vs all, and all wee are one in him. but that Iesus christ is one in us all, and all we Are one in him.
cc-acp cst np1 np1 vbz pi p-acp pno12 d, cc d pns12 vbr crd p-acp pno31.
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7100
And by this sentence S. Paule ment to expresse yet better, that only fayth ought to suffyze vs,
And by this sentence S. Paul meant to express yet better, that only faith ought to suffyze us,
cc p-acp d n1 n1 np1 vvd pc-acp vvi av j, cst j n1 vmd pc-acp vvi pno12,
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7101
and that we must exclude all other meanes:
and that we must exclude all other means:
cc cst pns12 vmb vvi d j-jn n2:
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7104
If any man alledge that circumcision was alwayes a recorde too the fathers, of the same thing that wee haue at this day in baptisme:
If any man allege that circumcision was always a record too the Father's, of the same thing that we have At this day in Baptism:
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7105
the doubte is assoyled in the second too the Colossians, where S. Paule sayeth that in being baptized wee bee circumcized:
the doubt is assoiled in the second too the colossians, where S. Paul Saith that in being baptised we be Circumcised:
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7106
[ howbeit ] not with mans hand, nor with visible circumcision:
[ howbeit ] not with men hand, nor with visible circumcision:
[ a-acp ] xx p-acp ng1 n1, ccx p-acp j n1:
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but that it ought to suffize vs that God acknowledgeth vs to bee partakers of the spirituall circumcision,
but that it ought to suffice us that God acknowledgeth us to be partakers of the spiritual circumcision,
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namely for somuch as baptisme is ordeyned too the same end now adayes.
namely for So much as Baptism is ordained too the same end now adays.
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And let vs marke, that circumcizion serued to put a difference betweene the Iewes and the Gentiles.
And let us mark, that Circumcision served to put a difference between the Iewes and the Gentiles.
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It was (as the Scripture termeth it) a wall betwixt them, too fence in the Iewes as the people whom God had chozen.
It was (as the Scripture termeth it) a wall betwixt them, too fence in the Iewes as the people whom God had chozen.
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But nowe the blissing is published euerywhere, so as there is no more diuersitie. But now the blissing is published everywhere, so as there is no more diversity.
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Now then baptisme being in these dayes succeeded in the place of circumcisiō, supplieth the want of that old signe, which was a figure and shadowe of things too come.
Now then Baptism being in these days succeeded in the place of circumcision, supplieth the want of that old Signen, which was a figure and shadow of things too come.
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And that should not needed too haue bin, if our Lord Iesus Christ had not bin away.
And that should not needed too have been, if our Lord Iesus christ had not been away.
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But nowe that he is manifested vnto vs ▪ we haue baptisme ordeyned in steade of it.
But now that he is manifested unto us ▪ we have Baptism ordained in stead of it.
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Notwithstanding let vs marke (as I haue sayd already) that we cā bring nothing of our owne wherwith to purchace fauour before God:
Notwithstanding let us mark (as I have said already) that we can bring nothing of our own wherewith to purchase favour before God:
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all that we can do is but simply to confesse our sinne, which were ynough too drowne vs in despayre.
all that we can do is but simply to confess our sin, which were enough too drown us in despair.
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Furthermore wee haue fayth, whereby wee recouer that whiche is requisite for our saluation. I say wee recouer it, by seeking it in our Lord Iesus Christ.
Furthermore we have faith, whereby we recover that which is requisite for our salvation. I say we recover it, by seeking it in our Lord Iesus christ.
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Nowe then if wee say, yea but wee bee weake and rude, wee cannot mount so high as too the secretes of heauen:
Now then if we say, yea but we be weak and rude, we cannot mount so high as too the secrets of heaven:
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let vs looke vpon the baptisme that is giuen vs, as though God reached out his hande too vs. There he sheweth vs to eyesight,
let us look upon the Baptism that is given us, as though God reached out his hand too us There he shows us to eyesight,
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after what maner he plucketh vs out of the curse wherin we were plundged, and couereth vs with our Lord Iesus Christe, to the end that all our misdeedes should be buried by the perfection of his rightuousnesse.
After what manner he plucketh us out of the curse wherein we were plunge, and Covereth us with our Lord Iesus Christ, to the end that all our misdeeds should be buried by the perfection of his righteousness.
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For wee knowe he yeelded suche obedience too God his father, that if wee come grounded therevppon, we cannot but finde fauour at his hand.
For we know he yielded such Obedience too God his father, that if we come grounded thereupon, we cannot but find favour At his hand.
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Thus yee see how that on the one side God wil haue vs to rest vpon him and on our Lord Iesus Christ his sonne, to the end we should draw out of the fulnesse of that foūtayne,
Thus ye see how that on the one side God will have us to rest upon him and on our Lord Iesus christ his son, to the end we should draw out of the fullness of that fountain,
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but yet the amends for thē is to be found in our Lord Iesus Christ,
but yet the amends for them is to be found in our Lord Iesus christ,
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and yeelde the whole prayse of our saluation to the woorking of his holy spirite: and on the otherside giueth vs baptisme as a help of our rudenesse and infirmitie.
and yield the Whole praise of our salvation to the working of his holy Spirit: and on the otherside gives us Baptism as a help of our rudeness and infirmity.
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Seyng wee haue all this, what seeke we any more? Is it not a wilfull robbing of God,
Sing we have all this, what seek we any more? Is it not a wilful robbing of God,
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if wee will needes haue other helpes, and put too other opinions and fancies as they come in our heades? VVhereto serueth all this? But suche minglings are Diuelish corruptions.
if we will needs have other helps, and put too other opinions and fancies as they come in our Heads? Whereto serveth all this? But such minglings Are Devilish corruptions.
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Therefore S. Paule telleth vs, that wee must be so vnited too our Lord Iesus Christ,
Therefore S. Paul Telleth us, that we must be so united too our Lord Iesus christ,
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as none of vs must aduaunce himself as though he were better worth than his fellowes, but acknowledge our selues beholden too Gods meere grace for all things,
as none of us must advance himself as though he were better worth than his Fellows, but acknowledge our selves beholden too God's mere grace for all things,
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and bothe great and small muste indeuer the same togither, and with one cōmon consent confesse, that in our Lord Iesus Christ they haue all that is to be wished for,
and both great and small must endeavour the same together, and with one Common consent confess, that in our Lord Iesus christ they have all that is to be wished for,
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and therefore giue ouer all the inuentions and deuices that can come in their owne brayne.
and Therefore give over all the Inventions and devices that can come in their own brain.
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Yet not withstanding, S. Paule ment not too say that there is no diuersitie of degrees as in respect of worldly policie.
Yet not withstanding, S. Paul meant not too say that there is no diversity of Degrees as in respect of worldly policy.
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For wee knowe there are maysters and seruants, Magistrates and subiectes:
For we know there Are masters and Servants, Magistrates and Subjects:
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in a householde there is the good man which is the head, and the good wyfe whiche ought to bee subiect.
in a household there is the good man which is the head, and the good wife which ought to be Subject.
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VVee know then that this order is inuiolable, and our Lord Iesus Christ is not come into the worlde to make such confusion as to abolish that which was stablished by God his father.
We know then that this order is inviolable, and our Lord Iesus christ is not come into the world to make such confusion as to Abolah that which was established by God his father.
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But when S. Paule sayeth that there is nother mayster nor seruant, man nor woman:
But when S. Paul Saith that there is neither master nor servant, man nor woman:
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he meeneth that too bee sure of their saluation, men muste not set vp theyr tayles lyke Peacockes,
he meeneth that too be sure of their salvation, men must not Set up their tails like Peacocks,
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and stand gazing vppon their owne fethers:
and stand gazing upon their own Feathers:
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but looke what woorthinesse so euer we weene too bee in our selues, wee muste wipe it away and cast it vnder foote,
but look what worthiness so ever we ween too be in our selves, we must wipe it away and cast it under foot,
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and acknowledge all to bee but hinderances that turne vs aside from comming to our Lord Iesus Christ.
and acknowledge all to be but hindrances that turn us aside from coming to our Lord Iesus christ.
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Therefore when both great and small doo acknowledge that they cannot bryng aught of thēselues, but must receyue all things of Gods only free goodnesse:
Therefore when both great and small do acknowledge that they cannot bring aught of themselves, but must receive all things of God's only free Goodness:
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Then is our Lord Iesus Christ himselfe alone is all in all in vs:
Then is our Lord Iesus christ himself alone is all in all in us:
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that is to say, we wil not go about to adde aught to the grace that he hath purchaced for vs,
that is to say, we will not go about to add aught to the grace that he hath purchased for us,
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and which he offereth vs dayly by his Gospell too the end wee should be partakers of it and inioy it too our saluation.
and which he Offereth us daily by his Gospel too the end we should be partakers of it and enjoy it too our salvation.
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Thus yee see in effect, that on the one side wee must keepe the ciuill orders of this world.
Thus ye see in Effect, that on the one side we must keep the civil order of this world.
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Let such as are great men, and men of authoritie aboue others, knowe that God intendeth too be serued by them in that state.
Let such as Are great men, and men of Authority above Others, know that God intends too be served by them in that state.
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7145
As for example, let the Magistrates consider that they be so much the more bound to do their duetie, seyng that God hath done them the honour too aduaunce them after that fashion aboue others.
As for Exampl, let the Magistrates Consider that they be so much the more bound to do their duty, sing that God hath done them the honour too advance them After that fashion above Others.
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7146
Agayne, they that are priuate persones and ought too obey the Magistrates, must looke that they submit thēselues,
Again, they that Are private Persons and ought too obey the Magistrates, must look that they submit themselves,
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vnlesse they purpose to striue with God and to make warre against him.
unless they purpose to strive with God and to make war against him.
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Yee see then that S. Paule holdeth vs in sobrietie and modestie, and vnder a bridle which was not deuized by men,
Ye see then that S. Paul holds us in sobriety and modesty, and under a bridle which was not devised by men,
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but dedicated of God too our vse, bycause mankind could not continue without it.
but dedicated of God too our use, Because mankind could not continue without it.
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And truely we ought too honour and reuerence the state of gouernance, as a thing ordeyned of the Lord.
And truly we ought too honour and Reverence the state of governance, as a thing ordained of the Lord.
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And yet for all that, when wee come too the heauenly life, let vs assure our selues that all worldly things passe and vanish away, as the world and the fashion thereof passeth, sayeth Sainct Paule:
And yet for all that, when we come too the heavenly life, let us assure our selves that all worldly things pass and vanish away, as the world and the fashion thereof passes, Saith Saint Paul:
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but the kingdome of God indureth for euer.
but the Kingdom of God Endureth for ever.
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7153
Then as touching our being children vntoo God, and as touching our beyng his heires, we come not to it by riches, noblenesse,
Then as touching our being children unto God, and as touching our being his Heirs, we come not to it by riches, nobleness,
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or dignitie, or by any power or vertue of our owne. How then? By Gods meere grace and goodnesse.
or dignity, or by any power or virtue of our own. How then? By God's mere grace and Goodness.
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For the great ones must be fayne to stoupe and to humble themselues, and the little ones muste needes wonder at the sight of Gods so inestimable goodnesse, who hath vouchsaued to lift them vp after that forte aboue the heauens,
For the great ones must be fain to stoop and to humble themselves, and the little ones must needs wonder At the sighed of God's so inestimable Goodness, who hath vouchsafed to lift them up After that fort above the heavens,
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whereas they be fearsly counted worthie to dwell vpon earth. Furthermore let vs haue the skill to profite our selues hereby.
whereas they be fearsly counted worthy to dwell upon earth. Furthermore let us have the skill to profit our selves hereby.
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7157
Truely the chiefe poynt is that we go foreward and trauell still to the inheritance of the heauēly kingdome,
Truly the chief point is that we go forward and travel still to the inheritance of the heavenly Kingdom,
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and that our studies, thoughtes and desires be chiefly applied therevnto.
and that our studies, thoughts and Desires be chiefly applied thereunto.
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7159
But yet therewithall wee muste also in passing through this world, haue regard of the degrees which our Lord hath set too be kept.
But yet therewithal we must also in passing through this world, have regard of the Degrees which our Lord hath Set too be kept.
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And when any are to be chozen to the state of gouernment, to weeld Gods swoord,
And when any Are to be chozen to the state of government, to wield God's sword,
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and too sit in the seate of Iustice:
and too fit in the seat of justice:
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let euery man bethinke himself well, and pray to God for such as are too bee chozen, that they may be found to be good and faithful Magistrates,
let every man bethink himself well, and pray to God for such as Are to be chozen, that they may be found to be good and faithful Magistrates,
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7163
and imploy themselues too doo their duetie. And let vs on our side walke peaceably in their obediēce and subiection:
and employ themselves too do their duty. And let us on our side walk peaceably in their Obedience and subjection:
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let vs feele there as it were the first frutes of the kingdome of heauen:
let us feel there as it were the First fruits of the Kingdom of heaven:
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and let vs cōsider that our Lord Iesus Christ doth by that signe shew vs aforehād that he hath a care of vs,
and let us Consider that our Lord Iesus christ does by that Signen show us aforehand that he hath a care of us,
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and ouerlooketh vs, and watcheth ouer vs, vntill we may feele it to the full when he shall haue gathered vs vp to himself.
and overlooketh us, and watches over us, until we may feel it to the full when he shall have gathered us up to himself.
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And to the intent we may the more cherefully and with the better courage beare the yoke which he hath appoynted:
And to the intent we may the more cheerfully and with the better courage bear the yoke which he hath appointed:
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let vs vnderstand that it is acceptable too him, and a sacrifize whiche he liketh well of,
let us understand that it is acceptable too him, and a sacrifice which he liketh well of,
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when wee walke according to the order which he hath stablished, and when wee proceede to liue, not onely without doing any man wrong,
when we walk according to the order which he hath established, and when we proceed to live, not only without doing any man wrong,
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or without offering any violence or deceyt:
or without offering any violence or deceit:
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but also doo walke in all godlinesse and honestie, (as S. Paule sayeth) that is to say,
but also do walk in all godliness and honesty, (as S. Paul Saith) that is to say,
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when we first feare and reuerence God aboue all thyngs, and labour to dedicate ourselues wholly vnto him:
when we First Fear and Reverence God above all things, and labour to dedicate ourselves wholly unto him:
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and secondlye liue after such a sober manner, as we do well shewe that we be not giuen to the world, though we dwell in it:
and Secondly live After such a Sobrium manner, as we do well show that we be not given to the world, though we dwell in it:
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but that we take it as a straunge countrie, through the which wee trauell continually towards the heauenly rest, till we see the thing in very deede whyche is taught vs heere, that is to wit that we haue not bin knit vnto our Lord Iesus Christ in vaine.
but that we take it as a strange country, through the which we travel continually towards the heavenly rest, till we see the thing in very deed which is taught us Here, that is to wit that we have not been knit unto our Lord Iesus christ in vain.
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And now let vs fal downe before the maiestie of our good God with acknowledgement of our sinnes, praying him to make vs so to perceiue them,
And now let us fall down before the majesty of our good God with acknowledgement of our Sins, praying him to make us so to perceive them,
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as we may continually seeke him, euen with as earnest zele as may possibly be,
as we may continually seek him, even with as earnest zeal as may possibly be,
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and giue ourselues wholly to oure Lord Iesus Christ, to the ende that being ioyned to him, wee may giue ouer all the cares of this worlde,
and give ourselves wholly to our Lord Iesus christ, to the end that being joined to him, we may give over all the Cares of this world,
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and still more and more go forward to the felicitie of the heauenly kingdome, till we be fully come thither.
and still more and more go forward to the felicity of the heavenly Kingdom, till we be Fully come thither.
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And so let vs all say, Almightye God heauenly father. &c.
And so let us all say, Almighty God heavenly father. etc.
cc av vvb pno12 d vvi, j-jn np1 j n1. av
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The.xxiiij. Sermon, which is the first vpon the fourth Chapter.
The xxiiij Sermon, which is the First upon the fourth Chapter.
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1 I say that vvhyle the heire is a chyld, he differeth nothing from a seruant,
1 I say that while the heir is a child, he differeth nothing from a servant,
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although he be the Lord of all things: 2 But is vnder Tutors and gouerners till the tyme appoynted by the father.
although he be the Lord of all things: 2 But is under Tutors and Governors till the time appointed by the father.
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3 VVe also lykewyse vvhen vve vvere children, vvere kept in bondage vnder the ordinaunces of the vvorld.
3 We also likewise when we were children, were kept in bondage under the ordinances of the world.
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4 But vvhen the accomplishment of tyme vvas come, God sent his Sonne, made of vvoman, and made vnder the Lavve.
4 But when the accomplishment of time was come, God sent his Son, made of woman, and made under the Law.
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IT is out of all doubt that there was neuer yet; any mo meanes than one whereby men might atteine too saluation.
IT is out of all doubt that there was never yet; any more means than one whereby men might attain too salvation.
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And whereas many men beare thēselues in hand, that they shall by their owne merites obteine the thing that they hope for:
And whereas many men bear themselves in hand, that they shall by their own merits obtain the thing that they hope for:
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it is but a mockerie and a beguiling of thēselues.
it is but a mockery and a beguiling of themselves.
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For (as hath bin shewed heeretofore) we are all of vs reiected of God, cursed, and the children of wrath.
For (as hath been showed heretofore) we Are all of us rejected of God, cursed, and the children of wrath.
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On our owne part we be not able to recouer that which wee haue lost in Adam,
On our own part we be not able to recover that which we have lost in Adam,
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but God must of his infinite goodnesse be fayne to worke in that behalfe: for all other helps are vayne and vnauaylable.
but God must of his infinite Goodness be fain to work in that behalf: for all other helps Are vain and unavailable.
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But, now hath God stablished one only meane whereby men may get out of the dungeon of cursednesse wherein we be all hild.
But, now hath God established one only mean whereby men may get out of the dungeon of cursedness wherein we be all held.
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Therfore it must needes be that the fathers of old time were saued by Gods meere grace, euen as we be, which hope for the like at this day.
Therefore it must needs be that the Father's of old time were saved by God's mere grace, even as we be, which hope for the like At this day.
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For it is too be seene in the second Epistle to the Corinthians, that all the promises which God hath giuen in al ages, were grounded vppon our Lord Iesus Christ,
For it is to be seen in the second Epistle to the Corinthians, that all the promises which God hath given in all ages, were grounded upon our Lord Iesus christ,
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and that he is the pledge of them, which maketh them auaylable and giueth them effect and force towards vs. Then, to be short, it must needes be, that there is but one saluation common to all the faithfull, both whiche are at this day,
and that he is the pledge of them, which makes them available and gives them Effect and force towards us Then, to be short, it must needs be, that there is but one salvation Common to all the faithful, both which Are At this day,
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and which haue liued at any time since the beginning of the world:
and which have lived At any time since the beginning of the world:
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and it must needes be also, that God hath gathered vs togither in one accord, to the intent we should be reconciled to him by the grace of our Lord Iesus Christ,
and it must needs be also, that God hath gathered us together in one accord, to the intent we should be reconciled to him by the grace of our Lord Iesus christ,
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and by that meane be counted rightuous and enioy the inheritance of heauen.
and by that mean be counted righteous and enjoy the inheritance of heaven.
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Yet notwithstanding, wee see great difference betweene the Church that is now adayes, and the Church that was vnder the law.
Yet notwithstanding, we see great difference between the Church that is now adays, and the Church that was under the law.
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For the fathers were subiect to many Ceremonies. They were circumcised from their childhoode. Besides this, they had their Sacrifises, washings, and such other lyke things.
For the Father's were Subject to many Ceremonies. They were circumcised from their childhood. Beside this, they had their Sacrifices, washings, and such other like things.
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At this day all those things are abolished, and none of them is in vse.
At this day all those things Are abolished, and none of them is in use.
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How then shall, we say that the substance of faith is all one among vs and the fathers,
How then shall, we say that the substance of faith is all one among us and the Father's,
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and yet that the gouernment was diuers and that God hathe vtterly chaunged it? If it bee alledged that this diuersity proceedeth of God:
and yet that the government was diverse and that God hath utterly changed it? If it be alleged that this diversity Proceedeth of God:
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it would seme that he is variable. And if it bee sayd that it commeth of men:
it would seem that he is variable. And if it be said that it comes of men:
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then must we conclude that we hold two sundry ways, and that there was great oddes betwene them and vs. I haue answered already too the firste obiection that may be made:
then must we conclude that we hold two sundry ways, and that there was great odds between them and us I have answered already too the First objection that may be made:
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For when he sendeth faire wether or foule, heate or colde, and disposeth the seasons of the yeere diuersly, shall we say therefore that he chaungeth his mind,
For when he sends fair weather or foul, heat or cold, and Disposeth the seasons of the year diversely, shall we say Therefore that he changeth his mind,
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and that he is mutable in himselfe? No, but contrariwise we must say that he hath ordeyned the things that were conuenient for mankind,
and that he is mutable in himself? No, but contrariwise we must say that he hath ordained the things that were convenient for mankind,
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and yet notwithstāding doth by those changes and turnings warne vs that wee must not seeke our rest heere beneath,
and yet notwithstanding does by those changes and turnings warn us that we must not seek our rest Here beneath,
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but passe away as wayfarers, and as they that vndertake a long iourney to come to the kingdome of heauen.
but pass away as wayfarers, and as they that undertake a long journey to come to the Kingdom of heaven.
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As touching the seconde obiection, Sainct Paule sheweth that if there be any difference betwixt vs and the fathers that liued vnder the Lawe, it is not in that our religion is not all one, it is not in that wee haue not all one God, it is not for that the promises which we receyue belong not to vs nowadayes,
As touching the seconde objection, Saint Paul shows that if there be any difference betwixt us and the Father's that lived under the Law, it is not in that our Religion is not all one, it is not in that we have not all one God, it is not for that the promises which we receive belong not to us nowadays,
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or for that our Lorde Iesus Christ hath not at all times had the power to make attonement among al men,
or for that our Lord Iesus christ hath not At all times had the power to make atonement among all men,
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euen from Abell to those which shal be found in the last end of the world:
even from Abel to those which shall be found in the last end of the world:
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but he sayth that the diuersitie is in the outward gouernement.
but he say that the diversity is in the outward government.
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And the better to expresse that, hee alledgeth a similitude which we ought to be well acquainted with.
And the better to express that, he allegeth a similitude which we ought to be well acquainted with.
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For if a father leaue his children fatherlesse and vnder yeeres of discretion, he will appoint tutors and gouernors of them till they come too full age.
For if a father leave his children fatherless and under Years of discretion, he will appoint tutors and Governors of them till they come too full age.
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VVhen the father is deceassed, his children shall be vnder Tutors and gouerners, without enioying of the goodes that their father hath left them ▪ and yet do the goodes belōg to them:
When the father is deceased, his children shall be under Tutors and Governors, without enjoying of the goods that their father hath left them ▪ and yet do the goods belong to them:
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neuerthelesse they haue not the rule of themselues, but in sted of following their wanton appetite, men giue them schoolebutter with a rodde.
nevertheless they have not the Rule of themselves, but in stead of following their wanton appetite, men give them schoolebutter with a rod.
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Thus ye see that although the children be heires, yet haue they not libertie at the firste day,
Thus you see that although the children be Heirs, yet have they not liberty At the First day,
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bycause they bee too weake, and haue nother wisedome nor discretion.
Because they be too weak, and have neither Wisdom nor discretion.
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Now according to this similitude Sainct Paule sayth, that the fathers, (that is to say the Iewes which lyued vnder the law) were Gods childrē and heires as well as we:
Now according to this similitude Saint Paul say, that the Father's, (that is to say the Iewes which lived under the law) were God's children and Heirs as well as we:
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but that the Church was thē as it were vnder age as a yong child, & needed a bridle, and therefore they were in •••age & subiectiō of the law.
but that the Church was them as it were under age as a young child, & needed a bridle, and Therefore they were in •••age & subjection of the law.
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S. Paule then compareth Gods law whereby the Iewes were hylde in streight awe vnder the yoke of Ceremonies, I say he compareth it to a Tutorship.
S. Paul then compareth God's law whereby the Iewes were hylde in straight awe under the yoke of Ceremonies, I say he compareth it to a Tutorship.
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And hee is not contented too take vppon him only the person of a father, whose loue notwithstanding is tender ynough towards his children:
And he is not contented too take upon him only the person of a father, whose love notwithstanding is tender enough towards his children:
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for God hath sent his only sonne, in somuch that in our Lorde we bee men growē and are come to such perfectiō of age, that the gouernment which was vnder the law is now superfluous & vnprofitable,
for God hath sent his only son, in So much that in our Lord we be men grown and Are come to such perfection of age, that the government which was under the law is now superfluous & unprofitable,
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yea & it should be altogither contrary to Gods will, and to the order which he hath stablished.
yea & it should be altogether contrary to God's will, and to the order which he hath established.
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And so we see whereat S. Paule amed.
And so we see whereat S. Paul amed.
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For it is a thing of great importance to know that our Lorde Iesus Christ is no newcome thing,
For it is a thing of great importance to know that our Lord Iesus christ is no newcome thing,
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as though god had sodenly bethought him to remedie the destruction of mankind.
as though god had suddenly bethought him to remedy the destruction of mankind.
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For Christ had that power from the beginning, and it behoued all men to seeke their saluation in him,
For christ had that power from the beginning, and it behooved all men to seek their salvation in him,
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for the faith hath always bin one selfsame, as the Apostle alledgeth in the Epistle to the Hebrues.
for the faith hath always been one selfsame, as the Apostle allegeth in the Epistle to the Hebrews.
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And truly Abels sacrifices were not accepted for any worthinesse that was in his own person, And truly Abel's Sacrifices were not accepted for any worthiness that was in his own person,
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nor for any valew that was in him: but only by the meanes of faith: faith was faine to be his foundatiō and buttresse.
nor for any value that was in him: but only by the means of faith: faith was feign to be his Foundation and buttress.
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In respect whereof also the Apostle sayth, that our Lorde Iesus Christ whiche was yesterday, is also to day,
In respect whereof also the Apostle say, that our Lord Iesus christ which was yesterday, is also to day,
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and shall be stil to the end.
and shall be still to the end.
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Therefore we must be well resolued of this point as a thing vndoubted & out of all question:
Therefore we must be well resolved of this point as a thing undoubted & out of all question:
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namely that wee in these days haue not any newe hope of atteining to saluation,
namely that we in these days have not any new hope of attaining to salvation,
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but the very same that hath bin at al times heretofore, and that the Gospell is not a newfound doctrine forged within these few yeeres,
but the very same that hath been At all times heretofore, and that the Gospel is not a newfound Doctrine forged within these few Years,
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but the very same doctrine wherein all the rightuous men that euer were, haue bin instructed.
but the very same Doctrine wherein all the righteous men that ever were, have been instructed.
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And truly it hath bin said heretofore, that we be made the childrē of adoption when we once haue our Lord Iesus Christ.
And truly it hath been said heretofore, that we be made the children of adoption when we once have our Lord Iesus christ.
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For S. Paule intended to rebuke the folie & presumptuousnes that was in the Iewes, for that they boasted always of their earthly linage.
For S. Paul intended to rebuke the folly & presumptuousness that was in the Iewes, for that they boasted always of their earthly lineage.
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He sheweth that in this behalf we must haue respect of nothing but of the incorruptible seede of Gods word, whereby wee bee begotten new agayne.
He shows that in this behalf we must have respect of nothing but of the incorruptible seed of God's word, whereby we be begotten new again.
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Now when God adopteth vs and receiueth vs to bee his children, thē doth he auow vs to be the spiritual ofspring of Abraham.
Now when God adopteth us and receiveth us to be his children, them does he avow us to be the spiritual offspring of Abraham.
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How then cā we be Abrahās children, except we agree with him in faith? Ye see then that Paules handling of this point here is to good purpose:
How then can we be Abrahans children, except we agree with him in faith? You see then that Paul's handling of this point Here is to good purpose:
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namely to do vs to vn•••stād, that frō al time out of mind, then hath not bin any other meane to renue men to saluation,
namely to do us to vn•••stand, that from all time out of mind, then hath not been any other mean to renew men to salvation,
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and too bring them into Gods fauour and loue, than by trusting in Iesus Christ, and by fleeing altogither vnto him for refuge.
and too bring them into God's favour and love, than by trusting in Iesus christ, and by fleeing altogether unto him for refuge.
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Thus yee see why it is sayd that yong children are masters of the house,
Thus ye see why it is said that young children Are Masters of the house,
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and that the inheritance belongeth to them, though they do not yet enioy it by reason of their age.
and that the inheritance belongeth to them, though they do not yet enjoy it by reason of their age.
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And heere we haue also to marke further, that it wer great wrong to the fathers of old time, to shet them out of the felowship and onement of the faith that is shewed heere by Sainct Paule.
And Here we have also to mark further, that it were great wrong to the Father's of old time, to shet them out of the fellowship and onement of the faith that is showed Here by Saint Paul.
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For their life was of all mens most miserable, bycause God kept them occupyed with many afflictions:
For their life was of all men's most miserable, Because God kept them ocupied with many afflictions:
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and the liues of the fathers (specially of those whome God marked out too make them excellent) were all mirrors of inuincible patience.
and the lives of the Father's (specially of those whom God marked out too make them excellent) were all mirrors of invincible patience.
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For what things indured Abraham? How hard and great incounters dyd hee heare out? VVhat manner of temptations did Isaac and likewise Iacob abide? Again what vertues see we in Dauid? Now if they had set their mind vpon this world, they had bin in worse plight than the brute beasts.
For what things endured Abraham? How hard and great encounters did he hear out? What manner of temptations did Isaac and likewise Iacob abide? Again what Virtues see we in David? Now if they had Set their mind upon this world, they had been in Worse plighted than the brutus beasts.
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Therefore (as I haue sayd afore) it must needes bee that they looked higher:
Therefore (as I have said afore) it must needs be that they looked higher:
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and that did they witnesse sufficiently, not only by word of mouth, but also by deede.
and that did they witness sufficiently, not only by word of Mouth, but also by deed.
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Then let vs marke well the point that is set downe heere:
Then let us mark well the point that is Set down Here:
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whiche is, that the fathers hoped for the selfsame heritage that we looke for, euen by the meanes of our Lord Iesus Christ.
which is, that the Father's hoped for the selfsame heritage that we look for, even by the means of our Lord Iesus christ.
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And for asmuch as we agree with Abraham, Dauid & the other holy kings & Prophets in faith:
And for as as we agree with Abraham, David & the other holy Kings & prophets in faith:
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we shall be gathred into the heauenly life with thē, & obtein the same crowne of saluatiō with thē, which is the reward of faith as S. Peter termeth it in his first Epistle.
we shall be gathered into the heavenly life with them, & obtain the same crown of salvation with them, which is the reward of faith as S. Peter termeth it in his First Epistle.
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Furthermore wheras S. Paule sayth that the child differeth nothing frō a seruant:
Furthermore whereas S. Paul say that the child differeth nothing from a servant:
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he doth it, always to magnify Gods grace towards vs, and the priuiledge which we obteine by meanes of the Gospell.
he does it, always to magnify God's grace towards us, and the privilege which we obtain by means of the Gospel.
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It is much for vs to be called the children of Abraham:
It is much for us to be called the children of Abraham:
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but it is much more whē it is said of vs, that God hath aduanced vs to a higher degree by the Gospell, than euer Abraham came vnto.
but it is much more when it is said of us, that God hath advanced us to a higher degree by the Gospel, than ever Abraham Come unto.
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For in asmuch as our Lord Iesus Christ was not yet come: he was vnder the yoke of the law.
For in as as our Lord Iesus christ was not yet come: he was under the yoke of the law.
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But we at this day are free from it: and so ye see that God hath exalted vs aboue all the Patriarks and Prophets.
But we At this day Are free from it: and so you see that God hath exalted us above all the Patriarchs and prophets.
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for he is ordeined the ransome to discharge vs. Ye see then that we be no more vnder the bridle wherto the fathers were subiect,
for he is ordained the ransom to discharge us You see then that we be no more under the bridle whereto the Father's were Subject,
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And wel ought we to acknowledge this grace, and to esteeme it as it deserueth, to the end we• ••ay giue ourselues to the seruing of God with the earnester affection and zele.
And well ought we to acknowledge this grace, and to esteem it as it deserves, to the end we• ••ay give ourselves to the serving of God with the earnester affection and zeal.
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But (as I haue touched already) we must marke, that S. Paule speakes not heere of any seueral person. But (as I have touched already) we must mark, that S. Paul speaks not Here of any several person.
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For there is none of vs all but he ought to confesse himselfe to be much rawer and weaker in faith,
For there is none of us all but he ought to confess himself to be much rawer and Weaker in faith,
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then were the Prophets and Patriarkes: and that doth their liues shew full well.
then were the prophets and Patriarchs: and that does their lives show full well.
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Then if we be not come to such perfection as they were, how is it sayd that they were as little children,
Then if we be not come to such perfection as they were, how is it said that they were as little children,
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and that we be nowadays as it were at the state of men? I told you before,
and that we be nowadays as it were At the state of men? I told you before,
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how S. Paul speaketh not of one man or other, but of the common gouernment of the Church.
how S. Paul speaks not of one man or other, but of the Common government of the Church.
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For he speaketh not of the men themselues, but of the fashion that God vsed in guiding those that are his.
For he speaks not of the men themselves, but of the fashion that God used in guiding those that Are his.
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This will be shewed the better by things contrary.
This will be showed the better by things contrary.
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S. Paule vpbraideth the Corinthians, that hee was driuen too giue them milke as to little babes, S. Paul upbraideth the Corinthians, that he was driven too give them milk as to little babes,
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bicause they were not yet able to brucke strōg meate, & he maketh them ashamed of their dulnesse,
Because they were not yet able to Brucke strong meat, & he makes them ashamed of their dulness,
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& of their weltring in their vntoward afectiōs, for that they had not profited in the faith as the time required.
& of their weltering in their untoward afections, for that they had not profited in the faith as the time required.
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Therfore it was a kind of childishnesse for them to be always new to begin.
Therefore it was a kind of childishness for them to be always new to begin.
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Yea & we see how the Prophet Esay condemneth the Iewes yet more roughly, whē he saith that they were little childrē, to whom mē say A, A, B, B,
Yea & we see how the Prophet Isaiah Condemneth the Iewes yet more roughly, when he Says that they were little children, to whom men say A, A, B, B,
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so as they be still new to begin agein, & looke what they learne to day, they forget to morrow,
so as they be still new to begin again, & look what they Learn to day, they forget to morrow,
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so that they neuer go forward but with great hardnesse. This is a vice that is too cōmon in the world.
so that they never go forward but with great hardness. This is a vice that is too Common in the world.
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Moreouer, S. Paule in the fourth to the Ephesians, doth generally exhort al the faithful & al such as are well strengthned & able to be teachers of other mē, which be as it were antesigne bearers to shew the way of saluatiō: Moreover, S. Paul in the fourth to the Ephesians, does generally exhort all the faithful & all such as Are well strengthened & able to be Teachers of other men, which be as it were antesigne bearer to show the Way of salvation:
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I say, he exhorteth thē to grow stil til they be come to the ful age of manhood.
I say, he exhorteth them to grow still till they be come to the full age of manhood.
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It shuld seme at the first blush that there is some contrarietie.
It should seem At the First blush that there is Some contrariety.
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For hee sayth here, that al those whome God hath receiued into his Church & made them of the houshold of faith, are already come to ful age,
For he say Here, that all those whom God hath received into his Church & made them of the household of faith, Are already come to full age,
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namely in respect of God and of his gouerning of vs. Therfore although we feele our owne infirmities,
namely in respect of God and of his governing of us Therefore although we feel our own infirmities,
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yea euen the veriest idiots that scarsly vnderstand three wordes of faith, so they haue the principles and as yee would say the grosse fūme of the power of our Lord Iesus Christ S. Paul sayth that they be already as good as men growen,
yea even the veriest Idiots that scarcely understand three words of faith, so they have the principles and as ye would say the gross fumme of the power of our Lord Iesus christ S. Paul say that they be already as good as men grown,
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& that God wil not hold them any lōger as children vnder a maister, or as vnder tutors & gouerners.
& that God will not hold them any longer as children under a master, or as under tutors & Governors.
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And in another 〈 ◊ 〉 he saith, that not only suche as are weake and ignorant,
And in Another 〈 ◊ 〉 he Says, that not only such as Are weak and ignorant,
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but euē the excellētest sort, which ought to carie the torch before others to giue them light, must grow still.
but even the excellentest sort, which ought to carry the torch before Others to give them Light, must grow still.
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And how long? Not for a yeere or two, but al their life time:
And how long? Not for a year or two, but all their life time:
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so that as long as they liue in this world, they must dayly acknowledge thēselues to be weake still,
so that as long as they live in this world, they must daily acknowledge themselves to be weak still,
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& that they haue neede to inforce and streine themselues to go forwarder and forwarder. But al this agreeth very well togither.
& that they have need to enforce and strain themselves to go forwarder and forwarder. But all this agreeth very well together.
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7291
For if euery man examin himselfe what he is, surely euen the forwardest of all, shall finde thēselues to be stil as little children.
For if every man examine himself what he is, surely even the forwardest of all, shall find themselves to be still as little children.
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7292
For although we indeuer to come vnto God, yet we drag our legs after vs:
For although we endeavour to come unto God, yet we drag our legs After us:
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and howsoeuer we bee disposed of ourselues, a number of hinderāces step before vs, & euery little straw stoppeth vs:
and howsoever we be disposed of ourselves, a number of hindrances step before us, & every little straw stoppeth us:
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or else if a flie do but crosse our eyes, byandby we bee ready to turne away.
or Else if a fly do but cross our eyes, byandby we be ready to turn away.
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And although wee had neuer so great courage in vs, yet haue wee many vices to fight against,
And although we had never so great courage in us, yet have we many vices to fight against,
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& our knowledge is not suche but wee haue neede to pray God dayly to increace our faythe,
& our knowledge is not such but we have need to pray God daily to increase our faith,
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and correct the remnant of vnbeleefe that is in vs. Thus ye see what euery man shal find on his owne behalfe.
and correct the remnant of unbelief that is in us Thus you see what every man shall find on his own behalf.
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But if we looke vpon the fashion that God keepeth in guiding & gouerning his Church:
But if we look upon the fashion that God Keepeth in guiding & governing his Church:
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it is certaine that we be fully men growen.
it is certain that we be Fully men grown.
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And why? For we be no more hilde in so streight subiection of the law as the fathers were:
And why? For we be no more hilde in so straight subjection of the law as the Father's were:
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but for asmuche as we haue our Lord Iesus Christ, we resort vnto him, whē we haue sinned.
but for asmuch as we have our Lord Iesus christ, we resort unto him, when we have sinned.
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VVe see welynough how we be berayed with spots & blots before God:
We see welynough how we be berayed with spots & blots before God:
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but yet is our washing ready at hād, in somuch that by being dipped in the bloud of our Lord Iesus Christ by faith throgh the working of the holy Ghost, we become pure & cleane,
but yet is our washing ready At hand, in So much that by being dipped in the blood of our Lord Iesus christ by faith through the working of the holy Ghost, we become pure & clean,
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7304
& God accepteth vs into fauour.
& God Accepteth us into favour.
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7305
Againe we be bound to euerlasting death by reason of the faultes that we cōmit dayly against him:
Again we be bound to everlasting death by reason of the Faults that we commit daily against him:
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yet doth not that barre vs frō being men growen:
yet does not that bar us from being men grown:
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that is to say, it is not let but that God giueth vs greater libertie and priuiledge,
that is to say, it is not let but that God gives us greater liberty and privilege,
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than he did to such as liued vnder the law. Thus in effect that question is assoyled.
than he did to such as lived under the law. Thus in Effect that question is assoiled.
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7312
And it serueth to bring vs backe too that which I haue touched already, 〈 ◊ 〉 that we must magnifye Gods grace towards vs,
And it serveth to bring us back too that which I have touched already, 〈 ◊ 〉 that we must magnify God's grace towards us,
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for aduauncing of vs to such dignitie.
for advancing of us to such dignity.
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But therwithall we see also, that it is not lawful for men to deuise a new gouernment at their owne pleasure vnder pretence that folke are raw,
But therewithal we see also, that it is not lawful for men to devise a new government At their own pleasure under pretence that folk Are raw,
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or that many are not yet fit to be led and guided after a higher and wiser fashion.
or that many Are not yet fit to be led and guided After a higher and Wiser fashion.
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And it behoueth vs to marke that wel. For when the superstitions that reigne nowadayes in poperie did firste enter into the world:
And it behooves us to mark that well. For when the superstitions that Reign nowadays in popery did First enter into the world:
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they began not with suche diuelish blasphemie as they bee now mainteined with.
they began not with such devilish blasphemy as they be now maintained with.
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For looke how many Ceremonies there are in the popedome, tearmed by the name of Gods seruis:
For look how many Ceremonies there Are in the popedom, termed by the name of God's seruis:
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7319
so many be their Idolatries and the Illusions of Satan: and to be short, all is abhominable before God.
so many be their Idolatries and the Illusions of Satan: and to be short, all is abominable before God.
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7320
VVhy so? For they imagin them to be things necessary to saluation, that by the meanes of them they be able to raunsome themselues,
Why so? For they imagine them to be things necessary to salvation, that by the means of them they be able to ransom themselves,
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and too get forgiuenesse of theyr sinnes.
and too get forgiveness of their Sins.
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7322
Moreouer they deface our Lord Iesus Christ and the grace that is brought vs by him,
Moreover they deface our Lord Iesus christ and the grace that is brought us by him,
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bycause they hope too raunsome themselues by their owne satisfactions, and by that meanes vsurp and plucke to themselues the thing that belōgeth to the sonne of God.
Because they hope too ransom themselves by their own satisfactions, and by that means usurp and pluck to themselves the thing that belongeth to the son of God.
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7324
Thus ye see that they be cursed villaines.
Thus you see that they be cursed villains.
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Neuerthelesse whē al their gewgawes were first brought into the Churche, they were not yet ful of so grosse dotages:
Nevertheless when all their gewgaws were First brought into the Church, they were not yet full of so gross dotages:
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but they crept in vnder a somewhat more fauorable pretēce:
but they crept in under a somewhat more favourable pretence:
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that is to wit, that men were rude & dul, & vnable to comprehēd the secrets of the kingdome of heauē,
that is to wit, that men were rude & dul, & unable to comprehend the secrets of the Kingdom of heaven,
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if they had not bin hādled & dandled after the maner of little childrē.
if they had not been handled & dandled After the manner of little children.
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7329
Now (as I haue touched alredy) it is true that euery mā ought to hūble himself whē he knowes his owne infirmitie:
Now (as I have touched already) it is true that every man ought to humble himself when he knows his own infirmity:
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7330
but yet doth it not therfore follow, that we shuld bring vp new fashiōs after our owne fancies.
but yet does it not Therefore follow, that we should bring up new fashions After our own fancies.
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VVe must be cōtēted with that which God hath ordeined. A yong child must not choose his tutor of his own head:
We must be contented with that which God hath ordained. A young child must not choose his tutor of his own head:
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7332
no, he should not be suffered to do so: But his father will apoint him one.
no, he should not be suffered to do so: But his father will appoint him one.
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7333
True it is that there are other meanes stablished by lawes:
True it is that there Are other means established by laws:
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but heere S. Paule hath taken a similitude agreable to the matter that he deales with.
but Here S. Paul hath taken a similitude agreeable to the matter that he deals with.
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7335
Then if an earthly father haue authoritie to apoint Tutors to hys children:
Then if an earthly father have Authority to appoint Tutors to his children:
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7336
why should not God haue the same power? A childe shall not be licenced nor suffered to choose a Tutor to his owne liking. Sith it is so:
why should not God have the same power? A child shall not be licenced nor suffered to choose a Tutor to his own liking. Sith it is so:
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7337
by what right or title will wee deuise this or that, too saye, wee bee yong ••yldren,
by what right or title will we devise this or that, too say, we be young ••yldren,
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7338
and therefore we must haue a fashion meete and agreable to our slendernesse? Yea, and God hath prouided one for vs:
and Therefore we must have a fashion meet and agreeable to our slenderness? Yea, and God hath provided one for us:
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7339
now shall wee be wiser than he? Howsoeuer the cace standeth, the very cause why mens wits haue bin so tickelishe to deuise store of Ceremonies in the Christen Churche, was that they sawe so much rudenesse among the common people.
now shall we be Wiser than he? Howsoever the case Stands, the very cause why men's wits have been so tickelishe to devise store of Ceremonies in the christian Church, was that they saw so much rudeness among the Common people.
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7340
Yea mary (say they) it is good reason that there should be this & that.
Yea marry (say they) it is good reason that there should be this & that.
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Baptisme were to simple a thing if there were nothing else to bee seene in it but water,
Baptism were to simple a thing if there were nothing Else to be seen in it but water,
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and that water would not bee sufficient.
and that water would not be sufficient.
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7343
For there are a great number of lay folke, which are so dull that they vnderstande not what that misterie meaneth, that is to wit, that we be renued by our Lorde Iesus Christ.
For there Are a great number of lay folk, which Are so dull that they understand not what that mystery means, that is to wit, that we be renewed by our Lord Iesus christ.
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7344
Therfore there needeth oyle and creame to represent the holy Ghost, as it were in a visible figure.
Therefore there needs oil and cream to represent the holy Ghost, as it were in a visible figure.
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7345
Besides this there needed light, and a white Chrisome, and salte, and eft one thing, and eft another. Very well:
Beside this there needed Light, and a white Chrisome, and salt, and eft one thing, and eft Another. Very well:
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thus was baptisme dayly decked, yea in the opinion of men: but all of them are but defilings:
thus was Baptism daily decked, yea in the opinion of men: but all of them Are but defilings:
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7347
for did not our Lorde Iesus Christ, who is the incōprehensible wisdome of God his father, knowe well inough what should be for our profit? Shal men come creeping like little todes,
for did not our Lord Iesus christ, who is the incomprehensible Wisdom of God his father, know well enough what should be for our profit? Shall men come creeping like little toads,
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7348
and seeke I wot not what, and beare them selues in hande that the things which our Lord Iesus Christ hath ordeyned are vnperfect,
and seek I wot not what, and bear them selves in hand that the things which our Lord Iesus christ hath ordained Are unperfect,
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7349
and that they will take in hande to make them perfect? As muche is to be sayd of all the rest.
and that they will take in hand to make them perfect? As much is to be said of all the rest.
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7350
Specially the Supper of our Lorde Iesus Christ hath not only bin corrupted and maymed: but also vtterly defaced by the diuelishe abhomination of the hellishe masse.
Specially the Supper of our Lord Iesus christ hath not only been corrupted and maimed: but also utterly defaced by the devilish abomination of the hellish mass.
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7351
For they make it to be but an ordinarie matter to take a bit of bread & to drinke three sippes of wyne.
For they make it to be but an ordinary matter to take a bit of bred & to drink three sippes of wine.
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7352
[ Gods word willeth vs to ] looke to the promise [ namely ] that wee be made partakers of the body and bloud of our Lorde Iesus Christ,
[ God's word wills us to ] look to the promise [ namely ] that we be made partakers of the body and blood of our Lord Iesus christ,
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when wee receyue his holy Supper with true fayth and obedience, and that in him onely lyeth the foode of our soules.
when we receive his holy Supper with true faith and Obedience, and that in him only lies the food of our Souls.
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But contrariwise men haue bin fayne to apparell themselues like players in an enterlude, & therwithall to vse so many murlimewes,
But contrariwise men have been fain to apparel themselves like players in an interlude, & therewithal to use so many murlimewes,
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as it was a shame to beholde them:
as it was a shame to behold them:
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and what was the ende of al? Mary •ir, it was a sacrifice for the remission of sinnes, both of quicke and dead.
and what was the end of all? Mary •ir, it was a sacrifice for the remission of Sins, both of quick and dead.
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VVherin yee see howe our Lorde Iesus Christ is berefte of his priestly dignitie which was giuen him of God his father,
Wherein ye see how our Lord Iesus christ is bereft of his priestly dignity which was given him of God his father,
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euē with solemne oth that he should neuer haue any successor: but yet for al that the Papists make him a thousande thousande successors.
even with solemn oath that he should never have any successor: but yet for all that the Papists make him a thousande thousande Successors.
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And what maner of men I pray you? Surely if they were Angels of heauen,
And what manner of men I pray you? Surely if they were Angels of heaven,
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yet ought they to bee taken for diuels. But their choyce is of al the vermin of the world, of all the rascals, and of all naughtipackes:
yet ought they to be taken for Devils. But their choice is of all the vermin of the world, of all the rascals, and of all naughtipacks:
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and shall wee say that suche a rable are the successors of our Lorde Iesus Christ.
and shall we say that such a rabble Are the Successors of our Lord Iesus christ.
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And yet neuerthelesse yee see what the Papistes alledge for their couert: namely that men must needes haue some helpes bicause of their infirmitie.
And yet nevertheless ye see what the Papists allege for their covert: namely that men must needs have Some helps Because of their infirmity.
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And thereof came all the residue of their superstitions:
And thereof Come all the residue of their superstitions:
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as for example, when they did set vp their Idols and puppets, they termed them the lay mens bookes.
as for Exampl, when they did Set up their Idols and puppets, they termed them the lay men's books.
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But wee see that all their malapertnesse is confounded heere, when S. Paule bringeth vs backe to the order that God hath set,
But we see that all their malapertness is confounded Here, when S. Paul brings us back to the order that God hath Set,
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bicause wee must all wholly holde vs too it, and there rest.
Because we must all wholly hold us too it, and there rest.
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So then, will wee not disclayme the heritage of heauen whiche our Lorde Iesus Christ hath purchased for vs? Let vs followe the gouernement which God hath set downe in his Church,
So then, will we not disclaim the heritage of heaven which our Lord Iesus christ hath purchased for us? Let us follow the government which God hath Set down in his Church,
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and assure our selues that God will supply al wants.
and assure our selves that God will supply all Wants.
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Howe rude or rawe soeuer wee be, he can well skill too drawe vs to him.
Howe rude or raw soever we be, he can well skill too draw us to him.
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Yea, so we keepe the beaten way, for as for them that haue so mingled and turmoyled things,
Yea, so we keep the beaten Way, for as for them that have so mingled and turmoiled things,
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and pyled vp suche a heape of Ceremonies:
and pile up such a heap of Ceremonies:
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they haue so little remedied their infirmities therby, that they haue rather estraunged themselues quite and cleane from our Lorde Iesus Christ.
they have so little remedied their infirmities thereby, that they have rather estranged themselves quite and clean from our Lord Iesus christ.
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For wee know that men are of their owne natures too muche inclined to visible things.
For we know that men Are of their own nature's too much inclined to visible things.
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Therefore by taking vp many ceremonies, men are so intangled, so snarled, & so depely drowned in them, that afterwarde they forsake God and our Lord Iesus Christ.
Therefore by taking up many ceremonies, men Are so entangled, so snarled, & so deeply drowned in them, that afterward they forsake God and our Lord Iesus christ.
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If any man alledge, why so? Had not the fathers of olde time many ceremonies also too helpe their infirmities? Yes:
If any man allege, why so? Had not the Father's of old time many ceremonies also too help their infirmities? Yes:
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but all theirs were reuealed too them by God. For first it was tolde them that the patterne of all those things was heauenly,
but all theirs were revealed too them by God. For First it was told them that the pattern of all those things was heavenly,
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as it is sayde in the.xxv. of Exodus.
as it is said in the xxv of Exodus.
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And it was shewed too Moyses in the mountayne, too the intent they should not muse vppon these present and corruptible things. And it was showed too Moses in the mountain, too the intent they should not muse upon these present and corruptible things.
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And when God sawe they were too muche giuen vnto them, wee see howe he rebuked them sharply by his Prophets, saying:
And when God saw they were too much given unto them, we see how he rebuked them sharply by his prophets, saying:
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away with your sacrifices, fye on them, for thinke yee that ••ake pleasure in your cutting of the throtes of beastes, in hope too pacifie mee thereby,
away with your Sacrifices, fie on them, for think ye that ••ake pleasure in your cutting of the throats of beasts, in hope too pacify me thereby,
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as thoughe I were an hungred or a thirst? Thinke yee that I haue neede of suche helpes? Yee see then that God dyd alwayes drawe his people from superstition, notwithstanding that there were many ceremonies ordeyned, which was done for the necessitie of the time.
as though I were an hungered or a thirst? Think ye that I have need of such helps? Ye see then that God did always draw his people from Superstition, notwithstanding that there were many ceremonies ordained, which was done for the necessity of the time.
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For it was requisite that there should be figures and shadowes in the absence of our Lorde Iesus Christ, according too S. Paules saying, who telleth vs that the fathers of olde tyme were by that meanes directed too seeke Christ:
For it was requisite that there should be figures and shadows in the absence of our Lord Iesus christ, according too S. Paul's saying, who Telleth us that the Father's of old time were by that means directed too seek christ:
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but nowe that he is come, wee haue no more neede of any suche thing.
but now that he is come, we have no more need of any such thing.
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As for example, if a man bee away from mee, so as I can not come too the sight of him,
As for Exampl, if a man be away from me, so as I can not come too the sighed of him,
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and I would fayne haue a representation of him too finde him out by, I must at leastwise haue an Image that may resemble him:
and I would fain have a representation of him too find him out by, I must At leastwise have an Image that may resemble him:
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but if I see his body present, and may beholde him face too face, I neede no more any Image or counterfet too paynte him or expresse him more liuely vnto mee.
but if I see his body present, and may behold him face too face, I need no more any Image or counterfeit too paint him or express him more lively unto me.
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Euen after the same maner the fathers of olde time had many figures and shadnwes, bicause our Lorde Iesus Christ was not yet reuealed.
Eve After the same manner the Father's of old time had many figures and shadnwes, Because our Lord Iesus christ was not yet revealed.
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But nowe that he shineth vpon vs, and sheweth him selfe as the daysonne of rightuousnesse so brightly vnto vs: But now that he shines upon us, and shows him self as the daysonne of righteousness so brightly unto us:
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were in not a wilfull burying of him agayne, if wee woulde needes haue figures still? And for that cause also was the vayle of the Temple rente a sunder at hys death.
were in not a wilful burying of him again, if we would needs have figures still? And for that cause also was the Vail of the Temple rend a sunder At his death.
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For now a dayes wee may enter in familiarly vntoo God, and offer him our spirituall Sacrifices, that is too wit, our prayers and petitions,
For now a days we may enter in familiarly unto God, and offer him our spiritual Sacrifices, that is too wit, our Prayers and petitions,
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and that is bicause wee haue the very body and substaunce as Sainct Paule sayth in another texte to the Collossians.
and that is Because we have the very body and substance as Saint Paul say in Another text to the Colossians.
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Now then wee see that all they which haue forged new deuises after that sort, haue vtterly corrupted and falsified the Gospell, Now then we see that all they which have forged new devises After that sort, have utterly corrupted and falsified the Gospel,
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and haue tied towels and napkins before mens eyes, too keepe them from the seeing and knowing of Iesus Christ,
and have tied towels and napkins before men's eyes, too keep them from the seeing and knowing of Iesus christ,
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And therfore it is certayne that all they which busie them selues about such gewgawes, do in steade of seeking Christ, throwe them selues headlong into damnation by following so their owne brayne.
And Therefore it is certain that all they which busy them selves about such gewgaws, do in stead of seeking christ, throw them selves headlong into damnation by following so their own brain.
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They bee so giuen too it, as they can not be plucked from it:
They be so given too it, as they can not be plucked from it:
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they play the little children that are buylding of some house of oyste •••els, who are so earnest at their work, that they forget to eate or drinke,
they play the little children that Are building of Some house of oyste •••els, who Are so earnest At their work, that they forget to eat or drink,
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and are contented to suffer heate and colde, hunger and thirst. And why so? Bicause their fondnesse carieth them away.
and Are contented to suffer heat and cold, hunger and thirst. And why so? Because their fondness Carrieth them away.
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Agayne they remoue their stuffe too and fro, and bring in this and that, and when they once begin to set them selues to it, they can neuer make an ende.
Again they remove their stuff too and from, and bring in this and that, and when they once begin to Set them selves to it, they can never make an end.
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Euen so is it with men when they will needes serue God after their owne liking.
Eve so is it with men when they will needs serve God After their own liking.
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Yee see then that we had neede to be sober in that behalfe, and to content our selues with the helpes & meanes that are ordeyned already to bring vs to our Lord Iesus Christ.
Ye see then that we had need to be Sobrium in that behalf, and to content our selves with the helps & means that Are ordained already to bring us to our Lord Iesus christ.
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VVe haue Baptisme & the Lords supper:
We have Baptism & the lords supper:
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let vs hold our selues contented with them, for our curiositie will always draw vs vnto euill,
let us hold our selves contented with them, for our curiosity will always draw us unto evil,
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vnlesse we yeeld to Gods appoyntment, and giue ouer al our owne speculations and fancies.
unless we yield to God's appointment, and give over all our own speculations and fancies.
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Yea and let vs vnderstande that it is a blasphemie agaynst God, when men say [ of their owne heads ] this or that is good for vs. I tell you playnly,
Yea and let us understand that it is a blasphemy against God, when men say [ of their own Heads ] this or that is good for us I tell you plainly,
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when soeuer men say, we must haue this, and we must haue that, or we must haue our Church or religion of this fashion or that fashion:
when soever men say, we must have this, and we must have that, or we must have our Church or Religion of this fashion or that fashion:
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It is as much as if he should say, God was not well aduised how wee should bee gouerned, he wiste not what was meete for vs. As for example, it seemeth to them to be too slender a matter that there should be no more but only water in Baptisme:
It is as much as if he should say, God was not well advised how we should be governed, he wist not what was meet for us As for Exampl, it seems to them to be too slender a matter that there should be no more but only water in Baptism:
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and they must haue somewhat else to giue it a greater grace and maiestie.
and they must have somewhat Else to give it a greater grace and majesty.
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Therfore they haue tapers, and salte, and creame, and all the rest of the pompes of their owne making.
Therefore they have Tapers, and salt, and cream, and all the rest of the pomps of their own making.
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Lo how men wyll alwayes bee adding of somewhat vnto Gods commaundement: which doing is a cursed blasphemie, as I sayde afore.
Lo how men will always be adding of somewhat unto God's Commandment: which doing is a cursed blasphemy, as I said afore.
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And it riseth of this, that they had not an eye to the principall, but gazed styll vpon the appurtenances. The principall is the promises:
And it Riseth of this, that they had not an eye to the principal, but gazed still upon the appurtenances. The principal is the promises:
cc pn31 vvz pp-f d, cst pns32 vhd xx dt n1 p-acp dt n-jn, cc-acp vvd av p-acp dt n2. dt n-jn vbz dt n2:
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for all the Ceremonies of the world are not onely vayne and baggagely, but also diuelishe illusions,
for all the Ceremonies of the world Are not only vain and baggagely, but also devilish illusions,
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excepte Gods worde bee printed in them, and that that be the thing whereat they looke,
except God's word be printed in them, and that that be the thing whereat they look,
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and the marke wherat they ame.
and the mark whereat they ame.
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As how? If wee had no promise for baptisme, ne knew to what end it was ordeyned:
As how? If we had no promise for Baptism, ne knew to what end it was ordained:
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what a gewgawe were it? It were much better for vs to forbeare it.
what a gewgawe were it? It were much better for us to forbear it.
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Agein, if we knew not what the Lordes Supper meaneth, it were better that the remembrance of it were vtterly buryed.
Again, if we knew not what the lords Supper means, it were better that the remembrance of it were utterly buried.
av, cs pns12 vvd xx r-crq dt ng1 n1 vvz, pn31 vbdr jc cst dt n1 pp-f pn31 vbdr av-j vvn.
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But when Gods word goeth with it, so as we haue the promises to w• •ant vs that we be washed and clensed from all our spottes by the bloud of our Lorde Iesus Christ:
But when God's word Goes with it, so as we have the promises to w• •ant us that we be washed and cleansed from all our spots by the blood of our Lord Iesus christ:
p-acp c-crq npg1 n1 vvz p-acp pn31, av c-acp pns12 vhb dt n2 p-acp n1 vvb pno12 d pns12 vbb vvn cc vvd p-acp d po12 n2 p-acp dt n1 pp-f po12 n1 np1 np1:
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then lyeth all our trust there. And moreouer it is sayde that there we be renued by the holy Ghost.
then lies all our trust there. And moreover it is said that there we be renewed by the holy Ghost.
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Lo how baptisme leadeth vs to the promises, and the promises leade vs to Christ, as to the partie that is conteyned in them.
Lo how Baptism leads us to the promises, and the promises lead us to christ, as to the party that is contained in them.
np1 q-crq n1 vvz pno12 p-acp dt n2, cc dt n2 vvb pno12 p-acp np1, c-acp p-acp dt n1 cst vbz vvn p-acp pno32.
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Thus ye see what wee haue to beare in minde, when S. Paule exalteth vs in degree aboue all the Patriarkes,
Thus you see what we have to bear in mind, when S. Paul Exalteth us in degree above all the Patriarchs,
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and those that lyued vnder the Lawe:
and those that lived under the Law:
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namely, that it is not for that there was not more perfection, constancie, and fayth in them,
namely, that it is not for that there was not more perfection, constancy, and faith in them,
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than is nowe a dayes in vs. And therewithall (as I haue earst sayde) wee bee still confirmed in this poynt, that there is no newe meane of saluation set foorth vnto vs,
than is now a days in us And therewithal (as I have erst said) we be still confirmed in this point, that there is no new mean of salvation Set forth unto us,
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but that God gathereth vs too hym for our Lorde Iesus Christes sake, in like wise as he hath in all ages called his chosen,
but that God gathereth us too him for our Lord Iesus Christ's sake, in like wise as he hath in all ages called his chosen,
cc-acp cst np1 vvz pno12 av pno31 p-acp po12 n1 np1 npg1 n1, p-acp av-j j c-acp pns31 vhz p-acp d n2 vvd po31 j-vvn,
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and those whome he lysted too cull out, and whome he voutsafed too make partakers of the adoption that is imparted too vs at this day.
and those whom he listed too cull out, and whom he vouchsafed too make partakers of the adoption that is imparted too us At this day.
cc d r-crq pns31 vvd av vvi av, cc r-crq pns31 vvd av vvi n2 pp-f dt n1 cst vbz vvn av pno12 p-acp d n1.
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For if it mighte bee sayde, that men haue had the meane too bee iustified,
For if it might be said, that men have had the mean too be justified,
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and too come in fauour with God, but onely since Iesus Christe came into the worlde:
and too come in favour with God, but only since Iesus Christ Come into the world:
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what should become of those that lyued afore? Our fayth shoulde bee but weake,
what should become of those that lived afore? Our faith should be but weak,
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and it would cast vs into suche a maze, as wee shoulde not wote where too become.
and it would cast us into such a maze, as we should not wot where too become.
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How nowe, would wee say? Hathe not God bin the father of his creatures in all ages? VVas there no saluation tyll Iesus Christe came intoo the worlde? Yes,
How now, would we say? Hath not God been the father of his creatures in all ages? Was there no salvation till Iesus Christ Come into the world? Yes,
uh-crq av, vmd pns12 vvi? vhz xx np1 vbn dt n1 pp-f po31 n2 p-acp d n2? vbds a-acp dx n1 p-acp np1 np1 vvd p-acp dt n1? uh,
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but where as it is sayde that the saluation is manyfested vnto vs by the Gospell,
but where as it is said that the salvation is manifested unto us by the Gospel,
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yet was it also alreadie before:
yet was it also already before:
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and althoughe there was a veyle in the Temple, and other shadowes, yet neuerthelesse the fathers had alwayes an eye vnto Iesus Christe,
and although there was a veil in the Temple, and other shadows, yet nevertheless the Father's had always an eye unto Iesus Christ,
cc cs pc-acp vbds dt n1 p-acp dt n1, cc j-jn n2, av av dt n2 vhd av dt n1 p-acp np1 np1,
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vnto whome wee bee led at this day.
unto whom we be led At this day.
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Thus you see howe they mighte walke freely and without doubting, and howe that at this day also there is not any thing that can shake vs,
Thus you see how they might walk freely and without doubting, and how that At this day also there is not any thing that can shake us,
av pn22 vvb c-crq pns32 vmd vvi av-j cc p-acp vvg, cc c-crq d p-acp d n1 av pc-acp vbz xx d n1 cst vmb vvi pno12,
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if wee keepe on our waye too our Lorde Iesus Christe, knowing that by his meanes wee bee all called too the heritage which he hath purchased for vs. And therefore wee ought so muche the more too abhorre these Deuils, that •eare vs in hande and strayne them selues too proue, that the fathers of olde time were like to brute beastes,
if we keep on our Way too our Lord Iesus Christ, knowing that by his means we be all called too the heritage which he hath purchased for us And Therefore we ought so much the more too abhor these Devils, that •eare us in hand and strain them selves too prove, that the Father's of old time were like to brutus beasts,
cs pns12 vvb p-acp po12 n1 av po12 n1 np1 np1, vvg cst p-acp po31 n2 pns12 vbb av-d vvn av dt n1 r-crq pns31 vhz vvn p-acp pno12 cc av pns12 vmd av av-d dt av-dc av vvi d n2, cst vvb pno12 p-acp n1 cc vvi pno32 n2 av vvi, cst dt n2 pp-f j n1 vbdr j pc-acp vvi n2,
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as though they had knowen nothing of the spirituall lyfe. Beholde a blasphemie meete too deface all the religion of the worlde.
as though they had known nothing of the spiritual life. Behold a blasphemy meet too deface all the Religion of the world.
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Of which number was that cursed creature that was punished heere according to his deserts, I meane that dogge whiche durst bee so bolde as to write, that Abraham neuer tasted nor knew of the heauenly life, nor•euer worshipped God but imaginatiuely,
Of which number was that cursed creature that was punished Here according to his deserts, I mean that dog which durst bee so bold as to write, that Abraham never tasted nor knew of the heavenly life, nor•euer worshipped God but imaginatively,
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and that the reporting of him to be the father of the faythfull is but a mockerie,
and that the reporting of him to be the father of the faithful is but a mockery,
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7441
and that his fayth was but a shadowe of fayth, and finally that he neuer knewe of Iesus Christ, nor of his comming.
and that his faith was but a shadow of faith, and finally that he never knew of Iesus christ, nor of his coming.
cc cst po31 n1 vbds p-acp dt n1 pp-f n1, cc av-j cst pns31 av-x vvd pp-f np1 np1, ccx pp-f po31 n-vvg.
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7442
Beholde (I praye you) the blasphemies wherwith his bookes were stuffed. But let vs in these dayes abhorre suche plagues of Satan.
Behold (I pray you) the Blasphemies wherewith his books were stuffed. But let us in these days abhor such plagues of Satan.
vvb (pns11 vvb pn22) dt n2 c-crq po31 n2 vbdr vvn. cc-acp vvb pno12 p-acp d n2 vvb d n2 pp-f np1.
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For it is certayne that the sayde Champion of the Diuell was purposely bent too bring too passe, that there shoulde bee no more fayth in the worlde.
For it is certain that the said Champion of the devil was purposely bent too bring too pass, that there should be no more faith in the world.
p-acp pn31 vbz j cst dt j-vvn n1 pp-f dt n1 vbds av vvn av vvi av vvi, cst a-acp vmd vbi dx dc n1 p-acp dt n1.
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For inas muche as the Diuell transformed him selfe, and shewed not his hornes at the first, it was very daungerous when he came after that fashion,
For Inas much as the devil transformed him self, and showed not his horns At the First, it was very dangerous when he Come After that fashion,
p-acp n2 av-d p-acp dt n1 vvd pno31 n1, cc vvd xx po31 n2 p-acp dt ord, pn31 vbds av j c-crq pns31 vvd p-acp d n1,
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as it were too digge downe the foundation of oure fayth, as it were vnder the earth.
as it were too dig down the Foundation of our faith, as it were under the earth.
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7446
And Sainct Paule warneth vs expresly heereof, too the ende wee should stande vppon our garde,
And Saint Paul warneth us expressly hereof, too the end we should stand upon our guard,
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and keepe good watche that wee bee not taken tardie.
and keep good watch that we be not taken tardy.
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Then let vs marke well, that wheras it is sayd heere, that to be made the heires of God, we must be made the members of our Lord Iesus Christ:
Then let us mark well, that whereas it is said Here, that to be made the Heirs of God, we must be made the members of our Lord Iesus christ:
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thereby the holy Ghost intendeth too confirme vs, to the ende we should be so muche the better disposed to go on forwarde continually vnto God,
thereby the holy Ghost intends too confirm us, to the end we should be so much the better disposed to go on forward continually unto God,
av dt j n1 vvz av vvi pno12, p-acp dt n1 pns12 vmd vbi av av-d dt av-jc vvn pc-acp vvi a-acp av-j av-j p-acp np1,
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and to holde out in the hope till wee haue ouercome all the battels of this world, to be brought into the spirituall rest which we looke for.
and to hold out in the hope till we have overcome all the battles of this world, to be brought into the spiritual rest which we look for.
cc pc-acp vvi av p-acp dt n1 c-acp pns12 vhb vvn d dt n2 pp-f d n1, pc-acp vbi vvn p-acp dt j n1 r-crq pns12 vvb p-acp.
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7451
Also we haue therewithall to marke well, what is sayde concerning the fulnesse of time.
Also we have therewithal to mark well, what is said Concerning the fullness of time.
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For according too mens vnmeasurable inquisitiuenesse, it mighte bee demaunded heere, why and how so? VVhy hathe God:
For according too men's unmeasurable inquisitiveness, it might be demanded Here, why and how so? Why hath God:
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driuen it off so long• seeing wee were forlorne and damned in Adams fall? How happeneth it that he hath not remedied it rather? Surely S. Paule doth not altogither satisfie mens appetites,
driven it off so long• seeing we were forlorn and damned in Adams fallen? How Happeneth it that he hath not remedied it rather? Surely S. Paul does not altogether satisfy men's appetites,
vvn pn31 a-acp av n1 vvg pns12 vbdr vvn cc vvn p-acp npg1 n1? q-crq vvz pn31 cst pns31 vhz xx vvn pn31 av-c? np1 np1 np1 vdz xx av vvi ng2 n2,
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but cutteth it quite off by the waste.
but cutteth it quite off by the waste.
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And in good sooth if God mente too content vs, hee shoulde bee fayne too feede vs with many needelesse things:
And in good sooth if God mente too content us, he should be fain too feed us with many needless things:
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but he intendeth too t•ye the obedientnesse of our fayth.
but he intends too t•ye the obedientness of our faith.
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And Sainct Paule also dooth barre vs of that thing, in saying, that the fulnesse of time was not yet come.
And Saint Paul also doth bar us of that thing, in saying, that the fullness of time was not yet come.
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And what meaneth he by the fulnesse of time? He meaneth the time that God hath appoynted in his owne purpose, and not according as men might haue iudged of it:
And what means he by the fullness of time? He means the time that God hath appointed in his own purpose, and not according as men might have judged of it:
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for they bee no competent iudges of that matter, but muste submitte them selues to God,
for they be no competent judges of that matter, but must submit them selves to God,
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and allowe of that whiche he hath stablished.
and allow of that which he hath established.
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7461
Thus yee see what S. Paule ment by saying, that the full time was then come,
Thus ye see what S. Paul meant by saying, that the full time was then come,
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when God sente his onely sonne into the worlde.
when God sent his only son into the world.
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Therefore let vs learne that our cheefe wisdome is this sobernesse of submitting our selues vnto God, too accept for good and rightfull what soeuer thing he dooth, knowing that on our owne part,
Therefore let us Learn that our chief Wisdom is this soberness of submitting our selves unto God, too accept for good and rightful what soever thing he doth, knowing that on our own part,
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7464
though wee haue neuer so muche vnderstanding, it is but folly for vs too thinke our selues aught woorth,
though we have never so much understanding, it is but folly for us too think our selves aught worth,
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or too take vppon vs the skill of any thing:
or too take upon us the skill of any thing:
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and that wee must learne too humble our selues to our God, and not doo as many men doo, who are so hastie as to say, VVhat? I thinke thus, and thus is mine opinion.
and that we must Learn too humble our selves to our God, and not do as many men do, who Are so hasty as to say, What? I think thus, and thus is mine opinion.
cc cst pns12 vmb vvi av j po12 n2 p-acp po12 n1, cc xx vdi c-acp d n2 vdi, r-crq vbr av j c-acp pc-acp vvi, q-crq? pns11 vvb av, cc av vbz po11 n1.
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For there is not any thing more contrarie to Gods doctrine;
For there is not any thing more contrary to God's Doctrine;
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than when men presume so much vpon them selues as too say, thus must the matter go,
than when men presume so much upon them selves as too say, thus must the matter go,
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and so and so do I thinke or suppose.
and so and so do I think or suppose.
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7470
Truely it becommeth vs too behilde as captiues, as S. Paule sayth in the seconde too the Corinthians.
Truly it becomes us too behilde as captives, as S. Paul say in the seconde too the Corinthians.
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7471
Let vs holde our selues in such awe, as wee may not once lifte vp our heades too dispute agaynst God,
Let us hold our selves in such awe, as we may not once lift up our Heads too dispute against God,
vvb pno12 vvi po12 n2 p-acp d n1, c-acp pns12 vmb xx a-acp vvi a-acp po12 n2 av vvi p-acp np1,
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nor make any estimation of our selues as though we were of some abilitie.
nor make any estimation of our selves as though we were of Some ability.
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7473
Let vs holde vs contented with the libertie that he hath giuen vs, and not abuse the grace that he hath graunted vs, in preferring vs before those that were as Angels in this worlde,
Let us hold us contented with the liberty that he hath given us, and not abuse the grace that he hath granted us, in preferring us before those that were as Angels in this world,
vvb pno12 vvb pno12 vvn p-acp dt n1 cst pns31 vhz vvn pno12, cc xx vvi dt n1 cst pns31 vhz vvn pno12, p-acp vvg pno12 p-acp d cst vbdr p-acp n2 p-acp d n1,
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and yet notwithstanding were not aduanced to the libertie which wee haue by the Gospell.
and yet notwithstanding were not advanced to the liberty which we have by the Gospel.
cc av a-acp vbdr xx vvd p-acp dt n1 r-crq pns12 vhb p-acp dt n1.
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Furthermore S. Paule doth heere bring vs back to the thing which we ought to consider aboue all others:
Furthermore S. Paul does Here bring us back to the thing which we ought to Consider above all Others:
np1 n1 np1 vdz av vvi pno12 av p-acp dt n1 r-crq pns12 vmd pc-acp vvi p-acp d n2-jn:
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which is that our beeing at the time of full age in these dayes, is not in respect of any vertue that is in vs,
which is that our being At the time of full age in these days, is not in respect of any virtue that is in us,
r-crq vbz d po12 vbg p-acp dt n1 pp-f j n1 p-acp d n2, vbz xx p-acp n1 pp-f d n1 cst vbz p-acp pno12,
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but in respect of our Lord Iesus Christ.
but in respect of our Lord Iesus christ.
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The difference betweene vs and the fathers of olde time, is (as I haue sayd already) that they were led as vnder awe,
The difference between us and the Father's of old time, is (as I have said already) that they were led as under awe,
dt n1 p-acp pno12 cc dt n2 pp-f j n1, vbz (c-acp pns11 vhb vvn av) cst pns32 vbdr vvn a-acp p-acp n1,
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and wee bee nowe set free into 〈 … 〉 why are wee 〈 ◊ 〉 ▪ Is it bicause wee bee of more value tha• they• 〈 ◊ 〉 for that there is any worthinesse in vs? No:
and we be now Set free into 〈 … 〉 why Are we 〈 ◊ 〉 ▪ Is it Because we be of more valve tha• they• 〈 ◊ 〉 for that there is any worthiness in us? No:
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but bicause it pleased God too honor vs with the presence of his only Sonne.
but Because it pleased God too honour us with the presence of his only Son.
cc-acp c-acp pn31 vvd np1 av vvi pno12 p-acp dt n1 pp-f po31 j n1.
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VVill we then inioy the libertie of the Gospell? Let vs go right foorth too our Lorde Iesus Christ, who as he is glorified in him selfe, wyll also bryng vs intoo the heauenly glory, whereinto hee is gone before vs. This is the thing that Sainct Paule ment purposely too tell vs. As touching that it is added that he was made of woman, and put vnder the Lawe:
VVill we then enjoy the liberty of the Gospel? Let us go right forth too our Lord Iesus christ, who as he is glorified in him self, will also bring us into the heavenly glory, whereinto he is gone before us This is the thing that Saint Paul meant purposely too tell us As touching that it is added that he was made of woman, and put under the Law:
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it can not be dispatched at this time, and therefore we will reserue it tyll an other time.
it can not be dispatched At this time, and Therefore we will reserve it till an other time.
pn31 vmb xx vbi vvn p-acp d n1, cc av pns12 vmb vvi pn31 p-acp dt j-jn n1.
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And nowe let vs fall downe before the maiestie of our good God, with acknowlegement of our faultes, praying him to make vs so too feele them,
And now let us fallen down before the majesty of our good God, with acknowledgement of our Faults, praying him to make us so too feel them,
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as wee may mourne and bee sory for them with true repentance, and goo thither as he calleth vs, that is too wit, be so rightly bereft of our flesh,
as we may mourn and be sorry for them with true Repentance, and goo thither as he calls us, that is too wit, be so rightly bereft of our Flesh,
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and of all the corruptions therof, as we may come to the ioy whereto he dayly calleth vs,
and of all the corruptions thereof, as we may come to the joy whereto he daily calls us,
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and vnto that vncorruptnesse wherein it behoueth vs to go forwarde all the time of our life.
and unto that uncorruptness wherein it behooves us to go forward all the time of our life.
cc p-acp d n1 c-crq pn31 vvz pno12 pc-acp vvi av-j d dt n1 pp-f po12 n1.
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That it maye please him too graunt this grace, not onely too vs, but also too all people and Nations of the earth &c.
That it may please him too grant this grace, not only too us, but also too all people and nations of the earth etc.
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The.xxv. Sermon, which is the seconde vpon the fourth Chapter. 4 But vvhen the tyme vvas fully come, God sente hys sonne made of vvoman, and made vnder the Lavve.
The xxv Sermon, which is the seconde upon the fourth Chapter. 4 But when the time was Fully come, God sent his son made of woman, and made under the Law.
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5 Too the intente too redeeme those that vvere vnder the Lavve, that vve might receyue the adoption of children.
5 Too the intent too Redeem those that were under the Law, that we might receive the adoption of children.
crd av dt n1 av vvi d cst vbdr p-acp dt n1, cst pns12 vmd vvi dt n1 pp-f n2.
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6 And forasmuche as you bee children, God hath sent the spirite of his sonne into your hearts, crying Abba, that is to say, father.
6 And forasmuch as you be children, God hath sent the Spirit of his son into your hearts, crying Abba, that is to say, father.
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7 VVherfore now thou art not a seruant but a sonne: and if thou bee a sonne:
7 Wherefore now thou art not a servant but a son: and if thou be a son:
crd c-crq av pns21 vb2r xx dt n1 p-acp dt n1: cc cs pns21 vbb dt n1:
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thou arte also an heyre vvith Christ, I Haue tolde you already why S. Paule speakes heere of the fulnesse of time:
thou art also an heir with christ, I Have told you already why S. Paul speaks Here of the fullness of time:
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namely to abate mēs curiositie, who by their good willes would seeke to farre into Gods secretes,
namely to abate men's curiosity, who by their good wills would seek to Far into God's secrets,
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yea and take vpon them so boldly as to reply against God if he behaue not himself after their fancie.
yea and take upon them so boldly as to reply against God if he behave not himself After their fancy.
uh cc vvi p-acp pno32 av av-j c-acp pc-acp vvi p-acp np1 cs pns31 vvi xx px31 p-acp po32 n1.
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To the intent therfore that the faythfull may content thēselues with the order that God hath kept in sending of our Lord Iesus Christ:
To the intent Therefore that the faithful may content themselves with the order that God hath kept in sending of our Lord Iesus christ:
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he sayeth that the due season was not before, for that matter dependeth vpon the only good pleasure of God,
he Saith that the due season was not before, for that matter dependeth upon the only good pleasure of God,
pns31 vvz cst dt j-jn n1 vbds xx a-acp, c-acp cst n1 vvz p-acp dt j j n1 pp-f np1,
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and vpō his vnchaungeable purpose, wherevnto it behoueth vs too submit our selues.
and upon his unchangeable purpose, whereunto it behooves us too submit our selves.
cc p-acp po31 j-u n1, c-crq pn31 vvz pno12 av vvi po12 n2.
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And now S. Paule sayeth, that our Lord Iesus Christ was made of woman, and put vnder the lawe, to acquite those that were vnder the lawe.
And now S. Paul Saith, that our Lord Iesus christ was made of woman, and put under the law, to acquit those that were under the law.
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First he sayeth that he was clothed with our nature, for else he could not haue yeelded obedience to God in our behalfe, that wee might be set free.
First he Saith that he was clothed with our nature, for Else he could not have yielded Obedience to God in our behalf, that we might be Set free.
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Howbeit for asmuch as he was conceyued after a wōderfull maner, therefore doth S. Paule say he was made or begotten of a woman.
Howbeit for as as he was conceived After a wonderful manner, Therefore does S. Paul say he was made or begotten of a woman.
a-acp p-acp av c-acp pns31 vbds vvn p-acp dt j n1, av vdz n1 np1 vvi pns31 vbds vvn cc vvn pp-f dt n1.
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It is true that he was of the seede of Dauid:
It is true that he was of the seed of David:
pn31 vbz j cst pns31 vbds pp-f dt n1 pp-f np1:
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neuerthelesse I haue told you already, that there was a secrete working of the holie Ghost in his conception.
nevertheless I have told you already, that there was a secret working of the holy Ghost in his conception.
av pns11 vhb vvn pn22 av, cst a-acp vbds dt j-jn n-vvg pp-f dt j n1 p-acp po31 n1.
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But how soeuer it was, our Lorde Iesus Christe tooke our nature vppon him, too the end he might yeeld obedience to God his father,
But how soever it was, our Lord Iesus Christ took our nature upon him, too the end he might yield Obedience to God his father,
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as it were in our persone. And that was the cause why he tooke our nature vppon him.
as it were in our person. And that was the cause why he took our nature upon him.
c-acp pn31 vbdr p-acp po12 n1. cc cst vbds dt n1 c-crq pns31 vvd po12 n1 p-acp pno31.
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And this subiection whereof he speaketh, was not of constraint, but of good will.
And this subjection whereof he speaks, was not of constraint, but of good will.
cc d n1 c-crq pns31 vvz, vbds xx pp-f n1, cc-acp pp-f j n1.
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For wee know that the Sonne of God hath all superioritie and soueraintie, in so much that euen the Angelles and all the principalities must bowe their knees before him too doo him honour.
For we know that the Son of God hath all superiority and sovereignty, in so much that even the Angels and all the principalities must bow their knees before him to do him honour.
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How then could he bee subiect too the Lawe, seyng that the Lawe is such a bondage? This doth no whit deface the Maiestie of Gods sonne,
How then could he be Subject too the Law, sing that the Law is such a bondage? This does not whit deface the Majesty of God's son,
uh-crq av vmd pns31 vbi j-jn av dt n1, vvb d dt n1 vbz d dt n1? d vdz xx n1 vvi dt n1 pp-f npg1 n1,
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for asmuch as he abaced himself of his owne good will.
for as as he abased himself of his own good will.
c-acp av c-acp pns31 vvd px31 pp-f po31 d j n1.
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Therefore (as it is sayd in the second too the Philippians) there is no contrarietie in that he might make himselfe equall with God without robberie:
Therefore (as it is said in the second too the Philippians) there is no contrariety in that he might make himself equal with God without robbery:
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and yet that he abaced himselfe also. and yet that he abased himself also.
cc av cst pns31 vvd px31 av.
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So then, for asmuch as this doing of his proceeded of his owne meere and vnconstreyned goodnesse:
So then, for as as this doing of his proceeded of his own mere and unconstrained Goodness:
av av, c-acp av c-acp d vdg pp-f png31 vvd pp-f po31 d j cc j n1:
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he continued alwayes in his owne state, not withstanding that before men he had the shape and fashion of a seruant as S. Paule also specifieth [ in the same place.
he continued always in his own state, not withstanding that before men he had the shape and fashion of a servant as S. Paul also specifieth [ in the same place.
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] How soeuer the cace stand, let vs marke well, that he which was Lord of heauen and earth, tooke that subiection vpō him, to set vs free from it.
] How soever the case stand, let us mark well, that he which was Lord of heaven and earth, took that subjection upon him, to Set us free from it.
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For we see how our Lord Iesus Christ was circumcyzed, and when he came to mans age, he kept diligently all that belonged too the lawe of Moyses:
For we see how our Lord Iesus christ was circumcyzed, and when he Come to men age, he kept diligently all that belonged too the law of Moses:
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not that he was bound to do it, but to put away the bondage, and to breake the bond wherewith wee were as it were pinched and fettered.
not that he was bound to do it, but to put away the bondage, and to break the bound wherewith we were as it were pinched and fettered.
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Therefore as oft as the Gospell speaketh to vs of libertie, (whereof S. Paule doth also treate in this text):
Therefore as oft as the Gospel speaks to us of liberty, (whereof S. Paul does also Treat in this text):
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let vs come backe to our Lord Iesus Christ, assuring our selues that he became not bonde after that fashion for nothing.
let us come back to our Lord Iesus christ, assuring our selves that he became not bond After that fashion for nothing.
vvb pno12 vvi av p-acp po12 n1 np1 np1, vvg po12 n2 cst pns31 vvd xx n1 p-acp d n1 p-acp pix.
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7518
Now, there is nothing in him which cōteyneth not the performance of our saluation.
Now, there is nothing in him which Containeth not the performance of our salvation.
av, pc-acp vbz pix p-acp pno31 r-crq vvz xx dt n1 pp-f po12 n1.
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Then must we needes conclude that wee be not any more subiect to the bondage of the lawe,
Then must we needs conclude that we be not any more Subject to the bondage of the law,
av vmb pns12 av vvi cst pns12 vbb xx d dc j-jn p-acp dt n1 pp-f dt n1,
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or else it would turne too the dishonour of our Lord Iesus Christe.
or Else it would turn too the dishonour of our Lord Iesus Christ.
cc av pn31 vmd vvi av dt n1 pp-f po12 n1 np1 np1.
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7521
For what a thing were it, if after his yeelding of himself to subiectiō for our sakes, we should still hold scorne of libertie? It were more conuenient that heauen and earth should chaunge their nature,
For what a thing were it, if After his yielding of himself to subjection for our sakes, we should still hold scorn of liberty? It were more convenient that heaven and earth should change their nature,
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than too say that the sonne of God is come downe here bylow, and hath abaced himselfe in maner aforesayd,
than too say that the son of God is come down Here bylow, and hath abased himself in manner aforesaid,
cs av vvi cst dt n1 pp-f np1 vbz vvn a-acp av j, cc vhz vvd px31 p-acp n1 vvn,
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7523
and yet that we should esteeme it but as a play or trifling thing.
and yet that we should esteem it but as a play or trifling thing.
cc av cst pns12 vmd vvi pn31 p-acp c-acp dt n1 cc j-vvg n1.
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For what a dealing were that? Now thē let vs learn, that we may now serue our God freely,
For what a dealing were that? Now them let us Learn, that we may now serve our God freely,
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7525
and come directly vnto him without being hild any more so streitly vnder the yoke of the law as the auncient fathers were,
and come directly unto him without being held any more so streitly under the yoke of the law as the ancient Father's were,
cc vvb av-j p-acp pno31 p-acp vbg vvn d av-dc av av-jn p-acp dt n1 pp-f dt n1 p-acp dt j-jn n2 vbdr,
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bicause Iesus Christ is come, & hath set vs free. I haue told you already heretofore, in what wise we be deliuered from the law.
Because Iesus christ is come, & hath Set us free. I have told you already heretofore, in what wise we be Delivered from the law.
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It is not for that it remayneth not still as a rule to frame our life by,
It is not for that it remaineth not still as a Rule to frame our life by,
pn31 vbz xx p-acp cst pn31 vvz xx av c-acp dt n1 pc-acp vvi po12 n1 p-acp,
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so as God may gouerne vs & haue all superioritie ouer vs. For what a thing were it if we should be worse thē the Heathen folke & vnbeleeuers? But it is certaine that they haue the law ingraued in their hartes as sayeth S. Paule.
so as God may govern us & have all superiority over us For what a thing were it if we should be Worse them the Heathen folk & unbelievers? But it is certain that they have the law engraved in their hearts as Saith S. Paul.
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He that neuer went too schoole, ne hath had any teaching at all, nor euer hath herd or red any thing, may notwithstāding discerne betweene good & euill. He that never went too school, ne hath had any teaching At all, nor ever hath heard or read any thing, may notwithstanding discern between good & evil.
pns31 cst av-x vvd av n1, ccx vhz vhn d vvg p-acp d, ccx av vhz n1 cc vvn d n1, vmb a-acp vvi p-acp j cc j-jn.
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Not that he hath a perfect skill:
Not that he hath a perfect skill:
xx cst pns31 vhz dt j n1:
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but bicause that howsoeuer the world go with him, God to take away all excuce of ignorance, would that men should haue that euidence printed in their hartes, that theft, whoredome, extortion, deceyt, periurie, drunkennesse and such other like things, are vices to be condemned.
but Because that howsoever the world go with him, God to take away all excuce of ignorance, would that men should have that evidence printed in their hearts, that theft, whoredom, extortion, deceit, perjury, Drunkenness and such other like things, Are vices to be condemned.
cc-acp c-acp d c-acp dt n1 vvb p-acp pno31, np1 pc-acp vvi av d n1 pp-f n1, vmd d n2 vmd vhi d n1 vvn p-acp po32 n2, cst n1, n1, n1, n1, n1, n1 cc d j-jn j n2, vbr n2 pc-acp vbi vvn.
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Also it was his will to haue men know, that to blaspheme his name is an irksome thing.
Also it was his will to have men know, that to Blaspheme his name is an irksome thing.
av pn31 vbds po31 n1 pc-acp vhi n2 vvb, cst pc-acp vvi po31 n1 vbz dt j n1.
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The Heathen folke knew all this without any teaching.
The Heathen folk knew all this without any teaching.
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Now then if we should be lawlesse vnder pretence that our lord Iesus Christ reigneth ouer vs,
Now then if we should be lawless under pretence that our lord Iesus christ Reigneth over us,
av av cs pns12 vmd vbi j p-acp n1 cst po12 n1 np1 np1 vvz p-acp pno12,
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and hath set vs at libertie:
and hath Set us At liberty:
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and dignitie belongeth by nature? For in that our Lord Iesus Christ is called the only sonne of God, not only men,
and dignity belongeth by nature? For in that our Lord Iesus christ is called the only son of God, not only men,
cc n1 vvz p-acp n1? p-acp p-acp d po12 n1 np1 np1 vbz vvn dt j n1 pp-f np1, xx av-j n2,
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what a thing were it? There woulde bee greater cōfusion in the Church, than there is where Satan hath made a minglemangle and put al things out of order,
what a thing were it? There would be greater confusion in the Church, than there is where Satan hath made a minglemangle and put all things out of order,
r-crq dt n1 vbdr pn31? pc-acp vmd vbi jc n1 p-acp dt n1, cs pc-acp vbz c-crq np1 vhz vvn dt n1 cc vvi d n2 av pp-f n1,
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so as there is no bridle at all. But whereas it is sayd that we be no more vnder the lawe:
so as there is no bridle At all. But whereas it is said that we be no more under the law:
av c-acp pc-acp vbz dx n1 p-acp d. p-acp cs pn31 vbz vvn cst pns12 vbb dx dc p-acp dt n1:
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it is in the same respect whereof mention hath bin made heretofore;
it is in the same respect whereof mention hath been made heretofore;
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namely, that the Lawe shall not execute any more this sharpnesse and rigour vppon vs, too say vnto vs, cursed shall he bee that fulfilleth not all things.
namely, that the Law shall not execute any more this sharpness and rigour upon us, too say unto us, cursed shall he be that fulfilleth not all things.
av, cst dt n1 vmb xx vvi d dc d n1 cc n1 p-acp pno12, av vvb p-acp pno12, vvn vmb pns31 vbi cst vvz xx d n2.
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For so long as the threatening remayneth and standeth in force, we must needes be as men out of their wittes,
For so long as the threatening remaineth and Stands in force, we must needs be as men out of their wits,
p-acp av j c-acp dt j-vvg vvz cc vvz p-acp n1, pns12 vmb av vbi c-acp n2 av pp-f po32 n2,
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and as folke vpon the racke ready to be torne in peeces.
and as folk upon the rack ready to be torn in Pieces.
cc p-acp n1 p-acp dt n1 j pc-acp vbi vvn p-acp n2.
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To be short, we can haue no rest except the sentence of the law be abolished, which is that they which performe not all that is cōtayned in the law shall be accursed.
To be short, we can have no rest except the sentence of the law be abolished, which is that they which perform not all that is contained in the law shall be accursed.
pc-acp vbi j, pns12 vmb vhi dx n1 p-acp dt n1 pp-f dt n1 vbb vvn, r-crq vbz d pns32 r-crq vvb xx d cst vbz vvn p-acp dt n1 vmb vbi vvn.
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But cōtrarywise let our consciences beare vs record that God pitieth vs and beareth with our infirmities as a father doth towardes his children,
But contrariwise let our Consciences bear us record that God Pitieth us and bears with our infirmities as a father does towards his children,
p-acp av vvb po12 n2 vvb pno12 vvi cst np1 vvz pno12 cc vvz p-acp po12 n2 p-acp dt n1 vdz p-acp po31 n2,
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and passeth not vpō the vyces that are in vs, but hideth & burieth them so as our seruis is acceptable to him,
and passes not upon the vices that Are in us, but Hideth & burieth them so as our seruis is acceptable to him,
cc vvz xx p-acp dt n2 cst vbr p-acp pno12, cc-acp vvz cc vvz pno32 av p-acp po12 fw-la vbz j p-acp pno31,
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though there be many things amisse in it: & then are we no more subiect to the law.
though there be many things amiss in it: & then Are we not more Subject to the law.
cs pc-acp vbb d n2 av p-acp pn31: cc av vbr pns12 xx av-dc j-jn p-acp dt n1.
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Not that we should be quite without rule, nor that the commaundements ought not to be preached continually vnto vs, to the end we may know what God hath ordeyned & be hild in awe by it:
Not that we should be quite without Rule, nor that the Commandments ought not to be preached continually unto us, to the end we may know what God hath ordained & be held in awe by it:
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but that we should not be out of hart if we fall, or halt, or make any false steppes:
but that we should not be out of heart if we fallen, or halt, or make any false steps:
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or that if we cannot discharge our selues of al things so perfectly as were requisite,
or that if we cannot discharge our selves of all things so perfectly as were requisite,
cc cst cs pns12 vmbx vvi po12 n2 pp-f d n2 av av-j a-acp vbdr j,
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yet we should not bee vtterly dismayed, knowing well that God will alwayes hold vs vp by the hand,
yet we should not be utterly dismayed, knowing well that God will always hold us up by the hand,
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& not enter into accoūt with vs to sift our life rigorously:
& not enter into account with us to sift our life rigorously:
cc xx vvi p-acp n1 p-acp pno12 pc-acp vvi po12 n1 av-j:
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& moreouer bycause the Ceremonies that were before the cōming of our Lord Iesus Christe, are no more in vse as they were towardes the fathers of old time, who were trayned by them as in their childhood.
& moreover Because the Ceremonies that were before the coming of our Lord Iesus Christ, Are no more in use as they were towards the Father's of old time, who were trained by them as in their childhood.
cc av c-acp dt n2 cst vbdr p-acp dt n-vvg pp-f po12 n1 np1 np1, vbr av-dx av-dc p-acp n1 c-acp pns32 vbdr p-acp dt n2 pp-f j n1, r-crq vbdr vvn p-acp pno32 c-acp p-acp po32 n1.
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For whē the brute beasts were offered in sacrifize, euery mā behild there his owne death,
For when the brutus beasts were offered in sacrifice, every man behild there his own death,
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as though the bottomlesse gulfe of hell had bin opened too swallow vp the whole world.
as though the bottomless gulf of hell had been opened too swallow up the Whole world.
c-acp cs dt j n1 pp-f n1 vhd vbn vvn av vvi a-acp dt j-jn n1.
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At this day wee knowe that the Sonne of God hath by his offering vp of himselfe in sacrifize,
At this day we know that the Son of God hath by his offering up of himself in sacrifice,
p-acp d n1 pns12 vvb cst dt n1 pp-f np1 vhz p-acp po31 n1 a-acp pp-f px31 p-acp n1,
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but also the very Angelles of heauen are excluded from that dignitie, so that it belongeth to none but onely to Iesus Christ.
but also the very Angels of heaven Are excluded from that dignity, so that it belongeth to none but only to Iesus christ.
cc-acp av dt j n2 pp-f n1 vbr vvn p-acp d n1, av cst pn31 vvz p-acp pix cc-acp av-j p-acp np1 np1.
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and by his sheading of his bloud for vs purcha••d vs euer lasting redēptiō, so that we come with our heads vpright before God, not doubting but that we obteyne life by the death of him that was not subiect too it,
and by his shedding of his blood for us purcha••d us ever lasting redemption, so that we come with our Heads upright before God, not doubting but that we obtain life by the death of him that was not Subject too it,
cc p-acp po31 n-vvg pp-f po31 n1 p-acp pno12 vvb pno12 av j-vvg n1, av cst pns12 vvb p-acp po12 n2 av-j p-acp np1, xx vvg p-acp cst pns12 vvi n1 p-acp dt n1 pp-f pno31 cst vbds xx j-jn av pn31,
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but of his owne good will made himself subiect too it as our suretie, to the end that we might be quit and discharged by his death & passion.
but of his own good will made himself Subject too it as our surety, to the end that we might be quit and discharged by his death & passion.
cc-acp pp-f po31 d j n1 vvd px31 j-jn av pn31 p-acp po12 n1, p-acp dt n1 cst pns12 vmd vbi vvn cc vvn p-acp po31 n1 cc n1.
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Thus ye see that at this day the law is abolished towardes vs, & that we be deliuered frō it, euen to obtayne the adoption.
Thus you see that At this day the law is abolished towards us, & that we be Delivered from it, even to obtain the adoption.
av pn22 vvb cst p-acp d n1 dt n1 vbz vvn p-acp pno12, cc cst pns12 vbb vvn p-acp pn31, av pc-acp vvi dt n1.
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Howbeit, in speaking so, S. Paule meeneth not that the Patriarkes, Kings, Prophets and other faythfull folkes that liued vnder the old Testamēt, were not the children of God as well as wee,
Howbeit, in speaking so, S. Paul meeneth not that the Patriarchs, Kings, prophets and other faithful folks that lived under the old Testament, were not the children of God as well as we,
a-acp, p-acp vvg av, n1 np1 vvz xx d dt n2, n2, n2 cc j-jn j n2 cst vvd p-acp dt j n1, vbdr xx dt n2 pp-f np1 c-acp av c-acp pns12,
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or that they knew not themselues to be adopted by fayth as well as wee: but that the sayd adoption was not yet so reueled as it is now adayes.
or that they knew not themselves to be adopted by faith as well as we: but that the said adoption was not yet so revealed as it is now adays.
cc cst pns32 vvd xx px32 pc-acp vbi vvn p-acp n1 c-acp av c-acp pns12: p-acp d dt j-vvn n1 vbds xx av av vvn c-acp pn31 vbz av av.
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For (as we haue seene) the lawe was a Tutor too rule little children.
For (as we have seen) the law was a Tutor too Rule little children.
p-acp (c-acp pns12 vhb vvn) dt n1 vbds dt n1 av vvi j n2.
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But we be come to the age of men, bicause the sonne of God hath shewed himselfe,
But we be come to the age of men, Because the son of God hath showed himself,
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and brought vs all perfectnesse by his comming. Then seing it is so:
and brought us all perfectness by his coming. Then sing it is so:
cc vvd pno12 d n1 p-acp po31 n-vvg. av vvg pn31 vbz av:
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wee do now inioy the adoption which the fathers did but as it were taste of afore,
we do now enjoy the adoption which the Father's did but as it were taste of afore,
pns12 vdb av vvi dt n1 r-crq dt n2 vdd p-acp c-acp pn31 vbdr n1 pp-f a-acp,
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bicause the tyme was not yet come.
Because the time was not yet come.
c-acp dt n1 vbds xx av vvn.
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Not that God wrought not in them with such measure of his spirite as he thought good:
Not that God wrought not in them with such measure of his Spirit as he Thought good:
xx cst np1 vvd xx p-acp pno32 p-acp d n1 pp-f po31 n1 c-acp pns31 vvd j:
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but bicause the cace cōcerneth the order of gouernment that God hild, & not the persones themselues, as I haue sayd already.
but Because the case concerns the order of government that God held, & not the Persons themselves, as I have said already.
cc-acp c-acp dt n1 vvz dt n1 pp-f n1 cst np1 vvd, cc xx dt n2 px32, c-acp pns11 vhb vvn av.
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For in those dayes there were shadowes and figures, so that it was as a chayne of bondage:
For in those days there were shadows and figures, so that it was as a chain of bondage:
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but now that our Lord Iesus Christ calleth vs to him, and that the veyle of the temple is rent asunder:
but now that our Lord Iesus christ calls us to him, and that the veil of the temple is rend asunder:
cc-acp av cst po12 n1 np1 np1 vvz pno12 p-acp pno31, cc cst dt n1 pp-f dt n1 vbz vvn av:
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he hath prepared vs a Sanctuarie, not buylded with mans hand, but of a heauēly making, whereinto wee may boldly enter, in asmuch as he is gone in thither before vs. Ye see then that we be receyued fully into this adoption,
he hath prepared us a Sanctuary, not builded with men hand, but of a heavenly making, whereinto we may boldly enter, in as as he is gone in thither before us You see then that we be received Fully into this adoption,
pns31 vhz vvn pno12 dt n1, xx vvn p-acp ng1 n1, cc-acp pp-f dt j n-vvg, c-crq pns12 vmb av-j vvi, p-acp av c-acp pns31 vbz vvn p-acp av p-acp pno12 pn22 vvi av cst pns12 vbb vvn av-j p-acp d n1,
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bicause the law hath no more power ouer vs, as it had in the time of the figures and shadowes.
Because the law hath no more power over us, as it had in the time of the figures and shadows.
c-acp dt n1 vhz dx dc n1 p-acp pno12, c-acp pn31 vhd p-acp dt n1 pp-f dt n2 cc n2.
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Nowe too confirme this matter, S. Paule addeth, that God sheweth that he taketh vs for his children,
Now too confirm this matter, S. Paul adds, that God shows that he Takes us for his children,
av av vvi d n1, n1 np1 vvz, cst np1 vvz cst pns31 vvz pno12 p-acp po31 n2,
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bycause the spirit of his sonne is in vs, crying father: Because the Spirit of his son is in us, crying father:
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Speaking of the holy ghost, he doth by a circumstance terme him the spirite of our Lorde Iesus Christ.
Speaking of the holy ghost, he does by a circumstance term him the Spirit of our Lord Iesus christ.
vvg pp-f dt j n1, pns31 vdz p-acp dt n1 vvb pno31 dt n1 pp-f po12 n1 np1 np1.
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7574
For by what title can we be Gods children, but bycause wee be mēbers of his onely sonne, to whom that right honour,
For by what title can we be God's children, but Because we be members of his only son, to whom that right honour,
p-acp p-acp r-crq n1 vmb pns12 vbi ng1 n2, cc-acp c-acp pns12 vbb n2 pp-f po31 j n1, p-acp ro-crq d j-jn n1,
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7577
Howbeeit for asmuch as we bee ioyned vnto him, and he will not be separated from vs,
Howbeit for as as we be joined unto him, and he will not be separated from us,
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but sheweth himself to be our head, and we haue such vnion with him as the mēbers haue with the head:
but shows himself to be our head, and we have such Union with him as the members have with the head:
cc-acp vvz px31 pc-acp vbi po12 n1, cc pns12 vhb d n1 p-acp pno31 p-acp dt n2 vhb p-acp dt n1:
(30) sermon (DIV1)
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7579
therfore he sayth that eyther we must haue the spirite of our Lord Iesus Christ,
Therefore he say that either we must have the Spirit of our Lord Iesus christ,
av pns31 vvz cst d pns12 vmb vhi dt n1 pp-f po12 n1 np1 np1,
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or else we can haue no familiar accesse to our God, too call vpon him as our father:
or Else we can have no familiar access to our God, too call upon him as our father:
cc av pns12 vmb vhi dx j-jn n1 p-acp po12 n1, av vvb p-acp pno31 c-acp po12 n1:
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and it were too great a presumption for vs too take that honour vppon vs. For if a begger would make himself a riche mans sonne, folke would laugh him to skorne,
and it were too great a presumption for us too take that honour upon us For if a beggar would make himself a rich men son, folk would laugh him to scorn,
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(30) sermon (DIV1)
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7582
and he should be shaken off with al the shame that might be.
and he should be shaken off with all the shame that might be.
cc pns31 vmd vbi vvn a-acp p-acp d dt n1 cst vmd vbi.
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And how then should wee sillie woormes of the earth, yea and full of all infection and filthinesse, go match our selues with the Angels of heauen, to say that God is our father? Truely the very Angelles themselues cannot chalendge suche nobilitie,
And how then should we silly worms of the earth, yea and full of all infection and filthiness, go match our selves with the Angels of heaven, to say that God is our father? Truly the very Angels themselves cannot challenge such Nobilt,
cc q-crq av vmd pns12 j n2 pp-f dt n1, uh cc j pp-f d n1 cc n1, vvb vvi po12 n2 p-acp dt n2 pp-f n1, pc-acp vvi cst np1 vbz po12 n1? av-j dt j n2 px32 vmbx vvb d n1,
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7584
but by the meanes of our Lord Iesus Christ bycause he is their head.
but by the means of our Lord Iesus christ Because he is their head.
cc-acp p-acp dt n2 pp-f po12 n1 np1 np1 c-acp pns31 vbz po32 n1.
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Then were it greate pryde in vs if wee would take vppon vs too stie aboue the Angelles, without cōming in the name of our Lorde Iesus Christ,
Then were it great pride in us if we would take upon us too sty above the Angels, without coming in the name of our Lord Iesus christ,
av vbdr pn31 j n1 p-acp pno12 cs pns12 vmd vvi p-acp pno12 av vvi p-acp dt n2, p-acp vvg p-acp dt n1 pp-f po12 n1 np1 np1,
(30) sermon (DIV1)
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7586
or without hauing his spirit, that we might be accepted as members of his body, and bee intertayned as it were in his persone.
or without having his Spirit, that we might be accepted as members of his body, and be entertained as it were in his person.
cc p-acp vhg po31 n1, cst pns12 vmd vbi vvn p-acp n2 pp-f po31 n1, cc vbi vvn c-acp pn31 vbdr p-acp po31 n1.
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And therefore also it is sayde that he maketh intercession for vs, and that wee call vppon God in his name.
And Therefore also it is said that he makes Intercession for us, and that we call upon God in his name.
cc av av pn31 vbz vvn cst pns31 vvz n1 p-acp pno12, cc cst pns12 vvb p-acp np1 p-acp po31 n1.
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For if he were not our spokesman, how could we hope too haue our petitions receyued? Let vs a little consider the feeblenesse that is in vs when wee intend too pray vntoo God.
For if he were not our spokesman, how could we hope too have our petitions received? Let us a little Consider the feebleness that is in us when we intend too pray unto God.
p-acp cs pns31 vbdr xx po12 n1, q-crq vmd pns12 vvi av vhb po12 n2 vvn? vvb pno12 dt j vvi dt n1 cst vbz p-acp pno12 c-crq pns12 vvb av vvb p-acp np1.
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Although wee sigh vnfaynedly, and although wee haue good motions to lift vs vp:
Although we sighs unfeignedly, and although we have good motions to lift us up:
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yet do wee faynt, and they that thinke too come vnto God with a perfect zele, beguile themselues, yea euen to grosly.
yet do we faint, and they that think too come unto God with a perfect zeal, beguile themselves, yea even to grossly.
av vdb pns12 vvi, cc pns32 cst vvb av vvn p-acp np1 p-acp dt j n1, vvi px32, uh av p-acp av-j.
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But they that humbly acknowledge themselues to be as they bee:
But they that humbly acknowledge themselves to be as they be:
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doo perceyue themselues too halt and stumble euen in the very vertue and strēgth that is giuen thē.
do perceive themselves too halt and Stumble even in the very virtue and strength that is given them.
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Howbeit for asmuch as our Lord Iesus Christ is in the middes, & stādeth there in our behalf,
Howbeit for as as our Lord Iesus christ is in the mids, & Stands there in our behalf,
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and maketh vs to come neere: therfore we may boldly pray.
and makes us to come near: Therefore we may boldly pray.
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And for the same cause did the high Priest in the time of the lawe beare twelue precious stones vpon his brest,
And for the same cause did the high Priest in the time of the law bear twelue precious stones upon his breast,
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and other twelue behind vpon his shoulders, wherein were written the names of the twelue tribes of Israell.
and other twelue behind upon his shoulders, wherein were written the names of the twelue tribes of Israel.
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For although the people were present in the porche [ or outter tabernacle, ] yet was there a veyle betwixt him and thē,
For although the people were present in the porch [ or outter tabernacle, ] yet was there a veil betwixt him and them,
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so as the Sanctuarie was hiddē, & nothing was seene of the things that were done within for a witnesse of Gods presence.
so as the Sanctuary was hidden, & nothing was seen of the things that were done within for a witness of God's presence.
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It w••• ynough that the high priest went in, in the name of them al, hauing in his hand the bloud wherwith Gods wrath was to bee appeazed.
It w••• enough that the high priest went in, in the name of them all, having in his hand the blood wherewith God's wrath was to be appeased.
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Then had he the sayd tablet at his brest, wherein the names of the twelue trybes (that is too say, of Gods people) were ingrauen.
Then had he the said tablet At his breast, wherein the names of the twelue tribes (that is too say, of God's people) were engraved.
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Also he had them vppon his shoulders, that it might bee sayd howe he was there in the name of the whole Churche.
Also he had them upon his shoulders, that it might be said how he was there in the name of the Whole Church.
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Thus yee see how wee crie, euen by the spirite of our Lord Iesus Christ,
Thus ye see how we cry, even by the Spirit of our Lord Iesus christ,
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vntoo God his father, with full assurance that he knoweth and auoweth vs for members of his sonne, by whose meanes he receyueth vs into his heauenly kingdome,
unto God his father, with full assurance that he Knoweth and avoweth us for members of his son, by whose means he receiveth us into his heavenly Kingdom,
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and setteth open the gate vntoo vs, so as wee haue accesse vntoo him familiarly.
and sets open the gate unto us, so as we have access unto him familiarly.
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And this is expressed yet better by the woord Crie. S. Paule coulde well haue sayd, wee say: but he goeth further as neede was.
And this is expressed yet better by the word Cry. S. Paul could well have said, we say: but he Goes further as need was.
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For (as I haue touched heretofore) here he compareth the old fathers with vs,
For (as I have touched heretofore) Here he compareth the old Father's with us,
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and sheweth that our state is better than theirs, bicause God hath shewed himselfe more bountifull towardes vs,
and shows that our state is better than theirs, Because God hath showed himself more bountiful towards us,
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than he did towardes them that were vnder the lawe.
than he did towards them that were under the law.
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That is the cause why he sayeth that we in these dayes do crie out that God is our father,
That is the cause why he Saith that we in these days do cry out that God is our father,
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yea euen with open mouth and ful libertie, and that we come boldly to him, glorying that we be taken for his childrē.
yea even with open Mouth and full liberty, and that we come boldly to him, glorying that we be taken for his children.
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True it is that the fathers vnder the lawe did also vse the same maner of speeche, True it is that the Father's under the law did also use the same manner of speech,
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as when they sayd, Lord what shall become of vs if thou receyue vs not to mercie? Abraham knoweth vs not, no more doth Iacob.
as when they said, Lord what shall become of us if thou receive us not to mercy? Abraham Knoweth us not, no more does Iacob.
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VVee bee borne of them as touching the flesh:
We be born of them as touching the Flesh:
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howbeit, all this naturall kinred is nothing in comparison of the spirituall kinred, whereinto thou hast ingreffed vs in the persone of thy sonne.
howbeit, all this natural kindred is nothing in comparison of the spiritual kindred, whereinto thou hast Ingrafted us in the person of thy son.
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Therfore thou art our father? After that maner did the whole Churche pray vntoo God as Esay reporteth it.
Therefore thou art our father? After that manner did the Whole Church pray unto God as Isaiah Reporteth it.
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And there are many such textes.
And there Are many such texts.
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And out of doubte it had bin impossible for the fathers too haue offered vp good petitions and prayers vnto God, without that ground:
And out of doubt it had been impossible for the Father's too have offered up good petitions and Prayers unto God, without that ground:
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that is too wit, vnlesse they had bin fully resolued, that God tooke them for his children.
that is too wit, unless they had been Fully resolved, that God took them for his children.
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For that is the thing wherein the faythfull differed from the Heathen and vnbeleeuers in all ages.
For that is the thing wherein the faithful differed from the Heathen and unbelievers in all ages.
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The Heathen menne did in deede pray vntoo God, howbeeit, that was but at all aduenture, not knowing whither they should bee herd or no.
The Heathen men did in deed pray unto God, howbeit, that was but At all adventure, not knowing whither they should be heard or no.
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But our prayer muste bee grounded vppon fayth. And Sainct Paules saying shall alwayes bee true:
But our prayer must be grounded upon faith. And Saint Paul's saying shall always be true:
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namely that wee cannot pray vntoo God, except we first know and vnderstand his good will towardes vs. Therefore it must needes followe that they whiche liued vnder the Lawe, were fully assured in their consciences that God accepteth them for his children.
namely that we cannot pray unto God, except we First know and understand his good will towards us Therefore it must needs follow that they which lived under the Law, were Fully assured in their Consciences that God Accepteth them for his children.
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Howbeeit this was shewed them as yee woulde say but with half face, so that they prayed beyng wrapped in many shadowes and figures, whiche taught them grosly.
Howbeit this was showed them as ye would say but with half face, so that they prayed being wrapped in many shadows and figures, which taught them grossly.
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It is true that they offered not themselues without fayth (for then had it booted them verie little,) and that it stood them on hand to ouer come all the lettes that were set before their eyes:
It is true that they offered not themselves without faith (for then had it booted them very little,) and that it stood them on hand to over come all the lets that were Set before their eyes:
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but yet were they not able too call vpon God with the full certeintie whiche is communicated too vs vnder the Gospell.
but yet were they not able too call upon God with the full certainty which is communicated too us under the Gospel.
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And this is yet better expressed in the eyght too the Romanes, where Sainct Paule sayeth that wee haue not now receyued the spirit of fearfulnesse and bondage, And this is yet better expressed in the eyght too the Romans, where Saint Paul Saith that we have not now received the Spirit of fearfulness and bondage,
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but the spirit of boldnesse, so as we bee able too crie Abba, father.
but the Spirit of boldness, so as we be able too cry Abba, father.
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And by the contrarie member he inlighteneth the matter that might bee darksome in this Texte by reason of the shortnesse of it.
And by the contrary member he Enlighteneth the matter that might be darksome in this Text by reason of the shortness of it.
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For he setteth downe the spirite of bondage, bycause the Lawe was giuen with great terriblenesse,
For he sets down the Spirit of bondage, Because the Law was given with great terribleness,
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and the old fathers were driuen too feele that they were hilde in awe vnder it and had not yet the libertie that is purchaced vs in these dayes by the comming of our Lord Iesus Christ. They were as little children:
and the old Father's were driven too feel that they were hilde in awe under it and had not yet the liberty that is purchased us in these days by the coming of our Lord Iesus christ. They were as little children:
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who although their fathers trauell for them, knowe not what is layd vp for them. For although their fathers loue them:
who although their Father's travel for them, know not what is laid up for them. For although their Father's love them:
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yet must the rod bee walking now and then, and they stand alwayes in awe.
yet must the rod be walking now and then, and they stand always in awe.
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And bycause they haue no discretion to gouerne themselues, they know not how their fathers will deale with them.
And Because they have no discretion to govern themselves, they know not how their Father's will deal with them.
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Euen so was it in the tyme of the Lawe:
Eve so was it in the time of the Law:
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There was a kind of fearefulnesse, in so much that they which were Gods children, were yet vnder the streit bondage afore sayd.
There was a kind of fearfulness, in so much that they which were God's children, were yet under the strait bondage afore said.
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But Sainct Paule sayeth that we be no more as it were at Mount Sinai, where God thundred, where the lightenings flashed, where trumpets sounded, But Saint Paul Saith that we be no more as it were At Mount Sinai, where God thundered, where the lightenings flashed, where trumpets sounded,
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and where the ayre rored in suche wize, that all menne were so amazed as they durst not come neere God, according as it is sayde, let not God speake vntoo vs,
and where the air roared in such wise, that all men were so amazed as they durst not come near God, according as it is said, let not God speak unto us,
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for then are wee all dead and vndone. VVee bee not nowe in that feare sayeth Sainct Paule:
for then Are we all dead and undone. We be not now in that Fear Saith Saint Paul:
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but God hath giuen vs full libertie bycause our Lord Iesus Christe is come.
but God hath given us full liberty Because our Lord Iesus Christ is come.
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And we know that he is gone into heauen, to the intent that the, heauēly 〈 ◊ 〉 one should not thensforth haue such terrible Maiestie as to make vs shrinke backe from it:
And we know that he is gone into heaven, to the intent that the, heavenly 〈 ◊ 〉 one should not thensforth have such terrible Majesty as to make us shrink back from it:
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and that we might find fauour & grace to talke familiarly with our God. Thus ye see in effect what this woord cry importeth.
and that we might find favour & grace to talk familiarly with our God. Thus you see in Effect what this word cry imports.
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Now, it is true that the faythfull oftentimes shall not feele so franke & free a mind in themselues,
Now, it is true that the faithful oftentimes shall not feel so frank & free a mind in themselves,
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but that they shall be distressed when they open their mouthes, and 〈 ◊ 〉 •artbitings,
but that they shall be distressed when they open their mouths, and 〈 ◊ 〉 •artbitings,
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and cast doubtes whither God will heare them or no. Heauinesse wil so ouerpresse vs, as we shal hardly know how to dispoze our prayers, or whereat to begin.
and cast doubts whither God will hear them or not. Heaviness will so overpress us, as we shall hardly know how to dispoze our Prayers, or whereat to begin.
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This then is a thing that might seeme contrarie to that which S. Paule speaketh heere,
This then is a thing that might seem contrary to that which S. Paul speaks Here,
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and to the text which I am about to alledge. For it will follow that we be cut off from the aray of the faithfull,
and to the text which I am about to allege. For it will follow that we be Cut off from the array of the faithful,
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if we doubte in our selues whither ▪ we may pray vnto God or no and that our hartes be as it were locked vp in those doubtings.
if we doubt in our selves whither ▪ we may pray unto God or no and that our hearts be as it were locked up in those doubtings.
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If wee bee at that poynt, in what cace are we then? where is the trust that S. Paule speaketh of heere? He dischargeth that doubt immediatly, saying that Gods spirite supplieth our wantes & infirmities.
If we be At that point, in what case Are we then? where is the trust that S. Paul speaks of Here? He dischargeth that doubt immediately, saying that God's Spirit supplieth our Wants & infirmities.
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For there are certaine vnutterable gronings which God heareth, although they be not perceyued of mē:
For there Are certain unutterable groanings which God hears, although they be not perceived of men:
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Therfore let vs first marke, that if we haue profited in the Gospel, we must beleeue assuredly that God taketh vs for his children,
Therefore let us First mark, that if we have profited in the Gospel, we must believe assuredly that God Takes us for his children,
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and that he calleth vs gently vnto him, and that we may boldly come vnto him.
and that he calls us gently unto him, and that we may boldly come unto him.
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According wherevnto he sayeth in the third to the Ephesiās, that by our beleuing in Iesus Christ, we by and by cōceyue trust & boldnesse to offer our selues vnto God.
According whereunto he Saith in the third to the Ephesians, that by our believing in Iesus christ, we by and by conceive trust & boldness to offer our selves unto God.
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Then if we haue not trust and boldnesse, it appeereth that wee haue no fayth.
Then if we have not trust and boldness, it appeareth that we have no faith.
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Howbeit for asmuch as our fayth is neuer perfect, but indureth br••ts wherby it is as good as beaten downe too outward seeming:
Howbeit for as as our faith is never perfect, but Endureth br••ts whereby it is as good as beaten down too outward seeming:
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sometimes wee bee so dismayed at it through the ouerpressing of our miseries and afflictions, that God seemeth too bee estraunged from vs,
sometime we be so dismayed At it through the overpressing of our misery's and afflictions, that God seems too be estranged from us,
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and wee cannot vtter one woord of prayer vnto God. And therefore let vs receiue that which S. Paule sayeth:
and we cannot utter one word of prayer unto God. And Therefore let us receive that which S. Paul Saith:
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namely that the spirit helpeth our infirmities.
namely that the Spirit Helpeth our infirmities.
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And so let vs holde out still and pray vnto God without ceassing, and if wee bee speechlesse,
And so let us hold out still and pray unto God without ceasing, and if we be speechless,
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or do stutte, and cannot vtter any one peece of our minde to the purpose, but bee intangled with many impedimentes:
or do stutte, and cannot utter any one piece of our mind to the purpose, but be entangled with many impediments:
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well, howsoeuer wee fare, let Gods spirite thrust vs foreward still, and let vs sticke fast to this ground, that God is neuerthelesse our fa•••,
well, howsoever we fare, let God's Spirit thrust us forward still, and let us stick fast to this ground, that God is nevertheless our fa•••,
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and let vs flee too him for refuge, and though wee do it not so frankly as were requisite,
and let us flee too him for refuge, and though we do it not so frankly as were requisite,
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but be ouerweyed with the heauinesse of our greefes, yet whatsoeuer come of it, let vs go on forwarde still,
but be overweighed with the heaviness of our griefs, yet whatsoever come of it, let us go on forward still,
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and not shet our selues out of the gate through our owne default, but holde on still in praying to our God, assuring our selues that he will haue pitie vpon vs in the ende.
and not shet our selves out of the gate through our own default, but hold on still in praying to our God, assuring our selves that he will have pity upon us in the end.
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Thus ye see what we haue to consider here when mention is made of the spirite of boldenesse or trustfulnesse, whereby wee may crie [ vnto God, ] bicause we bee sure of our adoption.
Thus you see what we have to Consider Here when mention is made of the Spirit of boldness or trustfulnesse, whereby we may cry [ unto God, ] Because we be sure of our adoption.
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Let vs not think that this can bee fully in vs, for there are many vyces which we bee not yet ridde of.
Let us not think that this can be Fully in us, for there Are many vices which we be not yet rid of.
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Againe there remayneth vnbeleefe, which if it bee not throughly rooted in vs, hath notwithstanding many strings too holde vs backe with,
Again there remaineth unbelief, which if it be not thoroughly rooted in us, hath notwithstanding many strings too hold us back with,
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so as wee must be faine to striue agaynst them.
so as we must be feign to strive against them.
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But yet in the meane while, we must be fully resolued that God is our father:
But yet in the mean while, we must be Fully resolved that God is our father:
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and afterwarde according too oure measure and abilitie, let vs keepe onwarde to the marke that is set forth here.
and afterward according too our measure and ability, let us keep onward to the mark that is Set forth Here.
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And it is one of the greatest controuersies that we haue with the Papists in these dayes.
And it is one of the greatest controversies that we have with the Papists in these days.
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For they say we cannot be sure that God loueth vs, and that it is a cace which ought to hang in suspence whether he loue vs or hate vs. But by this meanes they vtterly deface the true maner and fashion of praying.
For they say we cannot be sure that God loves us, and that it is a case which ought to hang in suspense whither he love us or hate us But by this means they utterly deface the true manner and fashion of praying.
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For wee knowe howe the Scripture sayeth, that we cannot pray without fayth, and S. Iames sayeth, let not such a man thinke that euer he shall bee heard, that is to wit, such a one as commeth like a wauering reede that is shaken too and fro wyth euerie winde.
For we know how the Scripture Saith, that we cannot pray without faith, and S. James Saith, let not such a man think that ever he shall be herd, that is to wit, such a one as comes like a wavering reed that is shaken too and from with every wind.
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For we must beleeue that God is faythfull in his promises, and that we shall not be disappoynted in comming vnto him,
For we must believe that God is faithful in his promises, and that we shall not be disappointed in coming unto him,
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bycause he hath bidden vs come.
Because he hath bidden us come.
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VVee must be thus minded in all our prayers and petitions, or else all is nothing worth.
We must be thus minded in all our Prayers and petitions, or Else all is nothing worth.
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should wee then doubt of it still? Is it a presumptuousnesse to do God so much honour,
should we then doubt of it still? Is it a presumptuousness to do God so much honour,
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Againe what Christianitie is there in vs if wee haue not Gods spirite, as sayeth Saint Paule in the.viij. to the Romanes? And for for the same cause also doth he say in the fifth Chapter, that wee shall neuer bee ashamed of our hope,
Again what Christianity is there in us if we have not God's Spirit, as Saith Saint Paul in the viij to the Romans? And for for the same cause also does he say in the fifth Chapter, that we shall never be ashamed of our hope,
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bycause Gods loue is sheaded into our heartes by the holy Ghost which is giuen vntoo vs. For if wee haue no hope,
Because God's love is sheaded into our hearts by the holy Ghost which is given unto us For if we have no hope,
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surely then are we banished out of Gods kingdome, and cannot bee named Christians.
surely then Are we banished out of God's Kingdom, and cannot be nam Christians.
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And what maner of hope is it? It is (sayeth Saint Paule) that Gods loue is sheaded into our heartes:
And what manner of hope is it? It is (Saith Saint Paul) that God's love is sheaded into our hearts:
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that is too say, that we be fully settled and contented bycause we know our selues to be in Gods fauour.
that is too say, that we be Fully settled and contented Because we know our selves to be in God's favour.
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And howe knowe wee that? By the spirite.
And how know we that? By the Spirit.
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And he setteth downe purposely the worde Sheade,, too doo vs too wit, that Gods making of vs too feele his fatherly goodnesse and loue towardes vs, is not with a wette finger and away (as they say,) and then afterwarde too leaue vs hungrie and needie:
And he sets down purposely the word Sheade,, too do us too wit, that God's making of us too feel his fatherly Goodness and love towards us, is not with a wet finger and away (as they say,) and then afterward too leave us hungry and needy:
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but that hee sheadeth or poureth it out vpon vs, that is to say, that he giueth vs a sufficient & ful warrant that he acknowledgeth and auoweth vs for his owne, seeing he hath layde foorth all the treasures of his mercie in our Lorde Iesus Christ.
but that he sheadeth or pours it out upon us, that is to say, that he gives us a sufficient & full warrant that he acknowledgeth and avoweth us for his own, seeing he hath laid forth all the treasures of his mercy in our Lord Iesus christ.
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Nowe, this must needes comes of Gods spirite, according as it is sayd in the first to the Corinthians, that we do not now by our naturall wit comprehende that God loueth vs:
Now, this must needs comes of God's Spirit, according as it is said in the First to the Corinthians, that we do not now by our natural wit comprehend that God loves us:
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for that passeth all the power of man. God then must be faine to lift vs vp aboue the worlde:
for that passes all the power of man. God then must be feign to lift us up above the world:
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for it lieth not in our owne power to certifie our selues of Gods loue. Therefore the spirit giueth it vs:
for it lies not in our own power to certify our selves of God's love. Therefore the Spirit gives it us:
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that is to say, we haue it not by nature, nor by inheritance, neither do we purchace it by our desertes:
that is to say, we have it not by nature, nor by inheritance, neither do we purchase it by our deserts:
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but God of his owne mere goodnesse assureth vs of it, to the intent wee might resort vnto him familiarly in all our needes.
but God of his own mere Goodness assureth us of it, to the intent we might resort unto him familiarly in all our needs.
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But contrariwise, the Papists after their own imagination, deeme that we cannot be sure of Gods loue.
But contrariwise, the Papists After their own imagination, deem that we cannot be sure of God's love.
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And these wretches are so blinde, that they say it is presumption if we desyre to haue any certentie of it:
And these wretches Are so blind, that they say it is presumption if we desire to have any certainty of it:
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yea [ and so is it, ] if we would haue it of our selues.
yea [ and so is it, ] if we would have it of our selves.
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For if a man woulde vpon his owne conceyte beare himselfe in hande that God is his father, he shoulde be but a fantasticall childe,
For if a man would upon his own conceit bear himself in hand that God is his father, he should be but a fantastical child,
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and a foole at all assayes like one of these dizardes that gad vp and downe the streetes,
and a fool At all assays like one of these dizardes that gad up and down the streets,
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and play the Kings and Princes. But if we haue the sayde recorde of our God:
and play the Kings and Princes. But if we have the said record of our God:
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as to beleeue him to be faythfull, and to rest our selues vpon his worde. Againe on the other syde;
as to believe him to be faithful, and to rest our selves upon his word. Again on the other side;
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when we go to pray, is it not a good forwardnesse that hee gyueth vs when hee sayeth, come too mee? If wee had no commaundement to pray vntoo God, when we go to pray, is it not a good forwardness that he gyveth us when he Saith, come too me? If we had no Commandment to pray unto God,
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surely it were too great a rashnesse to preace into his presence.
surely it were too great a rashness to press into his presence.
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But seeing that, hee calleth vs, yea and taryeth not till wee seeke hym, but preuenteth vs,
But seeing that, he calls us, yea and tarrieth not till we seek him, but preventeth us,
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and telleth vs that he requireth nothing but that we should come to him, and giueth vs both the motion and mynde too pray vnto him:
and Telleth us that he requires nothing but that we should come to him, and gives us both the motion and mind too pray unto him:
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if we take him for our God, let vs yeelde him his deserued prayse, by seeking all our welfare at his hande.
if we take him for our God, let us yield him his deserved praise, by seeking all our welfare At his hand.
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Seeing (say I) that he hath so preuented vs:
Seeing (say I) that he hath so prevented us:
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shoulde we dispute whither we ought to follow him or no? Is it not a blasphemie that tendeth to the defacing of all Gods promises? Thus yee see what wee haue too remember when mention is made of this worde Crie. But yet for all this, howsoeuer the worlde go with vs,
should we dispute whither we ought to follow him or no? Is it not a blasphemy that tendeth to the defacing of all God's promises? Thus ye see what we have too Remember when mention is made of this word Cry. But yet for all this, howsoever the world go with us,
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though wee bee fayne too hacke it out lyke folke that haue halfe forgone theyr speeche,
though we be fain too hack it out like folk that have half forgone their speech,
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and bee straytened with so many ouerthwartes that wee cannot fashion out one sillable or iote aright:
and be straitened with so many overthwarts that we cannot fashion out one Syllable or jot aright:
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yet whatsoeuer come of it, let vs not leaue goyng vnto God, vpon this grounde, that he will succour vs at our neede,
yet whatsoever come of it, let us not leave going unto God, upon this ground, that he will succour us At our need,
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and redresse the infirmities that plucke vs backe.
and redress the infirmities that pluck us back.
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To be short, when the spirite worketh in vs to stirre vs vp to the gronings whereof I haue spoken:
To be short, when the Spirit works in us to stir us up to the groanings whereof I have spoken:
pc-acp vbi j, c-crq dt n1 vvz p-acp pno12 pc-acp vvi pno12 a-acp p-acp dt n2-vvg c-crq pns11 vhb vvn:
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let vs seeke God, and though we be at our wittes ende, and knowe not whereat to begin:
let us seek God, and though we be At our wits end, and know not whereat to begin:
vvb pno12 vvi np1, cc cs pns12 vbb p-acp po12 ng1 n1, cc vvb xx c-crq pc-acp vvi:
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let vs alwayes go forward to the marke that is set before vs here.
let us always go forward to the mark that is Set before us Here.
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And Saint Paule sayth purposely, that we crie Abba, father, to signifie that it is not the Iewes onely whome God will haue to call vpon him,
And Saint Paul say purposely, that we cry Abba, father, to signify that it is not the Iewes only whom God will have to call upon him,
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and to flee to him for succor nowadayes: but that he will haue the whole worlde to do it.
and to flee to him for succour nowadays: but that he will have the Whole world to do it.
cc pc-acp vvi p-acp pno31 p-acp n1 av: cc-acp cst pns31 vmb vhi dt j-jn n1 pc-acp vdi pn31.
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And forasmuch as the Gospell which is the key to open vs the gate of Paradice, is published euerie where:
And forasmuch as the Gospel which is the key to open us the gate of Paradise, is published every where:
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nowe he will haue all men to inioy the right which heeretofore had bin as the speciall priuiledge of the linage of Abraham.
now he will have all men to enjoy the right which heretofore had been as the special privilege of the lineage of Abraham.
av pns31 vmb vhi d n2 pc-acp vvi dt n-jn r-crq av vhd vbn p-acp dt j n1 pp-f dt n1 pp-f np1.
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Thus ye see after what maner we crie Abba, father. Nowe the first worde Abba signifieth a father:
Thus you see After what manner we cry Abba, father. Now the First word Abba signifies a father:
av pn22 vvb p-acp r-crq n1 pns12 vvb np1, n1. av dt ord n1 np1 vvz dt n1:
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howbeeit Saint Paule vseth the language that was hilde still as most common among the Iewes.
howbeit Saint Paul uses the language that was hilde still as most Common among the Iewes.
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For the Hebrewe tongue was not so pure after the captiuitie of Babilō as it was before,
For the Hebrew tongue was not so pure After the captivity of Babilō as it was before,
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but was mingled with the Chaldey tongue.
but was mingled with the Chaldean tongue.
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Howbeeit Saint Paules meening heere, is to shewe that vnder the Gospell all men in common ought to cal vppon God with open mouth,
Howbeit Faint Paul's meaning Here, is to show that under the Gospel all men in Common ought to call upon God with open Mouth,
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bicause his adoption was offered to all Nations, and the wall was broken downe which deuided the Iewes and Gentiles asunder,
Because his adoption was offered to all nations, and the wall was broken down which divided the Iewes and Gentiles asunder,
c-acp po31 n1 vbds vvn p-acp d n2, cc dt n1 vbds vvn a-acp r-crq vvd dt np2 cc np1 av,
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so that henceforth he will haue vs to be equall and in lyke state.
so that henceforth he will have us to be equal and in like state.
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Ye see then that wee may call vpon God in all languages, as it were with one mouth,
You see then that we may call upon God in all languages, as it were with one Mouth,
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and we must not doubt but that God receiueth vs and giueth vs leaue to preace vnto him, inasmuch as we haue the doctrine of the Gospell to leade vs, which is an infallible guide for vs.
and we must not doubt but that God receiveth us and gives us leave to press unto him, inasmuch as we have the Doctrine of the Gospel to lead us, which is an infallible guide for us
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Now by this meanes we see that euery mans praying vnto God ought to bee with vnderstanding.
Now by this means we see that every men praying unto God ought to be with understanding.
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For if a man that vnderstandeth no more but his owne mother tongue, shoulde pray vnto God in Greeke or Hebrew,
For if a man that understandeth no more but his own mother tongue, should pray unto God in Greek or Hebrew,
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surely it were but a daliance, and an vtter peruerting and marring of the rule of praying aright,
surely it were but a dalliance, and an utter perverting and marring of the Rule of praying aright,
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and there coulde be nothing but hypocrisie and feyned deuotion in it.
and there could be nothing but hypocrisy and feigned devotion in it.
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I haue tolde you alreadie that we cannot pray vnto God without fayth, too bee sure that he will heere vs. And what a thing is it if wee knowe not what we haue to aske at his hande? Is it not a defiling of so holy a thing as prayer is? VVe knowe that to call vpon God,
I have told you already that we cannot pray unto God without faith, too be sure that he will Here us And what a thing is it if we know not what we have to ask At his hand? Is it not a defiling of so holy a thing as prayer is? We know that to call upon God,
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and too flee to him alone for succour, is the Sacrifize that hee requireth at our handes,
and too flee to him alone for succour, is the Sacrifice that he requires At our hands,
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bicause that therein we confesse him to bee our father, and the verie welspring of all welfare.
Because that therein we confess him to be our father, and the very wellspring of all welfare.
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Nowe then it is meete that wee should resort vnto him which is the rewarder, according as the Apostle sayth in the.xj. to the Hebrewes, that hee disappoynteth not those that seeke him,
Now then it is meet that we should resort unto him which is the rewarder, according as the Apostle say in the xj to the Hebrews, that he disappointeth not those that seek him,
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but that they shall alwayes finde that there is nothing better than to flee vnto him.
but that they shall always find that there is nothing better than to flee unto him.
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Therefore when we pray vnto God, we must haue vnderstanding to know what wee craue of him. Marke that for one poynt.
Therefore when we pray unto God, we must have understanding to know what we crave of him. Mark that for one point.
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Moreouer whereas it is sayde that wee crie Abba, father:
Moreover whereas it is said that we cry Abba, father:
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thereby we be done to vnderstande, that the diuersitie of languages hindereth not the vnitie of faith.
thereby we be done to understand, that the diversity of languages hindereth not the unity of faith.
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Esay seemeth to vse a cleane contrarie maner of speaking, when hee sayth, that all men shall speake the language of Canaan, that is to say, the Hebrew tongue.
Isaiah seems to use a clean contrary manner of speaking, when he say, that all men shall speak the language of Canaan, that is to say, the Hebrew tongue.
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as though they had no wit to discerne betweene white and blacke.
as though they had no wit to discern between white and black.
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Nowe to be Christians and faythfull beleeuers, it is not of necessitie that we must haue skil of that language:
Now to be Christians and faithful believers, it is not of necessity that we must have skill of that language:
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but he meaneth that God shall be worshipped in all languages.
but he means that God shall be worshipped in all languages.
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And hee speaketh of the tongue of Canaan, bicause the Hebrew was a holy tongue wherin Gods secretes were conteyned.
And he speaks of the tongue of Canaan, Because the Hebrew was a holy tongue wherein God's secrets were contained.
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Forasmuch then as that language was after a sort consecrated vnto God:
Forasmuch then as that language was After a sort consecrated unto God:
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he sayth that God shall bee honoured of all men, and all men shall renounce their blasphemies, superstitions,
he say that God shall be honoured of all men, and all men shall renounce their Blasphemies, superstitions,
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and abuses, and there shall be one conformitie of faith among men, and being instructed both in the Law and the Gospell, they shall all make one selfe same profession,
and Abuses, and there shall be one conformity of faith among men, and being instructed both in the Law and the Gospel, they shall all make one self same profession,
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so as there shall be one tunablenesse and good agreement among all men.
so as there shall be one tunableness and good agreement among all men.
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Howbeit S. Paule ment to expresse here more clearely after what maner we call vpon God:
Howbeit S. Paul meant to express Here more clearly After what manner we call upon God:
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namely that euery man prayeth to him as now in his own language, and he heareth vs all.
namely that every man Prayeth to him as now in his own language, and he hears us all.
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For God needeth not to go to schole to learne this mans or that mans language.
For God needs not to go to school to Learn this men or that men language.
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And we knowe that in praying, speech serueth too no other purpose than too styrre vs vp the more vnto it.
And we know that in praying, speech serveth too no other purpose than too stir us up the more unto it.
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Also it serueth vs too witnesse before men with our mouthes, that we repose all our trust in God.
Also it serveth us too witness before men with our mouths, that we repose all our trust in God.
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Moreouer it serueth to helpe our infirmitie, and bycause we bee lazie and colde, our tongue had neede to driue forth our heart,
Moreover it serveth to help our infirmity, and Because we be lazy and cold, our tongue had need to driven forth our heart,
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and to helpe our weaknesse and slouth which are ouergreat in vs. But God hath no neede of none of all this, we neede not to crie out alowde when we would be heard at his hande:
and to help our weakness and sloth which Are overgreat in us But God hath no need of none of all this, we need not to cry out allowed when we would be herd At his hand:
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for he knoweth the secrete thoughtes of our heartes. Thus ye see in effect what we haue to marke.
for he Knoweth the secret thoughts of our hearts. Thus you see in Effect what we have to mark.
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And herein we see howe great sway the Diuell beareth in Poperie, so that there is neyther prayer nor fayth.
And herein we see how great sway the devil bears in Popery, so that there is neither prayer nor faith.
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To their seeming there is neyther deuotion nor holinesse, except men babble in an vnknowne language,
To their seeming there is neither devotion nor holiness, except men babble in an unknown language,
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and mumble it vp without knowing what they say. And although the Preestes, Monkes, and Hypocrites say they vnderstande latine:
and mumble it up without knowing what they say. And although the Priests, Monks, and Hypocrites say they understand latin:
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men knowe well inough what their vnderstanding is. Besides this, they make euen a rule of their iangling without knowing what they say,
men know well enough what their understanding is. Beside this, they make even a Rule of their jangling without knowing what they say,
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and it is ynough with them to haue a finall intent (for so do they terme it:) so they haue that finall intent before they babble their Domine labia, to say we go to pray and to serue God,
and it is enough with them to have a final intent (for so do they term it:) so they have that final intent before they babble their Domine labia, to say we go to pray and to serve God,
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although their minde be vpon their kitchin, or vpon things much worse, and much more shamefull:
although their mind be upon their kitchen, or upon things much Worse, and much more shameful:
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they beare themselues in hande, that all theyr prayers and supplications are acceptable to God. The poore people haue their eyes bleared at it:
they bear themselves in hand, that all their Prayers and supplications Are acceptable to God. The poor people have their eyes bleared At it:
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for they be made to beleeue that it is not lawfull for them to pray in a common language,
for they be made to believe that it is not lawful for them to pray in a Common language,
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and therefore they shunne that as a bugge.
and Therefore they shun that as a bug.
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7761
VVe see then that the Diuell hath besotted these wretches, yea and vtterly bewitched them, seeing they be so loth to receyue the foode of life, that in stead of good bread and wholsome meate, they receyue poyson and burst with it.
We see then that the devil hath besotted these wretches, yea and utterly bewitched them, seeing they be so loath to receive the food of life, that in stead of good bred and wholesome meat, they receive poison and burst with it.
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But for our owne part wee see the rule that is giuen vs heere and which wee ought to kepe:
But for our own part we see the Rule that is given us Here and which we ought to keep:
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which is, that when wee pray vnto God wee must not step to it vnaduysedly without bethinking of vs what wee should demaunde,
which is, that when we pray unto God we must not step to it unadvisedly without bethinking of us what we should demand,
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or without knowing how wee shoulde behaue our selues towardes him.
or without knowing how we should behave our selves towards him.
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And when wee call him our father, let vs consider well that it is not for any wo•thinesse of our own persons, nor for any desert or worke of our own:
And when we call him our father, let us Consider well that it is not for any wo•thinesse of our own Persons, nor for any desert or work of our own:
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but bicause he hath vnited vs to our Lord Iesus Christ, and gathereth vs altogither in him,
but Because he hath united us to our Lord Iesus christ, and gathereth us altogether in him,
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and bycause we be his bodie, and God accepteth vs to fauour in his person.
and Because we be his body, and God Accepteth us to favour in his person.
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And for that cause also doth Saint Paule adde, that if wee bee children, we be beyres also.
And for that cause also does Saint Paul add, that if we be children, we be beyres also.
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As if he should say, that we inioy our inheritance euen now:
As if he should say, that we enjoy our inheritance even now:
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not that we bee entered into the possession of it, to be partakers of the glorie that is promised vs,
not that we be entered into the possession of it, to be partakers of the glory that is promised us,
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but as in respect of the fathers of olde tyme, which were shet out into the bodie of the Temple,
but as in respect of the Father's of old time, which were shet out into the body of the Temple,
cc-acp c-acp p-acp n1 pp-f dt n2 pp-f j n1, r-crq vbdr zz av p-acp dt n1 pp-f dt n1,
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and had a veyle or Curteyne drawne before them, with other figures and shadowes. Nowe, wee bee not lyke them in that cace:
and had a veil or Curtain drawn before them, with other figures and shadows. Now, we be not like them in that case:
cc vhd dt n1 cc n1 vvn p-acp pno32, p-acp j-jn n2 cc n2. av, pns12 vbb xx av-j pno32 p-acp d n1:
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but we repayre vnto God in such wise as wee bee franke and free.
but we repair unto God in such wise as we be frank and free.
cc-acp pns12 vvi p-acp np1 p-acp d j c-acp pns12 vbb j cc j.
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And so is the adoption otherwise in our heartes nowadayes, than it was in theirs in the time of the Lawe.
And so is the adoption otherwise in our hearts nowadays, than it was in theirs in the time of the Law.
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For we bee heyres after such a sort, that yet notwithstanding wee bee also as pilgrims in this worlde, and (as sayth Saint Paule in the seconde to the Corinthians) must be fayne to be absent from God, till he haue ridde vs of this mortall bodie,
For we be Heirs After such a sort, that yet notwithstanding we be also as pilgrim's in this world, and (as say Saint Paul in the seconde to the Corinthians) must be fain to be absent from God, till he have rid us of this Mortal body,
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(30) sermon (DIV1)
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and haue taken vs out of this earthly pilgrimage and transitorie life. Howsoeuer the cace stande, wee muste magnifie Gods grace:
and have taken us out of this earthly pilgrimage and transitory life. Howsoever the case stand, we must magnify God's grace:
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and seeing hee hath adopted vs to be his children, let vs vnderstande that therein lyeth all oure happinesse and ioy.
and seeing he hath adopted us to be his children, let us understand that therein lies all our happiness and joy.
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but a hundred tymes euery day. For wee bee fickle and neuer leaue reeling too and fro.
but a hundred times every day. For we be fickle and never leave reeling too and from.
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Therefore let vs glorie in that, yea euen so farre forth as to reioyce in the middes of the troubles and aduersities which wee haue too suffer.
Therefore let us glory in that, yea even so Far forth as to rejoice in the mids of the Troubles and adversities which we have too suffer.
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(30) sermon (DIV1)
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Let vs not ceasse to haue an inwarde ioy continually in vs, in as muche as God calleth vs,
Let us not cease to have an inward joy continually in us, in as much as God calls us,
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and hath tolde vs that all the aduersities which wee indure, shall bee turned to our welfare and saluation,
and hath told us that all the adversities which we endure, shall be turned to our welfare and salvation,
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so wee holde on to the marke that is set before vs, that is too wit,
so we hold on to the mark that is Set before us, that is too wit,
av pns12 vvb a-acp p-acp dt n1 cst vbz vvn p-acp pno12, cst vbz av n1,
(30) sermon (DIV1)
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so we go on still forwarde to our Lorde Iesus Christ, and forsake all other things.
so we go on still forward to our Lord Iesus christ, and forsake all other things.
av pns12 vvb p-acp av av-j p-acp po12 n1 np1 np1, cc vvi d j-jn n2.
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Nowe let vs fall downe before the maiestie of our good God, with acknowledgment of our sinnes, praying him to make vs so too feele them,
Now let us fallen down before the majesty of our good God, with acknowledgment of our Sins, praying him to make us so too feel them,
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as it may humble vs before him, and yet we not bee discouraged but that seing he vouchsafeth to accept well of vs,
as it may humble us before him, and yet we not be discouraged but that sing he vouchsafeth to accept well of us,
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& hath also bounde himselfe to vs of his owne good will to heare our requestes when wee come too him with assured trust in him:
& hath also bound himself to us of his own good will to hear our requests when we come too him with assured trust in him:
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it may please him to graunt vs the grace to ouercome al distresses and lets ▪ and all debates and controu•••es that Satan can put in our heartes, so as we by experience feele the auaylablenesse of this promise, that whosoeuer calleth vpon the name of the Lorde shall be safe.
it may please him to grant us the grace to overcome all Distresses and lets ▪ and all debates and controu•••es that Satan can put in our hearts, so as we by experience feel the auaylablenesse of this promise, that whosoever calls upon the name of the Lord shall be safe.
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(30) sermon (DIV1)
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And so let vs all say, Almightie God heauenly father. &c. And so let us all say, Almighty God heavenly father. etc.
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7788
The. 26. Sermon, which is the third vpon the fourth Chapter.
The. 26. Sermon, which is the third upon the fourth Chapter.
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8 At such time as yee knevve not God, you serued them that by nature are no Gods.
8 At such time as ye knew not God, you served them that by nature Are no God's
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9 But novv that you knovv God or rather are knowne of God, hovv is it that you turne back againe to the vveake and beggerly Ceremonies, vvherevnto ye vvoulde faine be in bondage againe as before.
9 But now that you know God or rather Are known of God, how is it that you turn back again to the weak and beggarly Ceremonies, whereunto you would feign be in bondage again as before.
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10 Ye obserue dayes & monethes, and times, & yeares. 11 I am afrayde of you least I haue laboured in vaine about you.
10 You observe days & months, and times, & Years. 11 I am afraid of you lest I have laboured in vain about you.
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WEe haue seene heretofore howe that after the Galathiās had bin faithfully taught by S. Paul, who had taken much paine among them, they shrunke back againe:
we have seen heretofore how that After the Galathiās had been faithfully taught by S. Paul, who had taken much pain among them, they shrunk back again:
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not that they vtterly renounced Iesus Christ and the Gospel:
not that they utterly renounced Iesus christ and the Gospel:
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but that they had bin to easy in suffering themselues to be deceyued in folowing diuerse opinions,
but that they had been to easy in suffering themselves to be deceived in following diverse opinions,
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as we see it is come to passe through the whole worlde.
as we see it is come to pass through the Whole world.
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For the name of our Lord Iesus Christ, and baptisme as a marke of faith do in deed continue still:
For the name of our Lord Iesus christ, and Baptism as a mark of faith do in deed continue still:
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but yet for all that, wee see that all things are marred with superstition and Idolatrie.
but yet for all that, we see that all things Are marred with Superstition and Idolatry.
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So the Galathians pretended still to be of Gods Church:
So the Galatians pretended still to be of God's Church:
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and yet in the meane while they were bewrapped in many follies, as specially in this, that they should partly purchace grace and soule health at Gods hande, by keeping the Ceremonies of the Law.
and yet in the mean while they were bewrapped in many follies, as specially in this, that they should partly purchase grace and soul health At God's hand, by keeping the Ceremonies of the Law.
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But that was to great a defacing of our Lorde Iesus Christ.
But that was to great a defacing of our Lord Iesus christ.
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For it is impossible for him too bee our Sauiour, vnlesse wee lay away all selfe weening,
For it is impossible for him too be our Saviour, unless we lay away all self weening,
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7802
and put oure whole trust in him.
and put our Whole trust in him.
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VVee see then that the fault of the Galathians was, that they were not so well grounded in the Gospell,
We see then that the fault of the Galatians was, that they were not so well grounded in the Gospel,
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as to be firme & stedfast, and to shake off all errours, but rather were misseled through too light beleefe.
as to be firm & steadfast, and to shake off all errors, but rather were misseled through too Light belief.
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In this respect Saint Paule sayth that they bee worthie of double blame, bycause that whereas God had set them in a good way,
In this respect Saint Paul say that they be worthy of double blame, Because that whereas God had Set them in a good Way,
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7806
and in a good forwardnesse, they fleeted aside through their owne inconstancie. And he maketh comparison betwene their present state, and their former state.
and in a good forwardness, they fleeted aside through their own inconstancy. And he makes comparison between their present state, and their former state.
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For they had bin poore Paynims that had neuer tasted of true religion.
For they had been poor Pagans that had never tasted of true Religion.
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7808
God visited them, and graciously drew them to him, and gaue them the knowledge of his truth.
God visited them, and graciously drew them to him, and gave them the knowledge of his truth.
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Nowe forasmuch as herevpon they mingled the illusions and trumperies of Satan with the pure truth of the Gospell:
Now forasmuch as hereupon they mingled the illusions and trumperies of Satan with the pure truth of the Gospel:
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7810
that was a fault too farre out of square, and no more to bee excused than their former.
that was a fault too Far out of square, and no more to be excused than their former.
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And that is the cause why Saint Paule sayeth, at such tyme as yee knewe not yet any thing, it was no maruell though you serued Idolles,
And that is the cause why Saint Paul Saith, At such time as ye knew not yet any thing, it was no marvel though you served Idols,
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bycause ye were blinded in your errours, and God had neuer disclosed himself to you, that ye might haue bin able to discerne the lyuing God from all the forgeries of mans owne brayne.
Because you were blinded in your errors, and God had never disclosed himself to you, that you might have been able to discern the living God from all the forgeries of men own brain.
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But nowe that ye haue bin taught the Gospell, and obteyned so great a benefite, not by your owne trauell,
But now that you have been taught the Gospel, and obtained so great a benefit, not by your own travel,
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7814
as though you had compassed it by your owne wisedome, but by Gods goodnes who marked you out before you coulde seeke him:
as though you had compassed it by your own Wisdom, but by God's Goodness who marked you out before you could seek him:
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(31) sermon (DIV1)
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and seeing hee hath so gathered you out to himselfe:
and seeing he hath so gathered you out to himself:
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7816
what excuce haue you too start away, and not to continue in the doctrine which you knowe to be certaine and infallible? Moreouer looke (sayth he) howe yll choyse ye haue made.
what excuce have you too start away, and not to continue in the Doctrine which you know to be certain and infallible? Moreover look (say he) how ill choice you have made.
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(31) sermon (DIV1)
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7817
For God had giuen himselfe to you, and you haue forsaken him for pelting tryfles.
For God had given himself to you, and you have forsaken him for pelting trifles.
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7818
For the Ceremonies of the Lawe (beeing set alone by themselues from our Lorde Iesus Christ) are but baggage.
For the Ceremonies of the Law (being Set alone by themselves from our Lord Iesus christ) Are but baggage.
p-acp dt n2 pp-f dt n1 (vbg vvn av-j p-acp px32 p-acp po12 n1 np1 np1) vbr p-acp n1.
(31) sermon (DIV1)
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7819
Lo howe yee make great account of things too no purpose, and in the meane while passe not at all for God.
Lo how ye make great account of things too no purpose, and in the mean while pass not At all for God.
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(31) sermon (DIV1)
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7820
Heerevpon as a man moued with great greefe hee concludeth, that hee is sore afrayde that hee hathe lost his labour, in that hee hath so long tyme streyned himselfe too bring them too the pure knowledge of the Gospell.
Hereupon as a man moved with great grief he Concludeth, that he is soar afraid that he hath lost his labour, in that he hath so long time strained himself too bring them too the pure knowledge of the Gospel.
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(31) sermon (DIV1)
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7821
And therewithall he alledgeth a spice of the things which he had termed beggerly and vnprofitable Ceremonies:
And therewithal he allegeth a spice of the things which he had termed beggarly and unprofitable Ceremonies:
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7822
namely that they kept the feastes conteyned in the Lawe, as though there had bin some necessitie in the matter, thinking too deserue and earne grace thereby before God.
namely that they kept the feasts contained in the Law, as though there had been Some necessity in the matter, thinking too deserve and earn grace thereby before God.
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(31) sermon (DIV1)
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This is the summe of the matter that is treated of heere. Nowe wee haue a good warning too gather of this texte:
This is the sum of the matter that is treated of Here. Now we have a good warning too gather of this text:
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7824
whiche is, that if wee holde not out in the fayth of the Gospell after that God hath once brought vs vnto it,
which is, that if we hold not out in the faith of the Gospel After that God hath once brought us unto it,
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(31) sermon (DIV1)
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7825
althoughe the poore Infidels might be excused, yet can not wee escape horrible damnation, by reason of our vnthankfulnesse in that wee haue profited no better in the schole of our God.
although the poor Infidels might be excused, yet can not we escape horrible damnation, by reason of our unthankfulness in that we have profited no better in the school of our God.
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It is true that although the heathen had no knowledge, yet they shall not fayle to be condemned,
It is true that although the heathen had no knowledge, yet they shall not fail to be condemned,
pn31 vbz j cst cs dt n-jn vhd dx n1, av pns32 vmb xx vvi pc-acp vbi vvn,
(31) sermon (DIV1)
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bicause there is naughtinesse alwayes to be founde in men, for asmuche as they gaue them selues ouer to their owne superstition:
Because there is naughtiness always to be found in men, for asmuch as they gave them selves over to their own Superstition:
c-acp pc-acp vbz n1 av pc-acp vbi vvn p-acp n2, c-acp av c-acp pns32 vvd pno32 n2 a-acp p-acp po32 d n1:
(31) sermon (DIV1)
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but if wee consider what they bee in respect of vs, surely whereas they might haue a dosen excuses, we should not haue so muche as a peece of one.
but if we Consider what they be in respect of us, surely whereas they might have a dosen excuses, we should not have so much as a piece of one.
cc-acp cs pns12 vvb r-crq pns32 vbb p-acp n1 pp-f pno12, av-j cs pns32 vmd vhi dt crd n2, pns12 vmd xx vhi av av-d c-acp dt n1 pp-f crd.
(31) sermon (DIV1)
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7829
Therfore when we haue once bin inlightned with the truth of the Gospell, like as the benefite of God is singular,
Therefore when we have once been enlightened with the truth of the Gospel, like as the benefit of God is singular,
av c-crq pns12 vhb a-acp vbn vvn p-acp dt n1 pp-f dt n1, av-j c-acp dt n1 pp-f np1 vbz j,
(31) sermon (DIV1)
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so also shal we pay deare for it if we make not account of it. And let vs marke that this is not sayde too any one people alone:
so also shall we pay deer for it if we make not account of it. And let us mark that this is not said too any one people alone:
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(31) sermon (DIV1)
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but that it behoueth vs also at this daye too apply too our vse the things that S. Paule telleth vs, to the ende that we become not so wretched as to giue ouer the truthe of the Gospell after we haue once knowen it,
but that it behooves us also At this day too apply too our use the things that S. Paul Telleth us, to the end that we become not so wretched as to give over the truth of the Gospel After we have once known it,
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(31) sermon (DIV1)
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but that it may bee so printed and rooted in our harts, as the diuell may neuer shake vs from it.
but that it may be so printed and rooted in our hearts, as the Devil may never shake us from it.
cc-acp cst pn31 vmb vbi av vvn cc vvn p-acp po12 n2, c-acp dt n1 vmb av-x vvi pno12 p-acp pn31.
(31) sermon (DIV1)
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7833
Thus yee see what we haue to remember, in that S. Paule doth heere set the leaudnesse of the Galathians before them,
Thus ye see what we have to Remember, in that S. Paul does Here Set the leaudnesse of the Galatians before them,
av pn22 vvb r-crq pns12 vhb pc-acp vvi, p-acp d n1 np1 vdz av vvi dt n1 pp-f dt np2 p-acp pno32,
(31) sermon (DIV1)
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and blameth them as vtterly vnexcusable, for their starting away after that fashion from the pure truthe,
and blameth them as utterly unexcusable, for their starting away After that fashion from the pure truth,
cc vvz pno32 a-acp av-j j, c-acp po32 vvg av p-acp d n1 p-acp dt j n1,
(31) sermon (DIV1)
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after they had once bin inlightned with it. Now also herewithall we see wherof Idolatrie proceedeth, and what is the fountayne therof:
After they had once been enlightened with it. Now also herewithal we see whereof Idolatry Proceedeth, and what is the fountain thereof:
c-acp pns32 vhd a-acp vbn vvn p-acp pn31. av av av pns12 vvb c-crq n1 vvz, cc r-crq vbz dt n1 av:
(31) sermon (DIV1)
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namely the want of knowledge of the liuing God.
namely the want of knowledge of the living God.
av dt n1 pp-f n1 pp-f dt j-vvg np1.
(31) sermon (DIV1)
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For wee muste needes haue some feeling in our selues, that there is a God whō we ought to worship,
For we must needs have Some feeling in our selves, that there is a God whom we ought to worship,
c-acp pns12 vmb av vhi d n-vvg p-acp po12 n2, cst pc-acp vbz dt np1 ro-crq pns12 vmd pc-acp vvi,
(31) sermon (DIV1)
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if they will submitte themselues vnto God.
if they will submit themselves unto God.
cs pns32 vmb vvi px32 p-acp np1.
(32) sermon (DIV1)
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and which is worthy to be honored both of great and small, bicause we haue our life of him.
and which is worthy to be honoured both of great and small, Because we have our life of him.
cc r-crq vbz j pc-acp vbi vvn d pp-f j cc j, c-acp pns12 vhb po12 n1 pp-f pno31.
(31) sermon (DIV1)
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7839
It can not bee so cleane wyped out of our minde, but that there shall alwayes bee some sparke of Religion in vs. But yet in the meane season, euery man wanzeth away in his owne foolishe conceits,
It can not be so clean wiped out of our mind, but that there shall always be Some spark of Religion in us But yet in the mean season, every man wanzeth away in his own foolish conceits,
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(31) sermon (DIV1)
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bicause wee vnderstande not what God is, nor can come at him.
Because we understand not what God is, nor can come At him.
c-acp pns12 vvb xx r-crq n1 vbz, ccx vmb vvi p-acp pno31.
(31) sermon (DIV1)
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Truely if wee were not corrupted, and our vnderstanding blynded by sinne, God would still drawe vs vnto him.
Truly if we were not corrupted, and our understanding blinded by sin, God would still draw us unto him.
av-j cs pns12 vbdr xx vvn, cc po12 n1 vvn p-acp n1, np1 vmd av vvi pno12 p-acp pno31.
(31) sermon (DIV1)
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But for as muche as Gods image is defaced in vs, there is nothing but darknesse,
But for as much as God's image is defaced in us, there is nothing but darkness,
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(31) sermon (DIV1)
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7843
& that so horrible, that when wee shoulde mounte, vp alofte too seeke God, wee thrust downe our muzzels too the ground like wretched brute beastes.
& that so horrible, that when we should mount, up aloft too seek God, we thrust down our muzzles too the ground like wretched brutus beasts.
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(31) sermon (DIV1)
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7844
Therfore till such time as God shewe him selfe to vs, it is vnpossible for vs to haue any true Religion,
Therefore till such time as God show him self to us, it is unpossible for us to have any true Religion,
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(31) sermon (DIV1)
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7845
and wee shall alwayes be led with abuses and meere follies.
and we shall always be led with Abuses and mere follies.
cc pns12 vmb av vbi vvn p-acp n2 cc j n2.
(31) sermon (DIV1)
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7846
Heereby we know what the vanitie of men is, how euery man beares him selfe in hande that he hathe skill inough to gouerne him selfe.
Hereby we know what the vanity of men is, how every man bears him self in hand that he hath skill enough to govern him self.
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(31) sermon (DIV1)
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7847
Yea and wee see howe the very Idiots do brag of their wit:
Yea and we see how the very Idiots do brag of their wit:
uh cc pns12 vvb c-crq dt j n2 vdb vvi pp-f po32 n1:
(31) sermon (DIV1)
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and as for those that haue gotten any reputation amōg men, they be so puffed vp with pride,
and as for those that have got any reputation among men, they be so puffed up with pride,
cc c-acp p-acp d cst vhb vvn d n1 p-acp n2, pns32 vbb av vvn a-acp p-acp n1,
(31) sermon (DIV1)
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as they can not abide any correction, or to be tolde of their faults.
as they can not abide any correction, or to be told of their Faults.
c-acp pns32 vmb xx vvi d n1, cc pc-acp vbi vvn pp-f po32 n2.
(31) sermon (DIV1)
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7850
But if men had any one drop of good wisdome, were it not meete that the first poynt which they begin at, should bee to knowe what God they ought too worship? That is the poynt wherein they fayle, in so muche that they seeke Satans leasings in steade of the truthe,
But if men had any one drop of good Wisdom, were it not meet that the First point which they begin At, should be to know what God they ought too worship? That is the point wherein they fail, in so much that they seek Satan leasings in stead of the truth,
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(31) sermon (DIV1)
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7851
and worship Idols in steade of the liuing God, till God haue called them to him.
and worship Idols in stead of the living God, till God have called them to him.
cc n1 n2 p-acp n1 pp-f dt j-vvg np1, c-acp np1 vhb vvn pno32 p-acp pno31.
(31) sermon (DIV1)
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7852
VVee see then that to please God, and to yeelde him acceptable seruice, it is not for vs to behaue oure selues after oure owne fancie,
We see then that to please God, and to yield him acceptable service, it is not for us to behave our selves After our own fancy,
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(31) sermon (DIV1)
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7853
but we must suffer our selues to be guided and gouerned by his worde and holy spirite.
but we must suffer our selves to be guided and governed by his word and holy Spirit.
cc-acp pns12 vmb vvi po12 n2 pc-acp vbi vvn cc vvn p-acp po31 n1 cc j n1.
(31) sermon (DIV1)
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7854
Moreouer if we will follow the opinion of this man and that man, they be not a two or three that this text speaketh of,
Moreover if we will follow the opinion of this man and that man, they be not a two or three that this text speaks of,
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(31) sermon (DIV1)
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7855
but we see it is impossible to haue any good rule, or to holde the right way, till God haue taken the charge of vs to draw vs too him.
but we see it is impossible to have any good Rule, or to hold the right Way, till God have taken the charge of us to draw us too him.
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(31) sermon (DIV1)
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7856
So then, they that followe the steppes of their forefathers, and make custome and antiquitie the rule too frame them selues by, do shewe that they despise God.
So then, they that follow the steps of their Forefathers, and make custom and antiquity the Rule too frame them selves by, do show that they despise God.
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(31) sermon (DIV1)
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7857
And why? for they wilfully leaue the fountaine of liuing water, & go to seeke puddles,
And why? for they wilfully leave the fountain of living water, & go to seek puddles,
cc q-crq? c-acp pns32 av-j vvi dt n1 pp-f j-vvg n1, cc vvb pc-acp vvi n2,
(31) sermon (DIV1)
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8245
yet ought wee too learne too bee conformable.
yet ought we too Learn too be conformable.
av vmd pns12 av vvi av vbi j.
(32) sermon (DIV1)
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7859
Seeing then that S. Paules meening heere, is too shewe vs as it were in a liuely image, that men can not but go astray and deale vntowardly, till God haue brought them into the way of saluation:
Seeing then that S. Paul's meaning Here, is too show us as it were in a lively image, that men can not but go astray and deal untowardly, till God have brought them into the Way of salvation:
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(31) sermon (DIV1)
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7860
Let vs renounce our owne nature, and let all things which we know to come of man be thrust vtterly vnder foote,
Let us renounce our own nature, and let all things which we know to come of man be thrust utterly under foot,
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(31) sermon (DIV1)
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and let vs learne to holde vs simply to Gods pure truthe.
and let us Learn to hold us simply to God's pure truth.
cc vvb pno12 vvi pc-acp vvi pno12 av-j p-acp npg1 j n1.
(31) sermon (DIV1)
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7862
This (say I) is the thing that we haue to remember vpon the words of S. Paule, where he sayth, that those which knewe not God had serued suche as were but Idols.
This (say I) is the thing that we have to Remember upon the words of S. Paul, where he say, that those which knew not God had served such as were but Idols.
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(31) sermon (DIV1)
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7863
Moreouer let vs not thinke our selues too bee wiser than the Galathians:
Moreover let us not think our selves too be Wiser than the Galatians:
av vvb pno12 xx vvi po12 n2 av vbi jc cs dt np2:
(31) sermon (DIV1)
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7864
but (as I haue sayde alreadie) let vs vnderstande that in this place the holy Ghost mente too beate downe all pride, that men might not presume vppon their owne reason and skill to doo what they like themselues,
but (as I have said already) let us understand that in this place the holy Ghost mente too beat down all pride, that men might not presume upon their own reason and skill to do what they like themselves,
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(31) sermon (DIV1)
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7865
but rather know that there is nothing but brutishnesse in vs, till God haue inlightened vs with his grace.
but rather know that there is nothing but brutishness in us, till God have enlightened us with his grace.
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(31) sermon (DIV1)
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7866
Furthermore whereas S. Paule sayth, that Idols are no Gods by nature, he meeneth that we be very dulheaded,
Furthermore whereas S. Paul say, that Idols Are no God's by nature, he meeneth that we be very dullheaded,
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(31) sermon (DIV1)
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7867
when we can not repayre to the maker of all things, who sheweth him selfe bothe aboue and beneathe, too the ende we should know him to worship and serue him.
when we can not repair to the maker of all things, who shows him self both above and beneath, too the end we should know him to worship and serve him.
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(31) sermon (DIV1)
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7868
For wee can not looke vpon our hands and our feete, but we must openly see Gods wonderfull wisdome, power, and goodnesse:
For we can not look upon our hands and our feet, but we must openly see God's wonderful Wisdom, power, and Goodness:
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(31) sermon (DIV1)
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7869
and when we beholde the skyes and the starres, wee haue there a sufficient recorde that there is a soueraygne Lorde which maynteyneth them.
and when we behold the skies and the Stars, we have there a sufficient record that there is a sovereign Lord which maynteyneth them.
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(31) sermon (DIV1)
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7870
VVhen we consider the chaunges of seasons, and see the snow, rayne, winde, or heate: beholde therein doth God shew him selfe.
When we Consider the changes of seasons, and see the snow, rain, wind, or heat: behold therein does God show him self.
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(31) sermon (DIV1)
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7871
VVhen the earth bringeth foorth hir fruites, or is as good as dead and withered:
When the earth brings forth his fruits, or is as good as dead and withered:
c-crq dt n1 vvz av po31 n2, cc vbz a-acp j c-acp j cc j-vvn:
(31) sermon (DIV1)
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7872
in all those things wee continually knowe God, or at leastwise are conuicted that he sheweth him selfe there.
in all those things we continually know God, or At leastwise Are convicted that he shows him self there.
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(31) sermon (DIV1)
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7873
And if we will not perceiue him nowe:
And if we will not perceive him now:
cc cs pns12 vmb xx vvi pno31 av:
(31) sermon (DIV1)
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7874
wee shall bee driuen too confesse it at the latter daye when the bookes shall bee opened.
we shall be driven too confess it At the latter day when the books shall be opened.
pns12 vmb vbi vvn av vvi pn31 p-acp dt d n1 c-crq dt n2 vmb vbi vvn.
(31) sermon (DIV1)
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7875
Now in the meane while, if wee woorship those whiche are not Gods by nature:
Now in the mean while, if we worship those which Are not God's by nature:
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(31) sermon (DIV1)
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7876
it is all one as if wee dyd wilfully shet our eyes ageynst so many recordes and lookingglasses, which God setteth afore vs to bring vs vnto him.
it is all one as if we did wilfully shet our eyes against so many records and Looking-glasses, which God sets afore us to bring us unto him.
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(31) sermon (DIV1)
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7877
How soeuer the world go, all the worshipping that men can deuise is but a vayne fancie, till they haue bin brought intoo the good way.
How soever the world go, all the worshipping that men can devise is but a vain fancy, till they have been brought into the good Way.
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(31) sermon (DIV1)
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7878
For of their owne natural wit they cannot but giue themselues to al errour and deceiuablenesse.
For of their own natural wit they cannot but give themselves to all error and deceivableness.
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(31) sermon (DIV1)
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7879
He addeth, Now that you haue knowē God, or rather haue bin knowen of hym. Some translate it, nowe that you haue been instructed in the knowledge of God: but all comes too one.
He adds, Now that you have known God, or rather have been known of him. some translate it, now that you have been instructed in the knowledge of God: but all comes too one.
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(31) sermon (DIV1)
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7880
Neuerthelesse in the firste part (as I haue touched alreadye) he sheweth that suche as haue bin trayned in the pure truth, are giltie of periurie to Godward. And therof they bee vnexcusable:
Nevertheless in the First part (as I have touched already) he shows that such as have been trained in the pure truth, Are guilty of perjury to Godward. And thereof they be unexcusable:
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(31) sermon (DIV1)
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7881
for it is no ignorance any more: it is not with them as thoughe they neuer had tasted of the true religion:
for it is no ignorance any more: it is not with them as though they never had tasted of the true Religion:
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(31) sermon (DIV1)
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7882
but it •as a manifest falshod, lyke as if some subiectes knowing well inoughe who is their Prince, should reuolte from him,
but it •as a manifest falsehood, like as if Some Subjects knowing well enough who is their Prince, should revolt from him,
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(31) sermon (DIV1)
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7883
and breake the allegeance whiche they had promised him, and confederate them selues with his deadly enimie.
and break the allegiance which they had promised him, and confederate them selves with his deadly enemy.
cc vvi dt n1 r-crq pns32 vhd vvn pno31, cc j-jn pno32 n2 p-acp po31 j n1.
(31) sermon (DIV1)
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Thus yee see in what plight wee bee:
Thus ye see in what plighted we bee:
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namely that all suche as haue knowen Gods truth, can not steppe aside after their owne superstitions and errours,
namely that all such as have known God's truth, can not step aside After their own superstitions and errors,
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but they must become periured and false forsworne traytors.
but they must become perjured and false forsworn Traitors.
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7887
For it is not causelesse sayde that all Idols must fall downe when God is to be glorified in his highnesse: For it is not causeless said that all Idols must fallen down when God is to be glorified in his highness:
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and that all superstitions must vanish away when his maiestie commeth abrode.
and that all superstitions must vanish away when his majesty comes abroad.
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7889
Nowe if he voutsafe too shew him selfe to vs, it is as much as if he dyd set vp his chayre of estate among vs, of purpose to bee so good and gracious too vs, as too become our king.
Now if he vouchsafe too show him self to us, it is as much as if he did Set up his chair of estate among us, of purpose to be so good and gracious too us, as too become our King.
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If wee can not finde in our hearts too yeelde him any subiection, are wee not falseharted caytifs towards him? If we alledge for a replie, that our intent is not so: it is but hypocrisie.
If we can not find in our hearts too yield him any subjection, Are we not False-hearted caytifs towards him? If we allege for a reply, that our intent is not so: it is but hypocrisy.
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For we knowe that our Lorde can abide no companion:
For we know that our Lord can abide no Companion:
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in so muche that he vseth the worde Ielosie, to shew that he wil so possesse vs,
in so much that he uses the word Jealousy, to show that he will so possess us,
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as we may belong vnto him wholly and not in parte. Then if we will play on both sides, & row betweene two streames:
as we may belong unto him wholly and not in part. Then if we will play on both sides, & row between two streams:
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7894
there will bee nothing but fayning and hypocrisie in vs. But there ought to bee a substantiall soundnesse in vs. And therfore S. Paule sayth not simply,
there will be nothing but feigning and hypocrisy in us But there ought to be a substantial soundness in us And Therefore S. Paul say not simply,
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if wee bee beguyled by Satan, & forsake the Gospell quite and cleane: but, if we swarue from the simplicitie of it.
if we be beguiled by Satan, & forsake the Gospel quite and clean: but, if we swerve from the simplicity of it.
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7896
As for example, the Galathians (as I haue shewed alreadie) had not renounced Iesus Christ nor denied their baptisme (for they professed to holde the Gospell still) but they had mingled it, and that marred all:
As for Exampl, the Galatians (as I have showed already) had not renounced Iesus christ nor denied their Baptism (for they professed to hold the Gospel still) but they had mingled it, and that marred all:
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a little Leuen sowreth a whole lumpe of dowe.
a little Leven soureth a Whole lump of dow.
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Euen so when men will needes adde I wote not what of their owne brayne to Gods truthe, it marreth all.
Eve so when men will needs add I wot not what of their own brain to God's truth, it marreth all.
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For let a man put a little vineger, or some other slabersauce into a cuppe of the best wine in the worlde,
For let a man put a little vinegar, or Some other slabersauce into a cup of the best wine in the world,
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and he were better to drinke sheere water.
and he were better to drink shear water.
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7901
In like cace is it when men wyll turkin the true Religion, as all they doo which take vpon them too inuent I wote not what of their owne heade.
In like case is it when men will turkin the true Religion, as all they do which take upon them too invent I wot not what of their own head.
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7902
Surely it were muche better that they had neuer knowen anye more at all, but grossely that there is a God:
Surely it were much better that they had never known any more At all, but grossly that there is a God:
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7903
than too haue beene trayned vp in the good doctrine of the Gospell, and afterwa••e too falsifie all,
than too have been trained up in the good Doctrine of the Gospel, and afterwa••e too falsify all,
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and too disfigure our Lorde Iesus Christe after that sorte. Yee see then howe it is a thing that can not be borne withall:
and too disfigure our Lord Iesus Christ After that sort. Ye see then how it is a thing that can not be born withal:
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and that is it which we haue to marke in the first place.
and that is it which we have to mark in the First place.
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Secondly, S. Paule sheweth that the calling of the Galathians to the Gospell, came not of their owne proper motion,
Secondly, S. Paul shows that the calling of the Galatians to the Gospel, Come not of their own proper motion,
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7907
nor through their owne furthering of the matter: but of God, who had sought them out when they were wandering and straying wretches.
nor through their own furthering of the matter: but of God, who had sought them out when they were wandering and straying wretches.
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7908
And this is not spoken for them alone:
And this is not spoken for them alone:
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for wee know how the Prophet Esay speaketh after the same maner generally of all such as should be partakers of the saluation that is purchased for vs by our Lord Iesus Christ, saying:
for we know how the Prophet Isaiah speaks After the same manner generally of all such as should be partakers of the salvation that is purchased for us by our Lord Iesus christ, saying:
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I was foūd of them that sought me not, and I shewed my selfe to such as inquired not after me:
I was found of them that sought me not, and I showed my self to such as inquired not After me:
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and vnto such as made none account of me, I saide, Lo here I am, here I am.
and unto such as made none account of me, I said, Lo Here I am, Here I am.
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7912
See how God magnifieth his grace, to the intent that men should not be so far ouerseene,
See how God magnifieth his grace, to the intent that men should not be so Far overseen,
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7913
as to thinke that they atteine to fayth by their owne wisdome.
as to think that they attain to faith by their own Wisdom.
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7914
No, sayth he, yee bee all of you in the way of destruction, & there is none of you that cōmeth to me without I draw him,
No, say he, ye be all of you in the Way of destruction, & there is none of you that comes to me without I draw him,
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7915
for pitie of the wretchednesse wherein you be plunged.
for pity of the wretchedness wherein you be plunged.
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7916
Therfore it is I that haue discouered my selfe, and all this is of mine owne meere gracious goodnesse,
Therefore it is I that have discovered my self, and all this is of mine own mere gracious Goodness,
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7917
for you would neuer haue soughte me, yea there is none of you all but he withdrew him selfe further and further off from mee.
for you would never have sought me, yea there is none of you all but he withdrew him self further and further off from me.
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7918
For wee be not onely as straying beasts, but also as wylde and wood beastes:
For we be not only as straying beasts, but also as wild and wood beasts:
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7919
wee be wholly giuen to rebellion tyll God haue tamed vs, and chaunged vs that wee might be sheepe of his folde, that he may do the office of a shephearde towards vs. So then it is not for noughte that Sainct Paule correcteth this speeche of his when hee saythe, you haue knowen God, or rather haue beene knowen of him.
we be wholly given to rebellion till God have tamed us, and changed us that we might be sheep of his fold, that he may do the office of a shepherd towards us So then it is not for nought that Saint Paul Correcteth this speech of his when he say, you have known God, or rather have been known of him.
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7920
As if hee shoulde say, that when wee bee come too the knowledge of the Gospell, wee must not imagine our selues too bee better than other men,
As if he should say, that when we be come too the knowledge of the Gospel, we must not imagine our selves too be better than other men,
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7921
but that God preuented vs, and that wee should rather haue perished a hundred times in our beastlynesse,
but that God prevented us, and that we should rather have perished a hundred times in our beastlynesse,
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7922
than haue come too any good amendment, if God had not vtterly chaunged vs. Nowe then wee see what free will is able too doo, whereof ignorant wretches boast them selues too the defacing of Gods grace.
than have come too any good amendment, if God had not utterly changed us Now then we see what free will is able to do, whereof ignorant wretches boast them selves too the defacing of God's grace.
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7923
No doubte but all men wyll graunte that they can not bee inlightened without Gods working:
No doubt but all men will grant that they can not be enlightened without God's working:
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7924
but 〈 ◊ 〉 by after they restryne it agayne, saying that his working is but in parte,
but 〈 ◊ 〉 by After they restryne it again, saying that his working is but in part,
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7925
and it seemeth to them that euery man brings somewhat of his owne.
and it seems to them that every man brings somewhat of his own.
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7926
But all thys geere is excluded heere when he sayth that none but onely God knoweth vs, who also marketh vs out, too shewe him selfe vnto vs,
But all this gear is excluded Here when he say that none but only God Knoweth us, who also marks us out, too show him self unto us,
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7927
and too make vs come vnto him.
and too make us come unto him.
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7928
Then let vs generally vnderstande, that it is not our owne worthinesse that hath brought vs too the obteyning of this benefite that the Gospell should be preached purely too vs,
Then let us generally understand, that it is not our own worthiness that hath brought us too the obtaining of this benefit that the Gospel should be preached purely too us,
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7929
and that euery of vs applyeth it too his owne behoofe:
and that every of us Applieth it too his own behoof:
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7930
for if I thinke my selfe to haue aught at all in mee why I should be preferred before one man or other:
for if I think my self to have aught At all in me why I should be preferred before one man or other:
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it is a taking away of Gods prayse, and an vsurping of it to my selfe:
it is a taking away of God's praise, and an usurping of it to my self:
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7932
and that were an intollerable trayterousnesse. And therefore wee muste come backe too that which S. Paule sayth in another texte:
and that were an intolerable trayterousnesse. And Therefore we must come back too that which S. Paul say in Another text:
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7933
VVho hath made thee too excelle, sayth he? He speaketh too suche as commended them selues, beleeuing that they had some vertue or excellencie in them, Who hath made thee too excel, say he? He speaks too such as commended them selves, believing that they had Some virtue or excellency in them,
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7934
as in very deede the Corinthians had suche spirituall giftes as might bee had in estimation among men.
as in very deed the Corinthians had such spiritual Gifts as might be had in estimation among men.
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7935
S. Paule graunteth well inough that they had great graces, and worthy of estimation:
S. Paul granteth well enough that they had great graces, and worthy of estimation:
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7936
but he asketh them from whence all of them came, whether they were of their owne getting,
but he asks them from whence all of them Come, whither they were of their own getting,
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7937
or whether they were able too take them of them selues? It is very certayne that they were not.
or whither they were able too take them of them selves? It is very certain that they were not.
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7938
VVherefore let vs learne, that it is not inough for vs to haue Gods worde preached too vs,
Wherefore let us Learn, that it is not enough for us to have God's word preached too us,
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7939
excepte God worke in vs by his holy spirite, according as experience sheweth in that it is not giuen too all men.
except God work in us by his holy Spirit, according as experience shows in that it is not given too all men.
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7940
And moreouer there was neuer yet any man that bethought him selfe too seeke the good foode,
And moreover there was never yet any man that bethought him self too seek the good food,
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7941
except it were offered him of God.
except it were offered him of God.
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7942
Therefore away with all the fonde imaginations of our owne head, and let vs put away all pride:
Therefore away with all the fond Imaginations of our own head, and let us put away all pride:
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7943
let vs not thinke our selues wyser than other men, bicause wee haue knowen the Gospell:
let us not think our selves Wiser than other men, Because we have known the Gospel:
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7944
but let vs yeelde this prayse vnto God, namely that at suche time as wee turned our backes vpon him,
but let us yield this praise unto God, namely that At such time as we turned our backs upon him,
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7945
and were as good as drowned a hundred thousande tymes in destruction, he caste hys eye vppon vs,
and were as good as drowned a hundred thousande times in destruction, he cast his eye upon us,
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7946
and drewe vs backe too him selfe, too the ende that when it is tolde vs that wee bee iustified by fayth, and thereby obteyne saluation:
and drew us back too him self, too the end that when it is told us that we be justified by faith, and thereby obtain salvation:
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wee should assure our selues that the same commeth of his ••re grace, and that our fayth is •reely giuen vs bicause wee can not purchace it:
we should assure our selves that the same comes of his ••re grace, and that our faith is •reely given us Because we can not purchase it:
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and let vs confesse with poore Agar, that wee haue seene him that looked vppon vs afore.
and let us confess with poor Agar, that we have seen him that looked upon us afore.
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For there wee haue a mirrour of all mankinde.
For there we have a mirror of all mankind.
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The sayde poore woman was in great heauinesse, forsaken of all men, and wyste not whither too go:
The said poor woman was in great heaviness, forsaken of all men, and wist not whither too go:
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but God pitied hir and visited hir, in the wildernesse. Heerevpon shee confesseth that God had looked vppon hir before shee had thought vpon him.
but God pitied his and visited his, in the Wilderness. Hereupon she Confesses that God had looked upon his before she had Thought upon him.
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So then let vs bee hilde in awe and humilitie, seeing that the welspring and beginning of our welfare is that God knew vs and marked vs out at such time as we cared not for him,
So then let us be hilde in awe and humility, seeing that the wellspring and beginning of our welfare is that God knew us and marked us out At such time as we cared not for him,
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but besides our ignorance, did also despise him, and were so brutish, that euery of vs had sought his owne ruine and destruction,
but beside our ignorance, did also despise him, and were so brutish, that every of us had sought his own ruin and destruction,
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if he of his owne infinite goodnesse had not hilde vs backe. Thus ye see in effect what we haue to marke.
if he of his own infinite Goodness had not hilde us back. Thus you see in Effect what we have to mark.
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But now let vs put the thing in practise that is tolde vs heere:
But now let us put the thing in practice that is told us Here:
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which is that for as much as God hath called vs to the pure knowledge of his Gospell, we must continue stedfastly therin, according to the way which he setteth before vs, who (as we know) is the liuely fountayne of all welfare,
which is that for as much as God hath called us to the pure knowledge of his Gospel, we must continue steadfastly therein, according to the Way which he sets before us, who (as we know) is the lively fountain of all welfare,
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as it is sayde in the seconde of Ieremie. Then if wee go aabout too digge crauyed Cesterns that can holde no water:
as it is said in the seconde of Ieremie. Then if we go about too dig crauyed Cisterns that can hold no water:
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is it not an vtter refusing of the benefite that was put into our handes? VVhen a man seeth good meate readie for his repaste,
is it not an utter refusing of the benefit that was put into our hands? When a man sees good meat ready for his repast,
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and knoweth that he may take good sustenance of it, and yet will go hys way from the table,
and Knoweth that he may take good sustenance of it, and yet will go his Way from the table,
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and seeke dung and filthe too feede on, is he not worthy too bee poysoned? Euen so is it with all suche as are not contented with the pure doctrine of Gods Lawe and Gospell.
and seek dung and filth too feed on, is he not worthy too be poisoned? Eve so is it with all such as Are not contented with the pure Doctrine of God's Law and Gospel.
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For hee must bee fayne too rayse vs vp agayne, not three or foure tymes in our whole lyfe:
For he must be fain too raise us up again, not three or foure times in our Whole life:
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For beholde, the fountayne is before them, they may drinke their fill of it, as it is sayde in Esay and S. Iohn,
For behold, the fountain is before them, they may drink their fill of it, as it is said in Isaiah and S. John,
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and yet they had leuer too starue, or else too feede them selues with winde.
and yet they had lever too starve, or Else too feed them selves with wind.
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Nowe then should not suche vnthankfulnesse bee punished double as S. Paule sayth heere? Is it possible that yee shoulde returne agayne too the vnprofitable and weake Ceremonies that can doo you no good at all.
Now then should not such unthankfulness be punished double as S. Paul say Here? Is it possible that ye should return again too the unprofitable and weak Ceremonies that can do you no good At all.
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Nowe at the first blushe S. Paule might seeme too sharpe and roughe in speaking after that fashion of the Ceremonies of the Lawe.
Now At the First blush S. Paul might seem too sharp and rough in speaking After that fashion of the Ceremonies of the Law.
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For in very truthe, although the Ceremonies had bin the first enterances or traynings, like as in trayning vp of yong children men are wonte too set them firste too their •psie:
For in very truth, although the Ceremonies had been the First entrances or trainings, like as in training up of young children men Are wont too Set them First too their •psie:
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yet notwithstanding our Lorde Iesus Christ was figured in them: and there were promises in them too bring men too saluation.
yet notwithstanding our Lord Iesus christ was figured in them: and there were promises in them too bring men too salvation.
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For the remission of sinnes is the chiefe good thing that we can wishe for at God hand,
For the remission of Sins is the chief good thing that we can wish for At God hand,
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bicause that by that meanes wee be reconciled vnto him. He receyueth vs as his children, and we may call vpon him with free libertie.
Because that by that means we be reconciled unto him. He receiveth us as his children, and we may call upon him with free liberty.
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Men therfore are then in true and perfect felicitie, when their sinnes are forgiuen them. And hereof they had as it were a pledge in their sacrifices in olde time.
Men Therefore Are then in true and perfect felicity, when their Sins Are forgiven them. And hereof they had as it were a pledge in their Sacrifices in old time.
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VVhen they washed them selues, it was a full assurance too them that God did clense them,
When they washed them selves, it was a full assurance too them that God did cleanse them,
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and that their spottes were no more layde to their charge, but rather that they were receyued as cleane and vtterly without blemishe.
and that their spots were no more laid to their charge, but rather that they were received as clean and utterly without blemish.
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Howe then dooth S. Paule terme these things vnprofitable ceremonies, which caried such instruction in them? specially seeing it is sayde that the paterne of all the whole Sanctuarie was shewed to Moyses, yea euen from heauen.
Howe then doth S. Paul term these things unprofitable ceremonies, which carried such instruction in them? specially seeing it is said that the pattern of all the Whole Sanctuary was showed to Moses, yea even from heaven.
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7973
The law then serued not to holde men in some play, as though God intended to busie them about petie trifles? neither also did S. Paule regarde whereto the ceremonies auayled or serued the fathers of olde time:
The law then served not to hold men in Some play, as though God intended to busy them about petie trifles? neither also did S. Paul regard whereto the ceremonies availed or served the Father's of old time:
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He doth but only shew that when our Lord Iesus Christ was once come, all those things were abolished.
He does but only show that when our Lord Iesus christ was once come, all those things were abolished.
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For (as he sayth in the seconde to the Colossians) wee haue no more the figures and shadowes,
For (as he say in the seconde to the colossians) we have no more the figures and shadows,
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7976
bicause that nowe a dayes wee haue the body and the substaunce. Seeing it is so:
Because that now a days we have the body and the substance. Seeing it is so:
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if a man should set foorth the ceremonies of the Lawe, he should separate them frō our Lord Iesus Christ,
if a man should Set forth the ceremonies of the Law, he should separate them from our Lord Iesus christ,
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and what should they be then? They would be of no force.
and what should they be then? They would be of no force.
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For (as I sayd afore) if a man separate them for our Lorde Iesus Christ,
For (as I said afore) if a man separate them for our Lord Iesus christ,
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7980
surely they shall bee but pelting trash. Therefore when men kept the ceremonies, so as they were applied to their lawful vse:
surely they shall be but pelting trash. Therefore when men kept the ceremonies, so as they were applied to their lawful use:
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7981
they were good exercises, and the old fathers mispente not their time, bicause they were confirmed by them in the hope of their saluation,
they were good exercises, and the old Father's mispente not their time, Because they were confirmed by them in the hope of their salvation,
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7982
and they were vntoo them a warrante of Gods fatherly loue towardes them, and they led them to oure Lorde Iesus Christe the fountayne of all welfare.
and they were unto them a warrant of God's fatherly love towards them, and they led them to our Lord Iesus Christ the fountain of all welfare.
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But if men busie themselues in keeping the ceremonies without knowing why or wherfore: surely it is but flat mockerie.
But if men busy themselves in keeping the ceremonies without knowing why or Wherefore: surely it is but flat mockery.
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7984
For the Heathen men dyd make sacrifice also, and some of them had no Idols, thinking that they offered too God the maker of heauen & earth:
For the Heathen men did make sacrifice also, and Some of them had no Idols, thinking that they offered too God the maker of heaven & earth:
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7985
and yet whereto did al their Sacrifises serue them, but to their condemnation? For they had ouerthrowen Gods order,
and yet whereto did all their Sacrifices serve them, but to their condemnation? For they had overthrown God's order,
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7986
bycause they amēd not at our Lord Iesus Christ.
Because they amend not At our Lord Iesus christ.
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7987
Now then Sainct Paul doth not without cause say, that when the Ceremonies of the law tend not to the seeking of all our welfare in our Lorde Iesus Christe, they are but beggerly Ceremonies, that is to saye, corruptible thinges of this world,
Now then Saint Paul does not without cause say, that when the Ceremonies of the law tend not to the seeking of all our welfare in our Lord Iesus Christ, they Are but beggarly Ceremonies, that is to say, corruptible things of this world,
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7988
and consequently things of no force and vnprofitable, bycause that Iesus Christ who is the quickner of all things, is not ther.
and consequently things of no force and unprofitable, Because that Iesus christ who is the quickener of all things, is not there.
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7989
And this is yet so much the better to be marked, to the ende we be not beguiled.
And this is yet so much the better to be marked, to the end we be not beguiled.
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7990
It is said that in old time all men offered Sacrifise, and thought they worshipped God:
It is said that in old time all men offered Sacrifice, and Thought they worshipped God:
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and yet notwithstanding, that the seruis of all such as had not their beleefe settled in Iesus Christ, was reiected.
and yet notwithstanding, that the seruis of all such as had not their belief settled in Iesus christ, was rejected.
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7992
For the Apostle in the eleuenth to the Hebrues saith, that the only thing that made Abels Sacrifise acceptable, was faith. For the Apostle in the Eleventh to the Hebrews Says, that the only thing that made Abel's Sacrifice acceptable, was faith.
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7993
Now then for asmuch as the heathen men did in their sacrifising imagin God to be fleshly,
Now then for as as the heathen men did in their sacrificing imagine God to be fleshly,
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7994
and that they could make their attonemēt with him by such meanes, they buzied themselues about outwarde things,
and that they could make their atonement with him by such means, they buzied themselves about outward things,
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7995
and considered not that in asmuch as we be faultie, it standeth vs on hand to haue an excellenter raunsome than we cā bring any.
and considered not that in as as we be faulty, it Stands us on hand to have an Excellenter ransom than we can bring any.
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7996
If we had a hundred worlds to giue, they were not ynough too redeeme any one misdeede that we haue done against God.
If we had a hundred world's to give, they were not enough too Redeem any one misdeed that we have done against God.
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7997
Therfore the Sacrifise that should answer for all our sinnes must of necessitie be heauenly. The heathen men cōsidered not this:
Therefore the Sacrifice that should answer for all our Sins must of necessity be heavenly. The heathen men considered not this:
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7998
but stood poring vpon the shadow of it, as the Turkes and Iewes do yet still at this day, who by their often washing of themselues both euen and morne,
but stood poring upon the shadow of it, as the Turkes and Iewes doe yet still At this day, who by their often washing of themselves both even and morn,
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7999
and at noone, and by theyr other Ceremonies, confesse themselues to be defyled, and to haue neede to be clenzed by some others,
and At noon, and by their other Ceremonies, confess themselves to be defiled, and to have need to be clenzed by Some Others,
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and yet do renounce our Lord Iesus Christ who is the very cleannesse whereby we must be made cleane, according also as in very deede it is he that hath wiped away all our spottes.
and yet do renounce our Lord Iesus christ who is the very cleanness whereby we must be made clean, according also as in very deed it is he that hath wiped away all our spots.
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8001
Seeing it a so then, all they that keepe any Ceremonies in hope to get any fauour at Gods hand by them, do not only beguile and martir themselues in vayne without any profit:
Seeing it a so then, all they that keep any Ceremonies in hope to get any favour At God's hand by them, do not only beguile and Martyr's themselves in vain without any profit:
vvg pn31 dt av av, d pns32 cst vvb d n2 p-acp n1 pc-acp vvi d n1 p-acp ng1 n1 p-acp pno32, vdb xx av-j vvi cc ng1 px32 p-acp j p-acp d n1:
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but also do certeinly prouoke Gods wrath still more and more.
but also do Certainly provoke God's wrath still more and more.
cc-acp av vdb av-j vvi npg1 n1 av av-dc cc av-dc.
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Now we on our side are taughte that our Lord Iesus Christ hath shed his bloud too wash our soules withall.
Now we on our side Are taught that our Lord Iesus christ hath shed his blood too wash our Souls withal.
av pns12 p-acp po12 n1 vbr vvn d po12 n1 np1 np1 vhz vvn po31 n1 av vvi po12 n2 av.
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Then if we seeke any other ••nzing or purgatory besides, surely it is an intollerable trecherie.
Then if we seek any other ••nzing or purgatory beside, surely it is an intolerable treachery.
av cs pns12 vvb d n-jn vvg cc n1 a-acp, av-j pn31 vbz dt j n1.
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And if Sainct Paule spake so of the Ceremonies of the lawe:
And if Saint Paul spoke so of the Ceremonies of the law:
cc cs n1 np1 vvd av pp-f dt n2 pp-f dt n1:
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what shall wee say of all the toyes and gewgawes that are nowadayes in poperie? For beholde, the Papists weene to win much by taking of holywater, by babling this and that, by keeping of holidayes, by tyring themselues in gadding on some pilgrimage, by setting vp a waxcandle before some puppet, by chaunting masse by note,
what shall we say of all the toys and gewgaws that Are nowadays in popery? For behold, the Papists ween to win much by taking of Holywater, by babbling this and that, by keeping of holidays, by tiring themselves in gadding on Some pilgrimage, by setting up a waxcandle before Some puppet, by chanting mass by note,
r-crq vmb pns12 vvi pp-f d dt n2 cc n2 cst vbr av p-acp n1? p-acp vvi, dt njp2 vvb pc-acp vvi d p-acp vvg pp-f n1, p-acp vvg d cc d, p-acp vvg pp-f n2, p-acp vvg px32 p-acp vvg p-acp d n1, p-acp vvg a-acp dt n1 p-acp d n1, p-acp vvg n1 p-acp n1,
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and by saying of thus many or thus many tymes their beads ouer. I say they hope well to make attonement with God by such meanes.
and by saying of thus many or thus many times their beads over. I say they hope well to make atonement with God by such means.
cc p-acp vvg pp-f av d cc av d n2 po32 n2 a-acp. pns11 vvb pns32 vvb av pc-acp vvi n1 p-acp np1 p-acp d n2.
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But it is certeine that they plunge themselues the deeper in hell, and cast themselues further intoo Satans snares by it,
But it is certain that they plunge themselves the Deeper in hell, and cast themselves further into Satan snares by it,
p-acp pn31 vbz j cst pns32 vvb px32 dt jc-jn p-acp n1, cc vvd px32 jc p-acp npg1 n2 p-acp pn31,
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as though they had confederated themselues with him to their owne destruction.
as though they had confederated themselves with him to their own destruction.
c-acp cs pns32 vhd vvn px32 p-acp pno31 p-acp po32 d n1.
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To bee shorte, all the Ceremonies of poperie are vtter renouncings of our Lorde Iesus Christ,
To be short, all the Ceremonies of popery Are utter renouncings of our Lord Iesus christ,
pc-acp vbi j, d dt n2 pp-f n1 vbr j n2-vvg pp-f po12 n1 np1 np1,
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and of the pure truth which hee hath purchaced for vs by his death and resurrection,
and of the pure truth which he hath purchased for us by his death and resurrection,
cc pp-f dt j n1 r-crq pns31 vhz vvn p-acp pno12 p-acp po31 n1 cc n1,
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and of the grace that is offered vs at this day in the Gospell.
and of the grace that is offered us At this day in the Gospel.
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For they may well bring what shrowding-sheetes they list, but they cannot disproue the holie Ghost, who hath vttered the sayd sentence by the mouth of Sainct Paule.
For they may well bring what shrowding-sheetes they list, but they cannot disprove the holy Ghost, who hath uttered the said sentence by the Mouth of Saint Paul.
p-acp pns32 vmb av vvi r-crq n2 pns32 vvb, cc-acp pns32 vmbx vvi dt j n1, r-crq vhz vvn dt j-vvn n1 p-acp dt n1 pp-f n1 np1.
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Then do we see in effect what is shewed vs heere.
Then do we see in Effect what is showed us Here.
av vdb pns12 vvb p-acp n1 r-crq vbz vvn pno12 av.
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Now as touching the particular whiche Sainct Paule alledgeth heere concerning dayes, mooneths, and yeeres he meeneth not the seasons of winter and sommer,
Now as touching the particular which Saint Paul allegeth Here Concerning days, mooneths, and Years he meeneth not the seasons of winter and summer,
av c-acp vvg dt j r-crq n1 np1 vvz av vvg n2, n2, cc ng2 pns31 vvz xx dt n2 pp-f n1 cc n1,
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nor the discerning of one day from another, nor that men shoulde not recken yeeres and mooneths:
nor the discerning of one day from Another, nor that men should not reckon Years and mooneths:
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but hee speaketh of the feasts that were commaunded in the Lawe, and which those deceiuers would needes haue to bee kept still, euen as of necessitie.
but he speaks of the feasts that were commanded in the Law, and which those deceivers would needs have to be kept still, even as of necessity.
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In which cace there was a kind of binding and thraldome, and it was an abolishing of the fredome that was purchaced for vs by our Lord Iesus Christ.
In which case there was a kind of binding and thraldom, and it was an abolishing of the freedom's that was purchased for us by our Lord Iesus christ.
p-acp r-crq n1 a-acp vbds dt n1 pp-f vvg cc n1, cc pn31 vbds dt n-vvg pp-f dt ng1 n1 vbds vvn p-acp pno12 p-acp po12 n1 np1 np1.
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Lo heere the cause why Sainct Paule vseth such vehementnesse, howbeit that hee did it also in respect of the foresayde falshood:
Lo Here the cause why Saint Paul uses such vehementnesse, howbeit that he did it also in respect of the foresaid falsehood:
np1 av dt n1 c-crq n1 np1 vvz d n1, a-acp cst pns31 vdd pn31 av p-acp n1 pp-f dt j-vvn n1:
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for it was requisite that our Lord Iesus Christ should haue bin knowen in all those figures,
for it was requisite that our Lord Iesus christ should have been known in all those figures,
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and that men should haue amed at that marke.
and that men should have amed At that mark.
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But they that had beguiled the Galathians, had bound them to the cleane contrary, seeing that by holding still the feast of Passeouer and other feastes, they intended to bring them backe agayne to the olde forworne figures, which ought to be abolished.
But they that had beguiled the Galatians, had bound them to the clean contrary, seeing that by holding still the feast of Passover and other feasts, they intended to bring them back again to the old forworn figures, which ought to be abolished.
p-acp pns32 cst vhd vvn dt np2, vhd vvn pno32 p-acp dt j n-jn, vvg cst p-acp vvg av dt n1 pp-f np1 cc j-jn n2, pns32 vvd pc-acp vvi pno32 av av p-acp dt j vvn n2, r-crq vmd pc-acp vbi vvn.
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In olde time when men kept 〈 ◊ 〉 Easter day vnder the lawe, it was to the end that the people beeing put in minde of their deliuerance out of the thraldome of Egypt, should looke for the great redemption that was promised them.
In old time when men kept 〈 ◊ 〉 Easter day under the law, it was to the end that the people being put in mind of their deliverance out of the thraldom of Egypt, should look for the great redemption that was promised them.
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And for that cause Sainct Paule saith that our Easter lamb (that is to wit, Iesus Christe) is offered vp already. And for that cause Saint Paul Says that our Easter lamb (that is to wit, Iesus Christ) is offered up already.
cc p-acp d n1 n1 np1 vvz d po12 n1 n1 (cst vbz p-acp n1, np1 np1) vbz vvn a-acp av.
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He sheweth that the thing which had bin figured by the pascall lamb that was offered in the law, was now fulfilled in the person of our mediator.
He shows that the thing which had been figured by the Pascal lamb that was offered in the law, was now fulfilled in the person of our Mediator.
pns31 vvz cst dt n1 r-crq vhd vbn vvn p-acp dt n1 n1 cst vbds vvn p-acp dt n1, vbds av vvn p-acp dt n1 pp-f po12 n1.
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In like cace was it with the feast of Tabernacls or Tents, whereby God did put the Iewes in rememberance, that they had dwelled in the wildernesse where there was nother house nor building,
In like case was it with the feast of Tabernacles or Tents, whereby God did put the Iewes in remembrance, that they had dwelled in the Wilderness where there was neither house nor building,
p-acp j n1 vbds pn31 p-acp dt n1 pp-f n2 cc n2, c-crq np1 vdd vvi dt np2 p-acp n1, cst pns32 vhd vvn p-acp dt n1 c-crq pc-acp vbds av-dx n1 ccx n1,
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and yet had continued there a long time traueling too and fro.
and yet had continued there a long time traveling too and from.
cc av vhd vvn a-acp dt j n1 vvg av cc av.
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And that was also a warning too them that thys lyfe is but a wayfaring, where through we must passe in hast.
And that was also a warning too them that this life is but a wayfaring, where through we must pass in haste.
cc cst vbds av dt n-vvg av pno32 cst d n1 vbz p-acp dt vvg, c-crq p-acp pns12 vmb vvi p-acp n1.
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As muche is too be sayde of the firstlings when men came to offer vp theyr firste frutes vntoo God.
As much is to be said of the firstlings when men Come to offer up their First fruits unto God.
p-acp d vbz pc-acp vbi vvn pp-f dt n2 c-crq n2 vvd pc-acp vvi a-acp po32 ord n2 p-acp np1.
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Agayne, when the Iewes made solemne confession of their sinnes, it was a figure to leade them too Iesus Christe whych was promised to them.
Again, when the Iewes made solemn Confessi of their Sins, it was a figure to lead them too Iesus Christ which was promised to them.
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But now that he is come, if wee wyll needes keepe still those thinges, what is it else than a toying? For wee displace the principall and the substaunce, which is all one as if a man would feede himselfe with the coloure of bread, wyne,
But now that he is come, if we will needs keep still those things, what is it Else than a toying? For we displace the principal and the substance, which is all one as if a man would feed himself with the colour of bred, wine,
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and meate, and not with the things themselues.
and meat, and not with the things themselves.
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And can a man receiue any sustenance thereby? So then seeyng that our Lorde Iesus Christe is come, the figures of the lawe are not too bee vsed any more,
And can a man receive any sustenance thereby? So then seeing that our Lord Iesus Christ is come, the figures of the law Are not too be used any more,
cc vmb dt n1 vvi d n1 av? av av vvg cst po12 n1 np1 np1 vbz vvn, dt n2 pp-f dt n1 vbr xx av vbi vvn d dc,
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and if men will needs keepe them, they shewe themselues too haue no knowledge of God,
and if men will needs keep them, they show themselves too have no knowledge of God,
cc cs n2 vmb av vvi pno32, pns32 vvb px32 av vhi dx n1 pp-f np1,
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but that all is turned vpside downe.
but that all is turned upside down.
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and whereof commeth nowe this alteration? I holde on styll in doyng my duetie:
and whereof comes now this alteration? I hold on still in doing my duty:
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Therefore it standeth vs so muche the more on hande too marke well, that if wee nowadayes do swarue neuer so little from the purenesse of the Gospell, wee bee streytwayes strayed from our Lord Iesus Christ.
Therefore it Stands us so much the more on hand too mark well, that if we nowadays do swerve never so little from the pureness of the Gospel, we be streytwayes strayed from our Lord Iesus christ.
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I graunt wee may well keepe certayne dayes of assembling, howbeit not after the manner of the Iewes.
I grant we may well keep certain days of assembling, howbeit not After the manner of the Iewes.
pns11 vvb pns12 vmb av vvi j n2 pp-f vvg, cs xx p-acp dt n1 pp-f dt np2.
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And why? VVe keepe them not for ceremonies sake.
And why? We keep them not for ceremonies sake.
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In the time of the law it had bin a deadly offence for a man to haue lifted vp but a mallet vppon a peece of wood,
In the time of the law it had been a deadly offence for a man to have lifted up but a mallet upon a piece of wood,
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or too haue done any other businesse of his owne.
or too have done any other business of his own.
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If a man had but set a potte or a kettle vppon the fyre on the Sabboth daye, God commaunded that hee shoulde bee rooted out.
If a man had but Set a pot or a kettle upon the fire on the Sabbath day, God commanded that he should be rooted out.
cs dt n1 vhd cc-acp vvd dt n1 cc dt n1 p-acp dt n1 p-acp dt n1 n1, np1 vvd cst pns31 vmd vbi vvn av.
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Yet was it not meant by that rigoure, that God d••yghteth in ydlenesse:
Yet was it not meant by that rigour, that God d••yghteth in idleness:
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but it serued for a figure, as if hee had sayde, I haue enioyned you my Sabbothes, too the ende you should knowe that I am hee whyche sanctifyeth you.
but it served for a figure, as if he had said, I have enjoined you my Sabbaths, too the end you should know that I am he which Sanctifieth you.
cc-acp pn31 vvd p-acp dt n1, c-acp cs pns31 vhd vvn, pns11 vhb vvn pn22 po11 n2, av dt n1 pn22 vmd vvi cst pns11 vbm pns31 r-crq vvz pn22.
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VVe haue the selfsame sanctification at this daye, howbeit not with like figures as the fathers had it in olde time:
We have the selfsame sanctification At this day, howbeit not with like figures as the Father's had it in old time:
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for that were too burie our Lorde Iesus Christe.
for that were too bury our Lord Iesus Christ.
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It were too hang vp a veyle agayne, too the intente too dasle our eyes in suche sorte,
It were too hang up a veil again, too the intent too dasle our eyes in such sort,
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as wee shoulde not see the lighte of the Gospell.
as we should not see the Light of the Gospel.
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Lo what wee haue too marke vppon thys obseruing of dayes whereof Sainct Paule speaketh heere.
Lo what we have too mark upon this observing of days whereof Saint Paul speaks Here.
np1 q-crq pns12 vhb av vvi p-acp d vvg pp-f n2 c-crq n1 np1 vvz av.
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But aboue all things let vs marke that he intended to shewe vs heere, that in asmuch as wee knowe the benefites whyche are imparted too vs by oure Lorde Iesus Chryste, wee must sticke too them and settle ourselues wholly therevppon:
But above all things let us mark that he intended to show us Here, that in as as we know the benefits which Are imparted too us by our Lord Iesus Christ, we must stick too them and settle ourselves wholly thereupon:
p-acp p-acp d n2 vvb pno12 vvi cst pns31 vvd pc-acp vvi pno12 av, cst p-acp av c-acp pns12 vvb dt n2 r-crq vbr vvn av pno12 p-acp po12 n1 np1 np1, pns12 vmb vvi av pno32 cc vvi px12 av-jn av:
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and that if wee bee fleeting too and fro, it is a shrinking away from our Lorde Iesus Christ, in whome wee haue the fulnesse and perfection of all lyfe, ioy, welfare, and glory.
and that if we be fleeting too and from, it is a shrinking away from our Lord Iesus christ, in whom we have the fullness and perfection of all life, joy, welfare, and glory.
cc cst cs pns12 vbb vvg av cc av, pn31 vbz dt n-vvg av p-acp po12 n1 np1 np1, p-acp ro-crq pns12 vhb dt n1 cc n1 pp-f d n1, n1, n1, cc n1.
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Therefore, seeyng that God commeth too vs after that fashion, yea and that euen at suche time as wee were as wretched wandering beastes, hee gathered vs too hymselfe,
Therefore, seeing that God comes too us After that fashion, yea and that even At such time as we were as wretched wandering beasts, he gathered us too himself,
av, vvg cst np1 vvz av pno12 p-acp d n1, uh cc cst av-j p-acp d n1 c-acp pns12 vbdr a-acp j j-vvg n2, pns31 vvd pno12 av px31,
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and shewed hymselfe to be our herdman, too the intente that we should become the sheepe of his flocke,
and showed himself to be our herdsman, too the intent that we should become the sheep of his flock,
cc vvd px31 pc-acp vbi po12 n1, av dt n1 cst pns12 vmd vvi dt n1 pp-f po31 n1,
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and hearken too his voyce, and discerne it from all false doctrines, and from all the curious suttleties of men, that our Lorde Iesus Christe myghte reigne ouer vs, holde vs in awe, possesse vs wholly and we become hys, not partly or wyth condition, but wholly and throughly:
and harken too his voice, and discern it from all false doctrines, and from all the curious subtleties of men, that our Lord Iesus Christ might Reign over us, hold us in awe, possess us wholly and we become his, not partly or with condition, but wholly and thoroughly:
cc vvi av po31 n1, cc vvi pn31 p-acp d j n2, cc p-acp d dt j n2 pp-f n2, cst po12 n1 np1 np1 vmd vvi p-acp pno12, vvb pno12 p-acp n1, vvb pno12 av-jn cc pns12 vvb po31, xx av cc p-acp n1, cc-acp av-jn cc av-j:
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I Haue declared heeretofore, that although S. Paule at the firste blush bring not any reason that seemeth to be of great weyght or importance:
I Have declared heretofore, that although S. Paul At the First blush bring not any reason that seems to be of great weight or importance:
pns11 vhb vvn av, cst cs n1 np1 p-acp dt ord n1 vvb xx d n1 cst vvz pc-acp vbi pp-f j n1 cc n1:
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let vs beware that we become not gilti•e of suche vnthankfulnesse when the Gospell is once preached vnto vs. Thus ye see what wee haue too beare in mynde too our behoofe in this texte, that wee may not bee accused at the latter day if God haue called vs to him,
let us beware that we become not gilti•e of such unthankfulness when the Gospel is once preached unto us Thus you see what we have too bear in mind too our behoof in this text, that we may not be accused At the latter day if God have called us to him,
vvb pno12 vvi cst pns12 vvb xx n1 pp-f d n1 c-crq dt n1 vbz a-acp vvn p-acp pno12 av pn22 vvb r-crq pns12 vhb av vvi p-acp n1 av po12 n1 p-acp d n1, cst pns12 vmb xx vbi vvn p-acp dt d n1 cs np1 vhb vvn pno12 p-acp pno31,
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and wee left and forsaken hym, and falsifyed our promis whereas hee was ready too haue kepte touche with vs, not onely for a day or twayne,
and we left and forsaken him, and falsified our promise whereas he was ready too have kept touch with us, not only for a day or twayne,
cc pns12 vvd cc vvn pno31, cc vvd po12 n1 cs pns31 vbds j av vhi vvd n1 p-acp pno12, xx av-j p-acp dt n1 cc crd,
(31) sermon (DIV1)
166
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but also by continuing too bee our father and sauioure for euer both in life and death.
but also by Continuing too be our father and Saviour for ever both in life and death.
cc-acp av p-acp vvg av vbi po12 n1 cc n1 c-acp av av-d p-acp n1 cc n1.
(31) sermon (DIV1)
166
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8057
Nowe let vs fall downe before the maiestie of our good God with acknowledgement of our faultes, praying him to make vs feele them more and more,
Now let us fallen down before the majesty of our good God with acknowledgement of our Faults, praying him to make us feel them more and more,
av vvb pno12 vvi a-acp p-acp dt n1 pp-f po12 j n1 p-acp n1 pp-f po12 n2, vvg pno31 pc-acp vvi pno12 vvi pno32 n1 cc av-dc,
(31) sermon (DIV1)
167
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and that the same may cause vs the better to acknowledge the g••es that wee haue receiued of him,
and that the same may cause us the better to acknowledge the g••es that we have received of him,
cc cst dt d vmb vvi pno12 dt jc pc-acp vvi dt n2 cst pns12 vhb vvn pp-f pno31,
(31) sermon (DIV1)
167
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and that seeyng we perceiue that they haue bin imparted vntoo vs vndeseruedly, it may make vs to bee the more desirous too tast of them, that therevppon wee may day by day indeuoure too ridde our selues of our lewde affections,
and that seeing we perceive that they have been imparted unto us undeservedly, it may make us to be the more desirous too taste of them, that thereupon we may day by day endeavour too rid our selves of our lewd affections,
cc cst vvg pns12 vvb cst pns32 vhb vbn vvn p-acp pno12 av-j, pn31 vmb vvi pno12 pc-acp vbi dt av-dc j av n1 pp-f pno32, cst av pns12 vmb n1 p-acp n1 vvi av vvi po12 n2 pp-f po12 j n2,
(31) sermon (DIV1)
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and of all the vices wherein wee should be plunged if he pityed vs not and made vs not too feele hys grace, whyche it may please hym too continue in suche sorte,
and of all the vices wherein we should be plunged if he pitied us not and made us not too feel his grace, which it may please him too continue in such sort,
cc pp-f d dt n2 c-crq pns12 vmd vbi vvn cs pns31 vvd pno12 xx cc vvd pno12 xx av vvi po31 n1, r-crq pn31 vmb vvi pno31 av vvi p-acp d n1,
(31) sermon (DIV1)
167
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8061
as wee may seeke nothyng but to come home fully vntoo, hym:
as we may seek nothing but to come home Fully unto, him:
c-acp pns12 vmb vvi pix p-acp pc-acp vvi av-an av-j p-acp, pno31:
(31) sermon (DIV1)
167
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8062
and that in the meane whyle till we come to the full lyght, where we shall behold him face to face and bee transfigured intoo hys glorye, hee continue still too shewe vs the waye of saluation,
and that in the mean while till we come to the full Light, where we shall behold him face to face and be transfigured into his glory, he continue still too show us the Way of salvation,
cc cst p-acp dt j n1 c-acp pns12 vvb p-acp dt j vvi, c-crq pns12 vmb vvi pno31 n1 p-acp n1 cc vbi vvn p-acp po31 n1, pns31 vvb av av vvi pno12 dt n1 pp-f n1,
(31) sermon (DIV1)
167
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8063
and make vs too walke therein throughout.
and make us too walk therein throughout.
cc vvb pno12 av vvi av a-acp.
(31) sermon (DIV1)
167
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8064
That it maye please hym too graunt this grace not onely too vs but also to all people and Nations of the earth, bringing backe all poore ignorant soules from the miserable bondage of errors and darknesse, to the right way of saluation,
That it may please him too grant this grace not only too us but also to all people and nations of the earth, bringing back all poor ignorant Souls from the miserable bondage of errors and darkness, to the right Way of salvation,
cst pn31 vmb vvi pno31 av vvi d n1 xx av-j av pno12 p-acp av p-acp d n1 cc n2 pp-f dt n1, vvg av d j j n2 p-acp dt j n1 pp-f n2 cc n1, p-acp dt j-jn n1 pp-f n1,
(31) sermon (DIV1)
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for the doing whereof it may please hym to rayse vp true and faithfull ministers of his worde that seeke not their owne profite and vainglory,
for the doing whereof it may please him to raise up true and faithful Ministers of his word that seek not their own profit and vainglory,
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(31) sermon (DIV1)
167
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but only to the aduancement of his holy name. &c.
but only to the advancement of his holy name. etc.
cc-acp av-j p-acp dt n1 pp-f po31 j n1. av
(31) sermon (DIV1)
167
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8067
The.xxvij. Sermon, which is the fourth vpon the fourth Chapter.
The xxvij Sermon, which is the fourth upon the fourth Chapter.
dt crd n1, r-crq vbz dt ord p-acp dt ord n1.
(32) sermon (DIV1)
167
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8068
11 I am afrayd of you least I haue spent my labour in vayne vppon you.
11 I am afraid of you lest I have spent my labour in vain upon you.
d pns11 vbm j pp-f pn22 cs pns11 vhb vvn po11 n1 p-acp j p-acp pn22.
(32) sermon (DIV1)
168
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8069
12 Brethren I beseeche you be ye as I am, for I am as you are.
12 Brothers I beseech you be you as I am, for I am as you Are.
crd n2 pns11 vvb pn22 vbb pn22 c-acp pns11 vbm, c-acp pns11 vbm p-acp pn22 vbr.
(32) sermon (DIV1)
169
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8070
Yee haue not hurte me at all. 13 Yee knovve hovv I haue earst preached vntoo you through infirmitie of the flesh,
Ye have not hurt me At all. 13 Ye know how I have erst preached unto you through infirmity of the Flesh,
pn22 vhb xx vvn pno11 p-acp d. crd pn22 vvb c-crq pns11 vhb av vvn p-acp pn22 p-acp n1 pp-f dt n1,
(32) sermon (DIV1)
169
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8071
14 And yee nother despyzed nor hilde skorne of the tryall of mee suche as it vvas in my fleshe:
14 And ye neither despyzed nor hilde scorn of the trial of me such as it was in my Flesh:
crd cc pn22 av-dx vvn ccx n1 n1 pp-f dt n1 pp-f pno11 d c-acp pn31 vbds p-acp po11 n1:
(32) sermon (DIV1)
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8072
but receyued mee as an Angell of God, yea as Iesus Christ.
but received me as an Angel of God, yea as Iesus christ.
cc-acp vvd pno11 p-acp dt n1 pp-f np1, uh p-acp np1 np1.
(32) sermon (DIV1)
171
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8074
yetnotwithstanding it is not for naught that he doubteth least his labour be lost, and all the frute of his trauell among the Galathians bee perished, seeyng they obserued the holy dayes and other Ceremonies of the law.
yetnotwithstanding it is not for nought that he doubteth lest his labour be lost, and all the fruit of his travel among the Galatians be perished, seeing they observed the holy days and other Ceremonies of the law.
vvg pn31 vbz xx p-acp pi cst pns31 vvz cs po31 n1 vbi vvn, cc d dt n1 pp-f po31 n1 p-acp dt np2 vbb vvn, vvg pns32 vvd dt j n2 cc j-jn n2 pp-f dt n1.
(32) sermon (DIV1)
172
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8075
For wee must not looke vppon the day itselfe, or vppon the kynd of meate, or vppon such other like things:
For we must not look upon the day itself, or upon the kind of meat, or upon such other like things:
c-acp pns12 vmb xx vvi p-acp dt n1 px31, cc p-acp dt n1 pp-f n1, cc p-acp d j-jn j n2:
(32) sermon (DIV1)
172
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8076
but we must consider to what end men forbeare the eating of any kind of meate,
but we must Consider to what end men forbear the eating of any kind of meat,
cc-acp pns12 vmb vvi p-acp r-crq n1 n2 vvi dt n-vvg pp-f d n1 pp-f n1,
(32) sermon (DIV1)
172
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8077
or why they keepe certayne dayes, and so of other Ceremonies.
or why they keep certain days, and so of other Ceremonies.
cc c-crq pns32 vvb j n2, cc av pp-f j-jn n2.
(32) sermon (DIV1)
172
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8078
Now I haue tolde you that by that meanes the lyght of the Gospell is after a sort damned, or rather vtterly quenched.
Now I have told you that by that means the Light of the Gospel is After a sort damned, or rather utterly quenched.
av pns11 vhb vvn pn22 d p-acp d n2 dt vvi pp-f dt n1 vbz p-acp dt n1 vvn, cc av-c av-j vvn.
(32) sermon (DIV1)
172
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8079
For the end why al those things were ordeined in old time, was that the fathers might be foded and mainteyned in the hope of the redeemer, who was not yet come amōg thē.
For the end why all those things were ordained in old time, was that the Father's might be foded and maintained in the hope of the redeemer, who was not yet come among them.
p-acp dt n1 c-crq d d n2 vbdr vvn p-acp j n1, vbds d dt n2 vmd vbi vvn cc vvn p-acp dt n1 pp-f dt n1, r-crq vbds xx av vvn p-acp pno32.
(32) sermon (DIV1)
172
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8080
But now that our Lord Iesus Christ is come into the worlde, and hath finished and performed all that was requisite for mans saluation, it were an vtter derogation too the full perfectnesse that is in him,
But now that our Lord Iesus christ is come into the world, and hath finished and performed all that was requisite for men salvation, it were an utter derogation too the full perfectness that is in him,
p-acp av cst po12 n1 np1 np1 vbz vvn p-acp dt n1, cc vhz vvn cc vvn d cst vbds j p-acp ng1 n1, pn31 vbdr dt j n1 av dt j n1 cst vbz p-acp pno31,
(32) sermon (DIV1)
172
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8081
if men should still buzie themselues with figures.
if men should still busy themselves with figures.
cs n2 vmd av vvi px32 p-acp n2.
(32) sermon (DIV1)
172
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8082
It were all one as if a man shoulde drawe a Curtaine before hym that hee myght not bee knowen as he is.
It were all one as if a man should draw a Curtain before him that he might not be known as he is.
pn31 vbdr d crd c-acp cs dt n1 vmd vvi dt n1 p-acp pno31 cst pns31 vmd xx vbi vvn c-acp pns31 vbz.
(32) sermon (DIV1)
172
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8083
Furthermore, there goes a binding with it:
Furthermore, there Goes a binding with it:
np1, a-acp vvz dt vvg p-acp pn31:
(32) sermon (DIV1)
172
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8084
and when a thing is commaunded vnder peyne of deadly sinne, mennes consciences are made subiect too suche tyrannye, that God forgoeth hys authoritie and dominion ouer vs,
and when a thing is commanded under pain of deadly sin, men's Consciences Are made Subject too such tyranny, that God forgeth his Authority and dominion over us,
cc c-crq dt n1 vbz vvn p-acp n1 pp-f j n1, ng2 n2 vbr vvn j-jn av d n1, cst np1 vvz po31 n1 cc n1 p-acp pno12,
(32) sermon (DIV1)
172
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8085
for he will not haue vs to make conscience of any thyng that is not commaunded by hym.
for he will not have us to make conscience of any thing that is not commanded by him.
c-acp pns31 vmb xx vhi pno12 pc-acp vvi n1 pp-f d n1 cst vbz xx vvn p-acp pno31.
(32) sermon (DIV1)
172
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8086
And truly the thing wherein hee will be discerned from his creatures, is that hee haue all souerenitie in ruling our lyfe:
And truly the thing wherein he will be discerned from his creatures, is that he have all souerenitie in ruling our life:
cc av-j dt n1 c-crq pns31 vmb vbi vvn p-acp po31 n2, vbz cst pns31 vhb d n1 p-acp vvg po12 n1:
(32) sermon (DIV1)
172
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8087
that the thing whych he commaundeth be accepted as good and needefull without gaynsaying:
that the thing which he commandeth be accepted as good and needful without gainsaying:
cst dt n1 r-crq pns31 vvz vbi vvn p-acp j cc j p-acp vvg:
(32) sermon (DIV1)
172
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8088
that the thinges which he forbiddeth, be omitted, and that men make no reckening nor conscience of them.
that the things which he forbiddeth, be omitted, and that men make no reckoning nor conscience of them.
cst dt n2 r-crq pns31 vvz, vbb vvn, cc d n2 vvb dx n-vvg ccx n1 pp-f pno32.
(32) sermon (DIV1)
172
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8089
But in obseruing the Ceremonies and in thinking to deserue at Gods hand for so doing, there is yet a further matter:
But in observing the Ceremonies and in thinking to deserve At God's hand for so doing, there is yet a further matter:
p-acp p-acp vvg dt n2 cc p-acp vvg pc-acp vvi p-acp ng1 n1 p-acp av vdg, pc-acp vbz av dt jc n1:
(32) sermon (DIV1)
172
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8090
namely that we renounce or giue ouer the thing that is purchaced for vs by the death and passion of the sonne of God our Lorde Iesus Christ, wh••e hath discharged vs of all dettes due vnto God hys father.
namely that we renounce or give over the thing that is purchased for us by the death and passion of the son of God our Lord Iesus christ, wh••e hath discharged us of all debts due unto God his father.
av cst pns12 vvb cc vvi p-acp dt n1 cst vbz vvn p-acp pno12 p-acp dt n1 cc n1 pp-f dt n1 pp-f np1 po12 n1 np1 np1, n1 vhz vvn pno12 pp-f d n2 j-jn p-acp np1 po31 n1.
(32) sermon (DIV1)
172
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8091
Not to gyue vs libertie to do euill, but too the ende wee shoulde flee vnto him alone when wee haue done amisse.
Not to gyve us liberty to do evil, but too the end we should flee unto him alone when we have done amiss.
xx pc-acp vvi pno12 n1 pc-acp vdi j-jn, cc-acp av dt n1 pns12 vmd vvi p-acp pno31 j c-crq pns12 vhb vdn av.
(32) sermon (DIV1)
172
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8092
If we find ourselues to haue transgressed Gods lawe, and that our owne conscience vpbraydeth vs:
If we find ourselves to have transgressed God's law, and that our own conscience upbraideth us:
cs pns12 vvb px12 pc-acp vhi vvn npg1 n1, cc d po12 d n1 vvz pno12:
(32) sermon (DIV1)
172
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8113
finally, let vs keepe the way that our Lorde Iesus Christe teacheth vs. It is true that though wee swarue aside,
finally, let us keep the Way that our Lord Iesus Christ Teaches us It is true that though we swerve aside,
av-j, vvb pno12 vvi dt n1 cst po12 n1 np1 np1 vvz pno12 pn31 vbz j cst cs pns12 vvi av,
(32) sermon (DIV1)
173
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8093
there is none other remedie for vs but to put ourselues into the hands of our Lord Iesus Christ, that we may bee quit before God,
there is none other remedy for us but to put ourselves into the hands of our Lord Iesus christ, that we may be quit before God,
pc-acp vbz pix j-jn n1 p-acp pno12 p-acp p-acp vvi px12 p-acp dt n2 pp-f po12 n1 np1 np1, cst pns12 vmb vbi vvn p-acp np1,
(32) sermon (DIV1)
172
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8094
and washed from all our spottes by the merit of his death and passion, and by the sheading of his bloud.
and washed from all our spots by the merit of his death and passion, and by the shedding of his blood.
cc vvn p-acp d po12 n2 p-acp dt n1 pp-f po31 n1 cc n1, cc p-acp dt n-vvg pp-f po31 n1.
(32) sermon (DIV1)
172
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8095
To be short, Sainct Paule sheweth heere, that men runne astray when they seeke meanes of saluation any where else than in Iesus Christ, in somuch that they become forlorne and vtterly past recouerie.
To be short, Saint Paul shows Here, that men run astray when they seek means of salvation any where Else than in Iesus christ, in So much that they become forlorn and utterly passed recovery.
pc-acp vbi j, n1 np1 vvz av, cst n2 vvb av c-crq pns32 vvb n2 pp-f n1 d q-crq av cs p-acp np1 np1, p-acp av cst pns32 vvb j cc av-j p-acp n1.
(32) sermon (DIV1)
172
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8096
Now then seeing that God hath sette vs foorth but only one way of saluation:
Now then seeing that God hath Set us forth but only one Way of salvation:
av av vvg cst np1 vhz vvn pno12 av cc-acp av-j crd n1 pp-f n1:
(32) sermon (DIV1)
172
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8097
they that turne aside from that, do cast themselues wilfully into destruction, and Satan reigneth ouer them for their vnthankfulnesse sake in despising the inestimable benefyte that God offered them.
they that turn aside from that, do cast themselves wilfully into destruction, and Satan Reigneth over them for their unthankfulness sake in despising the inestimable benefit that God offered them.
pns32 cst vvb av p-acp d, vdb vvi px32 av-j p-acp n1, cc np1 vvz p-acp pno32 p-acp po32 n1 n1 p-acp vvg dt j n1 cst np1 vvd pno32.
(32) sermon (DIV1)
172
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8098
VVhat a bountifulnesse is it that God calleth and allureth vs too hys fauoure and loue, notwithstanding that we be his deadly foes? Againe seeing he appoynteth not the Angells to bee our mediators,
What a bountifulness is it that God calls and Allureth us too his favour and love, notwithstanding that we be his deadly foes? Again seeing he appointeth not the Angels to be our mediators,
q-crq dt n1 vbz pn31 cst np1 vvz cc vvz pno12 av po31 n1 cc n1, c-acp cst pns12 vbb po31 j n2? av vvg pns31 vvz xx dt n2 pc-acp vbi po12 n2,
(32) sermon (DIV1)
172
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8099
but voutsaueth to ioyne himselfe vnto vs in the persone of his only sonne:
but voutsaueth to join himself unto us in the person of his only son:
cc-acp vvz pc-acp vvi px31 p-acp pno12 p-acp dt n1 pp-f po31 j n1:
(32) sermon (DIV1)
172
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8100
if we be so miserable that that will not suffise vs, but wee will needs of a diuelish couetousnesse seeke other meanes:
if we be so miserable that that will not suffice us, but we will needs of a devilish covetousness seek other means:
cs pns12 vbb av j cst d vmb xx vvi pno12, cc-acp pns12 vmb av pp-f dt j n1 vvi j-jn n2:
(32) sermon (DIV1)
172
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8101
is it not a shaking off of our Lorde Iesus Christ ▪ Then let vs learne, that too profit well in the Gospell, wee must forsake all that is contrary to the trust whych we ought to haue in our Lord Iesus Christ:
is it not a shaking off of our Lord Iesus christ ▪ Then let us Learn, that too profit well in the Gospel, we must forsake all that is contrary to the trust which we ought to have in our Lord Iesus christ:
vbz pn31 xx dt vvg a-acp pp-f po12 n1 np1 np1 ▪ av vvb pno12 vvi, cst av n1 av p-acp dt n1, pns12 vmb vvi d cst vbz j-jn p-acp dt n1 r-crq pns12 vmd pc-acp vhi p-acp po12 n1 np1 np1:
(32) sermon (DIV1)
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8102
and sticke wholly to his ryghtuousnsse, too seeke all perfection in hym. Let that serue for one poynt.
and stick wholly to his ryghtuousnsse, too seek all perfection in him. Let that serve for one point.
cc vvb av-jn p-acp po31 n1, av vvb d n1 p-acp pno31. vvb d vvi p-acp crd n1.
(32) sermon (DIV1)
172
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8103
Also therewithall let vs looke well to ourselues:
Also therewithal let us look well to ourselves:
av av vvb pno12 vvi av p-acp px12:
(32) sermon (DIV1)
173
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8104
for sometimes we shall thinke we commit but some small and light fault in swaruing asyde:
for sometime we shall think we commit but Some small and Light fault in swerving aside:
c-acp av pns12 vmb vvi pns12 vvb p-acp d j cc j n1 p-acp vvg av:
(32) sermon (DIV1)
173
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8105
but [ in the end ] we shall wonder how God hath giuen vs head, so as wee shall bee vtterly strayed from him.
but [ in the end ] we shall wonder how God hath given us head, so as we shall be utterly strayed from him.
cc-acp [ p-acp dt n1 ] pns12 vmb vvi c-crq np1 vhz vvn pno12 n1, av c-acp pns12 vmb vbi av-j vvn p-acp pno31.
(32) sermon (DIV1)
173
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8106
And that is the cause why so feaw holde out to the end.
And that is the cause why so few hold out to the end.
cc cst vbz dt n1 uh-crq av d n1 av p-acp dt n1.
(32) sermon (DIV1)
173
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8107
For men doo easly beare wyth themselues, vnder the foresayde pretence, bearing themselues in hand that it is nothing,
For men do Easily bear with themselves, under the foresaid pretence, bearing themselves in hand that it is nothing,
p-acp n2 vdb av-j vvi p-acp px32, p-acp dt j-vvn n1, vvg px32 p-acp n1 cst pn31 vbz pix,
(32) sermon (DIV1)
173
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8108
and so euery man giueth him selfe libertie.
and so every man gives him self liberty.
cc av d n1 vvz pno31 n1 n1.
(32) sermon (DIV1)
173
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8109
But God punisheth such rechlesnesse, & giueth vs ouer to it, so as Satan carieth vs away.
But God Punisheth such rechlesnesse, & gives us over to it, so as Satan Carrieth us away.
p-acp np1 vvz d n1, cc vvz pno12 p-acp p-acp pn31, av c-acp np1 vvz pno12 av.
(32) sermon (DIV1)
173
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8110
VVherefore let vs walke in feare and warenesse ▪ and when •od hath once gyuen vs the grace to tast of his Gospell, let vs indeuer too bee confirmed in it day by day:
Wherefore let us walk in Fear and warenesse ▪ and when •od hath once given us the grace to taste of his Gospel, let us endeavour too be confirmed in it day by day:
q-crq vvb pno12 vvi p-acp n1 cc n1 ▪ cc c-crq n1 vhz a-acp vvn pno12 dt n1 pc-acp vvi pp-f po31 n1, vvb pno12 n1 av vbi vvn p-acp pn31 n1 p-acp n1:
(32) sermon (DIV1)
173
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8111
let vs beware in any wise that wee step not asyde from it, and let euery of vs bee watchfull in that behalfe,
let us beware in any wise that we step not aside from it, and let every of us be watchful in that behalf,
vvb pno12 vvi p-acp d n1 cst pns12 vvb xx av p-acp pn31, cc vvb d pp-f pno12 vbi j p-acp d n1,
(32) sermon (DIV1)
173
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8112
least wee make a deadly fall when we thinke wee do but trippe:
lest we make a deadly fallen when we think we do but trip:
cs pns12 vvb dt j n1 c-crq pns12 vvb pns12 vdb p-acp vvi:
(32) sermon (DIV1)
173
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8117
Neuerthelesse let vs not tempte him, nor so harden ourselues that the Diuell leade vs away or draw vs one way or other:
Nevertheless let us not tempt him, nor so harden ourselves that the devil lead us away or draw us one Way or other:
av vvb pno12 xx vvi pno31, ccx av vvi px12 cst dt n1 vvb pno12 av cc vvb pno12 crd n1 cc n-jn:
(32) sermon (DIV1)
173
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8118
but let vs labour too make the seede of lyfe auaylable in vs, seeing that God wyll haue vs too yeelde foorth frute too hys honor in all our thoughtes, wordes, and deedes.
but let us labour too make the seed of life available in us, seeing that God will have us too yield forth fruit too his honour in all our thoughts, words, and Deeds.
cc-acp vvb pno12 vvi av vvi dt n1 pp-f n1 j p-acp pno12, vvg cst np1 vmb vhi pno12 av vvi av n1 av po31 n1 p-acp d po12 n2, n2, cc n2.
(32) sermon (DIV1)
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8119
Let vs beware that wee indeuour ourselues heerevntoo.
Let us beware that we endeavour ourselves heerevntoo.
vvb pno12 vvi cst pns12 vvi px12 av.
(32) sermon (DIV1)
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8120
Nowe heerevpon Sainct Paule addeth, that hee woulde fayne haue the Galathians fashion themselues lyke vnto hym,
Now hereupon Saint Paul adds, that he would fain have the Galatians fashion themselves like unto him,
av av n1 np1 vvz, cst pns31 vmd av-j vhi dt np2 n1 px32 vvb p-acp pno31,
(32) sermon (DIV1)
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8121
bycause that hee on hys side laboureth to apply hymselfe vntoo them. It shoulde seeme that thys saying differeth farre from that whyche wee hearde euen nowe:Because that he on his side Laboureth to apply himself unto them. It should seem that this saying differeth Far from that which we heard even now:
c-acp cst pns31 p-acp po31 n1 vvz pc-acp vvi px31 p-acp pno32. pn31 vmd vvi cst d n-vvg vvz av-j p-acp d r-crq pns12 vvd av av:
(32) sermon (DIV1)
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8122
for it was as a stroke of some tempest or thunderclap when he sayde. I am afrayde least I haue lost my laboure vppon you:
for it was as a stroke of Some tempest or thunderclap when he said. I am afraid lest I have lost my labour upon you:
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(32) sermon (DIV1)
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8123
I will let you alone like folke past amendmente.
I will let you alone like folk passed amendment.
pns11 vmb vvi pn22 av-j j n1 p-acp n1.
(32) sermon (DIV1)
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8124
It greeued hym too see that the doctrine whyche hee had preached was so ill receiued,
It grieved him too see that the Doctrine which he had preached was so ill received,
pn31 vvd pno31 av vvi cst dt n1 r-crq pns31 vhd vvn vbds av av-jn vvn,
(32) sermon (DIV1)
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8125
and nowe hee vseth a gentle and freendly manner of speeche.
and now he uses a gentle and friendly manner of speech.
cc av pns31 vvz dt j cc j n1 pp-f n1.
(32) sermon (DIV1)
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8126
To bryng them backe agayne vntoo hym, hee calleth them breethren, and afterwarde protesteth that hee desireth to ioyne wyth them,
To bring them back again unto him, he calls them brethren, and afterward protesteth that he Desires to join with them,
p-acp vvi pno32 av av p-acp pno31, pns31 vvz pno32 n2, cc av vvz cst pns31 vvz pc-acp vvi p-acp pno32,
(32) sermon (DIV1)
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8127
and too frame hymselfe to them as much as is possible for hym, seekyng nothyng but that they shoulde yeelde the like vntoo hym.
and too frame himself to them as much as is possible for him, seeking nothing but that they should yield the like unto him.
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(32) sermon (DIV1)
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8128
And heerein we see what measurablenesse they ought to keepe which haue the charge to preach Gods word:
And herein we see what measurableness they ought to keep which have the charge to preach God's word:
cc av pns12 vvb r-crq n1 pns32 vmd pc-acp vvi r-crq vhb dt n1 pc-acp vvi npg1 n1:
(32) sermon (DIV1)
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8129
that is to witte, they must not foade mens faults by flatterie, but rebuke them sharply, to the intent that such as are beguiled by Satās illusiōs, may bee wakened & as it were scared at Gods iudgemēts.
that is to wit, they must not foade men's Faults by flattery, but rebuke them sharply, to the intent that such as Are beguiled by Satās illusions, may be wakened & as it were scared At God's Judgments.
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(32) sermon (DIV1)
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8130
For whē mē are giuē to any euill, they lye weltering in it still, vnlesse they be plucked out of it as it were by force.
For when men Are given to any evil, they lie weltering in it still, unless they be plucked out of it as it were by force.
p-acp c-crq n2 vbr vvn p-acp d n-jn, pns32 vvb vvg p-acp pn31 av, cs pns32 vbb vvn av pp-f pn31 c-acp pn31 vbdr p-acp n1.
(32) sermon (DIV1)
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8131
Yea a•• it greeueth and spiteth them if they be wrung by the eare too hard,
Yea a•• it Grieveth and spiteth them if they be wrung by the ear too hard,
uh n1 pn31 vvz cc vvz pno32 cs pns32 vbb vvn p-acp dt n1 av av-j,
(32) sermon (DIV1)
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8132
or if they bee made to scratch where it did not itch, as the cōmon prouerb sayth.
or if they be made to scratch where it did not itch, as the Common proverb say.
cc cs pns32 vbb vvn pc-acp vvi c-crq pn31 vdd xx vvi, c-acp dt j n1 vvz.
(32) sermon (DIV1)
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8133
The more then that men beare with themselues, the lesse are their faultes to be spared,
The more then that men bear with themselves, the less Are their Faults to be spared,
dt av-dc cs d n2 vvb p-acp px32, dt av-dc vbr po32 n2 pc-acp vbi vvn,
(32) sermon (DIV1)
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8134
for else it were a betraying of them.
for Else it were a betraying of them.
c-acp av pn31 vbdr dt vvg pp-f pno32.
(32) sermon (DIV1)
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8135
That is the cause why S. Paule vsed so great vehemencie, in saying that hee was sore afrayde,
That is the cause why S. Paul used so great vehemency, in saying that he was soar afraid,
cst vbz dt n1 c-crq n1 np1 vvd av j n1, p-acp vvg cst pns31 vbds av-j j,
(32) sermon (DIV1)
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8136
least hee had lost his labour, and there leaueth the Galathians as it were in despayre.
lest he had lost his labour, and there Leaveth the Galatians as it were in despair.
cs pns31 vhd vvn po31 n1, cc a-acp vvz dt np2 p-acp pn31 vbdr p-acp n1.
(32) sermon (DIV1)
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8137
But yet for all this, hee intendeth to cheere them vp agayne, that they may come to repentaunce.
But yet for all this, he intends to cheer them up again, that they may come to Repentance.
p-acp av p-acp d d, pns31 vvz pc-acp vvi pno32 a-acp av, cst pns32 vmb vvi p-acp n1.
(32) sermon (DIV1)
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8138
And so hee seasoneth hys sharpenesse with sweetenesse, and sheweth that the gate is still open for them,
And so he seasoneth his sharpness with sweetness, and shows that the gate is still open for them,
cc av pns31 vvz po31 n1 p-acp n1, cc vvz cst dt n1 vbz av j p-acp pno32,
(32) sermon (DIV1)
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8140
Thus yee see twoo things that are requisyte when wee will haue our exhortations too bee profitable.
Thus ye see twoo things that Are requisyte when we will have our exhortations too be profitable.
av pn22 vvb crd n2 cst vbr n1 c-crq pns12 vmb vhi po12 n2 av vbb j.
(32) sermon (DIV1)
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8141
The first is, that there bee a liuelynesse in vs too pricke foorth suche as haue done amisse, that they may bee throughly touched with the knowledge of theyr synnes,
The First is, that there be a liuelynesse in us too prick forth such as have done amiss, that they may be thoroughly touched with the knowledge of their Sins,
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(32) sermon (DIV1)
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8142
and mourne and bee sorie for them before God: for if they haue not that sorynesse, they will neuer yeelde to followe God.
and mourn and be sorry for them before God: for if they have not that Sorrowfulness, they will never yield to follow God.
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(32) sermon (DIV1)
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8143
True it is, that to outwarde syght menne may well alter theyr lewde dispositions:
True it is, that to outward sight men may well altar their lewd dispositions:
j pn31 vbz, cst p-acp j n1 n2 vmb av vvi po32 j n2:
(32) sermon (DIV1)
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8144
but howe soeuer they pretende, they shall styll bee full of stubbornnesse and malice, till they be ashamed of themselues and feele what they haue deserued.
but how soever they pretend, they shall still be full of stubbornness and malice, till they be ashamed of themselves and feel what they have deserved.
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(32) sermon (DIV1)
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8145
So then the true preparatiue too repentaunce, is to be pricked so neerely as wee may feele the euill that is in vs,
So then the true preparative too Repentance, is to be pricked so nearly as we may feel the evil that is in us,
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(32) sermon (DIV1)
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8146
and condemne our selues for it:
and condemn our selves for it:
cc vvi po12 n2 p-acp pn31:
(32) sermon (DIV1)
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8147
yea and that wee bee full of anguishe, finding no rest till God haue receyued vs to mercie.
yea and that we be full of anguish, finding no rest till God have received us to mercy.
uh cc cst pns12 vbb j pp-f n1, vvg dx n1 p-acp np1 vhb vvn pno12 p-acp n1.
(32) sermon (DIV1)
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8148
But yet must wee not lye styll in suche perplexitie:
But yet must we not lie still in such perplexity:
p-acp av vmb pns12 xx vvi av p-acp d n1:
(32) sermon (DIV1)
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8149
for that woulde make vs too shunne Gods presence, and to go aboute too estraunge our selues from him for euer, insomuch that wee woulde fayne haue him plucked out of his seate, that he might no more bee our iudge,
for that would make us too shun God's presence, and to go about too estrange our selves from him for ever, insomuch that we would fain have him plucked out of his seat, that he might no more be our judge,
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(32) sermon (DIV1)
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8150
if wee were not well persuaded that hee will bee pityfull to vs, and that wee shall not bee disappoynted of our expectation in seeking of him:
if we were not well persuaded that he will be pitiful to us, and that we shall not be disappointed of our expectation in seeking of him:
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(32) sermon (DIV1)
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8151
according as it is sayde in the Psalme, that there muste bee mercie in God too drawe men vntoo him, or else they will neuer bee brought too stande in awe of him.
according as it is said in the Psalm, that there must be mercy in God too draw men unto him, or Else they will never be brought too stand in awe of him.
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(32) sermon (DIV1)
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8152
For as for all the feare of the vnbeleeuers, it is but a terrour that dismayeth them, making them too gnashe theyr teeth agaynst God,
For as for all the Fear of the unbelievers, it is but a terror that dismayeth them, making them too gnash their teeth against God,
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(32) sermon (DIV1)
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8153
and to frette and chafe and play the madde men.
and to fret and chafe and play the mad men.
cc pc-acp vvi cc vvi cc vvi dt j n2.
(32) sermon (DIV1)
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8154
And suche inforced feare hathe no reuerence at all in 〈 ◊ 〉 But when wee haue once tasted the goodnesse of oure God,
And such enforced Fear hath no Reverence At all in 〈 ◊ 〉 But when we have once tasted the Goodness of our God,
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(32) sermon (DIV1)
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8155
and see howe all his seeking is too bee at one wyth vs, and too haue vs come vnto him wythout feyning,
and see how all his seeking is to be At one with us, and too have us come unto him without feigning,
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(32) sermon (DIV1)
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8156
yea and that his touching of our heartes is too the intent wee shoulde conceyue sure confidence,
yea and that his touching of our hearts is too the intent we should conceive sure confidence,
uh cc cst po31 vvg pp-f po12 n2 vbz av dt n1 pns12 vmd vvi j n1,
(32) sermon (DIV1)
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8157
and therevppon offer our selues too his Maiestie, assuring our selues that wee ought not too bee afrayed of it, seeing it is the thing wherevntoo hee calleth vs:
and thereupon offer our selves too his Majesty, assuring our selves that we ought not too be afraid of it, seeing it is the thing whereunto he calls us:
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(32) sermon (DIV1)
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8158
I say, when wee bee thus assured, namely that our sinnes are wyped out:
I say, when we be thus assured, namely that our Sins Are wiped out:
pns11 vvb, c-crq pns12 vbb av vvn, av cst po12 n2 vbr vvd av:
(32) sermon (DIV1)
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8159
then maye wee bee bolde too preace vntoo oure God, and that is the order which Saint Paule keepeth heere,
then may we be bold too press unto our God, and that is the order which Saint Paul Keepeth Here,
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(32) sermon (DIV1)
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8160
and which it behoueth vs too keepe in all our rebukings.
and which it behooves us too keep in all our rebukings.
cc r-crq pn31 vvz pno12 av vvi p-acp d po12 n2-vvg.
(32) sermon (DIV1)
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8161
In that place then hee did beate downe the Galathians, bycause they exalted themselues, and did as it were sette vppe theyr brystles agaynst God, through theyr lustynesse.
In that place then he did beat down the Galatians, Because they exalted themselves, and did as it were Set up their brystles against God, through their lustynesse.
p-acp d n1 cs pns31 vdd vvi a-acp dt np2, c-acp pns32 j-vvn px32, cc vdd c-acp pn31 vbdr vvn a-acp po32 n2 p-acp np1, p-acp po32 n1.
(32) sermon (DIV1)
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8162
And nowe hee reacheth them his hande, and lyfteth them vppe agayne, and telleth them that after they haue once felt and perceyued their faultes, they muste not yet for all that thinke themselues vtterly shette oute from God,
And now he reaches them his hand, and lifteth them up again, and Telleth them that After they have once felt and perceived their Faults, they must not yet for all that think themselves utterly shette out from God,
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(32) sermon (DIV1)
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8163
and from all hope of saluation. But this cannot bee done except wee haue a carefulnesse too drawe sinners too saluation.
and from all hope of salvation. But this cannot be done except we have a carefulness too draw Sinners too salvation.
cc p-acp d n1 pp-f n1. p-acp d vmbx vbi vdn c-acp pns12 vhb dt n1 av vvi n2 av n1.
(32) sermon (DIV1)
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8164
For many menne will bee vehement ynoughe, and they shall haue iust cause so too doo:
For many men will be vehement enough, and they shall have just cause so too do:
p-acp d n2 vmb vbi j av-d, cc pns32 vmb vhi j n1 av av vdi:
(32) sermon (DIV1)
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8165
but yet in the meane whyle theyr rygorousnesse will bee so excessiue, as it shall shette vppe mennes heartes,
but yet in the mean while their rygorousnesse will be so excessive, as it shall shette up men's hearts,
cc-acp av p-acp dt j n1 po32 n1 vmb vbi av j, c-acp pn31 vmb vvb a-acp ng2 n2,
(32) sermon (DIV1)
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8166
and make them take suche stomacke agaynst the bytternesse that is vsed towardes them, that they shall cast themselues vtterly out of order,
and make them take such stomach against the bitterness that is used towards them, that they shall cast themselves utterly out of order,
cc vvi pno32 vvi d n1 p-acp dt n1 cst vbz vvn p-acp pno32, cst pns32 vmb vvi px32 av-j av pp-f n1,
(32) sermon (DIV1)
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8167
yea and conceyue a hatred agaynst God and his woorde. Howbeeit, they that are so ouersharpe will say they haue iust cause.
yea and conceive a hatred against God and his word. Howbeit, they that Are so ouersharpe will say they have just cause.
uh cc vvi dt n1 p-acp np1 cc po31 n1. a-acp, pns32 cst vbr av j vmb vvi pns32 vhb j n1.
(32) sermon (DIV1)
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8168
Yea, but yet for all that, they whiche rebuke sinne in the name of God, muste alwayes haue a care and desire too bring those too saluation, which were in the high way too destruction.
Yea, but yet for all that, they which rebuke sin in the name of God, must always have a care and desire too bring those too salvation, which were in the high Way too destruction.
uh, cc-acp av c-acp d d, pns32 r-crq vvb n1 p-acp dt n1 pp-f np1, vmb av vhi dt n1 cc vvi av vvi d av n1, r-crq vbdr p-acp dt j n1 av n1.
(32) sermon (DIV1)
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8169
VVhen they bee so minded, no doubt but they wil labour to winne such as were out of the right way,
When they be so minded, no doubt but they will labour to win such as were out of the right Way,
c-crq pns32 vbb av vvn, dx n1 cc-acp pns32 vmb vvi pc-acp vvi d c-acp vbdr av pp-f dt j-jn n1,
(32) sermon (DIV1)
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8170
and to make them perceyue that they seeke their welfare, and that although their rebukings bee greeuous,
and to make them perceive that they seek their welfare, and that although their rebukings be grievous,
cc pc-acp vvi pno32 vvi cst pns32 vvb po32 n1, cc cst cs po32 n2-vvg vbi j,
(32) sermon (DIV1)
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8171
yet they fayle not too bee for their behoofe.
yet they fail not too be for their behoof.
av pns32 vvb xx av vbi p-acp po32 n1.
(32) sermon (DIV1)
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8172
Neuerthelesse, on the other syde, let such as are handeled so sharpely, vnderstande that they haue neede of such medicines:
Nevertheless, on the other side, let such as Are handled so sharply, understand that they have need of such medicines:
av, p-acp dt j-jn n1, vvb d c-acp vbr vvn av av-j, vvb cst pns32 vhb n1 pp-f d n2:
(32) sermon (DIV1)
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8173
for what shall they winne by ranckling agaynst God? But yet wee see many which can well ynough make countenance too bee great Protestantes,
for what shall they win by rankling against God? But yet we see many which can well enough make countenance too be great Protestants,
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(32) sermon (DIV1)
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8174
and too burne in zeale of the Gospell, which yet notwithstanding will not abide to bee touched.
and too burn in zeal of the Gospel, which yet notwithstanding will not abide to be touched.
cc av vvb p-acp n1 pp-f dt n1, r-crq av a-acp vmb xx vvi pc-acp vbi vvn.
(32) sermon (DIV1)
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8175
So long as they be borne withall, they will confesse what soeuerye will haue them and all that is spoken to them, yea and more too.
So long as they be born withal, they will confess what soeuerye will have them and all that is spoken to them, yea and more too.
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(32) sermon (DIV1)
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8176
Ye woulde thinke that the Gospell was made euen for their turne:
You would think that the Gospel was made even for their turn:
pn22 vmd vvi d dt n1 vbds vvn av-j p-acp po32 n1:
(32) sermon (DIV1)
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8177
but if a man find fault with them, then they beginne to play the woode beastes.
but if a man find fault with them, then they begin to play the wood beasts.
cc-acp cs dt n1 vvb n1 p-acp pno32, cs pns32 vvb pc-acp vvi dt n1 n2.
(32) sermon (DIV1)
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8178
And what gayne they by it, sauing that first they bewray their hypocrisie before men, and secondly set themselues in battell agaynst God.
And what gain they by it, Saving that First they bewray their hypocrisy before men, and secondly Set themselves in battle against God.
cc q-crq n1 pns32 p-acp pn31, vvg d ord pns32 vvi po32 n1 p-acp n2, cc ord vvn px32 p-acp n1 p-acp np1.
(32) sermon (DIV1)
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8179
Nowe it is certaine that in fighting against suche an aduersarie, they shall not be the stronger partie.
Now it is certain that in fighting against such an adversary, they shall not be the Stronger party.
av pn31 vbz j cst p-acp vvg p-acp d dt n1, pns32 vmb xx vbi dt jc n1.
(32) sermon (DIV1)
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8180
Therefore let vs suffer our selues too bee rebuked sharply when neede shall require.
Therefore let us suffer our selves too be rebuked sharply when need shall require.
av vvb pno12 vvi po12 n2 av vbi vvn av-j c-crq n1 vmb vvi.
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8181
And if wee wist not of the euill that was in vs, wee ought too mistrust our selues so much the more,
And if we wist not of the evil that was in us, we ought too mistrust our selves so much the more,
cc cs pns12 vvd xx pp-f dt n-jn cst vbds p-acp pno12, pns12 vmd av vvi po12 n2 av av-d dt av-dc,
(32) sermon (DIV1)
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8182
and not seeke startingholes to defende our selues withall, but rather enter into examination of our selues,
and not seek startingholes to defend our selves withal, but rather enter into examination of our selves,
cc xx vvi n2 pc-acp vvi po12 n2 av, cc-acp av-c vvb p-acp n1 pp-f po12 n2,
(32) sermon (DIV1)
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8183
and euerie of vs become his owne iudge, that by meanes thereof wee may not enter intoo account with our God,
and every of us become his own judge, that by means thereof we may not enter into account with our God,
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(32) sermon (DIV1)
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8184
nor hee bee compelled to cite vs too heere the sentence of damnation. Thus yee see howe we ought to receyue the chastizements, that are put to vs,
nor he be compelled to Cite us too Here the sentence of damnation. Thus ye see how we ought to receive the chastisements, that Are put to us,
ccx pns31 vbi vvn pc-acp vvi pno12 av av dt n1 pp-f n1. av pn22 vvb c-crq pns12 vmd pc-acp vvi dt n2, cst vbr vvn p-acp pno12,
(32) sermon (DIV1)
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8185
and that wee must not be too much greeued at them, bycause they prepare and dispose vs too humilitie,
and that we must not be too much grieved At them, Because they prepare and dispose us too humility,
cc cst pns12 vmb xx vbi av av-d vvn p-acp pno32, c-acp pns32 vvb cc vvi pno12 av n1,
(32) sermon (DIV1)
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8186
but let vs in the meane while wayte for the comming of the sweete that followeth afterwarde.
but let us in the mean while wait for the coming of the sweet that follows afterward.
cc-acp vvb pno12 p-acp dt j n1 vvi p-acp dt n-vvg pp-f dt j cst vvz av.
(32) sermon (DIV1)
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8187
For the thing that keepeth many men from receiuing the warnings that are giuen them, is that they bee fully resolued of the matter aforehande:
For the thing that Keepeth many men from receiving the Warnings that Are given them, is that they be Fully resolved of the matter aforehand:
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(32) sermon (DIV1)
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8188
so that if a man speake a woorde too them that mislyketh them, they stoppe their eares at it,
so that if a man speak a word too them that misliketh them, they stop their ears At it,
av cst cs dt n1 vvi dt n1 av pno32 cst vvz pno32, pns32 vvi po32 n2 p-acp pn31,
(32) sermon (DIV1)
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8189
or else their hearts are so hardened and dulled, as they cannot by any meanes afterwarde conceiue what is put too them for their welfare and profite.
or Else their hearts Are so hardened and dulled, as they cannot by any means afterward conceive what is put too them for their welfare and profit.
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(32) sermon (DIV1)
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8190
A man maye talke to them of Gods mercie, and protest to them well ynoughe:
A man may talk to them of God's mercy, and protest to them well enough:
dt n1 vmb vvi p-acp pno32 pp-f npg1 n1, cc vvb p-acp pno32 av av-d:
(32) sermon (DIV1)
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8191
and a man may well ynough (as ye woulde say) shew them with his finger that his seeking is nothing else but to bring them to saluation, but they be vtterly deafe:
and a man may well enough (as you would say) show them with his finger that his seeking is nothing Else but to bring them to salvation, but they be utterly deaf:
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(32) sermon (DIV1)
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8192
and that is bycause they bee fully bente of themselues too reiect Gods woorde.
and that is Because they be Fully bent of themselves too reject God's word.
cc cst vbz c-acp pns32 vbb av-j vvn pp-f px32 av vvi npg1 n1.
(32) sermon (DIV1)
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8193
Therefore let vs bee patient and modest, when men steppe too vs vppon the sodaine, too assayle vs roughly by shewing vs our faultes:
Therefore let us be patient and modest, when men step too us upon the sudden, too assail us roughly by showing us our Faults:
av vvb pno12 vbi j cc j, c-crq n2 vvb av pno12 p-acp dt j, av vvb pno12 av-j p-acp vvg pno12 po12 n2:
(32) sermon (DIV1)
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8194
let vs be quiet at it, and tarie till hee haue spoken the last woorde. And so let vs interlace and knitte these twoo things togither:
let us be quiet At it, and tarry till he have spoken the last word. And so let us interlace and knit these twoo things together:
vvb pno12 vbi j-jn p-acp pn31, cc vvi c-acp pns31 vhb vvn dt ord n1. cc av vvb pno12 vvi cc vvi d crd n2 av:
(32) sermon (DIV1)
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8195
that is too witte, the rygour which we must take holde of that wee may haue a true and liuely feeling of our sinnes, to bee sorie for them,
that is too wit, the rigour which we must take hold of that we may have a true and lively feeling of our Sins, to be sorry for them,
cst vbz av n1, dt n1 r-crq pns12 vmb vvi n1 pp-f cst pns12 vmb vhi dt j cc j n-vvg pp-f po12 n2, pc-acp vbi j p-acp pno32,
(32) sermon (DIV1)
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8196
and to aske God forgiuenesse, and to be abashed in our selues: and then let vs assure our selues that God will alwayes bee mercifull to vs:
and to ask God forgiveness, and to be abashed in our selves: and then let us assure our selves that God will always be merciful to us:
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(32) sermon (DIV1)
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8197
and when wee haue so indyted our selues, let vs also hope too bee quitted at his hande,
and when we have so Indited our selves, let us also hope too be quit At his hand,
cc c-crq pns12 vhb av vvn po12 n2, vvb pno12 av vvi av vbi vvn p-acp po31 n1,
(32) sermon (DIV1)
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8198
and that the more he condemneth vs by his worde, the more he intendeth to beare vs vp, to the ende he be not inforced to come agaynst vs with armed hande,
and that the more he Condemneth us by his word, the more he intends to bear us up, to the end he be not enforced to come against us with armed hand,
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(32) sermon (DIV1)
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8199
and with his sworde in his fist.
and with his sword in his fist.
cc p-acp po31 n1 p-acp po31 n1.
(32) sermon (DIV1)
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8200
Thus ye see in effect what we haue to remember in this text, where we see Saint Paule on the one syde so sharpe and vehement,
Thus you see in Effect what we have to Remember in this text, where we see Saint Paul on the one side so sharp and vehement,
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(32) sermon (DIV1)
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8201
and by and by afterwarde too call the Galathians his brethren, and too praye them that there may bee good conformitie betweene him and them,
and by and by afterward too call the Galatians his brothers, and too pray them that there may be good conformity between him and them,
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(32) sermon (DIV1)
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and one accorde and tunable consent among them.
and one accord and tunable consent among them.
cc crd n1 cc j n1 p-acp pno32.
(32) sermon (DIV1)
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8203
Nowe as touching that he sayth, I beseeche you bee like vnto mee, for I also do applie my selfe vnto you:
Now as touching that he say, I beseech you be like unto me, for I also do apply my self unto you:
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(32) sermon (DIV1)
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8204
as wee haue seene alreadie, it is not too soothe them in their vyces, nor too cloke theyr filthinesse,
as we have seen already, it is not too sooth them in their vices, nor too cloak their filthiness,
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(32) sermon (DIV1)
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8205
nor too vse any flattering of them:
nor too use any flattering of them:
ccx av vvi d j-vvg pp-f pno32:
(32) sermon (DIV1)
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8206
but too trie all the wayes too the woodde to winne them vnto God, according as wee shall see hereafter howe hee will vse the similitude of a woman with chylde, which longeth to see hir childe borne into the worlde,
but too try all the ways too the wood to win them unto God, according as we shall see hereafter how he will use the similitude of a woman with child, which Longeth to see his child born into the world,
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(32) sermon (DIV1)
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8207
and although shee indure paine, yet will not wreake hir selfe vppon hir babe by strangling it,
and although she endure pain, yet will not wreak his self upon his babe by strangling it,
cc cs pns31 vvb n1, av vmb xx vvi png31 n1 p-acp png31 n1 p-acp vvg pn31,
(32) sermon (DIV1)
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8208
but bee more chare of it than of hir owne lyfe. Saint Paule will vse the sayde similitude.
but be more chare of it than of his own life. Saint Paul will use the said similitude.
cc-acp vbb dc n1 pp-f pn31 cs pp-f png31 d n1. n1 np1 vmb vvi dt j-vvn n1.
(32) sermon (DIV1)
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8209
So then hee meeneth not here too stryke sayle (as they say) too please suche as had neede too bee rebuked:
So then he meeneth not Here too strike sail (as they say) too please such as had need too be rebuked:
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(32) sermon (DIV1)
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8210
but rather aduaunced him selfe as farre as hee coulde to winne them, according also as hee will say, that hee hathe pratled with them as a Nurse dooth with hir childe:
but rather advanced him self as Far as he could to win them, according also as he will say, that he hath prattled with them as a Nurse doth with his child:
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(32) sermon (DIV1)
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8211
and that might well bee done wythout hardening menne in theyr sinnes. Not that they shoulde bee too much borne withall:
and that might well be done without hardening men in their Sins. Not that they should be too much born withal:
cc cst vmd av vbi vdn p-acp vvg n2 p-acp po32 n2. xx cst pns32 vmd vbi av av-d vvn av:
(32) sermon (DIV1)
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8212
for when a Nurse stoupeth too teache hir yong childe too go, whome shee holdeth by the hande, hir intent is not too make hym too tumble,
for when a Nurse stoupeth too teach his young child too go, whom she holds by the hand, his intent is not too make him too tumble,
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(32) sermon (DIV1)
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8213
nor too teache hym too haulte, nor too make hym suche a Cockney: that hee shoulde not bee able too go when hee commeth too mannes age:
nor too teach him too haulte, nor too make him such a Cockney: that he should not be able too go when he comes too Man's age:
ccx av vvi pno31 av vvi, ccx av vvi pno31 d dt n1: cst pns31 vmd xx vbi j av vvb c-crq pns31 vvz av ng1 n1:
(32) sermon (DIV1)
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8214
but contrarywyse, when shee intendeth too staye the childes arme, shee will take him by the hande,
but contrariwise, when she intends too stay the child's arm, she will take him by the hand,
cc-acp av, c-crq pns31 vvz av vvi dt ng1 n1, pns31 vmb vvi pno31 p-acp dt n1,
(32) sermon (DIV1)
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8215
or by some other part of him.
or by Some other part of him.
cc p-acp d j-jn n1 pp-f pno31.
(32) sermon (DIV1)
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8216
So then we see after what maner we must fashion our selues to such as are weake.
So then we see After what manner we must fashion our selves to such as Are weak.
av av pns12 vvb p-acp r-crq n1 pns12 vmb vvi po12 n2 p-acp d c-acp vbr j.
(32) sermon (DIV1)
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8217
It is not too harden them in their naughtinesse, but rather to amende them: neuerthelesse we must go by measure, hauing alwayes an eie to our owne abilitie.
It is not too harden them in their naughtiness, but rather to amend them: nevertheless we must go by measure, having always an eye to our own ability.
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(32) sermon (DIV1)
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8218
And truely it is not for naught that S. Paule in another text exhorteth the stronger sort, and the forwarder sort, to applie themselues to such as are yet rawe and weake.
And truly it is not for nought that S. Paul in Another text exhorteth the Stronger sort, and the forwarder sort, to apply themselves to such as Are yet raw and weak.
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(32) sermon (DIV1)
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8219
For if a man had neuer so great and excellent vertues, that he were as an Angell:
For if a man had never so great and excellent Virtues, that he were as an Angel:
p-acp cs dt n1 vhd av-x av j cc j n2, cst pns31 vbdr p-acp dt n1:
(32) sermon (DIV1)
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8220
yet surely if hee bee so rigorous that hee will haue euerie man too bee as perfect as himselfe, all his vertues will bee but smoke.
yet surely if he be so rigorous that he will have every man too be as perfect as himself, all his Virtues will be but smoke.
av av-j cs pns31 vbb av j cst pns31 vmb vhi d n1 av vbi a-acp j c-acp px31, d po31 n2 vmb vbi p-acp n1.
(32) sermon (DIV1)
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8267
and why then are you so alienated from mee? See if yee can alledge any other thing,
and why then Are you so alienated from me? See if ye can allege any other thing,
cc q-crq av vbr pn22 av vvn p-acp pno11? n1 cs pn22 vmb vvi d j-jn n1,
(32) sermon (DIV1)
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8221
VVhy so? For the meeldenesse and gentlenesse which God commandeth vs, serue to giue as it were a taste and sauour to all vertues.
Why so? For the meeldenesse and gentleness which God commands us, serve to give as it were a taste and savour to all Virtues.
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(32) sermon (DIV1)
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8222
And the better that a man knowes himselfe, the more will he be thinke hym of the vyces that are in him, which haue neede to bee borne withall,
And the better that a man knows himself, the more will he be think him of the vices that Are in him, which have need to be born withal,
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(32) sermon (DIV1)
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8223
and therefore that hee must also beare with others.
and Therefore that he must also bear with Others.
cc av cst pns31 vmb av vvi p-acp n2-jn.
(32) sermon (DIV1)
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8224
Againe hee will consider too what ende God hath aduaunced hym, namely to shewe other menne the way,
Again he will Consider too what end God hath advanced him, namely to show other men the Way,
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(32) sermon (DIV1)
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8225
and finally he will beare with himselfe least of all men.
and finally he will bear with himself least of all men.
cc av-j pns31 vmb vvi p-acp px31 av-ds pp-f d n2.
(32) sermon (DIV1)
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8226
And heereby may a man haue a good incling too discerne whether the admonitions proceede of pure loue,
And hereby may a man have a good incling to discern whither the admonitions proceed of pure love,
cc av vmb dt n1 vhi dt j j-vvg pc-acp vvi cs dt n2 vvb pp-f j n1,
(32) sermon (DIV1)
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8227
or whether they proceede of too muche sternnesse.
or whither they proceed of too much sternness.
cc cs pns32 vvb pp-f av d n1.
(32) sermon (DIV1)
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8228
For if in rebuking other menne, a man take not heede to himselfe, and flatter not himself,
For if in rebuking other men, a man take not heed to himself, and flatter not himself,
p-acp cs p-acp vvg j-jn n2, dt n1 vvb xx n1 p-acp px31, cc vvb xx px31,
(32) sermon (DIV1)
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8229
ne cast forth his choler to finde fault with this man or that mannes vyce,
ne cast forth his choler to find fault with this man or that Man's vice,
ccx vvd av po31 n1 pc-acp vvi n1 p-acp d n1 cc d ng1 n1,
(32) sermon (DIV1)
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8230
but in the meane while is vtterly steyned himselfe, and woulde fayne bee plundged in it ouer head and eares:
but in the mean while is utterly stained himself, and would fain be plunge in it over head and ears:
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(32) sermon (DIV1)
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8231
it is certaine that all is but hipocrisie.
it is certain that all is but hypocrisy.
pn31 vbz j cst d vbz p-acp n1.
(32) sermon (DIV1)
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8232
But when a man reyneth himselfe short, and desyreth not to bee more borne withall than his neighbours:
But when a man reineth himself short, and desireth not to be more born withal than his neighbours:
p-acp c-crq dt n1 vvz px31 j, cc vvz xx pc-acp vbi av-dc vvn av cs po31 n2:
(32) sermon (DIV1)
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8233
if therewithall he be rigorous, it is to be acknowledged that he hath the zeale of God,
if therewithal he be rigorous, it is to be acknowledged that he hath the zeal of God,
cs av pns31 vbb j, pn31 vbz pc-acp vbi vvn cst pns31 vhz dt n1 pp-f np1,
(32) sermon (DIV1)
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8234
and of his holy spirit in him, and that he procureth the welfare of al men.
and of his holy Spirit in him, and that he procureth the welfare of all men.
cc pp-f po31 j n1 p-acp pno31, cc cst pns31 vvz dt n1 pp-f d n2.
(32) sermon (DIV1)
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8235
Thus ye see in effect why Saint Paule sayeth here, that he intended to fashion himselfe to the Galathians.
Thus you see in Effect why Saint Paul Saith Here, that he intended to fashion himself to the Galatians.
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(32) sermon (DIV1)
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8236
Nowe hee addeth further, that they had not hurt or offended him in any thing, meaning thereby that hee vndertooke not any priuate quarell agaynst them.
Now he adds further, that they had not hurt or offended him in any thing, meaning thereby that he undertook not any private quarrel against them.
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(32) sermon (DIV1)
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8237
For the verie things that marre all when doctrine and Admonitions come to bee put foorth, are that eyther wee bee of opinion that the partie which speaketh is not woorthie too bee heard,
For the very things that mar all when Doctrine and Admonitions come to be put forth, Are that either we be of opinion that the party which speaks is not worthy too be herd,
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(32) sermon (DIV1)
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8238
or that wee beare some hatred or pritch towardes him •••ure heartes.
or that we bear Some hatred or pritch towards him •••ure hearts.
cc cst pns12 vvb d n1 cc n1 p-acp pno31 j n2.
(32) sermon (DIV1)
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8239
For it is impossible that we shoulde take any thing in good part at his hande,
For it is impossible that we should take any thing in good part At his hand,
p-acp pn31 vbz j cst pns12 vmd vvi d n1 p-acp j n1 p-acp po31 n1,
(32) sermon (DIV1)
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8240
whē we shal haue cōceyued any such opinion or fancie of him. I see a man that speakes as an Angell:
when we shall have conceived any such opinion or fancy of him. I see a man that speaks as an Angel:
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(32) sermon (DIV1)
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8241
nowe if I surmyze that hee hates mee, and seekes too byte mee, or that hee goes aboute too discouer my shame,
now if I surmyze that he hates me, and seeks too bite me, or that he Goes about too discover my shame,
av cs pns11 vvi cst pns31 vvz pno11, cc vvz av vvi pno11, cc cst pns31 vvz p-acp av vvi po11 n1,
(32) sermon (DIV1)
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8242
surely I shall not take any profite by heering of him. But this cannot excuze vs:
surely I shall not take any profit by hearing of him. But this cannot excuze us:
av-j pns11 vmb xx vvi d n1 p-acp vvg pp-f pno31. p-acp d vmbx vvi pno12:
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for it is a lewde fault:
for it is a lewd fault:
c-acp pn31 vbz dt j n1:
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and althoughe it were true that a man hated vs, and that hee rebuked vs vppon malice and spyte:
and although it were true that a man hated us, and that he rebuked us upon malice and spite:
cc cs pn31 vbdr j cst dt n1 vvd pno12, cc cst pns31 vvd pno12 p-acp n1 cc n1:
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The verie Heathen men coulde well ynough say, that our foes did vs sometymes more good than our freendes.
The very Heathen men could well enough say, that our foes did us sometimes more good than our Friends.
dt j j-jn n2 vmd av av-d vvi, cst po12 n2 vdd pno12 av av-dc j cs po12 n2.
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For why, they that loue one another will winke at many things, and ouerpasse all without thinking amisse.
For why, they that love one Another will wink At many things, and overpass all without thinking amiss.
p-acp q-crq, pns32 cst vvb pi j-jn vmb vvi p-acp d n2, cc vvi d p-acp vvg av.
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But their enimies keepe watch to take aduauntage of them whome they mislyke, and when they spie any fault, they misse not to blaze it abrode, as sayth Salomon:
But their enemies keep watch to take advantage of them whom they mislike, and when they spy any fault, they miss not to blaze it abroad, as say Solomon:
p-acp po32 n2 vvi n1 pc-acp vvi n1 pp-f pno32 r-crq pns32 vvb, cc c-crq pns32 vvi d n1, pns32 vvb xx pc-acp vvi pn31 av, c-acp vvz np1:
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yea and sometymes when they woulde fayne fall out with a man, they gyrde at him vnder pretence of giuing him warning.
yea and sometimes when they would fain fallen out with a man, they gird At him under pretence of giving him warning.
uh cc av c-crq pns32 vmd av-j vvi av p-acp dt n1, pns32 vvi p-acp pno31 p-acp n1 pp-f vvg pno31 n1.
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Neuerthelesse when our enimyes doo so, surely God giueth vs a meane too bring vs backe againe:
Nevertheless when our enemies do so, surely God gives us a mean too bring us back again:
av c-crq po12 n2 vdb av, av-j np1 vvz pno12 dt j av vvb pno12 av av:
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for the Diuell may nowe and then serue the turne of a Phisition towardes vs, according as we haue seene howe Saint Paule sayeth that hee was buffeted by the same Messenger, that is too witte, of Satan, which thing was done to beate downe all pride in him.
for the devil may now and then serve the turn of a physician towards us, according as we have seen how Saint Paul Saith that he was buffeted by the same Messenger, that is too wit, of Satan, which thing was done to beat down all pride in him.
c-acp dt n1 vmb av cc av vvi dt n1 pp-f dt n1 p-acp pno12, vvg c-acp pns12 vhb vvn c-crq n1 np1 vvz cst pns31 vbds vvn p-acp dt d n1, cst vbz av n1, pp-f np1, r-crq n1 vbds vdn p-acp vvi a-acp d n1 p-acp pno31.
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Therefore when our enimies come too syft vs after that fashion, and seeke nothing else but too finde faultes with vs:
Therefore when our enemies come too syft us After that fashion, and seek nothing Else but too find Faults with us:
av c-crq po12 n2 vvb av vvb pno12 p-acp d n1, cc vvb pix av cc-acp av vvi n2 p-acp pno12:
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God dooth by that meanes waken vs, bycause we were asleepe before in our owne flatteryes:
God doth by that means waken us, Because we were asleep before in our own flatteries:
np1 vdz p-acp d n2 vvb pno12, c-acp pns12 vbdr j a-acp p-acp po12 d n2:
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and if wee were wise and well aduised, surely our enimies should oftentymes do vs more good than our friends,
and if we were wise and well advised, surely our enemies should oftentimes do us more good than our Friends,
cc cs pns12 vbdr j cc av vvd, av-j po12 n2 vmd av vdi pno12 dc j cs po12 n2,
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as I sayde afore, and as the Heathen men knewe well ynough.
as I said afore, and as the Heathen men knew well enough.
c-acp pns11 vvd a-acp, cc p-acp dt j-jn n2 vvd av av-d.
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And it is a great shame for vs, that the blinde wretches which were plunged in darkenesse, shoulde see more clearely than wee that haue the light of saluation,
And it is a great shame for us, that the blind wretches which were plunged in darkness, should see more clearly than we that have the Light of salvation,
cc pn31 vbz dt j n1 p-acp pno12, cst dt j n2 r-crq vbdr vvn p-acp n1, vmd vvi av-dc av-j cs pns12 cst vhb dt n1 pp-f n1,
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and that wee shoulde not knowe the thing which those sillie deccyued soules perceyued.
and that we should not know the thing which those silly deccyued Souls perceived.
cc cst pns12 vmd xx vvi dt n1 r-crq d j vvn n2 vvd.
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And yet notwithstanding it is as (yee woulde sa) a peece of our nature,
And yet notwithstanding it is as (ye would sa) a piece of our nature,
cc av c-acp pn31 vbz c-acp (pn22 vmd uh) dt n1 pp-f po12 n1,
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and menne make an ordinarie rule of it, that if they haue once taken any lewde conceyte that a man hateth them, they bee so eagre and forepossessed with it, that they cannot abyde too receyue any correction at his hande.
and men make an ordinary Rule of it, that if they have once taken any lewd conceit that a man hates them, they be so eager and forepossessed with it, that they cannot abide too receive any correction At his hand.
cc n2 vvb dt j n1 pp-f pn31, cst cs pns32 vhb a-acp vvn d j n1 cst dt n1 vvz pno32, pns32 vbb av j cc vvn p-acp pn31, cst pns32 vmbx vvi av vvi d n1 p-acp po31 n1.
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For this cons•••ration Saint Paule protesteth heere, that in reprouing the Galathians, hee dealeth not with any cace or quarell of his owne.
For this cons•••ration Saint Paul protesteth Here, that in reproving the Galatians, he deals not with any case or quarrel of his own.
p-acp d n1 n1 np1 vvz av, cst p-acp vvg dt np2, pns31 vvz xx p-acp d n1 cc n1 pp-f po31 d.
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VVee (sayeth hee) haue bin freendes heeretofore:
We (Saith he) have been Friends heretofore:
pns12 (vvz pns31) vhb vbn n2 av:
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I might perchaunce be dispyzed too the worldewarde, my comming vnto you was not with any great pompe, I was no paynted fellowe:
I might perchance be dispyzed too the worldewarde, my coming unto you was not with any great pomp, I was no painted fellow:
pns11 vmd av vbi vvn av dt n1, po11 n-vvg p-acp pn22 vbds xx p-acp d j n1, pns11 vbds dx j-vvn n1:
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but I brought you the pure doctrine of the Gospell.
but I brought you the pure Doctrine of the Gospel.
cc-acp pns11 vvd pn22 dt j n1 pp-f dt n1.
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And althoughe I was a man withoute any great gaynesse, so as I was not accounted of too the worldewarde:
And although I was a man without any great gaynesse, so as I was not accounted of too the worldewarde:
cc cs pns11 vbds dt n1 p-acp d j n1, av c-acp pns11 vbds xx vvn pp-f av dt n1:
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yet notwithstanding, you receyued mee as an Angell of God, yea euen as Iesus Christ himselfe:
yet notwithstanding, you received me as an Angel of God, yea even as Iesus christ himself:
av a-acp, pn22 vvd pno11 p-acp dt n1 pp-f np1, uh av c-acp np1 np1 px31:
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than that you hate Gods truth and cannot abyde it.
than that you hate God's truth and cannot abide it.
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And what a shame is it that yee shoulde so hate Gods truth, that yee shoulde disdeyne it in my persone bycause I am the Minister of it? Nowe then wee haue to gather vpon thys Text,
And what a shame is it that ye should so hate God's truth, that ye should disdain it in my person Because I am the Minister of it? Now then we have to gather upon this Text,
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first that such as haue the charge to teache and too carie abrode the doctrine of th• Gospell, muste aboue all things eschue quarelles and contentions, (at leastwyse if they intende to haue theyr preaching to preuayle and bee profitable) I say quarelles and contentions for theyr owne peculiar matters.
First that such as have the charge to teach and too carry abroad the Doctrine of th• Gospel, must above all things eschew quarrels and contentions, (At leastwise if they intend to have their preaching to prevail and be profitable) I say quarrels and contentions for their own peculiar matters.
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And so yee see howe wee must abstayne from all quar•lles, least the gate bee shette agaynst vs,
And so ye see how we must abstain from all quar•lles, lest the gate be shette against us,
cc av pn22 vvb c-crq pns12 vmb vvi p-acp d n2, cs dt n1 vbb vvb p-acp pno12,
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and wee bee disbarred of all libertie of rebuking men when neede shall requyre, that wee may protest with Saint Paule that we deale not wyth them for any desire of reuenge, enmitie,
and we be disbarred of all liberty of rebuking men when need shall require, that we may protest with Saint Paul that we deal not with them for any desire of revenge, enmity,
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or euill will, but onely for desyre of theyr welfare, let vs bee sure of that, too the intente it maye open vs a gappe,
or evil will, but only for desire of their welfare, let us be sure of that, too the intent it may open us a gap,
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and giue vs a waye too all maner of rebukings. Marke that for one poynt.
and give us a Way too all manner of rebukings. Mark that for one point.
cc vvb pno12 dt n1 av d n1 pp-f n2-vvg. n1 cst p-acp crd n1.
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Againe, let vs also be well aduized, that if our vices be touched, wee cast not a blocke in the way by conceyuing and surmising this false opinion in our heades, that it is done of hatred:
Again, let us also be well advised, that if our vices be touched, we cast not a block in the Way by conceiving and surmising this false opinion in our Heads, that it is done of hatred:
av, vvb pno12 av vbi av vvn, cst cs po12 n2 vbb vvn, pns12 vvd xx dt n1 p-acp dt n1 p-acp vvg cc vvg d j n1 p-acp po12 n2, cst pn31 vbz vdn pp-f n1:
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for that is the pollicie of Satan.
for that is the policy of Satan.
c-acp d vbz dt n1 pp-f np1.
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Although men be inclinable to thinke that other men do bite them and nip them of hatred:
Although men be inclinable to think that other men do bite them and nip them of hatred:
cs n2 vbb j pc-acp vvi d j-jn n2 vdb vvi pno32 cc vvb pno32 pp-f n1:
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yet let vs not thinke that they doo it of their owne mere motion, but by the Diuels meanes, who snarleth them after that fashion.
yet let us not think that they do it of their own mere motion, but by the Devils means, who snarls them After that fashion.
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8279
If we bee rebuked when wee haue done amysse, whence soeuer the same commeth, surely it is a message sente of God,
If we be rebuked when we have done amiss, whence soever the same comes, surely it is a message sent of God,
cs pns12 vbb vvn c-crq pns12 vhb vdn av, c-crq av dt d vvz, av-j pn31 vbz dt n1 vvn pp-f np1,
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bycause hee will not haue vs too perishe, but would haue vs to returne vnto the right way, notwithstanding that the partie which findeth fault with vs doo it not of a good and pure affection,
Because he will not have us too perish, but would have us to return unto the right Way, notwithstanding that the party which finds fault with us do it not of a good and pure affection,
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but seeketh onely to spite vs, or to wreake his teene vppon vs:
but seeks only to spite us, or to wreak his teen upon us:
cc-acp vvz av-j pc-acp vvi pno12, cc pc-acp vvi po31 n1 p-acp pno12:
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for yet doth God neuerthelesse reache vs his hande, too the ende we should not perish.
for yet does God nevertheless reach us his hand, too the end we should not perish.
c-acp av vdz np1 av vvb pno12 po31 n1, av dt n1 pns12 vmd xx vvi.
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But beholde, Satan on the contrarie parte stoppeth vs from receyuing of the medicine, and putteth vs in the heade, that the rebuking of our faults commeth not of good will,
But behold, Satan on the contrary part stoppeth us from receiving of the medicine, and putteth us in the head, that the rebuking of our Faults comes not of good will,
cc-acp vvb, np1 p-acp dt j-jn n1 vvz pno12 p-acp vvg pp-f dt n1, cc vvz pno12 p-acp dt n1, cst dt vvg pp-f po12 n2 vvz xx pp-f j n1,
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but that there is a pad in the straw, so as we be either too much sifted,
but that there is a pad in the straw, so as we be either too much sifted,
cc-acp cst pc-acp vbz dt n1 p-acp dt n1, av c-acp pns12 vbb av-d av av-d vvn,
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or too sore bitten, or else that there is some other secrete grudge lurking vnseene.
or too soar bitten, or Else that there is Some other secret grudge lurking unseen.
cc av av-j vvn, cc av cst pc-acp vbz d j-jn j-jn n1 vvg j.
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All these imaginations doth Satan mingle with mennes admonitions, to the intent we should bee out of loue with them,
All these Imaginations does Satan mingle with men's admonitions, to the intent we should be out of love with them,
av-d d n2 vdz np1 vvi p-acp ng2 n2, p-acp dt n1 pns12 vmd vbi av pp-f n1 p-acp pno32,
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and refuze them, and by that meanes rebell agaynst God.
and refuse them, and by that means rebel against God.
cc vvi pno32, cc p-acp d n2 vvb p-acp np1.
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8288
VVherefore let vs beare well in minde what is sayde heere, to the ende that when we be warned of our faultes, we may consider, that God, to the intent he would not be our iudge himselfe, appoynteth as it were attourneyes & solliciters in his name, to come and charge vs with our offences.
Wherefore let us bear well in mind what is said Here, to the end that when we be warned of our Faults, we may Consider, that God, to the intent he would not be our judge himself, appointeth as it were Attorneys & solicitors in his name, to come and charge us with our offences.
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8289
VVhen a mortal man rebuketh me for my misdoings, it is Gods will he shoulde do so,
When a Mortal man Rebuketh me for my misdoings, it is God's will he should do so,
c-crq dt j-jn n1 vvz pno11 p-acp po11 n2-vvg, pn31 vbz ng1 vmb pns31 vmd vdi av,
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and he hath appoynted him in his place.
and he hath appointed him in his place.
cc pns31 vhz vvn pno31 p-acp po31 n1.
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8291
And too what ende? That we should not come before his Maiestie to yeelde an account of them ▪ for it were better for vs too bee drowned a hundred thousande tymes.
And too what end? That we should not come before his Majesty to yield an account of them ▪ for it were better for us too be drowned a hundred thousande times.
cc av q-crq n1? cst pns12 vmd xx vvi p-acp po31 n1 pc-acp vvi dt n1 pp-f pno32 ▪ p-acp pn31 vbdr jc p-acp pno12 av vbi vvn dt crd crd n2.
(32) sermon (DIV1)
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8292
Gop then dooth pitie vs, when hee sendeth vs mortall men to bee our iudges,
Gop then doth pity us, when he sends us Mortal men to be our judges,
np1 av vdz vvi pno12, c-crq pns31 vvz pno12 j-jn n2 pc-acp vbi po12 n2,
(32) sermon (DIV1)
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8293
yea euen to bee oure iudges to put vs too some shame, and thereby to styrre vs vppe afterward to returne againe into the right way.
yea even to be our judges to put us too Some shame, and thereby to stir us up afterwards to return again into the right Way.
uh j pc-acp vbi po12 n2 pc-acp vvi pno12 av d n1, cc av pc-acp vvi pno12 a-acp av pc-acp vvi av p-acp dt j-jn n1.
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8294
Therefore whensoeuer God is so mercifull vntoo vs:
Therefore whensoever God is so merciful unto us:
av c-crq np1 vbz av j p-acp pno12:
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8295
let vs profite our selues by such grace, and beware that we inuenim not our selues with opinions that come incontinently in our heads,
let us profit our selves by such grace, and beware that we inuenim not our selves with opinions that come incontinently in our Heads,
vvb pno12 vvi po12 n2 p-acp d n1, cc vvb cst pns12 n1 xx po12 n2 p-acp n2 cst vvb av-j p-acp po12 n2,
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8296
as that the partie hateth vs, that hee seeketh vs, that there is some hartburning, that there is some enmitie,
as that the party hates us, that he seeks us, that there is Some heartburning, that there is Some enmity,
c-acp cst dt n1 vvz pno12, cst pns31 vvz pno12, cst pc-acp vbz d j-vvg, cst pc-acp vbz d n1,
(32) sermon (DIV1)
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and that there is I wote not what.
and that there is I wot not what.
cc cst pc-acp vbz pns11 vvb xx r-crq.
(32) sermon (DIV1)
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8298
Let all this geere bee troden vnder foote, and let vs accept their warnings if they be true.
Let all this gear be trodden under foot, and let us accept their Warnings if they be true.
vvb d d n1 vbi vvn p-acp n1, cc vvb pno12 vvi po32 n2 cs pns32 vbb j.
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8299
To bee short, if any man blame vs, we cannot do better, than to consider what our owne conscience telleth vs of it.
To be short, if any man blame us, we cannot do better, than to Consider what our own conscience Telleth us of it.
pc-acp vbi j, cs d n1 vvb pno12, pns12 vmbx vdi j, cs pc-acp vvi r-crq po12 d n1 vvz pno12 pp-f pn31.
(32) sermon (DIV1)
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Marke this for a speciall poynt, that wee must not looke what the persone is that speaketh,
Mark this for a special point, that we must not look what the person is that speaks,
n1 d p-acp dt j n1, cst pns12 vmb xx vvi r-crq dt n1 vbz cst vvz,
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nor passe whither there bee any grudge or enmitie in him:
nor pass whither there be any grudge or enmity in him:
ccx vvb c-crq pc-acp vbi d n1 cc n1 p-acp pno31:
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but onely what our owne conscience iudgeth of the matter and then must we needes conclude, I am rightly reproued.
but only what our own conscience Judgeth of the matter and then must we needs conclude, I am rightly reproved.
cc-acp av-j r-crq po12 d n1 vvz pp-f dt n1 cc av vmb pns12 av vvi, pns11 vbm av-jn vvn.
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8303
It is a maruelous thing, that they which do so chafe and storme and grind their teeth whē they be rebuked, should neuerthelesse condemne thēselues continually whither they would or no,
It is a marvelous thing, that they which do so chafe and storm and grind their teeth when they be rebuked, should nevertheless condemn themselves continually whither they would or no,
pn31 vbz dt j n1, cst pns32 r-crq vdb av vvi cc n1 cc vvi po32 n2 c-crq pns32 vbb vvn, vmd av vvi px32 av-j c-crq pns32 vmd cc uh-dx,
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8304
if they entered into their owne consciences, and yet had much leuer to play the mad bedlems against God,
if they entered into their own Consciences, and yet had much lever to play the mad Bedlams against God,
cs pns32 vvd p-acp po32 d n2, cc av vhd d n1 pc-acp vvi dt j n2 p-acp np1,
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8305
and too spite him by all meanes possible, than to humble themselues in acknowledging their offences.
and too spite him by all means possible, than to humble themselves in acknowledging their offences.
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Yee see then that the way which we haue to keepe when we be found fault with, is too herken vnto such as may make vs too enter into account,
Ye see then that the Way which we have to keep when we be found fault with, is too harken unto such as may make us too enter into account,
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and specially too haue an eye too that which is in vs. And where shall wee finde that? Euen written and ingrauen in our consciences.
and specially too have an eye too that which is in us And where shall we find that? Eve written and engraved in our Consciences.
cc av-j av vhi dt n1 av cst r-crq vbz p-acp pno12 cc q-crq vmb pns12 vvi d? np1 vvn cc vvn p-acp po12 n2.
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And although wee perceyue it not throughly:
And although we perceive it not thoroughly:
cc cs pns12 vvb pn31 xx av-j:
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yet let vs mistrust our selues, for noman is a cōpetent iudge in his owne cace as they say.
yet let us mistrust our selves, for Roman is a competent judge in his own case as they say.
av vvb pno12 vvi po12 n2, p-acp n1 vbz dt j n1 p-acp po31 d n1 c-acp pns32 vvb.
(32) sermon (DIV1)
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True it is that God doth already make vs iudges in part:
True it is that God does already make us judges in part:
j pn31 vbz cst np1 vdz av vvi pno12 n2 p-acp n1:
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but yet must wee rather receyue the condemnation whiche wee perceyue not, than carpe agaynst it before wee haue well and throughly weyed whither wee bee faultie or no.
but yet must we rather receive the condemnation which we perceive not, than carp against it before we have well and thoroughly weighed whither we be faulty or no.
cc-acp av vmb pns12 av-c vvi dt n1 r-crq pns12 vvb xx, cs n1 p-acp pn31 c-acp pns12 vhb av cc av-j vvd c-crq pns12 vbb j cc uh-dx.
(32) sermon (DIV1)
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But there are a number that are well apayde to shet vp, or rather too seele vp their eyes, that they might not see their own shame:
But there Are a number that Are well apaid to shet up, or rather too seel up their eyes, that they might not see their own shame:
p-acp a-acp vbr dt n1 cst vbr av vvn p-acp zz a-acp, cc av-c av vvi a-acp po32 n2, cst pns32 vmd xx vvi po32 d n1:
(32) sermon (DIV1)
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when a man comes to prouoke them to amendment, they fall to skirmishing at the first push, with, did they ouershoote themselues so? And then all is dispatcht, they wil heare no further of the matter, let a hundred things bee proued against them,
when a man comes to provoke them to amendment, they fallen to skirmishing At the First push, with, did they overshoot themselves so? And then all is dispatched, they will hear no further of the matter, let a hundred things be proved against them,
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(32) sermon (DIV1)
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and all is nothing with them. They do but wring their mouth awrie at it.
and all is nothing with them. They do but wring their Mouth awry At it.
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For they would alwaies cleere themselues, and although they bee a laughing stocke euen too little children, they passe not for it,
For they would always clear themselves, and although they be a laughing stock even too little children, they pass not for it,
p-acp pns32 vmd av vvi px32, cc cs pns32 vbb dt j-vvg n1 av av j n2, pns32 vvb xx p-acp pn31,
(32) sermon (DIV1)
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but glory still of the hardening of themselues in their owne leudnesse and filthinesse. Therfore let vs keepe our selues from falling into such wilfull stubbornnesse:
but glory still of the hardening of themselves in their own Lewdness and filthiness. Therefore let us keep our selves from falling into such wilful stubbornness:
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(32) sermon (DIV1)
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and in iudging vnfeynedly of our vices according to truth, let vs also be lowlyminded too humble our selues and to beate downe all pryde in vs, too the end that nothing may let vs from acknowledging freely that wee haue done amisse.
and in judging vnfeynedly of our vices according to truth, let us also be lowlyminded too humble our selves and to beat down all pride in us, too the end that nothing may let us from acknowledging freely that we have done amiss.
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(32) sermon (DIV1)
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This is the effect of that which wee haue to remember vppon this text.
This is the Effect of that which we have to Remember upon this text.
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(32) sermon (DIV1)
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Now a man might thinke it straunge that S. Paule should say, that the Galathians had receyued him as an Angell of God,
Now a man might think it strange that S. Paul should say, that the Galatians had received him as an Angel of God,
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(32) sermon (DIV1)
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yea or rather as Iesus Christ. yea or rather as Iesus christ.
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For what perfection of holinesse so euer was in him, yet could he not match with the Angelles,
For what perfection of holiness so ever was in him, yet could he not match with the Angels,
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as wee see how he speaketh in the seuenth 〈 ◊ 〉 the Romanes, where he acknowledgeth himself too bee wretched,
as we see how he speaks in the Seventh 〈 ◊ 〉 the Romans, where he acknowledgeth himself too be wretched,
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and sheweth that he is as a poore captiue and slaue of the world vnder the bondage of sinne.
and shows that he is as a poor captive and slave of the world under the bondage of sin.
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Although S. Paule had an earnest desire too serue God:
Although S. Paul had an earnest desire too serve God:
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(32) sermon (DIV1)
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yet notwithstanding he knew he did but drag his legges after him, and that hee had many infirmities to plucke him backe.
yet notwithstanding he knew he did but drag his legs After him, and that he had many infirmities to pluck him back.
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And heere he sayeth that he was receyued as an Angell:
And Here he Saith that he was received as an Angel:
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yea and he stayeth not there, but addeth further, as Iesus Christ, who (as we know) is the very Sonne of God,
yea and he stays not there, but adds further, as Iesus christ, who (as we know) is the very Son of God,
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and highest King, whiche hath souerain power ouer all creatures.
and highest King, which hath sovereign power over all creatures.
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(32) sermon (DIV1)
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But heere the cace concerneth not Sainct Paules life, nor any worthinesse that he pretendeth in himself.
But Here the case concerns not Saint Paul's life, nor any worthiness that he pretendeth in himself.
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(32) sermon (DIV1)
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He hath an eye onely to the doctrine. It is sayd firste, that he was receyued as an Angell of God.
He hath an eye only to the Doctrine. It is said First, that he was received as an Angel of God.
pns31 vhz dt n1 av-j p-acp dt n1. pn31 vbz vvn ord, cst pns31 vbds vvn p-acp dt n1 pp-f np1.
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And why not? For the same title hath bin giuen too all such as haue had chardge too beare abrode the doctrine of the Lawe, And why not? For the same title hath been given too all such as have had charge too bear abroad the Doctrine of the Law,
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and of much more reason ought too bee giuen to the publishers of the Gospell:
and of much more reason ought too be given to the publishers of the Gospel:
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(32) sermon (DIV1)
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for there God vttereth his maiestie and power, muche more than he did in olde time vnder the Lawe.
for there God uttereth his majesty and power, much more than he did in old time under the Law.
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For asmuch then as God appoynteth mortall men to speake in his name and authoritie:
For as then as God appointeth Mortal men to speak in his name and Authority:
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it is requisite that they should be acknowledged to be his Angelles, that is to say, Messengers or Ambassadors,
it is requisite that they should be acknowledged to be his Angels, that is to say, Messengers or ambassadors,
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for the woord Angell betokeneth none other thing.
for the word Angel Betokeneth none other thing.
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And in good sooth too what purpose were the doctrine which wee heere, if it came not of God? It were much better that we [ preachers ] were dumbe and speechlesse,
And in good sooth too what purpose were the Doctrine which we Here, if it Come not of God? It were much better that we [ Preachers ] were dumb and speechless,
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and that the heerers were deafe and blind, than to stand herkening to a man that were not sent of God.
and that the hearers were deaf and blind, than to stand Harkening to a man that were not sent of God.
cc cst dt n2 vbdr j cc j, cs pc-acp vvi vvg p-acp dt n1 cst vbdr xx vvn pp-f np1.
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For the chief honour that God requireth at our hands, is that we should be whist and herken to his woord, yeelding him all authoritie,
For the chief honour that God requires At our hands, is that we should be whist and harken to his word, yielding him all Authority,
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and holding our selues bridled and captiue as vnder the royall scepter wherevnto he will haue vs too submit our selues.
and holding our selves bridled and captive as under the royal sceptre whereunto he will have us too submit our selves.
cc vvg po12 n2 vvn cc j-jn c-acp p-acp dt j n1 c-crq pns31 vmb vhi pno12 av vvi po12 n2.
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Now if a mortall creature should vsurpe this to himself:
Now if a Mortal creature should usurp this to himself:
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what a thing were it? So then let vs marke well that S. Paule doth iustly compare himselfe with an Angell,
what a thing were it? So then let us mark well that S. Paul does justly compare himself with an Angel,
r-crq dt n1 vbdr pn31? av av vvb pno12 vvi av d n1 np1 vdz av-j vvi px31 p-acp dt n1,
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as in respect of his doctrine.
as in respect of his Doctrine.
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And why? For he knewe well inough he had not forged it of his owne brayne,
And why? For he knew well enough he had not forged it of his own brain,
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but had receyued it of God.
but had received it of God.
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And that also is the cause why he addeth, as Iesus Christ. For surely our Lorde Iesus Christe will haue vs too receyue such as he ordeyneth too bee his ministers,
And that also is the cause why he adds, as Iesus christ. For surely our Lord Iesus Christ will have us too receive such as he ordaineth too be his Ministers,
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(32) sermon (DIV1)
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8347
as if he himself were heere in visible shape among vs. He that he ereth you (sayeth he) heereth mee.
as if he himself were Here in visible shape among us He that he ereth you (Saith he) heareth me.
c-acp cs pns31 px31 vbdr av p-acp j n1 p-acp pno12 pns31 cst pns31 vvz pn22 (vvz pns31) vvz pno11.
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〈 ◊ 〉 neuerthelesse it is certaine that he ment not too make idolles when he ordeyned his Apostles and such as should bee ministers of his woord.
〈 ◊ 〉 nevertheless it is certain that he meant not too make Idols when he ordained his Apostles and such as should be Ministers of his word.
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(32) sermon (DIV1)
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He ment not that they should bee woorshipped in his steed:
He meant not that they should be worshipped in his steed:
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for out of all doubte, that preheminence is not to be giuen to the very Angelles of heauen:
for out of all doubt, that pre-eminence is not to be given to the very Angels of heaven:
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and what shall bee done too vs then, whiche are but dung and rottennesse? Howbeit, our Lorde Iesus Christ regarded not what maner of ones men are,
and what shall be done too us then, which Are but dung and rottenness? Howbeit, our Lord Iesus christ regarded not what manner of ones men Are,
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but ment too aduaunce his owne woorde, too the end that all men should submit themselues too it.
but meant too advance his own word, too the end that all men should submit themselves too it.
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(32) sermon (DIV1)
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Although then that wee bee but as brittle earthen pottes, or rather already broken, so as wee bee nothing woorth:
Although then that we be but as brittle earthen pots, or rather already broken, so as we be nothing worth:
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yet muste not the treasure of the Gospell which wee beare abrode bee therefore despyzed.
yet must not the treasure of the Gospel which we bear abroad be Therefore despyzed.
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For when Gods woorde is preached purely vntoo vs, it is all one as if he dwelte among vs,
For when God's word is preached purely unto us, it is all one as if he dwelt among us,
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8356
and appeered personally vntoo vs, and it behoueth vs too giue a proofe of our feare, loue and obedience towardes him, by receyuing his woorde though it come out of a mortall mans mouth.
and appeared personally unto us, and it behooves us too give a proof of our Fear, love and Obedience towards him, by receiving his word though it come out of a Mortal men Mouth.
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(32) sermon (DIV1)
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And furthermore if wee holde skorne of the Gospell, vnder colour and pretence that they which speake vntoo vs are nother Kings nor Princes ouer vs:
And furthermore if we hold scorn of the Gospel, under colour and pretence that they which speak unto us Are neither Kings nor Princes over us:
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let vs assure our selues that that rebelliousnesse of oures heaueth at our Lorde Iesus Christe.
let us assure our selves that that rebelliousness of ours heaveth At our Lord Iesus Christ.
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He that despyzeth you (sayth he) despyzeth mee: and he that reiecteth you reiecteth mee.
He that despyzeth you (say he) despyzeth me: and he that rejects you rejects me.
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And this is well woorth the marking.
And this is well worth the marking.
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(32) sermon (DIV1)
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8361
For wee see now adayes that Gods woord shall bee so lightly esteemed vnder pretence of mens persones,
For we see now adays that God's word shall be so lightly esteemed under pretence of men's Persons,
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as it is dreadfull too behold.
as it is dreadful too behold.
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And all suche as are loth too bee rebuked, will by and by haue this answere in their mouth:
And all such as Are loath too be rebuked, will by and by have this answer in their Mouth:
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who are you Sir? who made you my Prince? As who shoulde say, that God had not superioritie ouer vs,
who Are you Sir? who made you my Prince? As who should say, that God had not superiority over us,
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nor might speake too vs by the mouth of his seruaunts.
nor might speak too us by the Mouth of his Servants.
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A Prince may well ynough sende his officer or some such man as he listeth to chooze,
A Prince may well enough send his officer or Some such man as he lists to chooze,
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and although the persone bee of no countenance, yet will he haue him receyued without doubting, and men do so.
and although the person be of no countenance, yet will he have him received without doubting, and men do so.
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And when God who hath soueraine dominion!
And when God who hath sovereign dominion!
cc c-crq np1 r-crq vhz j-jn n1!
(32) sermon (DIV1)
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8369
ouer vs, and sole preheminence ouer all the kingdomes and principalities of the world, sendeth vs his seruāts whom he auoweth,
over us, and sole pre-eminence over all the kingdoms and principalities of the world, sends us his Servants whom he avoweth,
a-acp pno12, cc j n1 p-acp d dt n2 cc n2 pp-f dt n1, vvz pno12 po31 n2 r-crq pns31 vvz,
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and will haue vs too giue them the heering:
and will have us too give them the hearing:
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if wee neuerthelesse do disdayne thē, and in respect of their persones make none account of the message that he sendeth vs by them,
if we nevertheless do disdain them, and in respect of their Persons make none account of the message that he sends us by them,
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and therewithall alledge, how now, is this fellowe a 〈 ◊ 〉: what a presumptuousnesse were that? If a man carie abrode Gods woorde ▪ faythfully,
and therewithal allege, how now, is this fellow a 〈 ◊ 〉: what a presumptuousness were that? If a man carry abroad God's word ▪ faithfully,
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and tell men that whosoeuer despizeth it setteth and aduaunceth himselfe agaynst God: what (say they)? this fellow makes himselfe God.
and tell men that whosoever despizeth it sets and Advanceth himself against God: what (say they)? this fellow makes himself God.
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As who should say, that God might not speake by those whom he hath appointed to be his instruments:
As who should say, that God might not speak by those whom he hath appointed to be his Instruments:
p-acp r-crq vmd vvi, cst np1 vmd xx vvi p-acp d r-crq pns31 vhz vvn pc-acp vbi po31 n2:
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for as I haue sayd heretofore, cursed mought we be if wee bring our owne inuentions.
for as I have said heretofore, cursed might we be if we bring our own Inventions.
c-acp c-acp pns11 vhb vvn av, j-vvn vmd pns12 vbi cs pns12 vvb po12 d n2.
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as if he spake in his owne persone:
as if he spoke in his own person:
c-acp cs pns31 vvd p-acp po31 d n1:
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It were muche better that wee were drowned a hundred times, than that euer wee should go vp into the pulpet,
It were much better that we were drowned a hundred times, than that ever we should go up into the pulpit,
pn31 vbdr av-d j cst pns12 vbdr vvn dt crd n2, cs cst av pns12 vmd vvi a-acp p-acp dt n1,
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if we should not vtter Gods will faithfully, and sticke too that which he commaundeth vs,
if we should not utter God's will faithfully, and stick too that which he commandeth us,
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and draw it out of the cleere fountayne of his holy woord.
and draw it out of the clear fountain of his holy word.
cc vvb pn31 av pp-f dt j n1 pp-f po31 j n1.
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Should not these things be declared? Thinke we that God can be bereft of the thing that is peculiar too him, that is too wit of his truth? No:
Should not these things be declared? Think we that God can be bereft of the thing that is peculiar too him, that is too wit of his truth? No:
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he and his truthe can neuer bee separated.
he and his truth can never be separated.
pns31 cc po31 n1 vmb av-x vbi vvn.
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So then let vs abhorre the blasphemies of these naughtipackes which say, ô, he that speaketh will make himself a God.
So then let us abhor the Blasphemies of these naughtipacks which say, o, he that speaks will make himself a God.
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If he require men too heere him without gainsaying, namely when he is sure in himself that he bringeth not any thing whiche is not of God, it is good reason that he should commend the authoritie of his mayster.
If he require men too Here him without gainsaying, namely when he is sure in himself that he brings not any thing which is not of God, it is good reason that he should commend the Authority of his master.
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(32) sermon (DIV1)
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So then let vs not haue any acquayntance with these worldlings:
So then let us not have any acquaintance with these worldlings:
av av vvb pno12 xx vhi d n1 p-acp d n2:
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but let vs yeeld such reuerēce to our God, that although suche as speake in his name bee of no estimation,
but let us yield such Reverence to our God, that although such as speak in his name be of no estimation,
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yet wee may not ceasse to obey the things that they set foorth, with a true and lowly fayth.
yet we may not cease to obey the things that they Set forth, with a true and lowly faith.
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Yet neuerthelesse, we must also discerne betweene those that pretend Gods name falsly, and make a vayne cloke of it,
Yet nevertheless, we must also discern between those that pretend God's name falsely, and make a vain cloak of it,
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and those that be faythfull dealers of his woord which he hath committed vnto them.
and those that be faithful dealers of his word which he hath committed unto them.
cc d cst vbb j n2 pp-f po31 n1 r-crq pns31 vhz vvn p-acp pno32.
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Looke me vpon the Pope with his whole kenell, who are not ashamed to say that whosoeuer heereth them heereth Christ,
Look me upon the Pope with his Whole kennel, who Are not ashamed to say that whosoever heareth them heareth christ,
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& that he which reiecteth them reiecteth Christ:
& that he which rejects them rejects christ:
cc cst pns31 r-crq vvz pno32 vvz np1:
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for they alledge that saying of Christes, he that heereth you heereth mee &c. too authorize themselues withall.
for they allege that saying of Christ's, he that heareth you heareth me etc. too authorise themselves withal.
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But they that will bee receyued as Angels, must doo the duetie of Angelles, that is too say, they muste bee true messengers of God in the name of our Lord Iesus Christ who hath sent them,
But they that will be received as Angels, must do the duty of Angels, that is too say, they must be true messengers of God in the name of our Lord Iesus christ who hath sent them,
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and they must hold all of him, so as they serue him truly, and seeke not soueraintie too themselues,
and they must hold all of him, so as they serve him truly, and seek not sovereignty too themselves,
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but that he may alwayes bee the shepeherd of the Churche, and that the sheepe of his flocke may heere his voyce,
but that he may always be the shepherd of the Church, and that the sheep of his flock may Here his voice,
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(32) sermon (DIV1)
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and follow him whither soeuer he calleth thē. And as for them that be false: 〈 ◊ 〉, peruerting the truth, and vsurping superioritie too deface Gods woorde:
and follow him whither soever he calls them. And as for them that be false: 〈 ◊ 〉, perverting the truth, and usurping superiority too deface God's word:
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(32) sermon (DIV1)
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it is meete that they should be taken for such as they be in deede: & this hath bin shewed by that which I sayde at the beginning:
it is meet that they should be taken for such as they be in deed: & this hath been showed by that which I said At the beginning:
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that is too wit, that whereas our Lord Iesus Christe hath tolde vs that he will haue vs too heere those that come in his name,
that is too wit, that whereas our Lord Iesus Christ hath told us that he will have us too Here those that come in his name,
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he ment not thereby too make them idolles among men, too the ende that such as haue charge to speake in his name, should be exalted too haue any tirannie:
he meant not thereby too make them Idols among men, too the end that such as have charge to speak in his name, should be exalted too have any tyranny:
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but he ment that his woord should be receyued reuerently and without gaynsaying.
but he meant that his word should be received reverently and without gainsaying.
cc-acp pns31 vvd cst po31 n1 vmd vbi vvn av-j cc p-acp vvg.
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And whereas S. Paule sayeth heere that he was receyued as an Angell, or rather as Iesus Christ:
And whereas S. Paul Saith Here that he was received as an Angel, or rather as Iesus christ:
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it is as much to say as he came not in his owne name, but indeuered too preach Gods grace purely,
it is as much to say as he Come not in his own name, but indeuered too preach God's grace purely,
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and too make men too followe Iesus Christ, & to frame themselues wholly vnto him, that he might haue his due preheminence, that the Gospell might be receyued without gaynsaying,
and too make men too follow Iesus christ, & to frame themselves wholly unto him, that he might have his due pre-eminence, that the Gospel might be received without gainsaying,
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and that it might bring foorth such frute as it ought too doo:
and that it might bring forth such fruit as it ought too do:
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that is to wit, that it might be the power of God too the saluation of all beleeuers, that is to wit, that it might be the power of God too the salvation of all believers,
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as it is sayd in the beginning of the Epistle too the Romanes.
as it is said in the beginning of the Epistle too the Romans.
c-acp pn31 vbz vvn p-acp dt n-vvg pp-f dt n1 av dt njp2.
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Now let vs fall downe before the maiestie of our good God with acknowledgement of our faultes, praying him to make vs so to feele them,
Now let us fallen down before the majesty of our good God with acknowledgement of our Faults, praying him to make us so to feel them,
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as we may be moued more and more to amendment, and that it may please him to beare with our infirmities, till he haue ridde vs quite and cleane of all,
as we may be moved more and more to amendment, and that it may please him to bear with our infirmities, till he have rid us quite and clean of all,
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and so renewed vs according too his owne image, so as all may bee pure and cleane in vs,
and so renewed us according too his own image, so as all may be pure and clean in us,
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and his glory shewe it self there, and we more and more fight in such wise agaynst our own sinfulnesse,
and his glory show it self there, and we more and more fight in such wise against our own sinfulness,
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as it may bee vtterly emptied out of vs, and he so fill vs with the grace of his holy spirit,
as it may be utterly emptied out of us, and he so fill us with the grace of his holy Spirit,
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as we may draw others therevnto, so as all of vs may with one common consent indeuer to serue to his glory,
as we may draw Others thereunto, so as all of us may with one Common consent endeavour to serve to his glory,
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and giue ouer our selues wholly therevnto. And so let vs all say, Almightie God heauenly father, &c.
and give over our selves wholly thereunto. And so let us all say, Almighty God heavenly father, etc.
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The. 28. Sermon, which is the fifth vpon the fourth Chapter.
The. 28. Sermon, which is the fifth upon the fourth Chapter.
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15 VVhere is then your blissednesse? for I beare you vvitnesse, that if it had 〈 ◊ 〉 possible, you vvoulde haue plucked out your eyes, and giuen them vnto mee.
15 Where is then your blissednesse? for I bear you witness, that if it had 〈 ◊ 〉 possible, you would have plucked out your eyes, and given them unto me.
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16 Am I then become your enemie bicause I tell you the truth? 17 They be ielous ouer you, [ hovvbeit ] not for [ any ] good.
16 Am I then become your enemy Because I tell you the truth? 17 They be jealous over you, [ howbeit ] not for [ any ] good.
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Nay rather they meene to shet you out, too the end you should be fond of them.
Nay rather they meene to shet you out, too the end you should be found of them.
uh-x av-c pns32 zz p-acp zz pn22 av, av dt n1 pn22 vmd vbi j pp-f pno32.
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18 It is good too bee alvvayes earnest minded in good things, & not only vvhē I am present vvith you.
18 It is good too be always earnest minded in good things, & not only when I am present with you.
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19 My little children of vvhom I trauell in birth again till Christ be fashioned in you.
19 My little children of whom I travel in birth again till christ be fashioned in you.
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20 I vvould I vvere vvith you novv & could chaunge my voyce, for I stand in doubt of you.
20 I would I were with you now & could change my voice, for I stand in doubt of you.
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WEe neede no teaching to seeke the thing which we thinke to be good and profitable for vs:
we need no teaching to seek the thing which we think to be good and profitable for us:
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for euery man is inclined to that by nature, yea & too much giuen vnto it.
for every man is inclined to that by nature, yea & too much given unto it.
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But the mischief is, that we know not the true profite frō the thing that is harmfull,
But the mischief is, that we know not the true profit from the thing that is harmful,
p-acp dt n1 vbz, cst pns12 vvb xx dt j n1 p-acp dt n1 cst vbz j,
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but are oftentimes so blinded with our foolish lusts, that euery of vs ouerthroweth himself wilfully.
but Are oftentimes so blinded with our foolish Lustiest, that every of us Overthroweth himself wilfully.
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Not that we forget the thing which I said to be imprinted in our hartes:
Not that we forget the thing which I said to be imprinted in our hearts:
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but for that we be caried away by our vnruly lustes, or else so bleared with the vanities of this world, that we haue no discretion at all to iudge rightly.
but for that we be carried away by our unruly lusts, or Else so bleared with the vanities of this world, that we have no discretion At all to judge rightly.
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And therfore we ought to flee vnto God continually so much the more, that he may giue vs skill to discerne what is good for vs, to the intent we may serue him,
And Therefore we ought to flee unto God continually so much the more, that he may give us skill to discern what is good for us, to the intent we may serve him,
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and haue our mindes so wholly set vpon him, as we may neuer be remoued:
and have our minds so wholly Set upon him, as we may never be removed:
cc vhb po12 n2 av av-jn vvn p-acp pno31, c-acp pns12 vmb av-x vbi vvn:
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specially for somuch as it oftentimes falleth out, that suche as are taken to be very wise to the worldward, become lyke little children according to the alteratiō of their desires, giuing vp the things which they had set much store by,
specially for So much as it oftentimes falls out, that such as Are taken to be very wise to the worldward, become like little children according to the alteration of their Desires, giving up the things which they had Set much store by,
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and gadding after some pelting trifle that cōmeth in their sight, so as there is no stay at all in them.
and gadding After Some pelting trifle that comes in their sighed, so as there is no stay At all in them.
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Sometimes we shall see a chiefe runne after three or foure at once, and if there come a thing, that he fought for he catcheth at that by and by:
Sometime we shall see a chief run After three or foure At once, and if there come a thing, that he fought for he Catches At that by and by:
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and anon after if he spie an apple or a cherrie, or some other thing that likes him, he leaues all the residue too runne after that. Euen so play wee:
and anon After if he spy an apple or a cherry, or Some other thing that likes him, he leaves all the residue too run After that. Eve so play we:
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no doubt but we alwayes thinke our selues wise ynough, and wee take scorne too bee taught at any mannes hande,
no doubt but we always think our selves wise enough, and we take scorn too be taught At any Man's hand,
dx n1 cc-acp pns12 av vvb po12 n2 j av-d, cc pns12 vvb n1 av vbi vvn p-acp d ng1 n1,
(33) sermon (DIV1)
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or too bee warned what is good for vs, for it seemes too vs too bee an offering of wrong too vs:
or too be warned what is good for us, for it seems too us too be an offering of wrong too us:
cc av vbi vvn r-crq vbz j p-acp pno12, c-acp pn31 vvz av pno12 av vbi dt n1 pp-f n-jn av pno12:
(33) sermon (DIV1)
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but yet experience sheweth that wee want bothe wit and reason.
but yet experience shows that we want both wit and reason.
cc-acp av n1 vvz cst pns12 vvb d n1 cc n1.
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8435
For what is the cause that men doo so tosse and turmoyle themselues out of measure,
For what is the cause that men do so toss and turmoil themselves out of measure,
p-acp r-crq vbz dt n1 cst n2 vdb av vvi cc n1 px32 av pp-f n1,
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8436
and yet runne astray all their lyfe long? As I sayde afore, all of vs with one common accorde holde this principle, that wee desire too seeke our owne profit, there is nother greate nor small but he is inclined vntoo that.
and yet run astray all their life long? As I said afore, all of us with one Common accord hold this principle, that we desire too seek our own profit, there is neither great nor small but he is inclined unto that.
cc av vvn av d po32 n1 av-j? p-acp pns11 vvd a-acp, d pp-f pno12 p-acp crd j n1 vvb d n1, cst pns12 vvb av vvi po12 d n1, pc-acp vbz av-dx j ccx j cc-acp pns31 vbz vvn p-acp d.
(33) sermon (DIV1)
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But lette vs see wherevntoo men apply their mindes:
But let us see whereunto men apply their minds:
cc-acp vvb pno12 vvi c-crq n2 vvb po32 n2:
(33) sermon (DIV1)
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there is not that man whose affections boyle not within him, in somuch that ye shall see the greatest number (as yee would say) racke themselues,
there is not that man whose affections boil not within him, in So much that you shall see the greatest number (as ye would say) rack themselves,
pc-acp vbz xx d n1 rg-crq n2 vvi xx p-acp pno31, p-acp av cst pn22 vmb vvi dt js n1 (c-acp pn22 vmd vvi) n1 px32,
(33) sermon (DIV1)
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8439
and their mindes neuer ceasse day nor night too runne still vppon the things that come afore them, whereby they hope for any profite.
and their minds never cease day nor night too run still upon the things that come afore them, whereby they hope for any profit.
cc po32 n2 av-x vvb n1 ccx n1 av vvn av p-acp dt n2 cst vvb p-acp pno32, c-crq pns32 vvb p-acp d n1.
(33) sermon (DIV1)
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8440
And when they haue well tormented themselues, a man shall scarsly finde one among a thousande that hath his affections well ordered:
And when they have well tormented themselves, a man shall scarcely find one among a thousande that hath his affections well ordered:
cc c-crq pns32 vhb av vvn px32, dt n1 vmb av-j vvi pi p-acp dt crd cst vhz po31 n2 av vvn:
(33) sermon (DIV1)
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8441
in somuch that it were much better for them too bee a sleepe all the time of their lyfe,
in So much that it were much better for them too be a sleep all the time of their life,
p-acp av cst pn31 vbdr av-d av-jc p-acp pno32 av vbi dt n1 d dt n1 pp-f po32 n1,
(33) sermon (DIV1)
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8442
than too take so much trauell without knowing why or wherefore.
than too take so much travel without knowing why or Wherefore.
cs av vvi av av-d vvi p-acp vvg c-crq cc c-crq.
(33) sermon (DIV1)
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8443
Nowe then seyng that the moste parte of vs are proued not to discerne betwixt good and euill as were requisite and expedient, wee haue neede to submit our selues vnto God, praying him too guyde vs by his holy spirite.
Now then sing that the most part of us Are proved not to discern betwixt good and evil as were requisite and expedient, we have need to submit our selves unto God, praying him too guide us by his holy Spirit.
av av vvb cst dt av-ds n1 pp-f pno12 vbr vvn xx pc-acp vvi p-acp j cc j-jn a-acp vbdr j cc j, pns12 vhb n1 pc-acp vvi po12 n2 p-acp np1, vvg pno31 av vvi pno12 p-acp po31 j n1.
(33) sermon (DIV1)
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8444
And specially when the souerayne felicitie or welfare commeth in question, surely whereas wee shoulde bee caried away and rauished in loue with it:
And specially when the sovereign felicity or welfare comes in question, surely whereas we should be carried away and ravished in love with it:
cc av-j c-crq dt j-jn n1 cc n1 vvz p-acp n1, av-j cs pns12 vmd vbi vvn av cc vvn p-acp n1 p-acp pn31:
(33) sermon (DIV1)
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8445
wee bee haled another way, and doo nothing but fiske too and fro, and there is so greate inconstancie and lightnesse in vs, that the thing whiche wee loue more deerely than our lyfe too day, shall bee as good as despyzed too morrowe.
we be haled Another Way, and do nothing but fiske too and from, and there is so great inconstancy and lightness in us, that the thing which we love more dearly than our life too day, shall be as good as despyzed too morrow.
pns12 vbb vvn j-jn n1, cc vdb pix cc-acp vvi av cc av, cc pc-acp vbz av j n1 cc n1 p-acp pno12, cst dt n1 r-crq pns12 vvb av-dc av-jn cs po12 n1 av n1, vmb vbi a-acp j c-acp vvn av n1.
(33) sermon (DIV1)
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8446
And that also is the cause why Sainct Paule dooth in this texte vpbrayde the Galathians with their forgetting of their owne happinesse.
And that also is the cause why Saint Paul doth in this text upbraid the Galatians with their forgetting of their own happiness.
cc cst av vbz dt n1 c-crq n1 np1 vdz p-acp d n1 vvi dt np2 p-acp po32 vvg pp-f po32 d n1.
(33) sermon (DIV1)
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8447
For this saying of our Lord Iesus Christs, that looke where a mannes treasure is there is his harte also, is taken of the cōmon order of nature. For this saying of our Lord Iesus Christ, that look where a Man's treasure is there is his heart also, is taken of the Common order of nature.
c-acp d n-vvg pp-f po12 n1 np1 npg1, cst vvb q-crq dt ng1 n1 vbz pc-acp vbz po31 n1 av, vbz vvn pp-f dt j n1 pp-f n1.
(33) sermon (DIV1)
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8448
He termeth that thing our treasure, which we set most store by, and whervpon we do wholly repose our selues:
He termeth that thing our treasure, which we Set most store by, and whereupon we do wholly repose our selves:
pns31 vvz d n1 po12 n1, r-crq pns12 vvd ds n1 p-acp, cc c-crq pns12 vdb av-jn vvi po12 n2:
(33) sermon (DIV1)
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8449
for there are many things which men do well like of, the which neuerthelesse they can easly finde in their harts too forbeare.
for there Are many things which men do well like of, the which nevertheless they can Easily find in their hearts too forbear.
c-acp a-acp vbr d n2 r-crq n2 vdb av av-j pp-f, dt r-crq av pns32 vmb av-j vvi p-acp po32 n2 av vvi.
(33) sermon (DIV1)
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8450
Though a man see a fayre and costly thing, yet can he content himself quietly with his owne state still,
Though a man see a fair and costly thing, yet can he content himself quietly with his own state still,
cs dt n1 vvb dt j cc j n1, av vmb pns31 vvi px31 av-jn p-acp po31 d n1 av,
(33) sermon (DIV1)
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8451
if he haue wherewith too maintayne himself.
if he have wherewith to maintain himself.
cs pns31 vhb c-crq pc-acp vvi px31.
(33) sermon (DIV1)
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8452
But if wee esteeme our life vnhappie or vnfortunate without the inioying of any welfare at all,
But if we esteem our life unhappy or unfortunate without the enjoying of any welfare At all,
p-acp cs pns12 vvb po12 n1 j cc j-u p-acp dt vvg pp-f d n1 p-acp d,
(33) sermon (DIV1)
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8453
surely we shall bee tossed with continuall vnquietnesse, till wee haue obteyned it: and that doth common experience shewe well inough.
surely we shall be tossed with continual unquietness, till we have obtained it: and that does Common experience show well enough.
av-j pns12 vmb vbi vvn p-acp j n1, c-acp pns12 vhb vvn pn31: cc d vdz j n1 vvi av av-d.
(33) sermon (DIV1)
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8454
Seing then that our hartes must needes bee tied too the thing which wee take too be requisite too our chiefe felicitie, let vs now see how euery man behaueth himself.
Sing then that our hearts must needs be tied too the thing which we take too be requisite too our chief felicity, let us now see how every man behaveth himself.
vvb av cst po12 n2 vmb av vbi vvn av dt n1 r-crq pns12 vvb av vbb j av po12 j-jn n1, vvb pno12 av vvi c-crq d n1 vvz px31.
(33) sermon (DIV1)
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8455
Such as are giuē to the flightfull goodes of this world, or are so inflamed with ambitiousnesse and desire of honour, that they seeke nothing else but too magnifie themselues,
Such as Are given to the flightful goods of this world, or Are so inflamed with ambitiousness and desire of honour, that they seek nothing Else but too magnify themselves,
d c-acp vbr vvn p-acp dt j n2-j pp-f d n1, cc vbr av vvn p-acp n1 cc n1 pp-f n1, cst pns32 vvb pix av cc-acp av vvi px32,
(33) sermon (DIV1)
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8456
and too bee in some high degree and great estate, that they might bee had in estimation:
and too be in Some high degree and great estate, that they might be had in estimation:
cc av vbi p-acp d j n1 cc j n1, cst pns32 vmd vbi vhn p-acp n1:
(33) sermon (DIV1)
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8457
will alwayes labour for the same.
will always labour for the same.
vmb av vvi p-acp dt d.
(33) sermon (DIV1)
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8458
Such as are possessed with couetousnesse, will neuer leaue gathering of goodes, nor neuer bee satisfied with any thing.
Such as Are possessed with covetousness, will never leave gathering of goods, nor never be satisfied with any thing.
d c-acp vbr vvn p-acp n1, vmb av-x vvi vvg pp-f n2-j, ccx av-x vbi vvn p-acp d n1.
(33) sermon (DIV1)
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8459
They indure hunger and thirste, heate and cold, and dare nother eate nor drinke halfe their fill,
They endure hunger and thirst, heat and cold, and Dare neither eat nor drink half their fill,
pns32 vvb n1 cc n1, n1 cc j-jn, cc vvb av-dx vvi ccx vvi av-jn po32 n1,
(33) sermon (DIV1)
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8460
and all too the intent to heape vp out of measure. Lo at what poynt they bee.
and all too the intent to heap up out of measure. Lo At what point they be.
cc d av dt n1 pc-acp vvi a-acp av pp-f n1. np1 p-acp q-crq n1 pns32 vbb.
(33) sermon (DIV1)
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8461
Againe, such as couet to bee esteemed and exalted too the worldward, indure as great miserie as if they were in the hands of the hangman:
Again, such as covet to be esteemed and exalted too the worldward, endure as great misery as if they were in the hands of the hangman:
av, d c-acp vvb pc-acp vbi vvn cc vvn av dt n1, vvi c-acp j n1 c-acp cs pns32 vbdr p-acp dt n2 pp-f dt n1:
(33) sermon (DIV1)
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8462
nay, the hangman would not torment them so cruelly as they doo themselues:
nay, the hangman would not torment them so cruelly as they do themselves:
uh-x, dt n1 vmd xx vvi pno32 av av-j c-acp pns32 vdb px32:
(33) sermon (DIV1)
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8463
and yet they bee so headstrong, as they cannot by any meanes bee turned from it.
and yet they be so headstrong, as they cannot by any means be turned from it.
cc av pns32 vbb av j, c-acp pns32 vmbx p-acp d n2 vbb vvn p-acp pn31.
(33) sermon (DIV1)
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8464
But when God is so gratious as to shew vs where our welfare lieth, that is to wit, in the kingdome of heauē:
But when God is so gracious as to show us where our welfare lies, that is to wit, in the Kingdom of heaven:
p-acp c-crq np1 vbz av j c-acp pc-acp vvi pno12 c-crq po12 n1 vvz, cst vbz p-acp n1, p-acp dt n1 pp-f n1:
(33) sermon (DIV1)
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8465
although wee be warned that our life is of no continuance, and that wee slip away out of hand:
although we be warned that our life is of no Continuance, and that we slip away out of hand:
cs pns12 vbb vvn d po12 n1 vbz pp-f dx n1, cc cst pns12 vvb av av pp-f n1:
(33) sermon (DIV1)
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8466
yet are wee so rauished in loue with our vanities, that we forsake the inestimable ioy wherevnto God calleth vs,
yet Are we so ravished in love with our vanities, that we forsake the inestimable joy whereunto God calls us,
av vbr pns12 av vvn p-acp n1 p-acp po12 n2, cst pns12 vvb dt j n1 c-crq np1 vvz pno12,
(33) sermon (DIV1)
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8467
and set light by the heritage of heauen, in comparison of these worldly things which are right nought.
and Set Light by the heritage of heaven, in comparison of these worldly things which Are right nought.
cc vvd n1 p-acp dt n1 pp-f n1, p-acp n1 pp-f d j n2 r-crq vbr av-jn pix.
(33) sermon (DIV1)
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8468
Therefore let vs consider, that S. Paules present vpbrayding of the Galathians when he asketh them where their happinesse is become, toucheth and concerneth vs now adayes.
Therefore let us Consider, that S. Paul's present upbraiding of the Galatians when he asks them where their happiness is become, touches and concerns us now adays.
av vvb pno12 vvi, cst np1 npg1 n1 vvg pp-f dt np2 c-crq pns31 vvz pno32 c-crq po32 n1 vbz vvn, vvz cc vvz pno12 av av.
(33) sermon (DIV1)
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8469
For he presupposeth that the Galathians knew that God could not haue done them a greater good turne in this world,
For he presupposeth that the Galatians knew that God could not have done them a greater good turn in this world,
p-acp pns31 vvz cst dt np2 vvd d np1 vmd xx vhi vdn pno32 dt jc j n1 p-acp d n1,
(33) sermon (DIV1)
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8470
than to inlighten them with the knowledge of his Gospell, whereby they had bin throughly persu••d and resolued, that the world hath nothing but deceitfulnesse in it,
than to inlighten them with the knowledge of his Gospel, whereby they had been thoroughly persu••d and resolved, that the world hath nothing but deceitfulness in it,
cs pc-acp vvi pno32 p-acp dt n1 pp-f po31 n1, c-crq pns32 vhd vbn av-j vvn cc vvn, cst dt n1 vhz pix cc-acp n1 p-acp pn31,
(33) sermon (DIV1)
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8471
for somuch as it turneth vs away from the heritage of heauē, according also as our Lord Iesus Christ alledgeth the same similitude, that the Gospell and the treasures & riches conteined therein are a precious stone,
for So much as it turns us away from the heritage of heaven, according also as our Lord Iesus christ allegeth the same similitude, that the Gospel and the treasures & riches contained therein Are a precious stone,
c-acp av c-acp pn31 vvz pno12 av p-acp dt n1 pp-f n1, vvg av p-acp po12 n1 np1 np1 vvz dt d n1, cst dt n1 cc dt n2 cc n2 vvn av vbr dt j n1,
(33) sermon (DIV1)
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8472
and that if we should giue ouer all the things which we esteeme in this world,
and that if we should give over all the things which we esteem in this world,
cc cst cs pns12 vmd vvi p-acp d dt n2 r-crq pns12 vvb p-acp d n1,
(33) sermon (DIV1)
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8473
and which we like best of, we should lose nothing by the bargaine, nor haue any cause to repent vs. But now are we dubble too blame, seeing we turne away after we haue knowen that God drew vs from beneath to make vs partakers of his heauenly glory,
and which we like best of, we should loose nothing by the bargain, nor have any cause to Repent us But now Are we double too blame, seeing we turn away After we have known that God drew us from beneath to make us partakers of his heavenly glory,
cc r-crq pns12 av-j av-js pp-f, pns12 vmd vvi pix p-acp dt n1, ccx vhb d n1 pc-acp vvi pno12 p-acp av vbr pns12 j-jn av n1, vvg pns12 vvb av c-acp pns12 vhb vvn cst np1 vvd pno12 p-acp a-acp pc-acp vvi pno12 n2 pp-f po31 j n1,
(33) sermon (DIV1)
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8474
and put that inestimable benefyte out of our remembrance for the whisking of a flye ouerthwart our eyes as they say.
and put that inestimable benefit out of our remembrance for the whisking of a fly overthwart our eyes as they say.
cc vvd cst j n1 av pp-f po12 n1 p-acp dt j-vvg pp-f dt n1 a-acp po12 n2 c-acp pns32 vvb.
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8475
For asmuch then as it hath pleased God to open our eyes, and too plucke vs out of the myre wherein we were plunged with the vnbleeuers and ignorant persons, not only in following superstitions and idolatries as others did,
For as then as it hath pleased God to open our eyes, and too pluck us out of the mire wherein we were plunged with the vnbleeuers and ignorant Persons, not only in following superstitions and idolatries as Others did,
p-acp p-acp av c-acp pn31 vhz vvn np1 pc-acp vvi po12 n2, cc av vvi pno12 av pp-f dt n1 c-crq pns12 vbdr vvn p-acp dt n2 cc j n2, xx av-j p-acp vvg n2 cc n2 c-acp n2-jn vdd,
(33) sermon (DIV1)
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8477
and seeing that God hath made vs to perceiue where our true ioy lyeth, and giuen vs such a tast of it as we ought to rest wholly vpō it:
and seeing that God hath made us to perceive where our true joy lies, and given us such a taste of it as we ought to rest wholly upon it:
cc vvg cst np1 vhz vvn pno12 pc-acp vvi c-crq po12 j n1 vvz, cc vvn pno12 d dt n1 pp-f pn31 c-acp pns12 vmd pc-acp vvi av-jn p-acp pn31:
(33) sermon (DIV1)
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8478
let vs take good heede that we neuer change our purpose, nor alter our mind hereafter. And if we do:
let us take good heed that we never change our purpose, nor altar our mind hereafter. And if we do:
vvb pno12 vvi j n1 cst pns12 av-x vvi po12 n1, ccx vvi po12 n1 av. cc cs pns12 vdb:
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8479
let vs consider how the spirit of God doth heere condemne vs of vnthankfulnesse by the mouth of Sainct Paule, saying, VVhere is your happinesse? For had we bin alwayes let alone like brute beasts without knowing wherein our welfare and ioy consist, it had bin no maruell though wee had still kept on our common trace.
let us Consider how the Spirit of God does Here condemn us of unthankfulness by the Mouth of Saint Paul, saying, Where is your happiness? For had we been always let alone like brutus beasts without knowing wherein our welfare and joy consist, it had been no marvel though we had still kept on our Common trace.
vvb pno12 vvi c-crq dt n1 pp-f np1 vdz av vvi pno12 pp-f n1 p-acp dt n1 pp-f n1 np1, vvg, c-crq vbz po22 n1? p-acp vhd pns12 vbn av vvn av-j j n1 n2 p-acp vvg c-crq po12 n1 cc n1 vvi, pn31 vhd vbn dx n1 cs pns12 vhd av vvn p-acp po12 j n1.
(33) sermon (DIV1)
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But seeing that God hath shewed vs that we must seeke all our welfare in our Lord Iesus Chryste,
But seeing that God hath showed us that we must seek all our welfare in our Lord Iesus Christ,
p-acp vvg cst np1 vhz vvn pno12 d pns12 vmb vvi d po12 n1 p-acp po12 n1 np1 np1,
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8481
and that he is the full perfection in whome we must wholly rest:
and that he is the full perfection in whom we must wholly rest:
cc cst pns31 vbz dt j n1 p-acp ro-crq pns12 vmb av-jn vvi:
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8482
if we do afterward fleete too and fro and bee shaken now one way and now another:
if we do afterwards fleet too and from and be shaken now one Way and now Another:
cs pns12 vdb av n1 av cc av cc vbi vvn av crd n1 cc av j-jn:
(33) sermon (DIV1)
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8483
it is certaine that wee can no more excuse ourselues by ignorance.
it is certain that we can no more excuse ourselves by ignorance.
pn31 vbz j cst pns12 vmb av-dx av-dc vvi px12 p-acp n1.
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8484
Ye see then that the thing which wee haue too beare in mind in this text, is that when we haue once bin taught the Gospell, we must set light by the thinges that wee made too great account of before,
You see then that the thing which we have too bear in mind in this text, is that when we have once been taught the Gospel, we must Set Light by the things that we made too great account of before,
pn22 vvb av cst dt n1 r-crq pns12 vhb av vvi p-acp n1 p-acp d n1, vbz d c-crq pns12 vhb a-acp vbn vvn dt n1, pns12 vmb vvi n1 p-acp dt n2 cst pns12 vvd av j n1 pp-f a-acp,
(33) sermon (DIV1)
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and which men couet without end or measure:
and which men covet without end or measure:
cc r-crq n2 vvb p-acp n1 cc n1:
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8486
that is to wit by the allurements of Satan and of the world, and by all transitory and flightfull things whiche haue no substantialnesse in them and continually seeke our Lord Iesus Christ, till wee come to the full enioying of al the benefyt• which hee hath brought vs. And now herevppon S. Paule blameth the Galathians yet further, that he cannot be their enimie but for telling them the truth.
that is to wit by the allurements of Satan and of the world, and by all transitory and flightful things which have no substantialness in them and continually seek our Lord Iesus christ, till we come to the full enjoying of all the benefyt• which he hath brought us And now hereupon S. Paul blameth the Galatians yet further, that he cannot be their enemy but for telling them the truth.
cst vbz pc-acp vvi p-acp dt n2 pp-f np1 cc pp-f dt n1, cc p-acp d j cc j n2 r-crq vhb dx n1 p-acp pno32 cc av-j vvi po12 n1 np1 np1, c-acp pns12 vvb p-acp dt j n-vvg pp-f d dt n1 r-crq pns31 vhz vvn pno12 cc av av n1 np1 vvz dt np2 av av-jc, cst pns31 vmbx vbi po32 n1 cc-acp p-acp vvg pno32 dt n1.
(33) sermon (DIV1)
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8487
For it is too great a leawdnesse to fall out with our freende, only for shewing himselfe faithfull towards vs. VVhat is the thing that wee shoulde cheefly desire in a freend,
For it is too great a Lewdness to fallen out with our friend, only for showing himself faithful towards us What is the thing that we should chiefly desire in a friend,
p-acp pn31 vbz av j dt n1 pc-acp vvi av p-acp po12 n1, av-j p-acp vvg px31 j p-acp pno12 q-crq vbz dt n1 cst pns12 vmd av-jn vvi p-acp dt n1,
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8488
but that he should deale roundly with us, and not beare two faces in one hood,
but that he should deal roundly with us, and not bear two faces in one hood,
cc-acp cst pns31 vmd vvi av p-acp pno12, cc xx vvi crd n2 p-acp crd n1,
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8489
nor vse any craft and vntruth towards vs? Euery man can tell that welynough, and it is as a naturall lesson which we know without schooling:
nor use any craft and untruth towards us? Every man can tell that welynough, and it is as a natural Lesson which we know without schooling:
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8490
and yet notwithstanding we be greeued and displeased with them that tell vs the truth, and by that meanes do worke our weale:
and yet notwithstanding we be grieved and displeased with them that tell us the truth, and by that means do work our weal:
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8491
and therefore must it not needs be that we are bewitched of Satan, if we step vp against them and become their enimies? Sainct Paule then sheweth the cause of his feare that they should be alienated from him,
and Therefore must it not needs be that we Are bewitched of Satan, if we step up against them and become their enemies? Saint Paul then shows the cause of his Fear that they should be alienated from him,
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8492
and blameth thē that they were become his enimies, for none other cause than that he had dealt soundly and roundly with them.
and blameth them that they were become his enemies, for none other cause than that he had dealt soundly and roundly with them.
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8493
Nowe although this vice be horrible, and all men condemne it: yet is it as common as any other nowadayes in the world.
Now although this vice be horrible, and all men condemn it: yet is it as Common as any other nowadays in the world.
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8494
For what else mainteineth frendship, but lying, flattering, dissimulation, counterfetting, and such other like things? In somuch that if a man go roundly to worke, hee shall purchace himselfe hatred and ill will on all sydes.
For what Else maintaineth friendship, but lying, flattering, dissimulation, counterfeiting, and such other like things? In So much that if a man go roundly to work, he shall purchase himself hatred and ill will on all sides.
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(33) sermon (DIV1)
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8495
And the very cause of the greatest contentions and debates that are nowadayes in the world, is that men stop their eares against all truth and reason:
And the very cause of the greatest contentions and debates that Are nowadays in the world, is that men stop their ears against all truth and reason:
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8496
for we would fayne haue all thinges buried that might mislike vs:
for we would fain have all things buried that might mislike us:
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8497
Therefore this was not written for the Galathians only, but is to be applyed still at this day to the common instruction of all suche,
Therefore this was not written for the Galatians only, but is to be applied still At this day to the Common instruction of all such,
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8498
as cannot abide that men shoulde deale faithfully and truly with them.
as cannot abide that men should deal faithfully and truly with them.
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8499
For let euery of ys looke vppon himselfe and examine himselfe well, and he shall find that all of vs are atteinted with that vice, till God haue purged vs of it.
For let every of is look upon himself and examine himself well, and he shall find that all of us Are attainted with that vice, till God have purged us of it.
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8500
So then let vs assure ourselues that if we greeue such as tell vs the truth, in so doing wee despise God,
So then let us assure ourselves that if we grieve such as tell us the truth, in so doing we despise God,
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8501
and fall out with him rather than with the men. VVe will protest the cleane contrary:
and fallen out with him rather than with the men. We will protest the clean contrary:
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8502
neuerthelesse we do but lye, when we cānot indure that God should bewray the thing that we would haue concealed, I meene, that he should discouer our faultes,
nevertheless we do but lie, when we cannot endure that God should bewray the thing that we would have concealed, I meene, that he should discover our Faults,
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8503
and rebuke them, and hold vs in awe, and not beare with any thing that is not lawfull for vs. Thus 〈 ◊ 〉 see in effect what wee haue to marke vpon this text.
and rebuke them, and hold us in awe, and not bear with any thing that is not lawful for us Thus 〈 ◊ 〉 see in Effect what we have to mark upon this text.
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8504
Now heerevppon Sainct Paule laboureth too win the Galathians by great gētlenesse.
Now hereupon Saint Paul Laboureth too win the Galatians by great gentleness.
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8505
My little Babes (saith he) of whom I trauell in birth againe, till our Lorde Iesus Christ be fashyoned in you. My little Babes (Says he) of whom I travel in birth again, till our Lord Iesus christ be fashyoned in you.
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8506
Howbeit, although that his words be somewhat sweete, yet doth he not fayle to sauce them a little to the intent to quicken them vp, by calling them little babes, telling them that whereas they ought too haue bin fashioned and borne long ago,
Howbeit, although that his words be somewhat sweet, yet does he not fail to sauce them a little to the intent to quicken them up, by calling them little babes, telling them that whereas they ought too have been fashioned and born long ago,
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(33) sermon (DIV1)
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8507
yea and to haue bin growē to mans estate in Iesus Christ, he wist not what too make of them.
yea and to have been grown to men estate in Iesus christ, he wist not what too make of them.
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8508
For you driue me so to my shifts (sayth he) that I cannot tell what speech I may vse towards you any more:
For you driven me so to my shifts (say he) that I cannot tell what speech I may use towards you any more:
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8509
and therefore seeing you be so straunge and vntoward, and so fickle to bee dealte with that I cannot tell how to handle you, I must faine to transforme my selfe into a new man.
and Therefore seeing you be so strange and untoward, and so fickle to be dealt with that I cannot tell how to handle you, I must feign to transform my self into a new man.
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8510
Lo how he vseth a manner of speech mingled with rigoure and great freendlinesse.
Lo how he uses a manner of speech mingled with rigour and great freendlinesse.
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8512
but hee likeneth himselfe also too a mother that is towardes hir trauell and full of throwes, who (notwithstanding all the peines that she feeleth) is more charie ouer the child that is to come out of hir womb,
but he likeneth himself also too a mother that is towards his travel and full of throws, who (notwithstanding all the pains that she feeleth) is more chary over the child that is to come out of his womb,
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8513
thā she is of hir owne bowells and lyfe.
than she is of his own bowels and life.
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8514
VVhen Sainct Paule vsed thys similitude, it is certaine that hee wist not how to shew himselfe more affectioned towardes them, to the intent to breake,
When Saint Paul used this similitude, it is certain that he wist not how to show himself more affectioned towards them, to the intent to break,
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8515
or at leastwise to soften the hardnesse that was in them to whome he spake.
or At leastwise to soften the hardness that was in them to whom he spoke.
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8516
But yet whatsoeuer come of it, he is flat with them in vpbrayding them with their leawdnesse, in that they acknowledged not their mother that bare them and nurrished them with the substance of hir owne bloud,
But yet whatsoever come of it, he is flat with them in upbraiding them with their Lewdness, in that they acknowledged not their mother that bore them and nurrished them with the substance of his own blood,
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8517
but for all the gentlenesse that hee vsed towardes them, became as wilde beastes that could not bee tamed:
but for all the gentleness that he used towards them, became as wild beasts that could not be tamed:
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8518
and that was an outrageouse vnkindnesse.
and that was an outrageouse unkindness.
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8519
And so wee see how Sainct Paule doth continually followe the meane that I tolde you of to day:
And so we see how Saint Paul does continually follow the mean that I told you of to day:
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8520
whyche is that to the vttermost of his power, hee laboreth too bring those backe againe by louingnesse, which were gone out of the way.
which is that to the uttermost of his power, he Laboureth too bring those back again by lovingness, which were gone out of the Way.
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8521
And to that end he telleth them, that he hath a greater care of their welfare, than they would thinke.
And to that end he Telleth them, that he hath a greater care of their welfare, than they would think.
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8522
But yet howsoeuer the cace stande, he mingleth their oyle with tart vineger, which quickened them vp as neede was,
But yet howsoever the case stand, he mingleth their oil with tart vinegar, which quickened them up as need was,
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8523
least they should fal•••sleepe in their sinnes.
lest they should fal•••sleepe in their Sins.
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8524
For it is no cockering of such as haue offended God, and are as good as poysoned or rather bewitched by Satan,
For it is no cockering of such as have offended God, and Are as good as poisoned or rather bewitched by Satan,
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8525
so as they perceiue not their owne filthinesse: All such geere must be razed out.
so as they perceive not their own filthiness: All such gear must be razed out.
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8526
And therefore, hap what hap will, he holdeth such an euen hand, as they must needes perceiue that he procureth their welfare,
And Therefore, hap what hap will, he holds such an even hand, as they must needs perceive that he procureth their welfare,
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8527
and that all hys seeking is to bring them vnto God. This in effect is the thing that we haue to marke vpon this text.
and that all his seeking is to bring them unto God. This in Effect is the thing that we have to mark upon this text.
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8528
Howbeit we haue also too marke particularly, that when Sainct Paule tearmeth them little babes, he vpbraydeth them closely for that they had profited no better.
Howbeit we have also too mark particularly, that when Saint Paul termeth them little babes, he upbraideth them closely for that they had profited no better.
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8529
For to what purpose is the Gospell dayly preached vnto vs? It is sayd to be the incorruptible seede whereby we be begotten againe to be the children of God.
For to what purpose is the Gospel daily preached unto us? It is said to be the incorruptible seed whereby we be begotten again to be the children of God.
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8530
Now when we come into the world, we grow by nurrishment of milke, and from time too time become stronger,
Now when we come into the world, we grow by nourishment of milk, and from time too time become Stronger,
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8531
so as at length wee feede no more vppon milke, but vse substantialler foode, whereby we gather force and strength more and more, till we come to mans state.
so as At length we feed no more upon milk, but use substantialler food, whereby we gather force and strength more and more, till we come to men state.
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8532
Now then, what a thing were it if after wee haue bin made new creatures by meanes of the Gospell, wee will needes hang still vppon the dugge,
Now then, what a thing were it if After we have been made new creatures by means of the Gospel, we will needs hang still upon the dug,
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8533
and haue so little prospered, that wee must still bee lulled in armes, and bee not able too swallowe a peece of bread,
and have so little prospered, that we must still be lulled in arms, and be not able too swallow a piece of bred,
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8534
but will needes bee still muzzling at the teate? Doth thys proceede of the nature of the Gospell? No surely:
but will needs be still muzzling At the teat? Does this proceed of the nature of the Gospel? No surely:
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8535
and therefore wee must acknowledge the fault to be in ourselues.
and Therefore we must acknowledge the fault to be in ourselves.
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8536
So then whe•eas Sainct Paule calleth the Galathians litle babes, although he do therin shew an earnest loue towards them:
So then whe•eas Saint Paul calls the Galatians little babes, although he do therein show an earnest love towards them:
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8537
yet doth he sting them also, according also as we see how the Apostle in the Epistle to the Hebrues saith:
yet does he sting them also, according also as we see how the Apostle in the Epistle to the Hebrews Says:
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8538
How now? You ought to bee greate Clearkes considering the long time that you haue gone to schoole: How now? You ought to be great Clerks considering the long time that you have gone to school:
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8539
for this is not the first day that the Gospell hath bin preached vnto you, and yet you be still at your apcie:
for this is not the First day that the Gospel hath been preached unto you, and yet you be still At your Apcie:
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8540
and what a shame is that? For God hath done the office of a good schoolemaster towardes you and taught you sufficiently:
and what a shame is that? For God hath done the office of a good Schoolmaster towards you and taught you sufficiently:
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8541
and you on your parte haue played the trewands:
and you on your part have played the trewands:
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8542
and so what will now become of you? For S. Paule had long time bin deliuered of the Galathians in Iesus Christ,
and so what will now become of you? For S. Paul had long time been Delivered of the Galatians in Iesus christ,
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8543
and they ought to haue bin growen strong in the faith of the Gospell.
and they ought to have been grown strong in the faith of the Gospel.
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8544
But behold, they be stil nouices & raw schollers, yea & so brutish as they wote not wherevnto to ••icke, nor what to follow. That is the first point. And now consequently he addeth:
But behold, they be still Novices & raw Scholars, yea & so brutish as they wot not whereunto to ••icke, nor what to follow. That is the First point. And now consequently he adds:
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8545
that hee traueleth of them in birth new againe. Hee had bin brought abed of them before:that he traueleth of them in birth new again. He had been brought abed of them before:
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8546
howbeit, that was as ye would say before their time. Not that hee had not giuen them all that was requisite for their instruction:
howbeit, that was as you would say before their time. Not that he had not given them all that was requisite for their instruction:
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8547
but for that they were not able to receiue it, bycause they were stil too much giuē to their earthly lusts and likings.
but for that they were not able to receive it, Because they were still too much given to their earthly Lustiest and likings.
cc-acp c-acp cst pns32 vbdr xx j pc-acp vvi pn31, c-acp pns32 vbdr av av av-d vvn p-acp po32 j n2 cc n2-vvg.
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Now we know that the sensuall man comprehendeth not the secrets of God. Now we know that the sensual man comprehendeth not the secrets of God.
av pns12 vvb cst dt j n1 vvz xx dt n2-jn pp-f np1.
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Therefore we must be discharged of our owne nature, that we may be renued in God:
Therefore we must be discharged of our own nature, that we may be renewed in God:
av pns12 vmb vbi vvn pp-f po12 d n1, cst pns12 vmb vbi vvd p-acp np1:
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and the thing which we call Regeneration, that is to say new birth or second birth, doth vs to wit that the old man whiche is in vs, must be mortifyed and as it were chaunged.
and the thing which we call Regeneration, that is to say new birth or second birth, does us to wit that the old man which is in us, must be mortified and as it were changed.
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(33) sermon (DIV1)
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For asmuch then as the Galathians had not giuen place to the doctrine of the Gospel:
For as then as the Galatians had not given place to the Doctrine of the Gospel:
p-acp p-acp av c-acp dt np2 vhd xx vvn n1 p-acp dt n1 pp-f dt n1:
(33) sermon (DIV1)
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therefore Sainct Paule sayth that hee must bee fayne to bee wyth childe with them agayne,
Therefore Saint Paul say that he must be fain to be with child with them again,
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(33) sermon (DIV1)
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yea euen till Iesus Christe bee fashioned in you sayth he. This saying is added to sweeten that whych was somwhat sowre of itselfe.
yea even till Iesus Christ be fashioned in you say he. This saying is added to sweeten that which was somewhat sour of itself.
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(33) sermon (DIV1)
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For what a shame was it that they whych had receiued the earnest pennye of their saluation in baptim,
For what a shame was it that they which had received the earnest penny of their salvation in Baptism,
p-acp r-crq dt n1 vbds pn31 cst pns32 r-crq vhd vvn dt j n1 pp-f po32 n1 p-acp n1,
(33) sermon (DIV1)
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and in the Lords supper, (as there were many of them both men and women that had bin taught at the age of twentie, thirtie, fiftie,
and in the lords supper, (as there were many of them both men and women that had been taught At the age of twentie, thirtie, fiftie,
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(33) sermon (DIV1)
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or threescore yeeres) after protestation made before God that they were fully renued in Iesus Christ, should neede to be as it were new molten, cast,
or threescore Years) After protestation made before God that they were Fully renewed in Iesus christ, should need to be as it were new melted, cast,
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(33) sermon (DIV1)
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and fashioned agayne? And in that respect Sainct Paule sayth, till Iesus Christ be fashioned in you.
and fashioned again? And in that respect Saint Paul say, till Iesus christ be fashioned in you.
cc vvd av? cc p-acp d n1 n1 np1 vvz, p-acp np1 np1 vbb vvn p-acp pn22.
(33) sermon (DIV1)
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As if he should say, I maruell that you should be still as little babes,
As if he should say, I marvel that you should be still as little babes,
c-acp cs pns31 vmd vvi, pns11 vvb cst pn22 vmd vbi av c-acp j n2,
(33) sermon (DIV1)
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and that I should be forced (as ye would say) to receiue you againe into my womb and bowells, till the time came that yee might be riper than you haue hitherto bin:
and that I should be forced (as you would say) to receive you again into my womb and bowels, till the time Come that ye might be riper than you have hitherto been:
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(33) sermon (DIV1)
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and yet am I afraide also least the peine and trauell that I haue taken among you be lost and mispent,
and yet am I afraid also lest the peine and travel that I have taken among you be lost and Mis-spent,
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(33) sermon (DIV1)
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and that you bee not so well shaped and fashioned as were to be desired.
and that you be not so well shaped and fashioned as were to be desired.
cc cst pn22 vbb xx av av vvn cc vvn a-acp vbdr pc-acp vbi vvn.
(33) sermon (DIV1)
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Thus yee see breefly howe Sainct Paule mitigateth the rigoure that myght haue bin too great,
Thus ye see briefly how Saint Paul mitigateth the rigour that might have been too great,
av pn22 vvb av-j c-crq n1 np1 vvz dt n1 cst vmd vhi vbn av j,
(33) sermon (DIV1)
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and haue wounded the Galathians too sore, when hee sayde vnto them, VVhat? Yee bee as it were borne before your time:
and have wounded the Galatians too soar, when he said unto them, What? Ye be as it were born before your time:
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(33) sermon (DIV1)
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I thought I had cōceiued you, bred you, borne you, and brought you vp in Iesus Christ,
I Thought I had conceived you, bred you, born you, and brought you up in Iesus christ,
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(33) sermon (DIV1)
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and I see now there is no life in you, at leastwise no spirituall life, and that all is slipped and vanished away.
and I see now there is no life in you, At leastwise no spiritual life, and that all is slipped and vanished away.
cc pns11 vvb av pc-acp vbz dx n1 p-acp pn22, p-acp av dx j n1, cc cst d vbz vvn cc vvd av.
(33) sermon (DIV1)
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If Sainct Paule had stayed there: surely those wretched people had bin driuen to confusion and vtter despaire.
If Saint Paul had stayed there: surely those wretched people had been driven to confusion and utter despair.
cs n1 np1 vhd vvn a-acp: av-j d j n1 vhd vbn vvn p-acp n1 cc j n1.
(33) sermon (DIV1)
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Therefore to giue them courage to returne againe, he sayth: Go too, truly ye haue profited very ill hitherto:
Therefore to give them courage to return again, he say: Go too, truly you have profited very ill hitherto:
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(33) sermon (DIV1)
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but enter new againe into the right way, and let that which seemeth to be starke dead bring foorth new frute againe,
but enter new again into the right Way, and let that which seems to be stark dead bring forth new fruit again,
cc-acp vvb j av p-acp dt j-jn n1, cc vvb d r-crq vvz pc-acp vbi av-j j vvi av j n1 av,
(33) sermon (DIV1)
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and let it be perceiued that your protesting too walke according to the Gospell heeretofore, hath not bin vayne.
and let it be perceived that your protesting too walk according to the Gospel heretofore, hath not been vain.
cc vvb pn31 vbi vvn cst po22 vvg av n1 vvg p-acp dt n1 av, vhz xx vbn j.
(33) sermon (DIV1)
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For like as if a tree bee as good as dead, and seeme to be vtterly withered, it wil spring againe if a man put new earth to the roote of it and cherish it:
For like as if a tree be as good as dead, and seem to be utterly withered, it will spring again if a man put new earth to the root of it and cherish it:
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(33) sermon (DIV1)
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so will it fall out that a man which is quite strayed away from the Gospell, shall not only bee as it were eftsoones begotten new againe,
so will it fallen out that a man which is quite strayed away from the Gospel, shall not only be as it were eftsoons begotten new again,
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(33) sermon (DIV1)
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if hee bee brought backe agayne into the way:
if he be brought back again into the Way:
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but also the thing that hee had receiued afore shal do him good, as is to be seene wheresoeuer God giueth the grace too bring those backe againe intoo the right way which were strayed from it.
but also the thing that he had received afore shall do him good, as is to be seen wheresoever God gives the grace too bring those back again into the right Way which were strayed from it.
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(33) sermon (DIV1)
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But surely that happeneth not too all men:
But surely that Happeneth not too all men:
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and therefore let vs beware that wee abuse not Gods goodnesse, as many of these skoffers do, whiche turne away as though they had confederated themselues with Satan, whereof we see examples in these folke that defyle and vnhalow themselues,
and Therefore let us beware that we abuse not God's Goodness, as many of these scoffers do, which turn away as though they had confederated themselves with Satan, whereof we see Examples in these folk that defile and unhallow themselves,
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(33) sermon (DIV1)
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and deface Gods truth to the vttermost of their power.
and deface God's truth to the uttermost of their power.
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(33) sermon (DIV1)
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And if any man turne away through vnconstancie, it seemeth that all is marred, and some will say, what shall a man win by teaching of them? behold, he is but a lost child:
And if any man turn away through unconstancy, it seems that all is marred, and Some will say, what shall a man win by teaching of them? behold, he is but a lost child:
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and so they will conclude that there is not one drop of good knowledge in them.
and so they will conclude that there is not one drop of good knowledge in them.
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But if God call them agayne, as there are many such examples to be seene:
But if God call them again, as there Are many such Examples to be seen:
p-acp cs np1 vvb pno32 av, c-acp pc-acp vbr d d n2 pc-acp vbi vvn:
(33) sermon (DIV1)
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a man shall find that the thing which was as good as choked & ouerwhelmed before, sprouteth againe,
a man shall find that the thing which was as good as choked & overwhelmed before, sprouteth again,
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(33) sermon (DIV1)
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like as if dung were cast vpon a well tilled grounde, or as if dust and such other things were strowed vpon it, that which is vnderneath it shoulde lye hid for a time,
like as if dung were cast upon a well tilled ground, or as if dust and such other things were strowed upon it, that which is underneath it should lie hid for a time,
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(33) sermon (DIV1)
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but afterward it woulde shoote vp againe. This in effect is the thing that Sainct Paule ment to tell vs heere.
but afterwards it would shoot up again. This in Effect is the thing that Saint Paul meant to tell us Here.
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But by the we way we haue to marke, that whereas hee saith that Iesus Christ shall be fashioned in them new agayne it is meant condicionally that they returne vnder his obeysance.
But by the we Way we have to mark, that whereas he Says that Iesus christ shall be fashioned in them new again it is meant conditionally that they return under his obeisance.
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(33) sermon (DIV1)
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Surely thys saying might seeme somewhat harsh at the first sight: for we be rather fashioned in Iesus Christ, than he in vs. For proofe whereof,
Surely this saying might seem somewhat harsh At the First sighed: for we be rather fashioned in Iesus christ, than he in us For proof whereof,
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(33) sermon (DIV1)
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beholde, Iesus Christ is our full and whole perfection.
behold, Iesus christ is our full and Whole perfection.
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Now, too say that he is nurrished in vs as a little babe, or that he groweth or is furthered:
Now, too say that he is nurrished in us as a little babe, or that he grows or is furthered:
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(33) sermon (DIV1)
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is not seemely for hys persone. Neuerthelesse Sainct Paule saith so:
is not seemly for his person. Nevertheless Saint Paul Says so:
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(33) sermon (DIV1)
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howbeit, that is but too shew the vnion that is betwixt vs and Iesus Christ our head.
howbeit, that is but too show the Union that is betwixt us and Iesus christ our head.
a-acp, cst vbz p-acp av vvi dt n1 cst vbz p-acp pno12 cc np1 np1 po12 n1.
(33) sermon (DIV1)
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Although then that Iesus Christ can neither increace nor diminish in himselfe: yet doth hee take all our faultes and infirmities vppon him.
Although then that Iesus christ can neither increase nor diminish in himself: yet does he take all our Faults and infirmities upon him.
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(33) sermon (DIV1)
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I haue told you already that we are then borne in him, when we bee called too the hope of saluation by the doctrine of the Gospell:
I have told you already that we Are then born in him, when we be called too the hope of salvation by the Doctrine of the Gospel:
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(33) sermon (DIV1)
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for wee bee all dead and damned in Adam.
for we be all dead and damned in Adam.
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(33) sermon (DIV1)
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There is but one meane of lyfe, whych is, to be made one with our Lorde Iesus Christ, who is the fountaine that hath all fulnesse in it,
There is but one mean of life, which is, to be made one with our Lord Iesus christ, who is the fountain that hath all fullness in it,
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(33) sermon (DIV1)
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Then we are borne in Iesus Christ (as I sayd afore:) so doth hee suckle vs with the doctrine of his Gospell, till we bee able too receiue perfecter learning,
Then we Are born in Iesus christ (as I said afore:) so does he suckle us with the Doctrine of his Gospel, till we be able too receive perfecter learning,
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(33) sermon (DIV1)
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and till our faith be so farre forward, that wee resemble little babes no more, but increace still in profiting more and more, till we be come to mans age,
and till our faith be so Far forward, that we resemble little babes no more, but increase still in profiting more and more, till we be come to men age,
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(33) sermon (DIV1)
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as Sainct Paule sayth in the fourth to the Ephesians.
as Saint Paul say in the fourth to the Ephesians.
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(33) sermon (DIV1)
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Furthermore to the end wee may know that oure Lorde Iesus Christ intendeth not to bee separated from vs,
Furthermore to the end we may know that our Lord Iesus christ intends not to be separated from us,
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(33) sermon (DIV1)
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but that he and we be all one:
but that he and we be all one:
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(33) sermon (DIV1)
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hee sayth that hee taketh our faultes vppon him, and becommeth as a little babe in vs. How so? Can Iesus Christ be weake? No, not in respect of hymselfe:
he say that he Takes our Faults upon him, and becomes as a little babe in us How so? Can Iesus christ be weak? No, not in respect of himself:
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(33) sermon (DIV1)
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but for asmuch as we bee members of his body, hee sayth he is little in vs in respect of the little knowledge of hym whiche wee haue.
but for as as we be members of his body, he say he is little in us in respect of the little knowledge of him which we have.
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And for asmuch as we proceede still further and further:
And for as as we proceed still further and further:
cc c-acp av c-acp pns12 vvb av av-jc cc av-jc:
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he saith also that hee groweth and is increased in vs. Lo heere a record of excellent goodnesse,
he Says also that he grows and is increased in us Lo Here a record of excellent Goodness,
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(33) sermon (DIV1)
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yea of the infinite goodnesse of Gods sonne, in that it pleaseth him so to abace himselfe,
yea of the infinite Goodness of God's son, in that it Pleases him so to abase himself,
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(33) sermon (DIV1)
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as not onely too haue compassion and pitie of our infirmities, too releeue them and remedie them:
as not only too have compassion and pity of our infirmities, too relieve them and remedy them:
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but also transformeth himselfe, and is contented too say that he is as it were vnperfect,
but also Transformeth himself, and is contented too say that he is as it were unperfect,
cc-acp av vvz px31, cc vbz vvn av vvi cst pns31 vbz c-acp pn31 vbdr j,
(33) sermon (DIV1)
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and as a little babe, and that hee groweth greater and greater according too the continuall increasing of our fayth.
and as a little babe, and that he grows greater and greater according too the continual increasing of our faith.
cc p-acp dt j n1, cc cst pns31 vvz jc cc jc p-acp av dt j n-vvg pp-f po12 n1.
(33) sermon (DIV1)
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And heere ye see also why in another place Sainct Paule calleth the Churche the fulnesse of God and of his sonne our Lord Iesus Christe. And Here you see also why in Another place Saint Paul calls the Church the fullness of God and of his son our Lord Iesus Christ.
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(33) sermon (DIV1)
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But surely if we imagine that God is not throughly full and perfect in himselfe, but that he hath neede too borrow of vs: it is ranke trayterousnesse:
But surely if we imagine that God is not thoroughly full and perfect in himself, but that he hath need too borrow of us: it is rank trayterousnesse:
p-acp av-j cs pns12 vvb cst np1 vbz xx av-j j cc j p-acp px31, cc-acp cst pns31 vhz n1 av vvi pp-f pno12: pn31 vbz n1 n1:
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for what are wee able to gyue vnto him? VVhen hee shall haue gathered vs all before him, what can he find in vs but vtter miserie? For we bee plunged,
for what Are we able to gyve unto him? When he shall have gathered us all before him, what can he find in us but utter misery? For we be plunged,
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yea and vtterly saped in it.
yea and utterly saped in it.
uh cc av-j vvn p-acp pn31.
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Yet notwithstanding he telleth vs by the mouth of Sainct Paule, that we be his accomplishment,
Yet notwithstanding he Telleth us by the Mouth of Saint Paul, that we be his accomplishment,
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and that in that respect he is after a sort imperfect.
and that in that respect he is After a sort imperfect.
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Not that he could not bee without vs. for he hath bin always euerlastingly, before he had created the world.
Not that he could not be without us for he hath been always everlastingly, before he had created the world.
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8614
And although there were nother heauen nor earth, could not God be satisfyed with himselfe? VVere hee nor riche ynough of his owne glory? Yes surely:
And although there were neither heaven nor earth, could not God be satisfied with himself? Were he nor rich enough of his own glory? Yes surely:
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but he will not be perfect nor fully satisfyed til he haue vs knit in one with him.
but he will not be perfect nor Fully satisfied till he have us knit in one with him.
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Thus ye see what we haue to marke vpon this text.
Thus you see what we have to mark upon this text.
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And by this word Fashion we be warned, that it not ynough for vs to haue some slight knowledge of our Lord Iesus Christ:
And by this word Fashion we be warned, that it not enough for us to have Some slight knowledge of our Lord Iesus christ:
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but that he must be so liuely shaped in vs to the full, as we may haue suche a print of his power, of all his graces,
but that he must be so lively shaped in us to the full, as we may have such a print of his power, of all his graces,
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and of all his benefytes grauen in our harts, as may neuer bee blotted out or defaced againe.
and of all his benefits graven in our hearts, as may never be blotted out or defaced again.
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He sayd heeretofore, that when the Gospell is preached with suche efficacie as belongs vnto it, Iesus Christ is after a sort crucifyed among vs:
He said heretofore, that when the Gospel is preached with such efficacy as belongs unto it, Iesus christ is After a sort Crucified among us:
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in somuch that wee not only see him peinted liuely afore vs, but it is asmuch as if wee saw him vpon the Crosse, with his bloud streaming downe,
in So much that we not only see him painted lively afore us, but it is as as if we saw him upon the Cross, with his blood streaming down,
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as though he were presently offering vp the euerlasting sacrifise to God hys father, to wash away all our offences and misdeedes.
as though he were presently offering up the everlasting sacrifice to God his father, to wash away all our offences and misdeeds.
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Now lyke as God sheweth vs that fauoure:
Now like as God shows us that favour:
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so let vs on our side beware that we let not the thing slip that is set afore vs,
so let us on our side beware that we let not the thing slip that is Set afore us,
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as many folke do, who whē they haue gotten the vnderstanding of a two or three wordes of the Gospel, do fall to florishing,
as many folk do, who when they have got the understanding of a two or three words of the Gospel, do fallen to flourishing,
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and thinke themselues to haue too much, whereas notwithstanding they haue but a confused imagination.
and think themselves to have too much, whereas notwithstanding they have but a confused imagination.
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Therefore it is not to be wondered at, though they be vtterly at their wittes ends in euery temptation be it neuer so small,
Therefore it is not to be wondered At, though they be utterly At their wits ends in every temptation be it never so small,
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so as all that they weene themselues to haue learned, serueth them to no purpose: for God doth by that meanes punish their negligence.
so as all that they ween themselves to have learned, serveth them to no purpose: for God does by that means Punish their negligence.
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VVherefore, in asmuche as God hath graunted vs the grace to knowe hys sonne:
Wherefore, in asmuch as God hath granted us the grace to know his son:
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let the foresaid representation be printed in vs as oft as we come to any Sermon,
let the foresaid representation be printed in us as oft as we come to any Sermon,
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and let vs bee renued in knowledge and remembrance:
and let us be renewed in knowledge and remembrance:
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that when the Diuell shall labour to darken, and finally to deface the fayth which we shall conceiue, he may gaine nothing at our hands bicause we haue the liuely impression [ of Christes sacrifize ] so deepely grauen in our hartes,
that when the devil shall labour to darken, and finally to deface the faith which we shall conceive, he may gain nothing At our hands Because we have the lively impression [ of Christ's sacrifice ] so deeply graven in our hearts,
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as it may well bee sayd that he is truely and throughly fashioned in vs. And herein it to is be seene, that the Papistes haue vtterly renounced our Lord Iesus Christ:
as it may well be said that he is truly and thoroughly fashioned in us And herein it to is be seen, that the Papists have utterly renounced our Lord Iesus christ:
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For they cokes the world, saying that it is ynough too haue a confused faith,
For they cokes the world, saying that it is enough too have a confused faith,
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as wee may condemne our selues, not only with our mouthes, but also with a true meening hart,
as we may condemn our selves, not only with our mouths, but also with a true meaning heart,
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8635
and that men must not bee too inquisitiue, and that it is perlous for men to indeuer themselues to profit in the Gospell. Behold their blasphemies.
and that men must not be too inquisitive, and that it is perilous for men to endeavour themselves to profit in the Gospel. Behold their Blasphemies.
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8636
But heere wee see how S. Paule telleth the Galathians, that it is a great shame for them that Iesus Christ Christ should bee fashioned new ageyne in them, saying that it is all one as if they were doted,
But Here we see how S. Paul Telleth the Galatians, that it is a great shame for them that Iesus christ christ should be fashioned new again in them, saying that it is all one as if they were doted,
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8637
and had not receiued the doctrine as they ought too haue done which had bin preached among them.
and had not received the Doctrine as they ought too have done which had been preached among them.
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8638
Therefore if wee doo our dutie and bee as good scholers too Godwarde, as he is a good and faithful scholemaister towardes vs:
Therefore if we do our duty and be as good Scholars too Godward, as he is a good and faithful Schoolmaster towards us:
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8639
surely wee shall not haue an intangled fayth of some confused imagination, but wee shall beholde the sonne of God as he is spoken of the Corinthians, where it is sayde that the Gospell is the true looking glasse wherein wee behold Iesus Christ as it were in the face.
surely we shall not have an entangled faith of Some confused imagination, but we shall behold the son of God as he is spoken of the Corinthians, where it is said that the Gospel is the true looking glass wherein we behold Iesus christ as it were in the face.
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Not that wee see him with our eyes, for that is reserued to the last day, at what time we shall be lyke vnto God.
Not that we see him with our eyes, for that is reserved to the last day, At what time we shall be like unto God.
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As then his glorie shall bee fully discoured vntoo vs:
As then his glory shall be Fully discovered unto us:
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but as nowe wee behold our Lord Iesus Christ in the Gospell so farre forth as is meete for vs,
but as now we behold our Lord Iesus christ in the Gospel so Far forth as is meet for us,
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and as our weaknesse and rudenesse will beare, that wee may bee transformed and fashioned like vnto him.
and as our weakness and rudeness will bear, that we may be transformed and fashioned like unto him.
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And wheras S. Paule addeth, that he would faine be with the Galathians, to change his speeche bicause he was sorie for them:
And whereas S. Paul adds, that he would feign be with the Galatians, to change his speech Because he was sorry for them:
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8645
therein he bewrayeth ageine howe grosse and intolerable their fault is, sithe he woteth not at which ende too begin with them,
therein he bewrayeth again how gross and intolerable their fault is, sith he woteth not At which end too begin with them,
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8646
and that although he haue bred them in Iesus Christ, and fed them vp with the doctrin of the Gospell,
and that although he have bred them in Iesus christ, and fed them up with the Doctrine of the Gospel,
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8647
yet he knoweth not how to rule them any more, whereas notwithstanding, a mother ought to knowe the complexion and nature of hir childe.
yet he Knoweth not how to Rule them any more, whereas notwithstanding, a mother ought to know the complexion and nature of his child.
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8648
Needes then must those men bee vtterly froward and leaudmynded, whose fathers and mothers are at their wits end and wote not how to behaue themselues:
Needs then must those men be utterly froward and leaudmynded, whose Father's and mother's Are At their wits end and wot not how to behave themselves:
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and when their children are become eyther serpents full of poyson, or Lyons full of pryde and stubbornnesse,
and when their children Are become either Serpents full of poison, or Lyons full of pride and stubbornness,
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so as they be past teaching or handling: it must needes be that they are become feendes.
so as they be past teaching or handling: it must needs be that they Are become fiends.
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And yet doth S Paule vpbrayd the Galathians with it.
And yet does S Paul upbraid the Galatians with it.
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8652
Howbeit, in stead of blaming them, let vs see if the like vice bee not to bee founde in vs:
Howbeit, in stead of blaming them, let us see if the like vice be not to be found in us:
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namely that when God openeth his mouth to teache vs, he finde vs so fickle-headed, that he must be fayne to alter his speeche at euery turne.
namely that when God Openeth his Mouth to teach us, he find us so fickle-headed, that he must be fain to altar his speech At every turn.
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It is true that he can welinough weeld our hearts when it shall please him. But we treate not heere of his secrete power whereby he worketh in his chosen.
It is true that he can welinough wield our hearts when it shall please him. But we Treat not Here of his secret power whereby he works in his chosen.
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8655
VVe treate heere but only of our owne nature, how beastly it is if it be considered in it selfe,
We Treat Here but only of our own nature, how beastly it is if it be considered in it self,
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and of the preaching of the Gospel.
and of the preaching of the Gospel.
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Are not they that would preach the doctrine of our Lorde Iesus Christ faythfully, striken continually in heauinesse to see men so beastly as they shew them selues to bee? For our tasting of the goodnes of our God ought to tame vs. Surely we ought to giue good eare to his doctrine:
are not they that would preach the Doctrine of our Lord Iesus christ faithfully, stricken continually in heaviness to see men so beastly as they show them selves to be? For our tasting of the Goodness of our God ought to tame us Surely we ought to give good ear to his Doctrine:
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and if wee could bee drawn vnto him by gentlenesse, or if wee would bee warned with euery little beckening of his finger,
and if we could be drawn unto him by gentleness, or if we would be warned with every little beckoning of his finger,
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8659
like the childe that seeketh too please his father, who as soone as his father dooth but speake the worde, hath his feete readie out of hande too runne whither soeuer his father sendeth him,
like the child that seeks too please his father, who as soon as his father doth but speak the word, hath his feet ready out of hand too run whither soever his father sends him,
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8660
and both his hands ready to doo whatsoeuer he commaundeth him:
and both his hands ready to do whatsoever he commandeth him:
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he should not neede to vse long processe with vs. But when God speaketh to vs, we be so dulwitted as we wote not what he meeneth:
he should not need to use long process with us But when God speaks to us, we be so dulwitted as we wot not what he meeneth:
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or else wee stop our eares, that cry he neuer so loude, it is to no purpose,
or Else we stop our ears, that cry he never so loud, it is to no purpose,
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for wee abide alwayes at one poynte.
for we abide always At one point.
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8664
Therefore the thing that S. Paule hath spoken in this text, serueth not for any one people alone:
Therefore the thing that S. Paul hath spoken in this text, serveth not for any one people alone:
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but it is all one as if he blamed the whole world in all ages for vnthankfulnesse, saying that God is after a sorte greeued with vs for beeing so crooked and frowarde,
but it is all one as if he blamed the Whole world in all ages for unthankfulness, saying that God is After a sort grieved with us for being so crooked and forward,
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and for the great number of lurking holes and hypocrisies that are in vs:
and for the great number of lurking holes and Hypocrisies that Are in us:
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in so muche that if he vse vs gently, wee become so muche the more sturdie:
in so much that if he use us gently, we become so much the more sturdy:
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and if he handle vs roughly, wee kicke agaynst the spurre. And in good soothe wee see what his gentlenesse and roughnesse auayle vs:
and if he handle us roughly, we kick against the spur. And in good sooth we see what his gentleness and roughness avail us:
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that is to wit, so little, that our leaudnesse must needes be ouergreat, seeing he can not winne vs by the one nor by the other.
that is to wit, so little, that our leaudnesse must needs be overgreat, seeing he can not win us by the one nor by the other.
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Therefore let vs bethinke our selues throughly.
Therefore let us bethink our selves thoroughly.
av vvb pno12 vvi po12 n2 av-j.
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Furthermore forasmuch as God is willing to beget vs by his word, to the end we should be his children,
Furthermore forasmuch as God is willing to beget us by his word, to the end we should be his children,
np1 av c-acp np1 vbz j pc-acp vvi pno12 p-acp po31 n1, p-acp dt n1 pns12 vmd vbi po31 n2,
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and in the end obteyne inheritance whervnto he hath adopted vs by our Lord Iesus Christ,
and in the end obtain inheritance whereunto he hath adopted us by our Lord Iesus christ,
cc p-acp dt n1 vvi n1 c-crq pns31 vhz vvn pno12 p-acp po12 n1 np1 np1,
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and which he hath purchased for vs by the death & passion of him that is the true & only heire:
and which he hath purchased for us by the death & passion of him that is the true & only heir:
cc r-crq pns31 vhz vvn p-acp pno12 p-acp dt n1 cc n1 pp-f pno31 cst vbz dt j cc j n1:
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For let a man looke vpō the state of Ierusalem as it is now to be seene,
For let a man look upon the state of Ierusalem as it is now to be seen,
p-acp vvb dt n1 vvb p-acp dt n1 pp-f np1 p-acp pn31 vbz av pc-acp vbi vvn,
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as oft as we come to Sermons, or any of vs reade the holy Scripture, let vs consider to what end it serueth.
as oft as we come to Sermons, or any of us read the holy Scripture, let us Consider to what end it serveth.
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And moreouer, if wee finde not suche power and efficacie in Gods worde when wee heare it preached or read:
And moreover, if we find not such power and efficacy in God's word when we hear it preached or read:
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let vs blame our own naughtinesse or dulnesse for it, assuring our selues that the worlde doth still holde vs backe and hinder vs too much:
let us blame our own naughtiness or dulness for it, assuring our selves that the world does still hold us back and hinder us too much:
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and let vs pray God that his worde may not bee vnprofitable to vs. Besides this,
and let us pray God that his word may not be unprofitable to us Beside this,
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when we be once reformed by it, so as we are become his children:
when we be once reformed by it, so as we Are become his children:
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let vs dayly feede vpon it, assuring our selues that wee haue neede of it all the time of our life,
let us daily feed upon it, assuring our selves that we have need of it all the time of our life,
vvb pno12 av-j vvi p-acp pn31, vvg po12 n2 cst pns12 vhb n1 pp-f pn31 d dt n1 pp-f po12 n1,
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and that wee bee not yet come to the perfection wherevnto wee must tende.
and that we be not yet come to the perfection whereunto we must tend.
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VVherefore let that stirre vs vp, and let vs alwayes be earnestly minded to go still forwarde, till wee sticke faste too oure Lorde Iesus Christe,
Wherefore let that stir us up, and let us always be earnestly minded to go still forward, till we stick fast too our Lord Iesus Christ,
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and let vs take good heede that wee doo not stop and shet vp the passage that he should haue to vs, to guide and gouerne vs to our safetie.
and let us take good heed that we do not stop and shet up the passage that he should have to us, to guide and govern us to our safety.
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And this is the very same thing which we haue seene S. Paule vpbrayde the Corinthians with,
And this is the very same thing which we have seen S. Paul upbraid the Corinthians with,
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namely that he coulde not come at them: and why? It was not long of me, sayth he.
namely that he could not come At them: and why? It was not long of me, say he.
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VVherof then? Euen of your owne ouerstrayghtnesse & shrinking backe:
Whereof then? Eve of your own ouerstrayghtnesse & shrinking back:
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and bicause ye submit not your selues to God, but rather draw from him, or else shrinke backe into your lurking holes:
and Because you submit not your selves to God, but rather draw from him, or Else shrink back into your lurking holes:
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I am fayne to talke to you, now in one speeche and now in another.
I am fain to talk to you, now in one speech and now in Another.
pns11 vbm j pc-acp vvi p-acp pn22, av p-acp crd n1 cc av p-acp j-jn.
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So then according to his vpbrayding of the Corinthians there, and of the Galathians still heere, let vs beware that we be not so streightlaced as we be of our owne nature:
So then according to his upbraiding of the Corinthians there, and of the Galatians still Here, let us beware that we be not so streightlaced as we be of our own nature:
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but let vs pray God to giue vs accesse to his worde.
but let us pray God to give us access to his word.
cc-acp vvb pno12 vvi np1 pc-acp vvi pno12 n1 p-acp po31 n1.
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And seeing that all our lusts, our sinfull vanities, and our frowarde affections are as barres, gates,
And seeing that all our Lustiest, our sinful vanities, and our forward affections Are as bars, gates,
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and suche other things cast in the way, too the intent that Gods worde should not passe:
and such other things cast in the Way, too the intent that God's word should not pass:
cc d j-jn n2 vvn p-acp dt n1, av dt n1 cst ng1 n1 vmd xx vvi:
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let vs fight agaynst them, let it not only enter in vnto vs as at a creuis,
let us fight against them, let it not only enter in unto us as At a crevice,
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but let it finde the gate wide open, and when soeuer God speaketh, let vs giue good eare,
but let it find the gate wide open, and when soever God speaks, let us give good ear,
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and open our harts and minds, to receyue the doctrine rightly and roundly, wherby we should be clensed, till wee be come to the fountayne of all clennesse.
and open our hearts and minds, to receive the Doctrine rightly and roundly, whereby we should be cleansed, till we be come to the fountain of all cleanness.
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But now let vs fal downe before the maiestie of our good God, with acknowledgement of our fau••s, praying him too make vs so to feele them,
But now let us fall down before the majesty of our good God, with acknowledgement of our fau••s, praying him too make us so to feel them,
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and fight valeantly agaynst all our vices, forsaking our selues more & more, and laboring to rid vs quite and cleane of them,
and fight valiantly against all our vices, forsaking our selves more & more, and labouring to rid us quite and clean of them,
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and of all the corruption and sinfulnesse that is in vs, till he haue drawen vs fully to himselfe,
and of all the corruption and sinfulness that is in us, till he have drawn us Fully to himself,
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and that wee bee so transformed to the likenesse of his image, as wee may enioy his immortall glory, wherevnto he nowe allureth vs,
and that we be so transformed to the likeness of his image, as we may enjoy his immortal glory, whereunto he now Allureth us,
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& which we can not possesse as yet but in hope, vntill the latter day.
& which we can not possess as yet but in hope, until the latter day.
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That it may please him to graunt this grace, not onely to vs, but also to all people and nations of the earth, bringing backe all ignorante soules from the miserable bondage of errour and darknesse, to the right way of saluation. &c.
That it may please him to grant this grace, not only to us, but also to all people and Nations of the earth, bringing back all ignorant Souls from the miserable bondage of error and darkness, to the right Way of salvation. etc.
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The.xxix. Sermon, which is the sixth vpon the fourth Chapter.
The xxix Sermon, which is the sixth upon the fourth Chapter.
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21 Tell mee you that vvould be vnder the Lavv, heere yee not the Lavv?
21 Tell me you that would be under the Law, Here ye not the Law?
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22 For it is vvritten that Abraham had tvvo sonnes, the one by a bonde vvoman,
22 For it is written that Abraham had tvvo Sons, the one by a bond woman,
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and the other by a free vvoman. 23 And he that vvas by the bond vvomā vvas borne after the flesh:
and the other by a free woman. 23 And he that was by the bound woman was born After the Flesh:
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but he that vvas of the free vvoman vvas borne by promise. 24 VVhich things are spoken by an Allegorie: for they bee tvvo Couenaunts.
but he that was of the free woman was born by promise. 24 Which things Are spoken by an Allegory: for they be tvvo Covenants.
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The one from mount Sina vvhiche ingendreth vnto bondage, vvhich is Agar.
The one from mount Sina which engendereth unto bondage, which is Agar.
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25 For Agar is mount Sina in Arabie, and representeth that vvhich is novve called Ierusalem,
25 For Agar is mount Sina in Arabia, and Representeth that which is now called Ierusalem,
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and is in bondage vvith hir children.
and is in bondage with his children.
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EVery man can say that freedome is a thing so greatly to be desired, that mās life is as it were halfe dead,
EVery man can say that freedom is a thing so greatly to be desired, that men life is as it were half dead,
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or a continuall pininig away without it.
or a continual pininig away without it.
cc dt j n-jn av p-acp pn31.
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And in very deede wee shunne bondage and subiection as muche as is possible, and seeke freedome and libertie, according also as it is named an inestimable benefite in the common Prouerbe.
And in very deed we shun bondage and subjection as much as is possible, and seek freedom and liberty, according also as it is nam an inestimable benefit in the Common Proverb.
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Nowe if it bee so in respect of this earthly lyfe: Muche more is it so when it standeth vpon the euerlasting saluation of our soules.
Now if it be so in respect of this earthly life: Much more is it so when it Stands upon the everlasting salvation of our Souls.
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But wee see that many runne into bondage, and tye the rope about their owne neckes wilfully.
But we see that many run into bondage, and tie the rope about their own necks wilfully.
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They can well inoughe say that they desire freedome:
They can well enough say that they desire freedom:
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but in the meane whyle they shewe them selues too haue as it were vowed them selues vnto slauerie.
but in the mean while they show them selves too have as it were vowed them selves unto slavery.
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And this is specially seene and tryed to much when wee come too the enioying of the freedome whiche is purchased vs by our Lorde Iesus Christ, too the ende that our soules should haue rest.
And this is specially seen and tried to much when we come too the enjoying of the freedom which is purchased us by our Lord Iesus christ, too the end that our Souls should have rest.
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Isaac is borne of Sara long tyme after Ismaell: for Ismaell myght well haue bin sixteene yeere olde ere Isaac was borne.
Isaac is born of Sarah long time After Ishmael: for Ishmael might well have been sixteene year old ere Isaac was born.
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8718
For although God set vs free from the bondes of Satan, and from tyrannie of sinne, by the Gospell, in telling vs that he adopteth vs too bee his children:
For although God Set us free from the bonds of Satan, and from tyranny of sin, by the Gospel, in telling us that he adopteth us too be his children:
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yet doo wee scarsly see any that accepte that benefite when it is offered them,
yet do we scarcely see any that accept that benefit when it is offered them,
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but all doo plunge them selues into the cursed captiuitie of sinne, and had leuer to bee subiect to their owne lusts,
but all do plunge them selves into the cursed captivity of sin, and had lever to be Subject to their own Lustiest,
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than too walke at libertie by yeelding them selues to the obeying of God.
than too walk At liberty by yielding them selves to the obeying of God.
cs av vvi p-acp n1 p-acp vvg pno32 n2 p-acp dt vvg pp-f np1.
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Not without cause therefore doth S. Paule reproue heere the vnthankfulnesse of suche as long to be vnder the law, telling them that they forsake the thing which they ought most chiefly to wish for, that is, to be franke and free as the children of God.
Not without cause Therefore does S. Paul reprove Here the unthankfulness of such as long to be under the law, telling them that they forsake the thing which they ought most chiefly to wish for, that is, to be frank and free as the children of God.
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And heere of he giueth vs as it were a looking glasse or liuely picture, saying that euen in the Law it selfe a man may perceyue how wretched and miserable mans state is,
And Here of he gives us as it were a looking glass or lively picture, saying that even in the Law it self a man may perceive how wretched and miserable men state is,
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so long as he abideth vnder the Law. For Abrahams house was as a liuely image of Gods Churche.
so long as he Abideth under the Law. For Abrahams house was as a lively image of God's Church.
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There therefore wee maye see what the state of the Church is. Now it is said that Abraham had two sonnes: the one named Ismaell; & the other named Isaac.
There Therefore we may see what the state of the Church is. Now it is said that Abraham had two Sons: the one nam Ishmael; & the other nam Isaac.
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Ismael was borne of Agar which was Abrahams handmayd, and had bin giuen him to wife.
Ishmael was born of Agar which was Abrahams handmaid, and had been given him to wife.
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8727
Howbeit there was a foule fault in that he could not discharge the promise and bonde that he had made to his lawfull wife Sara.
Howbeit there was a foul fault in that he could not discharge the promise and bond that he had made to his lawful wife Sarah.
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Agayne, wee see that the cause of this mariage betweene Abraham and Agar, happened through the ouermuch hastinesse of Sara,
Again, we see that the cause of this marriage between Abraham and Agar, happened through the overmuch hastiness of Sarah,
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bicause she thought that God forslowed the performance of his promise so long, and she was desirous to haue issue.
Because she Thought that God forslowed the performance of his promise so long, and she was desirous to have issue.
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But shee thought that that could not come to passe by hir owne meanes, & therfore she made a very euil construction vpon Gods word,
But she Thought that that could not come to pass by his own means, & Therefore she made a very evil construction upon God's word,
p-acp pns31 vvd d cst vmd xx vvi pc-acp vvi p-acp po31 d n2, cc av pns31 vvd dt j j-jn n1 p-acp npg1 n1,
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and it apereth that she was not so pacient & well stayed in hir fayth as was requisite.
and it appeareth that she was not so patient & well stayed in his faith as was requisite.
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To be short the mariage was to be condemned, and no better than whordome, howbeeit that Abrahams intent was not so.
To be short the marriage was to be condemned, and no better than whoredom, howbeit that Abrahams intent was not so.
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For he was not led with wicked lust.
For he was not led with wicked lust.
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He might very well haue desired to haue had the seede wherof the saluation of the worlde should spring:
He might very well have desired to have had the seed whereof the salvation of the world should spring:
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but see what our foolish intents doo.
but see what our foolish intents do.
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VVhen wee attempt one thing or other without hauing Gods word for our warrāt, we shal be caried and led into many faults through our own rashnesse.
When we attempt one thing or other without having God's word for our warrant, we shall be carried and led into many Faults through our own rashness.
c-crq pns12 vvb crd n1 cc n-jn p-acp j-vvg ng1 n1 p-acp po12 n1, pns12 vmb vbi vvn cc vvn p-acp d n2 p-acp po12 d n1.
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After this maner is Ismaell borne of Agar the bondwoman, and yet is that no Lawfull mariage nor allowed of God.
After this manner is Ishmael born of Agar the bondwoman, and yet is that no Lawful marriage nor allowed of God.
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8739
But Sainct Paule followyng the recorde of Moyses, saythe that Isaac was borne by promyse, and Ismaell after the fleshe.
But Saint Paul following the record of Moses, say that Isaac was born by promise, and Ishmael After the Flesh.
p-acp n1 np1 vvg dt n1 pp-f np1, vvb cst np1 vbds vvn p-acp n1, cc np1 p-acp dt n1.
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Not that Abraham begat not his sonne Isaac:
Not that Abraham begat not his son Isaac:
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but that he did it by power from heauen, bycause his body was already withered and as good as half dead,
but that he did it by power from heaven, Because his body was already withered and as good as half dead,
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and he had not any more lustinesse in him.
and he had not any more lustiness in him.
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8743
He was a man of a hundred yeeres old, & his wife also pricked much about the same age, who had bin barrein all the foretime of hir life,
He was a man of a hundred Years old, & his wife also pricked much about the same age, who had been barren all the foretime of his life,
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& was full fourscore & ten yeres old or thereabouts ere she might conceiue & be with child, in somuch that euē she hir selfe also thought it to be but a tale and a laughing matter,
& was full fourscore & ten Years old or thereabouts ere she might conceive & be with child, in So much that even she his self also Thought it to be but a tale and a laughing matter,
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when the message was brought him by the Angels. Yee see then that Isaac was borne by promise.
when the message was brought him by the Angels. Ye see then that Isaac was born by promise.
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8746
For in that cace God wroughte by miracle, too the ende it might bee knowen that our Lord Iesus should bee sent into the worlde, not after the common order of nature,
For in that case God wrought by miracle, too the end it might be known that our Lord Iesus should be sent into the world, not After the Common order of nature,
p-acp p-acp d n1 np1 vvn p-acp n1, av dt n1 pn31 vmd vbi vvn d po12 n1 np1 vmd vbi vvn p-acp dt n1, xx p-acp dt j n1 pp-f n1,
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but as proceeding of Gods goodnesse and woonderfull forepurpose.
but as proceeding of God's Goodness and wondered forepurpose.
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8748
But howsoeuer the cace stande, yee see heere in the house of Abraham (who is as it were a figure and image of the Churche) two women with their two children borne of eyther of them one.
But howsoever the case stand, ye see Here in the house of Abraham (who is as it were a figure and image of the Church) two women with their two children born of either of them one.
cc-acp c-acp dt n1 vvi, pn22 vvb av p-acp dt n1 pp-f np1 (r-crq vbz p-acp pn31 vbdr dt n1 cc n1 pp-f dt n1) crd n2 p-acp po32 crd n2 vvn pp-f d pp-f pno32 crd.
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Now as t••ching Agar, S. Paule sayth that shee representeth mount Sinay where the Lawe is giuen:
Now as t••ching Agar, S. Paul say that she Representeth mount Sinai where the Law is given:
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and he calleth it a mountayne of Arabie, to shewe that it was not in the holy land which God had appoynted to be the inheritāce of his people. Also Sara representeth Ierusalem:
and he calls it a mountain of Arabia, to show that it was not in the holy land which God had appointed to be the inheritance of his people. Also Sarah Representeth Ierusalem:
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not the Ierusalem (sayth he, which is now standing, for that was corrupted and gone away from the lawe and pure doctrine of God:
not the Ierusalem (say he, which is now standing, for that was corrupted and gone away from the law and pure Doctrine of God:
xx dt np1 (vvz pns31, r-crq vbz av vvg, c-acp d vbds vvn cc vvn av p-acp dt n1 cc j n1 pp-f np1:
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I say from the lawe, not after the maner that S. Paule taketh it heere to engender vnto bondage:
I say from the law, not After the manner that S. Paul Takes it Here to engender unto bondage:
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but according to the couenant that God had made with his people in the name of our Lorde Iesus Christ.
but according to the Covenant that God had made with his people in the name of our Lord Iesus christ.
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8754
For as muche then as the Ierusalem which was in S. Paules time, had forsaken Iesus Christ,
For as much then as the Ierusalem which was in S. Paul's time, had forsaken Iesus christ,
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8755
and by that meanes disanulled Gods couenaunt: S. Paule sayth that it must be coupled with Agar or mount Sinay.
and by that means Disannulled God's Covenant: S. Paul say that it must be coupled with Agar or mount Sinai.
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8756
It is to no purpose (sayth he) that the Iewes make their brags vnder colour of their Temple, Sacrifices and such other things, that they bee Gods chosen and peculiar people:
It is to no purpose (say he) that the Iewes make their brags under colour of their Temple, Sacrifices and such other things, that they be God's chosen and peculiar people:
pn31 vbz pc-acp dx n1 (vvz pns31) cst dt np2 vvb po32 n2 p-acp n1 pp-f po32 n1, n2 cc d j-jn n2, cst pns32 vbb n2 vvn cc j n1:
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for notwithstanding all that geere, yet are they as good as banished and rooted out of the holy land,
for notwithstanding all that gear, yet Are they as good as banished and rooted out of the holy land,
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8758
and haue no more but a vayne title of the law.
and have no more but a vain title of the law.
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8760
and it differeth nothing at all from Sinay.
and it differeth nothing At all from Sinai.
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8761
But there is a Ierusalem from aboue (saith he ▪) that is to wit, the Church, which breedeth vs before God,But there is a Ierusalem from above (Says he ▪) that is to wit, the Church, which breeds us before God,
p-acp pc-acp vbz dt np1 p-acp p-acp (vvz pns31 ▪) cst vbz p-acp n1, dt n1, r-crq vvz pno12 p-acp np1,
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8762
and shee hauing the incorruptible seede of the Gospel, beareth children that are free and vnbounde, and she is the mother of all the faythfull, according as it is written, Reioyce thou poore barein woman.
and she having the incorruptible seed of the Gospel, bears children that Are free and unbound, and she is the mother of all the faithful, according as it is written, Rejoice thou poor barein woman.
cc pns31 vhg av j n1 pp-f dt n1, vvz n2 cst vbr j cc j-vvn, cc pns31 vbz dt n1 pp-f d dt j, vvg c-acp pn31 vbz vvn, vvb pns21 j av n1.
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8763
And Esay speaketh not to any one woman:
And Isaiah speaks not to any one woman:
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8764
but termeth Gods Churche so by a similitude, which Church should for a time be greatly scattered.
but termeth God's Church so by a similitude, which Church should for a time be greatly scattered.
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8765
His saying then is, very well, thou shalt be an ofcast, and there shal be as it were a kinde of diuorce betweene God and thee:
His saying then is, very well, thou shalt be an ofcast, and there shall be as it were a kind of divorce between God and thee:
po31 vvg av vbz, av av, pns21 vm2 vbi dt n1, cc pc-acp vmb vbi c-acp pn31 vbdr dt n1 pp-f n1 p-acp np1 cc pno21:
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8766
but in the ende he will multiplie thee agayne, and thou shalt haue mo childrē than if thou haddest flourished of all the while in prosperitie:
but in the end he will multiply thee again, and thou shalt have more children than if thou Hadst flourished of all the while in Prosperity:
cc-acp p-acp dt n1 pns31 vmb vvi pno21 av, cc pns21 vm2 vhi dc n2 cs cs pns21 vhd2 vvn pp-f d dt n1 p-acp n1:
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8767
and that came to passe when the Gospell was preached openly too the world.
and that Come to pass when the Gospel was preached openly too the world.
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8768
For then the Church had not only the childrē of Abraham, or some one certayne people:
For then the Church had not only the children of Abraham, or Some one certain people:
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8769
but through the heauenly seede of the Gospell, shee brought foorth infinite children vnto God, of all Nations and Countreys, farre and wide, according to the power which God vttered through the whole world.
but through the heavenly seed of the Gospel, she brought forth infinite children unto God, of all nations and Countries', Far and wide, according to the power which God uttered through the Whole world.
cc-acp p-acp dt j n1 pp-f dt n1, pns31 vvd av j n2 p-acp np1, pp-f d n2 cc ng2, av-j cc j, vvg p-acp dt n1 r-crq np1 vvd p-acp dt j-jn n1.
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8770
Lo heere in effecte the substance of the texte which I 〈 ◊ 〉 rehearsed.
Lo Here in Effect the substance of the text which I 〈 ◊ 〉 rehearsed.
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8771
But first of all wee haue to marke, that whereas S. Paule sayth, that these things are spoken by an Allegorie:
But First of all we have to mark, that whereas S. Paul say, that these things Are spoken by an Allegory:
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8772
he ment not too impeache the naturall sense of the holy Scripture, as wee see howe some haue doone, who through their foolish curiositie of seeking fonde speculations in the holy Scripture, haue turmoyled and disordered all things, esteeming the literall sense to be nothing worth.
he meant not too impeach the natural sense of the holy Scripture, as we see how Some have done, who through their foolish curiosity of seeking fond speculations in the holy Scripture, have turmoiled and disordered all things, esteeming the literal sense to be nothing worth.
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8773
This was the cause that all things were falsified and peruerted, and there hath not bin a more diuelishe deuice than these allegories, whiche haue borne such sway in the world,
This was the cause that all things were falsified and perverted, and there hath not been a more devilish device than these allegories, which have born such sway in the world,
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8774
and as yet still delight many men so much, that they bee as it were bewitched with them,
and as yet still delight many men so much, that they be as it were bewitched with them,
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8775
bicause they be very fauourable and plausible. O noble exposition, saye they.
Because they be very favourable and plausible. O noble exposition, say they.
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8776
And why so? Bicause that when as it toucheth neyther heauen nor earth, the sillie people are rauished at it,
And why so? Because that when as it touches neither heaven nor earth, the silly people Are ravished At it,
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8777
and it is an easie matter too hang in suspence and mamering at it.
and it is an easy matter too hang in suspense and mamering At it.
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8778
But Sainct Paule mente not that the things whiche Moyses reporteth of Isaac and Ismaell, shoulde onely serue for suche curious speculations:
But Saint Paul mente not that the things which Moses Reporteth of Isaac and Ishmael, should only serve for such curious speculations:
p-acp n1 np1 fw-la xx cst dt n2 r-crq np1 vvz pp-f np1 cc np1, vmd av-j vvi p-acp d j n2:
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8779
but he sheweth that in that storie wee see in effecte the state of the Churche,
but he shows that in that story we see in Effect the state of the Church,
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8780
bicause that at that time there was no Churche in the worlde gouerned by God, but onely the house of Abraham.
Because that At that time there was no Church in the world governed by God, but only the house of Abraham.
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8782
Howe be it for as much as the same wente still too decaye, God gathered a people in the person of Abraham, whereby he gaue an incling, that he woulde bee called vpon by those whome he had sholed out from the rest of the worlde.
How be it for as much as the same went still too decay, God gathered a people in the person of Abraham, whereby he gave an incling, that he would be called upon by those whom he had sholed out from the rest of the world.
c-crq vbb pn31 p-acp c-acp d c-acp dt d vvd av av vvi, np1 vvd dt n1 p-acp dt n1 pp-f np1, c-crq pns31 vvd dt j-vvg, cst pns31 vmd vbi vvn p-acp p-acp d r-crq pns31 vhd vvn av p-acp dt n1 pp-f dt n1.
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8783
Therefore wee muste not reade this storie of Moyses coldly without looking any further, that is too say, without consideration of the things that happened in that house, wherin the state of the Church is shewed vs. Marke that for one poynt.
Therefore we must not read this story of Moses coldly without looking any further, that is too say, without consideration of the things that happened in that house, wherein the state of the Church is showed us Mark that for one point.
av pns12 vmb xx vvi d n1 pp-f np1 av-jn p-acp vvg d av-jc, cst vbz av vvb, p-acp n1 pp-f dt n2 cst vvd p-acp d n1, c-crq dt n1 pp-f dt n1 vbz vvn pno12 vvi cst p-acp crd n1.
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8784
But nowe too come too the principall, let vs marke that whereas Sainct Paule likeneth Agar Abrahams bonde woman vntoo mounte Sinay,
But now too come too the principal, let us mark that whereas Saint Paul likeneth Agar Abrahams bond woman unto mount Sinai,
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8785
and vntoo the Lawe that was published there: he meeneth not the Lawe with the whole contentes and substance of it.
and unto the Law that was published there: he meeneth not the Law with the Whole contents and substance of it.
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8786
For in the Law there are promises of saluation, which wee must hope for by our Lorde Iesus Christ,
For in the Law there Are promises of salvation, which we must hope for by our Lord Iesus christ,
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8787
as Sainct Paule declareth in dyuers places, and as wee our selues haue seene.
as Saint Paul Declareth in Diverse places, and as we our selves have seen.
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8788
Then if we could take the Lawe in hys ryghte and lawfull vse, it is certayne that wee shoulde haue there the• corruptible seede of lyfe,
Then if we could take the Law in his right and lawful use, it is certain that we should have there the• corruptible seed of life,
av cs pns12 vmd vvi dt n1 p-acp po31 j-jn cc j n1, pn31 vbz j cst pns12 vmd vhi pc-acp n1 fw-fr n1 pp-f n1,
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8789
and God would bee our father, and we should be set free by him.
and God would be our father, and we should be Set free by him.
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8790
The lawe in deede hath ingendred vntoo bondage as in outward respect, as hath bin declared heretofore.
The law in deed hath engendered unto bondage as in outward respect, as hath been declared heretofore.
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8791
Although the fathers of olde time were Gods children and heyres of the kingdome of heauen as well as we:
Although the Father's of old time were God's children and Heirs of the Kingdom of heaven as well as we:
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yet were they vnder tutors and gouerners.
yet were they under tutors and Governors.
av vbdr pns32 p-acp n2 cc n2.
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For they were as yet like little children, and the perfection of things was reserued to the cōming of our Lord Iesus Christ:
For they were as yet like little children, and the perfection of things was reserved to the coming of our Lord Iesus christ:
p-acp pns32 vbdr a-acp av av-j j n2, cc dt n1 pp-f n2 vbds vvn p-acp dt n-vvg pp-f po12 n1 np1 np1:
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and the Ceremonies were as brydles and thongs, so that they which kept them had not the full freedome that God graunteth vs to inioy now adayes as it is purchaced for vs by our Lord Iesus Christe.
and the Ceremonies were as bridles and thongs, so that they which kept them had not the full freedom that God granteth us to enjoy now adays as it is purchased for us by our Lord Iesus Christ.
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Yet notwithstanding S. Paule speaking heere of the Lawe that ingendereth vnto bondage, taketh it for the false opinion which they had against whom he disputeth.
Yet notwithstanding S. Paul speaking Here of the Law that engendereth unto bondage, Takes it for the false opinion which they had against whom he disputeth.
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For he will adde anon, that all such as are so ingendred, shall in the end be banished and driuen out of Gods house and heritage.
For he will add anon, that all such as Are so engendered, shall in the end be banished and driven out of God's house and heritage.
p-acp pns31 vmb vvi av, cst d d c-acp vbr av vvn, vmb p-acp dt n1 vbb vvn cc vvn av pp-f npg1 n1 cc n1.
(34) sermon (DIV1)
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Now although the fathers were ingendred in outward bōdage, as is sayd of them in the viij. to the Romanes:
Now although the Father's were engendered in outward bondage, as is said of them in the viij. to the Romans:
av cs dt n2 vbdr vvn p-acp j n1, c-acp vbz vvn pp-f pno32 p-acp dt crd. p-acp dt njp2:
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yet were they free by the spirit of faith, which ouer ruled the bondage, or else they had bin cut of from all hope of saluation.
yet were they free by the Spirit of faith, which over ruled the bondage, or Else they had been Cut of from all hope of salvation.
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8799
To be short, S. Paule speaketh heere of the lawe, after the interpretation wherewith it had bin corrupted by the hypocrites that buzied their heades aboute pelting trifles,
To be short, S. Paul speaks Here of the law, After the Interpretation wherewith it had been corrupted by the Hypocrites that buzied their Heads about pelting trifles,
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and woulde needes make meritorious deedes of them, and in the meane whyle did cast mennes consciences into so streyt bondes,
and would needs make meritorious Deeds of them, and in the mean while did cast men's Consciences into so streyt bonds,
cc vmd av vvi j n2 pp-f pno32, cc p-acp dt j n1 vdd vvi ng2 n2 p-acp av j n2,
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as was ynough too choke them. But hereof ynough hath bin sayd heeretofore. Neuerthelesse wee must call to minde howe the lawe hath bin compared with the Gospell,
as was enough too choke them. But hereof enough hath been said heretofore. Nevertheless we must call to mind how the law hath been compared with the Gospel,
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8802
bicause that such as will needes purchace themselues rightuousnesse by it, do beare thēselues in hand that God is bound vnto thē,
Because that such as will needs purchase themselves righteousness by it, do bear themselves in hand that God is bound unto them,
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8803
for their doing of their dutie, and they think they do it throughly in deede. VVhen they heere this promis, he that doth these things shall liue:
for their doing of their duty, and they think they do it thoroughly in deed. When they Here this promise, he that does these things shall live:
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by and by they streyn thēselues, and they beleue that they shall bring the matter about to performe al that euer God requireth and cōmaundeth.
by and by they streyn themselves, and they believe that they shall bring the matter about to perform all that ever God requires and commandeth.
p-acp cc a-acp pns32 j px32, cc pns32 vvb cst pns32 vmb vvi dt n1 a-acp pc-acp vvi d cst av np1 vvz cc vvz.
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8805
And when they haue once gottē the promis by the end, streytwayes they looke for the wages too:
And when they have once got the promise by the end, streytwayes they look for the wages too:
cc c-crq pns32 vhb a-acp vvn dt n1 p-acp dt n1, av pns32 vvb p-acp dt n2 av:
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8806
& they neuer thinke any more that their saluation is a free gift, but that they haue deserued and earned Gods promis,
& they never think any more that their salvation is a free gift, but that they have deserved and earned God's promise,
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8807
so that the eternall life is with thē but a recōpence of their deserts.
so that the Eternal life is with them but a recompense of their deserts.
av cst dt j n1 vbz p-acp pno32 p-acp dt vvi pp-f po32 n2.
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8808
Thus yee see what is ment by the Lawe when S. Paule compareth it with the Gospell.
Thus ye see what is meant by the Law when S. Paul compareth it with the Gospel.
av pn22 vvb r-crq vbz vvn p-acp dt n1 c-crq n1 np1 vvz pn31 p-acp dt n1.
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8809
And as touching the Gospell he doth vs to wit, that it is a doctrine wherby God sheweth himself to be our father, with couenant that we should be set free frō the condemnation of Satan and sinne,
And as touching the Gospel he does us to wit, that it is a Doctrine whereby God shows himself to be our father, with Covenant that we should be Set free from the condemnation of Satan and sin,
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(34) sermon (DIV1)
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8810
yea and from the curse of the law.
yea and from the curse of the law.
uh cc p-acp dt n1 pp-f dt n1.
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8811
For (as wee haue seene afore) it is sayd that all such as fulfill not the lawe in all poynts shall be accursed.
For (as we have seen afore) it is said that all such as fulfil not the law in all points shall be accursed.
p-acp (c-acp pns12 vhb vvn a-acp) pn31 vbz vvn cst d d c-acp vvb xx dt n1 p-acp d n2 vmb vbi vvn.
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8812
Nowe the cace is so, that all of vs are indaūgered.
Now the case is so, that all of us Are indaungered.
av dt n1 vbz av, cst d pp-f pno12 vbr vvn.
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8813
And by that meanes all the world is swallowed vp in despayre, and there is no remedie,
And by that means all the world is swallowed up in despair, and there is no remedy,
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8814
vnlesse God drawe wretched sinners out of that condemnation, and acquit them of the sentence that was pronounced against them.
unless God draw wretched Sinners out of that condemnation, and acquit them of the sentence that was pronounced against them.
cs np1 vvb j n2 av pp-f d n1, cc vvi pno32 pp-f dt n1 cst vbds vvn p-acp pno32.
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8815
Nowe then wee see after what maner S. Paule tooke the name of the Lawe:
Now then we see After what manner S. Paul took the name of the Law:
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8816
namely that he ment not, that the doctrine which is conteyned in Moyses, doth not make vs rightly the children of God,
namely that he meant not, that the Doctrine which is contained in Moses, does not make us rightly the children of God,
av cst pns31 vvd xx, cst dt n1 r-crq vbz vvn p-acp np1, vdz xx vvi pno12 av-jn dt n2 pp-f np1,
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or that it contayneth not the promises which were for the euerlasting saluation of mankinde:
or that it Containeth not the promises which were for the everlasting salvation of mankind:
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8818
but onely that before Iesus Christ came into the worlde, there was not yet any ful libertie or freedome as there is now adayes,
but only that before Iesus christ Come into the world, there was not yet any full liberty or freedom as there is now adays,
cc-acp av-j cst p-acp np1 np1 vvd p-acp dt n1, pc-acp vbds xx av d j n1 cc n1 c-acp pc-acp vbz av av,
(34) sermon (DIV1)
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8819
& moreouer that the hipocrites abused the law by their false interpretations.
& moreover that the Hypocrites abused the law by their false interpretations.
cc av cst dt n2 vvn dt n1 p-acp po32 j n2.
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8820
For they surmyzed that they could make God amends, and thereby purchace fauour at his hand.
For they surmyzed that they could make God amends, and thereby purchase favour At his hand.
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8821
And therefore S. Paule sayeth that we shall alwayes be in bondage till wee be begotten againe by another kinde of seede, that is to wit, by the Gospell.
And Therefore S. Paul Saith that we shall always be in bondage till we be begotten again by Another kind of seed, that is to wit, by the Gospel.
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8822
But let vs marke well these wordes, where it is sayd that Agar or Sinay representeth the Ierusalem which was at that time, that is too wit, the same Citie which had erst bin Gods sanctuarie,
But let us mark well these words, where it is said that Agar or Sinai Representeth the Ierusalem which was At that time, that is too wit, the same city which had erst been God's sanctuary,
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& should haue bin the welspring of all heauenly doctrine, according too Esay and Micheas, which say, The law shall come from Sion, and the woord of God from Ierusalem.
& should have been the wellspring of all heavenly Doctrine, according too Isaiah and Micheas, which say, The law shall come from Sion, and the word of God from Ierusalem.
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8824
Howbeit for asmuch as the Iewes were corrupt, and had mingled their own inuentiōs & glozes with the purenesse of the true doctrine,
Howbeit for as as the Iewes were corrupt, and had mingled their own Inventions & glozes with the pureness of the true Doctrine,
a-acp p-acp av c-acp dt np2 vbdr j, cc vhd vvn po32 d n2 cc n2 p-acp dt n1 pp-f dt j n1,
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8825
yea and had forsaken Iesus Christ the fountaine of life:
yea and had forsaken Iesus christ the fountain of life:
uh cc vhd vvn np1 np1 dt n1 pp-f n1:
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8826
S. Paule sayeth that that Ierusalem of theirs is like Agar the bondmayd, & like the mountayne Sinay which cannot ingender but to condemnatiō:
S. Paul Saith that that Ierusalem of theirs is like Agar the bondmaid, & like the mountain Sinai which cannot engender but to condemnation:
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and that is a thing well woorthie to be marked:
and that is a thing well worthy to be marked:
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8828
for it serueth too shewe that God did neuer so tie his grace to any one place,
for it serveth too show that God did never so tie his grace to any one place,
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8829
but that he punished the thanklesnesse of the inhabiters, whē they would not haue the wit to make their benefit of the good things that he had put into their hands.
but that he punished the thanklesnesse of the inhabiters, when they would not have the wit to make their benefit of the good things that he had put into their hands.
cc-acp cst pns31 vvd dt n1 pp-f dt n2, c-crq pns32 vmd xx vhi dt n1 pc-acp vvi po32 n1 pp-f dt j n2 cst pns31 vhd vvn p-acp po32 n2.
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8830
Behold, Ierusalem is called Gods holy citie, his royal palace, his house, and the plac• of his abode:
Behold, Ierusalem is called God's holy City, his royal palace, his house, and the plac• of his Abided:
vvb, np1 vbz vvn npg1 j n1, po31 j n1, po31 n1, cc dt n1 pp-f po31 n1:
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8831
all these titles are giuē it in the holy Scripture.
all these titles Are given it in the holy Scripture.
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8832
And yet notwithstanding S. Paule sayeth that she is become like Sinay a barrein hill in a deserte and elendge place, And yet notwithstanding S. Paul Saith that she is become like Sinai a barren hill in a desert and elendge place,
cc av p-acp n1 np1 vvz cst pns31 vbz vvn av-j np1 dt j n1 p-acp dt n1 cc vvi n1,
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8833
and out of the bounds of the holy land which God calleth his resting place and the heritage of his faithful and chozen.
and out of the bounds of the holy land which God calls his resting place and the heritage of his faithful and chozen.
cc av pp-f dt n2 pp-f dt j n1 r-crq np1 vvz po31 j-vvg n1 cc dt n1 pp-f po31 j cc j-vvn.
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8834
Seing there was such a chaunge in the Citie of Ierusalem, which had bin chozen of God and honored with so many goodly and excellent titles:
Sing there was such a change in the city of Ierusalem, which had been chozen of God and honoured with so many goodly and excellent titles:
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8835
what shall become of al such people as do now adayes refuze the doctrine of the Gospell? Although they were exalted to the like honour,
what shall become of all such people as do now adays refuse the Doctrine of the Gospel? Although they were exalted to the like honour,
r-crq vmb vvi pp-f d d n1 c-acp vdb av av vvi dt n1 pp-f dt n1? cs pns32 vbdr vvn p-acp dt j n1,
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8836
yet could God wel ynough make them to tumble into all reproch.
yet could God well enough make them to tumble into all reproach.
av vmd np1 av av-d vvi pno32 pc-acp vvi p-acp d n1.
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8837
VVe see what is sayd of all those Cities where our Lord Iesus Christ had preached the Gospel:
We see what is said of all those Cities where our Lord Iesus christ had preached the Gospel:
pns12 vvb r-crq vbz vvn pp-f d d n2 c-crq po12 n1 np1 np1 vhd vvn dt n1:
(34) sermon (DIV1)
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8838
as of Capernaum and the rest. as of Capernaum and the rest.
a-acp pp-f np1 cc dt n1.
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8839
For they might haue boasted of their hauing of the message of saluation first afore all others,
For they might have boasted of their having of the message of salvation First afore all Others,
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8840
and of Christes being conuersant among them rahter than at Ierusalē. But he sayeth, thou shalt be cast down to the bottom of hel:
and of Christ's being conversant among them rahter than At Ierusalē. But he Saith, thou shalt be cast down to the bottom of hell:
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and that was bicause they were stubborne & maliciously wilfull, in disdeyning to receyue the grace that was preached vnto them.
and that was Because they were stubborn & maliciously wilful, in disdaining to receive the grace that was preached unto them.
cc cst vbds c-acp pns32 vbdr j cc av-j j, p-acp vvg pc-acp vvi dt n1 cst vbds vvn p-acp pno32.
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8842
Yea & we see what Ieremie sayeth of Silo. Bycause the Iewes boasted so much of their towne of Ierusalē, vnder the colour of the Tēple and the altar:
Yea & we see what Ieremie Saith of Silo. Because the Iewes boasted so much of their town of Ierusalē, under the colour of the Temple and the altar:
uh cc pns12 vvb r-crq np1 vvz pp-f np1 c-acp dt np2 vvd av d pp-f po32 n1 pp-f np1, p-acp dt n1 pp-f dt n1 cc dt n1:
(34) sermon (DIV1)
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8843
Go your wayes to Silo (sayeth he):
Go your ways to Silo (Saith he):
vvb po22 n2 p-acp np1 (vvz pns31):
(34) sermon (DIV1)
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8844
was not the Ark placed there a lōg time? did not mē resort thither frō all coastes to worship God? did they not offer sacrifizes there? And what see ye now? a terrible tokē of Gods vengeāce,
was not the Ark placed there a long time? did not men resort thither from all coasts to worship God? did they not offer Sacrifices there? And what see you now? a terrible token of God's vengeance,
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(34) sermon (DIV1)
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8845
bicause they had not profited thēselues by the benefite that was offered to thē first of all.
Because they had not profited themselves by the benefit that was offered to them First of all.
c-acp pns32 vhd xx vvn px32 p-acp dt n1 cst vbds vvn p-acp pno32 ord pp-f d.
(34) sermon (DIV1)
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8846
Now therfore let vs apply this to our own instructiō, that whensoeuer God shall haue bin so gracious to vs,
Now Therefore let us apply this to our own instruction, that whensoever God shall have been so gracious to us,
av av vvb pno12 vvi d p-acp po12 d n1, cst c-crq np1 vmb vhi vbn av j p-acp pno12,
(34) sermon (DIV1)
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8847
as to make his abode among vs, & as it were to plant his royall seege with vs too reigne ouer vs, wee may walke in feare & warenesse, indeuering on our side to obey him,
as to make his Abided among us, & as it were to plant his royal siege with us too Reign over us, we may walk in Fear & warenesse, endeavouring on our side to obey him,
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(34) sermon (DIV1)
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8848
& to shrowd our selues soberly & aduisedly vnder his wings.
& to shroud our selves soberly & advisedly under his wings.
cc pc-acp vvi po12 n2 av-j cc av-vvn p-acp po31 n2.
(34) sermon (DIV1)
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8849
For if wee thinke to hold him boūd vnto vs, & thervpō presume to be wilfull in our own cōceyt,
For if we think to hold him bound unto us, & thereupon presume to be wilful in our own conceit,
p-acp cs pns12 vvb pc-acp vvi pno31 vvn p-acp pno12, cc av vvb pc-acp vbi j p-acp po12 d n1,
(34) sermon (DIV1)
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8850
& vnhalow the gratious gifts which he had dedicated to our saluatiō: surely such lewdnesse shal not abide vnpunished.
& unhallow the gracious Gifts which he had dedicated to our salvation: surely such Lewdness shall not abide unpunished.
cc vvi dt j n2 r-crq pns31 vhd vvn p-acp po12 n1: av-j d n1 vmb xx vvi j.
(34) sermon (DIV1)
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8851
So thē we be warned by the exāple of Ierusalē, to yeeld our selues peasably to the obeying of our God,
So them we be warned by the Exampl of Ierusalē, to yield our selves peasably to the obeying of our God,
np1 pno32 pns12 vbi vvn p-acp dt n1 pp-f np1, pc-acp vvi po12 n2 av-j p-acp dt vvg pp-f po12 n1,
(34) sermon (DIV1)
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8852
& to suffer him to gouerne vs, applying our selues to him in al respects, without puffing vp into vayne presūptiō,
& to suffer him to govern us, applying our selves to him in all respects, without puffing up into vain presumption,
cc pc-acp vvi pno31 pc-acp vvi pno12, vvg po12 n2 p-acp pno31 p-acp d n2, p-acp vvg a-acp p-acp j n1,
(34) sermon (DIV1)
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whē he shal haue bestowed any of his spiritual gifts vpō vs, but rather cōfessing that we be so much the 〈 ◊ 〉 beholdē vnto him,
when he shall have bestowed any of his spiritual Gifts upon us, but rather confessing that we be so much the 〈 ◊ 〉 beholden unto him,
c-crq pns31 vmb vhi vvn d pp-f po31 j n2 p-acp pno12, cc-acp av-c vvg cst pns12 vbb av av-d dt 〈 sy 〉 vvi p-acp pno31,
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& thervpō taking occasion to humble our selues.
& thereupon taking occasion to humble our selves.
cc av vvg n1 pc-acp vvi po12 n2.
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8855
And heere by the way we see what a fondnesse it is of the Papistes, too tie God vnto Rome vnder colour (as they say) that it is the Apostolike sea.
And Here by the Way we see what a fondness it is of the Papists, too tie God unto Room under colour (as they say) that it is the Apostolic sea.
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Let vs put the cace it were so, although we know not why, for all that they alledge of S. Peter is but tales and starke lies.
Let us put the case it were so, although we know not why, for all that they allege of S. Peter is but tales and stark lies.
vvb pno12 vvi dt n1 pn31 vbdr av, cs pns12 vvb xx c-crq, p-acp d cst pns32 vvb pp-f n1 np1 vbz p-acp n2 cc av-j vvz.
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It is very certaine that S. Paule was hild prisoner at Rome, and it may be gathered that he was euen put too death there.
It is very certain that S. Paul was held prisoner At Room, and it may be gathered that he was even put too death there.
pn31 vbz av j cst n1 np1 vbds vvn n1 p-acp n1, cc pn31 vmb vbi vvn cst pns31 vbds av-j vvn av n1 a-acp.
(34) sermon (DIV1)
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Beholde, all the holinesse of Rome is this, that the Gospell was persecuted there, and that that Diuelish dungeon hath bin defiled with the bloud of the martirs,
Behold, all the holiness of Room is this, that the Gospel was persecuted there, and that that Devilish dungeon hath been defiled with the blood of the Martyrs,
vvb, d dt n1 pp-f n1 vbz d, cst dt n1 vbds vvn a-acp, cc cst d j n1 vhz vbn vvn p-acp dt n1 pp-f dt n2,
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as it were to prouoke gods wrath, and too confederate it self too fight against the truthe,
as it were to provoke God's wrath, and too confederate it self too fight against the truth,
c-acp pn31 vbdr pc-acp vvi n2 n1, cc av j-jn pn31 n1 av vvi p-acp dt n1,
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and as much ▪ as may be to abolish the name and remembrance of our Lord Iesus Christ.
and as much ▪ as may be to Abolah the name and remembrance of our Lord Iesus christ.
cc c-acp d ▪ a-acp vmb vbi pc-acp vvi dt n1 cc n1 pp-f po12 n1 np1 np1.
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193
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Behold heere all the woorthinesse of Rome.
Behold Here all the worthiness of Rome.
vvb av d dt n1 pp-f np1.
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193
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8862
But now admit that they had the recordes which the Citie of Ierusalem had, whereof not withstanding they finde not one sillable in the holy Scripture.
But now admit that they had the records which the city of Ierusalem had, whereof not withstanding they find not one Syllable in the holy Scripture.
p-acp av vvb cst pns32 vhd dt n2 r-crq dt n1 pp-f np1 vhd, c-crq xx vvg pns32 vvb xx crd n1 p-acp dt j n1.
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It is not sayd that God will reygne or haue any dwelling in the Citie of Rome,
It is not said that God will Reign or have any Dwelling in the city of Room,
pn31 vbz xx vvn cst np1 vmb vvi cc vhb d n-vvg p-acp dt n1 pp-f n1,
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nor that it shoulde bee named the moother church, nor haue any other dignitie or preheminence at all.
nor that it should be nam the mother Church, nor have any other dignity or pre-eminence At all.
ccx cst pn31 vmd vbi vvn dt n1 n1, ccx vhb d j-jn n1 cc n1 p-acp d.
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In deede Sainct Paule sayeth that the faith of the Romanes, (& yet they were then but a handfull of people,) was at that time knowen euerywhere, euen to their great renowme.
In deed Saint Paul Saith that the faith of the Romans, (& yet they were then but a handful of people,) was At that time known everywhere, even to their great renown.
p-acp n1 n1 np1 vvz cst dt n1 pp-f dt njp2, (cc av pns32 vbdr av p-acp dt n1 pp-f n1,) vbds p-acp d n1 vvn av, av p-acp po32 j n1.
(34) sermon (DIV1)
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8866
For yee must not thinke that those whiche bare the swoorde there were the Christians: but they were a fewe folke gatherd togither in couert.
For ye must not think that those which bore the sword there were the Christians: but they were a few folk gathered together in covert.
p-acp pn22 vmb xx vvi cst d r-crq vvd dt n1 a-acp vbdr dt np1: cc-acp pns32 vbdr dt d n1 vvn av p-acp n1.
(34) sermon (DIV1)
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Those dooth S. Paule prayse and cōmend:
Those doth S. Paul praise and commend:
d vdz n1 np1 n1 cc vvi:
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but yet doth it not follow that the Church was ouer all the whole towne of Rome, notwithstanding, whatsoeuer it were, wee see what happened too Ierusalem.
but yet does it not follow that the Church was over all the Whole town of Room, notwithstanding, whatsoever it were, we see what happened too Ierusalem.
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Sainct Paule telleth vs that it differed not from Agar or Sinay, which is an vnholy and defiled place,
Saint Paul Telleth us that it differed not from Agar or Sinai, which is an unholy and defiled place,
n1 np1 vvz pno12 cst pn31 vvd xx p-acp np1 cc np1, r-crq vbz dt j cc j-vvn n1,
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so that the holynesse thereof was vtterly done away, bycause it continued not in the pure doctrine of the Gospell.
so that the holiness thereof was utterly done away, Because it continued not in the pure Doctrine of the Gospel.
av cst dt n1 av vbds av-j vdn av, c-acp pn31 vvd xx p-acp dt j n1 pp-f dt n1.
(34) sermon (DIV1)
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8871
Therefore wee may conclude that suche as haue bin neerest vntoo God, and too whome he hath communicated himselfe moste familiarly, shall bee shaken off as straungers,
Therefore we may conclude that such as have been nearest unto God, and too whom he hath communicated himself most familiarly, shall be shaken off as Strangers,
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if they abyde not in the purenesse [ of the truth ] which is the vnseparable bande whereby wee bee made one with our God.
if they abide not in the pureness [ of the truth ] which is the unseparable band whereby we be made one with our God.
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But surely wee see that now adayes, the pure doctrine of our Lord Iesus Christ is not onely shaken off, troden vnder foote, despyzed, & skorned at Rome:
But surely we see that now adays, the pure Doctrine of our Lord Iesus christ is not only shaken off, trodden under foot, despyzed, & scorned At Rome:
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(34) sermon (DIV1)
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but also cruelly persecuted with fire & ••ord, & finally that there is no religion at all there.
but also cruelly persecuted with fire & ••ord, & finally that there is no Religion At all there.
cc-acp av av-j vvn p-acp n1 cc n1, cc av-j cst pc-acp vbz dx n1 p-acp d a-acp.
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For that place is so full of filth and lewdenesse, that if a man go thither, it is a wonder that euer he should returne with any feare of God or with any good seede in him.
For that place is so full of filth and Lewdness, that if a man go thither, it is a wonder that ever he should return with any Fear of God or with any good seed in him.
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(34) sermon (DIV1)
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8876
VVee see then that it is as a dungeon of hell:
We see then that it is as a dungeon of hell:
pns12 vvb av cst pn31 vbz p-acp dt n1 pp-f n1:
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and would God that they which haue bin there had rather brokē their neckes, than lifted vp a foote to go thither.
and would God that they which have been there had rather broken their necks, than lifted up a foot to go thither.
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For we see presently, that the countrie of Fraunce hath bin infected with all vngodlinesse by it,
For we see presently, that the country of France hath been infected with all ungodliness by it,
c-acp pns12 vvb av-j, cst dt n1 pp-f np1 vhz vbn vvn p-acp d n1 p-acp pn31,
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so that the moste part of them are become no better than hogges and dogges, hauing lesse religion in them than brute beasts.
so that the most part of them Are become no better than hogs and Dogs, having less Religion in them than brutus beasts.
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But yet (as I haue touched heretofore) wee bee warned hereby too walke in feare and warinesse,
But yet (as I have touched heretofore) we be warned hereby too walk in Fear and wariness,
p-acp av (c-acp pns11 vhb vvn av) pns12 vbi vvn av av vvi p-acp n1 cc n1,
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and too take good heede that we be not bereft & depriued of the benefite which wee haue receyued,
and too take good heed that we be not bereft & deprived of the benefit which we have received,
cc av vvb j n1 cst pns12 vbb xx vvn cc vvn pp-f dt n1 r-crq pns12 vhb vvn,
(34) sermon (DIV1)
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if we abuse it, least God poure out his horrible wrath vppon vs, and wee become as a mirrour and patterne of reproche after the maner of Ierusalem, whiche S. Paule doth heere set vpon the scaffold, not withstanding that it had bin so highly honored before.
if we abuse it, lest God pour out his horrible wrath upon us, and we become as a mirror and pattern of reproach After the manner of Ierusalem, which S. Paul does Here Set upon the scaffold, not withstanding that it had been so highly honoured before.
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(34) sermon (DIV1)
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Furthermore let vs marke, that vnder the figure of Abraham, God doth heere shewe himselfe a father too all his:
Furthermore let us mark, that under the figure of Abraham, God does Here show himself a father too all his:
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and so ye see we bee begotten of God, so as wee haue roume in his Church.
and so you see we be begotten of God, so as we have room in his Church.
cc av pn22 vvb pns12 vbi vvn pp-f np1, av c-acp pns12 vhb n1 p-acp po31 n1.
(34) sermon (DIV1)
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8885
But yet is it not ynough for vs too call vpon God as our father,
But yet is it not enough for us too call upon God as our father,
p-acp av vbz pn31 xx av-d p-acp pno12 av vvi p-acp np1 p-acp po12 n1,
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except we be rightly begotten againe by the incorruptible seede, which is vnto vs as a pledge of euerlasting lyfe and saluation.
except we be rightly begotten again by the incorruptible seed, which is unto us as a pledge of everlasting life and salvation.
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If it be asked, how then is it possible that wee should bee begotten of God,
If it be asked, how then is it possible that we should be begotten of God,
cs pn31 vbb vvn, c-crq av vbz pn31 j cst pns12 vmd vbi vvn pp-f np1,
(34) sermon (DIV1)
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and yet notwithstanding be as it were a bastardseede? The answere is, that wee by our owne vice and naughtinesse doo marre Gods seede whiche is his woorde:
and yet notwithstanding be as it were a bastardseede? The answer is, that we by our own vice and naughtiness do mar God's seed which is his word:
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for so is it named by S. Peter.
for so is it nam by S. Peter.
c-acp av vbz pn31 vvn p-acp n1 np1.
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8890
But it is certaine that in respect that the woorde proceedeth from God it contayneth in it self nothing but all goodnesse. But it is certain that in respect that the word Proceedeth from God it Containeth in it self nothing but all Goodness.
p-acp pn31 vbz j cst p-acp n1 cst dt n1 vvz p-acp np1 pn31 vvz p-acp pn31 n1 pix p-acp d n1.
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8891
And againe we see what purenesse shyneth there, howe that all the treasures of Gods rightuousnesse, mercie & goodnesse are vttered there.
And again we see what pureness shineth there, how that all the treasures of God's righteousness, mercy & Goodness Are uttered there.
cc av pns12 vvb r-crq n1 vvz a-acp, c-crq cst d dt n2 pp-f npg1 n1, n1 cc n1 vbr vvn a-acp.
(34) sermon (DIV1)
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Thus then you see what maner of thing Gods woord is, and what is the nature thereof.
Thus then you see what manner of thing God's word is, and what is the nature thereof.
av cs pn22 vvb r-crq n1 pp-f n1 npg1 n1 vbz, cc r-crq vbz dt n1 av.
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8893
Neuerthelesse when we corrupt it and falsifie it by our own fancies, and make a minglemangle of it:
Nevertheless when we corrupt it and falsify it by our own fancies, and make a minglemangle of it:
av c-crq pns12 vvb pn31 cc vvi pn31 p-acp po12 d n2, cc vvi dt n1 pp-f pn31:
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we may still be takē for Gods children, howbeit we shall be but as bastard children,
we may still be taken for God's children, howbeit we shall be but as bastard children,
pns12 vmb av vbi vvn p-acp npg1 n2, cs pns12 vmb vbi cc-acp c-acp n1 n2,
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8895
as shal be declared more at large (by Gods leaue) after dinner.
as shall be declared more At large (by God's leave) After dinner.
c-acp vmb vbi vvn av-dc p-acp j (p-acp npg1 n1) p-acp n1.
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8896
For then will S. Paule declare, that although Ismaell were the eldest Sonne, yet was he in the ende driuen out of the house wherein he had taken the chiefe roome vpon him,
For then will S. Paul declare, that although Ishmael were the eldest Son, yet was he in the end driven out of the house wherein he had taken the chief room upon him,
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howbeit that he was but a bastard, and also borne of a bondwoman.
howbeit that he was but a bastard, and also born of a bondwoman.
a-acp cst pns31 vbds p-acp dt n1, cc av vvn pp-f dt n1.
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Then let vs marke that we must not onely be begotten by Gods woord into a pure fayth,
Then let us mark that we must not only be begotten by God's word into a pure faith,
av vvb pno12 vvi cst pns12 vmb xx av-j vbi vvn p-acp ng1 n1 p-acp dt j n1,
(34) sermon (DIV1)
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8899
and God by his holy spirit inlighten vs that we may know his will according as he witnesseth it vnto vs. For if we chaunge his woord after our owne fancie, and disguyze it:
and God by his holy Spirit inlighten us that we may know his will according as he Witnesseth it unto us For if we change his word After our own fancy, and disguyze it:
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truly it may be called Gods seede still, but yet is it not so in deede, what soeuer wee make of it,
truly it may be called God's seed still, but yet is it not so in deed, what soever we make of it,
av-j pn31 vmb vbi vvn npg1 n1 av, cc-acp av vbz pn31 xx av p-acp n1, r-crq av pns12 vvb pp-f pn31,
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bicause it abideth not in his own soundnesse.
Because it Abideth not in his own soundness.
c-acp pn31 vvz xx p-acp po31 d n1.
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8902
And heere ye see the cause why so many do now adayes falsly name themselues Christians:
And Here you see the cause why so many do now adays falsely name themselves Christians:
cc av pn22 vvb dt n1 uh-crq av d vdb av av av-j vvi px32 njpg2:
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8903
according as the Papistes will well ynough confesse that they beleeue in God, and that they bee contented too hold themselues too the holy Scripture.
according as the Papists will well enough confess that they believe in God, and that they be contented too hold themselves too the holy Scripture.
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But yet for all that, it is apparant that they bee vtterly peruerted, and that as touching the Scripture,
But yet for all that, it is apparent that they be utterly perverted, and that as touching the Scripture,
p-acp av p-acp d d, pn31 vbz j cst pns32 vbb av-j vvn, cc cst p-acp vvg dt n1,
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whereas they ought too receyue it with all reuerence, they turne it too their owne lyking,
whereas they ought too receive it with all Reverence, they turn it too their own liking,
cs pns32 vmd av vvi pn31 p-acp d n1, pns32 vvb pn31 av po32 d n-vvg,
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8906
yea and make a mockage and scoffe of it, and (as I sayd erewhyles) they spewe out this blasphemie agaynst it, that it is a noze of waxe,
yea and make a mockage and scoff of it, and (as I said erewhyles) they spew out this blasphemy against it, that it is a noze of wax,
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and that menne may turne it which way they list: and moreouer it is apparant that they haue turmoyled all things by their owne forgeries.
and that men may turn it which weigh they list: and moreover it is apparent that they have turmoiled all things by their own forgeries.
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8908
For what else doo men call Gods seruis in poperie, but the things that men haue sette downe of their owne brayne.
For what Else do men call God's seruis in popery, but the things that men have Set down of their own brain.
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8909
There is no mention of ruling themselues by Gods cōmaundement and ordinance.
There is no mention of ruling themselves by God's Commandment and Ordinance.
pc-acp vbz dx n1 pp-f vvg px32 p-acp npg1 n1 cc n1.
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God must be thrust out of his place, and men take vpō them that which belongeth vnto him, chalendging authoritie too bring folkes consciences into bondage,
God must be thrust out of his place, and men take upon them that which belongeth unto him, challenging Authority too bring folks Consciences into bondage,
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and to make what lawes they thinke good. But that is to villanous and outrageous a corruption.
and to make what laws they think good. But that is to villainous and outrageous a corruption.
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8912
On the other side, whēce doo the Papistes draw the Articles of their fayth? euen out of their owne decrees,
On the other side, whence do the Papists draw the Articles of their faith? even out of their own decrees,
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for they recke not too drawe any resolution out of the holy Scripture. So then they passe not a whit what is in the holy Scripture:
for they reck not too draw any resolution out of the holy Scripture. So then they pass not a whit what is in the holy Scripture:
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but if any thing be agreed vpō and receyued by common opinion, that is as an Oracle from heauen with them.
but if any thing be agreed upon and received by Common opinion, that is as an Oracle from heaven with them.
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And wee see also that when they intend to proue any of their toyes, the first reason that they make, is that it is receyued,
And we see also that when they intend to prove any of their toys, the First reason that they make, is that it is received,
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8916
and that antiquitie ought to preuayle, as who woulde say that there were any prescription in the matter:
and that antiquity ought to prevail, as who would say that there were any prescription in the matter:
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8917
and therevpon they pull out certaine textes of the Scripture by the heares of the head,
and thereupon they pull out certain texts of the Scripture by the hears of the head,
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and these must also help forward the matter.
and these must also help forward the matter.
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8919
But [ when all comes to all ] it is but flat mockerie, & it is apparāt that they wilfully corrupt Gods woord.
But [ when all comes to all ] it is but flat mockery, & it is apparent that they wilfully corrupt God's word.
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For there is such grosse and beastly ignorance in them, that very children might iustly spitte in their faces for it.
For there is such gross and beastly ignorance in them, that very children might justly spit in their faces for it.
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8921
So then the Papists are a fayre looking glasse too vs at this day, for the things that are conteyned heere in S. Paule:
So then the Papists Are a fair looking glass too us At this day, for the things that Are contained Here in S. Paul:
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8922
that is to wit, that many of them vaunt themselues to be Gods children, and householdmeynie of his Churche,
that is to wit, that many of them vaunt themselves to be God's children, and householdmeynie of his Church,
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8943
But how soeuer we fare, we be so saped in sinne, that naturally wee cannot do any thing but offend God,
But how soever we fare, we be so saped in sin, that naturally we cannot do any thing but offend God,
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8923
and yet notwithstanding are but bastard slippes, and of a corrupted seede, bicause that in stead of cleauing throughly to the pure doctrine which were able too beget them againe into the hope of the heauenly life, they be so giuen to their owne minglings, that there is not any more soundnesse in them.
and yet notwithstanding Are but bastard slips, and of a corrupted seed, Because that in stead of cleaving thoroughly to the pure Doctrine which were able too beget them again into the hope of the heavenly life, they be so given to their own minglings, that there is not any more soundness in them.
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8924
But we neede not to go any further too shewe that the matter which S. Paule treateth of heere, is verified too much of the Popedome.
But we need not to go any further too show that the matter which S. Paul Treateth of Here, is verified too much of the Popedom.
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8925
For where aboutes is our greatest strife now adayes, but for freewill, for merites, for satisfactions,
For where abouts is our greatest strife now adays, but for freewill, for merits, for satisfactions,
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8926
and for such other things? The Papists say that we are able by our owne freewill, to purchace grace at Gods hand, not that we neede not too be ayded and succored by his holy spirit,
and for such other things? The Papists say that we Are able by our own freewill, to purchase grace At God's hand, not that we need not too be aided and succored by his holy Spirit,
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8927
but bicause there is a certaine matching togither (say they) betweene God and vs,
but Because there is a certain matching together (say they) between God and us,
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8928
so as God worketh one peece and wee another.
so as God works one piece and we Another.
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8929
Thus doo they make vs Gods marrowes, and like as our strength would be to weake if it were not succored on Gods behalf:
Thus do they make us God's marrows, and like as our strength would be to weak if it were not succored on God's behalf:
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8930
so should Gods grace (say they) be vnauaylable, if we made it not of force by our owne mouing therevnto.
so should God's grace (say they) be unavailable, if we made it not of force by our own moving thereunto.
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8931
And herevpon agayne they forge & build their merites:
And hereupon again they forge & built their merits:
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8932
there is none other talk among thē, but of purchacing the realme of paradice, by making God beholden too them:
there is none other talk among them, but of purchacing the realm of paradise, by making God beholden too them:
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8933
& then step forth their merites and satisfactions to raunsome all the faults that they haue cōmitted.
& then step forth their merits and satisfactions to ransom all the Faults that they have committed.
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8934
Thus ye see in effect what the Papistes prate and iangle.
Thus you see in Effect what the Papists prate and jangle.
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8935
Therevpon they conclude, that it is blasphemie too say that Gods Lawe is impossible, and that wee bee not able too performe it:
Thereupon they conclude, that it is blasphemy too say that God's Law is impossible, and that we be not able too perform it:
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8936
saying that there is no man but he may fully discharge himselfe of it when he listeth.
saying that there is no man but he may Fully discharge himself of it when he lists.
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8937
It is an easie matter for them too prate after that fashyon in the shadowe:
It is an easy matter for them too prate After that fashion in the shadow:
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8938
but they that say so, are naughtie ruffians, drunkardes, swearers, and folke giuen too all villanie and outrage.
but they that say so, Are naughty ruffians, drunkards, swearers, and folk given too all villainy and outrage.
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8939
For menne knowe well ynough what the holynesse of the Moonkes, of the shauelings, and of all the whole rable of their rifraffe and Cankerwoormes is.
For men know well enough what the holiness of the Monks, of the shavelings, and of all the Whole rabble of their rifraffe and Cankerwoormes is.
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8940
But wee on our side say that wee bee b••ne the bondslaues of sinne, and are h•ld in so streyt bandes vnder the tyrannie of Satan, that we cannot so much as thinke one good thought of well doing,
But we on our side say that we be b••ne the bondslaves of sin, and Are h•ld in so streyt bands under the tyranny of Satan, that we cannot so much as think one good Thought of well doing,
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8941
but go forward still vnto al euil, like as if an Asse should alwayes beare his yoke or burthen with him,
but go forward still unto all evil, like as if an Ass should always bear his yoke or burden with him,
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8942
and yet wee sinne not but willingly:
and yet we sin not but willingly:
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8944
and therfore that he must be fayne to inlarge vs and set vs at libertie by his holy spirite.
and Therefore that he must be fain to enlarge us and Set us At liberty by his holy Spirit.
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8945
Moreouer wee say, that the law of God is vnpossible to be fulfilled, and that it sheweth vs our duetie to the end to condemne vs & to stop our mouthes,
Moreover we say, that the law of God is unpossible to be fulfilled, and that it shows us our duty to the end to condemn us & to stop our mouths,
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8946
& too make vs come before God as wretched offenders, too obtayne grace at his hand for the sinnes which we haue cōmitted,
& too make us come before God as wretched offenders, too obtain grace At his hand for the Sins which we have committed,
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8947
and to confound vs with shame, to the end we should graunt our selues to bee dāned,
and to confound us with shame, to the end we should grant our selves to be damned,
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8948
and seeke to be saued at Gods hand, through the grace of our Lord Iesus Christ.
and seek to be saved At God's hand, through the grace of our Lord Iesus christ.
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8949
Finally wee say, that too iustifie our selues before him, is a thing that passeth all our abilitie,
Finally we say, that too justify our selves before him, is a thing that passes all our ability,
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8950
and that he supplieth our wants bicause he sifteth vs not with rigour, nor entereth into accoūt with vs:
and that he supplieth our Wants Because he sifteth us not with rigour, nor entereth into account with us:
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8951
& that when we haue offended him, there is none other satisfactiō for it, than the sacrifize that was offered by our Lord Iesus Christ,
& that when we have offended him, there is none other satisfaction for it, than the sacrifice that was offered by our Lord Iesus christ,
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8952
nor any other clenzing, than to plundge our selues ouer head and eares in his bloud.
nor any other cleansing, than to plunge our selves over head and ears in his blood.
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8953
Thus ye see how the doctrine which is cōtayned in S. Paule, is to be put in practize in respect of the disputatiōs of the Papists against vs. For it is certain, that for all their bragging and false pretēding of the name of God,
Thus you see how the Doctrine which is contained in S. Paul, is to be put in practice in respect of the disputations of the Papists against us For it is certain, that for all their bragging and false pretending of the name of God,
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8954
and for all their saying that they be his children bicause they be begotten by the holy scripture:
and for all their saying that they be his children Because they be begotten by the holy scripture:
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8955
they shew that their mother is Agar or Sinay, and consequently that they be bondmen borne,
they show that their mother is Agar or Sinai, and consequently that they be bondmen born,
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8956
and do tie the rope about their owne necke, bycause they haue no will to go vnto God, too receyue the freedome that he offereth them,
and do tie the rope about their own neck, Because they have no will to go unto God, too receive the freedom that he Offereth them,
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8957
but wil rather vsurpe to themselues the thing that belōgeth to God only, and wil needes iustifie thēselues by their own merites;
but will rather usurp to themselves the thing that belongeth to God only, and will needs justify themselves by their own merits;
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8958
and fulfill the lawe of themselues.
and fulfil the law of themselves.
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8959
Therefore they bee bondchildren, and continue slaues stil, and in the end must be driuen quite out of the house.
Therefore they be bondchildren, and continue slaves still, and in the end must be driven quite out of the house.
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8960
As for vs, wee shall see hereafter what proofe the doctrine hath which we holde, & what it bringeth with it:
As for us, we shall see hereafter what proof the Doctrine hath which we hold, & what it brings with it:
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8961
which is, that we haue none other freedome than is giuē vs by the doctrine of the gospell, according also as our Lord Iesus Christ sheweth in the viij. of S. Iohn, that it is his pecul••• office to make vs free, & that the drawing of vs out of damnation, is a speciall priuiledge giuen vnto him by God his father.
which is, that we have none other freedom than is given us by the Doctrine of the gospel, according also as our Lord Iesus christ shows in the viij. of S. John, that it is his pecul••• office to make us free, & that the drawing of us out of damnation, is a special privilege given unto him by God his father.
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8980
for the sonne of the bondwoman shal not be heire with the sonne of the free vvoman.
for the son of the bondwoman shall not be heir with the son of the free woman.
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8962
Therefore when wee come too our Lorde Iesus Christ, and in him seeke, for all things that wee want, knowing that by his meanes we be deliuered from the yoke of the law, which we are not able to beare,
Therefore when we come too our Lord Iesus christ, and in him seek, for all things that we want, knowing that by his means we be Delivered from the yoke of the law, which we Are not able to bear,
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8963
and which not onely made vs too stoupe, but also weyed vs downe to the bottome of hell:
and which not only made us too stoop, but also weighed us down to the bottom of hell:
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8964
if is the true seede that begetteth vs againe into full freedome too bee Gods children, not onely to be bruted so in this worlde,
if is the true seed that begetteth us again into full freedom too be God's children, not only to be bruited so in this world,
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8965
but also to bee auowed so at his hande before his Angels, that in 〈 … 〉 wee may come too the heritage that is bought so dearely for vs,
but also to be avowed so At his hand before his Angels, that in 〈 … 〉 we may come too the heritage that is bought so dearly for us,
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(34) sermon (DIV1)
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8966
and which wee cannot attaine to by our owne power, but by the meanes of him to whome it belongeth who communicateth it vnto vs according as he offreth it vs dayly by his Gospell.
and which we cannot attain to by our own power, but by the means of him to whom it belongeth who Communicateth it unto us according as he Offereth it us daily by his Gospel.
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8967
But nowe let vs fall downe before the Maiestie of our good God with acknowledgement of our faults, praying him to make vs feele them better than we haue done,
But now let us fallen down before the Majesty of our good God with acknowledgement of our Faults, praying him to make us feel them better than we have done,
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8968
so as it may make vs to growe and increase more and more in true repentance, that our comming vnto him may bee in all lowlynesse without hypocrisie, beeing ashamed of our wretchednesse,
so as it may make us to grow and increase more and more in true Repentance, that our coming unto him may be in all lowlynesse without hypocrisy, being ashamed of our wretchedness,
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8969
and not seeking any other remedie than in our Lorde Iesus Christ:
and not seeking any other remedy than in our Lord Iesus christ:
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8970
and that forasmuche as our good God hath adopted vs and sealed the grace of his adoption in our heartes by his holy spirit, we may stand stedfast in the purenesse of his Gospell, without adding any thing of our owne,
and that forasmuch as our good God hath adopted us and sealed the grace of his adoption in our hearts by his holy Spirit, we may stand steadfast in the pureness of his Gospel, without adding any thing of our own,
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and without marring it by our owne interpretations, and that hee so holde vs in the obedience of fayth by his holy spirite, that lyke as he hath begonne too shewe himselfe bountifull towardes vs,
and without marring it by our own interpretations, and that he so hold us in the Obedience of faith by his holy Spirit, that like as he hath begun too show himself bountiful towards us,
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so we also may go continually forward to the sayd perfection; without swaruing asyde at any time.
so we also may go continually forward to the said perfection; without swerving aside At any time.
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And so let vs all say, Almightie God our heauenly father. &c.
And so let us all say, Almighty God our heavenly father. etc.
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The. 30. Sermon, which is the seuenth vpon the fourth Chapter.
The. 30. Sermon, which is the Seventh upon the fourth Chapter.
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26 But the Ierusalem vvhiche is from aboue is free, vvhich is the mother of vs all.
26 But the Ierusalem which is from above is free, which is the mother of us all.
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27 For it is vvritten, be glad thou barrein vvhich bearest no children, breake forth and crie thou that trauellest not:
27 For it is written, be glad thou barren which bearest no children, break forth and cry thou that travelest not:
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for the desolate hath many mo children than she that hath a husband 28 And vve my brethren, vve be children of promise, after the maner of Isaac.
for the desolate hath many more children than she that hath a husband 28 And we my brothers, we be children of promise, After the manner of Isaac.
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29 But like as then, hee that vvas borne after the flesh persecuted him that vvas borne after the spirit: euen so is it novv.
29 But like as then, he that was born After the Flesh persecuted him that was born After the Spirit: even so is it now.
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30 Neuerthelesse, vvhat sayth the scripture? Cast out the bondvvoman and hir sonne:
30 Nevertheless, what say the scripture? Cast out the bondvvoman and his son:
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31 So then brethren, vve be not children of the bondvvoman, but of the free vvoman.
31 So then brothers, we be not children of the bondvvoman, but of the free woman.
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WE haue seene this morning that many do boast themselues to be faithfull, pretending falsly to be Gods childrē,
WE have seen this morning that many do boast themselves to be faithful, pretending falsely to be God's children,
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& are so taken to the worldwarde, who notwithstanding are but bastards, and God disclaymeth them,
& Are so taken to the worldward, who notwithstanding Are but bastards, and God disclaimeth them,
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bicause they haue corrupted the good seede whiche is the pure doctrine, wherby we be begotten new again to be made partakers of the free adoption wherto God calleth vs. Thē all that we haue to do, is not to be counted too bee of the Church,
Because they have corrupted the good seed which is the pure Doctrine, whereby we be begotten new again to be made partakers of the free adoption whereto God calls us Them all that we have to do, is not to be counted too be of the Church,
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except we be of the pure & sound seed, that is to say, except we follow Gods worde without any corruption or mingling.
except we be of the pure & found seed, that is to say, except we follow God's word without any corruption or mingling.
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And for this cause doth S. Paule bring vs backe too the heauenly Ierusalem, that we might know who is our mother.
And for this cause does S. Paul bring us back too the heavenly Ierusalem, that we might know who is our mother.
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Truly to speake properly, such as peruert the naturall sense of the scripture are not the children of God,
Truly to speak properly, such as pervert the natural sense of the scripture Are not the children of God,
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and all their crying and calling vpon him as their father, is but starke lying and hypocrisie.
and all their crying and calling upon him as their father, is but stark lying and hypocrisy.
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Howbeit forasmuch as they be taken to be of that degree:
Howbeit forasmuch as they be taken to be of that degree:
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S. Paule discerneth them out by their mother, too the end we might know which are Gods true and lawfull children and allowed of him.
S. Paul discerneth them out by their mother, too the end we might know which Are God's true and lawful children and allowed of him.
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For the 〈 ◊ 〉 of the Church is oftentimes pretended at al aduenture, and in these dayes the Papists make a buckler of it to sheeld their errours withall.
For the 〈 ◊ 〉 of the Church is oftentimes pretended At all adventure, and in these days the Papists make a buckler of it to shield their errors withal.
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And bicause the holy scripture is against them:
And Because the holy scripture is against them:
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they thinke it may serue them for a couert, that they (as they wene) haue the Church on their side.
they think it may serve them for a covert, that they (as they ween) have the Church on their side.
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Yea but S. Paule telleth vs that we must be wise to discern which is the true Church.
Yea but S. Paul Telleth us that we must be wise to discern which is the true Church.
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For the Iewes had colour ynough to shew that God had his abiding place in Ierusalem, bicause hee had chosen it out with assurance that he woulde rest there for euer,
For the Iewes had colour enough to show that God had his abiding place in Ierusalem, Because he had chosen it out with assurance that he would rest there for ever,
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as we haue seene this morning.
as we have seen this morning.
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And yet notwithstanding the very same Ierusalem became as a denne of theeues, bicause our Lord Iesus Christ was crucified there,
And yet notwithstanding the very same Ierusalem became as a den of thieves, Because our Lord Iesus christ was Crucified there,
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and the Iewes were for their vnfaythfulnesse cut vtterly off from the house of God, bicause they had indeuered to the vttermost of their power to abolish his truth.
and the Iewes were for their unfaithfulness Cut utterly off from the house of God, Because they had indeuered to the uttermost of their power to Abolah his truth.
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Though the name of Ierusalē had earst bin honorable:
Though the name of Ierusalē had erst been honourable:
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yet was it then had in reproch and disdein both before the Angels and before all the faithfull.
yet was it then had in reproach and disdein both before the Angels and before all the faithful.
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9001
Euen so at this day wee ought to consider well which is the Church, to the ende that we be not children of a bastarde seede,
Eve so At this day we ought to Consider well which is the Church, to the end that we be not children of a bastard seed,
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and so God shake vs off and banishe vs out of his house, for pretēding his name so falsly through hypocrisie before men.
and so God shake us off and banish us out of his house, for pretending his name so falsely through hypocrisy before men.
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In deede it is a verie excellent honor that God giueth to his Church, in saying that she is the mother of all the faythfull,
In deed it is a very excellent honour that God gives to his Church, in saying that she is the mother of all the faithful,
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and it agreeth with S. Paules report in another place, where he sayeth, that shee is as it were the piller that vpholdeth. Gods truth in thys worlde.
and it agreeth with S. Paul's report in Another place, where he Saith, that she is as it were the pillar that upholdeth. God's truth in this world.
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Not that the truth hath any neede to be mainteyned by vs, which are inclined to all lightnesse and inconstancie,
Not that the truth hath any need to be maintained by us, which Are inclined to all lightness and inconstancy,
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and which haue nothing in vs by nature but vntruth:
and which have nothing in us by nature but untruth:
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for what stedinesse is there to be found in vs, to say that Gods truth shoulde stay vpon men? But bicause that of his infinite goodnesse it is his will to haue his worde preached here beneath,
for what stedinesse is there to be found in us, to say that God's truth should stay upon men? But Because that of his infinite Goodness it is his will to have his word preached Here beneath,
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and hee hath committed the charge thereof to such as he calleth therto, in respect where of the Church is called the mother of vs all.
and he hath committed the charge thereof to such as he calls thereto, in respect where of the Church is called the mother of us all.
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For as our lord Iesus Christ telleth vs) we haue but one father, which is God,
For as our lord Iesus christ Telleth us) we have but one father, which is God,
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yea and he is the father as well of our bodies as of our soules.
yea and he is the father as well of our bodies as of our Souls.
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Howbeit God is our spirituall father without hauing any make, & yet notwithstāding he begetteth vs into the hope of eternall life,
Howbeit God is our spiritual father without having any make, & yet notwithstanding he begetteth us into the hope of Eternal life,
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and that is by the meanes of his Church, wherinto he hath put the said incorruptible seed, according as he saith by the Prophete Esay:
and that is by the means of his Church, whereinto he hath put the said incorruptible seed, according as he Says by the Prophet Isaiah:
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My worde (sayth he) shall be in thy mouth, and continue with thy children from time too time,
My word (say he) shall be in thy Mouth, and continue with thy children from time too time,
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and with all those that shall come of thy race.
and with all those that shall come of thy raze.
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Thus ye see how God intendeth to gouerne his faithfull ones, namely by his worde, which he maketh to bee as a pledge and inestimable treasure of saluation in his Church, to the ende that we should be begotten and nurrished with it.
Thus you see how God intends to govern his faithful ones, namely by his word, which he makes to be as a pledge and inestimable treasure of salvation in his Church, to the end that we should be begotten and nurrished with it.
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Therfore (as I haue touched alreadie) we had neede too bee so much the more skilfuller in discerning the Church.
Therefore (as I have touched already) we had need too be so much the more skilfuller in discerning the Church.
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For seeing it is the mother of Gods childrē, the name of it ought not to be dishonored and trampled vnder foote,
For seeing it is the mother of God's children, the name of it ought not to be dishonoured and trampled under foot,
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nor yet defiled as it is seene to be nowadayes.
nor yet defiled as it is seen to be nowadays.
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There is not a more common treacherie, than to put forth the name of the Church to deface and darkē Gods truth.
There is not a more Common treachery, than to put forth the name of the Church to deface and darken God's truth.
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For whereat do the Papists ame nowadayes in vaunting with full mouth and full throte that they be the Church,
For whereat do the Papists ame nowadays in vaunting with full Mouth and full throat that they be the Church,
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but to stoppe Gods mouth, and to thrust his worde vnder foote, that it might no more be spoken of,
but to stop God's Mouth, and to thrust his word under foot, that it might no more be spoken of,
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9022
and that in the meane while the things that men haue forged after their own lyking, should be receyued without any gainsaying,
and that in the mean while the things that men have forged After their own liking, should be received without any gainsaying,
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9023
and sticked to and obeyed? VVe see then that men which are but earthwormes and rottennesse, are put into the balance agaynst God,
and sticked to and obeyed? We see then that men which Are but earthworms and rottenness, Are put into the balance against God,
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9024
and all vnder pretence of the Church.
and all under pretence of the Church.
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But here Saint Paule warneth vs to seeke the Church which hath the pure doctrine whereby wee were adopted of God to be his children.
But Here Saint Paul warneth us to seek the Church which hath the pure Doctrine whereby we were adopted of God to be his children.
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9026
Nowe I haue tolde you heretofore, that the whole matter lyeth in our being ingreffed into the bodie of our Lorde Iesus Christ,
Now I have told you heretofore, that the Whole matter lies in our being Ingrafted into the body of our Lord Iesus christ,
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9027
and also in our acknowledging that wee be accursed by nature, that all our workes are but filthinesse, that the Diuell holdeth vs subiect to his tyrannie,
and also in our acknowledging that we be accursed by nature, that all our works Are but filthiness, that the devil holds us Subject to his tyranny,
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and that there is none other helpe for vs, but that God should receyue vs to mercie and pitie.
and that there is none other help for us, but that God should receive us to mercy and pity.
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Therefore let vs go into Gods house by the sayde gate, that is to wit, by acknowledging that there is none other way for vs to get in but by the onely mere grace of our Lorde Iesus Christ.
Therefore let us go into God's house by the said gate, that is to wit, by acknowledging that there is none other Way for us to get in but by the only mere grace of our Lord Iesus christ.
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9030
Thus ye see howe the Church doth breede vs and beare vs, verely euen by the foresayde incorruptible seede.
Thus you see how the Church does breed us and bear us, verily even by the foresaid incorruptible seed.
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9031
Nowe that we may sore the better by this text, wee haue two poyntes too marke.
Now that we may soar the better by this text, we have two points too mark.
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The one is that we must not be like these fantasticall fellowes, which thinke they may be faythfull without readings or preachings, bearing themselues in hande, that the holy Ghost ought to reueale himselfe too them by dreame,
The one is that we must not be like these fantastical Fellows, which think they may be faithful without readings or preachings, bearing themselves in hand, that the holy Ghost ought to reveal himself too them by dream,
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or I wote not •owe else.
or I wot not •owe Else.
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And in good sooth they despize all doctrine, and (to their seeming) all instruction is but as an Apcie for yong children.
And in good sooth they despise all Doctrine, and (to their seeming) all instruction is but as an Apcie for young children.
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Let vs beware that we let not our selues looce after that fashion by the meanes of Satan and of his wiles.
Let us beware that we let not our selves lose After that fashion by the means of Satan and of his wiles.
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But if we couet to bee counted Gods children, and to haue the true marke whereby wee may bee knowne before the Angelles:
But if we covet to be counted God's children, and to have the true mark whereby we may be known before the Angels:
p-acp cs pns12 vvb pc-acp vbi vvn npg1 n2, cc pc-acp vhi dt j n1 c-crq pns12 vmb vbi vvn p-acp dt n2:
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let vs suffer our selues too bee taught, and let vs keepe the order of the Church with all reuerence and lowlinesse.
let us suffer our selves too be taught, and let us keep the order of the Church with all Reverence and lowliness.
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And so the greatest sort and such as are exalted to any degree of honour, ought alwayes to be throughly persuaded in themselues, that the greatest dignitie which is possible for them to haue, is to bee children of the Church,
And so the greatest sort and such as Are exalted to any degree of honour, ought always to be thoroughly persuaded in themselves, that the greatest dignity which is possible for them to have, is to be children of the Church,
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yea through they were Kings and Princes.
yea through they were Kings and Princes.
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For hee that exempteth himselfe from that state, doth vtterly renounce God, and cut himselfe quite off from all hope of saluation.
For he that exempteth himself from that state, does utterly renounce God, and Cut himself quite off from all hope of salvation.
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10 I haue hope of you through the Lord, that yee vvil be none othervvise minded.
10 I have hope of you through the Lord, that ye will be none otherwise minded.
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Therefore marke it for a speciall poynt, that so long as we be in this worlde, wee must indeuer too profite in Gods woorde,
Therefore mark it for a special point, that so long as we be in this world, we must endeavour too profit in God's word,
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bycause that that is the place where all our spirituall life lyeth:
Because that that is the place where all our spiritual life lies:
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and that like as God hath begotten vs againe by it, so also we shall bee fed by it too the ende,
and that like as God hath begotten us again by it, so also we shall be fed by it too the end,
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as by the onely food of our soules.
as by the only food of our Souls.
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9045
Then let vs not bee so proude and presumptuous as to despize all teaching, as though we had no more need to be scholers.
Then let us not be so proud and presumptuous as to despise all teaching, as though we had no more need to be Scholars.
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But let vs from day to day receyue that which is tolde vs, and by that meanes let vs become true children of the Church. Thus much for that poynt.
But let us from day to day receive that which is told us, and by that means let us become true children of the Church. Thus much for that point.
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The seconde poynt is that we must discerne, and not bee as beastes that are driuen ouer marises, and ouerthwart the wide fieldes:
The seconde point is that we must discern, and not be as beasts that Are driven over marises, and overthwart the wide fields:
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but consider which is the Church, according as God hath imprinted certaine signes of the Churche, which signes will neuer deceiue vs. Therfore when we haue Gods worde preached vnto vs purely without any mingling,
but Consider which is the Church, according as God hath imprinted certain Signs of the Church, which Signs will never deceive us Therefore when we have God's word preached unto us purely without any mingling,
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so as there is no corrupting of the Gospell, but we be led wholly vnto God to seeke all our welfare in him,
so as there is no corrupting of the Gospel, but we be led wholly unto God to seek all our welfare in him,
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and kepe the way which is shewed vnto vs, which way is our Lorde Iesus Christ,
and keep the Way which is showed unto us, which Way is our Lord Iesus christ,
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so that wee beeing ridde of all pride and ouerweening, do suffer our selues to bee clad with the clothing that is offered vs in our Lorde Iesus Christ,
so that we being rid of all pride and overweening, do suffer our selves to be clad with the clothing that is offered us in our Lord Iesus christ,
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and repose al our glory ther, I say whē we haue the doctrine after that maner:
and repose all our glory there, I say when we have the Doctrine After that manner:
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then is it Gods house and Sanctuarie, then is it the true Church and our mother,
then is it God's house and Sanctuary, then is it the true Church and our mother,
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and we may bee well assured that God also auoweth and accepteth vs as his children.
and we may be well assured that God also avoweth and Accepteth us as his children.
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T• (say I) is a must sure and infallible proofe, at leastwise if we become not brute beastes wilfully,
T• (say I) is a must sure and infallible proof, At leastwise if we become not brutus beasts wilfully,
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as we see many do, who shet their eies & stop their eares, and beare themselues in hand that they be safe,
as we see many do, who shet their eyes & stop their ears, and bear themselves in hand that they be safe,
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9057
if they can once pretende the name of the Church, to hide all their abuses and trumperies,
if they can once pretend the name of the Church, to hide all their Abuses and trumperies,
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and the illusions of Satan with it. VVherfore let vs not bee so beastly by our owne wilfulnesse:
and the illusions of Satan with it. Wherefore let us not be so beastly by our own wilfulness:
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but let vs consider whither God sendeth vs to be truly regenerated by the seed of his worde,
but let us Consider whither God sends us to be truly regenerated by the seed of his word,
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and to bee fed with it as with our only food.
and to be fed with it as with our only food.
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And for the same cause also is this text of Esay aledged, God speaketh not at randon to some multitude that might vaunt themselues too bee the Church, but onely to the flocke that should be left,
And for the same cause also is this text of Isaiah alleged, God speaks not At random to Some multitude that might vaunt themselves to be the Church, but only to the flock that should be left,
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after that the Iewes had bin horribly run astray and scattered asunder, as we know to haue happened vnto them.
After that the Iewes had been horribly run astray and scattered asunder, as we know to have happened unto them.
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Surely at the first sight a man woulde haue thought that God had vtterly banished and abolished his Church out of the worlde:
Surely At the First sighed a man would have Thought that God had utterly banished and abolished his Church out of the world:
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and yet notwithstanding he had gathered togither a small number of them, and those are called the remnant of the free election.
and yet notwithstanding he had gathered together a small number of them, and those Are called the remnant of the free election.
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9065
For which cause the Prophet Esay sayth, that such as are redeemed and vnfeynedly returned vnto God, to rule their life obediently after his worde, are the children of the Church.
For which cause the Prophet Isaiah say, that such as Are redeemed and vnfeynedly returned unto God, to Rule their life obediently After his word, Are the children of the Church.
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And here we haue to note by the way, that the Church tryumpheth not in this world,
And Here we have to note by the Way, that the Church tryumpheth not in this world,
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neither shineth with so gay and stately pompe, that men might bee rauished at the onely sight of it,
neither shines with so gay and stately pomp, that men might be ravished At the only sighed of it,
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so as they should submit themselues vnto it:
so as they should submit themselves unto it:
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9069
but that it is most commonly forsaken, & as it were disfigured, and that is a point well worthie to be marked.
but that it is most commonly forsaken, & as it were disfigured, and that is a point well worthy to be marked.
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9070
For whereas the Papists brag that they haue the Church on their side: how are they able to do that? They must needes bring some euidence. For whereas the Papists brag that they have the Church on their side: how Are they able to do that? They must needs bring Some evidence.
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9071
But they alledge not aught saue their riches, their authoritie, and the great pompe and brauerie that is among them:
But they allege not aught save their riches, their Authority, and the great pomp and bravery that is among them:
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but those are not the things that God will haue his Church knowne by.
but those Are not the things that God will have his Church known by.
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For we knowe that our Lord Iesus Christ will reigne heere in the thickest of his enimies, insomuch that the lesson which he taught his disciples must alwayes bee verefied vppon vs, that is to wit, we shall be forsaken and despyzed of the worlde, men shall bleare out their tongues at vs,
For we know that our Lord Iesus christ will Reign Here in the thickest of his enemies, insomuch that the Lesson which he taught his Disciples must always be verified upon us, that is to wit, we shall be forsaken and despyzed of the world, men shall blear out their tongues At us,
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and we shall be so troubled and vexed heere, as we may not seeke for any peace or rest heere.
and we shall be so troubled and vexed Here, as we may not seek for any peace or rest Here.
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9075
Now then, whensoeuer any man talketh too vs of the Church, let vs bethinke vs well of the thing that Saint Paule telleth vs heere.
Now then, whensoever any man talketh too us of the Church, let us bethink us well of the thing that Saint Paul Telleth us Here.
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9076
For he likeneth the Church to a widdow, which is all alone in hir house and hath neither succour nor helpe.
For he likeneth the Church to a widow, which is all alone in his house and hath neither succour nor help.
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9077
The world forsakes hir, no man makes account of hir, shee is as good as halfe dead and buried alreadie.
The world forsakes his, no man makes account of his, she is as good as half dead and buried already.
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9078
Neuerthelesse God sayth that she shall be set aflote againe, and that she shall haue mo children than she that is maried and is in credit and reputation.
Nevertheless God say that she shall be Set aflote again, and that she shall have more children than she that is married and is in credit and reputation.
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9079
This lesson must we (I say) put in vre nowadayes when we see the poore Church so troden vnder foote,
This Lesson must we (I say) put in use nowadays when we see the poor Church so trodden under foot,
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9080
and the enimies thereof in suche pride or rather madnesse, that they set vp their crests and triumph ouer vs,
and the enemies thereof in such pride or rather madness, that they Set up their crests and triumph over us,
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9081
as though we were no better than dust and smoke.
as though we were no better than dust and smoke.
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9082
VVhen we see such things, let vs wayt paciently till God gather togither those whom he hath chosen:
When we see such things, let us wait patiently till God gather together those whom he hath chosen:
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9083
and let it content vs that he auoweth vs for his children, though the world disdeyn vs,
and let it content us that he avoweth us for his children, though the world disdain us,
cc vvb pn31 vvi pno12 d pns31 vvz pno12 p-acp po31 n2, cs dt n1 vvb pno12,
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9084
and shake vs off after that sort.
and shake us off After that sort.
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9085
Yee see then that wee muste not bring eies full of vanitie, to discerne which is the Church,
Ye see then that we must not bring eyes full of vanity, to discern which is the Church,
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9086
as they do which will haue nothing but pompe and great outward shewes.
as they do which will have nothing but pomp and great outward shows.
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9087
But contrariwise let vs consider that god will so afflict his poore church, as there shall not appeare any beautie or shape in hir too the worldwarde,
But contrariwise let us Consider that god will so afflict his poor Church, as there shall not appear any beauty or shape in his too the worldward,
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9088
but rather vtter desolation, yea (and as we cōmonly see) euerie man shall rise vp agaynst hir.
but rather utter desolation, yea (and as we commonly see) every man shall rise up against his.
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9089
But howsoeuer she fare, let it content vs, that God gathereth vs to him as his children:
But howsoever she fare, let it content us, that God gathereth us to him as his children:
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9090
yea and let vs marke, that when we be called by the pure doctrine of the Gospel, we be made fellowes with all the fathers whome God chose vnder the Lawe, with all the holy Kings and Patriarkes, with all the Prophets and Martyrs,
yea and let us mark, that when we be called by the pure Doctrine of the Gospel, we be made Fellows with all the Father's whom God chosen under the Law, with all the holy Kings and Patriarchs, with all the prophets and Martyrs,
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9091
and finally with all the faythfull ones that haue bin since Abell to this day, or which shall be to the worldes ende.
and finally with all the faithful ones that have been since Abel to this day, or which shall be to the world's end.
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9092
No doubt but the Papists will bragge ynough of their multitude: yea, but wee see that the Prophete laugheth all of them too scorne.
No doubt but the Papists will brag enough of their multitude: yea, but we see that the Prophet Laugheth all of them too scorn.
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And why? VVee must alwayes discerne which are the [ true ] children.
And why? We must always discern which Are the [ true ] children.
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9094
For what else we are all the Churches of the Papistes than Brothelhouses of Satan? All things are infected, nothing is there but fylthynesse, Gods seruice is there vtterly marred,
For what Else we Are all the Churches of the Papists than brothelhouses of Satan? All things Are infected, nothing is there but filthiness, God's service is there utterly marred,
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9095
and too bee short, there is no soundnesse at all in them.
and too be short, there is no soundness At all in them.
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The Papists therefore for all that euer they can pretende too make themselues Gods Churche, are but misbegotten Bastardes,
The Papists Therefore for all that ever they can pretend too make themselves God's Church, Are but misbegotten Bastards,
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9097
as they that are tyed too the Brotherlhouse wyth theyr mother that Sinagog of hell.
as they that Are tied too the Brotherlhouse with their mother that Synagogue of hell.
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Ye see then how the cace standeth and it is not I that doth say it, but it is the Prophete Esay that speaketh so,
You see then how the case Stands and it is not I that does say it, but it is the Prophet Isaiah that speaks so,
pn22 vvb av c-crq dt n1 vvz cc pn31 vbz xx pns11 cst vdz vvi pn31, p-acp pn31 vbz dt n1 np1 cst vvz av,
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and Saint Paule who is a faythfull expounder of Gods meening, confirmeth the matter.
and Saint Paul who is a faithful expounder of God's meaning, confirmeth the matter.
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VVherefore let vs learne too ioyne with the true children of God, which haue the infallible recorde of the holy Ghost,
Wherefore let us Learn too join with the true children of God, which have the infallible record of the holy Ghost,
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9101
and not follow the greater throng, but let all these wretches go, whiche cast themselues wilfully into Satans snares,
and not follow the greater throng, but let all these wretches go, which cast themselves wilfully into Satan snares,
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9102
& wander like brute beasts without any discretion.
& wander like brutus beasts without any discretion.
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9118
nor surmise that we be able to bring any thing of our selues, but simply receiue that which God offereth vs,
nor surmise that we be able to bring any thing of our selves, but simply receive that which God Offereth us,
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9103
But by the way wee haue to marke, that such as are the children of the Church ceasse not to bee our fathers, insomuch that besides the common brotherhood that is betwixt them and vs, there is this moreouer, that by their meanes we be begotten in the worde of God, according as it is sayde that we bee Abrahams children,
But by the Way we have to mark, that such as Are the children of the Church cease not to be our Father's, insomuch that beside the Common brotherhood that is betwixt them and us, there is this moreover, that by their means we be begotten in the word of God, according as it is said that we be Abrahams children,
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9104
and the true Israell of God, as if we were discended of Iacobs race. Therefore wee haue those for our fathers which are our brothers too:
and the true Israel of God, as if we were descended of Iacobs raze. Therefore we have those for our Father's which Are our Brother's too:
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9105
and all of vs togither are the children of God and his Church. For whereas our Lorde Iesus Christ is in verie deede the onely sonne of God:
and all of us together Are the children of God and his Church. For whereas our Lord Iesus christ is in very deed the only son of God:
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9106
he is to this ende called our head, that we being knitte togither in him,
he is to this end called our head, that we being knit together in him,
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9107
and becomming members of his bodie, might be hilde and taken for Gods children, becomming that thing by free adoption, which we be not by nature.
and becoming members of his body, might be hilde and taken for God's children, becoming that thing by free adoption, which we be not by nature.
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9108
And Saint Paule telleth vs, that this befalleth vs by promise after the example of Isaac, too expresse that wee must not haue any vaine confidence in our owne desertes,
And Saint Paul Telleth us, that this befalls us by promise After the Exampl of Isaac, too express that we must not have any vain confidence in our own deserts,
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9109
or in any vertue that is in our persons, but be vtterly voyde of all pryde, knowing that all the woorthinesse which wee haue, commeth of Gods mere grace and free gift.
or in any virtue that is in our Persons, but be utterly void of all pride, knowing that all the worthiness which we have, comes of God's mere grace and free gift.
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9110
Thus ye see that the thing wherein we differ from the bastard children which boast themselues falsly of Gods name, is that whereas they be puffed vp with selfelyking,
Thus you see that the thing wherein we differ from the bastard children which boast themselves falsely of God's name, is that whereas they be puffed up with selfelyking,
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9111
and delight in their hypocrisie, and are alwayes prating of their free will, of their meritorious woorkes, of their satisfactions,
and delight in their hypocrisy, and Are always prating of their free will, of their meritorious works, of their satisfactions,
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9112
and of their vertues as well cardinall as theologicall, as they terme them, and (to be short) haue nothing in them but pride:
and of their Virtues as well cardinal as theological, as they term them, and (to be short) have nothing in them but pride:
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9113
VVe on our side sticke to the promise, that is to wit, that God hauing looked vppon vs with mercie, hath drawne vs out of the dungeon of destruction wherein wee were and by his Gospell tolde vs,
We on our side stick to the promise, that is to wit, that God having looked upon us with mercy, hath drawn us out of the dungeon of destruction wherein we were and by his Gospel told us,
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9114
and assured vs that he will be our father, and that an heritage taryeth for vs, which is purchased for vs, not by our selues,
and assured us that he will be our father, and that an heritage tarrieth for us, which is purchased for us, not by our selves,
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9115
or by any mortall creature, but by Iesus Christ, who being verie God became man, to the intent we might obteyne the thing in him which is not to bee found in all the world.
or by any Mortal creature, but by Iesus christ, who being very God became man, to the intent we might obtain the thing in him which is not to be found in all the world.
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9116
Yee see then in effect that the ende wherevnto S. Paules conclusiō tendeth, is that if we mind to be well grounded in the doctrine of the Gospell,
Ye see then in Effect that the end whereunto S. Paul's conclusion tendeth, is that if we mind to be well grounded in the Doctrine of the Gospel,
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9117
and to be sure of a good stud and ankerholde of our saluation, we must not intermedle any opinion of our own deseruings with it,
and to be sure of a good stud and ankerholde of our salvation, we must not intermeddle any opinion of our own deservings with it,
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9119
and suffer Iesus Christ to be our sauiour wholly & not by halues.
and suffer Iesus christ to be our Saviour wholly & not by halves.
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9120
That is the thing whervnto the word promise tendeth, as I haue declared more at large already.
That is the thing whereunto the word promise tendeth, as I have declared more At large already.
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9121
But the law had also his promises, howbeit with condition, as I haue declared.
But the law had also his promises, howbeit with condition, as I have declared.
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9122
The promise that S. Paule speaketh of presently, is the thing that abolisheth all mans pride,
The promise that S. Paul speaks of presently, is the thing that abolisheth all men pride,
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9123
and disgraceth the men them selues, shewing them that there is nothing in them but vtter confusion,
and disgraceth the men them selves, showing them that there is nothing in them but utter confusion,
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9124
and that all their welfare lieth inclosed in our Lord Iesus Christ, so as we cannot come by it,
and that all their welfare lies enclosed in our Lord Iesus christ, so as we cannot come by it,
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9125
nor inioy it but by meanes of the Gospell.
nor enjoy it but by means of the Gospel.
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9126
Nowe the Gospell telleth vs that we must holde all of God, and do him homage for our saluation,
Now the Gospel Telleth us that we must hold all of God, and do him homage for our salvation,
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9127
bicause he giueth it vs, and it is not a wages due vnto vs, that he should by any meanes be bound vnto vs. And heerevpon S. Paule sayth, that it is so euen yet still at this day, according as Moyses declareth vnder the figure whiche he dyd set foorth this morning.
Because he gives it us, and it is not a wages due unto us, that he should by any means be bound unto us And hereupon S. Paul say, that it is so even yet still At this day, according as Moses Declareth under the figure which he did Set forth this morning.
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9128
For in Abrahams house (sayth he) there was an elder some called Ismaell, and he persecute •. Isaac which was the lawfull sonne. For in Abrahams house (say he) there was an elder Some called Ishmael, and he persecute •. Isaac which was the lawful son.
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9129
Now then it behoueth vs to be so handled and delt withal, that such as haue nothing but dissimulation & hypocrisie in them, which are but as bastardships,
Now then it behooves us to be so handled and dealt withal, that such as have nothing but dissimulation & hypocrisy in them, which Are but as bastardships,
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9130
and which are vtterly corrupt & become strangers, may neuerthelesse crake & boast their fill,
and which Are utterly corrupt & become Strangers, may nevertheless crake & boast their fill,
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9131
& set vp their bristles ageinst vs, as though we were vnworthy to kisse their feete.
& Set up their bristles against us, as though we were unworthy to kiss their feet.
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9132
Suche maner of men then must perke vp in all pride, and persecute vs:
Suche manner of men then must perk up in all pride, and persecute us:
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9133
but yet let vs be constant sayth S. Paule, and let not our fayth bee shaken downe by such loftinesse,
but yet let us be constant say S. Paul, and let not our faith be shaken down by such loftiness,
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9134
nor by the wiles that are cast in our way by those hypocrites and falsifiers, which haue peruerted Gods doctrine:
nor by the wiles that Are cast in our Way by those Hypocrites and falsifiers, which have perverted God's Doctrine:
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9135
For in the ende the fame will happen too them (sayth he) which is reported of the house of Abrahā,
For in the end the fame will happen too them (say he) which is reported of the house of Abrahā,
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9136
namely, driue out the sonne of the bonde woman, for he shall not be ••ire All they then that vaunt them selues to bee faythfull,
namely, driven out the son of the bond woman, for he shall not be ••ire All they then that vaunt them selves to be faithful,
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9137
and win needes bee taken to bee of Gods housholde, shall be cut off as rotten members,
and win needs be taken to be of God's household, shall be Cut off as rotten members,
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9138
and not haue any part or peece of inheritance there.
and not have any part or piece of inheritance there.
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9139
And it is moreouer a righte excellent lesson, which conteyneth a very profitable admonition, euen to confirme the thing which I haue touched already, which is, that the pompes of this world must not bleare our eyes, to carie vs away at a gaze when wee see great solemnities and gorgeous deckings.
And it is moreover a right excellent Lesson, which Containeth a very profitable admonition, even to confirm the thing which I have touched already, which is, that the pomps of this world must not blear our eyes, to carry us away At a gaze when we see great solemnities and gorgeous deckings.
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9181
but that wee see the lyke at this day:
but that we see the like At this day:
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9140
If a man should beleeue no further than he sees, when the Pope were in his Pontificalibus, he might bee taken for a God, he hath so many knicknacks glistering about him.
If a man should believe no further than he sees, when the Pope were in his Pontificalibus, he might be taken for a God, he hath so many knicknacks glistering about him.
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9141
And no maruell though many be amazed at it, as thoughe one had knocked them on the head with a club,
And no marvel though many be amazed At it, as though one had knocked them on the head with a club,
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9142
and become as good as brute beastes.
and become as good as brutus beasts.
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9143
For why? men are so giuen to iudge fleshly, that they bee worse than little children in things that concerne Gods kingdome.
For why? men Are so given to judge fleshly, that they be Worse than little children in things that concern God's Kingdom.
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9144
But yet for all this, •eholde, Sainct Paule sayth, that they whiche haue the primacie,
But yet for all this, •eholde, Saint Paul say, that they which have the primacy,
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9145
and are al in all, and are dreaded of euery man, and finally which beare the title of first begotten, are oftentimes but Ismaelites,
and Are all in all, and Are dreaded of every man, and finally which bear the title of First begotten, Are oftentimes but Ismaelites,
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9146
so as they be but bastards, alledge they their eldership neuer so muche.
so as they be but bastards, allege they their eldership never so much.
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9147
But if S. Paule were aliue at this day, that one texte of his were inough too make him too bee burnte a hundred tymes.
But if S. Paul were alive At this day, that one text of his were enough too make him too be burnt a hundred times.
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9148
For let men write and speake as muche as they liste, and they can not more liuely decipher or bewray that the Pope and al his clergie are a heape of Ismaelites and filthie bastardes, whiche fighte agaynst God,
For let men write and speak as much as they list, and they can not more lively decipher or bewray that the Pope and all his Clergy Are a heap of Ismaelites and filthy bastards, which fight against God,
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and all his true and right begotten children, according also as Moyses hathe reported it.
and all his true and right begotten children, according also as Moses hath reported it.
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For what else alledge the Papists for them selues, saue that it is not a day or twayne ago,
For what Else allege the Papists for them selves, save that it is not a day or twayne ago,
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9151
or a hundred yeeres ago that they haue had possession:
or a hundred Years ago that they have had possession:
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9152
but that they haue kepte their traditions and Ceremonies these eyght or nine hundred yeeres? But surely euen in this behalfe also they lye, and are past shame.
but that they have kept their traditions and Ceremonies these eyght or nine hundred Years? But surely even in this behalf also they lie, and Are passed shame.
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9153
But put the cace that the world had not appayred these eyght hundred yeres:
But put the case that the world had not appeared these eyght hundred Years:
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9154
yet notwithstanding, that eldership of theirs which they alledge, is not better nor of greater value than was the eldership of Ismael.
yet notwithstanding, that eldership of theirs which they allege, is not better nor of greater valve than was the eldership of Ishmael.
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9155
Agayn, vnto their eldership they add also multitude, saying, that wee be but a handfull of folke in comparison of them, they haue kings & Princes on their side, the whole world agreeth with thē, both great & smal say as they say,
Again, unto their eldership they add also multitude, saying, that we be but a handful of folk in comparison of them, they have Kings & Princes on their side, the Whole world agreeth with them, both great & small say as they say,
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9156
& the largenesse of their kingdome stretcheth out far & wide throughout al Europe welneere, and into a peece of Affrike.
& the largeness of their Kingdom Stretcheth out Far & wide throughout all Europe wellnear, and into a piece of Africa.
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9157
VVhen they haue all this for themselues, very well, it is euen as the eldership of Ismael.
When they have all this for themselves, very well, it is even as the eldership of Ishmael.
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9158
Nay, it were more meete for them to haue begon at the other ende, that is to wit, at the holding fast of the pure doctrine of the Law & the Gospell, without mingling any thing at all with it:
Nay, it were more meet for them to have begun At the other end, that is to wit, At the holding fast of the pure Doctrine of the Law & the Gospel, without mingling any thing At all with it:
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9913
But he that troubleth you shall beare his iudgement vvhatsoeuer he bee.
But he that Troubles you shall bear his judgement whatsoever he be.
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9159
for else it is a generall conclusion, that there is nothing in them but corruptnesse and bastardie.
for Else it is a general conclusion, that there is nothing in them but corruptness and bastardy.
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9160
But they will not enter into this discourse, that men might knowe whither they be bacebegotten of Gods word or no:
But they will not enter into this discourse, that men might know whither they be bacebegotten of God's word or no:
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9161
for it is seene too manifestly alreadie.
for it is seen too manifestly already.
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9162
And in good fayth (as I haue sayd alreadie) vnder the name of the Church, they haue boldly taken vpon them to disanull and falsifie the whole worde of God.
And in good faith (as I have said already) under the name of the Church, they have boldly taken upon them to disannul and falsify the Whole word of God.
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9163
Sothē there is no bringing of the Papists to the true trial or touchstone, that men mighte discerne certenly whether they be Gods children or no:
Sothē there is no bringing of the Papists to the true trial or touchstone, that men might discern Certainly whither they be God's children or no:
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9164
but they stande proudly vppon their eldership as Ismaell did:
but they stand proudly upon their eldership as Ishmael did:
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9165
they alledge that they are an infinite number, and wee but sprules as ye would say,
they allege that they Are an infinite number, and we but sprules as you would say,
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9166
and folk despised to the worldwarde, which haue neither estimation nor credite. Thus yee see howe Ismaell speaketh now a days by the mouth of the Papists.
and folk despised to the worldward, which have neither estimation nor credit. Thus ye see how Ishmael speaks now a days by the Mouth of the Papists.
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9167
Now wee for our part had neede to be armed with pacience:
Now we for our part had need to be armed with patience:
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9168
for it is a right hard tēptation, that they which are Gods deadly foes, shuld after a sort possesse the highest roomes in his house:
for it is a right hard temptation, that they which Are God's deadly foes, should After a sort possess the highest rooms in his house:
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9169
& that we should be hidden vnder thē like corne vnder chaffe vpon a barne floore.
& that we should be hidden under them like corn under chaff upon a bairn floor.
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9170
This is a hard & irksome plight. And surely we see many that giue ouer the Gospell through infirmitie.
This is a hard & irksome plighted. And surely we see many that give over the Gospel through infirmity.
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9171
VVhen the poore simple soules heere these so braue titles of Catholike Church, of Apostolike sea, of Vicar of Christ, of Successor of S. Peter and S. Paule, of Prelates, and of Bishops:
When the poor simple Souls Here these so brave titles of Catholic Church, of Apostolic sea, of Vicar of christ, of Successor of S. Peter and S. Paul, of Prelates, and of Bishops:
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9172
I say when all this gay geere is flashte oute before the sillie soules:
I say when all this gay gear is flashte out before the silly Souls:
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9173
they are amased at it, and conclude by & by, then must wee needes sticke to it.
they Are amazed At it, and conclude by & by, then must we needs stick to it.
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9174
For they bee rauished at the sight of these vizors that serue to scare little children.
For they be ravished At the sighed of these vizors that serve to scare little children.
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9175
But they that haue any firmnesse in them, & iudge according to that which God sheweth them, are not at that poynt.
But they that have any firmness in them, & judge according to that which God shows them, Are not At that point.
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9176
And in good sooth, when the Papists say that they be the representing Church, they say truely:
And in good sooth, when the Papists say that they be the representing Church, they say truly:
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9177
for in deede they make a godly representation [ resemblaunce, or shewe ] that is too say, there is as it were a gaye gazing stocke:
for in deed they make a godly representation [ resemblance, or show ] that is too say, there is as it were a gay gazing stock:
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9178
but as the Prouerbe sayth) all is not ••de that glistereth.
but as the Proverb say) all is not ••de that glistereth.
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9179
Therefore they must bee searched to the bottome, to see if there bee truthe in them or no.
Therefore they must be searched to the bottom, to see if there be truth in them or not.
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9180
And so let vs marke what is tolde vs heere by S. Paul, that is to wit, that it was not once only that there was an Ismaell in Gods Church to persecute Isaac:
And so let us mark what is told us Here by S. Paul, that is to wit, that it was not once only that there was an Ishmael in God's Church to persecute Isaac:
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9182
and that the children of God shall be borne downe and trampled vnderfoote, by such as haue no more but the bare title of Eldership,
and that the children of God shall be born down and trampled underfoot, by such as have no more but the bore title of Eldership,
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9183
and vnder that shadow beguyle the simple sort, cloking all their filthes & foulnesse vnder the pretence of gay colours.
and under that shadow beguile the simple sort, cloaking all their filths & foulness under the pretence of gay colours.
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9184
But howsoeuer the world go, let vs prepare our selues to battell (sayth S. Paul) and let not our fayth quayle at the sight of the pride of the enimies of Gods truthe,
But howsoever the world go, let us prepare our selves to battle (say S. Paul) and let not our faith quail At the sighed of the pride of the enemies of God's truth,
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9185
yea euen of the housholde enimies of it, which are not as Turkes and heathen men,
yea even of the household enemies of it, which Are not as Turkes and heathen men,
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9186
but keepe a garison in the Church, and yet will needes be Prelates and more than greate pillers of it.
but keep a garrison in the Church, and yet will needs be Prelates and more than great pillars of it.
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9187
How soeuer the world go (I say) let vs not be abashed for it,
How soever the world go (I say) let us not be abashed for it,
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9188
sith we be fenced with the example of our father Isaac, to the intent we should hold out stoutly,
sith we be fenced with the Exampl of our father Isaac, to the intent we should hold out stoutly,
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9189
for asmuch as we be regenerated by the pure seede which God alloweth, whereby wee bee made his lawfull children,
for as as we be regenerated by the pure seed which God alloweth, whereby we be made his lawful children,
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9190
and heires of his heauenly kingdome.
and Heirs of his heavenly Kingdom.
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9191
But heere a man might thinke it strange that S. Paul should say that Isaac was persecuted of his brother Ismaell.
But Here a man might think it strange that S. Paul should say that Isaac was persecuted of his brother Ishmael.
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9192
For Moyses rehearseth no more but that at the day when Isaac should be weaned, & at the feast that was made at it, Ismaell laughed him to scorne. For Moses rehearseth no more but that At the day when Isaac should be weaned, & At the feast that was made At it, Ishmael laughed him to scorn.
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9193
It is not sayd that Ismaell layd any persecution vpon Isaac, for aught that is recorded by Moses:
It is not said that Ishmael laid any persecution upon Isaac, for aught that is recorded by Moses:
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9194
only it is said that he beeing then of some age, & thinking to haue a much higher degree thā Isaac,
only it is said that he being then of Some age, & thinking to have a much higher degree than Isaac,
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9195
bicause he was already come to yeres of discretion, did laugh at him, & mocke him.
Because he was already come to Years of discretion, did laugh At him, & mock him.
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9196
Nowe if there were nothing more thā simple mocking & laughter, it seemeth that S. Paul should not terme it persecution.
Now if there were nothing more than simple mocking & laughter, it seems that S. Paul should not term it persecution.
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9197
VVe must mark that the persecutiōs of Gods children are not done, only by sword, fire, racking, imprisonment,
We must mark that the persecutions of God's children Are not done, only by sword, fire, racking, imprisonment,
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9198
or other torments of the body:
or other torments of the body:
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9199
but also in that they be woūded with the scornful reproches which the vnbeleeuers and enimies of Gods truth doo spue out agaynst them.
but also in that they be wounded with the scornful Reproaches which the unbelievers and enemies of God's truth do spue out against them.
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9200
And if we do wel practise the thing that is sayd in the Psalme, wee shall not thinke the maner of speeche straunge which S ▪ Paul vseth heere. And if we do well practise the thing that is said in the Psalm, we shall not think the manner of speech strange which S ▪ Paul uses Here.
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9201
For where as it is sayde, that the raylings whiche are caste foorth agaynst Gods maiest••, ought too rebounde backe vppon vs:
For where as it is said, that the railings which Are cast forth against God's maiest••, ought too rebound back upon us:
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9202
it is to shew that we ought to be very tender harted or squeymish when we heere Gods name set light,
it is to show that we ought to be very tender hearted or squeymish when we Here God's name Set Light,
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9203
or his honor diminished in any maner of wyse.
or his honour diminished in any manner of wise.
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9204
If any of vs bee touched in our good name or honestie, wee will be angry and make a quarell of it:
If any of us be touched in our good name or honesty, we will be angry and make a quarrel of it:
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9205
wee see that for one crosse worde, cholerike fellowes doo by and by draw their swordes,
we see that for one cross word, choleric Fellows do by and by draw their swords,
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9206
and all is vnder colour that they muste maynteyne their honor and honestie.
and all is under colour that they must maintain their honour and honesty.
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9207
If a man speake euill of our Parents or kinsfolke, we will be in such heate and fumish passions,
If a man speak evil of our Parents or kinsfolk, we will be in such heat and fumish passion,
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9208
as wee can not be appeased.
as we can not be appeased.
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9209
Then if God be misused, or his maiestie dishonored in mens mouthes, aught we to suffer,
Then if God be misused, or his majesty dishonoured in men's mouths, aught we to suffer,
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9210
and not to be moued to choler and anger? Euen for that cause also it is sayde, that the zeale of Gods house ought to eate vs vp,
and not to be moved to choler and anger? Even for that cause also it is said, that the zeal of God's house ought to eat us up,
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9211
so as wee must not only bee welminded and sory for the defacing of the maiestie of our God,
so as we must not only be welminded and sorry for the defacing of the majesty of our God,
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and for the corrupting of the doctrine of saluation, and for the disordering of his Church:
and for the corrupting of the Doctrine of salvation, and for the disordering of his Church:
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but these things must also bite vs at the hart. According heerevnto it is sayd heere that Ismaell persecuted Isaac.
but these things must also bite us At the heart. According hereunto it is said Here that Ishmael persecuted Isaac.
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If a man demaunde, what? had he neyther torture, fyre, nor sword to cut his throte? No, none of all these:
If a man demand, what? had he neither torture, fire, nor sword to Cut his throat? No, none of all these:
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but he scoffed at the promise that had bin made concerning Isaac. For it was sayd expresly, Ismaell shall liue:
but he scoffed At the promise that had been made Concerning Isaac. For it was said expressly, Ishmael shall live:
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but yet is he not therfore heire of the promise, Isaac is he in whom they shall bee blissed.
but yet is he not Therefore heir of the promise, Isaac is he in whom they shall be Blessed.
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Yee see then that Iesus Christ, and consequently all hope of saluation was closed vp in the person of Isaac.
Ye see then that Iesus christ, and consequently all hope of salvation was closed up in the person of Isaac.
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VVhen Ismaell did so disdayne and scorne the souerein welfare and happinesse, that mockage of his wounded all the children of adoption, When Ishmael did so disdain and scorn the sovereign welfare and happiness, that mockage of his wounded all the children of adoption,
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& all the faythfull, yea euen with a deadly stripe.
& all the faithful, yea even with a deadly stripe.
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Nowe then wee see what S. Paule mente, and howe wee ought to put this doctrine in vre, which is, that wee must prepare our selues to inwarde battels, knowing that not onely the Turkes and Paynims shall bee aduersaries of the Gospell,
Now then we see what S. Paul mente, and how we ought to put this Doctrine in use, which is, that we must prepare our selves to inward battles, knowing that not only the Turkes and Pagans shall be Adversaries of the Gospel,
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but also the hypocrites, who too the vttermost of their power, doo deface the doctrine of grace that is offered them in our Lorde Iesus Christe, to abolishe all the dignitie and reuerence which wee ought to giue vnto it in magnifying the mere bounteous goodnesse of God,
but also the Hypocrites, who too the uttermost of their power, do deface the Doctrine of grace that is offered them in our Lord Iesus Christ, to Abolah all the dignity and Reverence which we ought to give unto it in magnifying the mere bounteous Goodness of God,
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and in acknowledging that all our whole welfare lyeth there.
and in acknowledging that all our Whole welfare lies there.
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Let vs bee ready (I say) too abide suche battels at the hands of our housholde enimies, whiche boast them•••ues too bee Gods children, which are aduaunced euen aboue vs,
Let us be ready (I say) too abide such battles At the hands of our household enemies, which boast them•••ues too be God's children, which Are advanced even above us,
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and specially those that haue the title of eldership, shall be driuē out as bastard children.
and specially those that have the title of eldership, shall be driven out as bastard children.
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& which outface vs with their eldership, as who shuld say, that vnder the colour of that, we ought too bee vtterly borne downe and ouerwhelmed. But there is yet more:
& which outface us with their eldership, as who should say, that under the colour of that, we ought too be utterly born down and overwhelmed. But there is yet more:
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that is to wit, that we must be touched too the quicke, and sorie at the harte to see Gods doctrine so corrupted.
that is to wit, that we must be touched too the quick, and sorry At the heart to see God's Doctrine so corrupted.
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True it is that naturally wee shunne the harmes that come agaynst vs, as bodily persecutions and suche other.
True it is that naturally we shun the harms that come against us, as bodily persecutions and such other.
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But yet for all that, wee must not be so wedded to this world, as not to preferre the heauenly heritage before all things that we esteeme most worthy to be desired.
But yet for all that, we must not be so wedded to this world, as not to prefer the heavenly heritage before all things that we esteem most worthy to be desired.
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And therfore when soeuer Gods name is blasphemed, & when men labour to abolishe the doctrine of life:
And Therefore when soever God's name is blasphemed, & when men labour to Abolah the Doctrine of life:
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let vs in those cases set suche greef to our hart, as we can not beare with it,
let us in those cases Set such grief to our heart, as we can not bear with it,
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or at leastwise as if we were persecuted in our bodies.
or At leastwise as if we were persecuted in our bodies.
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For he that should cut our throte, yea & put vs to all the torments that were possible,
For he that should Cut our throat, yea & put us to all the torments that were possible,
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as wee see the enimies of the Gospel do, whose rage against their poore brethren, can not now a dayes be stanched with racking, burning, cutting out of their tungs, and such other like torments:
as we see the enemies of the Gospel do, whose rage against their poor brothers, can not now a days be staunched with racking, burning, cutting out of their tungs, and such other like torments:
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all this aught not to greue vs so much, as to see Gods name torne in peeces, & scorned by the wicked.
all this aught not to grieve us so much, as to see God's name torn in Pieces, & scorned by the wicked.
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For the very same is such a cutting of our throtes, as not only bereeueth vs of this flightfull and transitorie life,
For the very same is such a cutting of our throats, as not only bereeueth us of this flightful and transitory life,
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but also bereth vs quite out of the kingdome of heauen. For whē Gods doctrine is corrupted, then is foode turned into poyson, lyfe into death, and light into darknesse.
but also beareth us quite out of the Kingdom of heaven. For when God's Doctrine is corrupted, then is food turned into poison, life into death, and Light into darkness.
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So then let this texte of S. Paules warne and exhort vs, not to be so giuen too the earth and too the world,
So then let this text of S. Paul's warn and exhort us, not to be so given too the earth and too the world,
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but that we may alwayes haue our minds & vnderstandings lifted vp to the inestimable benefite that is offered vs by the Gospell,
but that we may always have our minds & understandings lifted up to the inestimable benefit that is offered us by the Gospel,
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and fight more earnestly for that quarell, than for our owne life.
and fight more earnestly for that quarrel, than for our own life.
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For truely a whole million of such liues as wee haue here beneath, can not be comparable to the endlesse life that is promised vs in our Lord Iesus Christ.
For truly a Whole million of such lives as we have Here beneath, can not be comparable to the endless life that is promised us in our Lord Iesus christ.
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Thus yee see wherin it behoueth vs to exercise our selues, and we can not exceede measure in beeing too angry,
Thus ye see wherein it behooves us to exercise our selves, and we can not exceed measure in being too angry,
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when we see wicked men blaspheme God after that sorte, & labour by their wiles and pollicies to ouerthrowe and to falsifie the onely doctrine whereby wee liue spiritually.
when we see wicked men Blaspheme God After that sort, & labour by their wiles and policies to overthrown and to falsify the only Doctrine whereby we live spiritually.
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Furthermore let vs marke also, how S. Paule addeth in the ende for a conclusion, that all they which now a dayes • boast themselues so highly to be the Church,
Furthermore let us mark also, how S. Paul adds in the end for a conclusion, that all they which now a days • boast themselves so highly to be the Church,
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Therfore let vs not be beguyled with al the pompes that are among those which fight agaynst Gods pure truth, to maynteine them selues in their tyrannie by force, persecutions, braggings, & such other like things:
Therefore let us not be beguiled with all the pomps that Are among those which fight against God's pure truth, to maintain them selves in their tyranny by force, persecutions, braggings, & such other like things:
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but let vs tarie the ende, which is, that they shal be cut off, for they be none inheritors.
but let us tarry the end, which is, that they shall be Cut off, for they be none inheritors.
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VVel may they dwell in the house, as it is sayd of Antichrist that he shall sit in the Temple of God:
Well may they dwell in the house, as it is said of Antichrist that he shall fit in the Temple of God:
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but yet must they needes be swept out of it, as filth and vnclennesse.
but yet must they needs be swept out of it, as filth and uncleanness.
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And although this bee not so before men, but that it is hidden from vs for a time:
And although this be not so before men, but that it is hidden from us for a time:
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yet let vs wayte tyll God shewe his truthe more full, and vntill our Lord Iesus Christ confound his enimies with the breath of his mouth,
yet let us wait till God show his truth more full, and until our Lord Iesus christ confound his enemies with the breath of his Mouth,
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and by the power of his worde. Thus yee see how wee ought to be setled in inuincible constancie.
and by the power of his word. Thus ye see how we ought to be settled in invincible constancy.
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And although we be now despised & scorned, yet let vs not ceasse to holde out in the holy calling of our God, knowing that we shall not be disappoynted,
And although we be now despised & scorned, yet let us not cease to hold out in the holy calling of our God, knowing that we shall not be disappointed,
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if we be grounded vpō the doctrine of the Gospell, and rest wholly thervpon till God discouer the things that are nowe hidden,
if we be grounded upon the Doctrine of the Gospel, and rest wholly thereupon till God discover the things that Are now hidden,
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& that wee be throughly gathered vnto him, and finde that it was not in vayne that we were trayned vp in his pure worde, giuing ouer all the fancies of men,
& that we be thoroughly gathered unto him, and find that it was not in vain that we were trained up in his pure word, giving over all the fancies of men,
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& not seeking life elsewhere than in the seede wherby wee were begotten agayne, and in the foode whereby wee bee susteyned and nourished to the ende.
& not seeking life elsewhere than in the seed whereby we were begotten again, and in the food whereby we be sustained and nourished to the end.
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Nowe let vs fall downe before the maiestie of our good God, with acknowledgemēt of our sinnes, praying him to make vs feele them in such wise,
Now let us fallen down before the majesty of our good God, with acknowledgement of our Sins, praying him to make us feel them in such wise,
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as it may leade vs to true repentance, that wee may mourne continually before his maiestie,
as it may lead us to true Repentance, that we may mourn continually before his majesty,
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and bee so abashed in our selues, as yet notwithstanding wee may not doubt but that he accepteth vs for our Lord Iesus Christs sake,
and be so abashed in our selves, as yet notwithstanding we may not doubt but that he Accepteth us for our Lord Iesus Christ sake,
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& that we shal always obteine sure forgiuenesse of our sinnes, if we seeke it in true fayth without swaruing to the right hād or to the left,
& that we shall always obtain sure forgiveness of our Sins, if we seek it in true faith without swerving to the right hand or to the left,
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but only folowing the path which he hath shewed vs, as in deede we can neuer go amisse when we haue the day sunne of righteousnesse shining vpon vs. That it may please him to graunt this grace, not only to vs,
but only following the path which he hath showed us, as in deed we can never go amiss when we have the day sun of righteousness shining upon us That it may please him to grant this grace, not only to us,
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but also to all people and nations of the earth ▪ &c.
but also to all people and Nations of the earth ▪ etc.
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The.xxxj. Sermon, which is the first vpon the fifth Chapter.
The xxxj Sermon, which is the First upon the fifth Chapter.
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STaude fast therfore in the libertie vvhervvith Christ hath made vs free, and put not your selues agayn vnder the yoke of bondage.
STaude fast Therefore in the liberty wherewith christ hath made us free, and put not your selves again under the yoke of bondage.
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2 Beholde, I Paule doo tell you, that if yee be circumcised, Christ shall profite you nothing at all.
2 Behold, I Paul do tell you, that if ye be circumcised, christ shall profit you nothing At all.
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3 And agayne I protest to euery man that is circūcised, that he is bounde to keepe the vvhole lavve.
3 And again I protest to every man that is circumcised, that he is bound to keep the Whole law.
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WE haue seene heeretofore, that to haue a state of continuance in the Churche, wee muste bee grounded vpon our Lord Iesus Christ.
WE have seen heretofore, that to have a state of Continuance in the Church, we must be grounded upon our Lord Iesus christ.
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For many doo boast themselues to be Gods children, who notwithstanding are not begotten of the true seede, which maketh the differēce wherby God auoweth and acknowledgeth vs for his children.
For many do boast themselves to be God's children, who notwithstanding Are not begotten of the true seed, which makes the difference whereby God avoweth and acknowledgeth us for his children.
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Therfore if we wil be truly knit to our Lord Iesus Christ, we must hold fast the doctrine of the Gospell, that he as our heade and mediator may ioyne vs to God his father.
Therefore if we will be truly knit to our Lord Iesus christ, we must hold fast the Doctrine of the Gospel, that he as our head and Mediator may join us to God his father.
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Therwithall I haue declared that the cause why S. Paul speaketh so of bōd & free seed, is for that they which seeke their righteousnesse in their owne vertues, do alienate thēselues frō our lord Iesus Christ, & frō his grace.
Therewithal I have declared that the cause why S. Paul speaks so of bound & free seed, is for that they which seek their righteousness in their own Virtues, do alienate themselves from our lord Iesus christ, & from his grace.
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For by that meanes they bind thēselues to an impossibilitie, that is to say, to satisfie God in keeping his cōmaundements.
For by that means they bind themselves to an impossibility, that is to say, to satisfy God in keeping his Commandments.
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9270
But there is such weaknes in vs, as none of vs is able to perform the least point of the law:
But there is such weakness in us, as none of us is able to perform the least point of the law:
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9271
and therfore much lesse can we attaine to the perfectiō that is shewed vs heere.
and Therefore much less can we attain to the perfection that is showed us Here.
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9272
And for that cause S. Paul cōcludeth now ▪ that we must stand fast in the freedome which our Lord Iesus Christ hath purchased for vs. It is certayn that he treateth heere of the ceremonies of the law:
And for that cause S. Paul Concludeth now ▪ that we must stand fast in the freedom which our Lord Iesus christ hath purchased for us It is certain that he Treateth Here of the ceremonies of the law:
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but yet must we always resort to the welhead and cheefe poynt.
but yet must we always resort to the wellhead and chief point.
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9274
For if the matter concerned no further than the keeping of a holyday, or the forbearing of some kinde of meate:
For if the matter concerned no further than the keeping of a holiday, or the forbearing of Some kind of meat:
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it were not of so great weigh•, that suche strife should bee moued for it in the Church.
it were not of so great weigh•, that such strife should be moved for it in the Church.
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9276
But Sainct Paule pored not vppon a matter so slight and of so small importance. He had an eye to the doctrine:
But Saint Paul pored not upon a matter so slight and of so small importance. He had an eye to the Doctrine:
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9277
he considered that if mē should be tyde to do this thing or that thing of necessitie:
he considered that if men should be tIED to do this thing or that thing of necessity:
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it were an excluding of them from the hope of saluation. For if I must needes performe a thing vnder peine of deadly sinne:
it were an excluding of them from the hope of salvation. For if I must needs perform a thing under peine of deadly sin:
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9279
then if I fayle, I am become a transgresser, and there is no shift for me bycause God is my iudge,
then if I fail, I am become a transgresser, and there is no shift for me Because God is my judge,
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and I must be fayne to come too account, and there is no meanes to redeeme me.
and I must be fain to come too account, and there is no means to Redeem me.
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Now it is certaine that al of vs are subiect to the keeping of the law:
Now it is certain that all of us Are Subject to the keeping of the law:
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But their saying so, is bycause they neuer knew, that it is no obeying of God,
But their saying so, is Because they never knew, that it is no obeying of God,
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9282
but yet notwithstanding, there is a remedie for it, which is to runne vnto our Lord Iesus Christ in all our needes, who was made subiect to the law to purchace vs freedome,
but yet notwithstanding, there is a remedy for it, which is to run unto our Lord Iesus christ in all our needs, who was made Subject to the law to purchase us freedom,
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and bare our curse to discharge vs of it.
and bore our curse to discharge us of it.
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9284
Now if any necessitie be layd vpon vs againe, too say that the doing of this or that is sinne:
Now if any necessity be laid upon us again, too say that the doing of this or that is sin:
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then cannot our Lord Iesus Christ stand vs in any more stead as I sayde afore:
then cannot our Lord Iesus christ stand us in any more stead as I said afore:
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by reason whereof we must needes bee plunged in our owne cursednesse, without any manner of releefe.
by reason whereof we must needs be plunged in our own cursedness, without any manner of relief.
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Therefore it is not without cause that Sainct Paule exhorteth the Galathians to hold their owne,
Therefore it is not without cause that Saint Paul exhorteth the Galatians to hold their own,
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and not too suffer themselues to be brought into bondage.
and not too suffer themselves to be brought into bondage.
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9289
For by that meanes he faith that they shall be bereft of inestimable benefyte, euen so farre foorth as they shall be falne quite away from Gods grace or fauour,
For by that means he faith that they shall be bereft of inestimable benefit, even so Far forth as they shall be fallen quite away from God's grace or favour,
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and vtterly separated from our Lord Iesus Christ, in whome lieth all our welfare and happinesse.
and utterly separated from our Lord Iesus christ, in whom lies all our welfare and happiness.
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9291
Now, that wee may the better conceiue S. Paules meening, and also reape the frute that is offered vs in thys text:
Now, that we may the better conceive S. Paul's meaning, and also reap the fruit that is offered us in this text:
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9292
Let vs marke, that by this word Libertie o• freedome, it is meant that we may walke with full confidence before God,
Let us mark, that by this word Liberty o• freedom, it is meant that we may walk with full confidence before God,
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9293
and that hee will alwayes be fauorable, so that although wee bee giltie of many offences,
and that he will always be favourable, so that although we be guilty of many offences,
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yet we shall be quit of them for our Lord Iesus Christes sake:
yet we shall be quit of them for our Lord Iesus Christ's sake:
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and moreouer that it is not in mans power to bridle vs or too hold vs in bondage:
and moreover that it is not in men power to bridle us or too hold us in bondage:
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9296
but that it ought to suffise vs to yeld ourselues obedient vnto God, howbeit not after a slauish and constreyned fashion,
but that it ought to suffice us to yield ourselves obedient unto God, howbeit not After a slavish and constrained fashion,
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9297
but as children yeeld themselues subiect too their father, knowing well that their father will not handle them roughly.
but as children yield themselves Subject too their father, knowing well that their father will not handle them roughly.
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9298
Thus ye see what is meant by the worde libertie or freedome whiche S. Paule vseth.
Thus you see what is meant by the word liberty or freedom which S. Paul uses.
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9299
Neuerthelesse to the end that this shortnesse bee not darksome: I will declare it more a•••ge.
Nevertheless to the end that this shortness be not darksome: I will declare it more a•••ge.
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So long as we be in doubt whither God do loue vs or hate vs, there will always bee trouble and vnquietnesse in our consciences,
So long as we be in doubt whither God do love us or hate us, there will always be trouble and unquietness in our Consciences,
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and we shall be as it were locked vp in prison.
and we shall be as it were locked up in prison.
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9302
So then there will be no freedome in our mindes, till we know and be throughly perswaded that God is at one wyth vs,
So then there will be no freedom in our minds, till we know and be thoroughly persuaded that God is At one with us,
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9303
and that he receiueth vs into his fauoure & grace, though we be not worthy of it.
and that he receiveth us into his favour & grace, though we be not worthy of it.
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9341
vnlesse it be done with an vnconstreyned will.
unless it be done with an unconstrained will.
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9304
But it is impossible for vs to haue any certeintie of it, except we haue our quittance alwayes before our eyes, which was made vs in the death and passion of our Lord Iesus Chryste.
But it is impossible for us to have any certainty of it, except we have our quittance always before our eyes, which was made us in the death and passion of our Lord Iesus Christ.
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9305
VVhy so? For as I said afore, we be indetted vnto God many wais, yea infinite wayes.
Why so? For as I said afore, we be indebted unto God many ways, yea infinite ways.
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9306
For we be boūd to keepe the law, and we breake it a hundred times a day,
For we be bound to keep the law, and we break it a hundred times a day,
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9307
yea euen or euer we thinke of it. Again we offend euen in grosse faultes.
yea even or ever we think of it. Again we offend even in gross Faults.
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9308
But howsoeuer we deale, we cannot assure ourselues of Gods loue, vnlesse wee bee discharged againste him of the obligation of euerlasting death wherein we stād bound.
But howsoever we deal, we cannot assure ourselves of God's love, unless we be discharged against him of the obligation of everlasting death wherein we stand bound.
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9309
Now we atteine that benefyte when we be perswaded by the Gospel, that the bloud of our Lord Iesus Christ was shed to wash away al our spottes,
Now we attain that benefit when we be persuaded by the Gospel, that the blood of our Lord Iesus christ was shed to wash away all our spots,
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9310
and that his death is a sufficient sacrifise too appease Gods wrath, and to wipe out the remembrance of al our offences & iniquities.
and that his death is a sufficient sacrifice too appease God's wrath, and to wipe out the remembrance of all our offences & iniquities.
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9311
Ye see then that the way to set vs free, is to know that God receiueth vs to mercie for our Lord Iesus Christs sake,
You see then that the Way to Set us free, is to know that God receiveth us to mercy for our Lord Iesus Christ sake,
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& that our faults & sins shal not hinder vs to find fauor alwais in his sight,
& that our Faults & Sins shall not hinder us to find favour always in his sighed,
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9313
or to haue familiar accesse vnto him, as children haue vntoo theyr fathers.
or to have familiar access unto him, as children have unto their Father's.
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9314
Secōdly we must not be wauering too & fro, to make cōscience of euery thing that mē deuise of their owne heads:
Secōdly we must not be wavering too & from, to make conscience of every thing that men devise of their own Heads:
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9315
but walke stedfastly according to gods word, knowing moreouer that our cōsciēces are free, & that whither men cōmand or forbid any thing, it is nothing to vs, I meene as in respect of the spirituall regiment of our soules:
but walk steadfastly according to God's word, knowing moreover that our Consciences Are free, & that whither men command or forbid any thing, it is nothing to us, I meene as in respect of the spiritual regiment of our Souls:
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For we talke not heere of ciuil policie nor of the common life of men, but of our saluation.
For we talk not Here of civil policy nor of the Common life of men, but of our salvation.
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9317
So then, all things ought too bee free vntoo vs when they bee not forbidden vs by Gods owne mouth.
So then, all things ought too be free unto us when they be not forbidden us by God's own Mouth.
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9318
Yet is it not ynough that we haue Gods word for our guide without mingling any thing at all with it:
Yet is it not enough that we have God's word for our guide without mingling any thing At all with it:
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9319
but (as I haue touched alreadye) we must therewithall know, that God accepteth our affection when he seeth vs willing to obey him,
but (as I have touched already) we must therewithal know, that God Accepteth our affection when he sees us willing to obey him,
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9320
and that although there be much faultinesse, and ouer many infirmities in vs, and that we come halting vnto him, and 〈 ◊ 〉 that all that euer wee doo were trifling toyes if he listed to examin them with rigor•:
and that although there be much faultiness, and over many infirmities in us, and that we come halting unto him, and 〈 ◊ 〉 that all that ever we do were trifling toys if he listed to examine them with rigor•:
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9321
yet neuerthelesse, he taketh al in good woorth. And why? For he beareth with vs as a father with his childrē.
yet nevertheless, he Takes all in good worth. And why? For he bears with us as a father with his children.
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9342
For let the Papistes be throughly sifted all the packe of them, yea euen the deuoutest of them:
For let the Papists be thoroughly sifted all the pack of them, yea even the devoutest of them:
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9322
That therfore is the freedom wherein we must stand, except we wil be separated frō our lord Iesus Christ For (as I haue sayd alreadie) if we beleeue not assuredly that God loueth vs,
That Therefore is the freedom wherein we must stand, except we will be separated from our lord Iesus christ For (as I have said already) if we believe not assuredly that God loves us,
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9323
though we be vnworthie of it, and that his louing of vs is bycause our sinnes are buryed by the death and passion of oure Lord Iesus Christ:
though we be unworthy of it, and that his loving of us is Because our Sins Are buried by the death and passion of our Lord Iesus christ:
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9324
what will become of vs? what shal Iesus Christe boote vs? Ageyn if we be in doubt and vnquietnesse, not knowing whether God accept our seruice or no,
what will become of us? what shall Iesus Christ boot us? Again if we be in doubt and unquietness, not knowing whither God accept our service or no,
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and therwithall be bounde to the keeping of this or that at mennes appoyntment, the intangling of our selues in so many debatyngs will neuer suffer vs too haue any rest.
and therewithal be bound to the keeping of this or that At men's appointment, the intangling of our selves in so many debatyngs will never suffer us too have any rest.
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Neyther is it without cause that Saint Paule hauing exhorted the faythfull to continue in the freedome that was purchased them so dearly, addeth, that Iesus Christe shall not profite them at all, vnlesse they know the thing that he hath purchased for them, and suffer not themselues to be in any wise bereft of it by men.
Neither is it without cause that Saint Paul having exhorted the faithful to continue in the freedom that was purchased them so dearly, adds, that Iesus Christ shall not profit them At all, unless they know the thing that he hath purchased for them, and suffer not themselves to be in any wise bereft of it by men.
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Nowe we see heere, that the freedome which Sainct Paule speaketh of, is not to giue vs leaue to doo what we our selues thinke good,
Now we see Here, that the freedom which Saint Paul speaks of, is not to give us leave to do what we our selves think good,
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as though he layd the reynes of the brydle vpon our necke: and that will he also protest in place conuenient.
as though he laid the reins of the bridle upon our neck: and that will he also protest in place convenient.
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Then intendeth he none other thing, than that we might serue God quietly without greef of mind without constreint,
Then intends he none other thing, than that we might serve God quietly without grief of mind without constraint,
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and without any continuall tormenting of our selues with diuersitie of debatings & doubtfull scruples as wee see the vnbeleeuers do,
and without any continual tormenting of our selves with diversity of debatings & doubtful scruples as we see the unbelievers do,
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namely such as haue not their trust wholly settled vpon our Lord Iesus Christ.
namely such as have not their trust wholly settled upon our Lord Iesus christ.
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9332
Therfore besides that which hath bin sayd alredie, we haue to mark further, that the end of that freedome is, too bee able too carie a cheerfull and quiet minde before God.
Therefore beside that which hath been said already, we have to mark further, that the end of that freedom is, too be able too carry a cheerful and quiet mind before God.
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For without that, wee shall neuer haue the hart to obey him, but wee shall alwayes bee in trouble,
For without that, we shall never have the heart to obey him, but we shall always be in trouble,
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and not bee able too call vppon hym, which is the cheefe seruice that he demaundeth and alloweth of.
and not be able too call upon him, which is the chief service that he demandeth and alloweth of.
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VVe see thē that this matter concerneth the cheef point of oure welfare, if it bee well vnderstoode.
We see them that this matter concerns the chief point of our welfare, if it be well understood.
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9336
VVhen wee speake now a dayes of Christen libertie:
When we speak now a days of christian liberty:
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the Papistes say wee go aboute too abolishe all the ordinances and traditions of the Churche,
the Papists say we go about too Abolah all the ordinances and traditions of the Church,
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and that we passe not what commeth 〈 ◊ 〉, so euery man may liue as he listeth, to eate flesh on all dayes alike without let,
and that we pass not what comes 〈 ◊ 〉, so every man may live as he lists, to eat Flesh on all days alike without let,
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9339
and to despise all other such ordinances.
and to despise all other such ordinances.
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9343
and it is certayne that they chafe vppon the bitte, when they tyre and ouerlabour themselues most to serue God.
and it is certain that they chafe upon the bit, when they tyre and ouerlabour themselves most to serve God.
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9344
For all that euer they do is but vnwillingly:
For all that ever they do is but unwillingly:
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9345
and if they could plucke their heads out of the collar, they would full fayne do it.
and if they could pluck their Heads out of the collar, they would full fain do it.
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Furthermore when they haue toyled after that fashion in their fond deuotions, they beare themselues in hand that God ought to like well of it.
Furthermore when they have toiled After that fashion in their found devotions, they bear themselves in hand that God ought to like well of it.
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9347
And if a man tell them that they cannot do any thyng that God shoulde accept,
And if a man tell them that they cannot do any thing that God should accept,
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and furthermore that although their works were good, yet they deserue not aught before hym:
and furthermore that although their works were good, yet they deserve not aught before him:
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9349
ye shall see them spew out their poyson (as they do) and fall to blaspheming of God vnlesse yee beleeue them that they be able to worke wonders by their owne merites.
you shall see them spew out their poison (as they do) and fallen to blaspheming of God unless ye believe them that they be able to work wonders by their own merits.
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Howsoeuer the cace stand, they are neuer able to know and to tast what it is to obey God.
Howsoever the case stand, they Are never able to know and to taste what it is to obey God.
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9351
For why? they vnderstand not what it is too bee quiet:
For why? they understand not what it is to be quiet:
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namely that it is an vnconstreyned offering of their dooings vnto God with a free hart,
namely that it is an unconstrained offering of their doings unto God with a free heart,
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and an assuring of themselues that he accepteth the same, euen bycause he handleth them gently,
and an assuring of themselves that he Accepteth the same, even Because he handleth them gently,
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and beareth with them as with his children.
and bears with them as with his children.
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9355
The Papists know not this, and therefore it is not too be wondered at, though they thinke it straunge that we should striue for that freedome,
The Papists know not this, and Therefore it is not too be wondered At, though they think it strange that we should strive for that freedom,
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9356
for they wote not what it meeneth. But yet doth not Sainct Paule speake it without cause:
for they wot not what it meeneth. But yet does not Saint Paul speak it without cause:
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and by those words we see how precious that libertie is, and that it is not a thing to be despised.
and by those words we see how precious that liberty is, and that it is not a thing to be despised.
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9358
For Iesus Christ did not iest in hys death and passion when he offered vp himselfe vnto God hys father:
For Iesus christ did not jest in his death and passion when he offered up himself unto God his father:
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but wrought a worke that in excellencie and worthinesse passeth the creation of heauen and earth.
but wrought a work that in excellency and worthiness passes the creation of heaven and earth.
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Now if Sainct Paule bring in this libertie for an excellent frute purchaced to vs by the death and passion of our Lord Iesus Christ:
Now if Saint Paul bring in this liberty for an excellent fruit purchased to us by the death and passion of our Lord Iesus christ:
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9361
it must needes followe that it is a high and precious thyng. And to the intent wee may conceyue what the nature and power of it is:
it must needs follow that it is a high and precious thing. And to the intent we may conceive what the nature and power of it is:
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wee must learne too gather in ourselues vnto God when wee bee spoken to of it. As for example:
we must Learn too gather in ourselves unto God when we be spoken to of it. As for Exampl:
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9363
if we be commanded or enioyned of necessitie too do such a thing or such a thing:
if we be commanded or enjoined of necessity too do such a thing or such a thing:
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very well, the doing thereof too the worldward hindereth not our freedome before God:
very well, the doing thereof too the worldward hindereth not our freedom before God:
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or enter intoo suche couenant with him: Iesus Christ shall profite vs nothing at all. And this is well worth the noting.
or enter into such Covenant with him: Iesus christ shall profit us nothing At all. And this is well worth the noting.
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9365
for the thynges that concerne common policie may bee bidden or forbidden, bycause that otherwise they might turne too the hurt of the common weale,
for the things that concern Common policy may be bidden or forbidden, Because that otherwise they might turn too the hurt of the Common weal,
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9366
or else such things may be expedient, and thē must one of vs serue anothers turne in common.
or Else such things may be expedient, and them must one of us serve another's turn in Common.
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9367
Therefore let vs haue a regard of the things that concerne the policie, bycause it behoueth vs to be knit and vnited togither,
Therefore let us have a regard of the things that concern the policy, Because it behooves us to be knit and united together,
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9368
and to haue suche an onement among vs, that euery of vs serue his neighbours turne,
and to have such an onement among us, that every of us serve his neighbours turn,
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9369
and none of vs be addicted to himselfe. But when the cace concerneth the spirituall libertie:
and none of us be addicted to himself. But when the case concerns the spiritual liberty:
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9370
then must euery of vs draw home into himselfe, too consider the nature and propertie thereof.
then must every of us draw home into himself, too Consider the nature and property thereof.
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Euery of vs (say I) must draw home himselfe as it were before God.
Every of us (say I) must draw home himself as it were before God.
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For our account is too be made to the heauenly iudge, and therefore it behoueth vs too enter into ourselues, to say thus:
For our account is to be made to the heavenly judge, and Therefore it behooves us too enter into ourselves, to say thus:
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9373
How may I present my self before Gods iudgement seate? If my life come to be tried by the lawe: wo worth me.
How may I present my self before God's judgement seat? If my life come to be tried by the law: woe worth me.
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9374
For I am giltie after so many sorts, yea euen withoute number, that if I should suffer a Million of deaths, it were too little for the offences that I haue committed.
For I am guilty After so many sorts, yea even without number, that if I should suffer a Million of death's, it were too little for the offences that I have committed.
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9375
Neuerthelesse God will be fauourable to me, and take me to mercy for our Lord Iesus Christs sake,
Nevertheless God will be favourable to me, and take me to mercy for our Lord Iesus Christ sake,
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9376
and when I resort to him, I may come with my head bolt vpright, as hauing my quits est and cleere discharge, which was gyuen me in the sacrifise that he offered vp for vs,
and when I resort to him, I may come with my head bolt upright, as having my quits est and clear discharge, which was given me in the sacrifice that he offered up for us,
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9377
bycause that therein hee hath made full satisfaction for me, and set me at full libertie.
Because that therein he hath made full satisfaction for me, and Set me At full liberty.
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9378
Marke this for one point, that I must serue God, and it is good reason that I should dedicate my life vnto him.
Mark this for one point, that I must serve God, and it is good reason that I should dedicate my life unto him.
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9379
But at which end shall I begin? I cannot bring such perfection as is requisite, no nor the hundreth part of it.
But At which end shall I begin? I cannot bring such perfection as is requisite, no nor the Hundredth part of it.
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9380
Yet for all that, God beareth with me, and ceasseth not to take the things in good worth which are vnperfect and weake, yea & sinful too.
Yet for all that, God bears with me, and ceaseth not to take the things in good worth which Are unperfect and weak, yea & sinful too.
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9381
And why doth he so? Bycause he admitteth me as one of his children for our Lord Iesus Christs sake.
And why does he so? Because he admitteth me as one of his children for our Lord Iesus Christ sake.
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9382
After thys manner (say I) must we come before God, if wee will conceyue and vnderstand the frute of this libertie or freedome that Sainct Paule treateth of.
After this manner (say I) must we come before God, if we will conceive and understand the fruit of this liberty or freedom that Saint Paul Treateth of.
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9383
Now whereas he addeth, that wee shoulde not wrappe ourselues agayne in the yoke of bondage:
Now whereas he adds, that we should not wrap ourselves again in the yoke of bondage:
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9405
For when as wee nowadayes doo say, that is a hellishe Tyrannie for men to commaund the keeping of a thing vnder pein of deadly sin,
For when as we nowadays do say, that is a hellish Tyranny for men to command the keeping of a thing under pein of deadly since,
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9384
thereby he sheweth, that before we be come to the faith of the Gospell, and do know what benefyte is brought vs by the death and passion of the sonne of God, wee bee all hild in streyt bondes like prisoners,
thereby he shows, that before we be come to the faith of the Gospel, and do know what benefit is brought us by the death and passion of the son of God, we be all held in streyt bonds like Prisoners,
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and haue not any freedome or libertie at all.
and have not any freedom or liberty At all.
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And in very deede, were it not that Iesus Christ maketh intercession, and is a meane betweene God hys father and vs:
And in very deed, were it not that Iesus christ makes Intercession, and is a mean between God his father and us:
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it is certaine that our mindes should be in continual torment and vnquietnesse.
it is certain that our minds should be in continual torment and unquietness.
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For there is none of vs all but he is conuicted to be more than giltie,
For there is none of us all but he is convicted to be more than guilty,
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and therfore we should needes stand at a stay as drowned in dispaire, till we were succoured by our Lord Iesus Christ and knew that God will be fauorable to vs,
and Therefore we should needs stand At a stay as drowned in despair, till we were succored by our Lord Iesus christ and knew that God will be favourable to us,
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& thervpō could find peace and assurance to call vppon him, as knowing that Iesus Christ wil be there aforehand.
& thereupon could find peace and assurance to call upon him, as knowing that Iesus christ will be there aforehand.
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On the otherside, if we knowe not that God hath so receiued vs into his fauor,
On the otherside, if we know not that God hath so received us into his favour,
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as he is contented with our willingnesse to obey him, and with our comming towards him, though it be with infirmitie:
as he is contented with our willingness to obey him, and with our coming towards him, though it be with infirmity:
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we see yet another halter that serueth to hang vs withall.
we see yet Another halter that serveth to hang us withal.
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But yet so is it with all vnbeleeuers S. Paul therfore doth purposely warne vs, that vntill such time as the Gospell haue taught vs that God loueth vs,
But yet so is it with all unbelievers S. Paul Therefore does purposely warn us, that until such time as the Gospel have taught us that God loves us,
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and of his own free goodnesse taketh vs as his children, and moreouer wil not haue vs to be ouertroden by mens tyrannie,
and of his own free Goodness Takes us as his children, and moreover will not have us to be ouertroden by men's tyranny,
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and specially that he deliuereth vs from the bond and rigor of the Law:
and specially that he Delivereth us from the bound and rigor of the Law:
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we are all of vs drowned in bondage, and that when Iesus Christ hath once set vs free, it behoueth vs to maynteine well such a benefite.
we Are all of us drowned in bondage, and that when Iesus christ hath once Set us free, it behooves us to maintain well such a benefit.
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Now let vs come to the reason that he addeth, Verily (sayth he) I Paule, yea euen I do tell you,
Now let us come to the reason that he adds, Verily (say he) I Paul, yea even I do tell you,
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if you bee circumcised, Iesus Christ shall profite you nothing at all ▪ It is a very sore saying that circumcision should cut men off in such wyse,if you be circumcised, Iesus christ shall profit you nothing At all ▪ It is a very soar saying that circumcision should Cut men off in such wise,
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as they should haue no part in the saluation that is purchaced for vs by our Lord Iesus Christ.
as they should have no part in the salvation that is purchased for us by our Lord Iesus christ.
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But first of all wee must marke, that when as S. Paule speaketh heere of Circumcision, he looketh not at the thing in it selfe,
But First of all we must mark, that when as S. Paul speaks Here of Circumcision, he looks not At the thing in it self,
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but vntoo the ende of it, bycause the deceyuers that had peruerted the purenesse of the Gospell among the Galathians, made them beleeue that they ought too bee circumcised, too the ende too keepe the Lawe.
but unto the end of it, Because the deceivers that had perverted the pureness of the Gospel among the Galatians, made them believe that they ought too be circumcised, too the end too keep the Law.
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Sainct Paule standeth vpon that poynt, and sayth, that if wee doo so constreyne and bynd our selues before God,
Saint Paul Stands upon that point, and say, that if we do so constreyne and bind our selves before God,
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or to forbid a thing bicause them selues like not of it: (as the commaundement of keeping the Lent,
or to forbid a thing Because them selves like not of it: (as the Commandment of keeping the Lent,
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or the shiruing of mens sinnes once a yeare:) if we striue against such things, the Papistes (as I said) cast foorthe their desperate rage, without considering of the cause that moueth & constreineth vs to stand vpon that poynt and ground.
or the shiruing of men's Sins once a year:) if we strive against such things, the Papists (as I said) cast forth their desperate rage, without considering of the cause that moves & constraineth us to stand upon that point and ground.
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For why? they looke no further than to the outward thing. But it behoueth vs to go further.
For why? they look no further than to the outward thing. But it behooves us to go further.
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For when the Papistes command a thing vnder paine of deadly sin:
For when the Papists command a thing under pain of deadly since:
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it is a bynding of vs in such wyse as we may not haue Gods fauor but vpon condition of dooing our duetie in that poynt.
it is a binding of us in such wise as we may not have God's favour but upon condition of doing our duty in that point.
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And he that shall haue so done his dutie, he I say shall haue as it were bound God vnto him,
And he that shall have so done his duty, he I say shall have as it were bound God unto him,
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yea truely after the diuelish opinion that reigneth in poperie, which is that wee must earne grace by our own deserts,
yea truly After the devilish opinion that Reigneth in popery, which is that we must earn grace by our own deserts,
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and also that we must pacify Gods wrath and wype out the rememberance of our sinnes and offences by making amendes.
and also that we must pacify God's wrath and wipe out the remembrance of our Sins and offences by making amends.
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VVherby it appeereth well, that if wee can so discharge our selues, then is Iesus Christ made vnauailable too vs,
Whereby it appeareth well, that if we can so discharge our selves, then is Iesus christ made unavailable too us,
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and he shal profit vs nothing at all.
and he shall profit us nothing At all.
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For why? Iesus Christ cannot be our rightuousnesse, except we seeke the forgiuenesse of our sinnes in the sacrifize of his death,
For why? Iesus christ cannot be our righteousness, except we seek the forgiveness of our Sins in the sacrifice of his death,
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& therwithal be wel assured that God is our father, to the end wee may call vpon him with quiet consciences,
& therewithal be well assured that God is our father, to the end we may call upon him with quiet Consciences,
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bycause he hath adopted vs in our Lorde Iesus Christ.
Because he hath adopted us in our Lord Iesus christ.
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It is true that the deceyuers which had beguyled the Galathians, could well haue found in their hart that Iesus Christ shoulde haue bin acknowledged and called the Sauiour of the world.
It is true that the deceivers which had beguiled the Galatians, could well have found in their heart that Iesus christ should have been acknowledged and called the Saviour of the world.
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And they did so mingle the law with the Gospel, as yet notwithstāding Iesus Christ should haue had his titles still.
And they did so mingle the law with the Gospel, as yet notwithstanding Iesus christ should have had his titles still.
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But they made a coparcinerie, that mē on their side should deserue, & that by that meanes God shuld bee appeased.
But they made a coparcinerie, that men on their side should deserve, & that by that means God should be appeased.
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As if they had sayde, that Iesus Christ supplyed mens wants: howbeit after such a sort, as the wretched consciences were alwayes out of quiet.
As if they had said, that Iesus christ supplied men's Wants: howbeit After such a sort, as the wretched Consciences were always out of quiet.
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The lyke dealing is at thys day in the Papacie.
The like dealing is At this day in the Papacy.
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And the Pope with all the rable of his Clergie, differ nothing at all from the cousiners ageynste whom Sainct Paule incountereth heere, sauing that those cousiners did put foorth theyr owne inuentions and would haue had them too preuayle vnder the shadowe and authoritie of Moyses Lawe.
And the Pope with all the rabble of his Clergy, differ nothing At all from the cozeners against whom Saint Paul encountereth Here, Saving that those cozeners did put forth their own Inventions and would have had them too prevail under the shadow and Authority of Moses Law.
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Now then the rightuousnesse whiche ought too reigne among the faythfull, is not a thing full of pompe,
Now then the righteousness which ought too Reign among the faithful, is not a thing full of pomp,
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They then ageinste whom Sainct Paule disputeth, sayd, we must keepe still Circumcision, we must needes be circumcised still.
They then ageinste whom Saint Paul disputeth, said, we must keep still Circumcision, we must needs be circumcised still.
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And to what purpose? to the ende wee may discharge ourselues towardes God, and bee accepted at his hand for doing of our duetie.
And to what purpose? to the end we may discharge ourselves towards God, and be accepted At his hand for doing of our duty.
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VVhereto then shall Iesus Chryste serue? He shall serue for to fill vp a voyde roome:
Whereto then shall Iesus Christ serve? He shall serve for to fill up a void room:
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for hee is not vtterly vnprofitable:
for he is not utterly unprofitable:
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but when men haue so discharged and cleered themselues, then if there bee any want, Iesus Chryste shall supply that.
but when men have so discharged and cleared themselves, then if there be any want, Iesus Christ shall supply that.
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After that manner did those Cousiners speake, whiche were Sainct Paules aduersarie partie.
After that manner did those Cozeners speak, which were Saint Paul's adversary party.
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And what sayes the Pope? Hee sayth that in sted of the Ceremoniall lawe of Moses, wee must keepe his ordinances,
And what Says the Pope? He say that in stead of the Ceremonial law of Moses, we must keep his ordinances,
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and the thyngs that are decreed by Councelles, or by thys man or that man:
and the things that Are decreed by Councils, or by this man or that man:
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and that the same byndeth vs vppon peyne of deadly sinne, so that if we offende God, wee must make him amendes for it by our owne satisfactions,
and that the same bindeth us upon pain of deadly sin, so that if we offend God, we must make him amends for it by our own satisfactions,
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and not by the things that God hath commaunded.
and not by the things that God hath commanded.
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For the amendes that we must make is not any of the thynges appoynted by Gods lawe:
For the amends that we must make is not any of the things appointed by God's law:
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but an addition of an ouerplus of oure owne deuice besydes, and so are wee discharged to Godwarde,
but an addition of an overplus of our own device besides, and so Are we discharged to Godward,
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and God must needes take it a woorth.
and God must needs take it a worth.
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VVee see then that the Pope holdeth the same diuelish foundation whiche those Cousiners laboured too bring in.
We see then that the Pope holds the same devilish Foundation which those Cozeners laboured too bring in.
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Howbeit that thys is yet woorse, that whereas they inforced the law of Moses whiche ought too beare some sway:
Howbeit that this is yet Worse, that whereas they enforced the law of Moses which ought too bear Some sway:
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the Pope bringeth in his owne inuentions, and the forgeries of his owne brayne. But contrariwise Sainct Paule sayth that Iesus Christ shall profyte vs nothyng at all:
the Pope brings in his own Inventions, and the forgeries of his own brain. But contrariwise Saint Paul say that Iesus christ shall profit us nothing At all:
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when we wil needes indent with God after that fashion.
when we will needs indent with God After that fashion.
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And why? For it is all one to pull Christ in peeces, and too giue him but the one halfe of that which belongeth fully and wholly vnto him alone.
And why? For it is all one to pull christ in Pieces, and too give him but the one half of that which belongeth Fully and wholly unto him alone.
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He is giuē vs to be our rightuousnesse, & he is called our peace, & what betokeneth the word Rightuousnesse? That God accepteth vs freely for oure Lord Iesus Christs sake. He is given us to be our righteousness, & he is called our peace, & what Betokeneth the word Righteousness? That God Accepteth us freely for our Lord Iesus Christ sake.
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Now thē if we say that we win Gods fauor by our own deserts, and that Iesus Christ is but a supplyer of wāts:
Now them if we say that we win God's favour by our own deserts, and that Iesus christ is but a supplyer of Wants:
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is it not a rending of him in peeces, and a dismembering of hym as much as in vs lyeth? But that cannot be done nor suffered.
is it not a rending of him in Pieces, and a dismembering of him as much as in us lies? But that cannot be done nor suffered.
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Moreouer, our Lord Iesus Christ is giuen for our satisfaction or amendsmaking:
Moreover, our Lord Iesus christ is given for our satisfaction or amendsmaking:
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for there is none other meanes to set God and vs at one, but by knowing that we bee quite and cleane discharged,
for there is none other means to Set God and us At one, but by knowing that we be quite and clean discharged,
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and freely quit of the bond of endlesse death.
and freely quit of the bound of endless death.
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For if wee thinke to ransome our selues by our owne desertes, and say that if there be any want in vs, Christ shall make it good as a small matter:
For if we think to ransom our selves by our own deserts, and say that if there be any want in us, christ shall make it good as a small matter:
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it is a flat mockerie, and that is in no wise to be borne with.
it is a flat mockery, and that is in no wise to be born with.
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VVe see then that the cause why S. Paule telleth vs that Iesus Christ shal profit vs nothing, is that mē should not beguile themselues in deuising a newe Iesus Christ, that should do but halfe his dutie:
We see then that the cause why S. Paul Telleth us that Iesus christ shall profit us nothing, is that men should not beguile themselves in devising a new Iesus christ, that should do but half his duty:
pns12 vvb av cst dt n1 c-crq n1 np1 vvz pno12 d np1 np1 vmb vvi pno12 pix, vbz d n2 vmd xx vvi px32 p-acp vvg dt j np1 np1, cst vmd vdi p-acp j-jn po31 n1:
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for we must receyue him in such wise, as he is giuen vs of God his father.
for we must receive him in such wise, as he is given us of God his father.
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Now he is giuen vs with condition that we should rid our selues of all selftrust,
Now he is given us with condition that we should rid our selves of all selftrust,
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and resort wholly vnto him, and furthermore that it should suffice vs to haue him too be our head,
and resort wholly unto him, and furthermore that it should suffice us to have him too be our head,
cc vvi av-jn p-acp pno31, cc av cst pn31 vmd vvi pno12 pc-acp vhi pno31 av vbi po12 n1,
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and thervpon serue God his father, offering him al that we haue, and assuring our selues that although the same all bee nothing,
and thereupon serve God his father, offering him all that we have, and assuring our selves that although the same all be nothing,
cc av vvi np1 po31 n1, vvg pno31 d cst pns12 vhb, cc vvg po12 n2 cst cs dt d d vbb pix,
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yet notwithstanding howsoeuer we fare, it fayleth not to bee taken in good part, bicause the adoption that is gone afore,
yet notwithstanding howsoever we fare, it Faileth not to be taken in good part, Because the adoption that is gone afore,
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& groūded in our Lorde Iesus Christ, maketh vs and our workes to be alwayes accepted of God, vs (I say) that are nothing woorth,
& grounded in our Lord Iesus christ, makes us and our works to be always accepted of God, us (I say) that Are nothing worth,
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and our workes that are but pelting trash, and yet notwithstanding God taketh them in good worth,
and our works that Are but pelting trash, and yet notwithstanding God Takes them in good worth,
cc po12 n2 cst vbr p-acp j-vvg n1, cc av p-acp np1 vvz pno32 p-acp j n1,
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bicause he looketh not what wee bee, or what we do, nor vpon the qualitie or quantitie of our workes:
Because he looks not what we be, or what we do, nor upon the quality or quantity of our works:
c-acp pns31 vvz xx r-crq pns12 vbb, cc r-crq pns12 vdb, ccx p-acp dt n1 cc n1 pp-f po12 n2:
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but only looketh at this, that we come vnto him as members of his only sonne, resting wholy vpon the sacrifice whereby he hath redemed vs. And therefore S. Paule for a larger confirmation addeth, that he protesteth and witnesseth, that he which is circumcised is a detter of the performance of the whole lawe.
but only looks At this, that we come unto him as members of his only son, resting wholly upon the sacrifice whereby he hath redeemed us And Therefore S. Paul for a larger confirmation adds, that he protesteth and Witnesseth, that he which is circumcised is a debtor of the performance of the Whole law.
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For (sayth he) Iesus Christ is vnauailable, when folke will needes iustifie themselues by that meane. For (say he) Iesus christ is unavailable, when folk will needs justify themselves by that mean.
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VVee haue a declaration cleare and easie ynough of the things that Paule hathe sayde:
We have a declaration clear and easy enough of the things that Paul hath said:
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and wee must marke it well, bicause it is hard too perswade mē that Iesus Christ is vtterly vnauaylable,
and we must mark it well, Because it is hard too persuade men that Iesus christ is utterly unavailable,
cc pns12 vmb vvi pn31 av, c-acp pn31 vbz j av vvi n2 cst np1 np1 vbz av-j j,
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when they go about to make him vnauylable in any part. For although the Turkes and other Heathen folke neuer knewe what Iesus Christ is:
when they go about to make him vnauylable in any part. For although the Turkes and other Heathen folk never knew what Iesus christ is:
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yet haue they had an opinion fully lyke the Papistes, and a man shall finde them to be both of one stampe.
yet have they had an opinion Fully like the Papists, and a man shall find them to be both of one stamp.
av vhb pns32 vhd dt n1 av-j av-j dt njp2, cc dt n1 vmb vvi pno32 pc-acp vbi d pp-f crd n1.
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Verely (as I sayde afore) wee must (as much as wee can) eschue all stumblingblocks,
Verily (as I said afore) we must (as much as we can) eschew all Stumblingblocks,
av-j (c-acp pns11 vvd a-acp) pns12 vmb (c-acp d c-acp pns12 vmb) vvi d n2,
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For there were neuer yet any heathenmē in the world, which haue not bin of opinion that they could not satisfie God:
For there were never yet any heathenmen in the world, which have not been of opinion that they could not satisfy God:
p-acp a-acp vbdr av-x av d n2 p-acp dt n1, r-crq vhb xx vbn pp-f n1 cst pns32 vmd xx vvi np1:
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and yet they haue gloried in their owne workes, beleeuing that their saluation or welfare proceeded of them.
and yet they have gloried in their own works, believing that their salvation or welfare proceeded of them.
cc av pns32 vhb vvn p-acp po32 d n2, vvg cst po32 n1 cc n1 vvd pp-f pno32.
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The Heathen men then did alwayes beare themselues in hande, that they were able to purchase grace,
The Heathen men then did always bear themselves in hand, that they were able to purchase grace,
dt j-jn n2 av vdd av vvi px32 p-acp n1, cst pns32 vbdr j pc-acp vvi n1,
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and too deserue somewhat at Gods hande.
and too deserve somewhat At God's hand.
cc av vvb av p-acp ng1 n1.
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And therevppon they offered Sacryfices, knowing not that the same were a figure of Iesus Christ,
And thereupon they offered Sacrifices, knowing not that the same were a figure of Iesus christ,
cc av pns32 vvd n2, vvg xx d dt d vbdr dt n1 pp-f np1 np1,
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but yet howsoeuer the worlde went, they thought too make some satisfaction or amendes.
but yet howsoever the world went, they Thought too make Some satisfaction or amends.
cc-acp av c-acp dt n1 vvd, pns32 vvd av vvi d n1 cc n2.
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Euen so also did the Iewes, when they had once marred and corrupted the true meening of the Lawe.
Eve so also did the Iewes, when they had once marred and corrupted the true meaning of the Law.
np1 av av vdd dt np2, c-crq pns32 vhd a-acp vvn cc vvn dt j n1 pp-f dt n1.
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As much also doo the Papistes at this day, fully resoluing that God accepteth theyr dooings,
As much also do the Papists At this day, Fully resolving that God Accepteth their doings,
p-acp d av vdi dt njp2 p-acp d n1, av-j vvg cst np1 vvz po32 n2-vdg,
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and that hee is in a maner bounde too them so too doo. Let them then bargaine with him too allowe of theyr dooings, though they doo amysse.
and that he is in a manner bound too them so too do. Let them then bargain with him too allow of their doings, though they do amiss.
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For they bee sure ynough that they can not make satisfaction too the full, nor in all poynts:
For they be sure enough that they can not make satisfaction too the full, nor in all points:
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but yet on the other syde they say, that they can doo more than God hath commaunded and that that shall serue for recompence and payment.
but yet on the other side they say, that they can do more than God hath commanded and that that shall serve for recompense and payment.
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Nowe forasmuch as it is so harde a matter too perswade men, that Iesus Christ will not serue their turne by halues:
Now forasmuch as it is so harden a matter too persuade men, that Iesus christ will not serve their turn by halves:
av av c-acp pn31 vbz av j dt n1 av vvi n2, cst np1 np1 vmb xx vvi po32 n1 p-acp n2-jn:
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it standeth vs on hand to marke this Text so much the better, where Saint Paule sayth, that whosoeuer is circumcysed is a detter of the performance of the whole Lawe.
it Stands us on hand to mark this Text so much the better, where Saint Paul say, that whosoever is circumcised is a debtor of the performance of the Whole Law.
pn31 vvz pno12 p-acp n1 pc-acp vvi d n1 av av-d dt jc, c-crq n1 np1 vvz, cst r-crq vbz vvn vbz dt n1 pp-f dt n1 pp-f dt j-jn n1.
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VVhen Saint Paule speaketh after that sort of Circumcision, wee muste marke that hee talketh not according to Gods first instituting of it:
When Saint Paul speaks After that sort of Circumcision, we must mark that he talketh not according to God's First instituting of it:
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for too what purpose did God giue it vntoo Abraham? Hee gaue it him as a seale of the rightuousnesse of fayth, and so dooth he himselfe say in the fourth too the Romanes.
for too what purpose did God give it unto Abraham? He gave it him as a seal of the righteousness of faith, and so doth he himself say in the fourth too the Romans.
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Therefore the Circumcising of Abraham, was not too make him a detter of the performance of the whole Lawe:
Therefore the Circumcising of Abraham, was not too make him a debtor of the performance of the Whole Law:
av dt vvg pp-f np1, vbds xx av vvi pno31 dt n1 pp-f dt n1 pp-f dt j-jn n1:
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but contrarywise, too assure him of the forgiuenesse of his sinnes, and that God accepted him for one of his children,
but contrariwise, too assure him of the forgiveness of his Sins, and that God accepted him for one of his children,
cc-acp av, av vvb pno31 pp-f dt n1 pp-f po31 n2, cc cst np1 vvd pno31 p-acp crd pp-f po31 n2,
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for oure Lorde Iesus Christes sake. Yee see then that Circumcision did set our father Abraham at full libertie.
for our Lord Iesus Christ's sake. Ye see then that Circumcision did Set our father Abraham At full liberty.
p-acp po12 n1 np1 npg1 n1. pn22 vvb av d n1 vdd vvi po12 n1 np1 p-acp j n1.
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VVhy then did hee take it? Bicause God gaue it him as a recorde and Sacrament of his free goodnesse.
Why then did he take it? Because God gave it him as a record and Sacrament of his free Goodness.
q-crq av vdd pns31 vvi pn31? c-acp np1 vvd pn31 pno31 p-acp dt n1 cc n1 pp-f po31 j n1.
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But contrarywise, those agaynste whome Saint Paule reasoneth, tooke Circumcision as a meritorious worke, and thought therby to deserue at Gods hande:
But contrariwise, those against whom Saint Paul reasoneth, took Circumcision as a meritorious work, and Thought thereby to deserve At God's hand:
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and go on forwarde, and put the• •side.
and go on forward, and put the• •side.
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they entered intoo a kinde of bargayning with him, as if they shoulde say, verie well, I am beholding to you for such a thing,
they entered into a kind of bargaining with him, as if they should say, very well, I am beholding to you for such a thing,
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and I haue done this or that in recompence of it. Therfore whensoeuer we fall to indenting after that sort with God:
and I have done this or that in recompense of it. Therefore whensoever we fallen to indenting After that sort with God:
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we become detters of the performance of the whole Lawe. As if he shoulde say, yee must not bargaine in this cace:
we become debtors of the performance of the Whole Law. As if he should say, ye must not bargain in this case:
pns12 vvb n2 pp-f dt n1 pp-f dt j-jn n1. p-acp cs pns31 vmd vvi, pn22 vmb xx n1 p-acp d n1:
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men must not beare themselues in hand that they can partly binde God, so as he should of right bee in theyr dette,
men must not bear themselves in hand that they can partly bind God, so as he should of right bee in their debt,
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and bounde of necessitie to take them into his Paradice for dooing this or that for him.
and bound of necessity to take them into his Paradise for doing this or that for him.
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9491
No no (sayth Saint Paule) wee muste go more substancially too worke, wee must not fall to bargayning with God, to say that he bindeth vs to performe the whole Lawe,
No no (say Saint Paul) we must go more substantially too work, we must not fallen to bargaining with God, to say that he binds us to perform the Whole Law,
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and that we binde him to giue vs euerlasting life. If we come to that poynt, wee bee detters of the whole Lawe.
and that we bind him to give us everlasting life. If we come to that point, we be debtors of the Whole Law.
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9493
To bee short, Saint Paule stryueth heere agaynst the diuelishe errour that reigneth in the Popedome.
To be short, Saint Paul stryueth Here against the devilish error that Reigneth in the Popedom.
pc-acp vbi j, n1 np1 vvz av p-acp dt j n1 cst vvz p-acp dt n1.
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9494
They terme it a parting rightuousnesse, that is too say, a rightuousnesse that commeth partly of gods grace, and partly of meritorious workes.
They term it a parting righteousness, that is too say, a righteousness that comes partly of God's grace, and partly of meritorious works.
pns32 vvb pn31 dt j-vvg n1, cst vbz av vvb, dt n1 cst vvz av pp-f ng1 n1, cc av pp-f j n2.
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9495
And why so? For it is wel knowne that there was neuer yet man in this worlde, that performed Gods Lawe,
And why so? For it is well known that there was never yet man in this world, that performed God's Law,
cc q-crq av? p-acp pn31 vbz av vvn cst a-acp vbds av-x av n1 p-acp d n1, cst vvd npg1 n1,
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9496
and that doth experience shewe too much.
and that does experience show too much.
cc d vdz n1 vvi av av-d.
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9497
Forasmuch then as the Papistes (as shamelesse as they bee) doo knowe well ynough (as I sayde) that it is too manifest a thing, that men are not able to keepe all the Lawe:
Forasmuch then as the Papists (as shameless as they be) do know well enough (as I said) that it is too manifest a thing, that men Are not able to keep all the Law:
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9498
they say, we mainteyne not that we bee fully rightuous in all poyntes, but wee say that Iesus Christ is partly our rightuousnesse and redemer,
they say, we maintain not that we be Fully righteous in all points, but we say that Iesus christ is partly our righteousness and redeemer,
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9499
and wee our selues doo partly deserue well by our owne woorkes.
and we our selves do partly deserve well by our own works.
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Fie, fie, sayth Saint Paule, whosoeuer falleth too indenting after that fashion, too say that hee wyll earne aught at Gods hande,
Fie, fie, say Saint Paul, whosoever falls too indenting After that fashion, too say that he will earn aught At God's hand,
uh, uh, vvz n1 np1, r-crq vvz av vvg p-acp d n1, av vvb cst pns31 vmb vvi pi p-acp npg1 n1,
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or make hym anye recompence, so as hee wyll play the hyreling wyth him, and make him as it were his detter,
or make him any recompense, so as he will play the hireling with him, and make him as it were his debtor,
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9502
as if he woulde say, I haue done thys, and therefore thou shalt pay mee that:
as if he would say, I have done this, and Therefore thou shalt pay me that:
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9503
hee maketh himselfe a detter of the whole, and they bee but fonde imaginations wherewith men deceyue themselues, thinking that God must be faine to take what they will giue him,
he makes himself a debtor of the Whole, and they be but fond Imaginations wherewith men deceive themselves, thinking that God must be feign to take what they will give him,
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(36) sermon (DIV1)
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and to release them all the rest.
and to release them all the rest.
cc pc-acp vvi pno32 d dt n1.
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9505
As for example, if a man bee bounde too pay a hundreth Crownes, and muste needes pay and deliuer them,
As for Exampl, if a man be bound too pay a Hundredth Crowns, and must needs pay and deliver them,
p-acp p-acp n1, cs dt n1 vbi vvn av vvi dt ord n2, cc vmb av vvi cc vvi pno32,
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9506
and yet notwithstanding imagineth that his creditor ought to content himselfe if hee bring him but foure florens,
and yet notwithstanding imagineth that his creditor ought to content himself if he bring him but foure florens,
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9507
and say vnto him heere sir, take this vpon further reckening, and afterwarde bring him halfe a dozen or halfe a score mo,
and say unto him Here sir, take this upon further reckoning, and afterward bring him half a dozen or half a score more,
cc vvb p-acp pno31 av n1, vvb d p-acp jc n-vvg, cc av vvb pno31 av-jn dt crd cc n-jn dt n1 dc,
(36) sermon (DIV1)
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& (to be short) do with much ado make vp the thirde or fourth part of the principal,
& (to be short) do with much ado make up the Third or fourth part of the principal,
cc (pc-acp vbi j) vdb p-acp d n1 vvi a-acp dt ord cc ord n1 pp-f dt n-jn,
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& beleeueth 〈 ◊ 〉 he is by that meanes quite & cleane discharged:
& Believeth 〈 ◊ 〉 he is by that means quite & clean discharged:
cc vvz 〈 sy 〉 pns31 vbz p-acp d n2 av cc av-j vvn:
(36) sermon (DIV1)
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is it not (think you) to lewd an vnthankfulnesse? For beholde, his freend opened his purse to helpe him in his neede,
is it not (think you) to lewd an unthankfulness? For behold, his friend opened his purse to help him in his need,
vbz pn31 xx (vvb pn22) p-acp j dt n1? p-acp vvi, po31 n1 vvd po31 n1 pc-acp vvi pno31 p-acp po31 n1,
(36) sermon (DIV1)
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and spared not himselfe to succour him: and yet for all that he will be discharged for bringing I wote not what,
and spared not himself to succour him: and yet for all that he will be discharged for bringing I wot not what,
cc vvd xx px31 p-acp n1 pno31: cc av p-acp d cst pns31 vmb vbi vvn p-acp vvg pns11 vvb xx r-crq,
(36) sermon (DIV1)
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and for saying, here sir, take this in ful payment, whereas all that he bringeth is not a quarter of the whole summe.
and for saying, Here sir, take this in full payment, whereas all that he brings is not a quarter of the Whole sum.
cc p-acp vvg, av n1, vvb d p-acp j n1, cs d cst pns31 vvz vbz xx dt n1 pp-f dt j-jn n1.
(36) sermon (DIV1)
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Men see wel that this were but a mockery:
Men see well that this were but a mockery:
np1 vvb av cst d vbdr p-acp dt n1:
(36) sermon (DIV1)
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what then shal become of such as will needes enter into accoūt with God to deserue at his hand? For God auoweth that whosoeuer performeth not all the things that are cōteyned in the law, shal be cursed,
what then shall become of such as will needs enter into account with God to deserve At his hand? For God avoweth that whosoever Performeth not all the things that Are contained in the law, shall be cursed,
r-crq av vmb vvi pp-f d c-acp vmb av vvi p-acp n1 p-acp np1 pc-acp vvi p-acp po31 n1? p-acp np1 vvz cst r-crq vvz xx d dt n2 cst vbr vvn p-acp dt n1, vmb vbi vvn,
(36) sermon (DIV1)
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and S. Paule hath alledged the same text.
and S. Paul hath alleged the same text.
cc n1 np1 vhz vvn dt d n1.
(36) sermon (DIV1)
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VVherto thē doth god bind vs in his law? To performe it to the full.
Whereto them does god bind us in his law? To perform it to the full.
c-crq pno32 vdz n1 vvi pno12 p-acp po31 n1? p-acp vvi pn31 p-acp dt j.
(36) sermon (DIV1)
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And who is able to do that? Ther is no mā that is able to fulfil any one point of it with such perfection,
And who is able to do that? There is no man that is able to fulfil any one point of it with such perfection,
cc q-crq vbz j pc-acp vdi d? pc-acp vbz dx n1 cst vbz j pc-acp vvi d crd n1 pp-f pn31 p-acp d n1,
(36) sermon (DIV1)
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but that there shal alwayes be somwhat amisse.
but that there shall always be somewhat amiss.
cc-acp cst a-acp vmb av vbi av av.
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9519
And now what do these hypocrites which think thēselues to haue some worthinesse in their own workes? They bring this and that,
And now what do these Hypocrites which think themselves to have Some worthiness in their own works? They bring this and that,
cc av q-crq vdb d n2 r-crq vvb px32 pc-acp vhi d n1 p-acp po32 d n2? pns32 vvb d cc d,
(36) sermon (DIV1)
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& wil needes be rightuous in part.
& will needs be righteous in part.
cc vmb av vbi j p-acp n1.
(36) sermon (DIV1)
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9521
But God accepteth no such dealing, for he will not vnsay this diffinitiue sentence which hee hath vttered with his owne mouth, Cursed be he that fulfilleth not all.
But God Accepteth no such dealing, for he will not unsay this definitive sentence which he hath uttered with his own Mouth, Cursed be he that fulfilleth not all.
p-acp np1 vvz dx d n-vvg, c-acp pns31 vmb xx vvi d j n1 r-crq pns31 vhz vvn p-acp po31 d n1, vvd vbb pns31 cst vvz xx d.
(36) sermon (DIV1)
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Thus yee see wherevpon S. Paule standeth here, when hee sayth that whosoeuer is circumcized, is a detter of the whole law.
Thus ye see whereupon S. Paul Stands Here, when he say that whosoever is Circumcised, is a debtor of the Whole law.
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(36) sermon (DIV1)
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As if he had said, Let not men beguile themselues any more, for God walketh not two wayes at once, he hath tolde vs in his Lawe, that if wee discharge not our selues fully towardes him, wee shall be cursed.
As if he had said, Let not men beguile themselves any more, for God walks not two ways At once, he hath told us in his Law, that if we discharge not our selves Fully towards him, we shall be cursed.
p-acp cs pns31 vhd vvn, vvb xx n2 vvi px32 d dc, c-acp np1 vvz xx crd n2 p-acp a-acp, pns31 vhz vvn pno12 p-acp po31 n1, cst cs pns12 vvb xx po12 n2 av-j p-acp pno31, pns12 vmb vbi vvn.
(36) sermon (DIV1)
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But there is not any man that dischargeth himself, therefore yee see we bee all accursed.
But there is not any man that dischargeth himself, Therefore ye see we be all accursed.
p-acp pc-acp vbz xx d n1 cst vvz px31, av pn22 vvb pns12 vbb av-d vvn.
(36) sermon (DIV1)
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VVherefore there is none other remedie but to resort [ wholly ] to our Lorde Iesus Christ.
Wherefore there is none other remedy but to resort [ wholly ] to our Lord Iesus christ.
c-crq pc-acp vbz pix j-jn n1 cc-acp pc-acp vvi [ av-jn ] pc-acp po12 n1 np1 np1.
(36) sermon (DIV1)
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For if wee thinke too make Iesus Christ avaylable in part, and therewithall too holde styll somewhat of our owne dooing: it is a deceyte:
For if we think too make Iesus christ available in part, and therewithal too hold still somewhat of our own doing: it is a deceit:
p-acp cs pns12 vvb av vvi np1 np1 j p-acp n1, cc av av vvi av av pp-f po12 d vdg: pn31 vbz dt n1:
(36) sermon (DIV1)
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for wee muste needes confesse that there is nothing but cursednesse in vs, till our Lorde Iesus Christ haue released vs,
for we must needs confess that there is nothing but cursedness in us, till our Lord Iesus christ have released us,
c-acp pns12 vmb av vvi cst pc-acp vbz pix p-acp n1 p-acp pno12, c-acp po12 n1 np1 np1 vhb vvn pno12,
(36) sermon (DIV1)
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and that wee had neede too seeke our wantes in him, in such wise, as wee may acknowledge all our owne woorkes to bee nothing woorth, no nor any better than filth before God, till hee receyue vs for hys children, that wee may walke in freedome of conscience, knowing that oure sinnes are forgiuen vs by vertue of the satisfaction that is purchased for vs,
and that we had need too seek our Wants in him, in such wise, as we may acknowledge all our own works to be nothing worth, no nor any better than filth before God, till he receive us for his children, that we may walk in freedom of conscience, knowing that our Sins Are forgiven us by virtue of the satisfaction that is purchased for us,
cc cst pns12 vhd n1 av vvi po12 n2 p-acp pno31, p-acp d j, c-acp pns12 vmb vvi d po12 d n2 pc-acp vbi pix j, uh-dx ccx d jc cs n1 p-acp np1, c-acp pns31 vvb pno12 p-acp po31 n2, cst pns12 vmb vvi p-acp n1 pp-f n1, vvg cst po12 n2 vbr vvn pno12 p-acp n1 pp-f dt n1 cst vbz vvn p-acp pno12,
(36) sermon (DIV1)
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so as God imputeth not our sinnes and misdoings 〈 ◊ 〉 to vs, bycause hee looketh vpon vs in the persone of his onely sonne.
so as God imputeth not our Sins and misdoings 〈 ◊ 〉 to us, Because he looks upon us in the person of his only son.
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(36) sermon (DIV1)
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Thus yee see howe Saint Paule proueth that which hee had sayde afore:
Thus ye see how Saint Paul Proves that which he had said afore:
av pn22 vvb c-crq n1 np1 vvz cst r-crq pns31 vhd vvn a-acp:
(36) sermon (DIV1)
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9531
that is too witte, that Iesus Christ shall not profite any of all those which are circumcyzed.
that is too wit, that Iesus christ shall not profit any of all those which Are circumcyzed.
cst vbz av n1, cst np1 np1 vmb xx vvi d pp-f d d r-crq vbr vvn.
(36) sermon (DIV1)
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9532
For why? If they seeke the hope of their saluation in their owne workes, they muste discharge themselues throughly and wholly towardes God,
For why? If they seek the hope of their salvation in their own works, they must discharge themselves thoroughly and wholly towards God,
p-acp q-crq? cs pns32 vvb dt n1 pp-f po32 n1 p-acp po32 d n2, pns32 vmb vvi px32 av-j cc av-jn p-acp np1,
(36) sermon (DIV1)
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9533
and not pelt him out with gobbets and morsels as they say, but fulfill the whole Lawe without myssing any one iote of it.
and not pelt him out with gobbets and morsels as they say, but fulfil the Whole Law without messing any one jot of it.
cc xx vvi pno31 av p-acp n2 cc n2 c-acp pns32 vvb, cc-acp vvi dt j-jn n1 p-acp n1 d crd n1 pp-f pn31.
(36) sermon (DIV1)
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9534
And who is able to bring that to passe? For take me the holyest and perfectest man that euer coulde bee founde,
And who is able to bring that to pass? For take me the Holiest and perfectest man that ever could be found,
cc q-crq vbz j pc-acp vvi cst pc-acp vvi? p-acp vvb pno11 dt js cc js n1 cst av vmd vbi vvn,
(36) sermon (DIV1)
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and he cannot do the hundredth part of that which is commaunded him.
and he cannot do the hundredth part of that which is commanded him.
cc pns31 vmbx vdi dt ord n1 pp-f d r-crq vbz vvn pno31.
(36) sermon (DIV1)
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Yee see then that men are disappoynted of the hope of saluation, if they come not voyde and altogyther emptye of all theyr owne merites,
Ye see then that men Are disappointed of the hope of salvation, if they come not void and altogether empty of all their own merits,
pn22 vvb av d n2 vbr vvn pp-f dt n1 pp-f n1, cs pns32 vvb xx j cc av j pp-f d po32 d n2,
(36) sermon (DIV1)
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9537
and giue themselues in such wise too our Lorde Iesus Christ:
and give themselves in such wise too our Lord Iesus christ:
cc vvi px32 p-acp d j av po12 n1 np1 np1:
(36) sermon (DIV1)
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9538
as they acknowledge that they cannot bee iustifyed by hym and by his grace, except they haue first renounced all that euer may holde them backe in the trust of any other thing.
as they acknowledge that they cannot be justified by him and by his grace, except they have First renounced all that ever may hold them back in the trust of any other thing.
c-acp pns32 vvb cst pns32 vmbx vbi vvn p-acp pno31 cc p-acp po31 n1, c-acp pns32 vhb ord vvd d cst av vmb vvi pno32 av p-acp dt n1 pp-f d j-jn n1.
(36) sermon (DIV1)
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9539
And furthermore, whereas Sainct Paule speaketh heere of beeing circumcyzed:
And furthermore, whereas Saint Paul speaks Here of being circumcyzed:
cc av, cs n1 np1 vvz av pp-f vbg vvn:
(36) sermon (DIV1)
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hee meeneth the errour which the deceyuers did set forth, in thinking to binde God to them,
he meeneth the error which the deceivers did Set forth, in thinking to bind God to them,
pns31 vvz dt n1 r-crq dt n2 vdd vvi av, p-acp vvg pc-acp vvi np1 p-acp pno32,
(36) sermon (DIV1)
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and to fulfill the whole Lawe.
and to fulfil the Whole Law.
cc pc-acp vvi dt j-jn n1.
(36) sermon (DIV1)
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9542
As if it shoulde bee sayde nowadayes, that all such as keepe the Popes ordinaunces, do ouerthrowe the authoritie of our Lorde Iesus Christ.
As if it should be said nowadays, that all such as keep the Popes ordinances, do overthrown the Authority of our Lord Iesus christ.
p-acp cs pn31 vmd vbi vvn av, cst d d c-acp vvi dt ng1 n2, vdb vvi dt n1 pp-f po12 n1 np1 np1.
(36) sermon (DIV1)
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9543
Not that a man is damned for not eating of fleshe vppon Frydayes, or in Lent tyme:
Not that a man is damned for not eating of Flesh upon Fridays, or in Lent time:
xx d dt n1 vbz vvn c-acp xx vvg pp-f n1 p-acp n2, cc p-acp vvd n1:
(36) sermon (DIV1)
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but if hee forbeare the eating of fleshe for superstitions sake, and thinke to merite by so dooing:
but if he forbear the eating of Flesh for superstitions sake, and think to merit by so doing:
cc-acp cs pns31 vvb dt n-vvg pp-f n1 p-acp n2 n1, cc vvb pc-acp vvi p-acp av vdg:
(36) sermon (DIV1)
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9545
it is certaine that he renounceth our Lorde Iesus Christ.
it is certain that he Renounceth our Lord Iesus christ.
pn31 vbz j cst pns31 vvz po12 n1 np1 np1.
(36) sermon (DIV1)
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9546
For Christ is giuen vs to be our Aduocate, so as wee bee reconcyled too God his father by his meanes,
For christ is given us to be our Advocate, so as we be reconciled too God his father by his means,
p-acp np1 vbz vvn pno12 pc-acp vbi po12 n1, av c-acp pns12 vbb vvn av np1 po31 n1 p-acp po31 n2,
(36) sermon (DIV1)
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9547
and hee hath so set vs free, as hee will not haue vs too bee oppressed any more with the traditions of men.
and he hath so Set us free, as he will not have us too be oppressed any more with the traditions of men.
cc pns31 vhz av vvn pno12 j, c-acp pns31 vmb xx vhi pno12 av vbi vvn d dc p-acp dt n2 pp-f n2.
(36) sermon (DIV1)
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nor a thing that is greatly gazed at and commended [ of the world ]: no, but it is vtter wretchednesse.
nor a thing that is greatly gazed At and commended [ of the world ]: no, but it is utter wretchedness.
ccx dt n1 cst vbz av-j vvn p-acp cc vvn [ pp-f dt n1 ]: uh-dx, cc-acp pn31 vbz j n1.
(37) sermon (DIV1)
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9548
But they which keepe the Popes traditions, bearing themselues in hande that it is deadly sinne too taste fleshe vppon any suche day,
But they which keep the Popes traditions, bearing themselves in hand that it is deadly sin too taste Flesh upon any such day,
p-acp pns32 r-crq vvb dt ng1 n2, vvg px32 p-acp n1 cst pn31 vbz j n1 av vvi n1 p-acp d d n1,
(36) sermon (DIV1)
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9549
and that in forbearing it they deserue too well at Gods hande, and that they bee good satisfactions,
and that in forbearing it they deserve too well At God's hand, and that they be good satisfactions,
cc cst p-acp vvg pn31 pns32 vvb av av p-acp ng1 n1, cc cst pns32 vbb j n2,
(36) sermon (DIV1)
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9550
yea and that Iesus Christ is well honoured by doing of this or that:
yea and that Iesus christ is well honoured by doing of this or that:
uh cc cst np1 np1 vbz av vvn p-acp vdg pp-f d cc d:
(36) sermon (DIV1)
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9551
I say if they acknowledge that, they doo also beleeue that the gate of Paradise shoulde be shet agaynst them if it were not opened them by that confession,
I say if they acknowledge that, they do also believe that the gate of Paradise should be shet against them if it were not opened them by that Confessi,
pns11 vvb cs pns32 vvb cst, pns32 vdi av vvi cst dt n1 pp-f n1 vmd vbi zz p-acp pno32 cs pn31 vbdr xx vvn pno32 p-acp d n1,
(36) sermon (DIV1)
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and they thinke it to be the meane to make their attonement with God.
and they think it to be the mean to make their atonement with God.
cc pns32 vvb pn31 pc-acp vbi dt j pc-acp vvi po32 n1 p-acp np1.
(36) sermon (DIV1)
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9553
Nowe in making themselues too beleeue that, it is certaine that they make themselues detters as I sayd afore,
Now in making themselves too believe that, it is certain that they make themselves debtors as I said afore,
av p-acp vvg px32 av vvi d, pn31 vbz j cst pns32 vvb px32 n2 c-acp pns11 vvd a-acp,
(36) sermon (DIV1)
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9554
and forsake the grace that was purchased by our Lorde Iesus Christ. Now we see how we must profite our selues by this doctrine:
and forsake the grace that was purchased by our Lord Iesus christ. Now we see how we must profit our selves by this Doctrine:
cc vvi dt n1 cst vbds vvn p-acp po12 n1 np1 np1. av pns12 vvb c-crq pns12 vmb vvi po12 n2 p-acp d n1:
(36) sermon (DIV1)
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9555
namely first of all we must vnderstande that God hath tolde vs by his Gospell, that [ wee shall bee welcome ] as oft as we come too him, conditionally notwythstanding that we be not ouercombred by wauering too and fro lyke windeshaken Reedes,
namely First of all we must understand that God hath told us by his Gospel, that [ we shall be welcome ] as oft as we come too him, conditionally notwithstanding that we be not ouercombred by wavering too and from like windeshaken Redes,
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(36) sermon (DIV1)
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9556
but bee able too call vppon him freely, and with open mouth, as vpon our father which hath adopted vs to bee his children.
but be able too call upon him freely, and with open Mouth, as upon our father which hath adopted us to be his children.
cc-acp vbi j av vvb p-acp pno31 av-j, cc p-acp j n1, c-acp p-acp po12 n1 r-crq vhz vvn pno12 pc-acp vbi po31 n2.
(36) sermon (DIV1)
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9557
Secondly wee must vnderstande that the meane too bee in his fauour, is too haue him too forgiue vs our sinnes.
Secondly we must understand that the mean too be in his favour, is to have him too forgive us our Sins.
ord pns12 vmb vvi d dt j av vbi p-acp po31 n1, vbz pc-acp vhi pno31 av vvb pno12 po12 n2.
(36) sermon (DIV1)
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9558
And why? Bicause Iesus Christ hath made satisfaction for them, and vtterly discharged vs of them.
And why? Because Iesus christ hath made satisfaction for them, and utterly discharged us of them.
cc q-crq? c-acp np1 np1 vhz vvn n1 p-acp pno32, cc av-j vvn pno12 pp-f pno32.
(36) sermon (DIV1)
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9559
Thirdely, wee must vnderstande that this is not done to the intent too lay the brydle looce in our necke, that wee might fall a scoterloping,
Thirdly, we must understand that this is not done to the intent too lay the bridle lose in our neck, that we might fallen a scoterloping,
ord, pns12 vmb vvi cst d vbz xx vdn p-acp dt n1 av vvd dt n1 j p-acp po12 n1, cst pns12 vmd vvi dt n-vvg,
(36) sermon (DIV1)
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9560
and playe the wylde beastes, so as God shoulde not tame vs:
and play the wild beasts, so as God should not tame us:
cc vvi dt j n2, av c-acp np1 vmd xx vvi pno12:
(36) sermon (DIV1)
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9561
but rather too the intent wee shoulde repayre vntoo him with a good courage, to obey him freely.
but rather too the intent we should repair unto him with a good courage, to obey him freely.
cc-acp av-c av dt n1 pns12 vmd vvi p-acp pno31 p-acp dt j n1, pc-acp vvi pno31 av-j.
(36) sermon (DIV1)
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9562
For if wee were not sure that he taketh vs for his children, and beareth with vs so gently, that the things whiche are nothing woorth are taken in good woorth at his hand,
For if we were not sure that he Takes us for his children, and bears with us so gently, that the things which Are nothing worth Are taken in good worth At his hand,
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(36) sermon (DIV1)
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9563
for the fatherly loue which he beareth vs: surely wee shall doo nothing but gnashe our teeth when wee intende too serue God.
for the fatherly love which he bears us: surely we shall do nothing but gnash our teeth when we intend too serve God.
p-acp dt j n1 r-crq pns31 vvz pno12: av-j pns12 vmb vdi pix cc-acp vvi po12 n2 c-crq pns12 vvb av vvi np1.
(36) sermon (DIV1)
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9564
But if wee bee persuaded that God casteth such a fauour towardes vs, that although wee be full of infirmities,
But if we be persuaded that God Cast such a favour towards us, that although we be full of infirmities,
p-acp cs pns12 vbb vvn cst np1 vvz d dt n1 p-acp pno12, cst cs pns12 vbb j pp-f n2,
(36) sermon (DIV1)
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9565
and cannot doo any thing that may deserue too bee well lyked at his hande, yet hee accepteth vs for our Lorde Iesus Christes sake:
and cannot do any thing that may deserve too be well liked At his hand, yet he Accepteth us for our Lord Iesus Christ's sake:
cc vmbx vdi d n1 cst vmb vvi av vbi av vvd p-acp po31 n1, av pns31 vvz pno12 p-acp po12 n1 np1 npg1 n1:
(36) sermon (DIV1)
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9566
must it not needes giue vs courage as thoughe our sayle were set vp, and wee had the winde on our sterne.
must it not needs give us courage as though our sail were Set up, and we had the wind on our stern.
vmb pn31 xx av vvi pno12 n1 p-acp cs po12 n1 vbdr vvn a-acp, cc pns12 vhd dt n1 p-acp po12 n1.
(36) sermon (DIV1)
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But before wee go any further, we must assoyle a doubt which the Papists cast heere.
But before we go any further, we must assoil a doubt which the Papists cast Here.
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Therefore it is certaine that our heartes must needes runne swiftly as a shippe that hath the full winde vppon hir sayles,
Therefore it is certain that our hearts must needs run swiftly as a ship that hath the full wind upon his sails,
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when wee knowe that wee are in Gods fauour, and that hee accepteth our woorkes,
when we know that we Are in God's favour, and that he Accepteth our works,
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and intendeth not too bynde vs too any bondage, but is contented too take vs for his children,
and intends not too bind us too any bondage, but is contented too take us for his children,
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and accepteth oure willingnesse too obey his. Now then, when we be once sure of that:
and Accepteth our willingness too obey his. Now then, when we be once sure of that:
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we may serue our God with the better courage, and bicause wee bee grounded vppon his grace, it will cheere vs in suche wise,
we may serve our God with the better courage, and Because we be grounded upon his grace, it will cheer us in such wise,
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as wee shall offer him the sacrifice of prayse and ••rayer, assuring oure selues that hee wyll heere vs,
as we shall offer him the sacrifice of praise and ••rayer, assuring our selves that he will Here us,
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and therevppon yeelde hym thankes for that so great and inestimable benefyte, which hee communicateth vnto vs euerie day.
and thereupon yield him thanks for that so great and inestimable benefit, which he Communicateth unto us every day.
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Nowe let vs fall downe before the Maiestie of our good God, with acknowlegement of our faultes, praying him to vouchsafe to make vs so to feele them,
Now let us fallen down before the Majesty of our good God, with acknowledgement of our Faults, praying him to vouchsafe to make us so to feel them,
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as it may humble vs truely, and make vs yeelde our selues wholly to our Lorde Iesus Christ,
as it may humble us truly, and make us yield our selves wholly to our Lord Iesus christ,
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and that when we be once come vnto him, we may persist in the fayth of his Gospell, without swaruing asyde in any wise,
and that when we be once come unto him, we may persist in the faith of his Gospel, without swerving aside in any wise,
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and that he may so sustein vs in our infirmities, as wee notwithstanding may be touched with true repentance, too sigh and grone before him, till hee haue taken vs out of this mortall bodye, wherein wee bee hilde in prison vnder the bondage of sinne.
and that he may so sustain us in our infirmities, as we notwithstanding may be touched with true Repentance, too sighs and groan before him, till he have taken us out of this Mortal body, wherein we be hilde in prison under the bondage of sin.
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And so let vs all say, Almightie God our heauenly father. &c.
And so let us all say, Almighty God our heavenly father. etc.
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The. 32. Sermon, which is the seconde vpon the fifth Chapter.
The. 32. Sermon, which is the seconde upon the fifth Chapter.
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4 Christ is become vnprofitable to you, to all of you that are iustified by the Lavve,
4 christ is become unprofitable to you, to all of you that Are justified by the Law,
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and you bee falne from grace. 5 For vve in spirite doo vvayte by fayth for the hope of Rightuousnesse.
and you be fallen from grace. 5 For we in Spirit do wait by faith for the hope of Righteousness.
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6 For neyther Circumcision nor vncircumcision is any thing woorth in Iesus Christ, but fayth that vvorketh by loue.
6 For neither Circumcision nor uncircumcision is any thing worth in Iesus christ, but faith that worketh by love.
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WE haue seene heretofore, that such as wil make a partnership betwene their owne workes and Gods grace, do fouly ouershoot thēselues:
WE have seen heretofore, that such as will make a partnership between their own works and God's grace, do foully overshoot themselves:
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for as soone as we come to reckening, God must needes iudge vs with rygour.
for as soon as we come to reckoning, God must needs judge us with rigour.
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Then if we go about too get his fauour, and to purchace our saluation by our owne woorkes:
Then if we go about too get his favour, and to purchase our salvation by our own works:
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we must performe Lawe to the vttermoste without any missing. But nowe let vs see if euer man discharged him 〈 ◊ 〉 so perfectly.
we must perform Law to the uttermost without any missing. But now let us see if ever man discharged him 〈 ◊ 〉 so perfectly.
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Surely we come verie farre short of it.
Surely we come very Far short of it.
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Therefore we must come emptie vnto God, that hee may receyue vs too mercie, and impute vnto vs the obedience of oure Lorde Iesus Christ, auowing it in suche wise as wee lay asyde all our owne deseruings,
Therefore we must come empty unto God, that he may receive us too mercy, and impute unto us the Obedience of our Lord Iesus christ, avowing it in such wise as we lay aside all our own deservings,
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(37) sermon (DIV1)
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and bring not any thing of the Lawe with vs, saue onely a single and pure confession, that wee bee damned and forlorne till God pitie vs,
and bring not any thing of the Law with us, save only a single and pure Confessi, that we be damned and forlorn till God pity us,
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and burying all our faultes and transgressions do cloth and apparell vs againe with the rightuousnesse of our Lorde Iesus Christ his sonne.
and burying all our Faults and transgressions do cloth and apparel us again with the righteousness of our Lord Iesus christ his son.
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And for that cause doth Saint Paule conclude heere, that such as will iustifie themselues by the lawe, are falne from grace,
And for that cause does Saint Paul conclude Here, that such as will justify themselves by the law, Are fallen from grace,
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and Iesus Christ shall profite them not thing at all. If is not for nought that hee speaketh after that maner.and Iesus christ shall profit them not thing At all. If is not for nought that he speaks After that manner.
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For the false packers that had partly corrupted the doctrine of the Gospell in the Church of the Galathians, ment too mingle the one with the other:
For the false packers that had partly corrupted the Doctrine of the Gospel in the Church of the Galatians, meant too mingle the one with the other:
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that is to wit, that Iesus Christ is giuen vs to supplie our wantes, and yet notwithstanding that wee ceasse not to be rightuous in part, by indeuering to do well.
that is to wit, that Iesus christ is given us to supply our Wants, and yet notwithstanding that we cease not to be righteous in part, by endeavouring to do well.
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For they did not vtterly renounce our Lord Iesus Christ, neither sayd they that all the promises wherein God telleth vs that he wil of his goodnesse forgiue the faithful their sinnes, are deceyt and mockerie:
For they did not utterly renounce our Lord Iesus christ, neither said they that all the promises wherein God Telleth us that he will of his Goodness forgive the faithful their Sins, Are deceit and mockery:
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but their intent was that men should labor to iustifie thēselues, that is to say, to purchase fauour at Gods hand by their owne workes.
but their intent was that men should labour to justify themselves, that is to say, to purchase favour At God's hand by their own works.
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And forasmuch as wee be farre from perfection: they ment that Iesus Christ should supply it as a second remedie: that was their surmize.
And forasmuch as we be Far from perfection: they meant that Iesus christ should supply it as a second remedy: that was their surmise.
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(37) sermon (DIV1)
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Likewise nowadayes in Poperie, they will not with opē mouth vtter this blasphemie that Iesus Christ serueth vs to none other purpose,
Likewise nowadays in Popery, they will not with open Mouth utter this blasphemy that Iesus christ serveth us to none other purpose,
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but too teach vs the will of God his father:
but too teach us the will of God his father:
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they will afoorde to say that he hath redeemed vs and purchased the ground of deseruing for vs,
they will afoorde to say that he hath redeemed us and purchased the ground of deserving for us,
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for he hath opened vs the gate of Paradice too enter in at, and also that his death and passion do dayly profite vs, too reconcile vs vntoo God dayly when wee haue offended him.
for he hath opened us the gate of Paradise too enter in At, and also that his death and passion do daily profit us, too reconcile us unto God daily when we have offended him.
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But howsoeuer the worlde go, they will haue vs too deserue or earne the kingdome of heauen in parts,
But howsoever the world go, they will have us too deserve or earn the Kingdom of heaven in parts,
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and to redeeme our sinnes by diuerse meanes, and thereof sprang all their satisfactions, and finally that if a man cannot performe all during his life, the rest shall bee fulfilled in Purgatorie.
and to Redeem our Sins by diverse means, and thereof sprang all their satisfactions, and finally that if a man cannot perform all during his life, the rest shall be fulfilled in Purgatory.
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VVell say they, though wee cannot doo all, yet will wee do somewhat. But in this cace it is not for vs to follow our owne imaginacions:
Well say they, though we cannot do all, yet will we do somewhat. But in this case it is not for us to follow our own Imaginations:
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Thus yee see howe Iesus Christ hath but halfe a place with them in receyuing vs vnto God, and 〈 ◊ 〉 in the meane while they shoulder him in such wise, that freewill, merites, workes of supererogation or ouerplus as they terme them,
Thus ye see how Iesus christ hath but half a place with them in receiving us unto God, and 〈 ◊ 〉 in the mean while they shoulder him in such wise, that freewill, merits, works of supererogation or overplus as they term them,
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and suche like things runne away at leastwise with the one half of our saluation. But S. Paule telleth vs that God liketh no such partenership.
and such like things run away At leastwise with the one half of our salvation. But S. Paul Telleth us that God liketh no such partnership.
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For either we must bring such a full performance of the Lawe as God may be contented with:
For either we must bring such a full performance of the Law as God may be contented with:
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or else yeeld our selues giltie. If there bee neuer so little a fault, all the residue deserueth nothing at all.
or Else yield our selves guilty. If there be never so little a fault, all the residue deserves nothing At all.
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For (as I haue declared) God promiseth not saluation too such as doo him halfe seruis,
For (as I have declared) God promises not salvation too such as do him half seruis,
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or too such as serue him after a sorte: but to such as keepe his Lawe throughout.
or too such as serve him After a sort: but to such as keep his Law throughout.
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He that dooth all the things shall liue: and contrarywise he that performeth not all shall bee cursed.
He that doth all the things shall live: and contrariwise he that Performeth not all shall be cursed.
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But it is so that no man dooth the things that are required and commaunded in the Law.
But it is so that no man doth the things that Are required and commanded in the Law.
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For what good zele or will soeuer wee haue too serue God, there is alwayes much feeblenesse in vs,
For what good zeal or will soever we have too serve God, there is always much feebleness in us,
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9613
and wee go too him halting and make many false steppes, yea and oftentimes wee happen to steppe aside and too go astray:
and we go too him halting and make many false steps, yea and oftentimes we happen to step aside and too go astray:
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and so are wee all shet out from the promis of saluation as in respect of our own workes,
and so Are we all shet out from the promise of salvation as in respect of our own works,
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and the curse wayteth for vs, which we cannot escape.
and the curse waiteth for us, which we cannot escape.
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9616
For who is so farre ouerseene, as to take vpon him that he hath performed the whole Lawe? Then if all of vs be found giltie of offence against God:
For who is so Far overseen, as to take upon him that he hath performed the Whole Law? Then if all of us be found guilty of offence against God:
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(37) sermon (DIV1)
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wee be as good as vtterly vndone, till our Lord Iesus Christe reach vs his hand.
we be as good as utterly undone, till our Lord Iesus Christ reach us his hand.
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9618
Therefore it followeth that wee must forget the rightuousnesse of the lawe, and lay it vnder foote,
Therefore it follows that we must forget the righteousness of the law, and lay it under foot,
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9619
so as it may bee vtterly abolished, and therevpon that wee go naked too our Lord Iesus Christe for remedie, confessing our owne pouertie,
so as it may be utterly abolished, and thereupon that we go naked too our Lord Iesus Christ for remedy, confessing our own poverty,
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9620
and not beyng ashamed too bee defaced with all reproche before God, that we may be clothed againe with his glorie.
and not being ashamed too be defaced with all reproach before God, that we may be clothed again with his glory.
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Thus ye see in effect what we haue too gather vpon this text, where S. Paule sayeth that Iesus Christ is made vnprofitable,
Thus you see in Effect what we have too gather upon this text, where S. Paul Saith that Iesus christ is made unprofitable,
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if men hope to iustifie themselues by the Lawe.
if men hope to justify themselves by the Law.
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9623
For it hath bin too common an errour in all ages, that at the first setting forth and first brunt, men will needes pay God all that is due too him,
For it hath been too Common an error in all ages, that At the First setting forth and First brunt, men will needs pay God all that is due too him,
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and in the end seeke startingholes when they see no power nor abilitie in them too doo it.
and in the end seek startingholes when they see no power nor ability in them to do it.
cc p-acp dt n1 vvb n2 c-crq pns32 vvb dx n1 ccx n1 p-acp pno32 pc-acp vdi pn31.
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Therefore let vs not recken without our host, as the Prouerb sayes, by making our selues beleeue that God will accept what we think good:
Therefore let us not reckon without our host, as the Proverb Says, by making our selves believe that God will accept what we think good:
av vvb pno12 xx vvi p-acp po12 n1, c-acp dt n1 vvz, p-acp vvg po12 n2 vvb cst np1 vmb vvi r-crq pns12 vvb j:
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but let vs vnderstand that Iesus Christ cannot boote vs at all, except wee seeke the fulnesse of our saluation in him.
but let us understand that Iesus christ cannot boot us At all, except we seek the fullness of our salvation in him.
cc-acp vvb pno12 vvi cst np1 np1 vmbx n1 pno12 p-acp d, c-acp pns12 vvb dt n1 pp-f po12 n1 p-acp pno31.
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For it is not sayde in the Scripture, that the father hath giuen vs him as a help to obtaine our saluation:
For it is not said in the Scripture, that the father hath given us him as a help to obtain our salvation:
p-acp pn31 vbz xx vvn p-acp dt n1, cst dt n1 vhz vvn pno12 pn31 p-acp dt n1 pc-acp vvi po12 n1:
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but that he is giuen vs to be our rightuousnesse and lyfe.
but that he is given us to be our righteousness and life.
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It followeth then that in our own selues there is nothing but wickednesse & endlesse death, til we haue recouered the thing in Iesus Christ, which wee lost and were vtterly bereft of in Adam.
It follows then that in our own selves there is nothing but wickedness & endless death, till we have recovered the thing in Iesus christ, which we lost and were utterly bereft of in Adam.
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And these twoo things are ioyned here togither:
And these twoo things Are joined Here together:
cc d crd n2 vbr vvn av av:
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namely that Iesus Christ profiteth vs not at all, and that wee be fallen from grace, according as in very truth, all the grace or fauour that we must finde at Gods hand, is cōmunicated to vs by the meanes of our Lord Iesus Christ.
namely that Iesus christ profiteth us not At all, and that we be fallen from grace, according as in very truth, all the grace or favour that we must find At God's hand, is communicated to us by the means of our Lord Iesus christ.
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And it is a very notable poynt.
And it is a very notable point.
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For euery man will well ynough graunt that we must resort vntoo God, bycause he is the welspring of all welfare.
For every man will well enough grant that we must resort unto God, Because he is the wellspring of all welfare.
p-acp d n1 vmb av av-d vvi cst pns12 vmb vvi p-acp np1, c-acp pns31 vbz dt n1 pp-f d n1.
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But in the meane whyle the most part of men wander in their own windlasses,
But in the mean while the most part of men wander in their own windlasses,
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and in stead of cōming vntoo God, do go from him, as it is too bee seene in the Papacie, where wretched hipocrites & the ignorant sort say that their gadding after their Sainctes and puppets,
and in stead of coming unto God, do go from him, as it is to be seen in the Papacy, where wretched Hypocrites & the ignorant sort say that their gadding After their Saints and puppets,
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& their mar•yring of thēselues in their foolish deuotions, is to get Gods fauour.
& their mar•yring of themselves in their foolish devotions, is to get God's favour.
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But in the meane whyle Iesus Christ is let alone, and no man makes accoūt of him,
But in the mean while Iesus christ is let alone, and no man makes account of him,
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but they rather hie thē to some stocke or stone which they call their Lady, than to the Sonne of God.
but they rather high them to Some stock or stone which they call their Lady, than to the Son of God.
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And wherof cōmeth this? Euen bicause they know not how God hath giuen vs his grace,
And whereof comes this? Eve Because they know not how God hath given us his grace,
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nor after what maner he will haue vs too seeke it, nor what way and order it behoueth vs to hold.
nor After what manner he will have us too seek it, nor what Way and order it behooves us to hold.
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Therefore when we be once throughly resolued that God is our father, & also know perfectly that what soeuer we haue neede of he will haue vs to draw it from out of our Lord Iesus Christ, who is as a spring that was vnder the earth,
Therefore when we be once thoroughly resolved that God is our father, & also know perfectly that what soever we have need of he will have us to draw it from out of our Lord Iesus christ, who is as a spring that was under the earth,
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and afterward is opened and floweth abrode, that euery man may take his fill of it:
and afterwards is opened and flows abroad, that every man may take his fill of it:
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then (say I) do we know that Gods grace cannot bee drayned drie,
then (say I) do we know that God's grace cannot be drained dry,
av (vvb pns11) vdb pns12 vvb cst ng1 n1 vmbx vbi vvn j,
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but yet dooth it not come at vs, but by the meanes of our Lord Iesus Christ.
but yet doth it not come At us, but by the means of our Lord Iesus christ.
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yea mary, and in the meane while Gods honor must bee lefte at randon.
yea marry, and in the mean while God's honour must be left At random.
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Too bee short, let vs marke that all that euer belongeth too our saluation is so put intoo the persone of Gods onely sonne:
Too be short, let us mark that all that ever belongeth too our salvation is so put into the person of God's only son:
av vbb j, vvb pno12 vvi cst d cst av vvz av po12 n1 vbz av vvn p-acp dt n1 pp-f npg1 j n1:
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that he alone must suffize vs, and we go streyght vnto him, and take all our contentation there.
that he alone must suffice us, and we go straight unto him, and take all our contentation there.
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9649
And as I sayd afore, let vs keepe our selues from this imagination of thinking to purchace any thing by our desertes,
And as I said afore, let us keep our selves from this imagination of thinking to purchase any thing by our deserts,
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for it separateth vs vtterly frō our Lord Iesus Christ.
for it separateth us utterly from our Lord Iesus christ.
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Nowe herevpon S. Paule addeth, that wee wayt for the hope of rightuousnesse by fayth in the spirite.
Now hereupon S. Paul adds, that we wait for the hope of righteousness by faith in the Spirit.
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It serueth to confirme that which he hath sayd heretofore, concerning the diuersitie that is betweene vs and the fathers that liued vnder the Lawe.
It serveth to confirm that which he hath said heretofore, Concerning the diversity that is between us and the Father's that lived under the Law.
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For howe was Abraham receyued intoo fauour, but through fayth? Yet notwithstanding he differed from vs in one thing.
For how was Abraham received into favour, but through faith? Yet notwithstanding he differed from us in one thing.
p-acp q-crq vbds np1 vvn p-acp n1, cc-acp p-acp n1? av a-acp pns31 vvd p-acp pno12 p-acp crd n1.
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For in asmuch as Iesus Christ was not yet discouered:
For in as as Iesus christ was not yet discovered:
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Ceremonies were giuen him, and many mo were added at the publishing of the Lawe, according too the neede which the people had too bee so led and guyded.
Ceremonies were given him, and many more were added At the publishing of the Law, according too the need which the people had too be so led and guided.
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Too bee short, the faythfull of all ages haue euer sought their whole rightuousenesse in the grace of God.
Too be short, the faithful of all ages have ever sought their Whole rightuousenesse in the grace of God.
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Neuerthelesse they were helped by the Ceremonies and shadowes, bycause the Gospell was not yet so reueled vntoo them as it is vntoo vs,
Nevertheless they were helped by the Ceremonies and shadows, Because the Gospel was not yet so revealed unto them as it is unto us,
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nother was Iesus Christe (who is the very pledge of rightuousnesse) made yet so manifest.
neither was Iesus Christ (who is the very pledge of righteousness) made yet so manifest.
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But nowe lette vs come too that which Sainct Paule sayeth.
But now let us come too that which Saint Paul Saith.
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He setteth heere the spirite now adayes among the Christians, to exclude all figures and shadowes,
He sets Here the Spirit now adays among the Christians, to exclude all figures and shadows,
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as if he should say that it ought too suffize vs that the Sonne of God is appeered too vs for our rightuousnesse,
as if he should say that it ought too suffice us that the Son of God is appeared too us for our righteousness,
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and therefore wee muste let go the Ceremonies, bycause the shadowe were needelesse now adayes.
and Therefore we must let go the Ceremonies, Because the shadow were needless now adays.
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And not in this Texte alone dothe Sainct Paule match the woorde spirite agaynst the shadowes of the Lawe.
And not in this Text alone doth Saint Paul match the word Spirit against the shadows of the Law.
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9664
Truly when God in old time did ordeyne Circumcision, Sacrifices, and suche other things, it was not too set folke at a gaze heere bylowe:
Truly when God in old time did ordain Circumcision, Sacrifices, and such other things, it was not too Set folk At a gaze Here bylowe:
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(37) sermon (DIV1)
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for all things that are contayned in the Lawe are in very deede spirituall. There was a patterne of them shewed too Moyses on the Mountayne.
for all things that Are contained in the Lawe Are in very deed spiritual. There was a pattern of them showed too Moses on the Mountain.
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So then it is certayne that the fathers had a spirituall beleef as well as wee, So then it is certain that the Father's had a spiritual belief as well as we,
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so as they knewe they were not washed and made cleane by three or foure droppes of water:
so as they knew they were not washed and made clean by three or foure drops of water:
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nor reconcyled too God by the sacrifizing of a Calfe or of some other brute beast:
nor reconciled too God by the sacrificing of a Calf or of Some other brutus beast:
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but that oure Lorde Iesus Christe was their onely washyng and clenzing, and that hee by the Sacrifyze of his deathe had discharged them quyte,
but that our Lord Iesus Christ was their only washing and cleansing, and that he by the Sacrifyze of his death had discharged them quite,
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9670
or at leastwyse should, bycause the thyng was not yet done, but the Fathers looked aloofe at the thing which was not yet disclozed.
or At leastwise should, Because the thing was not yet done, but the Father's looked aloof At the thing which was not yet disclozed.
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9671
And moreouer it is 〈 ◊ 〉 without cause, that the sayde woord [ Spirit ] is set downe heere, to shewe that the fathers could not imbrace the grace of our Lord Iesus Christe,
And moreover it is 〈 ◊ 〉 without cause, that the said word [ Spirit ] is Set down Here, to show that the Father's could not embrace the grace of our Lord Iesus Christ,
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but by the meanes whiche our Lorde had ordeyned for the time.
but by the means which our Lord had ordained for the time.
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9673
Therefore when any man had done amisse, he came with a sacrifice, to acknowledge himself woorthie of death before God:
Therefore when any man had done amiss, he Come with a sacrifice, to acknowledge himself worthy of death before God:
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9674
not too seeke his attonement in a Calfe, or in a Sheepe, or in any such other thing:
not too seek his atonement in a Calf, or in a Sheep, or in any such other thing:
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9675
for that was too bee had in Iesus Christe: but yet was it of necessitie that the figure of him should go before.
for that was too bee had in Iesus Christ: but yet was it of necessity that the figure of him should go before.
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9676
As much is to be sayd of the washings and of the residue of those things.
As much is to be said of the washings and of the residue of those things.
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In these dayes we haue the body (sayeth S. Paule) and therfore the shadowes are not requisite any more. In these days we have the body (Saith S. Paul) and Therefore the shadows Are not requisite any more.
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If a man were present before mine eyes:
If a man were present before mine eyes:
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would I seeke too knowe him by his shadow? That were to darksome a dealing:
would I seek too know him by his shadow? That were to darksome a dealing:
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and if I might behold him in the face, what a doltishnesse were it for mee too turne away from him,
and if I might behold him in the face, what a doltishness were it for me too turn away from him,
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9681
and to go seeke some tracinges too know him by? Euen so is it now adayes with such as turne backe agayne to the old figures.
and to go seek Some tracinges too know him by? Eve so is it now adays with such as turn back again to the old figures.
cc pc-acp vvi vvi d n2-vvg av vvb pno31 p-acp? np1 av vbz pn31 av av p-acp d c-acp vvi av av p-acp dt j n2.
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9682
They turne their backes vpon Iesus Christ, knowing not that the rending asunder of the veyle of the Temple at his death, betokened that all the auncient figures were abolished,
They turn their backs upon Iesus christ, knowing not that the rending asunder of the veil of the Temple At his death, betokened that all the ancient figures were abolished,
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and that wee at this day may enter intoo the heauenly Sanctuarie, from the which wee were as good as straungers before.
and that we At this day may enter into the heavenly Sanctuary, from the which we were as good as Strangers before.
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9684
To bee short, S. Paule ment heere too declare, that his condemning of the Ceremonies of the Lawe, is not to condemne the fathers that vsed them,
To be short, S. Paul meant Here too declare, that his condemning of the Ceremonies of the Law, is not to condemn the Father's that used them,
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9685
nor God that was the author of them, but to shewe that wee in these dayes haue the truth and substance of them:
nor God that was the author of them, but to show that we in these days have the truth and substance of them:
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and cōsequently that the things which were shadowed heeretofore, are no more so, and therefore that wee must content our selues with Iesus Christ, who hath brought all perfectiō with him.
and consequently that the things which were shadowed heretofore, Are no more so, and Therefore that we must content our selves with Iesus christ, who hath brought all perfection with him.
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Thus muche concerning the Ceremonies of the Lawe. Now whereas S. Paule sayeth that wee wayte for the hope of rightuousnesse in spirite:
Thus much Concerning the Ceremonies of the Law. Now whereas S. Paul Saith that we wait for the hope of righteousness in Spirit:
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he vseth a kinde of speache that may seeme straunge:
he uses a kind of speech that may seem strange:
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for what is ment by wayting for the hope of rightuousnesse? Let vs marke, that heere S. Paule intended to drawe vs away from all things that are to bee seene in this worlde.
for what is meant by waiting for the hope of righteousness? Let us mark, that Here S. Paul intended to draw us away from all things that Are to be seen in this world.
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9690
For bycause wee bee too muche inclyned and subiect too sticking fast heere by lowe,
For Because we be too much inclined and Subject too sticking fast Here by low,
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9691
when wee haue any thing for our senses too rest vppon, so as wee cannot lift vp our mindes aloft,
when we have any thing for our Senses too rest upon, so as we cannot lift up our minds aloft,
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9692
and bycause that men are too fleshly: they euer couet too haue al• ••ings open afore their eyes.
and Because that men Are too fleshly: they ever covet too have al• ••ings open afore their eyes.
cc c-acp d n2 vbr av j: pns32 av vvb av vhi n1 n2 vvb p-acp po32 n2.
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9693
But God purposeth to trie our obedience, by referring vs too his pure and single woord.
But God Purposes to try our Obedience, by referring us too his pure and single word.
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9694
And we do then honour him aright, when we shet our eyes at all these outwarde things,
And we do then honour him aright, when we shet our eyes At all these outward things,
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9695
and holde our selues satisfied with Gods will whiche he hath shewed too vs, thinking our selues to want nothing when wee haue that.
and hold our selves satisfied with God's will which he hath showed too us, thinking our selves to want nothing when we have that.
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9696
For this woord wayt betokeneth that we perceyue not by eyesight the thing that wee wayt for, (according as it is sayd in the eight too the Romanes,) and so much the more,
For this word wait Betokeneth that we perceive not by eyesight the thing that we wait for, (according as it is said in the eight too the Romans,) and so much the more,
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9697
bycause the woord Hope is added to it. Therefore it is as much as if S. Paule had sayd:
Because the word Hope is added to it. Therefore it is as much as if S. Paul had said:
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9698
Verely my freendes, if a man would go about to know the rightuousnesse of Christians, (that is too wit that they be Gods children, that they be heyres of the heauēly life,
Verily my Friends, if a man would go about to know the righteousness of Christians, (that is too wit that they be God's children, that they be Heirs of the heavenly life,
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9699
and that God accepteth them as if they were Angelles without spot or blemish) I say if a man woulde know this after a worldly maner: he should deceyue himself.
and that God Accepteth them as if they were Angels without spot or blemish) I say if a man would know this After a worldly manner: he should deceive himself.
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For wee see that the faythfull are despized folke, men vouchsafe not too looke vpon them but a skew, they beare a lowe sayle to the worldward,
For we see that the faithful Are despised folk, men vouchsafe not too look upon them but a skew, they bear a low sail to the worldward,
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9701
and (to be short) there is nother pompe nor outward shewe in the rightuousnesse that wee obteyne by our Lord Iesus Christe.
and (to be short) there is neither pomp nor outward show in the righteousness that we obtain by our Lord Iesus Christ.
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9702
For wee seeke not estimation when wee say, that before God wee cannot rest vpon any thing but his meere mercie,
For we seek not estimation when we say, that before God we cannot rest upon any thing but his mere mercy,
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9703
and that all our deseruings hang vpon his meere grace, and that we must go out of our selues to haue Iesus Christ as the ful perfection of all goodnesse and welfare.
and that all our deservings hang upon his mere grace, and that we must go out of our selves to have Iesus christ as the full perfection of all Goodness and welfare.
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9704
VVhen wee speake after that fashion:
When we speak After that fashion:
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9705
it is not to vaunt our selues, but too confesse our selues to be full of all reproche,
it is not to vaunt our selves, but too confess our selves to be full of all reproach,
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9706
so as all our worthinesse is but dung and filth, and all our woorkes vnclennesse,
so as all our worthiness is but dung and filth, and all our works uncleanness,
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9707
and that wee should bee lothely in Gods sight lyke wretched Lazermen that are full of sores and botches,
and that we should be loathly in God's sighed like wretched Lazermen that Are full of sores and botches,
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9708
if wee were not so washed and clenzed by the bloud of our Lord Iesus Christ, that God did like well of vs by his meanes.
if we were not so washed and clenzed by the blood of our Lord Iesus christ, that God did like well of us by his means.
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9711
And therefore S. Paule sayeth heere, that when the world laugheth at our simplicitie, bycause they see vs hope after that fashion in our Lord Iesus Christ,
And Therefore S. Paul Saith Here, that when the world Laugheth At our simplicity, Because they see us hope After that fashion in our Lord Iesus christ,
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9712
and euery of vs humbly abace himself euen to the dungeon of hell, too the end wee may bee lifted vp by the grace of God too the kingdome of heau••:
and every of us humbly abase himself even to the dungeon of hell, too the end we may be lifted up by the grace of God too the Kingdom of heau••:
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9713
although the worldlings doo mocke and skorne vs for it, yet must wee holde on stedfastly, assuring our selues that wee shall not be disappoynted.
although the worldlings do mock and scorn us for it, yet must we hold on steadfastly, assuring our selves that we shall not be disappointed.
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9714
For wee knowe with whom we haue left our gage in keeping, namely euen with him that hath promised too call vs too saluation.
For we know with whom we have left our gage in keeping, namely even with him that hath promised too call us too salvation.
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9715
Therefore let vs walke on in the sayde fayth, and imbrace Iesus Christ, and when wee haue him, let vs set light by all the rest.
Therefore let us walk on in the said faith, and embrace Iesus christ, and when we have him, let us Set Light by all the rest.
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9716
Let vs not do him the dishonour and wrong, too shrink away from him into a corner,
Let us not do him the dishonour and wrong, too shrink away from him into a corner,
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9717
and too make him serue our turne but in part:
and too make him serve our turn but in part:
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9718
but let vs acknowledge that we be iustified throughly and in all poyntes by his meanes.
but let us acknowledge that we be justified thoroughly and in all points by his means.
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Now herevpon a man might yet make a question, and say:
Now hereupon a man might yet make a question, and say:
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9720
VVhat I pray you, were the Ceremonies commaunded in the Lawe without cause why? Truely Sainct Paule hath answered this matter sufficiently already.
What I pray you, were the Ceremonies commanded in the Law without cause why? Truly Saint Paul hath answered this matter sufficiently already.
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Howbeit for asmuch as men are slowe in resoluing of matters that concerne the holding fast of Gods pure truth:
Howbeit for as as men Are slow in resolving of matters that concern the holding fast of God's pure truth:
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9722
therefore he sheweth newe againe, that there is difference betweene vs and those that liued before the comming of our Lord Iesus Christe.
Therefore he shows new again, that there is difference between us and those that lived before the coming of our Lord Iesus Christ.
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9723
Also he had a consideration too stoppe the mouthes of many raylers: for if a man preache Gods meere mercie in Iesus Christe:
Also he had a consideration too stop the mouths of many railers: for if a man preach God's mere mercy in Iesus Christ:
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9724
by and by some Mastife curres or other fall too barking, and caste foorth store of slaunders,
by and by Some Mastiff curs or other fallen too barking, and cast forth store of slanders,
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9725
as is to be seene yet still at this day.
as is to be seen yet still At this day.
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9726
For if wee condemne the Diuelish selftrust wherewith men beguyle themselues, in weening too obtaine saluation by their owne desertes:
For if we condemn the Devilish selftrust wherewith men beguile themselves, in weening too obtain salvation by their own deserts:
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9727
ô how so say they? that were a condemning of all good woorkes.
o how so say they? that were a condemning of all good works.
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And after that maner doo the hypocrites now adayes slaunder the doctrine of the Gospell whiche we beare abrode,
And After that manner do the Hypocrites now adays slander the Doctrine of the Gospel which we bear abroad,
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9729
as though wee ment to giue leaue and licence too doo euill, that there might bee no more difference betwixt vice and vertue.
as though we meant to give leave and licence too do evil, that there might be no more difference betwixt vice and virtue.
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9730
Againe if wee tell them that their Ceremonies are but pelting baggage, and that the more they take pryde in them, the more abhominable they be before God:
Again if we tell them that their Ceremonies Are but pelting baggage, and that the more they take pride in them, the more abominable they be before God:
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9731
ô, how should that bee say they? Behold, these fellowes would abolish all religion:
o, how should that be say they? Behold, these Fellows would Abolah all Religion:
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9732
and what a thing were that? Shall God be no more serued and honored? such is the speach and talke that is vsed now adayes by those curredogges, which cannot abide that our Lord Iesus Christ should be the only foundacion whereon to settle the trust of our saluation,
and what a thing were that? Shall God be no more served and honoured? such is the speech and talk that is used now adays by those curredogges, which cannot abide that our Lord Iesus christ should be the only Foundation whereon to settle the trust of our salvation,
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9733
nor also abide that wee should bee gouerned by the pure and alonly woord of God.
nor also abide that we should be governed by the pure and alonely word of God.
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9734
And for that cau•• S. Paule sayeth here, that in Iesus Christ there is nother Circumcizion nor vncircumcizion,
And for that cau•• S. Paul Saith Here, that in Iesus christ there is neither Circumcision nor vncircumcizion,
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9735
but fayth that worketh through charitie. In saying that there is nother Circumcizion nor vncircumciziō in Iesus Christ:but faith that works through charity. In saying that there is neither Circumcision nor vncircumcizion in Iesus christ:
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9736
he meeneth that Gods cōmaunding of the Ceremonies was but for a time, & that we must alwayes haue an eye wheretoo he tended,
he meeneth that God's commanding of the Ceremonies was but for a time, & that we must always have an eye whereto he tended,
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9737
namely that he ment to mainteyne the people in hope, bycause Iesus Christe was not yet appeered too the world.
namely that he meant to maintain the people in hope, Because Iesus Christ was not yet appeared too the world.
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9738
For if they had not had washings, and Sacrifizes and such other like things:
For if they had not had washings, and Sacrifices and such other like things:
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9739
they would haue bin dismayed, and the frayltie of man is such, that they would haue quite quayled a hūdred thousand times.
they would have been dismayed, and the frailty of man is such, that they would have quite quailed a hūdred thousand times.
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9740
And therfore although they saw not yet fully how they should be saued:
And Therefore although they saw not yet Fully how they should be saved:
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9741
yet notwithstanding they had therein as it were liuely pictures & lookingglasses, where they might behold the grace of god.
yet notwithstanding they had therein as it were lively pictures & Looking-glasses, where they might behold the grace of god.
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9742
Thus ye see how the shadowes and figures serued but for a time.
Thus you see how the shadows and figures served but for a time.
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9743
So then S. Paule declareth, that he wil not in any poynt diminish the authoritie of God who had stablished that Law among the Iewes,
So then S. Paul Declareth, that he will not in any point diminish the Authority of God who had established that Law among the Iewes,
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9744
nor also say that all those things were frutelesse and vnauaylable:
nor also say that all those things were fruitless and unavailable:
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9745
but that wee, (nowe after that our Lord Iesus Christe is manifested,) are come to the fulnesse of time,
but that we, (now After that our Lord Iesus Christ is manifested,) Are come to the fullness of time,
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9746
and therefore that wee muste haue no more veyles to keepe vs frō beholding him face to face, according as he is set foorth to vs in the Gospell.
and Therefore that we must have no more veils to keep us from beholding him face to face, according as he is Set forth to us in the Gospel.
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9747
For whensoeuer the Gospell is preached vnto vs, it is all one as if we saw Gods sonne crucified presently before vs,
For whensoever the Gospel is preached unto us, it is all one as if we saw God's son Crucified presently before us,
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9748
or as if wee sawe his bloud streaming downe, for so much as wee be besprinkled with it by the power of the holy Ghost,
or as if we saw his blood streaming down, for so much as we be besprinkled with it by the power of the holy Ghost,
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9749
as sayeth S. Peter in his first Epistle.
as Saith S. Peter in his First Epistle.
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So then seing that our lord Iesus Christ hath by his death and passiō opened vs the way whereby wee may come to God his father:
So then sing that our lord Iesus christ hath by his death and passion opened us the Way whereby we may come to God his father:
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it is not for vs to buzie our selues any more about the things that were apointed for the time of his absēce.
it is not for us to busy our selves any more about the things that were appointed for the time of his absence.
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9752
It is true that he dwelleth not now adayes in the world:
It is true that he dwells not now adays in the world:
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9753
but yet haue we his Gospel, which is the accōplishmēt of al things that are needefull to our saluatiō:
but yet have we his Gospel, which is the accomplishment of all things that Are needful to our salvation:
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9754
& therfore it is as good as if he were crucified amōg vs, as S. Paule hath sayd already.
& Therefore it is as good as if he were Crucified among us, as S. Paul hath said already.
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9755
Now that we haue the vnderstanding of these wordes in Iesus Christ, that is to wit, that the Gospel is preached:
Now that we have the understanding of these words in Iesus christ, that is to wit, that the Gospel is preached:
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9756
let vs come to this addition of his, that there is nother circumcizion nor vncircumcizion:
let us come to this addition of his, that there is neither Circumcision nor vncircumcizion:
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9757
that is too say, that those things must hencefoorth ceasse, and men muste reste onely vppon charitie.
that is too say, that those things must henceforth cease, and men must rest only upon charity.
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9758
And wherefore doth S. Paule add the woord charitie.
And Wherefore does S. Paul add the word charity.
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9759
Too shewe that Christenfolke will not be idle, and that they haue ynough too occupie themselues about,
Too show that Christenfolke will not be idle, and that they have enough too occupy themselves about,
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9760
though they keepe not the figures of the Lawe.
though they keep not the figures of the Law.
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9761
For albeit that it was Gods meening to leade the people vnto Iesus Christ, in ordeyning the Sacrifizes, circumcizion, and all the residue:
For albeit that it was God's meaning to lead the people unto Iesus christ, in ordaining the Sacrifices, Circumcision, and all the residue:
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9762
yet notwithstanding men beyng of themselues corrupt, marred all.
yet notwithstanding men being of themselves corrupt, marred all.
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9763
And truely the Iewes were of opinion, that they bound God too them in offering vp sacrifize: but it was cleane contrarie.
And truly the Iewes were of opinion, that they bound God too them in offering up sacrifice: but it was clean contrary.
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9764
For he that offered sacrifize, did there passe a recognissance to binde himself solemnly to cursednesse,
For he that offered sacrifice, did there pass a recognissance to bind himself solemnly to cursedness,
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9765
as if he shoulde say, I am woorthie of death, in token whereof a poore beast is heere killed and hath his throte cut:
as if he should say, I am worthy of death, in token whereof a poor beast is Here killed and hath his throat Cut:
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9766
and is it the beast that hath deserued it? no, it is I.
and is it the beast that hath deserved it? no, it is I.
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9767
Yee see then that a man might there behold his owne sinfulnesse, like as also it behoued him to seeke his saluation els where than in himself.
Ye see then that a man might there behold his own sinfulness, like as also it behooved him to seek his salvation Else where than in himself.
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9768
Lo I pray you how the figures ought to haue brought folke too such a lowlinesse, that all men from the greatest too the least should haue condemned themselues,
Lo I pray you how the figures ought to have brought folk too such a lowliness, that all men from the greatest too the least should have condemned themselves,
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9769
and therevpon imbracing the grace of our Lord Iesus Christ, haue rested themselues wholly vppon that.
and thereupon embracing the grace of our Lord Iesus christ, have rested themselves wholly upon that.
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9770
But now adayes in the Popedome there is a like deceytfulnesse vs•ed, in so much that men do falsifie all that God hath ordeyned.
But now adays in the Popedom there is a like deceitfulness vs•ed, in so much that men do falsify all that God hath ordained.
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9771
As how? Looke vpon Baptisme, looke vpon the Lordes Supper, which were instituted to the end that wee should come and protest before God, that wee holde all things of him.
As how? Look upon Baptism, look upon the lords Supper, which were instituted to the end that we should come and protest before God, that we hold all things of him.
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9772
VVhat is there in Baptisme? It is shewed vs there, that wee must die in our selues.
What is there in Baptism? It is showed us there, that we must die in our selves.
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9773
And why so? euen bycause there is nothing but frowardnesse and cursednesse in vs, so as we bee the children of wrath, and vtter straungers vnto God.
And why so? even Because there is nothing but frowardness and cursedness in us, so as we be the children of wrath, and utter Strangers unto God.
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9774
Yee see then in Baptisme a man is vtterly ridde of all his trust in himself.
Ye see then in Baptism a man is utterly rid of all his trust in himself.
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9775
In the Supper wee come to seeke our life in Iesus Christ: and so are wee starke dead both the wayes.
In the Supper we come to seek our life in Iesus christ: and so Are we stark dead both the ways.
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9776
Yet for all this, the Papistes weene these things too bee meritorious workes.
Yet for all this, the Papists ween these things too be meritorious works.
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9777
And that is the cause why they by the Hellish abhomination of their mischieuous Masse, haue falsified yea & vtterly defaced all things that our Lord Iesus Christ had appoynted.
And that is the cause why they by the Hellish abomination of their mischievous Mass, have falsified yea & utterly defaced all things that our Lord Iesus christ had appointed.
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9778
For such a woorke euen as it is done by man, or the very working of the deede, that is too say, the very doing of it as it commeth and proceedeth of man, muste (say they) of necessitie bee meritorious.
For such a work even as it is done by man, or the very working of the deed, that is too say, the very doing of it as it comes and Proceedeth of man, must (say they) of necessity be meritorious.
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9779
But therein wee see a manifest falshood.
But therein we see a manifest falsehood.
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9780
Howbeit S. Paule ment to go yet further, in ••buking the hypocrisie of suche as are so much giuen too these outwarde things:
Howbeit S. Paul meant to go yet further, in ••buking the hypocrisy of such as Are so much given too these outward things:
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the lyke whereof is still at this day in the papacie. It is true that these miserable wretches take great peynes too serue God:
the like whereof is still At this day in the papacy. It is true that these miserable wretches take great pains too serve God:
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they trotte vp and downe without ende or measure:
they trot up and down without end or measure:
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but what doo they? They martyr themselues in vaine things, and such as God neuer required, but vtterly mislyketh:
but what do they? They martyr themselves in vain things, and such as God never required, but utterly misliketh:
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9784
and yet in the meane whyle, there is nothing but hypocrisie in all their dooyngs.
and yet in the mean while, there is nothing but hypocrisy in all their doings.
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9785
For what doth the deuoutest person among them, but only make much babling and mumbling? He must heere Mattins in the night,
For what does the devoutest person among them, but only make much babbling and mumbling? He must Here Matins in the night,
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9786
and two or three Masses in a day: He must gad on pilgrimage, and fast the Lent and Sainctes euens:
and two or three Masses in a day: He must gad on pilgrimage, and fast the Lent and Saints evens:
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9787
He must keepe all the apes toyes that haue bin appointed at the deuise of men.
He must keep all the Apes toys that have been appointed At the devise of men.
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9788
And what are all these things? Surely if men put their trust in them, they bee diuelishe deuises:
And what Are all these things? Surely if men put their trust in them, they be devilish devises:
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9789
but although there were none other harme in thē sauing that euery man followeth his own imaginacions:
but although there were none other harm in them Saving that every man follows his own Imaginations:
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9790
yet are they but gewgawes and Apes toyes before God. And why? For he loueth obedience better than all sacrifices.
yet Are they but gewgaws and Apes toys before God. And why? For he loves Obedience better than all Sacrifices.
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9791
But if wee will obey God: wee must serue hym after a spirituall manner, and not with these chyldishe playing toyes.
But if we will obey God: we must serve him After a spiritual manner, and not with these chyldishe playing toys.
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9792
Nowe let vs come too that which S. Paule sayth, Circumcision (sayth he) is nothing: but faith that woorketh by charitie.
Now let us come too that which S. Paul say, Circumcision (say he) is nothing: but faith that worketh by charity.
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9793
Hereby he betokeneth that although Ceremonyes bee layd aside, wee haue ynough too occupie our selues with, in dooyng the things that God commaundeth:
Hereby he Betokeneth that although Ceremonies be laid aside, we have enough too occupy our selves with, in doing the things that God commandeth:
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9794
that is to wit, that all the perfection and holinesse, of the faythfull consisteth in charitie.
that is to wit, that all the perfection and holiness, of the faithful Consisteth in charity.
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9795
That is the fulfilling of the Lawe, that is the ende and shooteanker wherevntoo God bringeth vs. Therefore if wee haue charitie, let vs not thinke that wee bee vnoccupyed.
That is the fulfilling of the Law, that is the end and shooteanker whereunto God brings us Therefore if we have charity, let us not think that we be unoccupied.
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9796
But nowe a dayes if a man rebuke the superstitions of Poperie, and skorne them, saying, Go too, yee haue much baggage amongst you:
But now a days if a man rebuke the superstitions of Popery, and scorn them, saying, Go too, ye have much baggage among you:
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9797
when yee come at Churche yee besprinckle your selues with holiwater, yee kneele down before a puppet, yee skud from alter to alter, ye do this and that,
when ye come At Church ye besprinkle your selves with holiwater, ye kneel down before a puppet, ye skud from altar to altar, you do this and that,
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9798
and to be short there is an endlesse hotchpotch of al maner of gewgawes among you:
and to be short there is an endless hotchpotch of all manner of gewgaws among you:
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9799
and poore soules as yee bee, thinke yee that these things wyll go for payment? No,
and poor Souls as ye be, think ye that these things will go for payment? No,
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9800
for God will not allow any of them.
for God will not allow any of them.
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9801
They reply vnto it agein and say, why not? Shall God bee no more serued? VVhat shall wee doo for hym? Verily it seemeth to them that vnlesse they go to Masse,
They reply unto it again and say, why not? Shall God be no more served? What shall we do for him? Verily it seems to them that unless they go to Mass,
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9802
& bee shriuen, and pay some raunsome, and doo one thing or other, there is nothing at all doone.
& be shriven, and pay Some ransom, and do one thing or other, there is nothing At all done.
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9803
And in deede we see how they leaue the principall vndoone.
And in deed we see how they leave the principal undone.
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9804
For euen they that are the deuoutest of them, will not sticke at all, some too keepe whores, some to blaspheme God,
For even they that Are the devoutest of them, will not stick At all, Some too keep whores, Some to Blaspheme God,
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9805
and some too robbe and spoyle other men, in so much that if they which pretend greatest holinesse can finde occasion too pill and poll their neybours, they will byte thē to the bones.
and Some too rob and spoil other men, in so much that if they which pretend greatest holiness can find occasion too pill and Poll their neybours, they will bite them to the bones.
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9806
Their crueltie shall be so excessiue, that they shall bee brute beasts rather than men. Therevnto they bee full of suttletie and wylinesse.
Their cruelty shall be so excessive, that they shall be brutus beasts rather than men. Thereunto they be full of subtlety and wiliness.
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9807
It is nothing with them too forsweare themselues, if they may beguile any man by it.
It is nothing with them too forswear themselves, if they may beguile any man by it.
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9808
For they nuzell themselues in all kynde of leawdnesse, bearing themselues in hand that God must serue them for a cloke when they fall once too making of faire countenances, that it may bee saide they bee deuout or holy folke.
For they nuzell themselves in all kind of Lewdness, bearing themselves in hand that God must serve them for a cloak when they fallen once too making of fair countenances, that it may be said they be devout or holy folk.
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9809
Yee see then that this hypocrisie is as a denne of theeues, as our Lord Iesus Christ himselfe termeth it. Ye see then that this hypocrisy is as a den of thieves, as our Lord Iesus christ himself termeth it.
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9810
And it is an ordinarie matter for men to forget the cheefe principall, when they giue themselues to Ceremonies, according also as our Lord Iesus vpbraydeth them, saying:
And it is an ordinary matter for men to forget the chief principal, when they give themselves to Ceremonies, according also as our Lord Iesus upbraideth them, saying:
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for your owne traditions sakes you haue abolished the lawe of God my father. And for the same cause it is sayd in the fifth Psalme.
for your own traditions sakes you have abolished the law of God my father. And for the same cause it is said in the fifth Psalm.
c-acp po22 d n2 n2 pn22 vhb vvn dt n1 pp-f np1 po11 n1. cc p-acp dt d n1 pn31 vbz vvn p-acp dt ord n1.
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9812
Thinkest thou that I will drinke the bloud of brute beastes? If I bee hungrie (saith God) thinkest thou that all is not myne? This is the thing that I would haue thee to offer vntoo mee, namely the sacrifice of praise. Now we see Paules meaning.
Thinkest thou that I will drink the blood of brutus beasts? If I be hungry (Says God) Thinkest thou that all is not mine? This is the thing that I would have thee to offer unto me, namely the sacrifice of praise. Now we see Paul's meaning.
vv2 pns21 cst pns11 vmb vvi dt n1 pp-f n1 n2? cs pns11 vbi j (vvz np1) vv2 pns21 cst d vbz xx png11? d vbz dt n1 cst pns11 vmd vhi pno21 p-acp n1 p-acp pno11, av dt n1 pp-f n1. av pns12 vvb npg1 n1.
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9813
He mocketh the hypocrites which thinke that all is mard if there bee not store of gawdes,
He mocks the Hypocrites which think that all is marred if there be not store of gawdes,
pns31 vvz dt n2 r-crq vvb cst d vbz vvn cs pc-acp vbb xx n1 pp-f n2,
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And is that possible too bee vnlesse our Lorde Iesus doo dwell in vs and reygne in vs,
And is that possible too be unless our Lord Iesus do dwell in us and Reign in us,
cc vbz d j av vbi cs po12 n1 np1 vdb vvi p-acp pno12 cc vvi p-acp pno12,
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9815
According whervnto wee see how they pranke vp things with pompe, of lampes, perfumes, & tapers, gay disguised cotes, puppets, and such other things.
According whereunto we see how they prank up things with pomp, of lamps, perfumes, & Tapers, gay disguised coats, puppets, and such other things.
vvg c-crq pns12 vvb c-crq pns32 n1 p-acp n2 p-acp n1, pp-f n2, n2, cc n2, j j-vvn n2, n2, cc d j-jn n2.
(37) sermon (DIV1)
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9816
VVhen they haue this geere once, to their owne seeming they bee so well cloked, that God knowes no more what they doo,
When they have this gear once, to their own seeming they be so well cloaked, that God knows no more what they do,
c-crq pns32 vhb d n1 a-acp, p-acp po32 d vvg pns32 vbi av av vvn, cst np1 vvz av-dx dc r-crq pns32 vdi,
(37) sermon (DIV1)
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9817
and that their vices are well sheltred vnder such shadow: and yet for al that, they doo but spite him openly.
and that their vices Are well sheltered under such shadow: and yet for all that, they do but spite him openly.
cc cst po32 n2 vbr av vvn p-acp d n1: cc av p-acp d d, pns32 vdi p-acp vvi pno31 av-j.
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9818
Now S. Paule laugheth that opinion too scorne, saying, that although we haue none of al those pomps, there is ynough besides wherwith 〈 ◊ 〉 God to keepe vs occupied, & that is charitie.
Now S. Paul Laugheth that opinion too scorn, saying, that although we have none of all those pomps, there is enough beside wherewith 〈 ◊ 〉 God to keep us occupied, & that is charity.
av n1 np1 vvz d n1 av n1, vvg, cst cs pns12 vhb pix pp-f d d n2, pc-acp vbz av-d p-acp c-crq 〈 sy 〉 uh-np pc-acp vvi pno12 vvn, cc cst vbz n1.
(37) sermon (DIV1)
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9819
But to be short, S. Paule ment to tell vs heere, that Gods seruice is spirituall.
But to be short, S. Paul meant to tell us Here, that God's service is spiritual.
p-acp pc-acp vbi j, n1 np1 vvd pc-acp vvi pno12 av, cst ng1 n1 vbz j.
(37) sermon (DIV1)
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9820
For when wee loue our neybours, it is a token that we loue God. I meane when we loue them according to Gods ordinance.
For when we love our neybours, it is a token that we love God. I mean when we love them according to God's Ordinance.
p-acp c-crq pns12 vvb po12 n2, pn31 vbz dt n1 cst pns12 vvb np1. pns11 vvb c-crq pns12 vvb pno32 vvg p-acp ng1 n1.
(37) sermon (DIV1)
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9821
For it is no loue too loue a man for our owne profites sake, but to loue euen our enemies,
For it is no love too love a man for our own profits sake, but to love even our enemies,
p-acp pn31 vbz dx n1 av vvi dt n1 p-acp po12 d n2 n1, cc-acp pc-acp vvi av po12 n2,
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9822
so as we be patient to beare the wrongs that are done vs, so as we streine ourselues to do good too such as haue neede of our help,
so as we be patient to bear the wrongs that Are done us, so as we strain ourselves to do good too such as have need of our help,
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(37) sermon (DIV1)
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9823
and so as none of vs be giuē to himself nor to his owne peculiar profit,
and so as none of us be given to himself nor to his own peculiar profit,
cc av c-acp pix pp-f pno12 vbi vvn p-acp px31 ccx p-acp po31 d j n1,
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9824
but that we indeuer as mēbers of one body to helpe eche other as much as is possible.
but that we endeavour as members of one body to help eke other as much as is possible.
cc-acp cst pns12 vvb p-acp n2 pp-f crd n1 pc-acp vvi d n-jn c-acp d c-acp vbz j.
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9825
If wee bee once at that point, then doth our life sufficiently answer for vs, and witnesse that wee loue God.
If we be once At that point, then does our life sufficiently answer for us, and witness that we love God.
cs pns12 vbb a-acp p-acp d n1, av vdz po12 n1 av-j vvi p-acp pno12, cc n1 cst pns12 vvb np1.
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9826
But wee cannot loue him before wee know him.
But we cannot love him before we know him.
cc-acp pns12 vmbx vvi pno31 c-acp pns12 vvb pno31.
(37) sermon (DIV1)
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9827
Therefore is charitie an infallible signe and token that wee be willing to serue God, not in paying him with chaffe in sted of corne,
Therefore is charity an infallible Signen and token that we be willing to serve God, not in paying him with chaff in stead of corn,
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(37) sermon (DIV1)
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9828
but by louing our neybor truly and vnfeinedly.
but by loving our neybor truly and unfeignedly.
cc-acp p-acp vvg po12 n1 av-j cc av-j.
(37) sermon (DIV1)
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9829
And so let the Papistes brag as much as they list of their gewgawes and gay shewes wherewith they thinke to cousin God,
And so let the Papists brag as much as they list of their gewgaws and gay shows wherewith they think to Cousin God,
cc av vvb dt njp2 vvb p-acp d c-acp pns32 vvb pp-f po32 n2 cc j n2 c-crq pns32 vvb p-acp n1 np1,
(37) sermon (DIV1)
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9830
as it were to make a mockingstocke of him:
as it were to make a mockingstocke of him:
c-acp pn31 vbdr pc-acp vvi dt n1 pp-f pno31:
(37) sermon (DIV1)
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9831
yet shal the thing that is vttered heere by S. Paules mouth stand alwayes sure, that is too with, that such things are naughtworth before God.
yet shall the thing that is uttered Here by S. Paul's Mouth stand always sure, that is too with, that such things Are naughtworth before God.
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(37) sermon (DIV1)
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9832
And why? For if Circumcision were abolished when the time and terme of it was expyred:
And why? For if Circumcision were abolished when the time and term of it was expired:
cc q-crq? p-acp cs n1 vbdr vvn c-crq dt n1 cc n1 pp-f pn31 vbds vvd:
(37) sermon (DIV1)
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9833
what shall become of the things that haue bin foolishly and malapertly forged in the shoppes of mens owne fancies, which tooke vpon them that which belonged not too them,
what shall become of the things that have been foolishly and malapertly forged in the shops of men's own fancies, which took upon them that which belonged not too them,
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(37) sermon (DIV1)
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9834
nor was by any meanes lawfull for them to doo? Yee see then what wee haue too beare in minde.
nor was by any means lawful for them to do? Ye see then what we have too bear in mind.
ccx vbds p-acp d n2 j p-acp pno32 pc-acp vdi? pn22 vvb av r-crq pns12 vhb av vvi p-acp n1.
(37) sermon (DIV1)
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9836
For to their seeming it maketh wholly on their side when S. Paule sayth, that fayth which woorketh by charitie is the thing that maketh all the faythfull perfect.
For to their seeming it makes wholly on their side when S. Paul say, that faith which worketh by charity is the thing that makes all the faithful perfect.
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(37) sermon (DIV1)
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9837
And therevpon they conclude, that onely faith dooth not purchace vs grace, but fayth and charitie matched togither.
And thereupon they conclude, that only faith doth not purchase us grace, but faith and charity matched together.
cc av pns32 vvb, cst j n1 vdz xx vvi pno12 n1, cc-acp n1 cc n1 vvn av.
(37) sermon (DIV1)
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9838
Put the cace it were so:
Put the case it were so:
vvb dt n1 pn31 vbdr av:
(37) sermon (DIV1)
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9839
whereto would it serue them? For wherevpon doo they ground their merites, but vpon childishe toyes? as who should say they would appease God with a Rattle:
whereto would it serve them? For whereupon do they ground their merits, but upon childish toys? as who should say they would appease God with a Rattle:
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(37) sermon (DIV1)
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9840
but S. Paules meaning is farre otherwise. For although he haue hitherto shewed the true way how too bee in Gods fauour:
but S. Paul's meaning is Far otherwise. For although he have hitherto showed the true Way how too be in God's favour:
cc-acp n1 npg1 n1 vbz av-j av. p-acp cs pns31 vhb av vvn dt j n1 c-crq av vbi p-acp npg1 n1:
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9841
yet notwithstanding he mindeth not too ground our rightuousnesse or our hope 〈 ◊ 〉 •aluation vppon charitie.
yet notwithstanding he minds not too ground our righteousness or our hope 〈 ◊ 〉 •aluation upon charity.
av c-acp pns31 vvz xx av vvi po12 n1 cc po12 n1 〈 sy 〉 n1 p-acp n1.
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9842
VVhat then? It is ynough for him too shewe that God can finde meanes ynow to keepe the faithfull occupyed,
What then? It is enough for him too show that God can find means enough to keep the faithful ocupied,
q-crq av? pn31 vbz av-d p-acp pno31 av vvi cst np1 vmb vvi n2 av-d pc-acp vvi dt j vvn,
(37) sermon (DIV1)
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9843
although they haue no Ceremonies, wherewith the hypocrites beguile themselues, in making that their principall.
although they have no Ceremonies, wherewith the Hypocrites beguile themselves, in making that their principal.
cs pns32 vhb dx n2, c-crq dt n2 vvb px32, p-acp vvg cst po32 n-jn.
(37) sermon (DIV1)
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9844
To bee short, we see that S. Paule is so farre off from fauoring the Papists any thing at all, that he fighteth directly ageinst them Nowe vnder the colour of that which is spoken heere, they haue imagined that faith is but a single knowledge that there is a God,
To be short, we see that S. Paul is so Far off from favouring the Papists any thing At all, that he fights directly against them Now under the colour of that which is spoken Here, they have imagined that faith is but a single knowledge that there is a God,
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(37) sermon (DIV1)
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9845
and that his only sonne Iesus Christ is come into the world for the redeeming and sauing of mankynd, notwythstanding that the same knowledge bee without any affection, more than if a man should tell vs some storie,
and that his only son Iesus christ is come into the world for the redeeming and Saving of mankind, notwithstanding that the same knowledge be without any affection, more than if a man should tell us Some story,
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(37) sermon (DIV1)
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9846
and we should beleeue it & hold it for a certeintie.
and we should believe it & hold it for a certainty.
cc pns12 vmd vvi pn31 cc vvb pn31 p-acp dt n1.
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9847
After that maner doo the Papists speake of faith, & say that when faith is all alone, it hath not yet hir ful shape before God:
After that manner do the Papists speak of faith, & say that when faith is all alone, it hath not yet his full shape before God:
p-acp d n1 vdb dt njp2 vvb pp-f n1, cc vvb cst c-crq n1 vbz d j, pn31 vhz xx av po31 j n1 p-acp np1:
(37) sermon (DIV1)
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9848
but when it is ioyned with a hartie good wil & loue of God, then is it full fashioned say they.
but when it is joined with a hearty good will & love of God, then is it full fashioned say they.
cc-acp c-crq pn31 vbz vvn p-acp dt j j n1 cc n1 pp-f np1, av vbz pn31 av-j vvd vvb pns32.
(37) sermon (DIV1)
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9849
But when the scripture speaketh to vs of faith, it meaneth the knowledge that is giuē vs by the holy Ghost:
But when the scripture speaks to us of faith, it means the knowledge that is given us by the holy Ghost:
p-acp c-crq dt n1 vvz p-acp pno12 pp-f n1, pn31 vvz dt n1 cst vbz vvn pno12 p-acp dt j n1:
(37) sermon (DIV1)
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9850
not which flittereth in our owne braine, but which is sealed in our harts, in such wise as God must needes haue wrought wonderfully in vs,
not which flittereth in our own brain, but which is sealed in our hearts, in such wise as God must needs have wrought wonderfully in us,
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(37) sermon (DIV1)
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9851
before we can haue bin inlightened & fashioned in faith: for there is nothing but darknesse in our minds.
before we can have been enlightened & fashioned in faith: for there is nothing but darkness in our minds.
c-acp pns12 vmb vhi vbn vvn cc vvn p-acp n1: c-acp pc-acp vbz pix p-acp n1 p-acp po12 n2.
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9852
The lyght must come from aboue.
The Light must come from above.
dt vvi vmb vvi p-acp a-acp.
(37) sermon (DIV1)
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9853
Agein wee bee vtterly inclyned to distrust ▪ and therfore the holy Ghost must be faine too set this seale vpon vs, that wee bee throughly saued by the meanes of our Lorde Iesus Christ.
Again we be utterly inclined to distrust ▪ and Therefore the holy Ghost must be feign too Set this seal upon us, that we be thoroughly saved by the means of our Lord Iesus christ.
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(37) sermon (DIV1)
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9854
Furthermore it is not ynoughe too knowe generally that Chryst is our Redeemer: but fayth importeth that euery of vs must acknowledge him too bee hys Redeemer.
Furthermore it is not enough too know generally that Christ is our Redeemer: but faith imports that every of us must acknowledge him too be his Redeemer.
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10 Therefore vvhile vve haue time let vs doo good too al men, but cheefly to them that are of the household of faith.
10 Therefore while we have time let us do good too all men, but chiefly to them that Are of the household of faith.
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(46) sermon (DIV1)
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9856
and that wee bee inflamed with the loue of hym too gyue ourselues wholly vntoo him? The Papists therfore neuer wist what faith meaneth, notwithstanding that they chatter of it not altogither so well as Pyes in a Cage, which doo yet vnderstande some woordes heere and there:
and that we be inflamed with the love of him too gyve ourselves wholly unto him? The Papists Therefore never wist what faith means, notwithstanding that they chatter of it not altogether so well as Pies in a Cage, which do yet understand Some words Here and there:
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(37) sermon (DIV1)
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9857
but they shewe so shamefull a beastlinesse, as they may bee gazingstockes of Gods horrible vengeance, in that they haue so forgotten the whole Phrase of the holy Ghost,
but they show so shameful a beastliness, as they may be gazingstockes of God's horrible vengeance, in that they have so forgotten the Whole Phrase of the holy Ghost,
cc-acp pns32 vvb av j dt n1, c-acp pns32 vmb vbi n2 pp-f n2 j n1, p-acp cst pns32 vhb av vvn dt j-jn n1 pp-f dt j n1,
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9858
and haue no more skill of the holy scripture, than a Paynim or a Turke that hath bin alwayes in •••athennesse,
and have no more skill of the holy scripture, than a Paynim or a Turk that hath been always in •••athennesse,
cc vhb dx dc n1 pp-f dt j n1, cs dt n-jn cc dt np1 cst vhz vbn av p-acp n1,
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9859
and neuer herde of God the father of our Lorde Iesus Christe. Lo in what taking the Papists are.
and never herd of God the father of our Lord Iesus Christ. Lo in what taking the Papists Are.
cc av-x vvd pp-f np1 dt n1 pp-f po12 n1 np1 np1. np1 p-acp r-crq vvg dt njp2 vbr.
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9860
Now then let vs marke well, that S. Paule hath not here imagined a shapelesse or vnfashioned fayth as they doe:
Now then let us mark well, that S. Paul hath not Here imagined a shapeless or unfashioned faith as they do:
av av vvb pno12 vvi av, cst n1 np1 vhz xx av vvn dt j cc j-vvn-u n1 c-acp pns32 vdb:
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9861
nor ment too set downe charitie as the cause of our righteousnesse:
nor meant too Set down charity as the cause of our righteousness:
ccx vvd av vvn a-acp n1 p-acp dt n1 pp-f po12 n1:
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9862
but onely intended to shew that we haue inough to serue God with, without snarling of our selues in a sort of pelting trifles.
but only intended to show that we have enough to serve God with, without snarling of our selves in a sort of pelting trifles.
cc-acp av-j vvd pc-acp vvi cst pns12 vhb av-d pc-acp vvi np1 p-acp, p-acp vvg pp-f po12 n2 p-acp dt n1 pp-f j-vvg n2.
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9863
Howbeit, that wee may fare the better by this texte, (for wee must nowe come too an ende,
Howbeit, that we may fare the better by this text, (for we must now come too an end,
a-acp, cst pns12 vmb vvi dt jc p-acp d n1, (c-acp pns12 vmb av vvi av dt n1,
(37) sermon (DIV1)
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9864
and the tyme wyll not suffer vs too proceede any further) if the Papistes nowe adayes doo make their bragges that they haue a more apparant seruice of God than wee,
and the time will not suffer us too proceed any further) if the Papists now adays do make their brags that they have a more apparent service of God than we,
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(37) sermon (DIV1)
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9865
and a seruice that hath a gayer glosse: let vs on our side bee well aduised that we despyse euerywhit of it.
and a service that hath a Gayer gloss: let us on our side be well advised that we despise euerywhit of it.
cc dt n1 cst vhz dt jc n1: vvb pno12 p-acp po12 n1 vbi av vvn cst pns12 vvi av pp-f pn31.
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9866
For why? God will not bee serued after mē• lykings. Marke that for one poynt.
For why? God will not be served After men• likings. Mark that for one point.
p-acp q-crq? np1 vmb xx vbi vvn p-acp n1 n2-vvg. n1 cst p-acp crd n1.
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9867
Besydes this, the things which the Papistes call Gods seruice, are pelting trifles imagined and forged in their owne brayne,
Besides this, the things which the Papists call God's service, Are pelting trifles imagined and forged in their own brain,
p-acp d, dt n2 r-crq dt njp2 vvi npg1 n1, vbr j-vvg n2 vvn cc vvn p-acp po32 d n1,
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9868
so that it is all reiected, notwithstanding that men doo greatly delight in them and lyke well of them.
so that it is all rejected, notwithstanding that men do greatly delight in them and like well of them.
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And therefore let vs haue an eye too serue God as he commaundeth. VVherin wil he haue vs to be occupyed? Not in needelesse things:
And Therefore let us have an eye too serve God as he commandeth. Wherein will he have us to be ocupied? Not in needless things:
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but he will haue a true tryall of vs, which deceyueth not.
but he will have a true trial of us, which deceiveth not.
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And what shall that bee? To walke vprightly and faithfully with our neyghbors, euery of vs to helpe where neede is according to his abilitie:
And what shall that be? To walk uprightly and faithfully with our neighbors, every of us to help where need is according to his ability:
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that no man be giuen wholly to himselfe: that wee be trustie: that we deale soundly and faithfully: that wee liue peasably:
that no man be given wholly to himself: that we be trusty: that we deal soundly and faithfully: that we live peasably:
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and that if wee see any man destitute of succor and too stand in neede of our helpe, wee in that case doe as it were offer a sacrifice vntoo God, knowing that he calleth vs too it, to shew what loue we beare towardes him.
and that if we see any man destitute of succour and too stand in need of our help, we in that case do as it were offer a sacrifice unto God, knowing that he calls us too it, to show what love we bear towards him.
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For if we loue not our neybours which are as it were visible groundes too worke kyndnesse vpon,
For if we love not our neybours which Are as it were visible grounds too work kindness upon,
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howe shall wee loue God (sayth S. Iohn in his Epistle) whom wee see not, and which is absent from vs and hath no neede of any thing? Therefore if wee wyll serue God well:
how shall we love God (say S. John in his Epistle) whom we see not, and which is absent from us and hath no need of any thing? Therefore if we will serve God well:
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let vs learne too yeelde him such obedience as he lyketh of:
let us Learn too yield him such Obedience as he liketh of:
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that is too saye, let vs walke in suche faythfulnesse, and freendlinesse as none of vs beguyle, fleece, or ouerreach hys neyghbour:
that is too say, let us walk in such faithfulness, and freendlinesse as none of us beguile, fleece, or overreach his neighbour:
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and moreouer that wee not onely absteyne from all wrongfull or wicked dealing:
and moreover that we not only abstain from all wrongful or wicked dealing:
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but also that all suche as are called Christians, do well bethinke them of our Lord Iesus Christs saying, which is, Cursed bee you that haue your seuerall deuotions alone by your selues, but also that all such as Are called Christians, do well bethink them of our Lord Iesus Christ saying, which is, Cursed be you that have your several devotions alone by your selves,
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and occupy your heads about small trifles, making conscience of euery thing, and yet in the meane whyle leaue the principall poynts of the lawe vndone, that is too wit, faithfulnesse, Iustice, rightuousnesse, and mercie.
and occupy your Heads about small trifles, making conscience of every thing, and yet in the mean while leave the principal points of the law undone, that is too wit, faithfulness, justice, righteousness, and mercy.
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As if he should say, Is it not a straunge thing that mē should so mocke with God, making a countenance to honour him,
As if he should say, Is it not a strange thing that men should so mock with God, making a countenance to honour him,
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as though they tooke him but for a babe? God wil haue mē to walk faithfully and vprightly, he wil haue euery mā to pitie & to succor the needie, he wil haue no man to do his brother wrong:
as though they took him but for a babe? God will have men to walk faithfully and uprightly, he will have every man to pity & to succour the needy, he will have no man to do his brother wrong:
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and behold, they on the contrary part will needes buzie themselues about Mooneshine in the water, and things of no valew.
and behold, they on the contrary part will needs busy themselves about Moonshine in the water, and things of no value.
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They will bee full of crueltie craft and maliciousnesse: and yet thinke to pacifie God with things of nothing.
They will be full of cruelty craft and maliciousness: and yet think to pacify God with things of nothing.
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Therefore let vs learne to serue God with charitie, that is to say, let vs learne to giue ourselues to the things that he calleth vs to,
Therefore let us Learn to serve God with charity, that is to say, let us Learn to give ourselves to the things that he calls us to,
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& to hold ourselues as it were at a stay too the rule which he giueth vs by his woord.
& to hold ourselves as it were At a stay too the Rule which he gives us by his word.
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Furthermore whē we walk vprightly after that fashion, we must not for mens sakes forget God.
Furthermore when we walk uprightly After that fashion, we must not for men's sakes forget God.
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For (as I said afore) that is the thing wherin he trieth our charitie:
For (as I said afore) that is the thing wherein he trieth our charity:
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and by that meanes we shew the reuerence & loue that we beare towards him.
and by that means we show the Reverence & love that we bear towards him.
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And therfore we ceasse not to call vpon God when we loue our neyghbors, nother intend we to displease God vnder colour of doyng them seruice,
And Therefore we cease not to call upon God when we love our neighbors, neither intend we to displease God under colour of doing them service,
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but he is alwayes our marke on whom we haue our eyes fastened. Neuerthelesse, too conclude, like as wee indeuer to liue as God commaundeth by his word,
but he is always our mark on whom we have our eyes fastened. Nevertheless, too conclude, like as we endeavour to live as God commandeth by his word,
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and passe not for the gawdies, gewgawes, and Ceremonies of the hypocrites, but walke rightly in purenesse of life,
and pass not for the gawdies, gewgaws, and Ceremonies of the Hypocrites, but walk rightly in pureness of life,
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8 That counsell came not of him that called you. 9 A little Leuen sovvreth a vvhole lump of dovve.
8 That counsel Come not of him that called you. 9 A little Leven sovvreth a Whole lump of dovve.
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and in al faithfulnesse and vpright dealing (as I said erst) knowing neuerthelesse that when we haue done all, it serueth not to iustifie vs or too purchace vs fauor in his sight,
and in all faithfulness and upright dealing (as I said erst) knowing nevertheless that when we have done all, it serveth not to justify us or too purchase us favour in his sighed,
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and that although wee be sure that he taketh in good worth the willingnesse which we haue to honor hym,
and that although we be sure that he Takes in good worth the willingness which we have to honour him,
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yet his so dooing is but bicause he accepteth vs in our Lord Iesus Christ, (as I haue declared heretofore) & bicause we repose the trust of our saluatiō in him.
yet his so doing is but Because he Accepteth us in our Lord Iesus christ, (as I have declared heretofore) & Because we repose the trust of our salvation in him.
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Euen so also shal we walk in charitie & labor to discharge our duetie, knowing that by reason of our feeblenesse we be not able to come neere that which God pointeth vs to,
Eve so also shall we walk in charity & labour to discharge our duty, knowing that by reason of our feebleness we be not able to come near that which God pointeth us to,
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but yet that we be in the way thitherward, & that he must be faine too take vs to mercy, wherupon we doubt not but that all our workes do like him wel,
but yet that we be in the Way thitherward, & that he must be feign too take us to mercy, whereupon we doubt not but that all our works do like him well,
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when they be so dedicated too him by the blud of our Lord Iesus Christ:
when they be so dedicated too him by the blood of our Lord Iesus christ:
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for he is the true preest that offereth vp our oblations & maketh thē acceptable to God,
for he is the true priest that Offereth up our Oblations & makes them acceptable to God,
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& he must be faine to step in, to make our works pleasant to God his father, specially seing that euē our prayers & the very prayses which we yeeld vntoo him should be but filthinesse,
& he must be feign to step in, to make our works pleasant to God his father, specially sing that even our Prayers & the very praises which we yield unto him should be but filthiness,
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if they were not purified by our Lord Iesus Christ, according also as the Apostle sayth, that it is he by whō we offer vp vnto God the Calues of our lippes, that is to say, the sacrifices of praise wherby he is glorified.
if they were not purified by our Lord Iesus christ, according also as the Apostle say, that it is he by whom we offer up unto God the Calves of our lips, that is to say, the Sacrifices of praise whereby he is glorified.
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But now let vs fall downe before the Maiestie of our good God with acknowledgment of our faultes, praying him to make vs perceiue thē more and more,
But now let us fallen down before the Majesty of our good God with acknowledgment of our Faults, praying him to make us perceive them more and more,
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& that we may be so touched with thē, as it may bring vs to true repentance,
& that we may be so touched with them, as it may bring us to true Repentance,
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and that wee may seeke all our wants in our Lord Iesus Christ, & that there may be such humilitie in vs, that being vtterly brought downe,
and that we may seek all our Wants in our Lord Iesus christ, & that there may be such humility in us, that being utterly brought down,
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& hauing put away al false presumptuousnesse wherewith wee may bee deceiued, wee may not tend to any other end than to be receiued through the mere mercie of our God,
& having put away all false presumptuousness wherewith we may be deceived, we may not tend to any other end than to be received through the mere mercy of our God,
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so as we may come to the euerlasting inheritance, and in the meane while indeuer to walk in suche wise in his commaundements,
so as we may come to the everlasting inheritance, and in the mean while endeavour to walk in such wise in his Commandments,
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as it may please him to beare with our frailtie, till he haue quite and cleane ridde vs of it.
as it may please him to bear with our frailty, till he have quite and clean rid us of it.
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And so let vs all say Almightie God heauenly father. &c.
And so let us all say Almighty God heavenly father. etc.
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The.xxxiij. Sermon, which is the third vpon the fifth Chapter.
The xxxiij Sermon, which is the third upon the fifth Chapter.
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7 Yee ranne vvel, vvho hath letted you that ye should not obey the truth?
7 Ye ran well, who hath letted you that you should not obey the truth?
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WEe knowe that God hath set downe such a rule for vs too liue by, that if wee giue eare too his word, wee shall not be subiect to walking at rouers,
we know that God hath Set down such a Rule for us too live by, that if we give ear too his word, we shall not be Subject to walking At rovers,
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but sure to hold the right way. And that is a thing wherein the faythfull differ from the faithlesse.
but sure to hold the right Way. And that is a thing wherein the faithful differ from the faithless.
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For all such as submit themselues to Gods word, are not in any doubt or disputation with themselues, whither their doyngs are allowable or no:
For all such as submit themselves to God's word, Are not in any doubt or disputation with themselves, whither their doings Are allowable or no:
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for who hath power too iudge of that matter but onely God? But he hath giuen his sentence alreadie.
for who hath power too judge of that matter but only God? But he hath given his sentence already.
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So then forasmuch as mans life is lykened too a race:
So then forasmuch as men life is likened too a raze:
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let vs learne too followe whither soeuer God calleth vs, and then shall wee not stray as wretched wanderers that do greatly ouertrauell and tyre themselues without any profit.
let us Learn too follow whither soever God calls us, and then shall we not stray as wretched wanderers that do greatly ouertrauell and tyre themselves without any profit.
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And for that cause also doth Sainct Paule in this text set downe a dubble race, the one good which hath a right direction,
And for that cause also does Saint Paul in this text Set down a double raze, the one good which hath a right direction,
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and the other wandering and vncerteine. Now it is not ynough for men too take great peynes:
and the other wandering and uncertain. Now it is not enough for men too take great pains:
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but they must also •ame at a certeine end.
but they must also •ame At a certain end.
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Moreouer we see herewithall a true difference betwene the race that is to bee counted good,
Moreover we see herewithal a true difference between the raze that is to be counted good,
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and the race that doth but ouerlabor men in vayne.
and the raze that does but ouerlabor men in vain.
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For S. Paule layeth them foorth certeinly and infallibly, saying that all suche as obey the truth doo runne well.
For S. Paul Layeth them forth Certainly and infallibly, saying that all such as obey the truth do run well.
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Lo heere a saying of greate weyghte.
Lo Here a saying of great weight.
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For therevppon wee may gather, that when menne bee gyuen too theyr owne fancies, or walke only by gesse,
For thereupon we may gather, that when men be given too their own fancies, or walk only by guess,
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or receyue all that is tolde them wythout discretion or skill: they maye runne swiftlye ynoughe, but they shall come neuer the neerer vntoo God.
or receive all that is told them without discretion or skill: they may run swiftly enough, but they shall come never the nearer unto God.
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VVhen they haue spent all theyr lyfe in traueling, they shal fynde themselues further off than they were at the first.
When they have spent all their life in traveling, they shall find themselves further off than they were At the First.
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And therfore let vs learne to begin at this poynt, that is to wit, to giue eare vntoo God who dooth vs the grace and honour too teache vs, assuring our selues that there is none other truth but that which proceedeth of him,
And Therefore let us Learn to begin At this point, that is to wit, to give ear unto God who doth us the grace and honour too teach us, assuring our selves that there is none other truth but that which Proceedeth of him,
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and that when mē follow the deuises of their owne braine, it shall bee but vntruth and leasing.
and that when men follow the devises of their own brain, it shall be but untruth and leasing.
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Yee see then that the waye for vs too fare the better by this saying of S. Paules, is firste of all too consider, that all the deuotions whyche men doo frame of theyr owne heades, are but mere illusions of Satan,
Ye see then that the Way for us too fare the better by this saying of S. Paul's, is First of all too Consider, that all the devotions which men do frame of their own Heads, Are but mere illusions of Satan,
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and that all such as doo w•at they lyke best themselues, may runne fast inough,
and that all such as do w•at they like best themselves, may run fast enough,
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howbeit they shall be neuer the further forward in the right way, but rather the further backe.
howbeit they shall be never the further forward in the right Way, but rather the further back.
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Then is nothing too bee taken and allowed for a good course or race, but only the obedience which wee yeelde vnto Gods truthe.
Then is nothing too be taken and allowed for a good course or raze, but only the Obedience which we yield unto God's truth.
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VVere this throughly well knowen to the world nowe a dayes, there woulde not bee so muche trouble and contention as is seene.
Were this thoroughly well known to the world now a days, there would not be so much trouble and contention as is seen.
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For what is the cause that wee drawe not all by one lyne, and that euery of vs reacheth not out his hande to his neighbour? It is for that most men cannot be persuaded to obey God.
For what is the cause that we draw not all by one line, and that every of us reaches not out his hand to his neighbour? It is for that most men cannot be persuaded to obey God.
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Therefore the true course of the faythfull is well shewed to vs by the Prophet Esay when he sayth, that euery man shall take his fellow by the hand,
Therefore the true course of the faithful is well showed to us by the Prophet Isaiah when he say, that every man shall take his fellow by the hand,
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and say, Go we, let vs go vp too the Lords hill, and he will teache vs his wayes.
and say, Go we, let us go up too the lords hill, and he will teach us his ways.
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Nowe were wee fully resolued of this poynt, so as wee were altogither willing and desirous to submit our selues to God:
Now were we Fully resolved of this point, so as we were altogether willing and desirous to submit our selves to God:
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it is certayne that wee shoulde all of vs runne togither, and the formost should helpe forward the hindermost,
it is certain that we should all of us run together, and the foremost should help forward the hindermost,
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and the weaker sort shuld not enuy such as were their guides, yea and that would giue them courage to go on.
and the Weaker sort should not envy such as were their guides, yea and that would give them courage to go on.
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But although we see the world full of stubbornesse, and euery man giuen to his own liking,
But although we see the world full of Stubbornness, and every man given to his own liking,
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yet must we profite our selues by this doctrine:
yet must we profit our selves by this Doctrine:
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that is too wit, by imprisoning our senses, that wee take not a licentious libertie too doo what wee list,
that is too wit, by imprisoning our Senses, that we take not a licentious liberty too do what we list,
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but that wee obey the truthe, assuring our selues that the foundation whervpon it behoueth vs too buylde, is the sayde faythfull obedience which wee yeelde vnto Gods worde.
but that we obey the truth, assuring our selves that the Foundation whereupon it behooves us too build, is the said faithful Obedience which we yield unto God's word.
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And whereas S. Paule vseth this worde Truthe, it is specially to beate downe all foolishe presumptuousnesse and ouerweening,
And whereas S. Paul uses this word Truth, it is specially to beat down all foolish presumptuousness and overweening,
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bicause men beare them selues in hande that they be wise inough to order their owne lyfe.
Because men bear them selves in hand that they be wise enough to order their own life.
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And out of this ouerboldnesse sprang also the Seagulfe of all superstitions.
And out of this overboldness sprang also the Seagulfe of all superstitions.
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For if men knewe them selues too bee suche as they bee in deede, that is to wit, to be poore, blinde, and ignorant:
For if men knew them selves too be such as they be in deed, that is to wit, to be poor, blind, and ignorant:
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it is certein that they woulde with all humblenesse hearken vntoo God, and then should not there be so many partakings and sectes as there bee.
it is certain that they would with all humbleness harken unto God, and then should not there be so many partakings and Sects as there be.
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But what? As I sayde afore, men will needes bee ouerwyse.
But what? As I said afore, men will needs be overwise.
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Now S. Paule, too pull downe all loftinesse, and to ridde vs of all pride and presumption, sayth that there is no truthe to be founde but in the doctrine that commeth 〈 ◊ 〉 God,
Now S. Paul, too pull down all loftiness, and to rid us of all pride and presumption, say that there is no truth to be found but in the Doctrine that comes 〈 ◊ 〉 God,
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and that howe sure so euer wee weene our selues to bee, there is nothing but mere follie in vs,
and that how sure so ever we ween our selves to be, there is nothing but mere folly in us,
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except God gouerne vs, and Gods word reigne wholly ouer vs. Further let vs vnderstande, that to yeeld our selues techable is a farre greater vertue without all comparison,
except God govern us, and God's word Reign wholly over us Further let us understand, that to yield our selves techable is a Far greater virtue without all comparison,
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than to enter into disputation, and to be inquisitiue of things that belong not to vs,
than to enter into disputation, and to be inquisitive of things that belong not to us,
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nor are lawfull for vs. It is true that fayth is not a dotage or sottishnesse to receyue and beleeue without gaynsaying, whatsoeuer shall be tolde vs:
nor Are lawful for us It is true that faith is not a dotage or sottishness to receive and believe without gainsaying, whatsoever shall be told us:
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but yet when God speaketh, it behoueth vs too yeeld him so much honor, as to keepe our mouths shut,
but yet when God speaks, it behooves us too yield him so much honour, as to keep our mouths shut,
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& to open our eares to herkē aduisedly to that which he telleth vs, & to frame our selues simply to the same.
& to open our ears to harken advisedly to that which he Telleth us, & to frame our selves simply to the same.
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Yee see then that the good race wherin we can not go amisse, nor bee caried aside one way nor other, is to follow the way that god sheweth vs by his word.
Ye see then that the good raze wherein we can not go amiss, nor be carried aside one Way nor other, is to follow the Way that god shows us by his word.
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Otherwise (as I sayd) wee shall but roue, according also as S. Paule vseth the selfe same similitude, in taunting all the things that the ignorāt and vnbeleeuers doo to serue God withall.
Otherwise (as I said) we shall but rove, according also as S. Paul uses the self same similitude, in taunting all the things that the ignorant and unbelievers do to serve God withal.
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For although they take neuer so much payne, yet they doo but loose their labour.
For although they take never so much pain, yet they do but lose their labour.
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But by the way let vs marke also how he blameth the Galathians for turning aside in the middest of their race, saying that their faulte is so much the lesse to be excused, in that they had begon well,
But by the Way let us mark also how he blameth the Galatians for turning aside in the midst of their raze, saying that their fault is so much the less to be excused, in that they had begun well,
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and not hild out likewise to the end.
and not held out likewise to the end.
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True it is that euen the ignorantest in the world shal not fayle to be condemned if they follow not Gods word:
True it is that even the ignorantest in the world shall not fail to be condemned if they follow not God's word:
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but howsoeuer they fare, we offend much more grosly, whē God hath once bin so gracious vnto vs as to call vs vnto him,
but howsoever they fare, we offend much more grossly, when God hath once been so gracious unto us as to call us unto him,
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& to shewe vs his will.
& to show us his will.
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Then if wee turne head, and forsake oure holy calling from heauen after we haue bin taught in Gods schole, and entred into the way:
Then if we turn head, and forsake our holy calling from heaven After we have been taught in God's school, and entered into the Way:
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surely our fault is double, & we deserue much sorer punishment.
surely our fault is double, & we deserve much Sorer punishment.
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This is it that S. Paul ment in this text by saying, how now? You ran well.
This is it that S. Paul meant in this text by saying, how now? You ran well.
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Surely this forwardnesse of fayth is a great vertue, namely when we be readie to answere God as soone as he speaketh the word to vs:
Surely this forwardness of faith is a great virtue, namely when we be ready to answer God as soon as he speaks the word to us:
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but yet is it nothing worth without holding out.
but yet is it nothing worth without holding out.
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Then if we be so fickle and inconstant, that when we haue gone forward a step or twayne, we be readie to runne back ageyne,
Then if we be so fickle and inconstant, that when we have gone forward a step or twayne, we be ready to run back again,
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or else to start out on the one side or on the other:
or Else to start out on the one side or on the other:
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suche vnthankfulnesse is much more shamefull, than if we had neuer harkened to God at all:
such unthankfulness is much more shameful, than if we had never hearkened to God At all:
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for we can not 〈 ◊ 〉 •ore sheelde our selues by ignorance, as they doo which are bred & brought vp in errour and misknowledge, who will say,
for we can not 〈 ◊ 〉 •ore shield our selves by ignorance, as they do which Are bred & brought up in error and misknowledge, who will say,
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if we knew which is the truth, we would not doo so as we should neede to be pulled by the eare:
if we knew which is the truth, we would not do so as we should need to be pulled by the ear:
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but we be in doubt, and we wote not on which side to turne vs. Then if they which haue begonne to followe God,
but we be in doubt, and we wot not on which side to turn us Then if they which have begun to follow God,
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yea and haue had some certayne and infallible instruction by his worde, doo afterward starte aside, or go backe agayne:
yea and have had Some certain and infallible instruction by his word, do afterwards start aside, or go back again:
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doo they not shew that they doo it not of ignorance, but of wilfulnesse and stubbornesse,
do they not show that they do it not of ignorance, but of wilfulness and Stubbornness,
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as though they mente of set purpose to spyte God? Now it behoueth vs to marke well this thing, specially for so muche as God is so gracious vnto vs,
as though they mente of Set purpose to spite God? Now it behooves us to mark well this thing, specially for so much as God is so gracious unto us,
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as too shewe vs whiche is the waye of saluation, whiche thing he dooth not too the rest of the worlde.
as too show us which is the Way of salvation, which thing he doth not too the rest of the world.
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For wee see many blinde wretches, that runne and trotte vp and downe, and wote not what they doo:
For we see many blind wretches, that run and trot up and down, and wot not what they do:
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but yet they shewe some desire of seruing God. If a man aske them whether they thinke they doo well, or no, they answere, yea:
but yet they show Some desire of serving God. If a man ask them whither they think they do well, or no, they answer, yea:
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howbeeit it is but a weening, they bee not sure of it.
howbeit it is but a weening, they be not sure of it.
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But wee on our side haue the warrant of the holy Ghost, whiche oughte too bee sealed in our hearts, that the doctrine whiche is preached vnto vs is not deuised by men,
But we on our side have the warrant of the holy Ghost, which ought too be sealed in our hearts, that the Doctrine which is preached unto us is not devised by men,
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but that God is the very author of it. The holy Scripture is sufficiently proued:
but that God is the very author of it. The holy Scripture is sufficiently proved:
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wee know, without adding of any thyng, that God is oure guyde, so that nowe a dayes there is not so very a dullarde or idiote,
we know, without adding of any thing, that God is our guide, so that now a days there is not so very a dullarde or idiot,
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but hee is iustly too bee condemned, if hee receyue not the doctrine that is preached and set foorth,
but he is justly too be condemned, if he receive not the Doctrine that is preached and Set forth,
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and maye vppon hys owne knowledge iudge that hee dooth manifestly make wylfull warre agaynst God.
and may upon his own knowledge judge that he doth manifestly make wilful war against God.
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Seeing that oure Lorde hathe doone vs the prerogatiue too call vs too him, and dooth still dayly allure vs and incorage vs to come forwarde, till wee bee come to our races ende:
Seeing that our Lord hath done us the prerogative too call us too him, and doth still daily allure us and encourage us to come forward, till we be come to our races end:
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if wee bee weery to heare him, and euery of vs would fayne take his owne scope, to followe whatsoeuer his owne lust liketh:
if we be weary to hear him, and every of us would fain take his own scope, to follow whatsoever his own lust liketh:
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what excuse or shift can wee hope to haue, that we should not bee condemned with the Galathians,
what excuse or shift can we hope to have, that we should not be condemned with the Galatians,
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But beholde, God calleth vs, and yet if there come any deceyuer to whisper vs in the eare, wee hearken too him and followe his counsell:
But behold, God calls us, and yet if there come any deceiver to whisper us in the ear, we harken too him and follow his counsel:
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which is a token that there was neuer any knowledge in vs too discerne the maiestie of oure God,
which is a token that there was never any knowledge in us too discern the majesty of our God,
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for falling to our owne byasse after wee haue runne well, and bin well forwarde on our way? Yea and wee must also marke this saying which S. Paule interlaceth, Who hath letted you, sayth he? He might haue sayde simply as he sayde in the begynning of the Epystle ▪ that they were quyte gone away,
for falling to our own bias After we have run well, and been well forward on our Way? Yea and we must also mark this saying which S. Paul interlaceth, Who hath letted you, say he? He might have said simply as he said in the beginning of the Epistle ▪ that they were quite gone away,
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yea and vtterly reuolted as Apostates or backslyders.
yea and utterly revolted as Apostates or backsliders.
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But he vseth the worde Let, too shewe that it is not inough for vs not to turne quite and cleane away from God,
But he uses the word Let, too show that it is not enough for us not to turn quite and clean away from God,
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but that if wee doo but stoppe or linger that wee go not right foorth on still,
but that if we do but stop or linger that we go not right forth on still,
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nor continue alwayes stedfastly in comming neerer and neerer vnto God: it is alreadie a very dangerous matter.
nor continue always steadfastly in coming nearer and nearer unto God: it is already a very dangerous matter.
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So then let vs be ware of Satans wyles, and not onely be afrayde of vtter reuolting from the obedience of oure God,
So then let us be aware of Satan wiles, and not only be afraid of utter revolting from the Obedience of our God,
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but also beare well in minde, that when the Diuell shall once haue cooled vs,
but also bear well in mind, that when the devil shall once have cooled us,
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and made vs too slake our pace, so as wee fall to loytering in our gooing:
and made us too slake our pace, so as we fallen to loitering in our going:
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he shall haue gayned ouer much at our hands. Thus ye see in effect what we haue to gather vpon this text.
he shall have gained over much At our hands. Thus you see in Effect what we have to gather upon this text.
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Now to condemne the vnthankfulnesse of the Galathians the better, he addeth, that that counsell came not of him that called them.
Now to condemn the unthankfulness of the Galatians the better, he adds, that that counsel Come not of him that called them.
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In the first chapter he had sayde, I maruell that yee bee so soone caryed away from Iesus Christ which called you to the grace of his Gospell.
In the First chapter he had said, I marvel that ye be so soon carried away from Iesus christ which called you to the grace of his Gospel.
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For it is good reason that God should be heard when he openeth his holy mouth to teach vs. VVhat are wee? VVretched wormes of the earth, and rottennesse:
For it is good reason that God should be herd when he Openeth his holy Mouth to teach us What Are we? Wretched worms of the earth, and rottenness:
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and yet notwithstanding our Lorde maketh his voyce to ring from heauē, to assure vs that if he inlighten & guyde vs, we can not do amisse,
and yet notwithstanding our Lord makes his voice to ring from heaven, to assure us that if he inlighten & guide us, we can not do amiss,
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and therefore that wee must depende wholly vpon him, and reste vpon his truthe.
and Therefore that we must depend wholly upon him, and rest upon his truth.
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But if wee giue eare to this and that, and when God speaketh wee be soaring in the ayre,
But if we give ear to this and that, and when God speaks we be soaring in the air,
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and hearken to one that whistleth, and to another that singeth:
and harken to one that whistleth, and to Another that sings:
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Is it not too shamefull an vnthankfulnesse? If a Scholemaster see his scholers prattling togither while he speaketh to them,
Is it not too shameful an unthankfulness? If a Schoolmaster see his Scholars prattling together while he speaks to them,
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or buylding of Castles in Spayne, so as they heare not what he sayth: the rodde must bee fayne too walke among them, and good right it should so.
or building of Castles in Spain, so as they hear not what he say: the rod must be fain too walk among them, and good right it should so.
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Verily a man can not abide that his mate or companion shoulde muse vppon other matters when he is talking with him,
Verily a man can not abide that his mate or Companion should muse upon other matters when he is talking with him,
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but he will take it in scorne and derision.
but he will take it in scorn and derision.
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and too yeelde him the reuerence that he deserueth.
and too yield him the Reverence that he deserves.
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VVee knowe that the chief honor that he requireth 〈 ◊ 〉, is to haue our wittes & minds bent to vnderstande what he commaundeth and appoynteth.
We know that the chief honour that he requires 〈 ◊ 〉, is to have our wits & minds bent to understand what he commandeth and appointeth.
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For that cause therfore S. Paule sayth, that the sayde counsell came not of God, who had called the Galathians.
For that cause Therefore S. Paul say, that the said counsel Come not of God, who had called the Galatians.
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Now it is certayne that he had called them long afore that time:
Now it is certain that he had called them long afore that time:
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Neuerthelesse he thinketh it not inough to haue tolde vs once for all how wee should walke:
Nevertheless he Thinketh it not enough to have told us once for all how we should walk:
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but also he holdeth on still, according also as wee haue neede too haue the remembraunce of that doctrine to be renued dayly.
but also he holds on still, according also as we have need too have the remembrance of that Doctrine to be renewed daily.
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Then seeing it is so that God is alwayes at hande with vs, yea (as the Prophet Esay sayth, both early and late, that is to saye, seeing he hath a continuall care to bring vs to him selfe,
Then seeing it is so that God is always At hand with us, yea (as the Prophet Isaiah say, both early and late, that is to say, seeing he hath a continual care to bring us to him self,
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and to draw vs neerer and neerer:
and to draw us nearer and nearer:
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it is certayne that our fault is so much the haynouser if wee haue one of our eares in the fielde,
it is certain that our fault is so much the haynouser if we have one of our ears in the field,
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and the other in the towne, as the Prouerbe sayth, and that we be not wholly giuen too him and to his worde.
and the other in the town, as the Proverb say, and that we be not wholly given too him and to his word.
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To be short, we see heere that the true perfection of Gods children, is too offer vp themselues wholly vnto him,
To be short, we see Here that the true perfection of God's children, is too offer up themselves wholly unto him,
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and to suffer thēselues to be gouerned after a peaceable maner with all teachablenesse, so as none of thē say, this is mine opinion, this is my fancie, this haue I lerned of men:
and to suffer themselves to be governed After a peaceable manner with all teachableness, so as none of them say, this is mine opinion, this is my fancy, this have I learned of men:
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but alwayes preferre the obedience of fayth before all things. For there is none other lampe to guide vs aright, than Gods word. Mark that for one poynt.
but always prefer the Obedience of faith before all things. For there is none other lamp to guide us aright, than God's word. Mark that for one point.
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Now after that S. Paule hath spoken so: he addeth, that a little Leuen marreth a whole lumpe of Dowe.
Now After that S. Paul hath spoken so: he adds, that a little Leven marreth a Whole lump of Dove.
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This serueth to confirme the matter which I touched not long since:
This serveth to confirm the matter which I touched not long since:
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which is, that it is not inough for vs, not to make any full reuolting from God,
which is, that it is not enough for us, not to make any full revolting from God,
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& to forsake him vtterly, & to renounce al his word:
& to forsake him utterly, & to renounce all his word:
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but that we must also continue pure & sound, & be as it were vntrussed to put ourselues more & more forward,
but that we must also continue pure & found, & be as it were untrussed to put ourselves more & more forward,
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and although Satan deuise and practise too cast blocks and barres in our wayes to stoppe vs,
and although Satan devise and practise too cast blocks and bars in our ways to stop us,
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yet must wee not ceasse to go on foorth still.
yet must we not cease to go on forth still.
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And this is to be marked the better, bicause the diuell shewe•h not his hornes at the first (as they say) to withdrawe vs away from God,
And this is to be marked the better, Because the Devil shewe•h not his horns At the First (as they say) to withdraw us away from God,
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but transformeth him selfe into an Angell of light, and creepeth vpon vs by bypathes and mines vnder the ground.
but Transformeth him self into an Angel of Light, and creeps upon us by bypaths and mines under the ground.
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And by that meanes are we beguyled.
And by that means Are we beguiled.
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For to our seeming, this or that is no great matter, by meanes whereof wee ouerleape it lightly,
For to our seeming, this or that is no great matter, by means whereof we overleap it lightly,
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and strike sayle as they say.
and strike sail as they say.
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But wee bee vtterly amazed when the Diuell holde 〈 ◊ 〉 vs masked in his nettes.
But we be utterly amazed when the devil hold 〈 ◊ 〉 us masked in his nets.
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Too bee shorte, S. Paule ment too say here, that when men haue learned the Gospell, it is not inough for them to professe the receyuing of the doctrine that is conteyned there:
Too be short, S. Paul meant too say Here, that when men have learned the Gospel, it is not enough for them to profess the receiving of the Doctrine that is contained there:
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but they must also haue a pure, sound, and substantiall fayth, and not swarue aside too the right hand nor to the left,
but they must also have a pure, found, and substantial faith, and not swerve aside too the right hand nor to the left,
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nor be corrupted with any error, nor admit any mingling, but holde fast the pure truth which God sheweth vs. This is the summe of the matter which we haue to gather vpon this text.
nor be corrupted with any error, nor admit any mingling, but hold fast the pure truth which God shows us This is the sum of the matter which we have to gather upon this text.
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But if euer this warning were necessarie, it is necessarie at this day.
But if ever this warning were necessary, it is necessary At this day.
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For Satan straynes him selfe too the vttermost, too intangle, yea and too imbrace Gods worde, too the ende that men might no more discerne betweene white and blacke,
For Satan strains him self too the uttermost, too entangle, yea and too embrace God's word, too the end that men might no more discern between white and black,
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but that al Religions whatsoeuer men list to haue, might be taken for good.
but that all Religions whatsoever men list to have, might be taken for good.
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And such as vse that cunning do serue the diuel, and haue no more feare of God nor Religion, than dogges haue.
And such as use that cunning do serve the Devil, and have no more Fear of God nor Religion, than Dogs have.
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Nowe a dayes they that be the best vpholders of the Pope, perceyuing well that their abuses haue bin so grosse and out of all square,
Now a days they that be the best upholders of the Pope, perceiving well that their Abuses have been so gross and out of all square,
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as it is impossible to maynteyne them, say, very well, yet must yee not seeke suche a reformation,
as it is impossible to maintain them, say, very well, yet must ye not seek such a Reformation,
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as to breake of the Eele by the wast as they say: men must bee contented with some good meane.
as to break of the Eel by the waste as they say: men must be contented with Some good mean.
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And all this is but too couer their filthinesse, as if a man that woulde plucke vp a venemous weede, shoulde but nippe off some leaues of it,
And all this is but too cover their filthiness, as if a man that would pluck up a venomous weed, should but nip off Some leaves of it,
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and say, Lo, nowe it is as good as cut vp.
and say, Lo, now it is as good as Cut up.
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Yea but the roote is still behinde togither with the residue of it, which is able to doo harme inoughe,
Yea but the root is still behind together with the residue of it, which is able to do harm enough,
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and that is all one as if it had not bin touched at all. Neuerthelesse the world now a dayes is full of such vermine and corruption:
and that is all one as if it had not been touched At all. Nevertheless the world now a days is full of such vermin and corruption:
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for wee see that these sticklers and neuters which rowe betweene two streames, would fayne disguize our Lord Iesus Christ after suche a sort,
for we see that these sticklers and neuters which row between two streams, would fain disguise our Lord Iesus christ After such a sort,
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as he should be Iacke out of office, and be no more knowen, and that the doctrine of the Gospell mighte bee mingled lyke a hotchpotch.
as he should be Iacke out of office, and be no more known, and that the Doctrine of the Gospel might be mingled like a hotchpotch.
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And so muche the more dooth it stand vs in hand to marke well the thing that is tolde vs heere by the holy Ghost,
And so much the more doth it stand us in hand to mark well the thing that is told us Here by the holy Ghost,
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namely that a little Leuen soureth a whole batch of Dowe. Sometime this similitude is applied to men:
namely that a little Leven soureth a Whole batch of Dove. Sometime this similitude is applied to men:
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But Sainct Paule speaketh nowe of doctrine, as if he shoulde saye, that wee muste holde our owne,
But Saint Paul speaks now of Doctrine, as if he should say, that we must hold our own,
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and not suff•• any thing to bee added to Gods pure worde, according as we haue seene in the seconde to the Corinthians,
and not suff•• any thing to be added to God's pure word, according as we have seen in the seconde to the Corinthians,
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how he sayd that suche as giue eare to Satans illusions, are like a woman that hearkeneth to a baude, whose comming is to beguile & abuse hir.
how he said that such as give ear to Satan illusions, Are like a woman that harkeneth to a bawd, whose coming is to beguile & abuse his.
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Now as soone as we be so corrupted in our fayth:
Now as soon as we be so corrupted in our faith:
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by and by we be alienated from our Lord Iesus Christ, and we break the promise of mariage which is made betwixt him & vs,
by and by we be alienated from our Lord Iesus christ, and we break the promise of marriage which is made betwixt him & us,
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as soone as we swarue aside from the simplicitie of the Gospell. And like as in that place he vseth the word simplicitie of set purpose:
as soon as we swerve aside from the simplicity of the Gospel. And like as in that place he uses the word simplicity of Set purpose:
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so in this place he sayth, that if we mingle neuer so little leuen with the dow, by and by it is all made sowre.
so in this place he say, that if we mingle never so little Leven with the dow, by and by it is all made sour.
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VVhat must we doo then? VVhereas it pleased God to shewe the Iewes by his lawe the true meane to walke in such wise as they should not be harried heere & there:
What must we do then? Whereas it pleased God to show the Iewes by his law the true mean to walk in such wise as they should not be harried Here & there:
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in the Gospell he hathe taughte vs yet with muche greater perfectiō, bicause that there he hath made an end of all prophesies. Then seeing it is so:
in the Gospel he hath taught us yet with much greater perfection, Because that there he hath made an end of all prophecies. Then seeing it is so:
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let vs now frame our selues therafter.
let us now frame our selves thereafter.
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And although Satan whisper vs on either side, let vs not be as reedes that are shaken with euery winde,
And although Satan whisper us on either side, let us not be as redes that Are shaken with every wind,
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but let vs be so rooted in our Lorde Iesus Christ, as he may make vs to indure al winds and wethers by the power of fayth,
but let us be so rooted in our Lord Iesus christ, as he may make us to endure all winds and wethers by the power of faith,
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and all assaultes that can bee put vnto vs. To bee shorte, if wee will bee taken for Disciples of oure Lorde Iesus Christ:
and all assaults that can be put unto us To be short, if we will be taken for Disciples of our Lord Iesus christ:
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let vs not hearken too any other master or teacher than him:
let us not harken too any other master or teacher than him:
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for we can not do him greater wrong than to adde any thing to that which he bringeth vs. For it is sayd that it is he whom the father hath set ouer vs with full preheminence,
for we can not do him greater wrong than to add any thing to that which he brings us For it is said that it is he whom the father hath Set over us with full pre-eminence,
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and whiche is the good shepherd, and that they which are of his flocke, will heare his voyce,
and which is the good shepherd, and that they which Are of his flock, will hear his voice,
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& eschue the voyce of strangers.
& eschew the voice of Strangers.
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Howsoeuer the world go, we must stand whist at that stay, & without resistance follow whither soeuer God calleth vs,
Howsoever the world go, we must stand whist At that stay, & without resistance follow whither soever God calls us,
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and suffer our selues to be so turned & returned by, as we may desire nothing but too submit our selues to his worde as I haue declared before.
and suffer our selves to be so turned & returned by, as we may desire nothing but too submit our selves to his word as I have declared before.
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And therefore althoughe that nowe and then men finde fayre clokings to vernish the minglings withal which they put foorth:
And Therefore although that now and then men find fair clokings to varnish the minglings withal which they put forth:
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yet let vs hold vs to that which is sayde heere, namely that a little Leuen is inough too marre a whole batche of dowe:
yet let us hold us to that which is said Here, namely that a little Leven is enough too mar a Whole batch of dow:
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according as wee shall see manye, who too make vs swarue aside, wyll alledge, what? It is no renouncing of Iesus Christ,
according as we shall see many, who too make us swerve aside, will allege, what? It is no renouncing of Iesus christ,
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so wee holde the groundes of the Gospell, that wee be iustified by the free goodnesse of God,
so we hold the grounds of the Gospel, that we be justified by the free Goodness of God,
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& that wee can call vpon him in the name of him that hath promised too bee our mediator.
& that we can call upon him in the name of him that hath promised too be our Mediator.
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VVhen wee haue done amisse wee flee too the onely and euerlasting sacrifice of our Lorde Iesus Christe;
When we have done amiss we flee too the only and everlasting sacrifice of our Lord Iesus Christ;
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and if there bee any small spottes or wemmes beside, they must be borne with and winked at.
and if there be any small spots or wemmes beside, they must be born with and winked At.
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And specially suche as woulde winne by their pride, will say, yea mary Sir, and what else seeke wee but concord? For wee be contented that euery man should walke in the doctrine of the Gospell:
And specially such as would win by their pride, will say, yea marry Sir, and what Else seek we but concord? For we be contented that every man should walk in the Doctrine of the Gospel:
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but yet is not that a matter of so great importance, that it shoulde bee soo greatly stoode vpon.
but yet is not that a matter of so great importance, that it should be so greatly stood upon.
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Therefore when the Diuell goes about to beguyle vs with suche baytes, let vs alwayes set this buckler agaynst him, that a little Leuen sowreth a whole lumpe of Dowe.
Therefore when the devil Goes about to beguile us with such baits, let us always Set this buckler against him, that a little Leven soureth a Whole lump of Dove.
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And in very deede euen experience (whiche is termed the mistresse of fooles) hathe well shewed in our time how true this Sainct Paules saying is.
And in very deed even experience (which is termed the mistress of Fools) hath well showed in our time how true this Saint Paul's saying is.
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For wee see nowe a dayes that where the Gospell hath bin preached purely, there are so many diuers opinions as it is horrible too thinke,
For we see now a days that where the Gospel hath been preached purely, there Are so many diverse opinions as it is horrible too think,
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so as it seemeth dayly that all shoulde go too ruine, and Gods truthe is as it were torne in peeces.
so as it seems daily that all should go too ruin, and God's truth is as it were torn in Pieces.
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And whereof commeth this, but of mens lazinesse in that they woulde maynteyne them selues in rest,
And whereof comes this, but of men's laziness in that they would maintain them selves in rest,
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10094
and haue their commodities and ease at wyll, too take their pleasure euerywhere, and so haue consented too suche as came too disguyse the purenesse of the Gospell? God therefore hathe yeelded them their deserued hyre.
and have their commodities and ease At will, too take their pleasure everywhere, and so have consented too such as Come too disguise the pureness of the Gospel? God Therefore hath yielded them their deserved hire.
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For asmuche then as wee see suche examples, let vs bee so muche the warer,
For asmuch then as we see such Examples, let us be so much the warer,
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and let vs so walke in the purenesse of the Gospell, as wee may refuse all mingling, and vtterly abhorre it.
and let us so walk in the pureness of the Gospel, as we may refuse all mingling, and utterly abhor it.
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Nowe heerevpon Sainct Paule addeth further, that hee trusteth of the Galathians, that they wyll not bee otherwise mynded.
Now hereupon Saint Paul adds further, that he Trusteth of the Galatians, that they will not be otherwise minded.
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VVe haue seene howe the rebukes that he did set downe hitherto heretofore, were rough and sharpe.
We have seen how the rebukes that he did Set down hitherto heretofore, were rough and sharp.
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Nowe when men exceede measure, it is alwayes daungerous for discoraging of men, and for casting them into a melancholie.
Now when men exceed measure, it is always dangerous for discoraging of men, and for casting them into a melancholy.
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For this cause S. Paule moderateth him selfe, and seeketh still too bee at one agayne with the Galathians.
For this cause S. Paul moderateth him self, and seeks still too be At one again with the Galatians.
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And in good sooth that is the order which all men ought to keepe, that are desirous too builde vp Gods Churche.
And in good sooth that is the order which all men ought to keep, that Are desirous too build up God's Church.
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It is true that mens vyces ought not to be spared, & specially if there appere any hinderance of the pure doctrine,
It is true that men's vices ought not to be spared, & specially if there appear any hindrance of the pure Doctrine,
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or too the ouerthrowing of fayth:
or too the overthrowing of faith:
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then muste wee haue a firie zele too fight manfully, and to maynteyne the quarell of our God.
then must we have a firy zeal too fight manfully, and to maintain the quarrel of our God.
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Yet notwithstanding we must labour to the vttermoste of our power to bring those backe that are gone astray,
Yet notwithstanding we must labour to the uttermost of our power to bring those back that Are gone astray,
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and to keepe still those that are yet in good way, though they be weake and go not forwarde with such strength and corage as were requisite and to be wished.
and to keep still those that Are yet in good Way, though they be weak and go not forward with such strength and courage as were requisite and to be wished.
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Ye see then what the duetie of those is which haue the charge to beare abrode Gods woord cōmitted vnto them:
You see then what the duty of those is which have the charge to bear abroad God's word committed unto them:
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that is to wit, that in reprouing suche as were gone astray, their vsing of seueritie & rigour should be such,
that is to wit, that in reproving such as were gone astray, their using of severity & rigour should be such,
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as yet neuerthelesse they should shew some good hope, to the intent that their hearers be not vtterly ouer greeued,
as yet nevertheless they should show Some good hope, to the intent that their hearers be not utterly over grieved,
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and therevpon fall intoo wilfulnesse, and shake off all good doctrine. But euery of vs muste apply this too his owne vse.
and thereupon fallen into wilfulness, and shake off all good Doctrine. But every of us must apply this too his own use.
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For what causeth vs now and then to gnash our teeth when God rebuketh vs,
For what Causes us now and then to gnash our teeth when God Rebuketh us,
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and to be forepossessed with such stubbornnesse that we rebell agaynst him? It is bycause wee be past hope,
and to be forepossessed with such stubbornness that we rebel against him? It is Because we be passed hope,
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and therevpon play double or quit as they say.
and thereupon play double or quit as they say.
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Therefore our Lord laboreth too bring vs backe when he seeth vs so forlorne, or rather in the way of perdition,
Therefore our Lord Laboureth too bring us back when he sees us so forlorn, or rather in the Way of perdition,
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and he would still fayne win vs too himselfe againe, howbeeit that in the meane whyle wee knowe not the end and intent that he ameth at.
and he would still fain win us too himself again, howbeit that in the mean while we know not the end and intent that he ameth At.
cc pns31 vmd av av-j vvi pno12 av px31 av, a-acp cst p-acp dt j n1 pns12 vvb xx dt n1 cc n1 cst pns31 vvz p-acp.
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By reason whereof wee shet the gate agaynst him, so as he can not by any meanes compasse vs. So much the more then ought we to minde well the thing that is shewed vs heere by Sainct Paule which is that if our sores bee rubbed,
By reason whereof we shet the gate against him, so as he can not by any means compass us So much the more then ought we to mind well the thing that is showed us Here by Saint Paul which is that if our sores be rubbed,
p-acp n1 c-crq pns12 zz dt n1 p-acp pno31, av c-acp pns31 vmb xx p-acp d n2 vvi pno12 av av-d dt av-dc cs vmd pns12 p-acp n1 av dt n1 cst vbz vvn pno12 av p-acp n1 np1 r-crq vbz cst cs po12 n2 vbb vvn,
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although it greeue vs and sting vs too bee sharply rebuked:
although it grieve us and sting us too be sharply rebuked:
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yet wee muste not ceasse too abyde it patiently, bycause God meeneth not too throwe vs headlong intoo the bottomlesse pit,
yet we must not cease too abide it patiently, Because God meeneth not too throw us headlong into the bottomless pit,
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but rather calleth vs home too himselfe.
but rather calls us home too himself.
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And nowe according herevntoo, let vs marke that there is none other remedie for all our vyces,
And now according Hereunto, let us mark that there is none other remedy for all our vices,
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than too yeeld our selues too that which God telleth vs. For Sainct Paule presupposeth that which was true:
than too yield our selves too that which God Telleth us For Saint Paul presupposeth that which was true:
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But Sainct Paule telleth vs heere, that when men are so disguyzed, they bee but Idolles for all that,
But Saint Paul Telleth us Here, that when men Are so disguyzed, they be but Idols for all that,
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namely that he had preached the doctrine of the Gospell purely, and that he had not intruded himselfe too put foorth his owne dreames and dotages,
namely that he had preached the Doctrine of the Gospel purely, and that he had not intruded himself too put forth his own dreams and dotages,
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but had purely discharged his duetie and the commission that was giuen vntoo him. He sayeth now that the Galathians will thinke all that too bee so.
but had purely discharged his duty and the commission that was given unto him. He Saith now that the Galatians will think all that too be so.
cc-acp vhd av-j vvn po31 n1 cc dt n1 cst vbds vvn p-acp pno31. pns31 vvz av cst dt np2 vmb vvi d cst av vbb av.
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And so he sheweth vs generally, that if we haue bin ouerseer •nd the Diuel haue troubled our mindes,
And so he shows us generally, that if we have been overseer •nd the devil have troubled our minds,
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and the deceyuers also haue thrust vs out of the way:
and the deceivers also have thrust us out of the Way:
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there is none other help but to hold our peace and to answere Amen vnto our God,
there is none other help but to hold our peace and to answer Amen unto our God,
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and too suffer our selues too bee guyded by his woord, ceassing not too yeelde him true obedience though he come not downe from heauen in visible shape,
and too suffer our selves too be guided by his word, ceasing not too yield him true Obedience though he come not down from heaven in visible shape,
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nor sende any of his Angelles that beare the badges of his Maiestie, but speake too vs by frayle men, that are not of any greate estimation.
nor send any of his Angels that bear the badges of his Majesty, but speak too us by frail men, that Are not of any great estimation.
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Lo heere in effect what wee haue too beare in mynde.
Lo Here in Effect what we have too bear in mind.
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Nowe heerevpon Sainct Paule turneth aside the sorest matters vntoo the Cousiners that had sowen their darnell in the Churche of the Galathians.
Now hereupon Saint Paul turns aside the Sorest matters unto the Cozeners that had sown their darnel in the Church of the Galatians.
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He that hath disquieted you (sayeth he) shall beare his iudgement, whatsoeuer he bee. He that hath disquieted you (Saith he) shall bear his judgement, whatsoever he be.
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Hereby he declareth that if there bee any whom Satan hath so sore poysoned, that they wilfully prouoke Gods wrath vppon their heades:
Hereby he Declareth that if there be any whom Satan hath so soar poisoned, that they wilfully provoke God's wrath upon their Heads:
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wee must not bee shaken downe nor moued therewith. This warning is very necessarie. For though wee be hard and slow too beleeue the things that God telleth vs:
we must not be shaken down nor moved therewith. This warning is very necessary. For though we be hard and slow too believe the things that God Telleth us:
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yet notwithstanding on the contrarie part, when wee spie any errour, wee bee ready too runne after it,
yet notwithstanding on the contrary part, when we spy any error, we be ready too run After it,
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and so yee see a froward inclination, which is common welneere euerywhere, and a vyce more than ordinarie.
and so ye see a froward inclination, which is Common wellnear everywhere, and a vice more than ordinary.
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Furthermore to our seeming wee bee well at ease, if wee can get any couert, too suffer Satan too beguyle vs though he seeke nothing but our destruction.
Furthermore to our seeming we be well At ease, if we can get any covert, too suffer Satan too beguile us though he seek nothing but our destruction.
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Therefore it behoueth vs so much the more too marke well how it is sayd heere, that suche as trouble the Churche shall beare their owne iudgement.
Therefore it behooves us so much the more too mark well how it is said Here, that such as trouble the Church shall bear their own judgement.
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For thereby S. Paule doth vs to vnderstand, that there are many despyzers of God, which make no conscience to peruert all things:
For thereby S. Paul does us to understand, that there Are many despyzers of God, which make no conscience to pervert all things:
p-acp av n1 np1 vdz pno12 pc-acp vvi, cst a-acp vbr d n2 pp-f np1, r-crq vvb dx n1 pc-acp vvi d n2:
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so they may win themselues estimation with the world, and purchace themselues credit, all is one with them,
so they may win themselves estimation with the world, and purchase themselves credit, all is one with them,
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for they passe for nothing but to exalt themselues. Such maner of men doo trouble the church a thousand waies.
for they pass for nothing but to exalt themselves. Such manner of men do trouble the Church a thousand ways.
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There are others who through vayne glorie and too seeme skilfull and sharpwitted, forge new doctrines.
There Are Others who through vain glory and too seem skilful and sharpwitted, forge new doctrines.
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And there are othersome so malicious and spitefull, as they can not brooke any peace and concord, according as it is sayd that the hande of Ismaell should bee against all men,
And there Are Othersome so malicious and spiteful, as they can not brook any peace and concord, according as it is said that the hand of Ishmael should be against all men,
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and all mennes handes agaynst him. Then there are a sort that seeke nothing but dissention and variance.
and all men's hands against him. Then there Are a sort that seek nothing but dissension and variance.
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Seing then that wee perceyue that the Diuel• hath so many bolsterers to turne vs from the right way:
Sing then that we perceive that the Diuel• hath so many bolsterers to turn us from the right Way:
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had not euery of vs neede to looke well to himselfe, least he be shaken downe:
had not every of us need to look well to himself, lest he be shaken down:
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and too continue alwayes stedfast in the thing which wee knowe too bee of our God, whatsoeuer this man or that man doo babble or prate? Yee see then that the thing whiche Sainct Paule ment, is that wee shoulde not one of vs looke at another,
and too continue always steadfast in the thing which we know too be of our God, whatsoever this man or that man do babble or prate? Ye see then that the thing which Saint Paul meant, is that we should not one of us look At Another,
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lyke sheepe which leape one after another intoo a riuer or a pit when one is leapt in afore them,
like sheep which leap one After Another into a river or a pit when one is leapt in afore them,
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or lyke Cranes and other byrdes that flie all on a rowe one after another, no wee may not doo so:
or like Cranes and other Birds that fly all on a row one After Another, no we may not do so:
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but wee muste alwayes bee constant without swaruing aside from the woorde of God. Marke that for one poynt.
but we must always be constant without swerving aside from the word of God. Mark that for one point.
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But aboue all things Sainct Paule telleth vs, that wee muste not bee dazeled at mennes gay showes,
But above all things Saint Paul Telleth us, that we must not be dazzled At men's gay shows,
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when they peruert Gods pure truthe vnder colour of their owne skill:
when they pervert God's pure truth under colour of their own skill:
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but that when wee see them too haue no regarde of any thing, nor religion, no feare of God, no awe,
but that when we see them too have no regard of any thing, nor Religion, no Fear of God, no awe,
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yea and that sometymes they bee woorse than paste shame, so that if they once come so farre foreward as too get the Lawe in their owne handes, they passe for noman,
yea and that sometimes they be Worse than past shame, so that if they once come so Far forward as too get the Law in their own hands, they pass for Roman,
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but do after a sorte spit euen in Gods face:
but do After a sort spit even in God's face:
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I say when wee see them become suche Monsters, wee muste wayt that God should execute his iustice vpon them,
I say when we see them become such Monsters, we must wait that God should execute his Justice upon them,
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and shew how much store he setteth by the soules which he hath bought so deerly.
and show how much store he sets by the Souls which he hath bought so dearly.
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And that is the cause why he addeth purposely whosoeuer he bee. For heere he intended too deface all the gay titles whereof men vaunt themselues, in setting vp their bristles against God.
And that is the cause why he adds purposely whosoever he be. For Here he intended too deface all the gay titles whereof men vaunt themselves, in setting up their bristles against God.
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Like as at this day, whereas the Pope turneth Gods truthe vpside downe, and through Diuelish pryde mingleth and mangleth all things:
Like as At this day, whereas the Pope turns God's truth upside down, and through Devilish pride mingleth and mangleth all things:
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yet notwithstanding he ceasseth not too call himselfe the Seruant of Gods Seruantes, the Successor of Iesus Christ,
yet notwithstanding he ceaseth not too call himself the Servant of God's Servants, the Successor of Iesus christ,
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and the Vicar of Sainct Peter.
and the Vicar of Saint Peter.
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The Bishops also suppose themselues too haue a very lawfull tytle to suppresse all knowledge of the truth, in naming themselues Prelates.
The Bishops also suppose themselves too have a very lawful title to suppress all knowledge of the truth, in naming themselves Prelates.
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and God is vnchangeable and altereth nother his nature nor his minde. Then sith it is so:
and God is unchangeable and altereth neither his nature nor his mind. Then sith it is so:
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although men were exalted too the third heauen, yet ought wee too take them for starke Diuelles,
although men were exalted too the third heaven, yet ought we too take them for stark Diuelles,
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if they go about to mingle aught at al of their owne deuizing, with the pure simplicitie of Gods woord.
if they go about to mingle aught At all of their own devizing, with the pure simplicity of God's word.
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To bee short, we see heere all worth••esse of man beaten downe when the obedience of fayth commeth in presence.
To be short, we see Here all worth••esse of man beaten down when the Obedience of faith comes in presence.
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True it is that in ciuill caces there hath alwayes bin superioritie:
True it is that in civil caces there hath always been superiority:
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but yet muste God not withstanding gouerne stil by his woord, and his seruis must be ruled thereby, that our fayth may be wholly conformable therevnto:
but yet must God not withstanding govern still by his word, and his seruis must be ruled thereby, that our faith may be wholly conformable thereunto:
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and though all the world should set it self against it, and heape vp neuer so huge and high mountaynes of most excellent titles euen vp too the cloudes, all must be hild but as smoke,
and though all the world should Set it self against it, and heap up never so huge and high Mountains of most excellent titles even up too the Clouds, all must be held but as smoke,
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yea and as filth and dung. Thus yee see in effect what Sainct Paule ment to say.
yea and as filth and dung. Thus ye see in Effect what Saint Paul meant to say.
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Yet doth he it not too excuse the Galathians of their vnaduized ouershooting of themselues, but too giue them courage to returne vnto God.
Yet does he it not too excuse the Galatians of their unadvised overshooting of themselves, but too give them courage to return unto God.
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There are many too bee seene now adayes which thinke themselues to bee scaped out of Gods hands,
There Are many too be seen now adays which think themselves to be escaped out of God's hands,
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and too be quite discharged, when they can say that their Prelates and Shepeherdes haue taught them so.
and too be quite discharged, when they can say that their Prelates and Shepherds have taught them so.
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But S. Paule admitteth no such excuce, but sayeth that the way for them to scape the damnatiō that is prepared for the deceyuers, is to returne to Gods pure truth,
But S. Paul admitteth no such excuce, but Saith that the Way for them to escape the damnation that is prepared for the deceivers, is to return to God's pure truth,
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& not to refuze to be brought backe againe, though they haue swarued from it for a time.
& not to refuse to be brought back again, though they have swerved from it for a time.
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And herewithall also for a cōclusion, he doth vs to vnderstand how deere our saluatiō is to God,
And herewithal also for a conclusion, he does us to understand how deer our salvation is to God,
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and how great store he setteth by it.
and how great store he sets by it.
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For whereof cōmeth that which S. Paule sayeth heere, namely that all such as trouble the Churche shall giue a reckening of it,
For whereof comes that which S. Paul Saith Here, namely that all such as trouble the Church shall give a reckoning of it,
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and bee ouerwhelmed at Gods hand: but of that wee be his heritage, and he taketh all his pleasure in vs,
and be overwhelmed At God's hand: but of that we be his heritage, and he Takes all his pleasure in us,
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as in them whom he hath chozen and adopted, and for that we be as it were his accomplishment,
as in them whom he hath chozen and adopted, and for that we be as it were his accomplishment,
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as S. Paule termeth vs? Seing it is so:
as S. Paul termeth us? Sing it is so:
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let vs learne to trust in God, seing he hath so fatherly care of our saluation.
let us Learn to trust in God, sing he hath so fatherly care of our salvation.
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And so let vs learne to put from vs all false doctrine constantly and with such stoutnesse as we ought to do.
And so let us Learn to put from us all false Doctrine constantly and with such stoutness as we ought to do.
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For wee see that God is chafed and moued too anger, telling vs that he will neuer pardon those that haue so troubled his.
For we see that God is chafed and moved too anger, telling us that he will never pardon those that have so troubled his.
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& therwithall to beare with our infirmities till he haue rid vs quite and cleane of thē,
& therewithal to bear with our infirmities till he have rid us quite and clean of them,
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For asmuch then as wee see that God powreth out his indignatiō vpon them that haue troubled his Churche:
For as then as we see that God poureth out his Indignation upon them that have troubled his Church:
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let vs haue a zele answereable therevnto, and let vs abhorre all false doctrines. And when wee see men desirous of nothing but too sowe some troubles:
let us have a zeal answerable thereunto, and let us abhor all false doctrines. And when we see men desirous of nothing but too sow Some Troubles:
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let vs take them as our mortall enemies, let vs make warre valiantly agaynst them,
let us take them as our Mortal enemies, let us make war valiantly against them,
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and let vs fight too the vttermost for the truth of our God, assuring our selues that that is the thing wherein lieth all our happinesse.
and let us fight too the uttermost for the truth of our God, assuring our selves that that is the thing wherein lies all our happiness.
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Thus yee see in effect what we haue to gather vpon this streyne.
Thus ye see in Effect what we have to gather upon this streyne.
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And so for asmuch as God hath once called vs too him, and ceasseth not to pricke vs forward dayly by exhortations:
And so for as as God hath once called us too him, and ceaseth not to prick us forward daily by exhortations:
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let vs hold vs vnder his obedience. And although we see many troubles, dissentions, and debates in the world:
let us hold us under his Obedience. And although we see many Troubles, dissensions, and debates in the world:
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yet let vs alwayes sticke stedfastly to the truth which cannot deceyue vs. And for asmuch as we may be soone seduced and deceyued:
yet let us always stick steadfastly to the truth which cannot deceive us And for as as we may be soon seduced and deceived:
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let vs pray God too giue vs wisedome and discretion:
let us pray God too give us Wisdom and discretion:
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and also let vs giue diligent eare to his woord, as whiche is able to strengthen vs against all Satans illusiōs,
and also let us give diligent ear to his word, as which is able to strengthen us against all Satan illusions,
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and let vs no more be led too daunce after other mennes pypes, as S. Paule warneth vs in the end of this Epistle.
and let us no more be led too dance After other men's pipes, as S. Paul warneth us in the end of this Epistle.
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Seing then that we haue the meane which God hath stablished too holde vs alwayes too bee of his house and Church: let vs stand stedfast therein.
Sing then that we have the mean which God hath established too hold us always too be of his house and Church: let us stand steadfast therein.
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And if we happen too bee turned aside through the foolishnesse and vnaduizednesse of our flesh:
And if we happen too be turned aside through the foolishness and vnaduizednesse of our Flesh:
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let vs by and by herken to the warnings that are giuen vs heere, let vs mourne for our faults,
let us by and by harken to the Warnings that Are given us Here, let us mourn for our Faults,
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and when wee haue mourned, let vs serue our God, knowing that he is euer readie too receyue vs. And although we see neuer so great a number of despyzers and worldlings which ceasse not to corrupt and peruert the doctrine of the Gospel,
and when we have mourned, let us serve our God, knowing that he is ever ready too receive us And although we see never so great a number of despyzers and worldlings which cease not to corrupt and pervert the Doctrine of the Gospel,
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yea and too bee vtterly sotted in their corruptions: although (I say) that we see such stumblingblockes:
yea and too be utterly sotted in their corruptions: although (I say) that we see such stumblingblockes:
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yet let vs take good heede, that vnder the colour thereof we be not turned away vnto wickednesse,
yet let us take good heed, that under the colour thereof we be not turned away unto wickedness,
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and so be wrapped in the same damnation with them for following of their steppes:
and so be wrapped in the same damnation with them for following of their steps:
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but let vs go forward to the saluation that is set afore vs, and wherevnto God prouoketh vs dayly to come.
but let us go forward to the salvation that is Set afore us, and whereunto God provoketh us daily to come.
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Now let vs fall downe before the maiestie of our good God with acknowledgmēt of our faults, praying him to make vs feele thē more & more,
Now let us fallen down before the majesty of our good God with acknowledgment of our Faults, praying him to make us feel them more & more,
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and clothed vs againe with the purenesse of his rightuousnesse, which ought too grow in vs vntill it bee fully perfect.
and clothed us again with the pureness of his righteousness, which ought too grow in us until it be Fully perfect.
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And so let vs all say, Almighty God our heauēly father &c.
And so let us all say, Almighty God our heavenly father etc.
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10209
The. 34. Sermon, which is the fourth vpon the fifth Chapter.
Thee. 34. Sermon, which is the fourth upon the fifth Chapter.
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11 My brethren, if I preach still the circumcizion, vvhy suffer I yet persecution? [ For ] then is the stumblingblocke of the crosse put avvay.
11 My brothers, if I preach still the Circumcision, why suffer I yet persecution? [ For ] then is the stumblingblocke of the cross put away.
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12 I vvould too God that they vvich trouble you vvere cut of. 13 For you, my bretheren, vvere called vntoo libertie:
12 I would too God that they which trouble you were Cut of. 13 For you, my brethren, were called unto liberty:
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onely make not your libertie an occasion too the fleshe, but serue yee one another through loue.
only make not your liberty an occasion too the Flesh, but serve ye one Another through love.
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14 For all the lavve is fulfilled in one vvoord, vvhich is this, Thou shalt loue thy neighbour as thy self.
14 For all the law is fulfilled in one word, which is this, Thou shalt love thy neighbour as thy self.
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IT is seene that men are so giuen to their owne profit in all their doings, that alwaies they bow crookedly and ouerthwartly without respect of equitie & vprightnesse.
IT is seen that men Are so given to their own profit in all their doings, that always they bow crookedly and overthwartly without respect of equity & uprightness.
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For mens couetousnesse, and the respect which they haue eyther to their profite or too their ease, doth so blind their eyes, as they can discerne nothing.
For men's covetousness, and the respect which they have either to their profit or too their ease, does so blind their eyes, as they can discern nothing.
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Specially when Gods woord is to bee caried abrode, then if a man forget not himself,
Specially when God's word is to be carried abroad, then if a man forget not himself,
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and shet not his eyes agaynst the things that may turne him away in this world from walking purely before God:
and shet not his eyes against the things that may turn him away in this world from walking purely before God:
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surely he shall neuer hold on his course, but bee still starting out, now on the one side and now on the other.
surely he shall never hold on his course, but be still starting out, now on the one side and now on the other.
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By meanes whereof Gods doctrine is oftentimes corrupted, bycause that they which ought too beare it abrode, are inclyned eyther too hatred or fauour,
By means whereof God's Doctrine is oftentimes corrupted, Because that they which ought too bear it abroad, Are inclined either too hatred or favour,
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and are afrayde of purchacing themselues some displeasure, or of prouoking some anger against them.
and Are afraid of purchacing themselves Some displeasure, or of provoking Some anger against them.
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Therefore it is vnpossible too serue God purely in our state of calling, vnlesse wee bee fully resolued,
Therefore it is unpossible too serve God purely in our state of calling, unless we be Fully resolved,
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10222
yea euen with an inuincible constancie, not to be greeued if we be driuen to suffer for the doctrine which wee beare abrode:
yea even with an invincible constancy, not to be grieved if we be driven to suffer for the Doctrine which we bear abroad:
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10223
but to fight lustily vnder the standard of our Capteyne Iesus Christ, knowing that we cannot come to the glory of his resurrectiō,
but to fight lustily under the standard of our Capteyne Iesus christ, knowing that we cannot come to the glory of his resurrection,
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10224
but by suffering aforehand with him after his example. The faithfull must be fayne to fashion themselues vnto that.
but by suffering aforehand with him After his Exampl. The faithful must be fain to fashion themselves unto that.
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10225
But the cace of such as should teach and haue the office of preaching Gods woord, is more particular:
But the case of such as should teach and have the office of preaching God's word, is more particular:
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for it is certaine that the Diuell is alwayes practizing too put vs out of hart,
for it is certain that the devil is always practicing too put us out of heart,
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Now then wee see here, on the one side the thing that I touched not long since:
Now then we see Here, on the one side the thing that I touched not long since:
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and he shall finde furtherers ynough in this worlde, according as there are full many that cannot abyde that Gods woord should bee preached purely and vncorruptly.
and he shall find furtherers enough in this world, according as there Are full many that cannot abide that God's word should be preached purely and uncorruptly.
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They will not say with open mouth, that Gods name ought to be buried: but yet would they fayne deuyze a fashion of doctrine too their owne lyking.
They will not say with open Mouth, that God's name ought to be buried: but yet would they fain deuyze a fashion of Doctrine too their own liking.
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10229
Now therefore it behoueth vs too looke simply too that which God commaundeth, and to harden our selues throughly to it:
Now Therefore it behooves us too look simply too that which God commandeth, and to harden our selves thoroughly to it:
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according also as we se how Ieremie was willed to fight, and God promized too giue him a forehead of brasse, to push against those that should come to assayle him.
according also as we see how Ieremie was willed to fight, and God promized too give him a forehead of brass, to push against those that should come to assail him.
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And for that cause doth S. Paule say now, that if he listed to preach circūcizion,
And for that cause does S. Paul say now, that if he listed to preach Circumcision,
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and to make such a minglemāgle as the deceiuers went about to do:
and to make such a minglemangle as the deceivers went about to do:
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he could rid his hands of al vexation, and make euery man to clap their hands at him,
he could rid his hands of all vexation, and make every man to clap their hands At him,
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or at leastwise he could bring too passe that no man should persecute him and trouble him.
or At leastwise he could bring too pass that no man should persecute him and trouble him.
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For the Iewes would easly hue graunted that Iesus Christ shoulde haue bin preached, so they might haue hild stil the state of Eldership,
For the Iewes would Easily hue granted that Iesus christ should have been preached, so they might have held still the state of Eldership,
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and the Ceremonies haue bin vsed still, and the Gētiles haue bin as little vntimely borne things to come in aray in theyr trayne behind thē.
and the Ceremonies have been used still, and the Gētiles have been as little untimely born things to come in array in their train behind them.
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Yee see then what the Iewes desire was.
Ye see then what the Iewes desire was.
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Sainct Paule could haue pleased them well in so doyng, but that he minded too serue God faythfully and substantially.
Saint Paul could have pleased them well in so doing, but that he minded too serve God faithfully and substantially.
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But on the contrary part S. Paule sheweth, that they whiche labored too ouerthrowe the doctrine that he had preached, sought more the fauour and frendship of men, than too discharge their duetie.
But on the contrary part S. Paul shows, that they which laboured too overthrown the Doctrine that he had preached, sought more the favour and friendship of men, than too discharge their duty.
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Nowe then wee see what is ment by this sentence where he sayeth, My brethren, if I preached Circumcizion still, that is too say,
Now then we see what is meant by this sentence where he Saith, My brothers, if I preached Circumcision still, that is too say,
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if I would agree too make a minglemangle, that Iesus Christe might bee disguyzed, and euery man haue what he woulde aske:
if I would agree too make a minglemangle, that Iesus Christ might be disguyzed, and every man have what he would ask:
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no man would be any more offended with mee, I should be welcome euerywhere, and I should haue credit by it.
no man would be any more offended with me, I should be welcome everywhere, and I should have credit by it.
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But now, is it likely that I will bee at defiance with all the worlde, of purpose too bee tormented? You see then at a woorde, that I seeke not mine owne profite.
But now, is it likely that I will be At defiance with all the world, of purpose too be tormented? You see then At a word, that I seek not mine own profit.
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For what moueth these goodly doctors to make such a minglemangle as yee see, but that they would fayne pleasure euery mā,
For what moves these goodly Doctors to make such a minglemangle as ye see, but that they would fain pleasure every man,
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and are loth that any man should trouble ••em in any wise? Seyng that their seeking is for ease and commoditie:
and Are loath that any man should trouble ••em in any wise? Sing that their seeking is for ease and commodity:
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you ought of good right to suspect them.
you ought of good right to suspect them.
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namely that all such as are called of God to the preaching of his woord, ought to be fully determined vpon this, that although the whole world should step vp against them,
namely that all such as Are called of God to the preaching of his word, ought to be Fully determined upon this, that although the Whole world should step up against them,
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yet they would not bow, but abide all assaultes, beyng well assured that God will maynteyne them at their neede,
yet they would not bow, but abide all assaults, being well assured that God will maintain them At their need,
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and alwayes giue them victorie, so they followe their vocation in pure singlenesse.
and always give them victory, so they follow their vocation in pure singleness.
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For wee cannot doo God any greater wrong and outrage, than too submit our selues too mens likings, by turning away from his woord, eyther to the right hand or to the left.
For we cannot do God any greater wrong and outrage, than too submit our selves too men's likings, by turning away from his word, either to the right hand or to the left.
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Nother is it for vs to leaue any peece of our duetie vndone, but wee must stedfastly maynteyne the truth of God which is vnchaungeable,
Nother is it for us to leave any piece of our duty undone, but we must steadfastly maintain the truth of God which is unchangeable,
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and ought not in any wise to be altered, though men be neuer so variable and vnconstant.
and ought not in any wise to be altered, though men be never so variable and unconstant.
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And this is to be marked well, bicause that although men haue some good willingnesse that God should be knowen,
And this is to be marked well, Because that although men have Some good willingness that God should be known,
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and that his truth should bee preached accordingly:
and that his truth should be preached accordingly:
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yet the most part will commonly bow, when they see the slaunders that are rayzed of thē,
yet the most part will commonly bow, when they see the slanders that Are razed of them,
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and heere mens grudgings & repinings against them, specially whē sometimes there shall bee so great broyles, that all is like to go to wrecke.
and Here Mens grudgings & repinings against them, specially when sometime there shall be so great broils, that all is like to go to wreck.
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For if we maynteyne Gods quarell as wee ought too do, by and by the slaunderers will giue it out that we be wilfull.
For if we maintain God's quarrel as we ought too do, by and by the slanderers will give it out that we be wilful.
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Like as at this day the Papists do charge vs, first of all with great rashnesse, that we, (who be but a hādfull in comparison of themselues whiche are so houge a multitude,
Like as At this day the Papists do charge us, First of all with great rashness, that we, (who be but a handful in comparison of themselves which Are so huge a multitude,
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yea and mē of so great experiēce, which haue seene so much, and are had in so great estimation and reputation,) will take vpon vs to controll all the states of the world:
yea and men of so great experience, which have seen so much, and Are had in so great estimation and reputation,) will take upon us to control all the states of the world:
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and secondly that we be to precyze, yea and to malapert, in that wee will haue all mens heads vnder our girdle,
and secondly that we be to precyze, yea and to malapert, in that we will have all men's Heads under our girdle,
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and do seeke nothing else but to ouermayster all men, and to make euery man to stoupe to our lure.
and do seek nothing Else but to ouermayster all men, and to make every man to stoop to our lure.
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Lo how wee bee wrongfully slaundered.
Lo how we be wrongfully slandered.
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Neuerthelesse we must rather swallow vp this slaunder, than forbeare the doing of any peece of our duetie.
Nevertheless we must rather swallow up this slander, than forbear the doing of any piece of our duty.
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For why? in this behalfe it is not for vs to make any composition as it were betwene man and man.
For why? in this behalf it is not for us to make any composition as it were between man and man.
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For if twoo parties bee at variance for some summe of Money, or for some Lande,
For if twoo parties be At variance for Some sum of Money, or for Some Land,
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an vmper may so qualifie the matter on eyther side, as peace shall soone bee made betwixt them.
an vmper may so qualify the matter on either side, as peace shall soon be made betwixt them.
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Therefore walke yee in the spirit, and then shall yet not fulfill the lustes of the fleshe. Therefore walk ye in the Spirit, and then shall yet not fulfil the lusts of the Flesh.
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But if we graunt Gods enimies their owne asking, specially to the preiudice of him that will haue his owne right throughly maynteyned (as good reason is that it shoulde bee:) what a thing is that? So much the more then behoueth it vs too marke well this lesson, where Saint Paule telleth vs, that to serue God we must not shun,
But if we grant God's enemies their own asking, specially to the prejudice of him that will have his own right thoroughly maintained (as good reason is that it should be:) what a thing is that? So much the more then behooves it us to mark well this Lesson, where Saint Paul Telleth us, that to serve God we must not shun,
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neither trouble, nor vexation, nor repinings, nor reproches, nor any thing else, insomuch that if it stande vpon the hazarding of our life, we must go through with it.
neither trouble, nor vexation, nor repinings, nor Reproaches, nor any thing Else, insomuch that if it stand upon the hazarding of our life, we must go through with it.
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And though there be great frailtie in vs:
And though there be great frailty in us:
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yet let vs consider that God calleth vs vnto him, and that he is able to remedie al our weaknesse,
yet let us Consider that God calls us unto him, and that he is able to remedy all our weakness,
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and to giue vs sufficient strēgth to holde out to the vttermost.
and to give us sufficient strength to hold out to the uttermost.
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Howsoeuer the cace stande, seeing hee imployeth vs in his seruice, (vs I say which are nothing of oure selues:) we must not dishonour him so much,
Howsoever the case stand, seeing he employeth us in his service, (us I say which Are nothing of our selves:) we must not dishonour him so much,
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as to make him subiect to mens lustes. Thus ye see what wee haue to consider in the first place.
as to make him Subject to men's lusts. Thus you see what we have to Consider in the First place.
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Furthermore we bee warned therewithall, to suspectall suche as seeke their owne aduauntage and profite,
Furthermore we be warned therewithal, to suspectall such as seek their own advantage and profit,
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and all suche as disguise themselues, rowing betweene two streames, and falsifying Gods pure truthe at euerie turne, too please men withall.
and all such as disguise themselves, rowing between two streams, and falsifying God's pure truth At every turn, too please men withal.
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For as I haue tolde you alreadie, we must prepare our selues to many battels, if we minde to serue God simplie.
For as I have told you already, we must prepare our selves to many battles, if we mind to serve God simply.
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And we must call to minde this sentence where Saint Paule sayde, that if his minde were too please men, hee must of necessitie forsake the seruice of our Lorde Iesus Christ his maister.
And we must call to mind this sentence where Saint Paul said, that if his mind were too please men, he must of necessity forsake the service of our Lord Iesus christ his master.
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For as I haue tolde you before, the diuell will not ceasse to make warre vppon vs on all sydes:
For as I have told you before, the Devil will not cease to make war upon us on all sides:
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and againe, men are naturally disposed therevnto: euerie man coueteth to bee soothed and vphilde, and to haue all his vyces cloked.
and again, men Are naturally disposed thereunto: every man covets to be soothed and vphilde, and to have all his vices cloaked.
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To be short, there is none but he desireth too bee foded and mainteyned in hys rechlesnesse.
To be short, there is none but he Desires too be foded and maintained in his rechlesnesse.
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And therefore if wee will bee freendes with men too frame our selues vntoo their willes and desires:
And Therefore if we will be Friends with men too frame our selves unto their wills and Desires:
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Iesus Christ can haue no more maystership ouer vs, and wee shall not onely become vnprofitable for him,
Iesus christ can have no more Mastership over us, and we shall not only become unprofitable for him,
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but also vtter peruerters of all.
but also utter perverters of all.
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Nowe therefore when wee see that these which pretende great zealousnesse of christian religion, doo seeke their owne profite:
Now Therefore when we see that these which pretend great zealousness of christian Religion, do seek their own profit:
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let vs hardily conclude, that they deserue not to haue any authoritie.
let us hardily conclude, that they deserve not to have any Authority.
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Of which sort are they whiche nowadayes keepe a barking to mainteyne popish abuses, and ceasse not to slaunder 〈 ◊ 〉 doctrine of the Gospell,
Of which sort Are they which nowadays keep a barking to maintain popish Abuses, and cease not to slander 〈 ◊ 〉 Doctrine of the Gospel,
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but labour to bring it in discredite with the blinde and ignorant, and yet notwithstanding what is it that the most part of them doo seeke? Some to maintaine themselues in their estate, with their red hattes, horned cappes, and crosses:
but labour to bring it in discredit with the blind and ignorant, and yet notwithstanding what is it that the most part of them do seek? some to maintain themselves in their estate, with their read hats, horned caps, and Crosses:
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Others runne after them like houndes in a chace, and these poore storuelings plie them apace that they may haue their wages.
Others run After them like hounds in a chase, and these poor storuelings ply them apace that they may have their wages.
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Besides this, all that euer is done of these pelting hypocrites, and of all the whole stinging and stinking rable of shauelings, (what pretence so euer they make) tendeth too none other end,
Beside this, all that ever is done of these pelting Hypocrites, and of all the Whole stinging and stinking rabble of shavelings, (what pretence so ever they make) tendeth too none other end,
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but to haue their dishes alwayes ful, so that all their fighting is but for their bellie.
but to have their Dishes always full, so that all their fighting is but for their belly.
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Also there are a great number of Neuters, which are contented to haue the Gospell preached by halues,
Also there Are a great number of Neuters, which Are contented to have the Gospel preached by halves,
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but to go too it with so great rygour and seueritie, ô (say they) it is no reason at all,
but to go too it with so great rigour and severity, o (say they) it is no reason At all,
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for the worlde cannot awaye with it.
for the world cannot away with it.
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And why should not men passe much for Ceremonies (say they?) Although they sprung of superstitions and abuses,
And why should not men pass much for Ceremonies (say they?) Although they sprung of superstitions and Abuses,
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yet shoulde wee not go too worke so roughly: for that were too importunate dealing.
yet should we not go too work so roughly: for that were too importunate dealing.
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All they then which cannot abyde too haue the filthie dregges and corruptions of Poperie cutte off to the quicke, do certainly ame at none other marke,
All they then which cannot abide too have the filthy dregs and corruptions of Popery Cut off to the quick, do Certainly ame At none other mark,
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than too eschue persecution, and too shrinke awaye from it. And woulde God that examples of it were not too ryfe.
than too eschew persecution, and too shrink away from it. And would God that Examples of it were not too rife.
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But nowadayes ye shall see an infinite number of such as would be ashamed to withstande the Gospell in all respects, consent well ynough with vs to say, In deede it is true,
But nowadays you shall see an infinite number of such as would be ashamed to withstand the Gospel in all respects, consent well enough with us to say, In deed it is true,
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but yet many things had neede to be borne withall, and we had neede to go to it with gentlenesse and modestie.
but yet many things had need to be born withal, and we had need to go to it with gentleness and modesty.
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And what moueth them to this? VVhat foundation haue they? See I pray you what they alledge.
And what moves them to this? What Foundation have they? See I pray you what they allege.
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O (say they) wee see fires kindled euerie where:
O (say they) we see fires kindled every where:
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and what a thing were it too moue yet further troubles that shoulde make them greater? It should seeme that we bee bent of set purpose to prouoke those that are alreadie enemies to the Gospell,
and what a thing were it too move yet further Troubles that should make them greater? It should seem that we be bent of Set purpose to provoke those that Are already enemies to the Gospel,
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and haue the sworde in theyr hande, and are able to rende all vp by the roote:
and have the sword in their hand, and Are able to rend all up by the root:
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were it not better too beare with things awhile, till God had giuen some rest too his Church? It is certaine therefore that such folke as desire too make truce with those that fight openly against our Lord Iesus Christ, are ful of treason.
were it not better too bear with things awhile, till God had given Some rest too his Church? It is certain Therefore that such folk as desire too make truce with those that fight openly against our Lord Iesus christ, Are full of treason.
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And so see ye the second warning that is to be marked vpon this text.
And so see you the second warning that is to be marked upon this text.
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Furthermore whe• 〈 ◊ 〉 S. Paule sayeth, that the stumbling blocke of the Crosse shall be done away he meeneth that the world shall no more be so prouoked to refuse the doctrine of the Gospel:
Furthermore whe• 〈 ◊ 〉 S. Paul Saith, that the stumbling block of the Cross shall be done away he meeneth that the world shall no more be so provoked to refuse the Doctrine of the Gospel:
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for when we preach Iesus Christ crucified simply without any mixture, that doth he purposely name the preaching of the Crosse.
for when we preach Iesus christ Crucified simply without any mixture, that does he purposely name the preaching of the Cross.
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Now the worlde woulde alwayes fayne haue solemnities, and first of all wee see that many mennes eares itche,
Now the world would always fain have solemnities, and First of all we see that many men's ears itch,
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and they desire nothing but that men shoulde flourish in Rhetorike and painted speach, and such other like things.
and they desire nothing but that men should flourish in Rhetoric and painted speech, and such other like things.
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Again we see that many are ashamed of the simplicitie of the Gospell, bicause that if the great and small shoulde bee coupled togither, it might seeme that it tendeth too the pulling downe of all highnesse.
Again we see that many Are ashamed of the simplicity of the Gospel, Because that if the great and small should be coupled together, it might seem that it tendeth too the pulling down of all highness.
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And shoulde menne bee spoyled and robbed after that maner of all theyr glorie [ thinke they? ] Manie therefore are ashamed of that.
And should men be spoiled and robbed After that manner of all their glory [ think they? ] Many Therefore Are ashamed of that.
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Nowe for this cause Sainct Paule sayeth, Go too, it is the preaching of a Gibet or Gallowes. It is true:
Now for this cause Saint Paul Saith, Go too, it is the preaching of a Gibbet or Gallows. It is true:
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for to the intent to open vnto vs the Kingdome of heauen, the sonne of God was fayne to suffer our curse,
for to the intent to open unto us the Kingdom of heaven, the son of God was fain to suffer our curse,
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and to indure that death which is so slaunderous before men, yea and to be cursed of Gods owne mouth according to the saying of the Lawe, Cursed is hee that hangeth on tree.
and to endure that death which is so slanderous before men, yea and to be cursed of God's own Mouth according to the saying of the Law, Cursed is he that hangs on tree.
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Then was our Lorde Iesus Christ faine to come to that poynt, that hee might be our borrow. Then was our Lord Iesus christ feign to come to that point, that he might be our borrow.
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To be short, hee was as good as ouerwhelmed.
To be short, he was as good as overwhelmed.
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And we see howe the Prophete Esay sayth of him, that he was disfigured like a poore Lazerman,
And we see how the Prophet Isaiah say of him, that he was disfigured like a poor Lazerman,
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so as men vouchsafed not to looke vppon him, or to count him in the number of men.
so as men vouchsafed not to look upon him, or to count him in the number of men.
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Also wee see howe the.xxij. Psalme sayth, I am a worme and not a man, I am a mockingstocke euen to the rascallest sort: Also we see how the xxij Psalm say, I am a worm and not a man, I am a mockingstocke even to the rascallest sort:
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insomuch that the theefe did scorne him and scoffe at him. VVell then, at the first sight this doctrine seemeth vnworthie to be receyued.
insomuch that the thief did scorn him and scoff At him. Well then, At the First sighed this Doctrine seems unworthy to be received.
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But wee must bethinke vs what Saint Paule sayth in another text: But we must bethink us what Saint Paul say in Another text:
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that is to wit, that the world knew not God in true wisedome, and therfore he was fayne to vse another fashion of teaching, which is by foolishnesse.
that is to wit, that the world knew not God in true Wisdom, and Therefore he was fain to use Another fashion of teaching, which is by foolishness.
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For were wee throughly wise, as wee woulde bee taken too bee:
For were we thoroughly wise, as we would be taken too be:
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wee haue as good an instruction as can bee, in beholding the skies and the earth.
we have as good an instruction as can be, in beholding the skies and the earth.
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VVe see there a mirrour wherin god sheweth vs his infinit goodnesse, power, rightuousnesse, mercie and wisedome.
We see there a mirror wherein god shows us his infinite Goodness, power, righteousness, mercy and Wisdom.
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And so wee see there the great treasures of Gods wisdome, which ought 〈 ◊ 〉 rauish our wittes to wonder at it.
And so we see there the great treasures of God's Wisdom, which ought 〈 ◊ 〉 ravish our wits to wonder At it.
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But who fareth the better by it? Nay contrarywise wee see men cobble vp Gods benefites and fill their panches with them, without any thinking vppon him at all,
But who fareth the better by it? Nay contrariwise we see men cobble up God's benefits and fill their paunches with them, without any thinking upon him At all,
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and not onely that, but also to kicke agaynst him that hath pampered them.
and not only that, but also to kick against him that hath pampered them.
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And when they weene too do God seruice, they plucke away the honor that belongeth to him,
And when they ween too do God service, they pluck away the honour that belongeth to him,
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and set vp Idols after their owne fancie.
and Set up Idols After their own fancy.
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Seing then that the world hath not knowne God in true wisedome, and by the order of nature:
Sing then that the world hath not known God in true Wisdom, and by the order of nature:
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God was fayne to trie another way, as he did.
God was fain to try Another Way, as he did.
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For if we iudge after our naturall wit, it is a kind of starke folly to say, that the sonne of God, the heade of the Angelles, the Lorde of glorie, the welspring of life, the persone to whome all maiestie belongeth, was not onely made a mortall man, and clothed with our state:
For if we judge After our natural wit, it is a kind of stark folly to say, that the son of God, the head of the Angels, the Lord of glory, the wellspring of life, the person to whom all majesty belongeth, was not only made a Mortal man, and clothed with our state:
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but also vtterly abased, (as Sainct Paule sayth in the seconde too the Philippians) yea and became subiect too our curse,
but also utterly abased, (as Saint Paul say in the seconde too the Philippians) yea and became Subject too our curse,
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and bare the name of sinne, which is more.
and bore the name of sin, which is more.
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VVhen a man speaketh to vs in such phraze of speech, it must needes seeme straunge to vs as it is in deed.
When a man speaks to us in such phrase of speech, it must needs seem strange to us as it is in deed.
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But we must submit our selues with al lowlinesse, and consider that forasmuch as we haue not profited by the things that god hath shewed vs from the beginning both in heauen and earth, we must bee fayne to come to this other schole.
But we must submit our selves with all lowliness, and Consider that forasmuch as we have not profited by the things that god hath showed us from the beginning both in heaven and earth, we must be fain to come to this other school.
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Thus much concerning this streyne where Saint Paule sayth, then is the stumblingblocke of the Crosse put away.
Thus much Concerning this streyne where Saint Paul say, then is the stumblingblocke of the Cross put away.
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But to be short, we must gather vpon this Text, that if there be any absurditie in the Gospel according to our vnderstanding, the same must not make it out of taste with vs,
But to be short, we must gather upon this Text, that if there be any absurdity in the Gospel according to our understanding, the same must not make it out of taste with us,
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but we must cōsider that God intendeth to trie our obedience, by sending vs to the death of of our Lorde Iesus Christ,
but we must Consider that God intends to try our Obedience, by sending us to the death of of our Lord Iesus christ,
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and that there we see as it were the gulfe of hell, seeing that the sonne of God is there to beare our condemnation,
and that there we see as it were the gulf of hell, seeing that the son of God is there to bear our condemnation,
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and is become our suretie there to pay all our dettes.
and is become our surety there to pay all our debts.
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Againe let vs consider further, that from death there was a goodly passage vnto glorie, which appeared in his resurrection.
Again let us Consider further, that from death there was a goodly passage unto glory, which appeared in his resurrection.
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For the Sonne of God hauing suffered through infirmitie, (that is to say, according to the ordinance of God his father,
For the Son of God having suffered through infirmity, (that is to say, according to the Ordinance of God his father,
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except wee bee armed with such constancio, as not to turne out of the way, let Satan do what hee can.
except we be armed with such constancio, as not to turn out of the Way, let Satan doe what he can.
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and according to his owne good will also, wherby he consented to submit himselfe to such bondage) and hauing suffered in such wise that hee ouercame death by the power of his holy spirite:
and according to his own good will also, whereby he consented to submit himself to such bondage) and having suffered in such wise that he overcame death by the power of his holy Spirit:
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he obteyned such a victorie, as all knees must nowe bow before him, and he hath a name aboue all names, and men muste knowe that all the Maiestie of God appeared and shone forth in his person.
he obtained such a victory, as all knees must now bow before him, and he hath a name above all names, and men must know that all the Majesty of God appeared and shone forth in his person.
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Thus yee see that wee neede not to bee ashamed of the Gospell.
Thus ye see that we need not to be ashamed of the Gospel.
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And aboue all things let vs holde faste that which Saint Paule in the first to the Romaines calleth the power of God to the saluation of all beleeuers.
And above all things let us hold fast that which Saint Paul in the First to the Romans calls the power of God to the salvation of all believers.
cc p-acp d n2 vvb pno12 vvi j cst r-crq n1 np1 p-acp dt ord p-acp dt njp2 vvz dt n1 pp-f np1 p-acp dt n1 pp-f d n2.
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Then as for the worldlings and such as are swolne with pryde and ouerweening like Toades, let them despize the Gospell as much as they list, Then as for the worldlings and such as Are swollen with pride and overweening like Toads, let them despise the Gospel as much as they list,
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and let them perish in their owne cursednesse:
and let them perish in their own cursedness:
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and in the meane while let vs with all humblenesse of fayth imbrace the sonne of God, who offereth himselfe to vs of purpose, to lift vs vp to the glorie of the kingdom of heauen. But heere is yet more:
and in the mean while let us with all humbleness of faith embrace the son of God, who Offereth himself to us of purpose, to lift us up to the glory of the Kingdom of heaven. But Here is yet more:
cc p-acp dt j n1 vvb pno12 p-acp d n1 pp-f n1 vvi dt n1 pp-f np1, r-crq vvz px31 pc-acp pno12 pp-f n1, pc-acp vvi pno12 a-acp p-acp dt n1 pp-f dt n1 pp-f n1. p-acp av vbz av av-dc:
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namely that Saint Paule matcheth Stumbling, and the preaching of the Gospel togither as things inseparable.
namely that Saint Paul Matches Stumbling, and the preaching of the Gospel together as things inseparable.
av cst n1 np1 vvz vvg, cc dt vvg pp-f dt n1 av p-acp n2 j.
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It is true that wee must eschue all stumblingblockes as much as is possible: for wo be to him by whom stumblingblockes come.
It is true that we must eschew all stumblingblockes as much as is possible: for woe be to him by whom stumblingblockes come.
pn31 vbz j cst pns12 vmb vvi d n2 c-acp d c-acp vbz j: p-acp n1 vbb p-acp pno31 p-acp ro-crq n2 vvb.
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But yet muste Iesus Christ raigne, and haue his full scope, though all the whole worlde shoulde stumble at him.
But yet must Iesus christ Reign, and have his full scope, though all the Whole world should Stumble At him.
p-acp av vmb np1 np1 n1, cc vhb po31 j n1, cs d dt j-jn n1 vmd vvi p-acp pno31.
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The woorde Stumblingblocke, importeth a stoppe, hinderance, or let, as if there were a rough and stonie way that had some thornes and bushes,
The word Stumblingblocke, imports a stop, hindrance, or let, as if there were a rough and stony Way that had Some thorns and Bushes,
dt n1 np1, vvz dt n1, n1, cc vvb, c-acp cs pc-acp vbdr dt j cc j n1 cst vhd d n2 cc n2,
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or some other comberances in it, the same were a meanes too make men stumble.
or Some other comberances in it, the same were a means too make men Stumble.
cc d j-jn n2 p-acp pn31, dt d vbdr dt n2 av vvi n2 vvi.
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Nowe it were to be wished that Iesus Christ might go on freely, and that all the worlde would receyue him,
Now it were to be wished that Iesus christ might go on freely, and that all the world would receive him,
av pn31 vbdr pc-acp vbi vvn cst np1 np1 vmd vvi a-acp av-j, cc cst d dt n1 vmd vvi pno31,
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and that nothing might stoppe the preaching of the Gospell from the one ende of the worlde to the other.
and that nothing might stop the preaching of the Gospel from the one end of the world to the other.
cc cst pix vmd vvi dt vvg pp-f dt n1 p-acp dt crd n1 pp-f dt n1 p-acp dt n-jn.
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I say we ought to wishe it as much as in vs is.
I say we ought to wish it as much as in us is.
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Howbeeit let vs learne that God intendeth to trye the obedientnesse of our fayth, by giuing Satan the brydle who casteth many stumblingblockes and cumberances in our wayes.
Howbeit let us Learn that God intends to try the obedientness of our faith, by giving Satan the bridle who Cast many stumblingblockes and cumberances in our ways.
a-acp vvb pno12 vvi cst np1 vvz pc-acp vvi dt n1 pp-f po12 n1, p-acp vvg np1 dt n1 r-crq vvz d n2 cc n2 p-acp po12 n2.
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Too bee short, our Lorde Iesus Christ is not without cause called a stone to stumble at, Too be short, our Lord Iesus christ is not without cause called a stone to Stumble At,
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and a stoppe for all men too dashe agaynst, and by that meanes too breake their neckes.
and a stop for all men too dash against, and by that means too break their necks.
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And in the ende (as it is sayde in Saint Luke) they must be crushed by that stone, And in the end (as it is said in Saint Luke) they must be crushed by that stone,
cc p-acp dt n1 (c-acp pn31 vbz vvn p-acp n1 zz) pns32 vmb vbi vvn p-acp d n1,
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for it is to hard for their stubbornnesse. And this is verie much for our behoofe.
for it is to hard for their stubbornness. And this is very much for our behoof.
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For we see many men so nice, that if men agree not to the Gospell out of hande, they thinke themselues quite and cleane discharged and set free before God, from mainteining the quarel or cace any longer.
For we see many men so Nicaenae, that if men agree not to the Gospel out of hand, they think themselves quite and clean discharged and Set free before God, from maintaining the quarrel or case any longer.
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10367
If all Kings and Princes had caused it to be proclaimed by the sound of a trumpet, that there shoulde 〈 ◊ 〉 no more fighting agaynst Gods truth:
If all Kings and Princes had caused it to be proclaimed by the found of a trumpet, that there should 〈 ◊ 〉 no more fighting against God's truth:
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euerie man woulde make countenance too bee of the same minde. But nowadayes ye shall see great crueltie, tyrannie, spytefulnesse, manacing, and such other like things.
every man would make countenance too be of the same mind. But nowadays you shall see great cruelty, tyranny, spytefulnesse, menacing, and such other like things.
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10369
Again ye shall see that the most part of the enemies are as greedie woolues that desire to deuour all,
Again you shall see that the most part of the enemies Are as greedy wolves that desire to devour all,
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10370
and seeke to shed innocent bloud, to the intent that they may haue their goodes.
and seek to shed innocent blood, to the intent that they may have their goods.
cc vvb pc-acp vvi j-jn n1, p-acp dt n1 cst pns32 vmb vhi po32 n2-j.
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Othersome haue a frentike zeale, insomuch that they woulde fayne haue the name of God cleane wyped out,
Othersome have a frentike zeal, insomuch that they would fain have the name of God clean wiped out,
j vhb dt j n1, av cst pns32 vmd av-j vhi dt n1 pp-f np1 av-j vvd av,
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and the doctrine of the Gospell vtterly quenched. VVhen men see this: ô (say they) I will not meddle with it.
and the Doctrine of the Gospel utterly quenched. When men see this: o (say they) I will not meddle with it.
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VVhat? Shall I bring all the world in my toppe? Is it not manifest that they which haue tasted this doctrine are but a handfull of men,
What? Shall I bring all the world in my top? Is it not manifest that they which have tasted this Doctrine Are but a handful of men,
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and that all others are enemies too them, or else they doo reiect them or laugh them to scorne,
and that all Others Are enemies too them, or Else they do reject them or laugh them to scorn,
cc cst d n2-jn vbr n2 av pno32, cc av pns32 vdb vvi pno32 cc vvi pno32 pc-acp vvi,
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or at leastwyse beare a poysoned and malicious heart agaynst them? Yee see then, that verie fewe are so strong,
or At leastwise bear a poisoned and malicious heart against them? Ye see then, that very few Are so strong,
cc p-acp av vvi dt j-vvn cc j n1 p-acp pno32? pn22 vvb av, cst av d vbr av j,
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10376
as too beare out the stumblingblockes of the Gospell, when they see as it were logges cast in theyr way,
as too bear out the stumblingblockes of the Gospel, when they see as it were logs cast in their Way,
c-acp av vvi av dt n2 pp-f dt n1, c-crq pns32 vvb c-acp pn31 vbdr n2 vvn p-acp po32 n1,
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and that Iesus Christ is hyndered by Satan, and by the practises of his vnderlings. O (say they) wee muste needes backe againe.
and that Iesus christ is hindered by Satan, and by the practises of his underlings. O (say they) we must needs back again.
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Yea and what a number are too bee seene at thys day, whiche will say that this doctrine bringeth store of stumblingblockes? Againe, see I praye you what diuersitie of opinions it hathe (say they.) Beholde such a one speaketh thus, and such a one thus.
Yea and what a number Are to be seen At this day, which will say that this Doctrine brings store of stumblingblockes? Again, see I pray you what diversity of opinions it hath (say they.) Behold such a one speaks thus, and such a one thus.
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10379
Furthermore whē the wicked sort which set their tongues to sale lyke harlots in a Brothelhouse,
Furthermore when the wicked sort which Set their tongues to sale like harlots in a Brothel-house,
np1 c-crq dt j n1 r-crq vvd po32 n2 p-acp n1 av-j n2 p-acp dt n1,
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and cast out blasphemies agaynst God and his woorde, finde any cloke eyther too despize or too reiect the Gospell:
and cast out Blasphemies against God and his word, find any cloak either too despise or too reject the Gospel:
cc vvd av n2 p-acp np1 cc po31 n1, vvb d n1 av-d av vvi cc av vvi dt n1:
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by and by many wretched folke haue theyr tongues fyled to say, Alas, we see that this doctrine bringeth great stumblingblockes with it.
by and by many wretched folk have their tongues filed to say, Alas, we see that this Doctrine brings great stumblingblockes with it.
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10382
Yea and Iesus Christ shoulde not bee that whiche the holy Scripture reporteth him too bee,
Yea and Iesus christ should not be that which the holy Scripture Reporteth him too be,
uh cc np1 np1 vmd xx vbi d r-crq dt j n1 vvz pno31 av vbi,
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if the Gospell caused not many stumblings. But yet muste wee not bee dismayed at them: wee muste rather ouercome them.
if the Gospel caused not many stumblings. But yet must we not be dismayed At them: we must rather overcome them.
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Thus ye see what wee haue too gather vppon this streyne, where Saint Paule sayeth that wee shall neuer holde out in the fayth of the Gospell,
Thus you see what we have too gather upon this streyne, where Saint Paul Saith that we shall never hold out in the faith of the Gospel,
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10388
VVe haue seene heretofore how euery of vs ought to behaue himselfe, insomuch that the Prophete Esay speaking of the preaching of the Gospell, sayth that the way must bee made leuell,
We have seen heretofore how every of us ought to behave himself, insomuch that the Prophet Isaiah speaking of the preaching of the Gospel, say that the Way must be made level,
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and that the thing which was rough and crooked before, must now be made smooth and streyt.
and that the thing which was rough and crooked before, must now be made smooth and streyt.
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VVell then, we must do what we can that it may be so.
Well then, we must do what we can that it may be so.
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Howbeeit forasmuch as God wil haue vs to be humbled, and that there must needs be stumblingblocks and comberances,
Howbeit forasmuch as God will have us to be humbled, and that there must needs be Stumblingblocks and comberances,
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and it cannot be but that Iesus Christ must reigne in the mids of his enemies:
and it cannot be but that Iesus christ must Reign in the mids of his enemies:
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let vs go forward and defie all Satans practizes, and not mislike of the Gospell for it,
let us go forward and defy all Satan practises, and not mislike of the Gospel for it,
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though we see neuer so many stumblings and stumblingblockes abrode in the world.
though we see never so many stumblings and stumblingblockes abroad in the world.
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Now S. Paul hauing sayd so, addeth, I would to God that al they which trouble you were cut off.
Now S. Paul having said so, adds, I would to God that all they which trouble you were Cut off.
av n1 np1 vhg vvn av, vvz, pns11 vmd p-acp np1 cst d pns32 r-crq vvb pn22 vbdr vvn a-acp.
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10396
It may seeme at the first blush, that S. Paule is moued here with to much choler,
It may seem At the First blush, that S. Paul is moved Here with to much choler,
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when he wisheth that all those which sow their darnell and errours abrode to peruert Gods pure doctrine shoulde bee dispatched, that the diuell might possesse thē,
when he wishes that all those which sow their darnel and errors abroad to pervert God's pure Doctrine should be dispatched, that the Devil might possess them,
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and that they might neuer find mercy at Gods hand. For so doth the word Cut off betoken.
and that they might never find mercy At God's hand. For so does the word cut off betoken.
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But we must mark, that the zele which we ought to haue of Gods glorie, forgetteth all worldly respects,
But we must mark, that the zeal which we ought to have of God's glory, forgetteth all worldly respects,
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when they be put into the balance togither.
when they be put into the balance together.
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Howbeeit before we go any further, let vs first note that in this word Cut off, S. Paul hath spoken by a similitude.
Howbeit before we go any further, let us First note that in this word cut off, S. Paul hath spoken by a similitude.
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For those rascals that had corrupted and falsified the doctrine of the Gospell, stroue for Circumcizion.
For those rascals that had corrupted and falsified the Doctrine of the Gospel, strove for Circumcision.
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10403
VVell then (sayth he) pare off and cut off as much as ye list,
Well then (say he) pare off and Cut off as much as you list,
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and yet all your seeking is but to haue other mē busied about such pelting trifles as wel as your selues.
and yet all your seeking is but to have other men busied about such pelting trifles as well as your selves.
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But as for me, I would that all such deceyuers were quite and cleane cut off,
But as for me, I would that all such deceivers were quite and clean Cut off,
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10406
and that God would sinke them or root thē out, & so cast thē off and damne thē,
and that God would sink them or root them out, & so cast them off and damn them,
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10407
as they might not haue any hope of saluation. Nowe let vs come to that which I haue touched.
as they might not have any hope of salvation. Now let us come to that which I have touched.
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10408
I tolde you shortly, that whē men make war agaynst God, we must become such deadly enemies vnto them,
I told you shortly, that when men make war against God, we must become such deadly enemies unto them,
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10409
as we must vtterly put out of minde all kinred and friendship, and al that else is:
as we must utterly put out of mind all kindred and friendship, and all that Else is:
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for otherwise we do not our dutie in any wise vnto our God, who, seing he beareth the name of our father,
for otherwise we do not our duty in any wise unto our God, who, sing he bears the name of our father,
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10411
and doth vs the honor to take vs for his children, ought at the least to haue his glorie esteemed of vs aboue all things.
and does us the honour to take us for his children, ought At the least to have his glory esteemed of us above all things.
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10412
But wee muste passe on yet further.
But we must pass on yet further.
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10413
For what is the Maiestie of God? Agayne, howe precious ought 〈 ◊ 〉 truthe too bee vntoo vs?
For what is the Majesty of God? Again, how precious ought 〈 ◊ 〉 truth too be unto us?
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10414
Moreouer, seeing that he doth so ioyne his glorie with our welfare, as we cannot procure the one without the other:
Moreover, seeing that he does so join his glory with our welfare, as we cannot procure the one without the other:
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yea and that we can neyther profite him nor disprofite him, though we were neuer so zealous to mainteyne his quarell,
yea and that we can neither profit him nor disprofit him, though we were never so zealous to maintain his quarrel,
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for he hath no neede of vs, neither needeth hee to borow our helping hand,
for he hath no need of us, neither needs he to borrow our helping hand,
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10417
but yet he maketh vs his deputies or agents, too none other ende but that euerie of vs shoulde seeke his owne profite,
but yet he makes us his deputies or agents, too none other end but that every of us should seek his own profit,
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howbeeit not of this worlde, nor in these corruptible things, but in the euerlasting saluation of oure soules:
howbeit not of this world, nor in these corruptible things, but in the everlasting salvation of our Souls:
cs xx pp-f d n1, ccx p-acp d j n2, cc-acp p-acp dt j n1 pp-f po12 n2:
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10419
seeing (I say) that God imployeth vs after such sort, and we notwithstanding bee still retchlesse and colde:
seeing (I say) that God employeth us After such sort, and we notwithstanding be still retchless and cold:
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10420
is this treacherie of ours excusable? Nay wee must come to that which is sayde in the Psalme, The zeale of thine house hath eaten mee vp,
is this treachery of ours excusable? Nay we must come to that which is said in the Psalm, The zeal of thine house hath eaten me up,
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and the raylings of them that rayled on thee, I haue taken to my selfe.
and the railings of them that railed on thee, I have taken to my self.
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10422
Certes, this was fully accomplished in the person of our Lorde Iesus Christ, as in the heade of the Church.
Certes, this was Fully accomplished in the person of our Lord Iesus christ, as in the head of the Church.
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10423
And Saint Paule sheweth that wee must be fashioned like vnto him as our patterne,
And Saint Paul shows that we must be fashioned like unto him as our pattern,
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10424
so that whensoeuer we see Gods honour defaced by men, euerie of vs must set himselfe manfully agaynst it.
so that whensoever we see God's honour defaced by men, every of us must Set himself manfully against it.
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10425
Thus yee see breefly that the rule which wee must gather heere, is that wee must preferre Gods honour before all things,
Thus ye see briefly that the Rule which we must gather Here, is that we must prefer God's honour before all things,
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yea euen before a whole million of liues if we had them.
yea even before a Whole million of lives if we had them.
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10427
Then is it not for vs to spare men, when they streyne themselues to the vttermost of their power to trample Gods name vnder foot, to turmoyl the doctrine of saluation, to bring to passe that we might no more knowe what religion to sticke vntoo,
Then is it not for us to spare men, when they streyne themselves to the uttermost of their power to trample God's name under foot, to turmoil the Doctrine of salvation, to bring to pass that we might no more know what Religion to stick unto,
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10428
and to driue away all peace vtterly out of the Church.
and to driven away all peace utterly out of the Church.
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10429
Therefore if wee see men applie their indeuers that way, is it not reason that we should bee their aduersaries? Truly if it bee possible, wee must procure freendship and agreement with all men,
Therefore if we see men apply their indeuers that Way, is it not reason that we should be their Adversaries? Truly if it be possible, we must procure friendship and agreement with all men,
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10430
yea on our owne behalfe, and so farre forth as lyeth in vs, sayth Saint Paule to the Romanes.
yea on our own behalf, and so Far forth as lies in us, say Saint Paul to the Romans.
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10431
But when wee see these naughtipackes aduaunce themselues agaynst God, and thrust forth their hornes too dosse at him:
But when we see these naughtipacks advance themselves against God, and thrust forth their horns too dosse At him:
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10432
it is good reason that euery of vs should steppe forwarde, and shewe in deed that wee bee no more our owne men,
it is good reason that every of us should step forward, and show in deed that we be no more our own men,
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10433
but that for as much as our Lorde Iesus Christ hath bought and payde for vs so deerely, hee ought of right to be Lorde both of our life, and of our death.
but that for as much as our Lord Iesus christ hath bought and paid for us so dearly, he ought of right to be Lord both of our life, and of our death.
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10434
Ye see then why Saint Paule maketh heere so sharpe a wishe, na••ly that they which had troubled the Galathians might bee vtterly alienated from God,
You see then why Saint Paul makes Here so sharp a wish, na••ly that they which had troubled the Galatians might be utterly alienated from God,
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10435
and drowned in the gulfe of damnation. Now if it be obiected that this wish is agaynst the rule of charitie: the answere is easie inough.
and drowned in the gulf of damnation. Now if it be objected that this wish is against the Rule of charity: the answer is easy enough.
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10436
For we bee bound to loue our enimies, yea though they persecute & vexe vs:
For we be bound to love our enemies, yea though they persecute & vex us:
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10437
and although they seeke nothing but our destruction, yet must we procure their welfare & saluatiō to the vttermost of our power,
and although they seek nothing but our destruction, yet must we procure their welfare & salvation to the uttermost of our power,
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10438
and we must haue pitie & compassion of them to see thē so giuen ouer vnto Satan.
and we must have pity & compassion of them to see them so given over unto Satan.
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10439
Thus ye see what charitie importeth. But yet for al this, God must be aboue all, as I haue declared already.
Thus you see what charity imports. But yet for all this, God must be above all, as I have declared already.
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10440
Therfore Charitie is betweene man and man. VVhen any man shall haue done me wrong, I must forget it.
Therefore Charity is between man and man. When any man shall have done me wrong, I must forget it.
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Though he beare me malice, yet must I procure his welfare.
Though he bear me malice, yet must I procure his welfare.
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10442
But when it commeth to the maynteyning of Gods quarel, there mē must be esteemed lesse than nothing as I haue sayd already.
But when it comes to the maintaining of God's quarrel, there men must be esteemed less than nothing as I have said already.
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10443
Yet notwithstanding we doo cleane contrarie.
Yet notwithstanding we do clean contrary.
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10444
For what else is the cōmon practise, than to stoupe and stryke sayle when God is misdeltwith? And yet in the meane while euery man will follow his owne right to the vttermost. As for example:
For what Else is the Common practice, than to stoop and strike sail when God is misdeltwith? And yet in the mean while every man will follow his own right to the uttermost. As for Exampl:
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10445
There is a man that hath committed a very haynous crime, he deserueth to be punished:
There is a man that hath committed a very heinous crime, he deserves to be punished:
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10446
and if he be not corrected there is an euill gap opened to bring in corruption.
and if he be not corrected there is an evil gap opened to bring in corruption.
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10447
There is some mā of authoritie, and (to go no further) they that ought to shew the way of saluation, they that preach the worde of God,
There is Some man of Authority, and (to go no further) they that ought to show the Way of salvation, they that preach the word of God,
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10448
euen they I say are seene to liue wickedly, they be ribauds and lewd folke that serue to no purpose but to make confusion and debate.
even they I say Are seen to live wickedly, they be ribauds and lewd folk that serve to no purpose but to make confusion and debate.
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10449
And yet for all this, they must not be cut off, they must not be handled roughly will some say.
And yet for all this, they must not be Cut off, they must not be handled roughly will Some say.
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10450
A drunkard, a whoremonger, a varlet shall be maynteyned.
A drunkard, a whoremonger, a varlet shall be maintained.
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10451
To be short, there shall be nothing but contempt of God, & the Gospell shall be vnregarded euery where,
To be short, there shall be nothing but contempt of God, & the Gospel shall be unregarded every where,
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10452
and yet must all of it be suffered vnder colour that there must some clemēcie be vsed:
and yet must all of it be suffered under colour that there must Some clemency be used:
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10454
But if ye doo neuer so little touche these men that are so gentle, or at leastwise pretende to be so:
But if you do never so little touch these men that Are so gentle, or At leastwise pretend to be so:
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10455
by and by they fall out into deadly defiance, saying: why not? suche a man hathe doone mee suche a wrong.
by and by they fallen out into deadly defiance, saying: why not? such a man hath done me such a wrong.
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10456
They fight it out to the vttermost.
They fight it out to the uttermost.
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10457
VVell then, they indure all things that can be at the har• of Satans vnderlings, yea euen too bee buffeted and boxed about the eares by them with shame inough,
Well then, they endure all things that can be At the har• of Satan underlings, yea even too be buffeted and boxed about the ears by them with shame enough,
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10458
as Sainct Paule sayth in the seconde to the Corinthians:
as Saint Paul say in the seconde to the Corinthians:
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and yet in the meane while they can not abide that God should be auenged of the dishonour that is doone vnto him.
and yet in the mean while they can not abide that God should be avenged of the dishonour that is done unto him.
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10460
Nowe then wee see that S. Paules zele was well ruled, and if any man had doone him wrong in his owne person, wee knowe he woulde haue beene pacient in that behalfe.
Now then we see that S. Paul's zeal was well ruled, and if any man had done him wrong in his own person, we know he would have been patient in that behalf.
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10461
But now that he seeth Gods Gospell comming to suche an afterdeele: he can not abyde that:
But now that he sees God's Gospel coming to such an afterdeele: he can not abide that:
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10462
but setteth him selfe agaynst it, wishing that suche men were damned. Yea verily:
but sets him self against it, wishing that such men were damned. Yea verily:
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10463
for he had no regarde of him selfe, but (as I sayde afore) preferred Gods honor before all the whole worlde.
for he had no regard of him self, but (as I said afore) preferred God's honour before all the Whole world.
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10464
Thus ye see how we may be safe frō straying: namely if we looke simply vnto God, and giue not heede to our owne affections,
Thus you see how we may be safe from straying: namely if we look simply unto God, and give not heed to our own affections,
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10465
but bee gouerned by the spirite of vprightnesse and discretion, so as God make vs too discerne how farre foorth wee must fight,
but be governed by the Spirit of uprightness and discretion, so as God make us too discern how Far forth we must fight,
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10466
and how farre foorth we must resist.
and how Far forth we must resist.
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10467
Then if wee once haue such discretion, and bee gouerned by the holy Ghost, we may with S. Paule, with Dauid,
Then if we once have such discretion, and be governed by the holy Ghost, we may with S. Paul, with David,
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10468
& with the residue of the holy Prophets defie men, when they go about to turne vs away from the purenesse of the knowen doctrine:
& with the residue of the holy prophets defy men, when they go about to turn us away from the pureness of the known Doctrine:
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10469
yea and wee might curse the very Angels if neede were, according as Sainct Paule hath sayde heeretofore, where he defyed the Angels of heauen,
yea and we might curse the very Angels if need were, according as Saint Paul hath said heretofore, where he defied the Angels of heaven,
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10470
if they shoulde set them selues agaynst the doctrine of the Gospell that he had preached.
if they should Set them selves against the Doctrine of the Gospel that he had preached.
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10471
Not that the Angels doo euer set them selues agaynst it: but that if it were possible for them to doo so.
Not that the Angels do ever Set them selves against it: but that if it were possible for them to do so.
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10472
As if he should say, put the cace that an Angell shoulde go about to ouerthrow your fayth:
As if he should say, put the case that an Angel should go about to overthrow your faith:
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10473
yet should ye rather sende him to hell, and holde him for a feende, and curse him,
yet should you rather send him to hell, and hold him for a Fiend, and curse him,
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10474
than be turned aside from the right way by him. Yee see then that wee must in all respects rest wholly vpon God:
than be turned aside from the right Way by him. Ye see then that we must in all respects rest wholly upon God:
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10475
and moreouer let vs bee afrayde of that saying, as though we heard it thunder from heauen agaynst all suche as trouble the Churche.
and moreover let us be afraid of that saying, as though we herd it thunder from heaven against all such as trouble the Church.
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10476
For thoughe it bee but Paule that hath spoken it, yet dyd the holy Ghost guyde and gouerne hys tung.
For though it be but Paul that hath spoken it, yet did the holy Ghost guide and govern his tongue.
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10477
For asmuche then as he was the instrument of God to vtter the sayd sentence:
For asmuch then as he was the Instrument of God to utter the said sentence:
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it is as much as if vnrepealable iudgement were alreadie giuen agaynst all suche as go about to breake the vnion of fayth,
it is as much as if unrepealable judgement were already given against all such as go about to break the Union of faith,
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10479
and the agreement of brotherhood that ought to be among all Gods children, and to sowe errours and heresies to falsifie the pure truthe.
and the agreement of brotherhood that ought to be among all God's children, and to sow errors and heresies to falsify the pure truth.
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Furthermore God sheweth how deerely he loueth vs, (as hath bin declared this morning) wherein he giueth vs a warrant of the fatherly care which he hath of our saluation, in that he taketh suche vengeance on all suche as would disappoynt the same.
Furthermore God shows how dearly he loves us, (as hath been declared this morning) wherein he gives us a warrant of the fatherly care which he hath of our salvation, in that he Takes such vengeance on all such as would disappoint the same.
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And finally he sayth, Brethren, yee bee called too freedome: onely make it not an occasion of fleshlynesse, but serue yee one another in loue,
And finally he say, Brothers, ye be called too freedom: only make it not an occasion of fleshlynesse, but serve ye one Another in love,
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bicause it is the true fulfilling of the Lawe, and the very squire also whereby wee must rule all our works.Because it is the true fulfilling of the Law, and the very squire also whereby we must Rule all our works.
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Heere Sainct Paule sheweth, first that his striuing is not too bring too passe that men might lyue at their owne ease,
Here Saint Paul shows, First that his striving is not too bring too pass that men might live At their own ease,
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and euery body sport as they list themselues: but that wee might bee free before God.
and every body sport as they list themselves: but that we might be free before God.
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And that is well woorth the marking.
And that is well worth the marking.
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For as soone as this worde freedome or libertie is spoken of, euery of vs is so inclined to his fleshly lustes, that by and by wee thinke with our selues, very well,
For as soon as this word freedom or liberty is spoken of, every of us is so inclined to his fleshly lusts, that by and by we think with our selves, very well,
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then may I do what I list, I am no more restrayned, I neede not any more to thinke my selfe so much bounde,
then may I do what I list, I am no more restrained, I need not any more to think my self so much bound,
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nor to make so great scruple of conscience as I haue done.
nor to make so great scruple of conscience as I have done.
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Thus yee see howe that vnder the pretence of libertie, euery of vs makes him selfe thrall to his owne affections.
Thus ye see how that under the pretence of liberty, every of us makes him self thrall to his own affections.
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For it is a pollicie of the Diuels, to deceyue and beguyle vs in the things that seeme to bee good,
For it is a policy of the Devils, to deceive and beguile us in the things that seem to be good,
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yea and to turne them to the cleane contrarie.
yea and to turn them to the clean contrary.
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For (as I haue declared heeretofore) it is certayne that al such as couet to liue after their owne liking, become wretched bondslaues,
For (as I have declared heretofore) it is certain that all such as covet to live After their own liking, become wretched bondslaves,
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and are hild in strayter bondage than such as are set in the stocks or manacles.
and Are held in straiter bondage than such as Are Set in the stocks or manacles.
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And why? Let vs consider a little what tyrannie there is in our lusts & passions.
And why? Let us Consider a little what tyranny there is in our Lustiest & passion.
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If a man follow his owne lusts, surely he must needes shake off al shame, & forget himself, & become a very beast.
If a man follow his own Lustiest, surely he must needs shake off all shame, & forget himself, & become a very beast.
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Lo here the goodly libertie that all men seeke cōmonly by nature.
Lo Here the goodly liberty that all men seek commonly by nature.
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Howbeit, as I haue told you before, this is not all.
Howbeit, as I have told you before, this is not all.
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But I haue tolde you that the libertie whervnto S. Paule exhorteth vs, is another maner of thing.
But I have told you that the liberty whereunto S. Paul exhorteth us, is Another manner of thing.
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It is not that we should runne a• rouers, and haue no bridle to holde vs in awe:
It is not that we should run a• rovers, and have no bridle to hold us in awe:
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but that we shoulde consider what God requireth of vs, and be ruled by his holy word,
but that we should Consider what God requires of us, and be ruled by his holy word,
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& none of vs become so lordly as to say, this or that must be done.
& none of us become so lordly as to say, this or that must be done.
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10501
For when men take vpon them to rule vs by lawes and ordinances of their owne making, it is certayne that they doo but (as yee woulde say) make infinite cor••s to strangle poore soules withall.
For when men take upon them to Rule us by laws and ordinances of their own making, it is certain that they do but (as ye would say) make infinite cor••s to strangle poor Souls withal.
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S. Paule then sheweth that the libertie which he preached, & for the mayntenance wherof he stoode so stoutly agaynst the deceiuers, is not that men should ouershote thēselues & take leaue to do what they list,
S. Paul then shows that the liberty which he preached, & for the maintenance whereof he stood so stoutly against the deceivers, is not that men should ouershote themselves & take leave to do what they list,
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but that they might freely serue god, & be no more racked and tormented with vnquietnesse,
but that they might freely serve god, & be no more racked and tormented with unquietness,
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as we see poore ignorant soules to be, who beeing hild fast in superstition, are euermore in doubte and grudge of conscience, making questions of euery thing,
as we see poor ignorant Souls to be, who being held fast in Superstition, Are evermore in doubt and grudge of conscience, making questions of every thing,
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& neuer beeing resolued of any one poynt.
& never being resolved of any one point.
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10506
Of which sort also are the Papists, who haue an infinite number of doubts among them. And no maruell at all:
Of which sort also Are the Papists, who have an infinite number of doubts among them. And no marvel At all:
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for they knowe not too what master they must yeeld their account. Euery of them talkes according to the disposition of his owne brayne:
for they know not too what master they must yield their account. Every of them talks according to the disposition of his own brain:
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[ one sayes ] to my seeming such a thing would be good: [ another sayes ] Lo this my deuotion telleth me:
[ one Says ] to my seeming such a thing would be good: [ Another Says ] Lo this my devotion Telleth me:
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[ and the third says ] it were good yet that this or that were doone more.
[ and the third Says ] it were good yet that this or that were done more.
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10510
Now when they be once entred into suche a maze, at length they fall to doubting whether they may kembe their heades or no,
Now when they be once entered into such a maze, At length they fallen to doubting whither they may kemb their Heads or no,
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10511
and make a scrupulousnesse with whiche finger they shoulde feede themselues, and of euery thing else.
and make a scrupulousness with which finger they should feed themselves, and of every thing Else.
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10512
To bee short, there is neyther ende nor measure of their fondnesse. VVhen S. Paule intendeth to shew what it is to be wrapped in mens traditions:
To be short, there is neither end nor measure of their fondness. When S. Paul intends to show what it is to be wrapped in men's traditions:
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he saith that whē they haue once forbidden too eate flesh, anone after they forbid to tast it:
he Says that when they have once forbidden too eat Flesh, anon After they forbid to taste it:
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10514
and when they haue forbiddē to tast it, soone after they forbid to touch it.
and when they have forbidden to taste it, soon After they forbid to touch it.
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Yee see then that the way for vs to maynteyne the libertie that is purchased for vs by the death & passion of our lord Iesus Christ, is first too knowe in what wise God will bee serued and honored, to the ende wee be not tossed with so many scruples of conscience for want of discerning what is good or euill,
Ye see then that the Way for us to maintain the liberty that is purchased for us by the death & passion of our lord Iesus christ, is First too know in what wise God will be served and honoured, to the end we be not tossed with so many scruples of conscience for want of discerning what is good or evil,
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10516
but determine fully and certenly with our selues, to follow Gods word, assuring our selues also, that in so dooing wee can not doo amisse.
but determine Fully and Certainly with our selves, to follow God's word, assuring our selves also, that in so doing we can not do amiss.
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10517
And secondly to serue one anothers turne, that none of vs bee so addicted to his owne selfe as to ouermate his fellowes,
And secondly to serve one another's turn, that none of us be so addicted to his own self as to ouermate his Fellows,
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10518
but bee so gentle & kindharted as euery of vs haue an eye wherin he may aduauntage or succor his neybour:
but be so gentle & kindhearted as every of us have an eye wherein he may advantage or succour his neybour:
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10519
absteyning frō all offence giuing so as it be not sayd, I care not for suche a one or for suche a one, I passe not whether he sinke or swim:
abstaining from all offence giving so as it be not said, I care not for such a one or for such a one, I pass not whither he sink or swim:
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but that (for as much as our Lorde Iesus Christ hath linked vs ••gither too bee members of his Churche) wee holde fast the sayde doctrine, that is too witte,
but that (for as much as our Lord Iesus christ hath linked us ••gither too be members of his Church) we hold fast the said Doctrine, that is too wit,
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10521
first that God be honored and serued among vs as he commaundeth, and secondly that wee agree in suche wise togither,
First that God be honoured and served among us as he commandeth, and secondly that we agree in such wise together,
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10522
as wee labour through meeknesse to matche our selues one with another, and to serue one anothers turne, notwithstanding that wee be free still to Godwarde as in respect of our consciences.
as we labour through meekness to match our selves one with Another, and to serve one another's turn, notwithstanding that we be free still to Godward as in respect of our Consciences.
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10523
And now let vs fall down before the maiestie of our good God with acknowledgement of our sinnes, praying him to make vs so too feele them,
And now let us fallen down before the majesty of our good God with acknowledgement of our Sins, praying him to make us so too feel them,
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as it may humble vs before hym, and drawe vs too true repentance, and wee go forwarde therin more and more, groning continually vnder the burthen of our sinne, till wee be quite clensed and vtterly ridded of it:
as it may humble us before him, and draw us too true Repentance, and we go forward therein more and more, groaning continually under the burden of our sin, till we be quite cleansed and utterly ridded of it:
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10525
And that it may please the same good God to beare with vs, and not to handle vs so rigorously as he could doo,
And that it may please the same good God to bear with us, and not to handle us so rigorously as he could do,
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10526
but to guide vs in suche wise by his holy spirite, as he may both forgiue and forget our sinnes, till we be fully clensed frō them.
but to guide us in such wise by his holy Spirit, as he may both forgive and forget our Sins, till we be Fully cleansed from them.
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10527
That it may please him to graunt this grace, not only to vs, but also to all people and Nations of the earth. &c.
That it may please him to grant this grace, not only to us, but also to all people and nations of the earth. etc.
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The. 35. Sermon, which is the fifth vpon the fifth Chapter.
The. 35. Sermon, which is the fifth upon the fifth Chapter.
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14 For all the Lavve is fulfilled in one vvorde, vvhich is this, Thou shalt loue thy neighbour as thy self.
14 For all the Law is fulfilled in one word, which is this, Thou shalt love thy neighbour as thy self.
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10530
15 If yee bite and deuour one another, bevvare that yee be not consumed one of another.
15 If ye bite and devour one Another, beware that ye be not consumed one of Another.
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10531
16 But I say vnto you, vvalke after the spirite, and yee shall not fulfill the lusts of the flesh.
16 But I say unto you, walk After the Spirit, and ye shall not fulfil the Lustiest of the Flesh.
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10532
17 Surely the flesh lusteth contrarie too the spirite, and the spirite contrarie to the flesh.
17 Surely the Flesh Lusteth contrary too the Spirit, and the Spirit contrary to the Flesh.
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For these things are one agaynst another, so as yee can not do all things as yee vvould.
For these things Are one against Another, so as ye can not do all things as ye would.
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10534
18 But and if yee be led by the spirite, then are yee not vnder the Lavve.
18 But and if ye be led by the Spirit, then Are ye not under the Law.
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10535
WE see that Moyses intending to bring the lawe into a summe, to the ende wee might knowe what was taught vs and tolde vs:
WE see that Moses intending to bring the law into a sum, to the end we might know what was taught us and told us:
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sayth that God will be loued of vs, as good reason it is that we should first sticke vnto him & be knit vnto him,
say that God will be loved of us, as good reason it is that we should First stick unto him & be knit unto him,
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and afterward that there should be such a bonde of friendship among our selues, as we might bee knit togither as members of one bodie.
and afterwards that there should be such a bond of friendship among our selves, as we might be knit together as members of one body.
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And our Lord Iesus Christ also sayth that that is the thing wherby his disciples may be knowen:
And our Lord Iesus christ also say that that is the thing whereby his Disciples may be known:
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shewing therin that he brought not vp any doctrine contrarie to that which god had always giuen to the people of olde time. showing therein that he brought not up any Doctrine contrary to that which god had always given to the people of old time.
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And for that cause S. Paule sayth now, that the fulfilling of the lawe consisteth in this worde, that we loue our neibours.
And for that cause S. Paul say now, that the fulfilling of the law Consisteth in this word, that we love our neighbours.
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Not that God ought in the meane while to be forgotten (as I haue tolde you heeretofore) for it is good reason that hee should be set formost,
Not that God ought in the mean while to be forgotten (as I have told you heretofore) for it is good reason that he should be Set foremost,
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and bee preferred before all his creatures, in so muche that for his sake wee ought to forget euen our father and mother, our wife and children,
and be preferred before all his creatures, in so much that for his sake we ought to forget even our father and mother, our wife and children,
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and all that euer is in this world.
and all that ever is in this world.
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Neuerthelesse, to loue God, and to loue our neibours in their degree, are not things contrarie.
Nevertheless, to love God, and to love our neighbours in their degree, Are not things contrary.
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For when euery man walketh in charitie, thereby he sheweth the loue that he beareth to his God, according also as I haue declared.
For when every man walks in charity, thereby he shows the love that he bears to his God, according also as I have declared.
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And that is the cause why I stande no longer vpon these poynts.
And that is the cause why I stand no longer upon these points.
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To be short, if wee be giuen to our selues, it is a token that wee know not what it is to cary Gods yoke:
To be short, if we be given to our selves, it is a token that we know not what it is to carry God's yoke:
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for that is the thing whervnto our own nature driueth vs. Now (as we shal see anone) men are wholly inclined to all euil,
for that is the thing whereunto our own nature Driveth us Now (as we shall see anon) men Are wholly inclined to all evil,
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& therwithal they giue the bridle to all their lusts, they make war agaynst God,
& therewithal they give the bridle to all their Lustiest, they make war against God,
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& al their whole life is nothing else but a rebellion, which sheweth that the diuell doth so possesse al our affectiōs that God can not way with vs, til we haue beatē down al that is of our own nature.
& all their Whole life is nothing Else but a rebellion, which shows that the Devil does so possess all our affections that God can not Way with us, till we have beaten down all that is of our own nature.
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10551
Now then we know that he which loueth his neibours, seeketh not his owne, nor is giuē to himself.
Now then we know that he which loves his neighbours, seeks not his own, nor is given to himself.
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That therfore is a true & certē profe that we be desirous to obey God, & to rule our life according to his word.
That Therefore is a true & certain proof that we be desirous to obey God, & to Rule our life according to his word.
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Also our Lord Iesus Christ beginneth at the same poynt whē he intendeth to shew briefly what his doctrine is:
Also our Lord Iesus christ begins At the same point when he intends to show briefly what his Doctrine is:
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It is (saith he) a learning to renounce or forsake ourselues.
It is (Says he) a learning to renounce or forsake ourselves.
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For so long as we followe our own trace, we must needes go ful cōtrary to Gods wil.
For so long as we follow our own trace, we must needs go full contrary to God's will.
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10556
So then it is not without cause that S. Paule saith in this text, that the whole law cōsisteth in this poynt, that we loue our neibours.
So then it is not without cause that S. Paul Says in this text, that the Whole law Consisteth in this point, that we love our neighbours.
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10557
But it behoueth vs to mark, that by this word neibour, God meeneth not our kinsfolk & friends, at whose hāds we hope for some profite or aduantage,
But it behooves us to mark, that by this word neighbour, God meeneth not our kinsfolk & Friends, At whose hands we hope for Some profit or advantage,
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or which haue deserued some recōpence at our hands:
or which have deserved Some recompense At our hands:
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10559
but he wil haue vs to haue an eye to the cōmon aliance which he hath set amōg vs. Therfore we be al formed after his image, & we beare his mark.
but he will have us to have an eye to the Common alliance which he hath Set among us Therefore we be all formed After his image, & we bear his mark.
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Besides this, we be al of one nature, & that ought to hold vs in true vnitie & brotherhod.
Beside this, we be all of one nature, & that ought to hold us in true unity & brotherhood.
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But many make thē selues vnworthy of it: for some be ful of wilinesse & malice like foxes:
But many make them selves unworthy of it: for Some be full of wiliness & malice like foxes:
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some are full of pride like lions: some are like rauening wolues, that seeke nothing but to deuour al:
Some Are full of pride like Lions: Some Are like ravening wolves, that seek nothing but to devour all:
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and othersome are ful of shrewd turnes and harmefulnesse [ like Apes.
and Othersome Are full of shrewd turns and Harmfulness [ like Apes.
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] All these (as much as in thē is) do cut themselues off frō the aray & companie of neibours:
] All these (as much as in them is) do Cut themselves off from the array & company of neighbours:
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but in this cace we may obserue Gods order. And although men on their side deserue not to be counted & taken for neibours:
but in this case we may observe God's order. And although men on their side deserve not to be counted & taken for neighbours:
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yet notwithstanding in bearing them loue, wee shewe it is good reason that God should ouerwey our owne naughtinesse.
yet notwithstanding in bearing them love, we show it is good reason that God should ouerwey our own naughtiness.
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VVee see then that suche as are our enimies & labour to deuour vs, do notwithstanding not cease to be our neibors, in respect of the order that God hath set And for the same cause also our Lord Iesus Christ telleth vs, that it is no charitie to recōpence him that hath done vs a good turne or seruice,
We see then that such as Are our enemies & labour to devour us, do notwithstanding not cease to be our neibors, in respect of the order that God hath Set And for the same cause also our Lord Iesus christ Telleth us, that it is no charity to recompense him that hath done us a good turn or service,
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10568
nor to loue those whom we like off, or at whose hands wee looke for some profite.
nor to love those whom we like off, or At whose hands we look for Some profit.
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10569
For the heathen do as much as that comes too, but they do it not to obey God & his law,
For the heathen doe as much as that comes too, but they do it not to obey God & his law,
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10570
and when we haue regard of our own profite, it is rather a louing of our selues thā any poynt of charitie.
and when we have regard of our own profit, it is rather a loving of our selves than any point of charity.
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10571
For the marks that chatitie shooteth at are God and the communion or felowship that ought to be among vs, as I haue said afore.
For the marks that chastity shoots At Are God and the communion or fellowship that ought to be among us, as I have said afore.
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Now then we see it is a true proofe that we be desirous to loue God,
Now then we see it is a true proof that we be desirous to love God,
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when we indeuer to doo good euen too them that are vnworthy of it.
when we endeavour to do good even too them that Are unworthy of it.
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Moreouer the adding of this saying, as our selues, is not to the intent that euery man should first loue him selfe,
Moreover the adding of this saying, as our selves, is not to the intent that every man should First love him self,
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10575
and then afterwarde loue his neybour nexte.
and then afterward love his neybour Next.
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10576
But our Lorde ment too rippe vp the sore th•• hindereth vs too liue in charitie:
But our Lord meant too rip up the soar th•• hindereth us too live in charity:
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whiche is (as I haue tolde you alreadie) that if men were not so giuen to selfeloue as they be, there would be good loue & agreement among all men:
which is (as I have told you already) that if men were not so given to Self-love as they be, there would be good love & agreement among all men:
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but forasmuch as wee be so much giuen to loue ourselues, and the excesse of that affection blindeth vs in such wise, that it bereeueth vs of all reason, equitie, and vprightnesse:
but forasmuch as we be so much given to love ourselves, and the excess of that affection blinds us in such wise, that it bereeueth us of all reason, equity, and uprightness:
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10579
therfore God saith that we must loue our neighbours as ourselues. For were not that sayd expresly:
Therefore God Says that we must love our neighbours as ourselves. For were not that said expressly:
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we would talke muche of louing our neighbours, & say they ought to be loued:
we would talk much of loving our neighbours, & say they ought to be loved:
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but all would be but dissimulation, after the maner of these hypocrites, whiche protest that they would their enimies no harme,
but all would be but dissimulation, After the manner of these Hypocrites, which protest that they would their enemies no harm,
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10582
but rather that they wish them good, and could find in their hearts to procure thē good.
but rather that they wish them good, and could find in their hearts to procure them good.
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10583
But let vs come to the triall that God setteth downe heere, & let euery man looke into himself,
But let us come to the trial that God sets down Here, & let every man look into himself,
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10584
& then let him iudge whether he loue him self to much or no, or whether the loue that he beareth towards his neybours, be not ouerfaynt & cold.
& then let him judge whither he love him self to much or no, or whither the love that he bears towards his neybours, be not ouerfaynt & cold.
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10585
To be short, here God ment to remedie the hypocrisie wherwith we be too much blinded.
To be short, Here God meant to remedy the hypocrisy wherewith we be too much blinded.
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10586
Also he ment to waken men, that they might learne to leaue their flattering of thēselues when it is sayd, it is not inough for you to loue one an other,
Also he meant to waken men, that they might Learn to leave their flattering of themselves when it is said, it is not enough for you to love one an other,
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10587
but ye must loue your neibours as your selues. And thereby we see how farre we be wide from the perfection of the Lawe,
but you must love your neighbours as your selves. And thereby we see how Far we be wide from the perfection of the Law,
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10588
and that it standeth vs in hande to fight agaynst our owne nature that we may obey God.
and that it Stands us in hand to fight against our own nature that we may obey God.
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10589
VVhat is then the true exercise of Christians? It is to acknowledge & bewayle their own sinfulnesse and infirmitie in discharging their dutie towards God,
What is then the true exercise of Christians? It is to acknowledge & bewail their own sinfulness and infirmity in discharging their duty towards God,
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10590
and thervpon to labor and indeuer to winne of them selues from day to day,
and thereupon to labour and endeavour to win of them selves from day to day,
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so as their lustes may not ouermaster them, but rather that God may haue such superioritie, that in stead of louing our selues, we may labour to imploy our selues in dooing good whersoeuer he calleth vs. Furthermore S. Paule hauing shewed the perfection of the law,
so as their lusts may not overmaster them, but rather that God may have such superiority, that in stead of loving our selves, we may labour to employ our selves in doing good wheresoever he calls us Furthermore S. Paul having showed the perfection of the law,
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10592
& the mark that wee muste ame at to rule our life according to Gods worde, addeth that if men doo bite and snatche one at another lyke Dogges and Cattes, they muste needes bee consumed in the ende.
& the mark that we must ame At to Rule our life according to God's word, adds that if men do bite and snatch one At Another like Dogs and Cats, they must needs be consumed in the end.
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10593
And this is too shame them the more, whiche are so fleshed in their quarellings and brawlings,
And this is too shame them the more, which Are so fleshed in their quarrellings and brawlings,
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10594
and doo so close their eyes agaynst all reason, that they care not what come of it so they maye satisfie their luste of reuenging.
and do so close their eyes against all reason, that they care not what come of it so they may satisfy their lust of revenging.
cc vdi av vvi po32 n2 p-acp d n1, cst pns32 vvb xx r-crq vvb pp-f pn31 av pns32 vmb vvi po32 n1 pp-f vvg.
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And what shall yee •••ne by it sayth Sainct Paule? Naturally yee couet too preserue youre selues:
And what shall ye •••ne by it say Saint Paul? Naturally ye covet too preserve your selves:
cc q-crq vmb pn22 vvi p-acp pn31 vvz n1 np1? np1 pn22 vvb av vvi po22 n2:
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for that is common too vs euen with the beasts.
for that is Common too us even with the beasts.
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10597
Yee see that the beast which hath nother reason nor vnderstanding, doth notwithstanding labor to preserue himselfe, and shunneth harme.
Ye see that the beast which hath neither reason nor understanding, does notwithstanding labour to preserve himself, and shunneth harm.
pn22 vvb cst dt n1 r-crq vhz av-dx n1 ccx n1, vdz p-acp n1 pc-acp vvi px31, cc vvz n1.
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10598
Much more reason is it that men which discerne betweene good and bad, should haue the same indeuer of mainteyning themselues,
Much more reason is it that men which discern between good and bad, should have the same endeavour of maintaining themselves,
av-d dc n1 vbz pn31 d n2 r-crq vvb p-acp j cc j, vmd vhi dt d n1 pp-f vvg px32,
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10599
and of continuing safe & sound.
and of Continuing safe & found.
cc pp-f vvg j cc j.
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10600
But now let vs see what followeth vpon hatred, quareling, brawling, strife, rayling, and such other like things.
But now let us see what follows upon hatred, quarreling, brawling, strife, railing, and such other like things.
p-acp av vvb pno12 vvi r-crq vvz p-acp n1, vvg, j-vvg, n1, vvg, cc d j-jn j n2.
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It followeth that wee must bee all consumed in the end.
It follows that we must be all consumed in the end.
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10602
Needes then must the diuel haue vtterly bereft them of all reason, which rage and rushe foorth after that fashion in their excessyue hatred,
Needs then must the Devil have utterly bereft them of all reason, which rage and rush forth After that fashion in their excessyue hatred,
av av vmb dt n1 vhb av-j vvn pno32 pp-f d n1, r-crq n1 cc vvi av p-acp d n1 p-acp po32 j n1,
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and cannot by any meanes bee moderated.
and cannot by any means be moderated.
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10604
Too bee short, S. Paule sheweth that although there were no Lawe of God too make vs afrayd too offend him:
Too be short, S. Paul shows that although there were no Law of God too make us afraid too offend him:
av vbb j, n1 np1 vvz d cs a-acp vbdr dx n1 pp-f np1 av vvi pno12 j av vvi pno31:
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yet if wee were well aduised or had any droppe of discretion in vs:
yet if we were well advised or had any drop of discretion in us:
av cs pns12 vbdr av vvn cc vhd d n1 pp-f n1 p-acp pno12:
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10606
wee should haue some stay of ourselues, so as wee should not quarell and brawle one with another as wee doo.
we should have Some stay of ourselves, so as we should not quarrel and brawl one with Another as we do.
pns12 vmd vhi d n1 pp-f px12, av c-acp pns12 vmd xx vvi cc vvi pi p-acp j-jn c-acp pns12 vdi.
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10607
But wee runne wilfully and as it were of set purpose into our destruction: and that is ageinst nature.
But we run wilfully and as it were of Set purpose into our destruction: and that is against nature.
cc-acp pns12 vvb av-j cc p-acp pn31 vbdr pp-f j-vvn n1 p-acp po12 n1: cc cst vbz p-acp n1.
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10608
Yee see then how diuelish men become whē they bee once chafed, insomuch that they seeke their owne decay.
Ye see then how devilish men become when they be once chafed, insomuch that they seek their own decay.
pn22 vvb av c-crq j n2 vvb c-crq pns32 vbb a-acp vvn, av cst pns32 vvb po32 d n1.
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10609
And why do wee hate our enemies? It is bicause wee will needes gyue brydle to our affections. But marke our excuce:
And why do we hate our enemies? It is Because we will needs gyve bridle to our affections. But mark our excuce:
cc q-crq vdb pns12 vvb po12 n2? pn31 vbz c-acp pns12 vmb av vvi n1 p-acp po12 n2. p-acp n1 po12 n1:
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O (say wee) they ment mee harme, they procured it, and they haue done it.
Oh (say we) they meant me harm, they procured it, and they have done it.
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Very wel-what for that? VVhat shalt thou win by making two diuels of one (as the prouerb sayth)? or by seeking too make the fyre too burne hotter which is kindled ynough and to much alreadie? It wyll but dubble his rage and make him feercer than he was before. Seing it is so:
Very wel-what for that? What shalt thou win by making two Devils of one (as the proverb say)? or by seeking too make the fire too burn hotter which is kindled enough and to much already? It will but double his rage and make him feercer than he was before. Sing it is so:
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why wilt thou go about to end the matter with the destruction of you both? Howbeit,
why wilt thou go about to end the matter with the destruction of you both? Howbeit,
q-crq vm2 pns21 vvi a-acp pc-acp vvi dt n1 p-acp dt n1 pp-f pn22 d? a-acp,
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10613
if wee should do it in none other respect than that, it were not ynough: for therin wee should bee too fleshly.
if we should do it in none other respect than that, it were not enough: for therein we should be too fleshly.
cs pns12 vmd vdi pn31 p-acp pi j-jn n1 cs d, pn31 vbdr xx av-d: c-acp av pns12 vmd vbi av j.
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10614
For if I absteine from all hatred, bycause I shoulde receyue harme by it, I doo still seeke mine owne profit.
For if I abstain from all hatred, Because I should receive harm by it, I do still seek mine own profit.
p-acp cs pns11 vvi p-acp d n1, c-acp pns11 vmd vvi n1 p-acp pn31, pns11 vdi av vvi po11 d n1.
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10615
But God will haue vs to shet our eyes continually in respect of our owneselues, and to shake of all ill will, and to tread all strife vnder foote.
But God will have us to shet our eyes continually in respect of our owneselues, and to shake of all ill will, and to tread all strife under foot.
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10635
yet notwithstanding wee shall not yet atteyne too perfection, bycause our owne nature will alwayes leade vs vntoo euill.
yet notwithstanding we shall not yet attain too perfection, Because our own nature will always lead us unto evil.
av c-acp pns12 vmb xx av vvi av n1, c-acp po12 d n1 vmb av vvi pno12 p-acp n-jn.
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And why? To the end that he himselfe may haue all maysterhod ouer vs. And although men giue vs cause too hate them for their naughtinesse:
And why? To the end that he himself may have all maysterhod over us And although men give us cause too hate them for their naughtiness:
cc q-crq? p-acp dt n1 cst pns31 px31 vmb vhi d n1 p-acp pno12 cc cs n2 vvb pno12 vvi av vvi pno32 p-acp po32 n1:
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yet notwithstanding forasmuch a God hath knit vs together, let vs abyde in that vnitie.
yet notwithstanding forasmuch a God hath knit us together, let us abide in that unity.
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10618
Therfore the honour that wee must yeelde vnto God, is to renounce ourselues, to the end we may loue them that hate vs. And as I haue tolde you alreadie, this warning is not superfluous.
Therefore the honour that we must yield unto God, is to renounce ourselves, to the end we may love them that hate us And as I have told you already, this warning is not superfluous.
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10619
For Sainct Paules intent is too shame suche as are so firie at the first dashe, that reason can neither appease them nor stay them.
For Saint Paul's intent is too shame such as Are so firy At the First dash, that reason can neither appease them nor stay them.
p-acp n1 npg1 n1 vbz av n1 d c-acp vbr av j p-acp dt ord n1, cst n1 vmb av-dx vvi pno32 ccx vvi pno32.
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10620
Therefore when men be so hot, and fling themselues at al aduenture:
Therefore when men be so hight, and fling themselves At all adventure:
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10621
things must bee alledged agreeable to their nature, to make them ashamed, that they may bee drawen too the obedience of God.
things must be alleged agreeable to their nature, to make them ashamed, that they may be drawn too the Obedience of God.
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10622
S. Paule then ment heere to bring vs by little and little to the ouercomming of all our affections, which are to farre out of square, too the end that whensoeuer wee bee prouoked to hate any man,
S. Paul then meant Here to bring us by little and little to the overcoming of all our affections, which Are to Far out of square, too the end that whensoever we be provoked to hate any man,
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10623
or to be reuenged of him, we may consider thus with our selues:
or to be revenged of him, we may Consider thus with our selves:
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10624
what will bee the end of it, but that we shall one of vs consume another lyke dogges and cattes? And when we haue considered that, wee must proceede yet further:
what will be the end of it, but that we shall one of us consume Another like Dogs and cats? And when we have considered that, we must proceed yet further:
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which is, that althoughe our hatred myght aduaūtage vs neuer so much, although we might alwayes haue the vpper hand of our enemyes,
which is, that although our hatred might advantage us never so much, although we might always have the upper hand of our enemies,
r-crq vbz, cst cs po12 n1 vmd n1 pno12 av av av-d, cs pns12 vmd av vhi dt jc n1 pp-f po12 n2,
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10626
and although wee could bring all our practizes and attempts to effect: I say although wee might haue aduauntage by gyuing head to our passions:
and although we could bring all our practises and attempts to Effect: I say although we might have advantage by gyving head to our passion:
cc cs pns12 vmd vvi d po12 n2 cc n2 pc-acp vvi: pns11 vvb cs pns12 vmd vhi n1 p-acp vvg n1 p-acp po12 n2:
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10627
yet were it but a prouoking of Gods wrath, seing we could not yeelde so farre vnto him,
yet were it but a provoking of God's wrath, sing we could not yield so Far unto him,
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10628
as to loue those that are vnworthie. Sith the case standeth so, let vs bee afraid & submit ourselues with all humilitie.
as to love those that Are unworthy. Sith the case Stands so, let us be afraid & submit ourselves with all humility.
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10629
And forasmuch as it is a hard thing, let vs fight so much the more manfully, tyll God haue gotten the maysterie,
And forasmuch as it is a hard thing, let us fight so much the more manfully, till God have got the maysterie,
cc av c-acp pn31 vbz dt j n1, vvb pno12 vvi av av-d dt av-dc av-j, p-acp np1 vhb vvn dt n1,
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10630
and wee renounced our selues as I sayde, forsaking all our owne nature, too the ende that wee may keepe the sacred vnitie which he did set among vs,
and we renounced our selves as I said, forsaking all our own nature, too the end that we may keep the sacred unity which he did Set among us,
cc pns12 vvd po12 n2 c-acp pns11 vvd, vvg d po12 d n1, av dt n1 cst pns12 vmb vvi dt j n1 r-crq pns31 vdd vvi p-acp pno12,
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10631
when it pleased him that wee should bee one flesh.
when it pleased him that we should be one Flesh.
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10632
Now herevpon Sainct Paule addeth, that if wee mind to restreine the lustes of our fleshe from reigning in vs:
Now hereupon Saint Paul adds, that if we mind to restrain the lusts of our Flesh from reigning in us:
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10633
wee muste walke in the spirit. Furthermore the battell is ryght harde: so that wee doo not what wee would do:
we must walk in the Spirit. Furthermore the battle is right harden: so that we do not what we would do:
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10634
but although God haue reformed vs and touched vs to the quick, so as wee would fayne please him in all poynts:
but although God have reformed us and touched us to the quick, so as we would fain please him in all points:
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10699
but [ he will haue them to rest ] vpon his spirituall seruice.
but [ he will have them to rest ] upon his spiritual service.
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10636
But before wee go any further, wee must marke that by the word Fleshe, Sainct Paule meaneth all that is in man, and 〈 ◊ 〉 what euer we bring with vs by our birth.
But before we go any further, we must mark that by the word Flesh, Saint Paul means all that is in man, and 〈 ◊ 〉 what ever we bring with us by our birth.
cc-acp c-acp pns12 vvb d av-jc, pns12 vmb vvi cst p-acp dt n1 n1, n1 np1 vvz d cst vbz p-acp n1, cc 〈 sy 〉 q-crq av pns12 vvb p-acp pno12 p-acp po12 n1.
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10637
According also as our Lord Iesus Christ declareth sufficiently in the third of Iohn. That which is borne of fleshe (sayth he) is flesh.
According also as our Lord Iesus christ Declareth sufficiently in the third of John. That which is born of Flesh (say he) is Flesh.
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10638
By the woorde Spirit he meaneth not the Soule of man, but the grace whych God giueth vs when he bringeth vs backe to his obedience,
By the word Spirit he means not the Soul of man, but the grace which God gives us when he brings us back to his Obedience,
p-acp dt n1 n1 pns31 vvz xx dt n1 pp-f n1, cc-acp dt n1 r-crq np1 vvz pno12 c-crq pns31 vvz pno12 av p-acp po31 n1,
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10639
& correcteth our vyces & all that is contrarie to his word. And the terming of men by the name of Flesh in the holy scripture. is in way of contempte.
& Correcteth our vices & all that is contrary to his word. And the terming of men by the name of Flesh in the holy scripture. is in Way of contempt.
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10640
But yet in this texte it is a marke of vyce and corruption. Sometymes when the Scripture speaketh of flesh, it saythe:
But yet in this text it is a mark of vice and corruption. Sometimes when the Scripture speaks of Flesh, it say:
p-acp av p-acp d n1 pn31 vbz dt n1 pp-f n1 cc n1. av c-crq dt n1 vvz pp-f n1, pn31 vvb:
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10641
verie well, what else are men but fleshe? that is too say, but rottennesse? Ageine, all fleshe is grasse. very well, what Else Are men but Flesh? that is too say, but rottenness? Again, all Flesh is grass.
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10642
And ageine, what are the Aegyptians? They bee fleshe and not spirit.
And again, what Are the egyptians? They be Flesh and not Spirit.
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10643
Yee see then that vnder this woord fleshe, men are taught their owne frayltie, and doone to vnderstand that they be but earth and dust, wormes, and woormes meate.
Ye see then that under this word Flesh, men Are taught their own frailty, and done to understand that they be but earth and dust, worms, and worms meat.
pn22 vvb av cst p-acp d n1 n1, n2 vbr vvn po32 d n1, cc vdn p-acp vvi cst pns32 vbb p-acp n1 cc n1, n2, cc n2 n1.
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10644
And this serues first of all to humble them.
And this serves First of all to humble them.
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10645
But when fleshe is matched ageynst Spirite, then are not men taken in their first state as they were created of God:
But when Flesh is matched against Spirit, then Are not men taken in their First state as they were created of God:
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10646
but it serueth too shewe that they bee corrupted and full of infection and wickednesse,
but it serveth too show that they be corrupted and full of infection and wickedness,
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10647
so as there is no taste at all in them to discerne aright, but they are vtterly peruerted in all their lustes.
so as there is no taste At all in them to discern aright, but they Are utterly perverted in all their lusts.
av c-acp pc-acp vbz dx n1 p-acp d p-acp pno32 pc-acp vvi av, cc-acp pns32 vbr av-j vvn p-acp d po32 n2.
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10648
Yee see then that whereas our Lord Iesus Christ sayth wee bee fleshe euen from our birth:
Ye see then that whereas our Lord Iesus christ say we be Flesh even from our birth:
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10649
his meaning is that wee bee blind wretches, which haue no wit at all too come vntoo God:
his meaning is that we be blind wretches, which have no wit At all too come unto God:
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10650
and that although he haue put an vnderstandyng in vs to discerne good & euill:
and that although he have put an understanding in us to discern good & evil:
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10651
yet notwithstāding wee bee growen brutish, and cannot come to him, and al the reason that we haue, serueth but to make vs vnexcusable:
yet notwithstanding we be grown brutish, and cannot come to him, and all the reason that we have, serveth but to make us unexcusable:
av c-acp pns12 vbb vvn j, cc vmbx vvi p-acp pno31, cc d dt n1 cst pns12 vhb, vvz p-acp pc-acp vvi pno12 j:
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10652
and finally that we couet nothing but vtter euil, & that loke how many affections wee haue,
and finally that we covet nothing but utter evil, & that look how many affections we have,
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10653
so many are the enemyes that fighte ageynst all ryghtuousnesse.
so many Are the enemies that fight against all Righteousness.
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10654
Lo how the holie Ghost blazeth our armes, wheras most men bragge of their owne free wyll and of their vertues:
Lo how the holy Ghost blazeth our arms, whereas most men brag of their own free will and of their Virtues:
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it is sayd that there is nothing in vs but starke corruption, & that the same is as an enmitie against God,
it is said that there is nothing in us but stark corruption, & that the same is as an enmity against God,
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10656
and separateth vs from his rightuousnesse.
and separateth us from his righteousness.
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10657
True it is, that our Soule or mind is oftentimes called by the name of Spirit:
True it is, that our Soul or mind is oftentimes called by the name of Spirit:
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for the woord Spirite or Ghoste betokeneth an inuisible substance, which cannot be seen nor felt as can a body.
for the word Spirit or Ghost Betokeneth an invisible substance, which cannot be seen nor felt as can a body.
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10659
The Angells are Spirites, and so are the Diuells also.
The Angels Are Spirits, and so Are the Devils also.
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10660
Howbeit these are corrupted spirites and alienated from God, so as there is nothing but vtter wickednesse i• ••em.
Howbeit these Are corrupted spirits and alienated from God, so as there is nothing but utter wickedness i• ••em.
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10661
So then our soules also are Spirites, but yet they bee spirits infected with sin, which thing happened too them when wee were chaunged and abaced and Gods image defaced in vs by the fall of Adam.
So then our Souls also Are Spirits, but yet they be spirits infected with since, which thing happened too them when we were changed and abased and God's image defaced in us by the fallen of Adam.
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10662
Now then there had need to be some renewment therof:
Now then there had need to be Some renewment thereof:
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10663
and that renewment is called spirit, which is when God reformeth vs and maketh vs new creatures by his holy spirit.
and that renewment is called Spirit, which is when God reformeth us and makes us new creatures by his holy Spirit.
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10664
The first poynt wherof is, that we be inlightened so as we conceiue the things that were hidden from vs by nature:
The First point whereof is, that we be enlightened so as we conceive the things that were hidden from us by nature:
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10665
for faith is the speciall gift of God, bycause it is impossible for man to conceiue the things that are for his soule health,
for faith is the special gift of God, Because it is impossible for man to conceive the things that Are for his soul health,
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10666
vnlesse God haue wrought in him.
unless God have wrought in him.
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10667
Yee see then that fayth is a gift of the spirit (as wee shall see hereafter in due time and place) insomuch that as wee haue not one good motion to come vnto God,
Ye see then that faith is a gift of the Spirit (as we shall see hereafter in due time and place) insomuch that as we have not one good motion to come unto God,
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10668
and to frame ourselues to his will, except he gouerne vs:
and to frame ourselves to his will, except he govern us:
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so also forasmuch as he hath adopted vs, he giueth vs his holy spirit, which is the true marke that sheweth vs to bee Gods children.
so also forasmuch as he hath adopted us, he gives us his holy Spirit, which is the true mark that shows us to be God's children.
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10670
Too bee short, looke whatsoeuer God putteth intoo his chosen and faithfull ones too correct theyr wicked and sinfull nature:
Too be short, look whatsoever God putteth into his chosen and faithful ones too correct their wicked and sinful nature:
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10671
the same is comprehended vnder the word Spirit.
the same is comprehended under the word Spirit.
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10672
Now S. Paule sayth that wee must walke after the spirit, and then wee shall not fulfill the lustes of our fleshe.
Now S. Paul say that we must walk After the Spirit, and then we shall not fulfil the lusts of our Flesh.
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10673
Hereby he giueth warning too such as delight too much in their owne vyces and take leaue to do naughtily vnder pretence that they be not able too withstand it.
Hereby he gives warning too such as delight too much in their own vices and take leave to do naughtily under pretence that they be not able too withstand it.
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10674
Heere he wakeneth them vp, and telleth them that they be without excuse:
Here he wakeneth them up, and Telleth them that they be without excuse:
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10675
and that although they bee giuen vntoo naughtinesse, yet they ought too seeke the remedie of it.
and that although they be given unto naughtiness, yet they ought too seek the remedy of it.
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10676
And what is that? Truely wee shall not finde it in ourselues, but God will supply in that behalfe, by giuing vs grace to fight in such wyse against all our lustes and wicked affections,
And what is that? Truly we shall not find it in ourselves, but God will supply in that behalf, by giving us grace to fight in such wise against all our lusts and wicked affections,
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10677
as his holy spirite shall reigne in vs, and get the vpper hande of them. God will not deceiue vs in making vs such promise:
as his holy Spirit shall Reign in us, and get the upper hand of them. God will not deceive us in making us such promise:
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10678
and therefore let vs hye vs to him as diseased folke to a Phisition. To bee short, S. Paule hath an eye to the excuse that men would bring,
and Therefore let us high us to him as diseased folk to a physician. To be short, S. Paul hath an eye to the excuse that men would bring,
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10679
and are wont too bring in this cace. O (say they) wee bee fleshly, and charitie is an Angelicall perfection:
and Are wont too bring in this case. O (say they) we be fleshly, and charity is an Angelical perfection:
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and how then can wee keepe it, seing wee be giuen to all euill, and our owne sinfulnesse caryeth vs away? If sinne reigned not in vs,
and how then can we keep it, sing we be given to all evil, and our own sinfulness Carrieth us away? If sin reigned not in us,
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10681
then it might be sayd that wee ought to bee vnited vntoo God: but our frayltie is to great.
then it might be said that we ought to be united unto God: but our frailty is to great.
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10682
Thus yee see what excuce many folke alledge, thinking to be quit by it. But S. Paule sayth:
Thus ye see what excuce many folk allege, thinking to be quit by it. But S. Paul say:
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10683
It is true that there is nothing but a gulfe of all naughtinesse in vs,
It is true that there is nothing but a gulf of all naughtiness in us,
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10684
and that as long as men slumber after that fashion in their owne affections, they must needes serue the diuell,
and that as long as men slumber After that fashion in their own affections, they must needs serve the Devil,
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10685
and become euery daye more beasts than other: but seeke the remedie. God calleth you to him by his Gospell, he offereth you his holy spirit.
and become every day more beasts than other: but seek the remedy. God calls you to him by his Gospel, he Offereth you his holy Spirit.
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10686
So then, condemne the euill, that yee may be sorie for it, and God will so worke in you as he will get the vpper hand of all your affections.
So then, condemn the evil, that ye may be sorry for it, and God will so work in you as he will get the upper hand of all your affections.
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10687
Yee see then what S. Paule ment in this text. Neuerthelesse therwithall he ment too giue an ouerthwart blowe to those ageinst whom he disputeth.
Ye see then what S. Paul meant in this text. Nevertheless therewithal he meant too give an overthwart blow to those against whom he disputeth.
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10688
For I haue tolde you heeretofore, that the deceyuers which had troubled the Church of that Countrie, were giuen to many pelting tryfles which were vtterly needelesse, in so much as they grounded all holynesse vppon the Ceremonies of the Lawe.
For I have told you heretofore, that the deceivers which had troubled the Church of that Country, were given to many pelting trifles which were utterly needless, in so much as they grounded all holiness upon the Ceremonies of the Law.
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10689
Now, it is true that Gods inioyning of the Ceremonies for a time was not in vain:
Now, it is true that God's enjoining of the Ceremonies for a time was not in vain:
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10690
for they were figures till the comming of our Lorde Iesus Christ.
for they were figures till the coming of our Lord Iesus christ.
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10691
But now that he is come, they bee vnprofitable things, and things that hinder vs from walking as we should do.
But now that he is come, they be unprofitable things, and things that hinder us from walking as we should do.
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10692
For the Ceremonies and shadowes were helpes to bring the auncient fathers too our Lord Iesus Christ.
For the Ceremonies and shadows were helps to bring the ancient Father's too our Lord Iesus christ.
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10693
But if wee should holde them still now adayes, they would make vs to turne our backe to Iesus Christ:
But if we should hold them still now adays, they would make us to turn our back to Iesus christ:
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10694
so that it is not without cause that S. Paule hath shewed heretofore, that the keeping of such things is no more of any valew:
so that it is not without cause that S. Paul hath showed heretofore, that the keeping of such things is no more of any value:
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10695
and he wil speake yet more of it hereafter.
and he will speak yet more of it hereafter.
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10696
Now then forasmuch as he had to dispute ageinst such as did set forth the Ceremonies, he sayth vntoo them, walke after the spirit. As if he should say, consider which is the true seruice of God:
Now then forasmuch as he had to dispute against such as did Set forth the Ceremonies, he say unto them, walk After the Spirit. As if he should say, Consider which is the true service of God:
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10697
it consisteth not in Lampes, nor in Incense, nor in Circumcision, nor in the obseruing of dayes,
it Consisteth not in Lamps, nor in Incense, nor in Circumcision, nor in the observing of days,
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10698
nor in forbearing too eate any certeine kind of meates. These are not the things wheron God will haue his to rest:
nor in forbearing too eat any certain kind of Meats. These Are not the things whereon God will have his to rest:
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10702
But yet by the way S. Paule doth after an indirect maner glaunce at this, that the deceyuers ageinst whom he stroue, were graueled in those small and light ••ings, which are but as introductions of this world,
But yet by the Way S. Paul does After an indirect manner glance At this, that the deceivers against whom he strove, were graueled in those small and Light ••ings, which Are but as introductions of this world,
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10703
and as traynementes of yong children. For as much therfore as they were vtterly intangled in thē:
and as traynementes of young children. For as much Therefore as they were utterly entangled in them:
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10704
he telleth the Galathians that they must walke in the spirite.
he Telleth the Galatians that they must walk in the Spirit.
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10705
Furthermore (as I haue declared alreadie) here he setteth downe the true meane too knit vs togither in loue.
Furthermore (as I have declared already) Here he sets down the true mean too knit us together in love.
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10706
For it is vnpossible for vs too come vntoo God and too forget all enmitie, till wee haue fought manfully [ ageinst our owne affections ] And the remedie therof (as I sayd) is in God.
For it is unpossible for us too come unto God and too forget all enmity, till we have fought manfully [ against our own affections ] And the remedy thereof (as I said) is in God.
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10707
Therfore wee must pray him to increase the grace of his holy spirit more and more in vs,
Therefore we must pray him to increase the grace of his holy Spirit more and more in us,
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10708
and then wee shall finde that the fleshe, how furious so euer it bee, how great bubbles and boylings so euer it cast vp,
and then we shall find that the Flesh, how furious so ever it be, how great bubbles and boilings so ever it cast up,
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10709
yea and though it seeme like a wyld beast that cannot be tamed:
yea and though it seem like a wild beast that cannot be tamed:
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10710
I say wee shall find that it shall not be stronger than Gods spirit, and the grace that shal bee giuen vs from aboue, which shal be able too bring vs backe,
I say we shall find that it shall not be Stronger than God's Spirit, and the grace that shall be given us from above, which shall be able too bring us back,
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10711
and too hold vs vnder the yoke and obedience of our God.
and too hold us under the yoke and Obedience of our God.
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10712
Too bee short S. Paule declareth, that the cause why we cannot resist our leaud lustes, proceedeth of our own negligence and coldnesse,
Too be short S. Paul Declareth, that the cause why we cannot resist our lewd lusts, Proceedeth of our own negligence and coldness,
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10713
bycause euery of vs fodeth himselfe in hys naughtinesse by vaine selfsoothing, and wee go not too God with such affection and zeale as were requisite.
Because every of us fodeth himself in his naughtiness by vain selfsoothing, and we go not too God with such affection and zeal as were requisite.
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10714
Then let vs conclude that there is no excuse for men when they sinne.
Then let us conclude that there is no excuse for men when they sin.
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10715
For they delight in it, and woulde fayne that God shoulde let them welter in it,
For they delight in it, and would fain that God should let them welter in it,
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10716
and (as much as they can) they flee the remedie and amendment of it,
and (as much as they can) they flee the remedy and amendment of it,
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10717
yea and they bee so sotted in it, as they passe not too prouoke Gods wrath,
yea and they be so sotted in it, as they pass not too provoke God's wrath,
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10718
bicause they cannot in any wise abyde too bee taught.
Because they cannot in any wise abide too be taught.
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10719
It is true that sometymes they will well ynoughe protest wyth theyr mouth, that they would very faine haue their nature: and inclination chaunged:
It is true that sometimes they will well enough protest with their Mouth, that they would very feign have their nature: and inclination changed:
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but yet would they still couenant with God, that he should let them alone as they be, without altering of any thing,
but yet would they still Covenant with God, that he should let them alone as they be, without altering of any thing,
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10721
after the fashyon of a sicke man, who if his disease doo presse hym, wyll saye, ô I woulde fayne bee healed:
After the fashion of a sick man, who if his disease do press him, will say, o I would fain be healed:
p-acp dt n1 pp-f dt j n1, r-crq cs po31 n1 vdi vvi pno31, vmb vvi, uh pns11 vmd av-j vbi vvn:
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but yet for all that, when he commeth too receyuing of counsell at the Phisitions hand,
but yet for all that, when he comes too receiving of counsel At the Physicians hand,
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10723
and that he should be appoynted a dyet: he will not yeeld to that. The Phisition giues him good Counsell, and hath helpes ready to heale his disease:
and that he should be appointed a diet: he will not yield to that. The physician gives him good Counsel, and hath helps ready to heal his disease:
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10724
but yet notwithstanding, the patient excuseth himselfe, saying, O Sir, my hart will not serue mee too doo it.
but yet notwithstanding, the patient excuseth himself, saying, Oh Sir, my heart will not serve me to do it.
cc-acp av a-acp, dt n1 vvz px31, vvg, uh n1, po11 n1 vmb xx vvi pno11 pc-acp vdi pn31.
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10725
If a sicke man will needes drinke, and in stead 〈 ◊ 〉 heate take colde,
If a sick man will needs drink, and in stead 〈 ◊ 〉 heat take cold,
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and bee so vnruly as he cannot bee brydled, but refuseth all that is ministred too him for his health, and playes the mad bedlem:
and be so unruly as he cannot be bridled, but Refuseth all that is ministered too him for his health, and plays the mad bedlam:
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he may well protest that he would fayne be cured, but the flat contrarie appeereth.
he may well protest that he would fain be cured, but the flat contrary appeareth.
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10728
Euen so is it with them that resort vnto God too pray him too gouerne them in such wise by his holy spirite,
Eve so is it with them that resort unto God too pray him too govern them in such wise by his holy Spirit,
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10729
as they may bee chaunged and forget all their lustes, and put them vnder foote: and yet in the meane while will needes continue and welter in them still.
as they may be changed and forget all their lusts, and put them under foot: and yet in the mean while will needs continue and welter in them still.
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10730
Thus yee see in effect what wee haue to beare in mynd.
Thus ye see in Effect what we have to bear in mind.
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10731
Neuerthelesse it is certeine that although wee pray to God earnestly, and euery of vs streine himselfe to subdue his wicked affections:
Nevertheless it is certain that although we pray to God earnestly, and every of us strain himself to subdue his wicked affections:
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10732
yet we shall not ceasse too haue infirmities still howsoeuer the world go. I speake not of the hypocrites, I speake of the true childrē of God.
yet we shall not cease too have infirmities still howsoever the world go. I speak not of the Hypocrites, I speak of the true children of God.
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10733
For they that haue profited most in all perfection, go still as it were limping vntoo Godward,
For they that have profited most in all perfection, go still as it were limping unto Godward,
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10734
neither doo they what they would as S. Paule will adde anon after, and as he sheweth more at large in the vij. to the Romans.
neither do they what they would as S. Paul will add anon After, and as he shows more At large in the vij. to the Roman.
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10735
Neuerthelesse assone as the faithfull feele theyr disease, they seeke the remedie of it in God,
Nevertheless As soon as the faithful feel their disease, they seek the remedy of it in God,
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10736
yea and they seeke it earnestly & vnfeinedly, and perceiue that his succor surmoūteth all their owne leaud affections.
yea and they seek it earnestly & unfeignedly, and perceive that his succour surmounteth all their own lewd affections.
uh cc pns32 vvb pn31 av-j cc av-j, cc vvb cst po31 n1 vvz d po32 d j n2.
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10737
According herevnto S. Paule sayth, yee shall not fulfill the lustes of the fleshe.
According hereunto S. Paul say, ye shall not fulfil the lusts of the Flesh.
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10738
He sayth not, that of all our lyfe long Satan shal not tempt vs to do any euill,
He say not, that of all our life long Satan shall not tempt us to do any evil,
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10739
nor that wee shall not haue store of prouocatiōs, for our flesh shal alwayes haue his stings to stir vs vp vnto naughtinesse.
nor that we shall not have store of provocations, for our Flesh shall always have his stings to stir us up unto naughtiness.
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10740
Therefore we shal be tempted to all vices: but yet shal we withstand thē by Gods grace.
Therefore we shall be tempted to all vices: but yet shall we withstand them by God's grace.
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10741
And not without cause is this added:
And not without cause is this added:
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for if we were not warranted that God accepteth our seruice though it be faultie & we weake,
for if we were not warranted that God Accepteth our service though it be faulty & we weak,
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10743
& though we run not with such corage as were requisite:
& though we run not with such courage as were requisite:
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10765
Here his meaning is to quicken vs vp to keepe good watch, yea and too haue our harnesse alwayes vppon our backes as they say,
Here his meaning is to quicken us up to keep good watch, yea and too have our harness always upon our backs as they say,
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10744
euery of vs should be as it were beatē down, and in the end wee should fall into dispaire as it happeneth to diuers, who vpon the examining of their owne liues, finding thēselues so vnperfect & still far off frō God, thinke thēselues not to haue profited at all,
every of us should be as it were beaten down, and in the end we should fallen into despair as it Happeneth to diverse, who upon the examining of their own lives, finding themselves so unperfect & still Far off from God, think themselves not to have profited At all,
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10745
and thervpon fall to chasing & fretting, & finally become starke mad.
and thereupon fallen to chasing & fretting, & finally become stark mad.
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10746
Truly we ought to go foreward to the sayd perfection, and to labor continually for it:
Truly we ought to go forward to the said perfection, and to labour continually for it:
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10747
but yet howsoeuer wee fare, let vs not ceasse to seeke God though we cannot come at hym by reason of the great number of lettes and impediments,
but yet howsoever we fare, let us not cease to seek God though we cannot come At him by reason of the great number of lets and impediments,
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10748
& though we now and 〈 ◊ 〉 make false steppes, & our wicked lustes hold vs backe, hinder vs,
& though we now and 〈 ◊ 〉 make false steps, & our wicked lusts hold us back, hinder us,
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10749
and lie sore vpon vs (as I sayd:) let vs not forsake our way for all that,
and lie soar upon us (as I said:) let us not forsake our Way for all that,
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10750
though wee bee shaken now and then.
though we be shaken now and then.
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10751
Although then that by nature we cannot keepe our way lustily to come vnto our God:
Although then that by nature we cannot keep our Way lustily to come unto our God:
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10752
yet is it ynough that we fulfill not the lusts of our flesh: for although we feele them, & although they be ouerstrong in vs:
yet is it enough that we fulfil not the Lustiest of our Flesh: for although we feel them, & although they be overstrong in us:
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10753
yet if we ouercome them God accepteth it, & forgiueth vs all the whole default.
yet if we overcome them God Accepteth it, & forgives us all the Whole default.
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10754
According wherunto S. Paul exhorting the faithfull not to cast downe their harts out of measure:
According whereunto S. Paul exhorting the faithful not to cast down their hearts out of measure:
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10755
saith that the flesh reigneth not in vs. He saith not that wicked lustes and sinfull affections dwell not any more in vs:
Says that the Flesh Reigneth not in us He Says not that wicked lusts and sinful affections dwell not any more in us:
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10756
for we shall neuer bee rid of them till it please God too take vs too himselfe? Then till such time as wee bee out of this world, there shall alwayes bee blemishes and spottes in vs,
for we shall never be rid of them till it please God too take us too himself? Then till such time as we be out of this world, there shall always be blemishes and spots in us,
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10757
and wee must be fayne too stoupe vnder the fardell of our sinnes and infirmities,
and we must be fain too stoop under the Firkin of our Sins and infirmities,
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10758
and that is too the intent to humble vs the more, and to shew that our lyfe is a continual battell.
and that is too the intent to humble us the more, and to show that our life is a continual battle.
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10759
Moreouer although sin dwell in vs, yet must it not reigne, but Gods spirit must get the vpper hand of it,
Moreover although since dwell in us, yet must it not Reign, but God's Spirit must get the upper hand of it,
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10760
and that shal be done when wee flee vntoo God with an earnest zeale, praying him to remedie the euil which passeth our power to amend,
and that shall be done when we flee unto God with an earnest zeal, praying him to remedy the evil which passes our power to amend,
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10761
and in such wise too increase the giftes of his spirit in vs, as wee may ouercome all things that do as it were hold vs downe.
and in such wise too increase the Gifts of his Spirit in us, as we may overcome all things that do as it were hold us down.
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10762
Thus ye see what S. Paule ment by that saying in this text.
Thus you see what S. Paul meant by that saying in this text.
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10763
And he addeth therevnto, that the spirit lusteth ageinst the fleshe, and the fleshe ageinst the spirit,
And he adds thereunto, that the Spirit Lusteth against the Flesh, and the Flesh against the Spirit,
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10764
so as we doo not the thing that we fayne would doo. so as we do not the thing that we fain would do.
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10767
If wee were cleere from all vyces, and that all men without gaynsaying dyd follow the thing that God commaundeth by hys worde:
If we were clear from all vices, and that all men without gainsaying did follow the thing that God commandeth by his word:
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10768
wee shoulde not neede too streine ourselues much, no more than the Angels of heauē, who neede not to fight,
we should not need too strain ourselves much, no more than the Angels of heaven, who need not to fight,
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10769
for they be ready to do al that is cōmaunded them. Forasmuch then as there is no rebelliousnesse in the Angels:
for they be ready to do all that is commanded them. Forasmuch then as there is no rebelliousness in the Angels:
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10770
therfore also they haue no striuing when they should giue themselues to the seruice of God:
Therefore also they have no striving when they should give themselves to the service of God:
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10771
for they bee wholly bent and inclined thervnto. But S. Paule letteth vs that wee must not bee slouthfull in seruing of God.
for they be wholly bent and inclined thereunto. But S. Paul lets us that we must not be slothful in serving of God.
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10772
And why? for our nature draggeth alwayes •••ke, and wee shoulde neuer loue goodnesse, except wee were inforced and compelled to it.
And why? for our nature draggeth always •••ke, and we should never love Goodness, except we were enforced and compelled to it.
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10773
Therefore men must inforce and constreyne themselues, and mainteyne battell as against a deadly enimie, when they intende to go forward in goodnesse.
Therefore men must enforce and constreyne themselves, and maintain battle as against a deadly enemy, when they intend to go forward in Goodness.
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10774
And who bee our enemies? Truly the diuell is the cheefe, and he giueth vs terrible assaults.
And who be our enemies? Truly the Devil is the chief, and he gives us terrible assaults.
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10775
But yet therwithall, all our owne thoughtes, all our owne affections, all our desires, are all deadly enemies that labor to bring vs to destruction.
But yet therewithal, all our own thoughts, all our own affections, all our Desires, Are all deadly enemies that labour to bring us to destruction.
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10776
Nowe if they fight against God, it is certaine that they bee also against our saluation.
Now if they fight against God, it is certain that they be also against our salvation.
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10777
VVe see then how S. Paules meaning here, is as though he had cried out alarū, to shew that if Christians be either slepish or slothfull,
We see then how S. Paul's meaning Here, is as though he had cried out alarun, to show that if Christians be either slepish or slothful,
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10778
and think to serue God at their owne ease:
and think to serve God At their own ease:
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10779
they beguile themselues, & that forasmuch as they haue battell vpon battell to indure without end or ceassing,
they beguile themselves, & that forasmuch as they have battle upon battle to endure without end or ceasing,
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10780
and Satan tempteth thē day and night, walking about one while with wiles and treason,
and Satan tempts them day and night, walking about one while with wiles and treason,
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10781
and another while setting vpō them by open force to driue thē out of the way:
and Another while setting upon them by open force to driven them out of the Way:
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10782
they must arme themselues throughly, and enter into the incounter, and hold it out to the end,
they must arm themselves thoroughly, and enter into the encounter, and hold it out to the end,
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10783
& not loke to haue any peace or truce, til God take them out of the world.
& not look to have any peace or truce, till God take them out of the world.
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10784
Ye see in effect what S. Paules doctrine importeth. And this exhortation is more than necessarie for vs, bicause most men think it ynough,
You see in Effect what S. Paul's Doctrine imports. And this exhortation is more than necessary for us, Because most men think it enough,
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10785
if they haue but some little deuotion or willingnesse to serue God: and although they welter in much filthinesse, al is one to thē:
if they have but Some little devotion or willingness to serve God: and although they welter in much filthiness, all is one to them:
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10786
and othersome repine when they see how hard a thing it is to rule their life wel.
and Othersome repine when they see how hard a thing it is to Rule their life well.
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10787
And how is that possible? God seemeth to presse vs out of measure, for he seketh not what may please vs, but rather condemneth it.
And how is that possible? God seems to press us out of measure, for he seeketh not what may please us, but rather Condemneth it.
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10788
But how shal we bring to passe that we may put our selues to it? For our inclination goeth clean contrary to his will.
But how shall we bring to pass that we may put our selves to it? For our inclination Goes clean contrary to his will.
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10789
It seemeth then that he mocketh vs when he preasseth so vpon vs:
It seems then that he mocks us when he Presseth so upon us:
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and why doth he not giue vs another maner of nature than that? Lo how diuerse men blaspheme God, in hauing an eie to their owne sinfulnesse.
and why does he not give us Another manner of nature than that? Lo how diverse men Blaspheme God, in having an eye to their own sinfulness.
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10791
Howbeit to the end that none of vs fall asleepe, ne thinke himself to haue performed al that God cōmandeth,
Howbeit to the end that none of us fallen asleep, ne think himself to have performed all that God commands,
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10792
when we shall haue folowed some path halfe way, nor be vtterly thrust out of the way altogither:
when we shall have followed Some path half Way, nor be utterly thrust out of the Way altogether:
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10793
S. Paule sayth that the flesh lusteth against the spirit, and the spirit against the flesh.
S. Paul say that the Flesh Lusteth against the Spirit, and the Spirit against the Flesh.
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10794
In saying that the flesh lusteth, he doth vs to wit, that we shall neuer be able to serue God without disquieting,
In saying that the Flesh Lusteth, he does us to wit, that we shall never be able to serve God without disquieting,
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bycause we shall haue many lets, and be continually tēpted vnto euill.
Because we shall have many lets, and be continually tempted unto evil.
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10796
Yea and whē we be• •eterminately bent to submit our selues wholy vnto Gods word and righteousnesse:
Yea and when we be• •eterminately bent to submit our selves wholly unto God's word and righteousness:
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10797
yet neuerthelesse the diuell shall euen then haue his ropes to draw vs one way or other.
yet nevertheless the Devil shall even then have his ropes to draw us one Way or other.
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10798
Again, he will in such wise amaze vs, as our fleshly desires shall still be a hinderance to vs, and not only that:
Again, he will in such wise amaze us, as our fleshly Desires shall still be a hindrance to us, and not only that:
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10799
but also make vs too draw backe the cleane contrarie way, so that when God calleth vs on the one side, wee shall bee caried with a rage too the other side.
but also make us too draw back the clean contrary Way, so that when God calls us on the one side, we shall be carried with a rage too the other side.
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10800
Nowe seeing that the flesh lusteth after that maner against the spirite: let vs determine to fight manfully, and let it not greeue vs so to do.
Now seeing that the Flesh Lusteth After that manner against the Spirit: let us determine to fight manfully, and let it not grieve us so to do.
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10801
Although we ought to wishe to bee as Angelles, so as there might be no striuing in vs,
Although we ought to wish to be as Angels, so as there might be no striving in us,
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10802
but that al our abilitie might be imployed too the seruice of God, yet notwithstanding, whensoeuer wee bee letted to do well, let vs learne to streyne our selues,
but that all our ability might be employed too the service of God, yet notwithstanding, whensoever we be letted to do well, let us Learn to streyne our selves,
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10803
and to holde our selues as prisoners:
and to hold our selves as Prisoners:
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10804
and althoughe the same fall out greatly to our discontentment, yet neuerthelesse let vs go on still further, that God may winne the vpper hande of vs. Let vs learne too hate our selues, to take displeasure agaynst our selues,
and although the same fallen out greatly to our discontentment, yet nevertheless let us go on still further, that God may win the upper hand of us Let us Learn too hate our selves, to take displeasure against our selves,
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10805
and to be reuenged of our owne naughtinesse, as Saint Paule sayeth in the second too the Corinthians.
and to be revenged of our own naughtiness, as Saint Paul Saith in the second too the Corinthians.
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10806
For Repentance importeth that men should condemne themselues, hate themselues, and take vengeance on themselues,
For Repentance imports that men should condemn themselves, hate themselves, and take vengeance on themselves,
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10807
when they see their whole life corrupted, and that they should vse an holy anger against it.
when they see their Whole life corrupted, and that they should use an holy anger against it.
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10847
There are others that dispayre when they see that they cannot discharge their duetie towards God.
There Are Others that despair when they see that they cannot discharge their duty towards God.
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10808
In sted of desiring to be reuenged of our enemies when they haue done vs any harme, we should be chafed & angry with our selues,
In stead of desiring to be revenged of our enemies when they have done us any harm, we should be chafed & angry with our selves,
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10809
yea and punish our selues for faults, when we cannot frame our selues vnto Gods wil.
yea and Punish our selves for Faults, when we cannot frame our selves unto God's will.
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10810
But forasmuch as we might become desperate, and euerie man replie, Al•s, how should we fight after that fashion? VVhere is our strength? For there is nothing but weaknesse in vs,
But forasmuch as we might become desperate, and every man reply, Al•s, how should we fight After that fashion? Where is our strength? For there is nothing but weakness in us,
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10811
and againe we see that the diuell is so mightie and strong an enimie, as wee can neuer bee able to subdue him,
and again we see that the Devil is so mighty and strong an enemy, as we can never be able to subdue him,
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10812
and our lustes are as mad beasts, without reason, without measure, without stay: by reason whereof we be as good as vanquished, euen before any stroke be striken:
and our lusts Are as mad beasts, without reason, without measure, without stay: by reason whereof we be as good as vanquished, even before any stroke be stricken:
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10813
S. Paule sayth that the spirite doth also lust agaynst the flesh:
S. Paul say that the Spirit does also lust against the Flesh:
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10814
that is to say, tht whereas we be prouoked to do euill of our owne nature,
that is to say, that whereas we be provoked to do evil of our own nature,
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10815
and the diuel thrusteth vs forward, it standeth vs on hande to fight so much the more valiantly against all the temptations wherewith we be pri•••d and spurred.
and the Devil thrusts us forward, it Stands us on hand to fight so much the more valiantly against all the temptations wherewith we be pri•••d and spurred.
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10816
And in so doing we haue a good helpe.
And in so doing we have a good help.
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10817
For who •all gaine the goale? VVho shall haue the vpper hande and maystrie? Shall the corruption that is in vs? or shall the power of God haue it? Therefore whensoeuer God listeth to vtter the grace of his holy spirite, he shall alwayes bee the stronger and win the field,
For who •all gain the goal? Who shall have the upper hand and mastery? Shall the corruption that is in us? or shall the power of God have it? Therefore whensoever God lists to utter the grace of his holy Spirit, he shall always be the Stronger and win the field,
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10818
how great hardnesse soeuer there bee in the matter.
how great hardness soever there be in the matter.
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10819
So then let vs do so much honour vnto God, as to trust that he will vphold vs,
So then let us do so much honour unto God, as to trust that he will uphold us,
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10820
and make vs to winne the battel, and let vs march on boldly vnder his banner,
and make us to win the battle, and let us march on boldly under his banner,
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10821
howbeit in calling vpō him with reuerence and warenesse.
howbeit in calling upon him with Reverence and warenesse.
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10822
For (as I haue shewed alreadie) S. Paule ment not to make it too hard a matter,
For (as I have showed already) S. Paul meant not to make it too hard a matter,
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10823
bicause men are ouermuch inclyned to slouthfulnesse. He ment not to rocke men asleepe:
Because men Are overmuch inclined to slothfulness. He meant not to rock men asleep:
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10824
no, but he telleth vs, first that wee must become enemies to our selues, and fight agaynst our owne thoughts,
no, but he Telleth us, First that we must become enemies to our selves, and fight against our own thoughts,
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10825
and agaynst all our affections, to serue God aright.
and against all our affections, to serve God aright.
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10826
But nowe, bicause we might be astonished, and euerie of vs might drawe backe bycause it is impossible for vs too bring it aboute:
But now, Because we might be astonished, and every of us might draw back Because it is impossible for us too bring it about:
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10827
hee sayeth, Shall not Gods spirite get the vpper hande? Yes, but wee haue it not.
he Saith, Shall not God's Spirit get the upper hand? Yes, but we have it not.
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10846
and yet they preach that the faythfull ought to be perfect. And that is a diuelish blasphemie, and such a one as wee ought too abhorre.
and yet they preach that the faithful ought to be perfect. And that is a devilish blasphemy, and such a one as we ought too abhor.
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10828
And of whome is that long, but for that wee resort not too him that is readie too giue it vs, yea verely in such measure and portion as he knoweth too bee for our behoofe? Our Lorde crieth by the Prophete Esay ▪ All you that bee athirst, come to the water, take both wyne, water,
And of whom is that long, but for that we resort not too him that is ready too give it us, yea verily in such measure and portion as he Knoweth too be for our behoof? Our Lord cries by the Prophet Isaiah ▪ All you that be athirst, come to the water, take both wine, water,
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10829
and milke, without money or ware: for I am readie too giue you bountifully as much as you neede. Lo howe God speaketh.
and milk, without money or ware: for I am ready too give you bountifully as much as you need. Lo how God speaks.
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10830
Likewise our Lorde Iesus Christ also telleth vs, that he is the true fountaine whereout of it behoueth vs to draw, and that we shall bee satisfied with his fulnesse, according as he saith in the.vij. of S. Iohn, that whosoeuer commeth to him, shall drinke his fill of water,
Likewise our Lord Iesus christ also Telleth us, that he is the true fountain whereout of it behooves us to draw, and that we shall be satisfied with his fullness, according as he Says in the vij of S. John, that whosoever comes to him, shall drink his fill of water,
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10831
yea and haue such a well in himselfe, as Riuers shall gushe out of it,
yea and have such a well in himself, as rivers shall gush out of it,
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10832
so as hee shall not onely haue ynough to serue his owne turne, but also the waters shall flow out of his bellie,
so as he shall not only have enough to serve his own turn, but also the waters shall flow out of his belly,
av c-acp pns31 vmb xx av-j vhi d pc-acp vvi po31 d n1, cc-acp av dt n2 vmb vvi av pp-f po31 n1,
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10833
if hee suffer Iesus Christ to poure out his spirite vpon him, for he is prest and readie to do it.
if he suffer Iesus christ to pour out his Spirit upon him, for he is pressed and ready to do it.
cs pns31 vvb np1 np1 pc-acp vvi av po31 n1 p-acp pno31, c-acp pns31 vbz vvn cc j pc-acp vdi pn31.
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10834
So then although Gods spirite bee a great waye off from vs: yet shall wee receyue ynough of it, and God is readie to giue it vs,
So then although God's Spirit be a great Way off from us: yet shall we receive enough of it, and God is ready to give it us,
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10835
and hee will doo it bycause he hath promised it, and forasmuch as hee allureth vs so gently, wee shall receyue as muche as shall sted our turne.
and he will do it Because he hath promised it, and forasmuch as he Allureth us so gently, we shall receive as much as shall stead our turn.
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10836
Therefore like as wee bee warned heere too fight, yea euen wyth myght and mayne:
Therefore like as we be warned Here too fight, yea even with might and main:
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10837
so on the other syde 〈 ◊ 〉 shewed vs that our victorie is most certaine and infallible,
so on the other side 〈 ◊ 〉 showed us that our victory is most certain and infallible,
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10838
so we seeke succour at Gods hande, acknowledging our own weakenesse, and confessing humbly that we can do nothing.
so we seek succour At God's hand, acknowledging our own weakness, and confessing humbly that we can do nothing.
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10839
If wee repayre to our God, and desire him to bee our Phisition:
If we repair to our God, and desire him to be our physician:
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10840
his holy spirite shall not be so weake, but he shall ouercome all the passions of our fleshe,
his holy Spirit shall not be so weak, but he shall overcome all the passion of our Flesh,
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10841
and giue vs the grace too go through with all the battels that shall bee set agaynst vs. And nowe againe Saint Paule sayeth, that the faythfull do not what they woulde:
and give us the grace too go through with all the battles that shall be Set against us And now again Saint Paul Saith, that the faithful do not what they would:
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and that is to giue them courage still, that we may learne to go on forwarde,
and that is to give them courage still, that we may Learn to go on forward,
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though we can not bring all the things to passe throughly and perfectly which God sheweth vntoo vs ▪ And this is needfull as I sayde:
though we can not bring all the things to pass thoroughly and perfectly which God shows unto us ▪ And this is needful as I said:
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10844
for else wee shoulde bee hypocrites, and beare our selues in hande that nothing were amisse. But such pride were intollerable:
for Else we should be Hypocrites, and bear our selves in hand that nothing were amiss. But such pride were intolerable:
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of which sort we see some mastife dogges, in whome there is neyther feare of God nor Religion,
of which sort we see Some mastiff Dogs, in whom there is neither Fear of God nor Religion,
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but also bringeth foorth thistles, thornes, & wicked weeds. Euen at the same point are we.
but also brings forth thistles, thorns, & wicked weeds. Eve At the same point Are we.
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10848
To the end therfore that we may neither be hypocrites nor yet faint, S. Paule sayth that we do not all that we woulde.
To the end Therefore that we may neither be Hypocrites nor yet faint, S. Paul say that we do not all that we would.
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10849
But howsoeuer wee fare, wee muste come backe to that which he touched not long since:
But howsoever we fare, we must come back to that which he touched not long since:
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10850
namely that we fulfill not the lusts of the flesh when wee bee gouerned by the holy Ghost.
namely that we fulfil not the Lustiest of the Flesh when we be governed by the holy Ghost.
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10851
So then, first let vs vnderstande, that wee bee so giuen vntoo euill, that a man cannot wring out one drop of goodnesse out of our thoughts & affections,
So then, First let us understand, that we be so given unto evil, that a man cannot wring out one drop of Goodness out of our thoughts & affections,
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but they alienate vs quite and cleane from it. Marke that for one poynt.
but they alienate us quite and clean from it. Mark that for one point.
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10853
Secondly let vs trust in God, that notwithstanding our vices, yea, and rebellions, he will make vs to walke in his obedience.
Secondly let us trust in God, that notwithstanding our vices, yea, and rebellions, he will make us to walk in his Obedience.
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For wee shall be gouerned by his holy spirite, who will make vs too feele such a working in vs,
For we shall be governed by his holy Spirit, who will make us too feel such a working in us,
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10855
as we shall not be hilde backe nor hindered too go forwarde in our good race,
as we shall not be hilde back nor hindered too go forward in our good raze,
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10856
but keepe on still to the mark that wee ame at.
but keep on still to the mark that we ame At.
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10857
Thirdly, if wee see yet some resistance in our selues, and that wee had neede too bee inforced more and more,
Thirdly, if we see yet Some resistance in our selves, and that we had need too be enforced more and more,
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10858
bycause that many ouerthwart things doo let vs, insomuch that wee doo euen fall, or else happen too runne astray:
Because that many overthwart things do let us, insomuch that we do even fallen, or Else happen too run astray:
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10859
let vs not bee discouraged for all that, but let vs followe the holy calling of God,
let us not be discouraged for all that, but let us follow the holy calling of God,
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10860
and still learne effectually to cut o• our vyces.
and still Learn effectually to Cut o• our vices.
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10861
And to bring that to passe, let vs be sorie for them, and confesse them willingly before God.
And to bring that to pass, let us be sorry for them, and confess them willingly before God.
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10862
But howsoeuer wee fare, let vs not thinke our selues forsaken of him, though our life be neuer so vnperfect.
But howsoever we fare, let us not think our selves forsaken of him, though our life be never so unperfect.
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10863
Thus ye see that the thing which we haue to beare in mind, is that all the imperfections and infirmities that wee feele as yet in our selues, shall not restreyn our indeuering to submit our selues to our God,
Thus you see that the thing which we have to bear in mind, is that all the imperfections and infirmities that we feel as yet in our selves, shall not restreyn our endeavouring to submit our selves to our God,
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10864
and to frame our selues more and more in his feare, & yet notwithstāding that in the meane while we shall not haue any towel of flatterie before our eies to blind our selues withall,
and to frame our selves more and more in his Fear, & yet notwithstanding that in the mean while we shall not have any towel of flattery before our eyes to blind our selves withal,
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but we shal be hartily sory, cōfessing our selues to be excedingly indetted vnto him and yet neuerthelesse aspiring stil to the perfection wherevnto we must go onward all the time of our life,
but we shall be heartily sorry, confessing our selves to be exceedingly indebted unto him and yet nevertheless aspiring still to the perfection whereunto we must go onward all the time of our life,
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10866
and therwithal acknowledging that we are all forlorne and damned, vnlesse that he of his infinite goodnesse do beare with vs for our Lorde Iesus Christes sake.
and therewithal acknowledging that we Are all forlorn and damned, unless that he of his infinite Goodness do bear with us for our Lord Iesus Christ's sake.
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10867
But now let vs fall downe before the Maiestie of our good God with acknoledgement of our faults, praying him to make vs feele them more and more,
But now let us fallen down before the Majesty of our good God with acknoledgement of our Faults, praying him to make us feel them more and more,
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so as wee may not onely confesse them with our mouth, but also be touched with such true repentance and pure zeale,
so as we may not only confess them with our Mouth, but also be touched with such true Repentance and pure zeal,
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10869
as we may indeuer to giue our selues wholly vnto him, and to cut off all the superfluities that are in vs,
as we may endeavour to give our selves wholly unto him, and to Cut off all the superfluities that Are in us,
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10870
and as the same may cause vs to frame our selues to his holy wil,
and as the same may cause us to frame our selves to his holy will,
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and to serue him in such vnion and concord, that we may be giuē to magnifie him with one hart,
and to serve him in such Union and concord, that we may be given to magnify him with one heart,
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10872
and with one mouth, thereby shewing that we be rightly knit vnto him in the adoption which he sheweth vs by his Gospel, wherby he sheweth himselfe to be our father,
and with one Mouth, thereby showing that we be rightly knit unto him in the adoption which he shows us by his Gospel, whereby he shows himself to be our father,
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10873
as faine as we would be his true children. And therfore let vs al say, Almightie God our heauēly. &c.
as feign as we would be his true children. And Therefore let us all say, Almighty God our heavenly. etc.
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10874
The.xxxvj. Sermon, which is the sixt vpon the fifth Chapter. 19 The vvorkes of the fleshe are manifest, vvhich are these, Aduoutrie, vvhoredome, vncleannesse, loocenesse:
The xxxvj Sermon, which is the sixt upon the fifth Chapter. 19 The works of the Flesh Are manifest, which Are these, Adultery, whoredom, uncleanness, looseness:
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10875
20 Idolatrie, poysoning enmitie, strife, spiting, vvrath, quarelling, sedition ••ectes. 21 Enuie, murther, drunkennesse, gluttonie, and such like:
20 Idolatry, poisoning enmity, strife, spiting, wrath, quarrelling, sedition ••ectes. 21 Envy, murder, Drunkenness, gluttony, and such like:
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10876
of vvhich I tell you aforehande, as I haue tolde you heretofore, that they vvhich doo suche things shal not inherit the kingdome of God.
of which I tell you aforehand, as I have told you heretofore, that they which do such things shall not inherit the Kingdom of God.
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10877
22 But the fruit of the spirit, is loue, ioy, peace, patientnesse, gentlenesse, goodnesse, faythfulnesse. 23 Meekenesse, temperance:
22 But the fruit of the Spirit, is love, joy, peace, patientness, gentleness, Goodness, faithfulness. 23 Meekness, temperance:
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10878
agaynst such things there is no lavve.
against such things there is no law.
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10879
WEe haue seene this morning, that men are condemned before God, so as there commeth nothing of them but vtter filthinesse & infection.
we have seen this morning, that men Are condemned before God, so as there comes nothing of them but utter filthiness & infection.
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10880
Now if God bee the rule of all perfection, then of necessitie all that is contrarie to his nature & word must needs be starke naught.
Now if God be the Rule of all perfection, then of necessity all that is contrary to his nature & word must needs be stark nought.
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10881
But it is certain that the flesh is at cōtinuall war agaynst the spirit.
But it is certain that the Flesh is At continual war against the Spirit.
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10882
Therfore therein it is declared that so long as mē follow their owne swinge, they be deadly enemies too God all theyr lyfe long.
Therefore therein it is declared that so long as men follow their own swinge, they be deadly enemies too God all their life long.
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10883
Seeing it is so, we must needes conclude, that there is nothing in vs but vtter lewdnesse and sinfulnesse.
Seeing it is so, we must needs conclude, that there is nothing in us but utter Lewdness and sinfulness.
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10884
Nowe when we heere such sentence giuen of vs, we ought to be vtterly abashed.
Now when we Here such sentence given of us, we ought to be utterly abashed.
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10885
For it is the definitiue sentēce of the heauenly iudge, against which there lieth no appeale,
For it is the definitive sentence of the heavenly judge, against which there lies no appeal,
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10886
and againe Gods speaking is with effect.
and again God's speaking is with Effect.
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10887
Therefore seeing he hath pronounced that we be wicked and froward by nature, he will immediatly do his office.
Therefore seeing he hath pronounced that we be wicked and froward by nature, he will immediately do his office.
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10888
So then we must come to account before him:
So then we must come to account before him:
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10911
For he must haue made a lōg processe, if he had intended to haue made such a reckning vp of thē:
For he must have made a long process, if he had intended to have made such a reckoning up of them:
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10889
but we see that men are so sotted either in their hypocrisie, or in their selfweening, that they passe not of prouoking Gods wrath agaynst them.
but we see that men Are so sotted either in their hypocrisy, or in their selfweening, that they pass not of provoking God's wrath against them.
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10890
For euerie man flattereth and fodeth himselfe in hys vices, insomuch that we cā neuer be drawne to a true acknowledgement of our sinnes, but by force.
For every man Flattereth and fodeth himself in his vices, insomuch that we can never be drawn to a true acknowledgement of our Sins, but by force.
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10891
And it is euident that our doing of it is with windlasses and bystarts, and which more is, we become so shamelesse that wee seeke fonde shifts and excuses,
And it is evident that our doing of it is with windlasses and bystarts, and which more is, we become so shameless that we seek fond shifts and excuses,
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10892
as though they could help vs before God.
as though they could help us before God.
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10893
Therfore it is not ynough for vs to heere generally the sentence of condēnation vpō vs,
Therefore it is not enough for us to Here generally the sentence of condemnation upon us,
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10894
but God must be fain to discouer our lewdnesse, that w•• •ay be ashamed of it • and moreouer to specifie & point with his finger;
but God must be fain to discover our Lewdness, that w•• •ay be ashamed of it • and moreover to specify & point with his finger;
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10895
the vices that are apparant and notorious before mē.
the vices that Are apparent and notorious before men.
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10896
And that is the cause why S. Paule hauing said this morning that men in all their thoughts & affectiōs do fight against God:
And that is the cause why S. Paul having said this morning that men in all their thoughts & affections do fight against God:
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10897
addeth this declaration which we haue now presently heard, as though he brought forth the fruites, to the ende that men might thereby iudge what the tree is,
adds this declaration which we have now presently herd, as though he brought forth the fruits, to the end that men might thereby judge what the tree is,
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10898
bicause the roote which is the cheef thing lieth hid.
Because the root which is the chief thing lies hid.
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10899
Thē like as the tree is knowne by his fruits, so also the sinfulnesse that reigneth in vs,
Them like as the tree is known by his fruits, so also the sinfulness that Reigneth in us,
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10900
and in our nature is founde out by the workes that come of it.
and in our nature is found out by the works that come of it.
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10901
And so we see why S. Paul addeth here, that the workes of the flesh are manifest.
And so we see why S. Paul adds Here, that the works of the Flesh Are manifest.
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10902
As if he should say, men shet their eies that they may not perceiue their owne naughtinesse,
As if he should say, men shet their eyes that they may not perceive their own naughtiness,
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10903
and beare themselues in hande that there is nothing but vertue in them, when notwithstanding, their vices are so huge and excessiue,
and bear themselves in hand that there is nothing but virtue in them, when notwithstanding, their vices Are so huge and excessive,
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as they be readie to burst with them: when they haue pleaded their best, & sought al the starting holes that cā be,
as they be ready to burst with them: when they have pleaded their best, & sought all the starting holes that can be,
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10905
whē they haue wrung their mouth awry, & turkined things neuer so much, yet must they in the end come to this point, that our life crieth out loude & shirle what we be.
when they have wrung their Mouth awry, & turkined things never so much, yet must they in the end come to this point, that our life cries out loud & shirle what we be.
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10906
Therfore the works of the flesh are all manifest.
Therefore the works of the Flesh Are all manifest.
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10907
So then this is inough to disproue such as would faine cloke thēselues & vse painting,
So then this is enough to disprove such as would feign cloak themselves & use painting,
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as though they were not giltie before God.
as though they were not guilty before God.
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10909
Truth it is that S. Paul doth not make here a ful beadrol of al the vices that god cōdemneth in his law:
Truth it is that S. Paul does not make Here a full beadrol of all the vices that god Condemneth in his law:
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10910
but only setteth forth some examples wherby a mā may easily iudge of al the rest.
but only sets forth Some Examples whereby a man may Easily judge of all the rest.
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when they haue well eschewed those crimes.
when they have well Eschewed those crimes.
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but this was inough, that such as wene to gain by their hipocrisie might be cōuicted here, as ye see they be.
but this was enough, that such as ween to gain by their hypocrisy might be convicted Here, as you see they be.
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10913
And for the better vnderstāding hereof, we haue to mark breefly, which is the rule wherby to walk in obedience towards god, according to the. 2. of Tit. wher it is said that gods grace appeered to the ende we should lead a holy conuersation here beneath in this world, in modestie & rightuousnes wayting for the hope of the life that is promised vs,
And for the better understanding hereof, we have to mark briefly, which is the Rule whereby to walk in Obedience towards god, according to thee. 2. of Tit. where it is said that God's grace appeared to the end we should led a holy Conversation Here beneath in this world, in modesty & righteousness waiting for the hope of the life that is promised us,
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& for the comming of the great Sauior, which must gather vs vp to himselfe into the kingdom of heauē.
& for the coming of the great Saviour, which must gather us up to himself into the Kingdom of heaven.
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10915
Ye see thē that the thing wherein christians must exercise themselues & wherto they must wholly apply themselues, is first to know that they haue not their euerlasting rest & heritage here,
You see them that the thing wherein Christians must exercise themselves & whereto they must wholly apply themselves, is First to know that they have not their everlasting rest & heritage Here,
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10916
but that the worlde is but as a strange Countrey wherethrough they must passe, and therefore that they must alwayes haue their eyes lifted vp to heauenwarde. That is the chiefe poynt.
but that the world is but as a strange Country wherethrough they must pass, and Therefore that they must always have their eyes lifted up to heauenwarde. That is the chief point.
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10917
But that cannot be done, but the faythfull must needes therewithall call vpon God, and resort wholly vnto him.
But that cannot be done, but the faithful must needs therewithal call upon God, and resort wholly unto him.
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10918
And as touching theyr life Saint Paule sayeth that it hath three things in it:
And as touching their life Saint Paul Saith that it hath three things in it:
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namely, holynesse, that wee serue God soundly and substancially with a pure heart, vtterly renouncing all the vnclennesse of this worlde. That is the first point.
namely, holiness, that we serve God soundly and substantially with a pure heart, utterly renouncing all the uncleanness of this world. That is the First point.
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10920
The seconde is, that wee must not bee wanton and vnhonest, but that we must leade an honest life.
The seconde is, that we must not be wanton and unhonest, but that we must lead an honest life.
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10921
The thirde is, that we wrong no man, nor vse any deceyte or crueltie, but that we indeuer to do our neighbor good.
The Third is, that we wrong no man, nor use any deceit or cruelty, but that we endeavour to do our neighbour good.
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10922
Lo what the life of Christians is.
Lo what the life of Christians is.
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But S. Paule sayeth heere, that if men will not acknowledge themselues to be vtter enimies too God,
But S. Paul Saith Here, that if men will not acknowledge themselves to be utter enemies too God,
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10924
and full of all naughtinesse and rebellion:
and full of all naughtiness and rebellion:
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10925
let them but make a short inquirie, and loke into their life, and they shall find that some of them be whoremongers, some drunkardes, some giuen to all ribawdrie, some murtherers, some Sorcerers, some sedicious, some full of ambition,
let them but make a short inquiry, and look into their life, and they shall find that Some of them be whoremongers, Some drunkards, Some given to all ribawdrie, Some murderers, Some Sorcerers, Some seditious, Some full of ambition,
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10926
and othersome desirous to sowe abrode darnell and troubles, and to bring vp sects to peruert Gods truth with their corruptions.
and Othersome desirous to sow abroad darnel and Troubles, and to bring up Sects to pervert God's truth with their corruptions.
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10927
Thus ye see what is to bee found in men if theyr liues be well serched.
Thus you see what is to be found in men if their lives be well searched.
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10928
But what shall they win by going to law with God, and by labouring to couer their lewdnesse with shifting? nothing at al. Howbeit they confesse not it with their mouth:
But what shall they win by going to law with God, and by labouring to cover their Lewdness with shifting? nothing At all Howbeit they confess not it with their Mouth:
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10929
it is their life that must speake it:
it is their life that must speak it:
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their life togither with al their workes that are knowne in it, beare record of the things that I haue sayd,
their life together with all their works that Are known in it, bear record of the things that I have said,
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and so there needeth no more disputing. Furthermore, when as S. Paule sayth that the workes of the flesh are manifest:
and so there needs no more disputing. Furthermore, when as S. Paul say that the works of the Flesh Are manifest:
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he meeneth not that all those whom God suffereth to follow their naturall swinge, and whom he gouerneth not by his holy spirit, are atteinted with all the vices here named:
he meeneth not that all those whom God suffers to follow their natural swinge, and whom he Governs not by his holy Spirit, Are attainted with all the vices Here nam:
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10933
but that there is not any man which is not so corrupted, that he abandoneth himselfe sometime to one naughtinesse and sometime to two or three at once, as occasion serueth.
but that there is not any man which is not so corrupted, that he abandoneth himself sometime to one naughtiness and sometime to two or three At once, as occasion serveth.
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Yee shall see many heathen men and vnbeleeuers, in whom there is no feare of God,
Ye shall see many heathen men and unbelievers, in whom there is no Fear of God,
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10935
nor any knowledge of his word, which haue some outward shew of vertue and honestie:
nor any knowledge of his word, which have Some outward show of virtue and honesty:
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10936
yet is it no consequent that they bee not corrupted, howbeit that the •••ection is hidden and settled inwardly,
yet is it not consequent that they be not corrupted, howbeit that the •••ection is hidden and settled inwardly,
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10937
and there is an impostun•• that rotteth all within.
and there is an impostun•• that rotteth all within.
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10938
Howsoeuer the cace stand, there is nother rule nor measure in mannes nature, but all is out of order and confounded there.
Howsoever the case stand, there is neither Rule nor measure in Man's nature, but all is out of order and confounded there.
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10939
You see then that the thing which we haue to gather vpon this streyne, is that we must not bee beguyled with our owne hypocrisie,
You see then that the thing which we have to gather upon this streyne, is that we must not be beguiled with our own hypocrisy,
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10940
but euery of vs muste haue an eye too himselfe, and examine his owne life throughly,
but every of us must have an eye too himself, and examine his own life thoroughly,
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10941
and then shall wee all haue cause to cast downe our eyes, and to shet our mouthes,
and then shall we all have cause to cast down our eyes, and to shet our mouths,
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10942
and therewith to acknowledge that wee be wretched, and that there is nothing but damnation in vs. Truely although none of the things that S. Paule rehearceth heere doo appeere in vs,
and therewith to acknowledge that we be wretched, and that there is nothing but damnation in us Truly although none of the things that S. Paul rehearceth Here do appear in us,
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10943
so as we be blamelesse before men, yea and seeme too bee little Angelles:
so as we be blameless before men, yea and seem too be little Angels:
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10944
yet ceasse we not too be wicked and vntoward, till God haue reformed vs. Neuerthelesse God giueth euery of vs sufficient recorde in our liues, whereby to cast vs quite downe,
yet cease we not too be wicked and untoward, till God have reformed us Nevertheless God gives every of us sufficient record in our lives, whereby to cast us quite down,
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10945
and to make vs giue ouer our pleading of our owne accord.
and to make us give over our pleading of our own accord.
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10946
Thus ye see in effect, that the meane to put this lesson in vre, is that if wee thinke our selues to bee any thing woorth,
Thus you see in Effect, that the mean to put this Lesson in use, is that if we think our selves to be any thing worth,
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10947
and perceyue not the wantes that are in vs:
and perceive not the Wants that Are in us:
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10948
we must sift our life, and compare our workes with the things that God biddeth or forbiddeth:
we must sift our life, and compare our works with the things that God bids or forbiddeth:
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10949
and then wee shall haue a fayre lookingglasse, wherein to behold our leudnesse and filthinesse:
and then we shall have a fair looking-glass, wherein to behold our Lewdness and filthiness:
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10950
and whereas it seemed erst that there was nothing but all purenesse and perfection in vs:
and whereas it seemed erst that there was nothing but all pureness and perfection in us:
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10951
God will shew vs to our faces, that wee be full of wickednesse. And yet neuerthelesse when wee shall haue considered this diuerse and many times:
God will show us to our faces, that we be full of wickedness. And yet nevertheless when we shall have considered this diverse and many times:
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10952
let vs therevpon conclude, that it is not the hundredth part of it. For we shall alwayes be dimsighted in finding out of our owne wantes.
let us thereupon conclude, that it is not the hundredth part of it. For we shall always be dimsighted in finding out of our own Wants.
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10953
Although God constreyne and reproue vs in such wise as we cannot denie it:
Although God constreyne and reprove us in such wise as we cannot deny it:
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10954
yet will he shewe in the ende, that for euery poynt that we haue knowen, there are a hundred that were hidden from vs. And verely when wee see our woorkes layd open before vs:
yet will he show in the end, that for every point that we have known, there Are a hundred that were hidden from us And verily when we see our works laid open before us:
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10955
it is to make vs go to the welspring of them.
it is to make us go to the wellspring of them.
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10956
Many men are so grosse, that if they haue not committed whoredome, if they haue not playde the drunkardes openly,
Many men Are so gross, that if they have not committed whoredom, if they have not played the drunkards openly,
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10957
or if their filching and pilfering haue bin so couertly and finely conueyed as noman could bewray them, they thinke themselues quite and cleere.
or if their filching and pilfering have been so covertly and finely conveyed as Roman could bewray them, they think themselves quite and clear.
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10958
But S. Paules intent in saying that the woorkes of the flesh are manifest, is not to flatter men as though a sinne were not to be condemned till it were openly seene in deede.
But S. Paul's intent in saying that the works of the Flesh Are manifest, is not to flatter men as though a sin were not to be condemned till it were openly seen in deed.
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10959
For 〈 ◊ 〉 told you) wee must proceede from the one to the other.
For 〈 ◊ 〉 told you) we must proceed from the one to the other.
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10960
Then if whoredome, drunkennesse, robberie, murther, treason, blasphemie against God, troublesomnesse, & sedition, be detestable things in thēselues:
Then if whoredom, Drunkenness, robbery, murder, treason, blasphemy against God, troublesomnesse, & sedition, be detestable things in themselves:
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10961
we must also conclude thervpon, that the wickednesse which lurketh within the hart, (as ambition and pride,
we must also conclude thereupon, that the wickedness which lurks within the heart, (as ambition and pride,
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10962
when men esteeme & like of thēselues too much) is detestable likewise.
when men esteem & like of themselves too much) is detestable likewise.
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Also couetuousnesse when we haue a minde too other mens goodes, and all other like things are to bee condemned likewise.
Also Covetousness when we have a mind too other men's goods, and all other like things Are to be condemned likewise.
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10964
To be short, our outward doings beare witnesse that we be full of infection before God.
To be short, our outward doings bear witness that we be full of infection before God.
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10965
And where is that infectiō to be foūd? In our desires, in our intentes, in our thoughts,
And where is that infection to be found? In our Desires, in our intentes, in our thoughts,
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10966
& in all our doings, wee see there is euen as it were a well spring of all naughtinesse.
& in all our doings, we see there is even as it were a well spring of all naughtiness.
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10967
So then, let vs bee drawen to such an acknowledgment of our sinnes, as wee may be hartely sorie for them before God.
So then, let us be drawn to such an acknowledgment of our Sins, as we may be heartily sorry for them before God.
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10968
And wee see that in the Law there is such a fashion of teaching. God in his Lawe forbiddeth not fornicatiō, but aduoutrie:
And we see that in the Law there is such a fashion of teaching. God in his Law forbiddeth not fornication, but adultery:
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10969
yea & at the first sight he forbiddeth not fraud and filching: what forbiddeth he then? Theft or robberie.
yea & At the First sighed he forbiddeth not fraud and filching: what forbiddeth he then? Theft or robbery.
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10970
He forbiddeth not lying, but only falswitnesse.
He forbiddeth not lying, but only falswitnesse.
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10971
Now then it should seeme to thē which know not the power of the law, that they haue well discharged their duetie,
Now then it should seem to them which know not the power of the law, that they have well discharged their duty,
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10973
And that is the cause why S. Paule sayd that for a time he thought himself to be throughly rightuous, And that is the cause why S. Paul said that for a time he Thought himself to be thoroughly righteous,
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10974
and that God could not haue blamed him for any thing.
and that God could not have blamed him for any thing.
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10975
After the same maner do the hipocrites sotte thēselues in their own selfweening, and thervpō become mad if God find fault with thē,
After the same manner do the Hypocrites sot themselves in their own selfweening, and thereupon become mad if God find fault with them,
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10976
bicause they thinke he doth thē great wrong. And why? for they cōceyue not what the nature of the Lawe is.
Because they think he does them great wrong. And why? for they conceive not what the nature of the Law is.
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10977
It is spirituall (sayeth S. Paule): that is too say, wee must be wholly reformed to frame our selues thereafter. It is spiritual (Saith S. Paul): that is too say, we must be wholly reformed to frame our selves thereafter.
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10978
But so long as wee follow our owne fleshly nature, all that we think, and all that we can say or do, shall be no better than sinne before God.
But so long as we follow our own fleshly nature, all that we think, and all that we can say or do, shall be no better than sin before God.
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10979
So then, we must not looke only at the bare woordes that are set downe in the Lawe, [ but too the things that are ment and conteyned in them.
So then, we must not look only At the bore words that Are Set down in the Law, [ but too the things that Are meant and contained in them.
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10980
] God by setting downe the particular kind of Aduoutrie, ment too make all kind of whoredome hatefull:
] God by setting down the particular kind of Adultery, meant too make all kind of whoredom hateful:
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10981
for if mariage cōtinue not whole and sound without impeachment, it peruerteth all order and ciuill policie among men.
for if marriage continue not Whole and found without impeachment, it perverteth all order and civil policy among men.
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10982
God therefore vnder the woorde Aduoutrie, hath shewed that all whoredome and •chastenesse displeazeth him. Againe he sayeth, Thou shalt not kill.
God Therefore under the word Adultery, hath showed that all whoredom and •chastenesse displeazeth him. Again he Saith, Thou shalt not kill.
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10983
Is it then lawfull too beate a man? No, nor yet to hate him:
Is it then lawful too beat a man? No, nor yet to hate him:
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10984
for (as S. Iohn sayeth) he that hateth his neybour secretely is a murtherer before God,
for (as S. John Saith) he that hates his neybour secretly is a murderer before God,
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10985
though he nother tormēt him nor touch him with his finger:
though he neither torment him nor touch him with his finger:
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10986
So then, vnder the woord Murder, God condemneth all wrong that we do to our neyghbours.
So then, under the word Murder, God Condemneth all wrong that we do to our neighbours.
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10987
Although then that we stirre not a finger to do them harme:
Although then that we stir not a finger to do them harm:
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10988
yet if we hate them or beare them ill will, wee be condemned of murther before God.
yet if we hate them or bear them ill will, we be condemned of murder before God.
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10989
In like cace is it with Theft.
In like case is it with Theft.
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10990
For not only they that are whipped, hāged, or which haue their eares cut off are theeues before God:
For not only they that Are whipped, hanged, or which have their ears Cut off Are thieves before God:
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10991
but also euen all those that beare the countenance of honest men and are in credite & estimation, are theeues too,
but also even all those that bear the countenance of honest men and Are in credit & estimation, Are thieves too,
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10992
if they deceiue and beguile their neighbors.
if they deceive and beguile their neighbours.
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10993
VVhat countenance so euer they carrie to the worldward, though men be not able to accuse them of robberie:
What countenance so ever they carry to the worldward, though men be not able to accuse them of robbery:
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10994
yet are they theeues before God. As much is to bee sayd of all the rest.
yet Are they thieves before God. As much is to be said of all the rest.
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10995
Likewise in this text, when S. Paule sayeth that the deedes of the flesh are manifest:
Likewise in this text, when S. Paul Saith that the Deeds of the Flesh Are manifest:
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10996
he giueth vs such an instruction, as leadeth vs from the great to the small.
he gives us such an instruction, as leads us from the great to the small.
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10997
And when wee shall haue bin conuicted of our wretchednesse and vices, and our shamefulnesse is so discouered as we can no more replie too it:
And when we shall have been convicted of our wretchedness and vices, and our shamefulness is so discovered as we can no more reply too it:
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10998
let vs then enter into another triall, that is to wit, of examining all our lustes which tempt vs vnto euill:
let us then enter into Another trial, that is to wit, of examining all our lusts which tempt us unto evil:
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10999
and whither it be theft, crueltie, guyle, periurie, hatred, or enmitie, all those things are too bee condemned alike.
and whither it be theft, cruelty, guile, perjury, hatred, or enmity, all those things Are to be condemned alike.
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11000
For the Tree ceasseth not too bee euill, though men see not the fruytes of it at the firste dashe:
For the Tree ceaseth not too be evil, though men see not the fruits of it At the First dash:
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11001
but yet menne iudge of the nature of the tree by his frute, howbeeit that the tree keepeth his owne nature still.
but yet men judge of the nature of the tree by his fruit, howbeit that the tree Keepeth his own nature still.
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11002
And this is too bee marked well, bycause that (as I sayde afore) although God dryue men too condemne themselues,
And this is to be marked well, Because that (as I said afore) although God drive men too condemn themselves,
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11003
yet they doo it but by halues, and for all that he can doo too them, they would fayne still that their faultes which are not seene too the worldward, should bee released them and neuer bee spoken of.
yet they do it but by halves, and for all that he can do too them, they would fain still that their Faults which Are not seen too the worldward, should be released them and never be spoken of.
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11004
As for example, he that is condemned for dooyng some wicked acte, will not excuse himselfe of it,
As for Exampl, he that is condemned for doing Some wicked act, will not excuse himself of it,
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11005
for asmuch as he is inforced too confesse it whither hee will or no:
for as as he is enforced too confess it whither he will or no:
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11006
But in the meane whyle, as for any entering intoo himself, to thinke vpon Gods Iustice and his owne desert,
But in the mean while, as for any entering into himself, to think upon God's justice and his own desert,
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11007
and to consider that he had many tēptations before he came to the deede doing, and that he offended God a •••dred times before his faulte came to light:
and to Consider that he had many temptations before he Come to the deed doing, and that he offended God a •••dred times before his fault Come to Light:
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11008
it is no part of his thought.
it is no part of his Thought.
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11009
So much the more therefore doth it stand vs in hand, too marke well this warning whiche I haue touched already.
So much the more Therefore does it stand us in hand, too mark well this warning which I have touched already.
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11010
And verely here we see the ouer grosse doltishnesse of the cheefe teachers of Papistrie, in that they say it is no sinne too thinke euill or to bee tempted,
And verily Here we see thee over gross doltishness of the chief Teachers of Papistry, in that they say it is no sin too think evil or to be tempted,
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11011
so wee consent not too it.
so we consent not too it.
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11012
A man (say they) may bee tempted to do his neighbour some wrong, he may haue some hartburning and malice against him to bee reuenged of him that hath displeased him,
A man (say they) may be tempted to do his neighbour Some wrong, he may have Some heartburning and malice against him to be revenged of him that hath displeased him,
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11013
and if occasiō were offered, he might incontinently be sharpe set:
and if occasion were offered, he might incontinently be sharp Set:
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11014
but yet none of all this is sinne (say they) so there be no full consent and resolute purpose too do it.
but yet none of all this is sin (say they) so there be no full consent and resolute purpose too do it.
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11015
They doo but wring their mouth awry like harlots, or snuffe vp their snoutes lyke swyne that haue wallowed in dirt & filth.
They do but wring their Mouth awry like harlots, or snuff up their snouts like Swine that have wallowed in dirt & filth.
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11016
Though a mā grudge and chafe against God, yea and doubte whither he haue any care of him or no:
Though a man grudge and chafe against God, yea and doubt whither he have any care of him or not:
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11017
and though he bee tossed and turmoyled with much distrust so as he cannot by any meanes resort too God for refuge:
and though he be tossed and turmoiled with much distrust so as he cannot by any means resort too God for refuge:
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11018
all these things are no sinne among the Papists. And I say not that only the common sort are thus abused:
all these things Are no sin among the Papists. And I say not that only the Common sort Are thus abused:
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11019
but it is the resolute doctrine and determination of all their Vniuersities, that suche things ought not to be counted sinne.
but it is the resolute Doctrine and determination of all their Universities, that such things ought not to be counted sin.
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11020
They can well ynough say that before baptisme all is sinne: but when wee be once baptized, then all is vertue:
They can well enough say that before Baptism all is sin: but when we be once baptised, then all is virtue:
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11021
and although we doubt of God, although we haue much hartburning against him, and although we be tempted with much impaciencie:
and although we doubt of God, although we have much heartburning against him, and although we be tempted with much impaciencie:
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11022
yet notwithstanding, be wee neuer so much prouoked vnto euill doing, or be we neuer so much shaken too and fro; all is well.
yet notwithstanding, be we never so much provoked unto evil doing, or be we never so much shaken too and from; all is well.
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11023
To be short, though we be inclined to al things that God condemneth and disalloweth in his lawe,
To be short, though we be inclined to all things that God Condemneth and disalloweth in his law,
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11024
and which are not lawfull for vs to do: it makes no matter at all. But they be well worthie to bee cast into such blockishnesse.
and which Are not lawful for us to do: it makes no matter At all. But they be well worthy to be cast into such blockishness.
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11025
For like as they haue set vp Idolles and puppettes to worship:
For like as they have Set up Idols and puppettes to worship:
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11026
so is it good reason that they should be sotted with their Gods, and make but a sport and play of rightuousnesse and vncorruptnesse,
so is it good reason that they should be sotted with their God's, and make but a sport and play of righteousness and uncorruptness,
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11027
as if a man should play with a little childe. No maruell then though such maner of folke be harried away after that fashiō:
as if a man should play with a little child. No marvel then though such manner of folk be harried away After that fashion:
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11028
for in asmuch they haue defaced Gods glory and brought it to nothing: they must needes become starke beastes.
for in as they have defaced God's glory and brought it to nothing: they must needs become stark beasts.
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11029
But let vs on our side marke what I haue alledged already vpon the other •exte of S. Paule,
But let us on our side mark what I have alleged already upon the other •exte of S. Paul,
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11030
namely that the Lawe is spirituall, and therefore •hat if our manifest deedes doo proue vs too be rebelles against God:
namely that the Law is spiritual, and Therefore •hat if our manifest Deeds do prove us too be rebels against God:
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11031
then surely as oft as wee bee tickled with any wicked lustes inwardly, although the same bee not knowen of men to make vs faultie to the worldward:
then surely as oft as we be tickled with any wicked lusts inwardly, although the same be not known of men to make us faulty to the worldward:
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God wil find an infinite number, yea euen a whole sea of them.
God will find an infinite number, yea even a Whole sea of them.
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Therefore let vs conclude that we be vtterly drowned in cursednesse to all respectes, till God looke mercyfully vpon vs and drawe vs out of it.
Therefore let us conclude that we be utterly drowned in cursedness to all respects, till God look mercifully upon us and draw us out of it.
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Thus ye see in effect how wee must apply this saying of S. Paules too our instruction:
Thus you see in Effect how we must apply this saying of S. Paul's too our instruction:
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namely that for so much as we consider not by the vyces that are hidden in vs, that God commeth to examine our life:
namely that for so much as we Consider not by the vices that Are hidden in us, that God comes to examine our life:
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therfore we must learne to humble our selues.
Therefore we must Learn to humble our selves.
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And secondly that when we see our sinnes to be such as are knowen and manifest to all men and vtterly vnexcusable, yea euen before children:
And secondly that when we see our Sins to be such as Are known and manifest to all men and utterly unexcusable, yea even before children:
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we must be led further thereby:
we must be led further thereby:
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It is as much as if he had sayd that ambition or vayngloriousnesse cannot reigne in vs,
It is as much as if he had said that ambition or vayngloriousnesse cannot Reign in us,
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that is to wit, we must search our selues to the bottome, and vnderstand that all our lustes and al our thoughts are vtter rebelliousnesse against God.
that is to wit, we must search our selves to the bottom, and understand that all our lusts and all our thoughts Are utter rebelliousness against God.
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Now if euery man were diligent in examining himself after this fashion:
Now if every man were diligent in examining himself After this fashion:
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surely we should all of vs haue cause to sigh and grone, all pryde & loftinesse would be layd downe,
surely we should all of us have cause to sighs and groan, all pride & loftiness would be laid down,
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yea and we would be ashamed of our whole life.
yea and we would be ashamed of our Whole life.
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But it is seene that euery of vs turneth away as much as he can from the considering of his owne sinnes:
But it is seen that every of us turns away as much as he can from the considering of his own Sins:
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wee cast them quite and cleane behind our backes. Yet notwithstanding God forgetteth thē not:
we cast them quite and clean behind our backs. Yet notwithstanding God forgetteth them not:
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howbeit if we would that he should forget them, it would behoue vs to remember them our selues.
howbeit if we would that he should forget them, it would behoove us to Remember them our selves.
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And that is the thing wherevnto S. Paule incourageth vs in this text.
And that is the thing whereunto S. Paul Encourageth us in this text.
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Furthermore wee see what fondnesse and ignorance, or rather beastlinesse hath bin in the Popish doctours, in that they haue thought this woord Flesh too be token nothing else in man but fleshlinesse or sensualitie as they terme it.
Furthermore we see what fondness and ignorance, or rather beastliness hath been in the Popish Doctors, in that they have Thought this word Flesh too be token nothing Else in man but fleshliness or sensuality as they term it.
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For thus do they part it.
For thus do they part it.
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They bee contented to graunt that there is nothing but corruption in all our lustes which they terme by the name of inferiour or lower:
They be contented to grant that there is nothing but corruption in all our lusts which they term by the name of inferior or lower:
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but in the meane while (say they) we haue our will free, yea euen in such sort as there remayneth some [ sound ] reason and vnderstanding in vs. Ye see then, that in the opinion of the Papists, man is then sensuall,
but in the mean while (say they) we have our will free, yea even in such sort as there remaineth Some [ found ] reason and understanding in us You see then, that in the opinion of the Papists, man is then sensual,
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11051
when he behaueth not himself according too reason, but yeeldeth to much eyther to whoredome, or to drunkennesse, or to gluttonie, or to such other like things.
when he behaveth not himself according too reason, but yields to much either to whoredom, or to Drunkenness, or to gluttony, or to such other like things.
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But S. Paule mustereth Ambition or vaynglorie heere in the same it •nke with them.
But S. Paul mustereth Ambition or vainglory Here in the same it •nke with them.
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For whereof cōmeth it that men beare such spite one to another, and heaue one at another to surmount eche other,
For whereof comes it that men bear such spite one to Another, and heave one At Another to surmount eke other,
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and to be counted wizer or wittier than other men? Is it not for that euery man coueteth to be a iolly fellow to the worldward? And is that fault lesse to be condēned than whoredome or drunkennesse? VVhen a poore wretch that desireth but to eate & drinke, hath well filled his belly, he goes his way as he was wont, he desireth to be nother King nor great Lorde, he passeth away his time.
and to be counted wizer or wittier than other men? Is it not for that every man covets to be a jolly fellow to the worldward? And is that fault less to be condemned than whoredom or Drunkenness? When a poor wretch that Desires but to eat & drink, hath well filled his belly, he Goes his Way as he was wont, he Desires to be neither King nor great Lord, he passes away his time.
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11055
Another that is giuen to play, goes to sport him with vnthriftes like himselfe, and is not tempted with ambition or desire of honour.
another that is given to play, Goes to sport him with unthrifts like himself, and is not tempted with ambition or desire of honour.
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he addeth, that bycause they honored not God as they ought to haue done when they knewe him,
he adds, that Because they honoured not God as they ought to have done when they knew him,
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Those then which seeme most honorable, & make moste of their paynted sheath, are moste fleshly sayeth (S. Paule), according also as we haue seene in the first Epistle too the Corinthians, where he blamed them as fleshly,
Those then which seem most honourable, & make most of their painted sheath, Are most fleshly Saith (S. Paul), according also as we have seen in the First Epistle too the Corinthians, where he blamed them as fleshly,
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bycause they were at variance one against another about the doctrine, and were so fond & curious to be seene and had in estimatiō of men, in respect whereof also he mencioneth sectes & heresies.
Because they were At variance one against Another about the Doctrine, and were so found & curious to be seen and had in estimation of men, in respect whereof also he mentioneth Sects & heresies.
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If a man trouble Gods Churche by false doctrine, whither it be in despite of some men,
If a man trouble God's Church by false Doctrine, whither it be in despite of Some men,
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11059
or to purchace himself reputation & renowme:
or to purchase himself reputation & renown:
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11060
after the opinion of the Papists it is not to be said that it is fleshly dealing, it is to be sayd that it was but too suttle dealing.
After the opinion of the Papists it is not to be said that it is fleshly dealing, it is to be said that it was but too subtle dealing.
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Yea, but S. Paule sayeth that heresie, vayne glorie, and strife or spiting, are workes of the flesh.
Yea, but S. Paul Saith that heresy, vain glory, and strife or spiting, Are works of the Flesh.
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11062
Now then we see the thing that wee treated of this morning: to wit, that vnder the woord Flesh is comprehended all that is a mannes owne,
Now then we see the thing that we treated of this morning: to wit, that under the word Flesh is comprehended all that is a Man's own,
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11063
and that we must be chaunged and fashioned new againe, or else we shall be giuē to all naughtinesse.
and that we must be changed and fashioned new again, or Else we shall be given to all naughtiness.
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11064
It is true (as I haue touched already) that although God suffer the Paynims and Infidelles to runne vpon the brydle,
It is true (as I have touched already) that although God suffer the Pagans and Infidels to run upon the bridle,
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and haue not begotten them againe by his holy spirit:
and have not begotten them again by his holy Spirit:
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yet they may after a sort bee counted vertuous, and a man shall find some honestie in their liues, at leastwise all of them shall not bee whoremongers, drunkardes, or theeues.
yet they may After a sort be counted virtuous, and a man shall find Some honesty in their lives, At leastwise all of them shall not be whoremongers, drunkards, or thieves.
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How then doth S. Paule call them fleshly? Bycause mans hart (as sayeth the Prophete Ieremie) is a deepe gulfe of iniquitie, whereof there is nother banke nor bottom to be found, How then does S. Paul call them fleshly? Because men heart (as Saith the Prophet Ieremie) is a deep gulf of iniquity, whereof there is neither bank nor bottom to be found,
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11068
and that doth the Prophet well bewray in saying, what a gulfe is the hart of man,
and that does the Prophet well bewray in saying, what a gulf is the heart of man,
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11069
and who is able to sound it? None but God (sayeth he).
and who is able to found it? None but God (Saith he).
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11070
For we see how men flatter themselues, and are so festred in their naughtinesse, and so hardened in their sinnes, that ••ey heape mischiefe vpon mischiefe, and sinne vpon sinne,
For we see how men flatter themselves, and Are so festered in their naughtiness, and so hardened in their Sins, that ••ey heap mischief upon mischief, and sin upon sin,
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11071
and beare themselues in hand that their vyces are vertues, but yet their lyfe shall haue some fayre shew and glosse vppon it.
and bear themselves in hand that their vices Are Virtues, but yet their life shall have Some fair show and gloss upon it.
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11072
But yet doth it not therefore followe, that suche as haue not bin taught are iustified.
But yet does it not Therefore follow, that such as have not been taught Are justified.
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11073
For when as Sainct Paule in the first too the Romanes sayeth, that all the worlde is condemned of wickednesse and vnthankfulnesse, in asmuch as God had so shewed himselfe to all men without exception,
For when as Saint Paul in the First too the Romans Saith, that all the world is condemned of wickedness and unthankfulness, in as as God had so showed himself to all men without exception,
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11074
as suffizeth too take away all excuce from them:
as suffizeth too take away all excuce from them:
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11076
therefore he did cast them vp into a lewde minde, and giue them ouer too shamefull and outrageous lustes:
Therefore he did cast them up into a lewd mind, and give them over too shameful and outrageous lusts:
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11077
and therevpon he reherceth horrible things.
and thereupon he rehearseth horrible things.
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11078
Among whiche, he setteth downe whoredome, murther, and other wickednesse and vncleannesse, such as ought not to be once named among men.
Among which, he sets down whoredom, murder, and other wickedness and uncleanness, such as ought not to be once nam among men.
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11079
After them, he setteth downe enuie, lewde dealing in buying and selling, guylefulnesse, periurie, hatred, stryfe, and debate.
After them, he sets down envy, lewd dealing in buying and selling, guilefulness, perjury, hatred, strife, and debate.
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11080
Go too now, all this geere was not knowen among the vnbeleeuers, and yet notwithstanding Sainct Paule sayeth that all of them from the greatest too the least, were thankelesse towardes God,
Go too now, all this gear was not known among the unbelievers, and yet notwithstanding Saint Paul Saith that all of them from the greatest too the least, were thankless towards God,
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11081
and had defrauded him of his due honour, and therefore were all traytors, for they had plucked from him the thing that was his owne,
and had defrauded him of his due honour, and Therefore were all Traitors, for they had plucked from him the thing that was his own,
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11082
and therefore he payde them their deserued wages, namely bycause the seede of all sinne is too bee found in mannes nature.
and Therefore he paid them their deserved wages, namely Because the seed of all sin is to be found in Man's nature.
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11083
All men then are fraught with as many vyces as can bee deuized:
All men then Are fraught with as many vices as can be devised:
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but yet dothe God holde them shorte, so as he suffereth not men too giue ouer themselues to all naughtinesse.
but yet doth God hold them short, so as he suffers not men too give over themselves to all naughtiness.
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11085
And for proofe thereof, many Infidelles whiche haue not naturall reason to gouerne themselues withal, are notwithstāding chaste & shamefast, they spoyle not othermē of their goods, they be sober & honest,
And for proof thereof, many Infidels which have not natural reason to govern themselves withal, Are notwithstanding chaste & shamefast, they spoil not othermen of their goods, they be Sobrium & honest,
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11086
and to be short, they haue many vertues after the opiniō of the world.
and to be short, they have many Virtues After the opinion of the world.
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11087
And why then are they condemned as whorehunters, theeues, and drunkardes? It is bycause they haue not those vertues in obedience vntoo God,
And why then Are they condemned as whorehunters, thieves, and drunkards? It is Because they have not those Virtues in Obedience unto God,
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11088
nother is there any soundnesse in their harte:
neither is there any soundness in their heart:
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but they bee restrayned with feare of shame, or hilde in the way by some other meanes vnknowen too vs. But yet doothe God by that meanes spare mankinde, too the ende that •••gs should not go too hauocke,
but they be restrained with Fear of shame, or hilde in the Way by Some other means unknown too us But yet doth God by that means spare mankind, too the end that •••gs should not go too havoc,
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nor menne become altogither brut• it •eastes.
nor men become altogether brut• it •eastes.
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God then dooth so rule the vnbeleeuers, as that their vertues (howsoeuer the worlde go) ceasse not to be sinfull still.
God then doth so Rule the unbelievers, as that their Virtues (howsoever the world go) cease not to be sinful still.
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11092
And therefore vpon euery light occasiō they giue themselues too all naughtinesse, whensoeuer God giueth them the brydle.
And Therefore upon every Light occasion they give themselves too all naughtiness, whensoever God gives them the bridle.
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11093
If it bee sayd that the faythfull also do ouershoote themselues: I graunt it:
If it be said that the faithful also do overshoot themselves: I grant it:
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but yet hath God promised to strengthen them, so as they shall holde out too the end.
but yet hath God promised to strengthen them, so as they shall hold out too the end.
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11095
Againe there is great diuersitie betweene Gods children that are gouerned by his spirit, and the faythlesse that are still fleshely.
Again there is great diversity between God's children that Are governed by his Spirit, and the faithless that Are still fleshly.
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For the intent and drifte of Gods children, is to dedicate themselues wholly vnto him, that they may be made pure through his grace:
For the intent and drift of God's children, is to dedicate themselves wholly unto him, that they may be made pure through his grace:
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but the other sorte walke at rouers, and when they doo any good, they scarsly haue the skill too know why they do it.
but the other sort walk At rovers, and when they do any good, they scarcely have the skill too know why they do it.
cc-acp dt j-jn n1 vvi p-acp n2, cc c-crq pns32 vdb d j, pns32 av-j vhb dt n1 av vvb c-crq pns32 vdb pn31.
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11098
They may well haue the woord vertue in their mouthes:
They may well have the word virtue in their mouths:
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but yet for al that, their goyng is not to godward, but they keepe still a loo•e from him.
but yet for all that, their going is not to godward, but they keep still a loo•e from him.
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11100
This in effect is the thing that we haue to gather vpon this streyne.
This in Effect is the thing that we have to gather upon this streyne.
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Nowe on the otherside S. Paule sayeth, that the frutes of the spirit are ioye, peace, meekenesse, gentlenesse, patientnesse, and such other like.
Now on the otherside S. Paul Saith, that the fruits of the Spirit Are joy, peace, meekness, gentleness, patientness, and such other like.
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11102
As if he should say, that cōsidering our great frowardnesse and that there is nothing in vs but corruption and naughtinesse:
As if he should say, that considering our great frowardness and that there is nothing in us but corruption and naughtiness:
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11103
we haue ynough wherewith to keepe our selues occupied, so as we shall not neede to be idle all our lyfe long,
we have enough wherewith to keep our selves occupied, so as we shall not need to be idle all our life long,
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if wee do nothing else but fight agaynst our owne vices: we shall finde ynough there, to buzie our selues with bothe day and night.
if we do nothing Else but fight against our own vices: we shall find enough there, to busy our selves with both day and night.
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11105
Againe on the otherside, sith we be commaunded to be meelde and gentle, to liue sober and chaste in all respects, to keepe our selues from all defiling, to offer our selues as it were in sacrifize vnto God, to forbeare from all harme or anoyance,
Again on the otherside, sith we be commanded to be meelde and gentle, to live Sobrium and chaste in all respects, to keep our selves from all defiling, to offer our selves as it were in sacrifice unto God, to forbear from all harm or annoyance,
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11106
and in stead of seeking our owne profite too streyne our selues to the vttermost to succour and help such as haue neede of vs:
and in stead of seeking our own profit too streyne our selves to the uttermost to succour and help such as have need of us:
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sith we see that all this is commaunded vs: is it possible for vs too bring it to passe? No:
sith we see that all this is commanded us: is it possible for us too bring it to pass? No:
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11108
and yet the matter concerneth our catching vp into heauen, that we might be neere vnto God.
and yet the matter concerns our catching up into heaven, that we might be near unto God.
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11109
For the holynesse that is required in the lawe, and all the good workes that God commaundeth vs, are as a knitting of him vnto vs, and of vs vnto him.
For the holiness that is required in the law, and all the good works that God commandeth us, Are as a knitting of him unto us, and of us unto him.
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11110
But where are now the winges that should carie vs vp so high? For wee can be nother chaste,
But where Are now the wings that should carry us up so high? For we can be neither chaste,
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nor kindharted, nor gentle, nor modest, nor sober:
nor kindhearted, nor gentle, nor modest, nor Sobrium:
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vnlesse we 〈 … 〉 and cleane plucked from our owne nature, by forsaking bot•••e worlde and our selues.
unless we 〈 … 〉 and clean plucked from our own nature, by forsaking bot•••e world and our selves.
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But that passeth all our abilitie.
But that passes all our ability.
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11114
Then is there heere wherwith to abashe vs. But mark how S. Paule for conclusion sayth, that there is no lawe ageinst such things.
Then is there Here wherewith to abash us But mark how S. Paul for conclusion say, that there is no law against such things.
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That is to say, if we be once gouerned by Gods spirit, then shall we no more bee subiect too the lawe.
That is to say, if we be once governed by God's Spirit, then shall we not more be Subject too the law.
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11116
It is true that heere he giueth corage to all the faithfull, bicause they shal alwayes feele infirmitie in themselues, till they bee quite rid of this mortall body.
It is true that Here he gives courage to all the faithful, Because they shall always feel infirmity in themselves, till they be quite rid of this Mortal body.
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But howsoeuer the cace stand, seeyng that God holdeth thē vp, and cesseth not too accept theyr seruice thoughe they bee not throughly and perfectly reformed:
But howsoever the case stand, seeing that God holds them up, and cesseth not too accept their service though they be not thoroughly and perfectly reformed:
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therfore they may bee able too hold out, wheras otherwise they should bee combered and fall into dispaire.
Therefore they may be able too hold out, whereas otherwise they should be cumbered and fallen into despair.
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S. Paule then ment too exhort vs heere vntoo constancie, saying that if we bee gouerned by Gods spirit, we be no more subiect too the lawe.
S. Paul then meant too exhort us Here unto constancy, saying that if we be governed by God's Spirit, we be no more Subject too the law.
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11120
But yet therwithall he did also gyue an indirect taunt to those ageinst whom he disputeth,
But yet therewithal he did also gyve an indirect taunt to those against whom he disputeth,
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as wee haue seen already this morning. For the things which they had for their vertues were but gewgawes.
as we have seen already this morning. For the things which they had for their Virtues were but gewgaws.
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11122
Like as in these dayes in poperie, if a man speake of their holinesse and their seruing of God:
Like as in these days in popery, if a man speak of their holiness and their serving of God:
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11123
it is nothing else but a making of moppes and mowes, and a sort of Ceremonies that is to say, a deele of pelting trash.
it is nothing Else but a making of moppes and mows, and a sort of Ceremonies that is to say, a Deal of pelting trash.
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11124
VVhen a Papist mumbleth vp his mattins, when he hayleth or greeteth a puppet, when he gaddeth from altar to altar,
When a Papist mumbleth up his matins, when he haileth or greets a puppet, when he gaddeth from altar to altar,
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when these hypocrites haue lighted vp their candles, when they haue sprinkled themselues well with holiwater,
when these Hypocrites have lighted up their Candles, when they have sprinkled themselves well with holiwater,
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11126
when they haue well crossed and recrossed thēselues both before & behind, when they haue fasted Lent wel,
when they have well crossed and recrossed themselves both before & behind, when they have fasted Lent well,
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11127
& to be short whē they haue ouerlabored themselues to redeeme themselues eyther by Masses or by other abhominations:
& to be short when they have overlaboured themselves to Redeem themselves either by Masses or by other abominations:
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11128
that is their seruing and honouring of God.
that is their serving and honouring of God.
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Besides this, if there be a faire Lamp in the Church, if the Organes pipe merily,
Beside this, if there be a fair Lamp in the Church, if the Organs pipe merrily,
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11130
if there be store of gay copes and vestimentes, if the puppets bee well gilded, if men perfume them throughly and seeke their fauor with many other such dotages:
if there be store of gay copes and Vestments, if the puppets be well gilded, if men perfume them thoroughly and seek their favour with many other such dotages:
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11131
that is all the perfection of the Papistes. And yet is it but starke leasing, yea and verie gewgawes, or rather vtter abhominations,
that is all the perfection of the Papists. And yet is it but stark leasing, yea and very gewgaws, or rather utter abominations,
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11132
how great vertues so euer they esteeme them to be.
how great Virtues so ever they esteem them to be.
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But we on our side say that Gods seruice is spirituall and that he regardeth not the things that are seene of men, but require 〈 … 〉 vncorruptnesse and soundnesse of harte, accordyng as it is sayde in the fyfthe of Ieremie.
But we on our side say that God's service is spiritual and that he Regardeth not the things that Are seen of men, but require 〈 … 〉 uncorruptness and soundness of heart, according as it is said in the fyfthe of Ieremie.
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11134
Contrariwise men perswade thēselues that they shall content God after their owne fashion & after their owne customes,
Contrariwise men persuade themselves that they shall content God After their own fashion & After their own customs,
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11135
& therefore they transforme him, imagining him too bee like themselues too followe their lustes and likings.
& Therefore they transform him, imagining him too be like themselves too follow their lusts and likings.
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11136
And no maruel though they do so. For although they professe themselues to bee learned in the lawe:
And no marvel though they do so. For although they profess themselves to be learned in the law:
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11137
yet doo they not set their minds vpon it, neither wote they what it conteyneth.
yet do they not Set their minds upon it, neither wot they what it Containeth.
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11138
Therfore let vs learne, that if wee mind too giue our selues too the seruing of God, wee must not buz about our owne liking & good intents (as they terme them) which are nothing else but illusions of Satan:
Therefore let us Learn, that if we mind too give our selves too the serving of God, we must not buz about our own liking & good intents (as they term them) which Are nothing Else but illusions of Satan:
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11139
but wee must looke what God cōmaundeth vs, and wherein he will haue vs to occupie ourselues, which are the true studies that will bring vs too the yeelding of obedience vntoo him.
but we must look what God commandeth us, and wherein he will have us to occupy ourselves, which Are the true studies that will bring us too the yielding of Obedience unto him.
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11140
And it standeth vs on hand too marke well the text that is set downe heere:
And it Stands us on hand too mark well the text that is Set down Here:
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which is, that if wee weerie ourselues neuer so much in our owne inuentions: wee cannot say that God accepteth any whit of it:
which is, that if we weary ourselves never so much in our own Inventions: we cannot say that God Accepteth any whit of it:
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11142
for wee continue still in our owne nature, which is froward.
for we continue still in our own nature, which is froward.
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11143
VVheraboutes then doth God imply vs? VVhat is it that he requireth of vs? First that wee should forsake all frowardnesse, hatred, rancor, dissension, guyle, harmefulnesse, blasphemie, Idolatrie, crueltie, feercenesse, treacherie, spytefulnesse, and enenmitie.
VVheraboutes then does God imply us? What is it that he requires of us? First that we should forsake all frowardness, hatred, rancour, dissension, guile, Harmfulness, blasphemy, Idolatry, cruelty, feercenesse, treachery, spytefulnesse, and enenmitie.
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11144
Thus yee see how wee may become good men of warre, too gyue our selues too the seruing of God,
Thus ye see how we may become good men of war, too gyve our selves too the serving of God,
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namely by fyghting ageinst the woorkes of the fleshe, not ageinst the woorkes that are manifest,
namely by fighting against the works of the Flesh, not against the works that Are manifest,
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11146
& which the world condemneth or alloweth: but ageinst the lustes that lurke in couert. Let vs first clenze ourselues from the filthinesse that lyeth festering within our hartes:
& which the world Condemneth or alloweth: but against the lusts that lurk in covert. Let us First clenze ourselves from the filthiness that lies festering within our hearts:
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and afterward apply our whole indeuer to the other, Not that we can do it of our selues:
and afterwards apply our Whole endeavour to the other, Not that we can do it of our selves:
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but let vs bee diligent in praying vntoo God, let euery of vs stirre vp himselfe earely and late, morning and euening,
but let us be diligent in praying unto God, let every of us stir up himself early and late, morning and evening,
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and vppon knowledge of our vices, let vs be moued too sorinesse, and seeke succour from whence it ought to come:
and upon knowledge of our vices, let us be moved too sorinesse, and seek succour from whence it ought to come:
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that is to wit at Gods hand who must remedie the sore that he hath made.
that is to wit At God's hand who must remedy the soar that he hath made.
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11151
Then if we indeuer our selues too the vttermost to leade a blissed lyfe, too bee meeke and meelde, too bee patient in aduersities and too put vp all wrongs and outrages without •ee•••• 〈 ◊ 〉 vengeance:
Then if we endeavour our selves too the uttermost to lead a Blessed life, too be meek and meelde, too be patient in adversities and too put up all wrongs and outrages without •ee•••• 〈 ◊ 〉 vengeance:
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11152
wee shall haue ynough wherwith to occupie ou• wits, and to kepe our selues from idlenesse.
we shall have enough wherewith to occupy ou• wits, and to keep our selves from idleness.
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And as for the Papistes, let vs let them alone seing they dally so with God.
And as for the Papists, let us let them alone sing they dally so with God.
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11154
For why doo they trot vp and downe after that fashyon? It is bycause they neuer knewe howe God will be serued and honoured:
For why do they trot up and down After that fashion? It is Because they never knew how God will be served and honoured:
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and therefore (too theyr seemyng) all that God hath ordeyned is nothing woorth in comparison of their own foolishe inuentions.
and Therefore (too their seeming) all that God hath ordained is nothing worth in comparison of their own foolish Inventions.
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As for example, if a man trauell honestly for hys liuing, although he haue not his fil of browne bread,
As for Exampl, if a man travel honestly for his living, although he have not his fill of brown bred,
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yet ceasseth he not to call vppon God in the morning, and too yeeld him praise at night.
yet ceaseth he not to call upon God in the morning, and too yield him praise At night.
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11158
And if he haue children, he spareth al that he can too feede them and clothe them withall.
And if he have children, he spares all that he can too feed them and cloth them withal.
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11159
Ageine if God sende him afflictions in his house, he beareth them patiently. If the bee a handicrafts man, or haue some other trade of occupying:
Again if God send him afflictions in his house, he bears them patiently. If the be a handicrafts man, or have Some other trade of occupying:
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he absteyneth from deceyuing of his neybors, and he had leuer dye than doo any man wrong.
he absteyneth from deceiving of his neybors, and he had lever die than do any man wrong.
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Now when a man walketh after such sort, so that he is first of honest conuersation,
Now when a man walks After such sort, so that he is First of honest Conversation,
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and secondly there is no pryde in him too aduaunce himselfe aboue other out of measure, he is not giuen too loocenesse,
and secondly there is no pride in him too advance himself above other out of measure, he is not given too looseness,
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but is sober in eating and drinking, and patient in al aduersities:
but is Sobrium in eating and drinking, and patient in all adversities:
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what is such a man among the Papistes? He is (say they) a secular man:
what is such a man among the Papists? He is (say they) a secular man:
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that is too say, a man of the world. Thus yee see what they esteeme to bee purenesse in the seruice of God.
that is too say, a man of the world. Thus ye see what they esteem to be pureness in the service of God.
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But we know that the cheefseruice which God requireth, is that we should wholly drawe to his Lure, that we should glorifie him both in weale and wo, that wee should walk euery man in his owne calling,
But we know that the cheefseruice which God requires, is that we should wholly draw to his Lure, that we should Glorify him both in weal and woe, that we should walk every man in his own calling,
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and that there bee neither pride, vainglorie, nor enuie in vs. Those are the things that God alloweth.
and that there be neither pride, vainglory, nor envy in us Those Are the things that God alloweth.
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But according to the Papists definition, they that behaue themselues so, are of the worlde. And where are the popishe Angells in this while? In some Cloyster.
But according to the Papists definition, they that behave themselves so, Are of the world. And where Are the popish Angels in this while? In Some Cloister.
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VVhen these shamelesse hypocrites haue glutted themselues too the full, and made lustie cheere:
When these shameless Hypocrites have glutted themselves too the full, and made lusty cheer:
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they wote not whereaboutes to occupie themselues, but eyther in gaming, or else in all manner of wickednesse:
they wot not whereabouts to occupy themselves, but either in gaming, or Else in all manner of wickedness:
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for it is well knowen that all the Couentes of the Popedome are starke brothelhouses.
for it is well known that all the Covents of the Popedom Are stark Brothelhouses.
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And woulde God they were not woorfe than brothelhouses ▪ for there are committed so outrageous and beastly deedes,
And would God they were not woorfe than Brothelhouses ▪ for there Are committed so outrageous and beastly Deeds,
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as would 〈 ◊ 〉 mannes heare too stand vp stiffe vppon hys head too heere them spoken off.
as would 〈 ◊ 〉 Man's hear too stand up stiff upon his head too Here them spoken off.
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Too bee shorte, that state of theirs is horrible.
Too be short, that state of theirs is horrible.
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And yet for all that, they be Angells in respect of the poore soules that behaue themselues after the manner aforesaid.
And yet for all that, they be Angels in respect of the poor Souls that behave themselves After the manner aforesaid.
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And why? Bycause they sing mattins very deuoutly, & chaunt masse by note, and are separated frō the rest of the world,
And why? Because they sing matins very devoutly, & chant mass by note, and Are separated from the rest of the world,
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11177
so as they be not put to digging of the earth, nor meddle not with shoomakers craft or tailers craft, nor with any trade else:
so as they be not put to digging of the earth, nor meddle not with shoemakers craft or tailors craft, nor with any trade Else:
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but giue themselues (ye may be sure) to a contemplatiue life, and to the state of perfection.
but give themselves (you may be sure) to a contemplative life, and to the state of perfection.
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Is it not apparant that the world hath bin vtterly sotted with them? But such people as haue so transformed God into puppets, are well worthy to be plundged in so grosse & vnreasonable errors.
Is it not apparent that the world hath been utterly sotted with them? But such people as have so transformed God into puppets, Are well worthy to be plunge in so gross & unreasonable errors.
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But for our part let vs assure our selues that we haue a God which is a spirit,
But for our part let us assure our selves that we have a God which is a Spirit,
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& will be serued spiritually as he sheweth vs by his word.
& will be served spiritually as he shows us by his word.
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Therfore let vs be afrayd too bee vnder the fond fancies wherwith those miserable wretches are bewitched:
Therefore let us be afraid too be under the found fancies wherewith those miserable wretches Are bewitched:
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& let vs cōsider that Gods cōmunicating of himself vnto vs, is to the end that we should repaire vnto him in al holinesse, rightuousnesse,
& let us Consider that God's communicating of himself unto us, is to the end that we should repair unto him in all holiness, righteousness,
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and faithfulnesse, and therwithall examine our liues by his law, & not by our owne opinion,
and faithfulness, and therewithal examine our lives by his law, & not by our own opinion,
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or by the opinion of the world.
or by the opinion of the world.
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Agein let vs also haue an eye to that which he alloweth or forbiddeth, for it is he to whom we must yeeld vp our account,
Again let us also have an eye to that which he alloweth or forbiddeth, for it is he to whom we must yield up our account,
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and we shal haue none other iudge but him alone.
and we shall have none other judge but him alone.
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Therefore let vs looke to all these things & exercise ourselues in them, knowing that we shal not loze our labour in being so occupied:
Therefore let us look to all these things & exercise ourselves in them, knowing that we shall not loze our labour in being so occupied:
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and let vs let the Papistes alone, which breake both their legges & their necks,
and let us let the Papists alone, which break both their legs & their necks,
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& know not what they do, sauing that they grieue God and prouoke him more & more.
& know not what they do, Saving that they grieve God and provoke him more & more.
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11191
To the end then that we trauel not in vain, nor wander heere & there after opinions, without hauing any certen mark to ame at.
To the end then that we travel not in vain, nor wander Here & there After opinions, without having any certain mark to ame At.
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11192
Let vs exercise ourselues in the thing that S. Paule teacheth vs in this texte,
Let us exercise ourselves in the thing that S. Paul Teaches us in this text,
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& then shal we not be condemned for buzying of our heads about things of nothing, which God blameth and misliketh,
& then shall we not be condemned for buzying of our Heads about things of nothing, which God blameth and misliketh,
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and also auoweth to be but trifles.
and also avoweth to be but trifles.
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Nowe let vs cast our selues downe before the Maiestie of our good God, with acknowledgment of our faultes, praying him too make vs so to feele them,
Now let us cast our selves down before the Majesty of our good God, with acknowledgment of our Faults, praying him too make us so to feel them,
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as it may beate vs 〈 … 〉 that we being condemned in our selues 〈 … 〉 vnto him, knowing that he is alwayes ready to succor 〈 ◊ 〉 thirst after his grace and long for it vnfeynedly:
as it may beat us 〈 … 〉 that we being condemned in our selves 〈 … 〉 unto him, knowing that he is always ready to succour 〈 ◊ 〉 thirst After his grace and long for it vnfeynedly:
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and that forasmuch as he hath giuen vs too our Lord Iesus Christ, & Christ hath taken vs into his keeping:
and that forasmuch as he hath given us too our Lord Iesus christ, & christ hath taken us into his keeping:
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it may please him too poure out the treasures and giftes of his holy spirit vpon vs, too make vs partakers therof,
it may please him too pour out the treasures and Gifts of his holy Spirit upon us, too make us partakers thereof,
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and too increase his grace more and more in vs, that wee may be so fenced with it,
and too increase his grace more and more in us, that we may be so fenced with it,
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as wee may obteine victorie ageinst all Satans assaultes, and ageinst the world and our owne flesh.
as we may obtain victory against all Satan assaults, and against the world and our own Flesh.
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That it may please him to graunt this grace not only to vs but also to all people. &c.
That it may please him to grant this grace not only to us but also to all people. etc.
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The. 37. Sermon, which is the seuenth vpon the fifth Chapter. 22 But the fruite of the spirit are loue, ioy, peace, pacientnesse, gentlenesse, goodnesse, faith,
The. 37. Sermon, which is the Seventh upon the fifth Chapter. 22 But the fruit of the Spirit Are love, joy, peace, pacientnesse, gentleness, Goodness, faith,
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23 Meekenesse, temperance, against such things there is no Lavve.
23 Meekness, temperance, against such things there is no Law.
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24 Novve, they that are of Christ, haue crucifyed the flesh vvith the affections and lustes therof.
24 Now, they that Are of christ, have Crucified the Flesh with the affections and lusts thereof.
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11205
25 If vvee liue after the spirit, let vs also vvalke after the spirit. 26 Let vs not be desirous of vainglory, prouoking one another, and enuying one another.
25 If we live After the Spirit, let us also walk After the Spirit. 26 Let us not be desirous of vainglory, provoking one Another, and envying one Another.
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WEe haue seen heretofore, that if we be willing too serue God, wee shall find ynough wherewith too occupie ourselues in chastizing our vices,
we have seen heretofore, that if we be willing too serve God, we shall find enough wherewith too occupy ourselves in chastising our vices,
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if euery of vs cōsider to how much corruption & sinfulnesse he is subiect.
if every of us Consider to how much corruption & sinfulness he is Subject.
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And sainct Paule hath purposely set afore vs the sinnes that reigne in vs by nature, too the intent we might know whervpon to set our minds to frame ourselues aright to the obeying of God.
And saint Paul hath purposely Set afore us the Sins that Reign in us by nature, too the intent we might know whereupon to Set our minds to frame ourselves aright to the obeying of God.
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11209
For we see how mē busie themselues about trifling things in shewing themselues willing too serue God:
For we see how men busy themselves about trifling things in showing themselves willing to serve God:
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they trudge 〈 … 〉 measure.
they trudge 〈 … 〉 measure.
pns32 vvb 〈 … 〉 n1.
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Howbeit, all is but vaine & vnprofitable labor, according 〈 ◊ 〉 we see in the Popedome, where mē giue the name of Gods seruis to a sort of toyes that they haue deuised of their own brayn.
Howbeit, all is but vain & unprofitable labour, according 〈 ◊ 〉 we see in the Popedom, where men give the name of God's seruis to a sort of toys that they have devised of their own brain.
a-acp, d vbz cc-acp j cc j-u n1, vvg 〈 sy 〉 pns12 vvi p-acp dt n1, c-crq n2 vvb dt n1 pp-f npg1 fw-la p-acp dt n1 pp-f n2 cst pns32 vhb vvn pp-f po32 d n1.
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And yet in al those things though they like neuer so wel of them, and glorie in them neuer so much, there is nought else but vanitie,
And yet in all those things though they like never so well of them, and glory in them never so much, there is nought Else but vanity,
cc av p-acp d d n2 c-acp pns32 vvb av av av pp-f pno32, cc n1 p-acp pno32 av av av-d, pc-acp vbz pix av cc-acp n1,
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and in the mean while they neuer passe of cōming to the principal: for the world doth alway seeke windlasses.
and in the mean while they never pass of coming to the principal: for the world does always seek windlasses.
cc p-acp dt j cs pns32 av-x vvb pp-f vvg p-acp dt n-jn: c-acp dt n1 vdz av vvi n2.
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But God setteth the ryght way before vs in his lawe:
But God sets the right Way before us in his law:
p-acp np1 vvz dt j-jn n1 p-acp pno12 p-acp po31 n1:
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and if we intend to go foreward to the true perfection vnfeynedly, wee must begin at the forsaking of ourselues,
and if we intend to go forward to the true perfection vnfeynedly, we must begin At the forsaking of ourselves,
cc cs pns12 vvb pc-acp vvi av-j p-acp dt j n1 av-j, pns12 vmb vvi p-acp dt vvg pp-f px12,
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bycause there is no wisdome in vs that is not cursed, no thought that is not wicked,
Because there is no Wisdom in us that is not cursed, no Thought that is not wicked,
c-acp pc-acp vbz dx n1 p-acp pno12 cst vbz xx vvn, dx n1 cst vbz xx j,
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nor no desyre that is not froward & corrupted.
nor no desire that is not froward & corrupted.
ccx dx n1 cst vbz xx j cc vvn.
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For this cause S. Paul told vs before, that if men be minded to order their life well, firste they shall finde inough to occupy thēselues withal,
For this cause S. Paul told us before, that if men be minded to order their life well, First they shall find enough to occupy themselves withal,
p-acp d n1 n1 np1 vvd pno12 a-acp, cst cs n2 vbb vvn pc-acp vvi po32 n1 av, ord pns32 vmb vvi av-d pc-acp vvi px32 av,
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if euery man cōsider what a number of intāgled and wicked lusts he hath in him to be cut vp:
if every man Consider what a number of entangled and wicked Lustiest he hath in him to be Cut up:
cs d n1 vvi r-crq dt n1 pp-f j-vvn cc j n2 pns31 vhz p-acp pno31 pc-acp vbi vvn a-acp:
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which thing wil not be done out of hād.
which thing will not be done out of hand.
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And also S. Paul spake these words purposely to such as buzied thēselues about the Ceremonies of the lawe.
And also S. Paul spoke these words purposely to such as buzied themselves about the Ceremonies of the law.
cc av n1 np1 vvd d n2 av p-acp d c-acp vvn px32 p-acp dt n2 pp-f dt n1.
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For although they said generally that the things which God had commaunded were to be fulfilled:
For although they said generally that the things which God had commanded were to be fulfilled:
p-acp cs pns32 vvd av-j cst dt n2 r-crq np1 vhd vvn vbdr pc-acp vbi vvn:
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yet the cheefe thinges that they made account of, were Circumcision & the Ceremonies, Now herevpon S. Paule telleth vs that God wil haue vs occupied about greater matters:
yet the chief things that they made account of, were Circumcision & the Ceremonies, Now hereupon S. Paul Telleth us that God will have us occupied about greater matters:
av dt j-jn n2 cst pns32 vvd n1 pp-f, vbdr n1 cc dt n2, av av n1 np1 vvz pno12 d n1 vmb vhi pno12 vvn p-acp jc n2:
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that is to wit, he wil haue vs to fight māfully ageinst the gret number of things that turne vs aside from the right way.
that is to wit, he will have us to fight manfully against the great number of things that turn us aside from the right Way.
d vbz p-acp n1, pns31 vmb vhi pno12 pc-acp vvi av-j p-acp dt j n1 pp-f n2 cst vvb pno12 av p-acp dt j-jn n1.
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And now he addeth on the contrary parte, that the frutes of the spirite are louingnesse, meeldnesse, gentlenesse, mekenesse, stayednesse,
And now he adds on the contrary part, that the fruits of the Spirit Are lovingness, meeldnesse, gentleness, meekness, staidness,
cc av pns31 vvz p-acp dt j-jn n1, cst dt n2 pp-f dt n1 vbr n1, n1, n1, n1, n1,
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and suche other lyke thyngs, and that when all thyngs are thus well ruled, the lawe hath no more power ouer vs,and such other like things, and that when all things Are thus well ruled, the law hath no more power over us,
cc d n-jn av-j n2, cc cst c-crq d n2 vbr av av vvn, dt n1 vhz dx dc n1 p-acp pno12,
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for wee be set free from it, bycause our Lorde Iesus Christ who hath exempted vs from it, gouerneth vs. To be short, the marke that he shooteth at, is that Christians shuld be free from the bondage of the law.
for we be Set free from it, Because our Lord Iesus christ who hath exempted us from it, Governs us To be short, the mark that he shoots At, is that Christians should be free from the bondage of the law.
c-acp pns12 vbb vvn j p-acp pn31, c-acp po12 n1 np1 np1 r-crq vhz vvn pno12 p-acp pn31, vvz pno12 pc-acp vbi j, dt n1 cst pns31 vvz p-acp, vbz d np1 vmd vbi j p-acp dt n1 pp-f dt n1.
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Not all those whiche haue the name of Christianitie in their mouth, or which make their braggs of it:
Not all those which have the name of Christianity in their Mouth, or which make their brags of it:
xx d d r-crq vhb dt n1 pp-f np1 p-acp po32 n1, cc r-crq vvb po32 n2 pp-f pn31:
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but such as shewe by their deeds that they be mēbers of our Lord Iesus Christ, inasmuchas they be begottē agein by his holy spirit.
but such as show by their Deeds that they be members of our Lord Iesus christ, inasmuchas they be begotten again by his holy Spirit.
cc-acp d c-acp vvi p-acp po32 n2 cst pns32 vbb n2 pp-f po12 n1 np1 np1, vvi pns32 vbb vvn av p-acp po31 j n1.
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For mens liues must be answerable therevnto, or else all their protestations are nothing worth,
For men's lives must be answerable thereunto, or Else all their protestations Are nothing worth,
p-acp ng2 n2 vmb vbi j av, cc av d po32 n2 vbr pix j,
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yea & they shalbe proued Lyers, vnlesse it appeare by their works that they speake truly and vnfeinedly.
yea & they shall proved Liars, unless it appear by their works that they speak truly and unfeignedly.
uh cc pns32 vmb|vbi vvn n2, cs pn31 vvb p-acp po32 n2 cst pns32 vvb av-j cc av-j.
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Besides this, wheras S. Paule 〈 … 〉, all goodnes, & al cōmendable thing 〈 ◊ 〉 ••utes of the spirit:
Beside this, whereas S. Paul 〈 … 〉, all Goodness, & all commendable thing 〈 ◊ 〉 ••utes of the Spirit:
p-acp d, cs n1 np1 〈 … 〉, d n1, cc d j n1 〈 sy 〉 fw-gr pp-f dt n1:
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therby he cōfirmeth the thing that I told you heretofore:
thereby he confirmeth the thing that I told you heretofore:
av pns31 vvz dt n1 cst pns11 vvd pn22 av:
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which is, that if ther be any one drop of goodnes in vs, the same is not of our own growing,
which is, that if ther be any one drop of Goodness in us, the same is not of our own growing,
r-crq vbz, cst cs zz vbb d crd n1 pp-f n1 p-acp pno12, dt d vbz xx pp-f po12 d vvg,
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neither can we chalēge the praise of it, without doing wrong and iniurie vnto God.
neither can we challenge the praise of it, without doing wrong and injury unto God.
dx vmb pns12 n1 dt n1 pp-f pn31, p-acp vdg n-jn cc n1 p-acp np1.
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For they be all of them frutes of his grace, & he is faine to put them into vs by his holie spirite.
For they be all of them fruits of his grace, & he is feign to put them into us by his holy Spirit.
p-acp pns32 vbb d pp-f pno32 n2 pp-f po31 n1, cc pns31 vbz av-j pc-acp vvi pno32 p-acp pno12 p-acp po31 j n1.
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Ye see then that here againe we be humbled, to the end that none of vs should deceiue himself in thinking that he hath any vertue or stayednesse,
You see then that Here again we be humbled, to the end that none of us should deceive himself in thinking that he hath any virtue or staidness,
pn22 vvb av cst av av pns12 vbb vvn, p-acp dt n1 cst pix pp-f pno12 vmd vvi px31 p-acp vvg cst pns31 vhz d n1 cc n1,
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or louingnesse, or any other like thing of his own.
or lovingness, or any other like thing of his own.
cc n1, cc d j-jn j n1 pp-f po31 d.
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For vntil such time as God haue shaped vs new ageyne, we be like a peece of grounde that is barrein yea and starke naught.
For until such time as God have shaped us new again, we be like a piece of ground that is barren yea and stark nought.
p-acp c-acp d n1 c-acp np1 vhb vvn pno12 j av, pns12 vbb av-j dt n1 pp-f n1 cst vbz j uh cc av-j pi.
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For we not only beare not any good thing: but also bring forth exceeding much euill, till our Lord haue rid vs of it:
For we not only bear not any good thing: but also bring forth exceeding much evil, till our Lord have rid us of it:
c-acp pns12 xx av-j vvi xx d j n1: cc-acp av vvi av vvg d n-jn, c-acp po12 n1 vhb vvn pno12 pp-f pn31:
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like a naughtie grounde, whiche not onely is vnprofitable too the owner in that it yeldeth him neither corne, wine, nor other necessary things:
like a naughty ground, which not only is unprofitable too the owner in that it yieldeth him neither corn, wine, nor other necessary things:
av-j dt j n1, r-crq xx j vbz j av dt n1 p-acp cst pn31 vvz pno31 dx n1, n1, ccx j-jn j n2:
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And now wee haue to marke, (according also as S Paule hath declared heeretofore) that loue is the summe and substance of the lawe:
And now we have to mark, (according also as S Paul hath declared heretofore) that love is the sum and substance of the law:
cc av pns12 vhb pc-acp vvi, (vvg av c-acp sy np1 vhz vvn av) cst n1 vbz dt n1 cc n1 pp-f dt n1:
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which he hath set down here in the formost ranke, not to make vs forget the calling vpon God,
which he hath Set down Here in the foremost rank, not to make us forget the calling upon God,
r-crq pns31 vhz vvn a-acp av p-acp dt js n1, xx pc-acp vvi pno12 vvi dt n-vvg p-acp np1,
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nor the affiance which we oughte to haue in all his promises, and the whole seruice that is conteined in the first table of the law.
nor the affiance which we ought to have in all his promises, and the Whole service that is contained in the First table of the law.
ccx dt n1 r-crq pns12 vmd pc-acp vhi p-acp d po31 n2, cc dt j-jn n1 cst vbz vvn p-acp dt ord n1 pp-f dt n1.
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S. Paule holdeth not scorne of those things, neither would he haue them reiected:
S. Paul holds not scorn of those things, neither would he have them rejected:
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but the matter that he treateth of, is how men may giue sure proofe to the worldward,
but the matter that he Treateth of, is how men may give sure proof to the worldward,
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whether they be rightly mynded to the obeying of God or no.
whither they be rightly minded to the obeying of God or no.
cs pns32 vbb av-jn vvn p-acp dt vvg pp-f np1 cc uh-dx.
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And I haue told you alreadie, that such proof is seene by our louing of our neyghbours,
And I have told you already, that such proof is seen by our loving of our neighbours,
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when wee bee not giuen euery man too his owne profyte, but laboure in common too nourishe good peace and vnitie,
when we be not given every man too his own profit, but labour in Common too nourish good peace and unity,
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and put to our helping hande also so farre as God giueth vs abilitie & meanes wherwith to do them good to whom we be bound by his woorde.
and put to our helping hand also so Far as God gives us ability & means wherewith to do them good to whom we be bound by his word.
cc vvd p-acp po12 j-vvg n1 av av av-j c-acp np1 vvz pno12 n1 cc n2 c-crq pc-acp vdi pno32 j p-acp ro-crq pns12 vbb vvn p-acp po31 n1.
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Thus yee see why S. Paule setteth downe the woorde Loue in the first place.
Thus ye see why S. Paul sets down the word Love in the First place.
av pn22 vvb c-crq n1 np1 vvz a-acp dt n1 n1 p-acp dt ord n1.
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It is not to the intent we should so loue our neyghbours, that God should be thrust backe behynde vs:
It is not to the intent we should so love our neighbours, that God should be thrust back behind us:
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but bycause that in hauyng mutuall loue and frendship one with an other, wee shewe ourselues to be rightly giuē & dedicated to god:
but Because that in having mutual love and friendship one with an other, we show ourselves to be rightly given & dedicated to god:
cc-acp c-acp cst p-acp vhg j n1 cc n1 crd p-acp dt n-jn, pns12 vvb px12 pc-acp vbi av-jn vvn cc vvn p-acp n1:
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which thing cānot be with 〈 … 〉 trust in him, nor without resortīg vnto him by praier and supplica•••n.
which thing cannot be with 〈 … 〉 trust in him, nor without resorting unto him by prayer and supplica•••n.
r-crq n1 vmbx vbi p-acp 〈 … 〉 vvb p-acp pno31, ccx p-acp vvg p-acp pno31 p-acp n1 cc n1.
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Furthermore seing that all the things which beare the name of vertue, and are iustly commended among mē, are called the frutes of the spirit:
Furthermore sing that all the things which bear the name of virtue, and Are justly commended among men, Are called the fruits of the Spirit:
np1 vvg cst d dt n2 r-crq vvb dt n1 pp-f n1, cc vbr av-j vvn p-acp n2, vbr vvn dt n2 pp-f dt n1:
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surely it is much more likely that when we should come vnto God, and bee armed ageinst all temptations,
surely it is much more likely that when we should come unto God, and be armed against all temptations,
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and be earnest in praying by meanes of faith:
and be earnest in praying by means of faith:
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we be not ready for it if the holy Ghost worke not in vs. Then of natural inclination there is not any thing in vs wherby we take hold of the doctrine of the Gospell:
we be not ready for it if the holy Ghost work not in us Then of natural inclination there is not any thing in us whereby we take hold of the Doctrine of the Gospel:
pns12 vbb xx j p-acp pn31 cs dt j n1 vvb xx p-acp pno12 av pp-f j n1 a-acp vbz xx d n1 p-acp pno12 c-crq pns12 vvb vvi pp-f dt n1 pp-f dt n1:
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neither are wee so lightsome as to mount vp vnto God, to talke familiarly with him by prayer and supplication,
neither Are we so lightsome as to mount up unto God, to talk familiarly with him by prayer and supplication,
d vbr pns12 av j c-acp pc-acp vvi a-acp p-acp np1, pc-acp vvi av-jn p-acp pno31 p-acp n1 cc n1,
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but the holy Ghost must dispose vs too it, by inlightening our harts with his grace,
but the holy Ghost must dispose us too it, by enlightening our hearts with his grace,
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& by mouing our harts to cal vpō him. Lo what we haue to remēber heere.
& by moving our hearts to call upon him. Lo what we have to Remember Here.
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Now wheras S. Paule matcheth ioy with loue, it is not only to do vs to vnderstand that we shall be quiet to Godward,
Now whereas S. Paul Matches joy with love, it is not only to do us to understand that we shall be quiet to Godward,
av cs n1 np1 vvz n1 p-acp n1, pn31 vbz xx av-j pc-acp vdi pno12 pc-acp vvi cst pns12 vmb vbi j-jn p-acp n1,
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but incontinently there will be hartburning, and euery man will prouoke his neighbour.
but incontinently there will be heartburning, and every man will provoke his neighbour.
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and haue cheerfull hartes, when he shall haue receyued vs to mercie and shewed himselfe too fauor vs:
and have cheerful hearts, when he shall have received us to mercy and showed himself too favour us:
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but he speaketh of another kind of ioy, which is that there bee no hartburning among vs to make vs lowre one at another,
but he speaks of Another kind of joy, which is that there be no heartburning among us to make us lower one At Another,
cc-acp pns31 vvz pp-f j-jn n1 pp-f n1, r-crq vbz d pc-acp vbi dx j-vvg p-acp pno12 pc-acp vvi pno12 vvi pi p-acp n-jn,
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nor spite to withdrawe vs frō our neybors:
nor spite to withdraw us from our neybors:
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but that we be gentle & fellowlike, yea and that we be glad when wee can ayde and succor them that haue neede of vs. In the.xiiij. to the Romans S. Paul saith, that the kingdome of heauē is ioy of spirit:
but that we be gentle & fellowlike, yea and that we be glad when we can aid and succour them that have need of us In the xiiij to the Roman S. Paul Says, that the Kingdom of heaven is joy of Spirit:
cc-acp cst pns12 vbb j cc av, uh cc cst pns12 vbb j c-crq pns12 vmb vvi cc vvi pno32 cst vhb n1 pp-f pno12 p-acp dt crd p-acp dt njp2 n1 np1 vvz, cst dt n1 pp-f n1 vbz n1 pp-f n1:
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howbeit he taketh that word in another meaning.
howbeit he Takes that word in Another meaning.
a-acp pns31 vvz d n1 p-acp j-jn n1.
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For wee may reioyce in God when he witnesseth vnto vs that he receiueth vs for our Lord Iesus Christes sake,
For we may rejoice in God when he Witnesseth unto us that he receiveth us for our Lord Iesus Christ's sake,
c-acp pns12 vmb vvi p-acp np1 c-crq pns31 vvz p-acp pno12 cst pns31 vvz pno12 p-acp po12 n1 np1 npg1 n1,
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and without that, we must needes be vexed and turmoyled with such vnrest, as we shal liue in continual trouble.
and without that, we must needs be vexed and turmoiled with such unrest, as we shall live in continual trouble.
cc p-acp d, pns12 vmb av vbi vvn cc vvn p-acp d n1, c-acp pns12 vmb vvi p-acp j n1.
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11271
It is true that the despisers of God do sport thēselues as much as may be in their iollitie:
It is true that the despisers of God do sport themselves as much as may be in their jollity:
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but yet haue they neuer any rest or ioy:
but yet have they never any rest or joy:
cc-acp av vhb pns32 av d n1 cc n1:
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for they bee faine too suffer much hartburning inwardly, and God dooth so sting them with sundry hartbytings,
for they be feign too suffer much heartburning inwardly, and God doth so sting them with sundry hartbytings,
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as they be alwayes in heauinesse and vexation:
as they be always in heaviness and vexation:
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in so much that when they would be merrie, they be faine to play the brute beasts,
in so much that when they would be merry, they be feign to play the brutus beasts,
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and to shake off al vnderstanding, so as the discerning of good and euill is quite and cleane daunted in them.
and to shake off all understanding, so as the discerning of good and evil is quite and clean daunted in them.
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Now it is a cursed ioy when men stray away after that fashion from God, and forget what they bee.
Now it is a cursed joy when men stray away After that fashion from God, and forget what they be.
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But (as I haue told you already) S. Paule speaketh heere of the ioy that we haue in being conuersant with our neybors.
But (as I have told you already) S. Paul speaks Here of the joy that we have in being conversant with our neybors.
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And after the same maner also is the word fayth 〈 … 〉 faithfulnesse and soundnesse of hart.
And After the same manner also is the word faith 〈 … 〉 faithfulness and soundness of heart.
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〈 ◊ 〉 is a faith that respecteth God, and that is the sure beleef which we haue of his promises, according wherevnto it is sayde that wee bee iustified by fayth, bicause it appeareth that God abolisheth and mortifieth in vs whatsoeuer is of our owne nature.
〈 ◊ 〉 is a faith that respecteth God, and that is the sure belief which we have of his promises, according whereunto it is said that we be justified by faith, Because it appears that God abolisheth and mortifieth in us whatsoever is of our own nature.
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Therefore [ in that fayth ] wee must bee grounded vpon Gods onely mercy which is shewed vs in our Lorde Iesus Christ.
Therefore [ in that faith ] we must be grounded upon God's only mercy which is showed us in our Lord Iesus christ.
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But howe come wee to the possessing of so great a benefite? By trusting vnto Gods promises,
But how come we to the possessing of so great a benefit? By trusting unto God's promises,
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and by receyuing them with all obedientnesse, acknowledging our selues to bee damned and forlorne, and resting onely vpon him.
and by receiving them with all obedientness, acknowledging our selves to be damned and forlorn, and resting only upon him.
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To babble much, to go to mattins and euensong, to trot from altar too altar, too worship puppets, too decke them trim, too buy store of pardons, too gad on pilgrimage,
To babble much, to go to matins and evensong, to trot from altar too altar, too worship puppets, too deck them trim, too buy store of Pardons, too gad on pilgrimage,
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Yee see then that oure fayth which respecteth God, is an assurance whiche wee conceyue of his goodnesse and loue towards vs, to the ende wee may preace vnto him, not doubting but that he heareth vs. And for that cause also S. Paule sayth, that those whiche haue suche fayth, doo trust boldly in God,
Ye see then that our faith which respecteth God, is an assurance which we conceive of his Goodness and love towards us, to the end we may press unto him, not doubting but that he hears us And for that cause also S. Paul say, that those which have such faith, do trust boldly in God,
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and therewithall doo also freely and boldly pray vnto him.
and therewithal do also freely and boldly pray unto him.
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But in this present texte, S. Paule taketh fayth for the faythfulnesse which wee perfourme one to another when we walke vprightly,
But in this present text, S. Paul Takes faith for the faithfulness which we perform one to Another when we walk uprightly,
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so as wee go not about to deceiue our neybour through lewdnesse or suttletie, nor vse any double dealing,
so as we go not about to deceive our neybour through Lewdness or subtlety, nor use any double dealing,
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nor any dissimulation to wind about the simple, but do the same to other folk which wee would haue done to our selues.
nor any dissimulation to wind about the simple, but do the same to other folk which we would have done to our selves.
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Thus yee see howe S. Paule meeneth that fayth is a frute of the spirite.
Thus ye see how S. Paul meeneth that faith is a fruit of the Spirit.
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Nowe he addeth Meekenesse and gentlenesse, bicause that without them it were impossible that there should bee any vnitie or concorde among vs. For if euery man should bee terrible and voyde of gentlenesse, it were muche better for vs that wee were wylde beastes.
Now he adds Meekness and gentleness, Because that without them it were impossible that there should be any unity or concord among us For if every man should be terrible and void of gentleness, it were much better for us that we were wild beasts.
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Therefore wee must shewe a willingnesse to communicate with those to whome God hath linked vs. Too bee shorte, Loue is maynteyned by thys meeknesse, goodnesse,
Therefore we must show a willingness to communicate with those to whom God hath linked us Too be short, Love is maintained by this meekness, Goodness,
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and gentlenesse whereof S. Paule speaketh heere.
and gentleness whereof S. Paul speaks Here.
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And now immediatly he addeth, Temperance [ or stayednesse. ] which is not onely an absteyning from other mens goods,
And now immediately he adds, Temperance [ or staidness. ] which is not only an abstaining from other men's goods,
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but also a sober behauiour, and a keeping of our selues from all loocenesse, excesse, and outrage.
but also a Sobrium behaviour, and a keeping of our selves from all looseness, excess, and outrage.
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To bee shorte, S. Paule hath set downe these vertues whiche he rehearseth, for Christians,
To be short, S. Paul hath Set down these Virtues which he rehearseth, for Christians,
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as if he shoulde say, that if we be gouerned by the spirite of our Lord Iesus Christ, it may 〈 … 〉 by our life,
as if he should say, that if we be governed by the Spirit of our Lord Iesus christ, it may 〈 … 〉 by our life,
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for as muche as wee shall be so hilde in awe, that 〈 ◊ 〉 shall not runne at rouers as these looce lyuers doo,
for as much as we shall be so hilde in awe, that 〈 ◊ 〉 shall not run At rovers as these lose livers do,
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but we shall be charitable and kindharted one to another, so as there shall be no wrangling, no guyle,
but we shall be charitable and kindhearted one to Another, so as there shall be no wrangling, no guile,
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nor no extortion in vs, but euery of vs shall content him selfe with his owne,
nor no extortion in us, but every of us shall content him self with his own,
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& indeuer to serue one anothers turne. But yet notwithstanding wee see that all good commeth of Gods spirite.
& endeavour to serve one another's turn. But yet notwithstanding we see that all good comes of God's Spirit.
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Neuerthelesse wee see also that our Lord Iesus Christ is the fountayne out of whiche wee must draw.
Nevertheless we see also that our Lord Iesus christ is the fountain out of which we must draw.
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And that if wee be his, and belong vnto him as mēbers of his body, he will shew in all our whole life, that his receiuing of vs,
And that if we be his, and belong unto him as members of his body, he will show in all our Whole life, that his receiving of us,
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and his auowing of vs to be his children, is not in vayne.
and his avowing of us to be his children, is not in vain.
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Heerevpon S. Paule concludeth, that agaynst such vertues, (or agaynst the men that are indued with them) the law hath no power nor force at al. And therfore he sayth in the first to Timothie, that the Lawe is not giuen to the righteous,
Hereupon S. Paul Concludeth, that against such Virtues, (or against the men that Are endued with them) the law hath no power nor force At all And Therefore he say in the First to Timothy, that the Law is not given to the righteous,
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but to the vnrighteous, and to such as rush out into offences and misdealings.
but to the unrighteous, and to such as rush out into offences and misdealings.
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Then if the deceyuers that troubled the Churche at that time, had knowen well what is the ende of the Law and the Gospell:
Then if the deceivers that troubled the Church At that time, had known well what is the end of the Law and the Gospel:
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they would not haue presumed to bring the faythfull in bondage after that fashion.
they would not have presumed to bring the faithful in bondage After that fashion.
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And therefore S. Paule scorning theyr hypocrisie which was matched with shamelesnesse, sheweth that they pretended great zeale of the Lawe,
And Therefore S. Paul scorning their hypocrisy which was matched with shamelessness, shows that they pretended great zeal of the Law,
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and yet bewrayed all maner of wickednesse and contempt of God in their lyfe:
and yet bewrayed all manner of wickedness and contempt of God in their life:
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lyke as now a dayes the Hypocrites in the Popedome crie out lowde agaynst vs, that wee ouerthrowe all good workes,
like as now a days the Hypocrites in the Popedom cry out loud against us, that we overthrown all good works,
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and intende to bring in a licentiousnesse of all euill, and to thrust out all desire of seruing God.
and intend to bring in a licentiousness of all evil, and to thrust out all desire of serving God.
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And why so? Bicause wee vncace men out of all their fonde presumption and selfe estimation,
And why so? Because we uncase men out of all their fond presumption and self estimation,
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and shewe them that there is none other meanes to trust in God, than by resting vpon his meere goodnesse in the name of our Lorde Iesus Christ.
and show them that there is none other means to trust in God, than by resting upon his mere Goodness in the name of our Lord Iesus christ.
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VVee say flatly that all that euer is termed by the name of merite or deserte, is starke abhomination before God.
We say flatly that all that ever is termed by the name of merit or desert, is stark abomination before God.
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For so muche as they beare them selues in hande that they bee their owne Sauiours.
For so much as they bear them selves in hand that they be their own Saviour's.
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Yee see then that all loftinesse of man is pulled downe by our doctrine. But yet dooth not that importe, that euery man should take leaue to doo lewdly,
Ye see then that all loftiness of man is pulled down by our Doctrine. But yet doth not that import, that every man should take leave to do lewdly,
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and haue no more care of seruing God, nor of standing in awe of him.
and have no more care of serving God, nor of standing in awe of him.
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But contrariwise wee say that Iesus Christ is giuen vnto vs, not one 〈 … 〉 obteyne forgiuenesse of our sinnes at 〈 ◊ 〉 hand by his meanes:
But contrariwise we say that Iesus christ is given unto us, not one 〈 … 〉 obtain forgiveness of our Sins At 〈 ◊ 〉 hand by his means:
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but also to the end that beeing regenerated by his holy spirit, we should walke in newnesse of lyfe.
but also to the end that being regenerated by his holy Spirit, we should walk in newness of life.
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And nowe in sooth what maner of men are they that maynteine the desert of good works so stoutly? VVe see there is nothing but all kinde of cursed filthinesse in their whole life.
And now in sooth what manner of men Are they that maintain the desert of good works so stoutly? We see there is nothing but all kind of cursed filthiness in their Whole life.
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For if a man would seeke for scoffers that are altogither vnholie, and neuer haue so muche as any one feeling that euer they shall come to account,
For if a man would seek for scoffers that Are altogether unholy, and never have so much as any one feeling that ever they shall come to account,
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but are vtterly doted by Satan: surely those are euen they. Agayne, when as they magnifie good workes:
but Are utterly doted by Satan: surely those Are even they. Again, when as they magnify good works:
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what are the things that they would haue men to giue them selues vnto.
what Are the things that they would have men to give them selves unto.
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and (too bee short) too mocke God too his face, as though all the seruice of God were but a play of young children.
and (too be short) too mock God too his face, as though all the service of God were but a play of young children.
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True it is that they dare not say but it is a good and commendable thing to bee discrete, chast, sober, and so foorth:
True it is that they Dare not say but it is a good and commendable thing to be discrete, chaste, Sobrium, and so forth:
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but yet they can easily forbeare all those things, so a man keepe their superstitions.
but yet they can Easily forbear all those things, so a man keep their superstitions.
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Too bee shorte, all Gods commaundements are thrust vnder foote, and as it were troden vpon,
Too be short, all God's Commandments Are thrust under foot, and as it were trodden upon,
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and to their seeming it is no deuotion nor holinesse, excepte a man doo all their gay gewgawes and things of nothing.
and to their seeming it is no devotion nor holiness, except a man do all their gay gewgaws and things of nothing.
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Thus yee see howe the contention that S. Paule had in his tyme, indureth still at this day.
Thus ye see how the contention that S. Paul had in his time, Endureth still At this day.
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And for that cause he sayth, that if his aduersaries agaynst whom he disputeth, will maynteyne Gods Lawe, they muste consider well to whom it speaketh,
And for that cause he say, that if his Adversaries against whom he disputeth, will maintain God's Law, they must Consider well to whom it speaks,
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and they must begin at them selues:
and they must begin At them selves:
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and that if they intende to make good schollers, they must teach them sobernesse, meeknesse, chastitie, patience,
and that if they intend to make good Scholars, they must teach them soberness, meekness, chastity, patience,
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& such other things, and moreouer to renounce all their owne wicked lusts.
& such other things, and moreover to renounce all their own wicked Lustiest.
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These (saith S. Paul) are the true exercises wherin it behoueth vs to imploy all our indeuer.
These (Says S. Paul) Are the true exercises wherein it behooves us to employ all our endeavour.
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And in the meane while let vs not shutte the gate agaynst Gods children, in bereeuing them of the priuiledge that God hath giuen them.
And in the mean while let us not shut the gate against God's children, in bereeuing them of the privilege that God hath given them.
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For when he gouerneth them by his holy spirite, he will not haue them subiect any more too the yoke of the Lawe.
For when he Governs them by his holy Spirit, he will not have them Subject any more too the yoke of the Law.
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Nowe therevpon S. Paule addeth, that all they whiche are in Iesus Christ, haue crucified their flesh, with the lusts therof.
Now thereupon S. Paul adds, that all they which Are in Iesus christ, have Crucified their Flesh, with the Lustiest thereof.
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Here he sheweth that he 〈 … 〉 to haue a fleshly libertie, and suche a one as the despisers of God 〈 … 〉 that he requireth chiefly, that suche as talke of christian libertie, should shewe in deede that they haue crucified all their lusts and concupiscences, to the intent thereby to proue them selues the true members of our Lord Iesus Christ.
Here he shows that he 〈 … 〉 to have a fleshly liberty, and such a one as the despisers of God 〈 … 〉 that he requires chiefly, that such as talk of christian liberty, should show in deed that they have Crucified all their Lustiest and concupiscences, to the intent thereby to prove them selves the true members of our Lord Iesus christ.
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And this is needefull for vs:
And this is needful for us:
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to the ende wee may holde vs to the lawfull order and marke which God pointeth vs too,
to the end we may hold us to the lawful order and mark which God pointeth us too,
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when we would knowe what true libertie is.
when we would know what true liberty is.
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Nowe a dayes there are many Christians from the teeth outwarde, as farre as comes too the eating of fleshe vppon frydays and in Lenton:
Now a days there Are many Christians from the teeth outward, as Far as comes too the eating of Flesh upon frydays and in Lenton:
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they can welinough mocke at the pelting toyes of papistrie:
they can welinough mock At the pelting toys of papistry:
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they can welinough say, that if any restraynt bee made of one thing or other vnder payne of deadly sinne, it is but an abuse and mockerie:
they can welinough say, that if any restraint be made of one thing or other under pain of deadly sin, it is but an abuse and mockery:
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But what? they that are so great talkers, know no whit of our Lorde Iesus Christes office and power:
But what? they that Are so great talkers, know no whit of our Lord Iesus Christ's office and power:
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they knowe not why he came downe into the worlde, nor what grace he imparteth vnto vs by his Gospell:
they know not why he Come down into the world, nor what grace he imparts unto us by his Gospel:
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they knowe not, neyther what fayth, nor what prayer is: and yet for all that, they will needes haue leaue to doo what they liste,
they know not, neither what faith, nor what prayer is: and yet for all that, they will needs have leave to do what they list,
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and that folke should lay the bridle looce in their necke. Of these wylde Christians there are tootoo many nowe a dayes.
and that folk should lay the bridle lose in their neck. Of these wild Christians there Are tootoo many now a days.
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In the meane while the doctrine of God is blamed by their meanes.
In the mean while the Doctrine of God is blamed by their means.
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For the enimies of the truthe vpbrayde vs with all suche as are loose liuers now a dayes,
For the enemies of the truth upbraid us with all such as Are lose livers now a days,
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and say that the same springeth of our preaching.
and say that the same springs of our preaching.
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For this cause S. Paule hath answered his aduersaries, and also armed and fenced vs to answere them, to the ende to stoppe the mouthes of all raylers,
For this cause S. Paul hath answered his Adversaries, and also armed and fenced us to answer them, to the end to stop the mouths of all railers,
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and of all suche as doo falsly slander the doctrine of the Gospell.
and of all such as do falsely slander the Doctrine of the Gospel.
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First of all therfore when the wicked sort say, that we giue an inordinate libertie to all suche as seeke nothing but to doo lewdly:
First of all Therefore when the wicked sort say, that we give an inordinate liberty to all such as seek nothing but to do lewdly:
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Let vs looke backe to S. Paule, who telleth them that the libertie which we speake of, serueth for none but such as are a law to them selues,
Let us look back to S. Paul, who Telleth them that the liberty which we speak of, serveth for none but such as Are a law to them selves,
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namely through the working of the death and passion of our Lorde Iesus Christ.
namely through the working of the death and passion of our Lord Iesus christ.
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But yet notwithstanding this ought to serue for a warning to all suche as imagine a libertie after their owne liking.
But yet notwithstanding this ought to serve for a warning to all such as imagine a liberty After their own liking.
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Therefore let them vnderstande, that first of all it behoueth them to become members of our Lorde Iesus Christ.
Therefore let them understand, that First of all it behooves them to become members of our Lord Iesus christ.
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VVil we then eate quietly without making any 〈 … 〉 VVill wee bee exempted from all 〈 … 〉 whiche doo nowe a dayes vexe the simple and ignorant sorte in the Papacie? Let vs vnderstande what Iesus Christ is,
VVil we then eat quietly without making any 〈 … 〉 Will we be exempted from all 〈 … 〉 which do now a days vex the simple and ignorant sort in the Papacy? Let us understand what Iesus christ is,
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and let vs bee throughly his.
and let us be thoroughly his.
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Let him gouerne vs, and let his death and passion shewe their power and effectualnesse in our whole life.
Let him govern us, and let his death and passion show their power and effectualness in our Whole life.
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Thus yee see what we haue to beare in binde in this text.
Thus ye see what we have to bear in bind in this text.
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And heere S. Paule sheweth agayne, that the true perfection of Gods children consisteth in abacing themselues,
And Here S. Paul shows again, that the true perfection of God's children Consisteth in abacing themselves,
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so as they followe not the rule of their owne brayne and affections: for wee bee vtterly corrupted.
so as they follow not the Rule of their own brain and affections: for we be utterly corrupted.
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Then can wee not bee but rebels agaynst God all the time of our life, till wee haue kylled all the sinfulnesse of oure owne nature.
Then can we not be but rebels against God all the time of our life, till we have killed all the sinfulness of our own nature.
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Marke this for one poynt, that our lyfe shall neuer bee framed to the will of God,
Mark this for one point, that our life shall never be framed to the will of God,
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Secondly, S. Paule sheweth that that can not be done, but by communicating with our Lorde Iesus Christ:
Secondly, S. Paul shows that that can not be done, but by communicating with our Lord Iesus christ:
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for it is not without cause that he vseth this worde Crucified. For thereby he declareth, that so long as wee bee separated from our Lorde Iesus Christ,
for it is not without cause that he uses this word crucified. For thereby he Declareth, that so long as we be separated from our Lord Iesus christ,
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and cast off from him, and not knit vnto him by fayth, our nature will alwayes bring foorth hir owne frutes, that is to say, nothing but all maner of naughtinesse and vice.
and cast off from him, and not knit unto him by faith, our nature will always bring forth his own fruits, that is to say, nothing but all manner of naughtiness and vice.
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Thus ye see that first of all Freewill is beaten downe.
Thus you see that First of all Freewill is beaten down.
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Secondly it is shewed vs that wee can not be partakers of any of Gods giftes,
Secondly it is showed us that we can not be partakers of any of God's Gifts,
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nor of his holy spirite, but by the meanes of our Lorde Iesus Christ, according as I haue tolde you alreadie, that wee must all drawe of his fulnesse,
nor of his holy Spirit, but by the means of our Lord Iesus christ, according as I have told you already, that we must all draw of his fullness,
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for he is the onely fountayne that is able too suffice vs. And if wee seeke neuer so farre aboute elsewhere, wee shall finde nothing but drythe,
for he is the only fountain that is able too suffice us And if we seek never so Far about elsewhere, we shall find nothing but drythe,
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and wee shall continue a thirst styll:
and we shall continue a thirst still:
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and if wee thinke too fill our selues, it will bee but wyndinesse and misweening, wherewith wee shall burste,
and if we think too fill our selves, it will be but wyndinesse and misweening, wherewith we shall burst,
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and yet not gather any good nourishment or substance.
and yet not gather any good nourishment or substance.
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Nowe heerevppon Sainct Paule concludeth, that if wee liue after the spirite, wee shoulde also walke after the spirite.
Now hereupon Saint Paul Concludeth, that if we live After the Spirit, we should also walk After the Spirit.
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And it is a more easie declaration of the thing that I haue touched alreadie.
And it is a more easy declaration of the thing that I have touched already.
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It had beene inough too haue auouched that wee can not bee set free, but by crucifying all oure wicked lustes:
It had been enough too have avouched that we can not be Set free, but by crucifying all our wicked lusts:
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howe bee it for as 〈 ◊ 〉 〈 … 〉 Hypocrisie is so great, that they doo alwayes finde ••a•ting holes,
how be it for as 〈 ◊ 〉 〈 … 〉 Hypocrisy is so great, that they do always find ••a•ting holes,
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and 〈 … 〉man would bee esteemed as an Angell, though his life bee out of order:
and 〈 … 〉man would be esteemed as an Angel, though his life be out of order:
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therefore Sainct Paule intended for a confirmation too adde this saying ▪ that if wee liue after the spirite, wee must therewithall walke after the spirite.
Therefore Saint Paul intended for a confirmation too add this saying ▪ that if we live After the Spirit, we must therewithal walk After the Spirit.
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As if hee should say, that it is not inough for men too protest them selues to haue Gods spirite dwelling in their heart:
As if he should say, that it is not enough for men too protest them selves to have God's Spirit Dwelling in their heart:
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but they muste shewe that he is there: for he is not idle.
but they must show that he is there: for he is not idle.
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Therfore if a man will discerne whether Gods spirit dwell in vs or no, he must come to our works and to our life:
Therefore if a man will discern whither God's Spirit dwell in us or not, he must come to our works and to our life:
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and according as our conuersation is, so may he see what we be, and what is within vs,
and according as our Conversation is, so may he see what we be, and what is within us,
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and giue iudgement by our outwarde workes that are apparant.
and give judgement by our outward works that Are apparent.
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As for example, if one would beare mee in hande that a blocke were a liuing a man too see too:
As for Exampl, if one would bear me in hand that a block were a living a man too see too:
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It stirreth neyther head nor foote: thrust at it, and shoue at it, and yet there appeareth no lyfe in it:
It stirs neither head nor foot: thrust At it, and shove At it, and yet there appears no life in it:
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and shall he then make mee beleeue that a peece of stone remoueth from place too place,
and shall he then make me believe that a piece of stone Removeth from place too place,
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or hath any power in it, or is a creature that hath a soule? Euen so is it with those that boast them selues to be spirituall.
or hath any power in it, or is a creature that hath a soul? Eve so is it with those that boast them selves to be spiritual.
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For although the vnbeleeuers and enimies of God be aliue as in respect of the body:
For although the unbelievers and enemies of God be alive as in respect of the body:
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yet are they dead in respect of the heauenly life, bicause their soule is vtterly corrupted:
yet Are they dead in respect of the heavenly life, Because their soul is utterly corrupted:
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but wee liue to Godwarde through the grace of his holy spirite.
but we live to Godward through the grace of his holy Spirit.
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And if this grace be in vs, it can not bee idle, as I sayde afore.
And if this grace be in us, it can not be idle, as I said afore.
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And that is the cause why S. Paul sayth, that our conuersation will shewe whether we liue in the spirite or no.
And that is the cause why S. Paul say, that our Conversation will show whither we live in the Spirit or no.
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The worde walke is very rife in the holy scripture, when the whole ordering of our life is mentioned:
The word walk is very rife in the holy scripture, when the Whole ordering of our life is mentioned:
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neuerthelesse heere is not onely walking. The worde that S. Paul vseth importeth more:
nevertheless Here is not only walking. The word that S. Paul uses imports more:
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that is to wit, too walke orderly, as if he should say, that we must frame our selues to the thing that is conformable too the will of God,
that is to wit, too walk orderly, as if he should say, that we must frame our selves to the thing that is conformable too the will of God,
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and of his holy spirite, and that our life must bee so well ruled, as it maye bee knowen that God gouerneth vs in deede,
and of his holy Spirit, and that our life must be so well ruled, as it may be known that God Governs us in deed,
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and that our Lorde Iesus Christ holdeth vs too him selfe as the members of his body,
and that our Lord Iesus christ holds us too him self as the members of his body,
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and that he hath truly witnessed that he dwelleth in vs by his holy spirite. Therefore at a worde, this thing muste needes bee knowen.
and that he hath truly witnessed that he dwells in us by his holy Spirit. Therefore At a word, this thing must needs be known.
cc cst pns31 vhz av-j vvn cst pns31 vvz p-acp pno12 p-acp po31 j n1. av p-acp dt n1, d n1 vmb av vbi vvn.
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Nowe to bee shorte, S. Paule ment heere to bewray the hypocrisie of all suche as make fayre protestation with their mouthe,
Now to be short, S. Paul meant Here to bewray the hypocrisy of all such as make fair protestation with their Mouth,
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and woulde haue men to beleeue wonderous well of their zeale:
and would have men to believe wondrous well of their zeal:
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and yet in all their whole lyfe doo shew 〈 … 〉 at all too come neere God,
and yet in all their Whole life do show 〈 … 〉 At all too come near God,
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nor any 〈 ◊ 〉 of hys worde. All such folke then are heere condemned of lying and vnfaythfulnesse.
nor any 〈 ◊ 〉 of his word. All such folk then Are Here condemned of lying and unfaithfulness.
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And therefore that wee may discerne which are Gods children, let vs come to the examining of our liues.
And Therefore that we may discern which Are God's children, let us come to the examining of our lives.
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True it is (as I haue touched heeretofore) that sometimes the ignorant wretches and suche as neuer had any instruction in the Lawe, shall haue some apparance of vertue.
True it is (as I have touched heretofore) that sometime the ignorant wretches and such as never had any instruction in the Law, shall have Some appearance of virtue.
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But if a man sounde them throughly, he shall finde it is but a shadowe,
But if a man sound them thoroughly, he shall find it is but a shadow,
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and that they bee not well bent, eyther too loue their neibours, or to walke according to Gods will.
and that they be not well bent, either too love their neighbours, or to walk according to God's will.
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he sayeth that wee must not seeke too byte one another, nother must we malice one another.
he Saith that we must not seek too bite one Another, neither must we malice one Another.
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To be short the examining of our lyfe can not lye. And heerewithall S. Paule ment also to confirme the thing that he spake afore:
To be short the examining of our life can not lie. And herewithal S. Paul meant also to confirm the thing that he spoke afore:
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that is too wit, that if our lyfe bee to be gouerned by Gods spirite,
that is too wit, that if our life be to be governed by God's Spirit,
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then must wee trauell earnestly that way, and not in tryfling things that are neyther heere nor there before God:
then must we travel earnestly that Way, and not in trifling things that Are neither Here nor there before God:
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according as I haue declared alreadie, that suche as will needes bee most deuout, haue neither ende nor measure of their superstitions:
according as I have declared already, that such as will needs be most devout, have neither end nor measure of their superstitions:
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and when euening cōmeth they thinke God to bee greatly beholden to them for their trauelling too and fro,
and when evening comes they think God to be greatly beholden to them for their travelling too and from,
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and yet notwithstanding all is but loste labour.
and yet notwithstanding all is but lost labour.
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And therefore S. Paule telleth vs, that sithe wee knowe that our life is spirituall (as truthe is) and that God also is a spirite:
And Therefore S. Paul Telleth us, that sith we know that our life is spiritual (as truth is) and that God also is a Spirit:
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wee must vnderstande also that he will be serued faythfully, and that men must not occupie them selues about small trifles which are but as childrens bables:
we must understand also that he will be served faithfully, and that men must not occupy them selves about small trifles which Are but as Children's babbles:
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but that he will haue vs to vse faythfulnesse, loue, peace, and concorde one with another,
but that he will have us to use faithfulness, love, peace, and concord one with Another,
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so as there bee no deceipt, no malice, nor no rauin among vs. Then if we knowe that the lyfe which God alloweth,
so as there be no deceit, no malice, nor no ravine among us Then if we know that the life which God alloweth,
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and whereby wee bee ioyned vnto him, is a spirituall life:
and whereby we be joined unto him, is a spiritual life:
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Let vs foorthwith (sayth he) walke in the spirite, that is too say, let vs assure our selues that God alloweth not any thing but that which is agreable to his Lawe (which for the same cause is called spirituall by Sainct Paule in the seuenth to the Romanes) and let the proofe of the same doctrine shewe it selfe in our conuersation.
Let us forthwith (say he) walk in the Spirit, that is too say, let us assure our selves that God alloweth not any thing but that which is agreeable to his Law (which for the same cause is called spiritual by Saint Paul in the Seventh to the Romans) and let the proof of the same Doctrine show it self in our Conversation.
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So nowe whereas other folkes runne on pilgrimage: let vs occupie our selues in the seruing of God, and our neibours.
So now whereas other folks run on pilgrimage: let us occupy our selves in the serving of God, and our neighbours.
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VVhereas these wretched hypocrites wast al their substance in Idolatrie:
Whereas these wretched Hypocrites wast all their substance in Idolatry:
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let vs consider that the true sacrifices & holy offerings which 〈 … 〉 are that we should bee dedicated vnto him both in body & sou•••, 〈 ◊ 〉 ••ondly that we shuld so dispose the goods that he hath giuē vs & put into our hāds as we might shew by so the same may serue to the glorifying of Gods maiestie,
let us Consider that the true Sacrifices & holy offerings which 〈 … 〉 Are that we should be dedicated unto him both in body & sou•••, 〈 ◊ 〉 ••ondly that we should so dispose the goods that he hath given us & put into our hands as we might show by so the same may serve to the glorifying of God's majesty,
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and [ too the inlarging of ] the dominion of our Lorde Iesus Christe.
and [ too the enlarging of ] the dominion of our Lord Iesus Christ.
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Let all looke at him, let all sticke too him, and let all know that it is he from whom all goodnesse proceedeth.
Let all look At him, let all stick too him, and let all know that it is he from whom all Goodness Proceedeth.
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Lo wherevnto S. Paule ment too bring vs. Now to the intent too make vs the more too abhorre all vayneglorie and pryde against God,
Lo whereunto S. Paul meant too bring us Now to the intent too make us the more too abhor all vayneglorie and pride against God,
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and the sayde desire of hauing credite among men:
and the said desire of having credit among men:
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For if wee bee giuen after that fashion to vayneglorie, euery of vs will couet too bee greatest,
For if we be given After that fashion to vayneglorie, every of us will covet too be greatest,
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and it will seeme to himselfe that he hath not his right, till he see his neighbour brought in contempt.
and it will seem to himself that he hath not his right, till he see his neighbour brought in contempt.
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Thus yee see what pryde bringeth. It tendeth not onely too the aduauncing of a mannes selfe against God:
Thus ye see what pride brings. It tendeth not only too the advancing of a Man's self against God:
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but also too the defacing of such as we ought to honour, at leastwise if they be our inferiours.
but also too the defacing of such as we ought to honour, At leastwise if they be our inferiors.
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For when we haue looked well to all, it is certayne that euen the least sort ought to bee honorable in our eyes.
For when we have looked well to all, it is certain that even the least sort ought to be honourable in our eyes.
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Therefore if we bee led with ambition (as I sayd afore) euery of vs will bee climbing to get higher and higher.
Therefore if we be led with ambition (as I said afore) every of us will be climbing to get higher and higher.
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Now hereof must needes spring strife and debate, hartburning, quareling and contention, and finally deadly enmitie.
Now hereof must needs spring strife and debate, heartburning, quarreling and contention, and finally deadly enmity.
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To be short, so long as ambition hath his full scope, and is let alone vnbrydled, wee must needes bee at warre,
To be short, so long as ambition hath his full scope, and is let alone unbridled, we must needs be At war,
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as experience sheweth toomuch, and woulde God that wee might bee fayne too seeke a greate way off for examples of it.
as experience shows toomuch, and would God that we might be fain too seek a great Way off for Examples of it.
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But so soone as men will needes set out themselues, ambition muste needes carie them so away,
But so soon as men will needs Set out themselves, ambition must needs carry them so away,
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11446
as too shewe themselues enemies too their neyghbours. And thereof also proceedeth enuie. For it is sayde that charitie is glad of other folkes welfare.
as too show themselves enemies too their neighbours. And thereof also Proceedeth envy. For it is said that charity is glad of other folks welfare.
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Haue not wee cause too reioyce, when we see God poure out of his gracious giftes vpon our neyghbours? yes:
Have not we cause too rejoice, when we see God pour out of his gracious Gifts upon our neighbours? yes:
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or else wee pray not vnfaynedly for all such as haue neede of them.
or Else we pray not unfeignedly for all such as have need of them.
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For if it greeue vs too see that God graunteth them too liue commodiously and at their ease:
For if it grieve us too see that God granteth them too live commodiously and At their ease:
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doo wee not therein bewray that there was nothing but hypocrisie and fayned• 〈 … 〉.
do we not therein bewray that there was nothing but hypocrisy and fayned• 〈 … 〉.
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Also if God giue any man the gracious 〈 … 〉 his holy spirite, it is for the common welfare and edifying of his Churche.
Also if God give any man the gracious 〈 … 〉 his holy Spirit, it is for the Common welfare and edifying of his Church.
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11452
So then, in all respectes there is cause for vs too reioyce, and if wee bee rightly qualified according too Gods will, wee shall also therewithall loue the profite and aduauncement of our neyghbours.
So then, in all respects there is cause for us too rejoice, and if we be rightly qualified according too God's will, we shall also therewithal love the profit and advancement of our neighbours.
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Contrariwyse when euery man is giuen too himselfe, and wee bee driuen with this wicked ambition and pryde:
Contrariwise when every man is given too himself, and we be driven with this wicked ambition and pride:
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wee can neuer looke but a skewe at the aduauntage and profite of our neyghbours.
we can never look but a skewe At the advantage and profit of our neighbours.
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There will alwayes be repining and spiting in our hartes, when God sheweth himself bountifull towardes those whom wee would keepe vnder feete.
There will always be repining and spiting in our hearts, when God shows himself bountiful towards those whom we would keep under feet.
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& we haue yeelded true proofe of our christianitie, men knowe that whereas wee were taught, it was to the end that all others should reape profit by it.
& we have yielded true proof of our christianity, men know that whereas we were taught, it was to the end that all Others should reap profit by it.
cc pns12 vhb vvn j n1 pp-f po12 n1, n2 vvb cst cs pns12 vbdr vvn, pn31 vbds p-acp dt n1 cst d n2-jn vmd vvi n1 p-acp pn31.
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Thus yee see that the thing whiche wee haue to remember in effect in this streyne, is that wee muste learne what it is too belong too our Lorde Iesus Christe, to the ende that wee take not his name in vayne,
Thus ye see that the thing which we have to Remember in Effect in this streyne, is that we must Learn what it is too belong too our Lord Iesus Christ, to the end that we take not his name in vain,
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ne bee reproued of falsehood and leasing before God and his Angelles, for glorifying our selues so foolishly before menne.
ne be reproved of falsehood and leasing before God and his Angels, for glorifying our selves so foolishly before men.
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11458
For too the intent wee may bee our Lorde Iesus Christes, wee must mortifie our lustes and affections, knowyng that of our selues wee bee inordinately giuen too all euill,
For too the intent we may be our Lord Iesus Christ's, we must mortify our lusts and affections, knowing that of our selves we be inordinately given too all evil,
p-acp av dt n1 pns12 vmb vbi po12 n1 np1 npg1, pns12 vmb vvi po12 n2 cc n2, vvg cst pp-f po12 n2 pns12 vbb av-j vvn av d n-jn,
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and our nature wholly inclyned therevntoo. Therefore it standeth vs in hande to turne a new lease.
and our nature wholly inclined thereunto. Therefore it Stands us in hand to turn a new lease.
cc po12 n1 av-jn vvn av. av pn31 vvz pno12 p-acp n1 pc-acp vvi dt j n1.
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And of a truth that cannot bee done of our owne power:
And of a truth that cannot be done of our own power:
cc pp-f dt n1 cst vmbx vbb vdn pp-f po12 d n1:
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but the Sonne of God is Priest and readie to helpe vs. VVhat letteth vs too bee made partakers of the giftes of Gods holie Ghost, that wee might proue by our lyfe that wee haue a true beleefe in him? It is our flattering of our selues in our owne wretchednesse.
but the Son of God is Priest and ready to help us What lets us too be made partakers of the Gifts of God's holy Ghost, that we might prove by our life that we have a true belief in him? It is our flattering of our selves in our own wretchedness.
cc-acp dt n1 pp-f np1 vbz n1 cc j pc-acp vvi pno12 q-crq vvz pno12 av vbi vvn n2 pp-f dt n2 pp-f n2 j n1, cst pns12 vmd vvi p-acp po12 n1 cst pns12 vhb dt j n1 p-acp pno31? pn31 vbz po12 j-vvg pp-f po12 n2 p-acp po12 d n1.
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Then seing there is nothing but corruption in vs, lette vs learne too lament, and lette vs yeelde our selues too our Lorde Iesus Christe, that he may kill all wicked lustes and disordinate affections in vs by the power of his death and passion.
Then sing there is nothing but corruption in us, let us Learn too lament, and let us yield our selves too our Lord Iesus Christ, that he may kill all wicked lusts and disordinate affections in us by the power of his death and passion.
av vvg a-acp vbz pix p-acp n1 p-acp pno12, vvb pno12 vvi av vvi, cc vvb pno12 vvi po12 n2 av po12 n1 np1 np1, cst pns31 vmb vvi d j n2 cc j n2 p-acp pno12 p-acp dt n1 pp-f po31 n1 cc n1.
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And therewithall lette vs consider the grace that God graunteth vs in that he will haue vs too serue him freely,
And therewithal let us Consider the grace that God granteth us in that he will have us too serve him freely,
cc av vvb pno12 vvi dt n1 cst np1 vvz pno12 p-acp d pns31 vmb vhi pno12 av vvi pno31 av-j,
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11464
so as wee shoulde no more bee vnder the yoke of the Lawe too bee pressed downe by it too the vttermost (for that woulde bee an intolerable burthen too vs),
so as we should not more be under the yoke of the Law too be pressed down by it too the uttermost (for that would be an intolerable burden too us),
av c-acp pns12 vmd xx av-dc vbi p-acp dt n1 pp-f dt n1 av vbi vvn a-acp p-acp pn31 av dt j (c-acp d vmd vbi dt j n1 av pno12),
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but bee gouerned by his holie spirite, knowyng that he alloweth of our lyfe, and accepteth our seruis when it is so framed according too his woorde,
but be governed by his holy Spirit, knowing that he alloweth of our life, and Accepteth our seruis when it is so framed according too his word,
cc-acp vbi vvn p-acp po31 j n1, vvg cst pns31 vvz pp-f po12 n1, cc vvz po12 fw-la c-crq pn31 vbz av vvn vvg av po31 n1,
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although our zele bee not so greate nor so substantiall as were 〈 … 〉 know this:
although our zeal be not so great nor so substantial as were 〈 … 〉 know this:
cs po12 n1 vbi xx av j ccx av j c-acp vbdr 〈 … 〉 vvb d:
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and therewithall let vs walke in such 〈 ◊ 〉, as our 〈 … 〉,
and therewithal let us walk in such 〈 ◊ 〉, as our 〈 … 〉,
cc av vvb pno12 vvi p-acp d 〈 sy 〉, c-acp po12 〈 … 〉,
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and as our feete, handes, and all other our mēbers and senses may shew by effect, that as we haue bin trayned in the schoole of our lord Iesus Christ so we haue also borne away his doctrine,
and as our feet, hands, and all other our members and Senses may show by Effect, that as we have been trained in the school of our lord Iesus christ so we have also born away his Doctrine,
cc p-acp po12 n2, n2, cc d j-jn po12 n2 cc n2 vmb vvi p-acp n1, cst c-acp pns12 vhb vbn vvn p-acp dt n1 pp-f po12 n1 np1 np1 av pns12 vhb av vvn av po31 n1,
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and that the same hath taken roote in vs, not too lie hid still, but to yeelde foorth fruyte in such wise as Gods name may be honored,
and that the same hath taken root in us, not too lie hid still, but to yield forth fruit in such wise as God's name may be honoured,
cc cst dt d vhz vvn n1 p-acp pno12, xx av vvi vvd av, cc-acp pc-acp vvi av n1 p-acp d j c-acp npg1 n1 vmb vbi vvn,
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and we shew that wee be not idle and vnprofitable seruants, but that we haue bin quickened by the spirite of our Lord Iesus Christe,
and we show that we be not idle and unprofitable Servants, but that we have been quickened by the Spirit of our Lord Iesus Christ,
cc pns12 vvb cst pns12 vbb xx j cc j-u n2, cc-acp cst pns12 vhb vbn vvn p-acp dt n1 pp-f po12 n1 np1 np1,
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and that it is he that gouerneth vs, by reason whereof the fruyte of it redoundeth immediatly too our neyghbours, in so much that whē Gods name is so glorified by vs,
and that it is he that Governs us, by reason whereof the fruit of it redoundeth immediately too our neighbours, in so much that when God's name is so glorified by us,
cc cst pn31 vbz pns31 cst vvz pno12, p-acp n1 c-crq dt n1 pp-f pn31 vvz av-j av po12 n2, p-acp av av-d cst c-crq n2 n1 vbz av vvn p-acp pno12,
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To be short, he will do all that he can to cheare vp his fellow that is so faint.
To be short, he will do all that he can to cheer up his fellow that is so faint.
pc-acp vbi j, pns31 vmb vdi d cst pns31 vmb pc-acp vvi a-acp po31 n1 cst vbz av j.
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11473
For God hath a respect to the whole bodie of his Church, and like as he maketh his sonne to shyne both vpon good and bad:
For God hath a respect to the Whole body of his Church, and like as he makes his son to shine both upon good and bad:
p-acp np1 vhz dt n1 p-acp dt j-jn n1 pp-f po31 n1, cc av-j c-acp pns31 vvz po31 n1 pc-acp vvi d p-acp j cc j:
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so will he haue the faythfull to do good to such as are not worthie of it.
so will he have the faithful to do good to such as Are not worthy of it.
av vmb pns31 vhi dt j pc-acp vdi j p-acp d c-acp vbr xx j pp-f pn31.
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Therefore let vs acquaynt our selues with it, and moreouer acknowledge that we be nothing,
Therefore let us acquaint our selves with it, and moreover acknowledge that we be nothing,
av vvb pno12 vvi po12 n2 p-acp pn31, cc av vvb cst pns12 vbb pix,
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and that all the goodnesse which wee haue is none of our owne, but that we haue it of Gods meere grace.
and that all the Goodness which we have is none of our own, but that we have it of God's mere grace.
cc cst d dt n1 r-crq pns12 vhb vbz pix pp-f po12 d, cc-acp cst pns12 vhb pn31 pp-f ng1 j n1.
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11477
And for asmuch as we bee not yet come to the perfection that were requisite, let vs not surmise our selues too be in Gods fauour for any other respect,
And for as as we be not yet come to the perfection that were requisite, let us not surmise our selves too be in God's favour for any other respect,
cc c-acp av c-acp pns12 vbb xx av vvn p-acp dt n1 cst vbdr j, vvb pno12 xx vvi po12 n2 av vbb p-acp ng1 n1 p-acp d j-jn n1,
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11478
than that he beareth with vs till wee bee come intoo his kingdome, where we shall haue the fulnesse of all holinesse.
than that he bears with us till we be come into his Kingdom, where we shall have the fullness of all holiness.
cs cst pns31 vvz p-acp pno12 c-acp pns12 vbb vvn p-acp po31 n1, c-crq pns12 vmb vhi dt n1 pp-f d n1.
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11479
Now let vs cast our selues down before the Maiestie of our good God, with acknowledgmēt of our faults, praying him to make vs so to feele them,
Now let us cast our selves down before the Majesty of our good God, with acknowledgment of our Faults, praying him to make us so to feel them,
av vvb pno12 vvi po12 n2 a-acp p-acp dt n1 pp-f po12 j np1, p-acp n1 pp-f po12 n2, vvg pno31 pc-acp vvi pno12 av pc-acp vvi pno32,
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as wee may bee sorie for them before him, yea euen with a true repentance,
as we may be sorry for them before him, yea even with a true Repentance,
c-acp pns12 vmb vbi j p-acp pno32 p-acp pno31, uh av p-acp dt j n1,
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and desire to be rid more and more of them, and practize the doctrine that we haue herd, that whereas the blinde and ignorant wretches doo now adayes martir and tyre themselues to much in excesse of their fonde deuotions:
and desire to be rid more and more of them, and practice the Doctrine that we have heard, that whereas the blind and ignorant wretches do now adays Martyr's and tyre themselves to much in excess of their fond devotions:
cc vvb pc-acp vbi vvn av-dc cc dc pp-f pno32, cc n1 dt n1 cst pns12 vhb vvn, cst cs dt j cc j n2 vdb av av ng1 cc n1 px32 p-acp d p-acp n1 pp-f po32 j n2:
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11482
we may learne to hold our selues too the pure simplicitie of his woord, knowing that there is none other rule but that,
we may Learn to hold our selves too the pure simplicity of his word, knowing that there is none other Rule but that,
pns12 vmb vvi pc-acp vvi po12 n2 av dt j n1 pp-f po31 n1, vvg cst pc-acp vbz pix j-jn n1 p-acp d,
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and that the same is it wherein he will haue vs to exercyze our selues, and wherevnto it behoueth vs too apply all our studie:
and that the same is it wherein he will have us to exercyze our selves, and whereunto it behooves us too apply all our study:
cc cst dt d vbz pn31 c-crq pns31 vmb vhi pno12 pc-acp vvi po12 n2, cc c-crq pn31 vvz pno12 av vvi d po12 n1:
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11484
and thereby shew that that is the meane wherby our Lord Iesus Christ will haue vs fashioned lyke to himselfe:
and thereby show that that is the mean whereby our Lord Iesus christ will have us fashioned like to himself:
cc av vvb d cst vbz dt j c-crq po12 n1 np1 np1 vmb vhi pno12 vvn av-j p-acp px31:
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and therfore let vs go foreward & trauell vnto him till we be throughly knit vnto him,
and Therefore let us go forward & travel unto him till we be thoroughly knit unto him,
cc av vvb pno12 vvi av-j cc n1 p-acp pno31 c-acp pns12 vbb av-j vvn p-acp pno31,
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and in the end be come 〈 … 〉 such time as he shall appeere to our full 〈 … 〉,
and in the end be come 〈 … 〉 such time as he shall appear to our full 〈 … 〉,
cc p-acp dt n1 vbb vvn 〈 … 〉 d n1 c-acp pns31 vmb vvi p-acp po12 j 〈 … 〉,
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and deliuer vs not onely from this earthly pilgrimage, but also from all corruptions and all other things whiche hinder vs from the full inioying of the heauenly heritage.
and deliver us not only from this earthly pilgrimage, but also from all corruptions and all other things which hinder us from the full enjoying of the heavenly heritage.
cc vvb pno12 xx j p-acp d j n1, cc-acp av p-acp d n2 cc d j-jn n2 r-crq vvb pno12 p-acp dt j vvg pp-f dt j n1.
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That it may please him too graunt this grace not only to vs, but also too all people &c.
That it may please him too grant this grace not only to us, but also too all people etc.
cst pn31 vmb vvi pno31 av vvi d n1 xx av-j p-acp pno12, cc-acp av av d n1 av
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11489
The. 38. Sermon, which is the first vpon the sixth Chapter.
The. 38. Sermon, which is the First upon the sixth Chapter.
av. crd n1, r-crq vbz dt ord p-acp dt ord n1.
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BRethren, if any man bee ouertaken vvith a fault, you that are spirituall helpe too amend him vvith the spirit of meekenesse:
BRethren, if any man be overtaken with a fault, you that Are spiritual help too amend him with the Spirit of meekness:
n2, cs d n1 vbi vvn p-acp dt n1, pn22 cst vbr j n1 av vvi pno31 p-acp dt n1 pp-f n1:
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and consider thy selfe, least thou also bee tempted. 2 Beare ye one anothers burthen, and so fulfill the Law of Christ.
and Consider thy self, lest thou also be tempted. 2 Bear you one another's burden, and so fulfil the Law of christ.
cc vvb po21 n1, cs pns21 av vbi vvn. crd n1 pn22 crd j-jn n1, cc av vvi dt n1 pp-f np1.
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And so you see how wee bee ouertaken or surpryzed. Nowe S. Paule telleth vs, that yet in such faultes wee must bee pitifull still,
And so you see how we be overtaken or surpryzed. Now S. Paul Telleth us, that yet in such Faults we must be pitiful still,
cc av pn22 vvb c-crq pns12 vbb vvn cc vvn. av n1 np1 vvz pno12, cst av p-acp d n2 pns12 vmb vbi j av,
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11492
I Haue declared heretofore that there is not a more deadly plague than Ambition, whē euery man is giuen too himself and will needes exalt himself to the contempt of his neyghbors:
I Have declared heretofore that there is not a more deadly plague than Ambition, when every man is given too himself and will needs exalt himself to the contempt of his neighbors:
pns11 vhb vvn av cst pc-acp vbz xx dt av-dc j n1 cs n1, c-crq d n1 vbz vvn av px31 cc vmb av vvi px31 p-acp dt n1 pp-f po31 n2:
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for then is nother indifferencie nor measure kept. Here is now another vyce very neere of kinne to the other:
for then is neither indifferency nor measure kept. Here is now Another vice very near of kin to the other:
c-acp av vbz av-dx n1 ccx n1 vvd. av vbz av j-jn n1 av av-j pp-f n1 p-acp dt n-jn:
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11494
namely when wee snatch at such as haue done amisse, to the intent to aduaunce our selues in comparison of them, which we see to be cōmon a vyce in the world.
namely when we snatch At such as have done amiss, to the intent to advance our selves in comparison of them, which we see to be Common a vice in the world.
av c-crq pns12 vvb p-acp d c-acp vhb vdn av, p-acp dt n1 pc-acp vvi po12 n2 p-acp n1 pp-f pno32, r-crq pns12 vvb pc-acp vbi j dt n1 p-acp dt n1.
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For to our seeming, other mens vertues are a hinderance to vs, that wee cannot bee in such reputation as we sayne would.
For to our seeming, other men's Virtues Are a hindrance to us, that we cannot be in such reputation as we say would.
p-acp p-acp po12 n-vvg, n-jn ng2 n2 vbr dt n1 p-acp pno12, cst pns12 vmbx vbi p-acp d n1 c-acp pns12 vvb vmd.
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11496
This is the cause that euery of vs prieth and peereth at his fellow, to the intent to disgrace him in such wise as he alone may not beare away the bell,
This is the cause that every of us prieth and Peers At his fellow, to the intent to disgrace him in such wise as he alone may not bear away the bell,
d vbz dt n1 cst d pp-f pno12 vvz cc vvz p-acp po31 n1, p-acp dt n1 pc-acp vvi pno31 p-acp d j c-acp pns31 av-j vmb xx vvi av dt n1,
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and by that meanes haue chiefe prayse and cōmendacion. And although that that be not:
and by that means have chief praise and commendation. And although that that be not:
cc p-acp d n2 vhb j-jn n1 cc n1. cc cs d cst vbb xx:
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yet will it often come to passe, that wee shall be ouer rigorous vnder pretence of zele.
yet will it often come to pass, that we shall be over rigorous under pretence of zeal.
av vmb pn31 av vvi pc-acp vvi, cst pns12 vmb vbi a-acp j p-acp n1 pp-f n1.
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For this cause Saint Paule doth heere exhort the faythfull, too do their indeuer too reforme a man with all gentlenesse, when he hath done amisse.
For this cause Saint Paul does Here exhort the faithful, too do their endeavour too reform a man with all gentleness, when he hath done amiss.
p-acp d n1 n1 np1 vdz av vvi dt j, av vdb po32 n1 av vvi dt n1 p-acp d n1, c-crq pns31 vhz vdn av.
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11500
And he dooth purposely 〈 … 〉 state before vs heere.
And he doth purposely 〈 … 〉 state before us Here.
cc pns31 vdz av 〈 … 〉 n1 p-acp pno12 av.
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For it ought too moue vs to compassion, 〈 … 〉 •onsider the common frayltie that is in vs all,
For it ought too move us to compassion, 〈 … 〉 •onsider the Common frailty that is in us all,
p-acp pn31 vmd av vvi pno12 p-acp n1, 〈 … 〉 vvb dt j n1 cst vbz p-acp pno12 d,
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11502
as he will touch the same point more at large hereafter.
as he will touch the same point more At large hereafter.
c-acp pns31 vmb vvi dt d n1 av-dc p-acp j av.
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11503
Neuerthelesse his putting of vs in mind of our infirmitie by nature, is too the end that none of vs should climbe to high.
Nevertheless his putting of us in mind of our infirmity by nature, is too the end that none of us should climb to high.
av po31 vvg pp-f pno12 p-acp n1 pp-f po12 n1 p-acp n1, vbz av dt n1 cst pix pp-f pno12 vmd vvi p-acp j.
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And furthermore he addeth the woorde ouertaken, meening thereby that it alwayes deserueth gentlenesse at our handes when we see a man surpryzed by the wylinesse of Satan.
And furthermore he adds the word overtaken, meaning thereby that it always deserves gentleness At our hands when we see a man surpryzed by the wiliness of Satan.
cc av pns31 vvz dt n1 vvn, vvg av cst pn31 av vvz n1 p-acp po12 n2 c-crq pns12 vvb dt n1 vvn p-acp dt n1 pp-f np1.
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11505
For S. Paule spake not heere of such as haue rooted malice in their hart, which are vtter despyzers of God, which are altogither heathenish,
For S. Paul spoke not Here of such as have rooted malice in their heart, which Are utter despyzers of God, which Are altogether Heathenish,
p-acp n1 np1 vvd xx av pp-f d c-acp vhb vvn n1 p-acp po32 n1, r-crq vbr j n2 pp-f np1, r-crq vbr av j,
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& which are so full of poyson throughout, that they cannot alledge for themselues that they fall by ouersight ▪ for why, they bee madde beastes, rushing wilfully agaynst God, according as wee shall see many that manifestly despize all order,
& which Are so full of poison throughout, that they cannot allege for themselves that they fallen by oversight ▪ for why, they be mad beasts, rushing wilfully against God, according as we shall see many that manifestly despise all order,
cc q-crq vbr av j pp-f n1 a-acp, cst pns32 vmbx vvi p-acp px32 cst pns32 vvb p-acp n1 ▪ p-acp q-crq, pns32 vbb j n2, vvg av-j p-acp np1, vvg c-acp pns12 vmb vvi d cst av-j vvi d n1,
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and would haue all the worlde put too confuzion.
and would have all the world put too confuzion.
cc vmd vhi d dt n1 vvd av n1.
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11508
Suche maner of men are not compryzed in the number of those whom Sainct Paule speaketh of heere.
Suche manner of men Are not compryzed in the number of those whom Saint Paul speaks of Here.
np1 n1 pp-f n2 vbr xx vvn p-acp dt n1 pp-f d ro-crq n1 np1 vvz pp-f av.
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11509
But although a man feare God and be willing to giue himself to his seruis:
But although a man Fear God and be willing to give himself to his seruis:
p-acp cs dt n1 n1 np1 cc vbi j pc-acp vvi px31 p-acp po31 fw-la:
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11510
yet notwithstanding Satan hath his snares ready layd, and catcheth vs oftentimes ere wee thinke of it.
yet notwithstanding Satan hath his snares ready laid, and Catches us oftentimes ere we think of it.
av c-acp np1 vhz po31 n2 j vvn, cc vvz pno12 av c-acp pns12 vvb pp-f pn31.
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11551
If a man bee in the myre, wee will reache him our hande too helpe him out:
If a man be in the mire, we will reach him our hand too help him out:
cs dt n1 vbi p-acp dt n1, pns12 vmb vvi pno31 po12 n1 av vvi pno31 av:
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11512
and beare with suche a man through the spirite of meekenesse. Howbeeit wee must marke well all the woordes that are set downe here:
and bear with such a man through the Spirit of meekness. Howbeit we must mark well all the words that Are Set down Here:
cc vvi p-acp d dt n1 p-acp dt n1 pp-f n1. a-acp pns12 vmb vvi av d dt n2 cst vbr vvn a-acp av:
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11513
and therby wee shall gather the meening of the Apostle. For in very deede heere is nothing superfluous, but euery woorde hath his weyght.
and thereby we shall gather the meaning of the Apostle. For in very deed Here is nothing superfluous, but every word hath his weight.
cc av pns12 vmb vvi dt n1 pp-f dt n1. p-acp p-acp j n1 av vbz pix j, cc-acp d n1 vhz po31 n1.
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For in saying that wee muste indeuer too amend him agayne that is fallen:
For in saying that we must endeavour too amend him again that is fallen:
p-acp p-acp vvg cst pns12 vmb n1 av vvi pno31 av cst vbz vvn:
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he sheweth that the gentlenesse whiche many men vse in flattering suche as haue done amisse, sauoreth nothing at all of Christianitie.
he shows that the gentleness which many men use in flattering such as have done amiss, savoureth nothing At all of Christianity.
pns31 vvz cst dt n1 r-crq d n2 vvb p-acp j-vvg d c-acp vhb vdn av, vvz pix p-acp d pp-f np1.
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Therefore mennes vyces muste bee rebuked, and wee muste labour too bring backe the partie intoo the right way, which is strayed out of it.
Therefore men's vices must be rebuked, and we must labour too bring back the party into the right Way, which is strayed out of it.
av ng2 n2 vmb vbi vvn, cc pns12 vmb vvi av vvi av dt n1 p-acp dt j-jn n1, r-crq vbz vvn av pp-f pn31.
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For if a man vpholde him in his naughtinesse, and foade him in it:
For if a man uphold him in his naughtiness, and foade him in it:
p-acp cs dt n1 vvi pno31 p-acp po31 n1, cc vvd pno31 p-acp pn31:
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he betrayeth him, bycause he rocketh him a sleepe, and by that meanes sinketh him the deeper in destruction.
he betrayeth him, Because he rocketh him a sleep, and by that means sinks him the Deeper in destruction.
pns31 vvz pno31, c-acp pns31 vvz pno31 dt n1, cc p-acp d n2 vvz pno31 dt jc-jn p-acp n1.
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Yee see then that the meane whiche Sainct Paule hath appoynted, is that if a man haue done amisse, he shoulde bee amended,
Ye see then that the mean which Saint Paul hath appointed, is that if a man have done amiss, he should be amended,
pn22 vvb av cst dt n1 r-crq n1 np1 vhz vvn, vbz cst cs dt n1 vhb vdn av, pns31 vmd vbi vvn,
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howbeit that the same muste bee done with the spirite of gentlenesse and meekenesse.
howbeit that the same must be done with the Spirit of gentleness and meekness.
a-acp cst dt d vmb vbi vdn p-acp dt n1 pp-f n1 cc n1.
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He could well ynough haue vsed the woord Meekenesse without the woorde Spirit: but he hath 〈 … 〉 do vs to wit that we must haue a hartie 〈 … 〉 procure the welfare & saluation of such as haue neede too bee warned and exhorted when they haue committed a fault:
He could well enough have used the word Meekness without the word Spirit: but he hath 〈 … 〉 do us to wit that we must have a hearty 〈 … 〉 procure the welfare & salvation of such as have need too be warned and exhorted when they have committed a fault:
pns31 vmd av av-d vhb vvn dt n1 n1 p-acp dt n1 n1: cc-acp pns31 vhz 〈 … 〉 vdb pno12 p-acp n1 cst pns12 vmb vhi dt j 〈 … 〉 vvi dt n1 cc n1 pp-f d c-acp vhb n1 av vbi vvn cc vvd c-crq pns32 vhb vvn dt n1:
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and therewithall he ment also to expresse that the same proceedeth of God. For like as he is the fountayne of all goodnesse:
and therewithal he meant also to express that the same Proceedeth of God. For like as he is the fountain of all Goodness:
cc av pns31 vvd av pc-acp vvi cst dt d vvz pp-f np1. p-acp av-j c-acp pns31 vbz dt n1 pp-f d n1:
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so also doothe he giue his children some meekenesse, too the intent they shoulde followe him and frame themselues after his example.
so also doth he give his children Some meekness, too the intent they should follow him and frame themselves After his Exampl.
av av vdz pns31 vvi po31 n2 d n1, av dt n1 pns32 vmd vvi pno31 cc vvi px32 p-acp po31 n1.
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VVee knowe that the maner of the holy Scripture is to terme the giftes of the holy Ghost, the spirit of truth, the spirit of the feare of God, the spirite of wisedome, We know that the manner of the holy Scripture is to term the Gifts of the holy Ghost, the Spirit of truth, the Spirit of the Fear of God, the Spirit of Wisdom,
pns12 vvb cst dt n1 pp-f dt j n1 vbz pc-acp vvi dt n2 pp-f dt j n1, dt n1 pp-f n1, dt n1 pp-f dt n1 pp-f np1, dt n1 pp-f n1,
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& such other like, bycause the fulnesse of all goodnesse is in him.
& such other like, Because the fullness of all Goodness is in him.
cc d j-jn j, c-acp dt n1 pp-f d n1 vbz p-acp pno31.
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Yee see then that the summe of that whiche S. Paule teacheth heere, is that we must not onely loue vertue and like well of such as walke in all perfection,
Ye see then that the sum of that which S. Paul Teaches Here, is that we must not only love virtue and like well of such as walk in all perfection,
pn22 vvb av cst dt n1 pp-f d r-crq np1 np1 vvz av, vbz cst pns12 vmb xx av-j vvi n1 cc av-j av pp-f d c-acp vvi p-acp d n1,
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and in whom wee can find no blame:
and in whom we can find no blame:
cc p-acp ro-crq pns12 vmb vvi dx n1:
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but ouermore wee must be gentle, in bearing with the faultes of suche as are not yet so well confirmed in the feare of God as were requisite, too the ende we may bring them backe agayne into the right way, that are turned aside or thrust out of it.
but overmore we must be gentle, in bearing with the Faults of such as Are not yet so well confirmed in the Fear of God as were requisite, too the end we may bring them back again into the right Way, that Are turned aside or thrust out of it.
cc-acp av pns12 vmb vbi j, p-acp vvg p-acp dt n2 pp-f d c-acp vbr xx av av av vvn p-acp dt n1 pp-f np1 a-acp vbdr j, av dt n1 pns12 vmb vvi pno32 av av p-acp dt j-jn n1, cst vbr vvn av cc vvd av pp-f pn31.
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For if there should be no meeldnesse nor gentlenesse in vs:
For if there should be no meeldnesse nor gentleness in us:
p-acp cs pc-acp vmd vbi dx n1 ccx n1 p-acp pno12:
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as soone as a man had committed any faulte, wee shoulde as it were plundge him in despayre,
as soon as a man had committed any fault, we should as it were plunge him in despair,
c-acp av c-acp dt n1 vhd vvn d n1, pns12 vmd p-acp pn31 vbdr vvi pno31 p-acp n1,
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and you shall finde rest for your soules.
and you shall find rest for your Souls.
cc pn22 vmb vvi n1 p-acp po22 n2.
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and this is seene too much, for that cause therefore Sainct Paule telleth vs that the meekenesse or meeldnesse of Gods children must trie it selfe by releeuing such as are fallen through weakenesse,
and this is seen too much, for that cause Therefore Saint Paul Telleth us that the meekness or meeldnesse of God's children must try it self by relieving such as Are fallen through weakness,
cc d vbz vvn av av-d, c-acp cst n1 av n1 np1 vvz pno12 d dt n1 cc n1 pp-f npg1 n2 vmb vvi pn31 n1 p-acp vvg d c-acp vbr vvn p-acp n1,
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yea and that in such sort, as it may be knowen that their saluation is procured.
yea and that in such sort, as it may be known that their salvation is procured.
uh cc cst p-acp d n1, c-acp pn31 vmb vbi vvn cst po32 n1 vbz vvn.
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Nowe I haue tolde you that there are two extremities or two vyces wherof wee muste beware.
Now I have told you that there Are two extremities or two vices whereof we must beware.
av pns11 vhb vvn pn22 d a-acp vbr crd n2 cc crd n2 c-crq pns12 vmb vvi.
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The one is, that we winke when any of our freendes haue offended God, in so muche that euen when he hath giuen some cause of stumbling, wee let it slippe bycause wee be loth too purchace his displeasure by rebuking him.
The one is, that we wink when any of our Friends have offended God, in so much that even when he hath given Some cause of stumbling, we let it slip Because we be loath too purchase his displeasure by rebuking him.
dt pi vbz, cst pns12 vvi c-crq d pp-f po12 n2 vhb vvn np1, p-acp av av-d cst av c-crq pns31 vhz vvn d n1 pp-f vvg, pns12 vvb pn31 vvi c-acp pns12 vbb j av vvi po31 n1 p-acp vvg pno31.
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And now adayes yee see that the common way of maynteyning freendship in the world, as too giue leaue and licence of all misdoyng, through Diuelishe dissimulation.
And now adays ye see that the Common Way of maintaining friendship in the world, as too give leave and licence of all misdoing, through Devilish dissimulation.
cc av av pn22 vvb cst dt j n1 pp-f vvg n1 p-acp dt n1, c-acp av vvi n1 cc n1 pp-f d vvg, p-acp j n1.
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For no man can abide too haue his galled backe rubbed, nother doo any menne take warnings in good woorth, sauing they whom God hath touched,
For no man can abide too have his galled back rubbed, neither do any men take Warnings in good worth, Saving they whom God hath touched,
p-acp dx n1 vmb vvi av vhb po31 j-vvn n1 vvd, av-dx vdb d n2 vvb n2 p-acp j n1, vvg pns32 ro-crq n1 vhz vvn,
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and to whom he hath giuen the spirite of obedience too yeelde themselues teachable.
and to whom he hath given the Spirit of Obedience too yield themselves teachable.
cc p-acp ro-crq pns31 vhz vvn dt n1 pp-f n1 av vvi px32 j.
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Therefore suche maner of men as these, will say with Dauid, that they had leuer too bee 〈 … 〉 and with all sharpnesse,
Therefore such manner of men as these, will say with David, that they had lever too be 〈 … 〉 and with all sharpness,
av d n1 pp-f n2 c-acp d, vmb vvi p-acp np1, cst pns32 vhd vvn av vbi 〈 … 〉 cc p-acp d n1,
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than too haue the oyntments of the flatter 〈 ◊ 〉 ••ich serue but too rocke men asleepe in their vyces.
than too have the ointments of the flatter 〈 ◊ 〉 ••ich serve but too rock men asleep in their vices.
cs av vhb dt n2 pp-f dt vvb 〈 sy 〉 fw-ge vvi p-acp av n1 n2 j p-acp po32 n2.
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Neuerthelesse ye shall cōmonly see, that all mē couet to be borne withall, and to haue no woord spoken to them what soeuer they do,
Nevertheless you shall commonly see, that all men covet to be born withal, and to have no word spoken to them what soever they do,
av pn22 vmb av-j vvi, cst d n2 vvb pc-acp vbi vvn av, cc pc-acp vhi dx n1 vvn p-acp pno32 r-crq av pns32 vdb,
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nor to haue their heads troubled with their vices and misdoings.
nor to have their Heads troubled with their vices and misdoings.
ccx pc-acp vhi po32 n2 vvn p-acp po32 n2 cc n2-vvg.
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Euery mā verifieth this, in so much that God is forgottē, & (as the Prophet Esay sayeth) there is no defender any where that maynteyneth the truth, for there is as great confuzion and disorder as may be,
Every man verifieth this, in so much that God is forgotten, & (as the Prophet Isaiah Saith) there is no defender any where that maynteyneth the truth, for there is as great confuzion and disorder as may be,
d n1 vvz d, p-acp av av-d cst np1 vbz vvn, cc (c-acp dt n1 np1 vvz) pc-acp vbz dx n1 av-d c-crq cst vvz dt n1, p-acp pc-acp vbz a-acp j n1 cc n1 c-acp vmb vbi,
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and yet men do let all slip.
and yet men do let all slip.
cc av n2 vdb vvi d n1.
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True it is that if wrong be done to any man, he will not sticke to say that such licentiousnesse ought too be redressed:
True it is that if wrong be done to any man, he will not stick to say that such licentiousness ought too be Redressed:
j pn31 vbz cst cs j-jn vbb vdn p-acp d n1, pns31 vmb xx vvi pc-acp vvi cst d n1 vmd av vbi vvn:
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but he sayeth not so for any zele he hath to maynteyne the honour of God, it is but onely for his owne peculiar aduauntage,
but he Saith not so for any zeal he hath to maintain the honour of God, it is but only for his own peculiar advantage,
cc-acp pns31 vvz xx av p-acp d n1 pns31 vhz pc-acp vvi dt n1 pp-f np1, pn31 vbz p-acp av-j c-acp po31 d j n1,
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and for the regard that he hath to himselfe. Thus yee see that God hath not any proctors or Aduocates to pleade his cace,
and for the regard that he hath to himself. Thus ye see that God hath not any proctors or Advocates to plead his case,
cc p-acp dt n1 cst pns31 vhz p-acp px31. av pn22 vvb cst np1 vhz xx d n2 cc n2 pc-acp vvi po31 n1,
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but euery man is for himselfe.
but every man is for himself.
cc-acp d n1 vbz p-acp px31.
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Therefore when wee see any man doo amisse, let vs learne that it is no loue nor charitie too cloke his euill doings,
Therefore when we see any man do amiss, let us Learn that it is no love nor charity too cloak his evil doings,
av c-crq pns12 vvb d n1 vdi av, vvb pno12 vvi cst pn31 vbz dx n1 ccx n1 av vvi po31 n-jn n2-vdg,
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so as wee should dissemble them and make no countenance at all of them:
so as we should dissemble them and make no countenance At all of them:
av c-acp pns12 vmd vvi pno32 cc vvb dx n1 p-acp d pp-f pno32:
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but that if wee haue a care of him that is so fallen, wee muste turne him away.
but that if we have a care of him that is so fallen, we must turn him away.
cc-acp cst cs pns12 vhb dt n1 pp-f pno31 cst vbz av vvn, pns12 vmb vvi pno31 av.
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and if wee passe by him and will not seeme too see him, shall he not say it is too shamefull an vnkindnesse? Euen so is it when wee suffer a man too fall a sleepe in his sinnes:
and if we pass by him and will not seem too see him, shall he not say it is too shameful an unkindness? Eve so is it when we suffer a man too fallen a sleep in his Sins:
cc cs pns12 vvb p-acp pno31 cc vmb xx vvi av vvi pno31, vmb pns31 xx vvi pn31 vbz av j dt n1? np1 av vbz pn31 c-crq pns12 vvb dt n1 av vvi dt n1 p-acp po31 n2:
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for by that meanes he is sunke downe too the bottome of perdition.
for by that means he is sunk down too the bottom of perdition.
c-acp p-acp d n2 pns31 vbz vvn a-acp av dt n1 pp-f n1.
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Then is it too greate a trayterousnesse, if wee doo wittingly suffer a man too vndoo himselfe vtterly:
Then is it too great a trayterousnesse, if we do wittingly suffer a man too undo himself utterly:
av vbz pn31 av j dt n1, cs pns12 vdb av-j vvi dt n1 av vvi px31 av-j:
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and therewithall wee shewe also that there is no zele of God in vs. For if he bee our father, ought it not at leastwyze too greeue vs and make vs sorie,
and therewithal we show also that there is no zeal of God in us For if he be our father, ought it not At leastwyze too grieve us and make us sorry,
cc av pns12 vvb av cst pc-acp vbz dx n1 pp-f np1 p-acp pno12 c-acp cs pns31 vbb po12 n1, vmd pn31 xx p-acp av av vvi pno12 cc vvb pno12 j,
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when wee see wrong and iniurie offered vntoo him?
when we see wrong and injury offered unto him?
c-crq pns12 vvb j-jn cc n1 vvn p-acp pno31?
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So then, if the soules whiche our Lorde Iesus Christ hath bought so deerly bee precious vntoo vs,
So then, if the Souls which our Lord Iesus christ hath bought so dearly be precious unto us,
av av, cs dt n2 r-crq po12 n1 np1 np1 vhz vvn av av-jn vbi j p-acp pno12,
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or if wee set so much by Gods honour as it deserueth:
or if we Set so much by God's honour as it deserves:
cc cs pns12 vvb av av-d p-acp npg1 n1 c-acp pn31 vvz:
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it is certayne that wee will not so beare with mens faultes, but that we will indeuer too amend them. Marke that for one poynt.
it is certain that we will not so bear with men's Faults, but that we will endeavour too amend them. Mark that for one point.
pn31 vbz j cst pns12 vmb xx av vvi p-acp ng2 n2, cc-acp cst pns12 vmb n1 av vvi pno32. n1 cst p-acp crd n1.
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But there is also a contrarie vyce: namely ouer greate rigorousnesse.
But there is also a contrary vice: namely over great rigorousness.
p-acp pc-acp vbz av dt j-jn n1: av p-acp j n1.
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For this is a propertie of the Hypocrites, that if they spie a mote in their neighbours eye, they crie out alarum vppon him, and they must needes follow him with hew & crie,
For this is a property of the Hypocrites, that if they spy a mote in their neighbours eye, they cry out alarm upon him, and they must needs follow him with hew & cry,
p-acp d vbz dt n1 pp-f dt n2, cst cs pns32 vvi dt n1 p-acp po32 ng1 n1, pns32 vvb av n1 p-acp pno31, cc pns32 vmb av vvi pno31 p-acp n1 cc vvi,
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whereas in the meane while a great beame in their 〈 … 〉 as our Lorde Iesus speaketh of them.
whereas in the mean while a great beam in their 〈 … 〉 as our Lord Iesus speaks of them.
cs p-acp dt j n1 dt j n1 p-acp po32 〈 … 〉 c-acp po12 n1 np1 vvz pp-f pno32.
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For 〈 ◊ 〉 therefore as there are many that wyden their consciences to swallow vp a whole Oxe [ in their owne caces, ] and in the meane season can streyne at a gnat when it toucheth other men:
For 〈 ◊ 〉 Therefore as there Are many that wyden their Consciences to swallow up a Whole Ox [ in their own caces, ] and in the mean season can streyne At a gnat when it touches other men:
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therefore we must beware that wee bee not to rough and sharpe in rebuking of our brother.
Therefore we must beware that we be not to rough and sharp in rebuking of our brother.
av pns12 vmb vvi cst pns12 vbb xx p-acp j cc j p-acp vvg pp-f po12 n1.
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Besydes this, there are also that haue an vnaduised zeale, so as they bee too sowre and bitter,
Besides this, there Are also that have an unadvised zeal, so as they be too sour and bitter,
p-acp d, pc-acp vbr av d vhb dt j n1, av c-acp pns32 vbb av j cc j,
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and they are of opinion that they discharge not themselues, except they proclayme mens faults alowde,
and they Are of opinion that they discharge not themselves, except they proclaim men's Faults allowed,
cc pns32 vbr pp-f n1 cst pns32 vvb xx px32, c-acp pns32 vvi ng2 n2 av,
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as it were by the sounde of a trumpet.
as it were by the sound of a trumpet.
c-acp pn31 vbdr p-acp dt n1 pp-f dt n1.
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And howe many warnings are made nowadayes with an vpright carefulnesse? If a man see any of his neighbours fall to naughtinesse, he ought (if he can haue accesse and enterance to him) too tell him his fault:
And how many Warnings Are made nowadays with an upright carefulness? If a man see any of his neighbours fallen to naughtiness, he ought (if he can have access and Entrance to him) too tell him his fault:
cc c-crq d n2 vbr vvn av p-acp dt av-j n1? cs dt n1 vvb d pp-f po31 n2 vvi p-acp n1, pns31 vmd (cs pns31 vmb vhi n1 cc n1 p-acp pno31) av vvb pno31 po31 n1:
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but wee will none of that.
but we will none of that.
cc-acp pns12 vmb pix pp-f d.
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For (as I sayde) euerie man vnderpryeth other, and lyes in wayt for him like a spie, too see if he can finde any thing amisse in him,
For (as I said) every man vnderpryeth other, and lies in wait for him like a spy, too see if he can find any thing amiss in him,
p-acp (c-acp pns11 vvd) d n1 vvz j-jn, cc vvz p-acp vvi p-acp pno31 av-j dt n1, av vvb cs pns31 vmb vvi d n1 av p-acp pno31,
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and then vseth he sternnesse to the vttermost.
and then uses he sternness to the uttermost.
cc av vvz pns31 n1 p-acp dt j.
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True it is that such as are handled ouerroughly after that fashion, cannot complaine of it.
True it is that such as Are handled ouerroughly After that fashion, cannot complain of it.
j pn31 vbz cst d c-acp vbr vvn av-j p-acp d n1, vmbx vvi pp-f pn31.
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11819
Neuerthelesse S. Paule sheweth vs heere, which is the true humilitie:
Nevertheless S. Paul shows us Here, which is the true humility:
av n1 np1 vvz pno12 av, r-crq vbz dt j n1:
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For whereof commeth the naughtinesse that is too ri•e nowadayes among men, that no man is warned secretly to the ende he might be brought backe vnto God,
For whereof comes the naughtiness that is too ri•e nowadays among men, that no man is warned secretly to the end he might be brought back unto God,
p-acp c-crq vvz dt n1 cst vbz av j av p-acp n2, cst dx n1 vbz vvn av-jn p-acp dt n1 pns31 vmd vbi vvn av p-acp np1,
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but that the vices which were done in couert are blazed abrode, yea euen to the diffaming of the partie? It is for that euery of vs shetteth the gate,
but that the vices which were done in covert Are blazed abroad, yea even to the diffaming of the party? It is for that every of us shetteth the gate,
cc-acp cst dt n2 r-crq vbdr vdn p-acp j vbr vvn av, uh av p-acp dt vvg pp-f dt n1? pn31 vbz p-acp d d pp-f pno12 vvz dt n1,
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bycause our eares are too itching, and we cannot abide too bee tolde the truth,
Because our ears Are too itching, and we cannot abide too be told the truth,
c-acp po12 n2 vbr av j-vvg, cc pns12 vmbx vvi av vbi vvn dt n1,
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but will needes keepe the possession of all naughtinesse, as though God were deposed from his authoritie,
but will needs keep the possession of all naughtiness, as though God were deposed from his Authority,
cc-acp vmb av vvi dt n1 pp-f d n1, c-acp cs np1 vbdr vvn p-acp po31 n1,
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and had no prerogatiue of iudgement ouer vs. Forasmuch then as euery man woulde exempt himself from correction:
and had no prerogative of judgement over us Forasmuch then as every man would exempt himself from correction:
cc vhd dx n1 pp-f n1 p-acp pno12 av av c-acp d n1 vmd vvi px31 p-acp n1:
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therfore all are worthie to be handled hardly after that fashion, and too bee delt with like enemies, and not like brethren.
Therefore all Are worthy to be handled hardly After that fashion, and too be dealt with like enemies, and not like brothers.
av d vbr j pc-acp vbi vvn av p-acp d n1, cc av vbi vvn p-acp j n2, cc xx av-j n2.
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For there can be no brotherhod among vs, vnlesse correction take place, so as euery man be subiect to it, yea euen willingly.
For there can be no brotherhood among us, unless correction take place, so as every man be Subject to it, yea even willingly.
p-acp a-acp vmb vbi dx n1 p-acp pno12, cs n1 vvb n1, av c-acp d n1 vbi j-jn p-acp pn31, uh av av-j.
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And bycause we will not in any wise be rebuked, therefore we deserue well to be handled with such excessiue rygour.
And Because we will not in any wise be rebuked, Therefore we deserve well to be handled with such excessive rigour.
cc c-acp pns12 vmb xx p-acp d n1 vbi vvn, av pns12 vvb av pc-acp vbi vvn p-acp d j n1.
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For this cause Saint Paul setteth downe the meane, which is that we must haue a care one of another,
For this cause Saint Paul sets down the mean, which is that we must have a care one of Another,
p-acp d n1 n1 np1 vvz a-acp dt j, r-crq vbz cst pns12 vmb vhi dt n1 crd pp-f n-jn,
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so that if any man stumble, he may bee helped vp againe. And howe? By good warnings.
so that if any man Stumble, he may be helped up again. And how? By good Warnings.
av cst cs d n1 vvi, pns31 vmb vbi vvn a-acp av. cc q-crq? p-acp j n2-vvg.
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For that is the remedie which God hath stablished for vs by his worde, Howbeeit that in the meane while 〈 … 〉 so eager in rebuking other mens faults,
For that is the remedy which God hath established for us by his word, Howbeit that in the mean while 〈 … 〉 so eager in rebuking other men's Faults,
p-acp d vbz dt n1 r-crq np1 vhz vvn p-acp pno12 p-acp po31 n1, a-acp cst p-acp dt j n1 〈 … 〉 av j p-acp vvg n-jn ng2 n2,
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as too forget to put 〈 … 〉 that is to say, to vse the sayd spirite of meekenesse.
as too forget to put 〈 … 〉 that is to say, to use the said Spirit of meekness.
c-acp av vvi pc-acp vvi 〈 … 〉 cst vbz pc-acp vvi, pc-acp vvi dt j-vvn n1 pp-f n1.
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For it were to smal purpose to haue Suger in our mouth, as many men haue,
For it were to small purpose to have Sugar in our Mouth, as many men have,
p-acp pn31 vbdr p-acp j n1 pc-acp vhi n1 p-acp po12 n1, c-acp d n2 vhb,
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and in the meane time to beare poyson in our heart.
and in the mean time to bear poison in our heart.
cc p-acp dt j n1 pc-acp vvi n1 p-acp po12 n1.
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And therefore Saint Paule speaketh not here alonely of the tongue, ne sayth that we must haue intioing wordes:
And Therefore Saint Paul speaks not Here alonely of the tongue, ne say that we must have intioing words:
cc av n1 np1 vvz xx av j pp-f dt n1, ccx vvz d pns12 vmb vhi j n2:
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but that in rebuking mens faults we must alwayes be led and moued therto by an earnest desire to our neighbours saluation.
but that in rebuking men's Faults we must always be led and moved thereto by an earnest desire to our neighbours salvation.
cc-acp cst p-acp vvg ng2 n2 pns12 vmb av vbi vvn cc vvn av p-acp dt j n1 p-acp po12 ng1 n1.
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For it is certaine that if we couet the soule health of such as do amisse, wee will behaue our selues soberly,
For it is certain that if we covet the soul health of such as do amiss, we will behave our selves soberly,
p-acp pn31 vbz j cst cs pns12 vvb dt n1 n1 pp-f d c-acp vdb av, pns12 vmb vvi po12 n2 av-j,
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and that sobernesse will bring with it the moderation that Saint Paule speaketh of, so as wee shall not bee ouereager,
and that soberness will bring with it the moderation that Saint Paul speaks of, so as we shall not be overeager,
cc d n1 vmb vvi p-acp pn31 dt n1 cst n1 np1 vvz pp-f, av c-acp pns12 vmb xx vbi j,
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nor depart from the fountaine, which is too beware that wee bee not too hastie in fynding fault wee wote not why,
nor depart from the fountain, which is too beware that we be not too hasty in finding fault we wot not why,
ccx vvi p-acp dt n1, r-crq vbz av j cst pns12 vbb xx av j p-acp vvg n1 pns12 vvb xx c-crq,
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nor too what ende, but that wee haue a care too fetche him backe againe that is in an euill-trade,
nor too what end, but that we have a care too fetch him back again that is in an euill-trade,
ccx av q-crq n1, cc-acp cst pns12 vhb dt n1 av vvi pno31 av av d vbz p-acp dt n1,
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and be desirous to bring him with vs vntoo God.
and be desirous to bring him with us unto God.
cc vbi j pc-acp vvi pno31 p-acp pno12 p-acp np1.
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Agayne, where as too our seeming wee haue a wyll wherby wee choose bothe good and euill:
Again, where as too our seeming we have a will whereby we choose both good and evil:
av, c-crq c-acp av po12 j-vvg pns12 vhb dt n1 c-crq pns12 vvb d j cc j-jn:
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To be short, wee must couet to haue him our brother, that God may bee serued of vs all and mainteyned in his state.
To be short, we must covet to have him our brother, that God may be served of us all and maintained in his state.
pc-acp vbi j, pns12 vmb vvi pc-acp vhi pno31 po12 n1, cst np1 vmb vbi vvn pp-f pno12 d cc vvn p-acp po31 n1.
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If wee bee so mynded, surely the rest will followe after.
If we be so minded, surely the rest will follow After.
cs pns12 vbb av vvn, av-j dt n1 vmb vvi a-acp.
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But vnder the woorde Spirite wee bee warned moreouer (as I sayde euen nowe) that we must be fashioned lyke vntoo God, forsomuch as hee hath vouchsafed too choose vs for his children, accordingly as our Lord Iesus Christ telleth vs, saying:
But under the word Spirit we be warned moreover (as I said even now) that we must be fashioned like unto God, forsomuch as he hath vouchsafed too choose us for his children, accordingly as our Lord Iesus christ Telleth us, saying:
p-acp p-acp dt n1 n1 pns12 vbi vvn av (c-acp pns11 vvd av av) cst pns12 vmb vbi vvn av-j p-acp np1, av c-acp pns31 vhz vvn av vvi pno12 p-acp po31 n2, av-vvg c-acp po12 n1 np1 np1 vvz pno12, vvg:
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Bee yee lyke vntoo your heauenly father, who hath pitie euen on thē that are vnworthie of it.
be ye like unto your heavenly father, who hath pity even on them that Are unworthy of it.
vbb pn22 av-j p-acp po22 j n1, r-crq vhz n1 av p-acp pno32 cst vbr j pp-f pn31.
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VVherfore if we desire to be hilde and auowed for Gods children:
Wherefore if we desire to be hilde and avowed for God's children:
c-crq cs pns12 vvb pc-acp vbi n1 cc j-vvn p-acp npg1 n2:
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let vs haue an eye to the nature of him which calleth vs too the likenesse of his owne Image, which is that we be meeld and gentle.
let us have an eye to the nature of him which calls us too the likeness of his own Image, which is that we be mild and gentle.
vvb pno12 vhi dt n1 p-acp dt n1 pp-f pno31 r-crq vvz pno12 av dt n1 pp-f po31 d n1, r-crq vbz cst pns12 vbb j cc j.
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Now God in his gentlenesse flattereth not such as haue done amisse. For he hateth iniquitie, and must needes alwayes shewe himselfe an enemie to it.
Now God in his gentleness Flattereth not such as have done amiss. For he hates iniquity, and must needs always show himself an enemy to it.
av np1 p-acp po31 n1 vvz xx d c-acp vhb vdn av. p-acp pns31 vvz n1, cc vmb av av vvi px31 dt n1 p-acp pn31.
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But we see the thing that is sayde, namely that God dooth in such wise correct his children, that the chastizements which hee vseth begin at his owne house, and at his owne housholde folke.
But we see the thing that is said, namely that God doth in such wise correct his children, that the chastisements which he uses begin At his own house, and At his own household folk.
cc-acp pns12 vvb dt n1 cst vbz vvn, av cst np1 vdz p-acp d n1 vvi po31 n2, cst dt n2 r-crq pns31 vvz vvb p-acp po31 d n1, cc p-acp po31 d n1 n1.
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Yet for al that, he thundereth not against poore sinners, but wayteth for them paciently, incouraging them, drawing thē, bearing with them, setting his grace before them,
Yet for all that, he Thundereth not against poor Sinners, but waiteth for them patiently, encouraging them, drawing them, bearing with them, setting his grace before them,
av p-acp d d, pns31 vvz xx p-acp j n2, cc-acp vvz p-acp pno32 av-j, vvg pno32, vvg pno32, vvg p-acp pno32, vvg po31 n1 p-acp pno32,
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and shewing them that he is readie to receyue them, and hath his armes stretched out to imbrace them,
and showing them that he is ready to receive them, and hath his arms stretched out to embrace them,
cc vvg pno32 cst pns31 vbz j pc-acp vvi pno32, cc vhz po31 n2 vvd av pc-acp vvi pno32,
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11604
if they will come vnto him.
if they will come unto him.
cs pns32 vmb vvi p-acp pno31.
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11605
Ye see then that the first thing which we haue to consider, is that we must fashion our 〈 … 〉 example of our God,
You see then that the First thing which we have to Consider, is that we must fashion our 〈 … 〉 Exampl of our God,
pn22 vvb av cst dt ord n1 r-crq pns12 vhb pc-acp vvi, vbz cst pns12 vmb vvi po12 〈 … 〉 n1 pp-f po12 n1,
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so as we oppresse 〈 … 〉 the first da•he in whō we see any infirmitie,
so as we oppress 〈 … 〉 the First da•he in whom we see any infirmity,
av c-acp pns12 vvb 〈 … 〉 dt ord n1 p-acp ro-crq pns12 vvb d n1,
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but rather labour to winne them, bycause they bee as lost soules.
but rather labour to win them, Because they be as lost Souls.
cc-acp av-c vvb pc-acp vvi pno32, c-acp pns32 vbb a-acp vvn n2.
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And heerevpon we may also gather, that such as nowadayes woulde haue vyces cloked, yea and borne oute vnder pretence that God is pacient and gentle, do falsly corrupt the holy scripture.
And hereupon we may also gather, that such as nowadays would have vices cloaked, yea and born out under pretence that God is patient and gentle, do falsely corrupt the holy scripture.
cc av pns12 vmb av vvi, cst d c-acp av vmd vhi n2 vvn, uh cc vvn av p-acp n1 cst np1 vbz j cc j, vdb av-j vvi dt j n1.
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For nowadayes, if neuer so detestable crymes bee committed, by and by they alledge mercie, ô they must be pitied:
For nowadays, if never so detestable crimes be committed, by and by they allege mercy, o they must be pitied:
p-acp av, cs av-x av j n2 vbb vvn, p-acp cc a-acp pns32 vvb n1, uh pns32 vmb vbi vvn:
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yea, but such folke blaspheme God in that they woulde haue vs too bee more mercifull than hee is.
yea, but such folk Blaspheme God in that they would have us too be more merciful than he is.
uh, cc-acp d n1 vvb np1 p-acp cst pns32 vmd vhi pno12 av vbi av-dc j cs pns31 vbz.
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Surely wee knowe him too bee the welspring• of all goodnesse, and it is ynough for vs if wee can followe him a great way off,
Surely we know him too be the welspring• of all Goodness, and it is enough for us if we can follow him a great Way off,
np1 pns12 vvb pno31 av vbi dt n1 pp-f d n1, cc pn31 vbz av-d p-acp pno12 cs pns12 vmb vvi pno31 dt j n1 a-acp,
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and it were a thing to be greatly desired that we coulde come neerer and neerer vntoo him.
and it were a thing to be greatly desired that we could come nearer and nearer unto him.
cc pn31 vbdr dt n1 pc-acp vbi av-j vvn cst pns12 vmd vvi av-jc cc av-jc p-acp pno31.
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and yet notwithstanding doo fall through infirmitie. Therefore this matter must be handled very skilfully and discretely.
and yet notwithstanding do fallen through infirmity. Therefore this matter must be handled very skilfully and discretely.
cc av p-acp vdb vvi p-acp n1. av d n1 vmb vbi vvn av av-j cc av-j.
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But when wee haue streyned our selues too the vttermost, it is verie much if wee can haue in vs but some little sparke of the mercie which is infinite in God.
But when we have strained our selves too the uttermost, it is very much if we can have in us but Some little spark of the mercy which is infinite in God.
p-acp c-crq pns12 vhb vvn po12 n2 av dt j, pn31 vbz av av-d cs pns12 vmb vhi p-acp pno12 p-acp d j n1 pp-f dt n1 r-crq vbz j p-acp np1.
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Neuerthelesse God promiseth not his grace, but to suche as returne vntoo him. True it is that hee toucheth them with hys holy spirite, and chaungeth their myndes: Nevertheless God promises not his grace, but to such as return unto him. True it is that he touches them with his holy Spirit, and changeth their minds:
av np1 vvz xx po31 n1, cc-acp p-acp d c-acp vvb p-acp pno31. j pn31 vbz cst pns31 vvz pno32 p-acp po31 j n1, cc vvz po32 n2:
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but yet must repentance alwayes bee matched with forgiuenesse of sinnes.
but yet must Repentance always be matched with forgiveness of Sins.
cc-acp av vmb n1 av vbi vvn p-acp n1 pp-f n2.
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Now after what maner is it that men would be pitifull? It is that they might mocke God too his face, that men shoulde winke at their lewdnesse,
Now After what manner is it that men would be pitiful? It is that they might mock God too his face, that men should wink At their Lewdness,
av p-acp r-crq n1 vbz pn31 d n2 vmd vbi j? pn31 vbz d pns32 vmd vvi np1 av po31 n1, cst n2 vmd vvi p-acp po32 n1,
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yea and sooth them vp in it, that God should be reiected, and that such as are readie to do still worse and worse, shoulde bee borne withall and borne out.
yea and sooth them up in it, that God should be rejected, and that such as Are ready to do still Worse and Worse, should be born withal and born out.
uh cc n1 pno32 a-acp p-acp pn31, cst np1 vmd vbi vvn, cc cst d c-acp vbr j pc-acp vdi av av-jc cc av-jc, vmd vbi vvn av cc vvn av.
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But I haue tolde you that it is too cursed a blasphemie, when men transforme good intoo euill after that fashion.
But I have told you that it is too cursed a blasphemy, when men transform good into evil After that fashion.
p-acp pns11 vhb vvn pn22 cst pn31 vbz av vvn dt n1, c-crq n2 vvb j p-acp j-jn c-acp d n1.
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Then according to Saint Paules exhortation, let vs lerne to bring a mekenesse that may be of Gods spirite, not too allowe of the euill,
Then according to Saint Paul's exhortation, let us Learn to bring a meekness that may be of God's Spirit, not too allow of the evil,
av vvg p-acp n1 npg1 n1, vvb pno12 vvi pc-acp vvi dt n1 cst vmb vbi pp-f n2 n1, xx av vvi pp-f dt j-jn,
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or to deface the good, but too amende things modestly with discretion.
or to deface the good, but too amend things modestly with discretion.
cc pc-acp vvi dt j, cc-acp av vvi n2 av-j p-acp n1.
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Therewithall let vs learne also to pray God to gouerne vs when the cace requireth that we shoulde correct our neighbours, assuring our selfe that of our owne nature wee shall neuer be able too doo it.
Therewithal let us Learn also to pray God to govern us when the case requires that we should correct our neighbours, assuring our self that of our own nature we shall never be able to do it.
av vvb pno12 vvi av pc-acp vvi np1 pc-acp vvi pno12 c-crq dt n1 vvz cst pns12 vmd vvi po12 n2, vvg po12 n1 d pp-f po12 d n1 pns12 vmb av-x vbi j pc-acp vdi pn31.
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VVee knowe that to serue God, and to imploy our selues faythfull in that behalfe, wee must first receyue of him the things that wee want.
We know that to serve God, and to employ our selves faithful in that behalf, we must First receive of him the things that we want.
pns12 vvb cst pc-acp vvi np1, cc pc-acp vvi po12 n2 j p-acp d n1, pns12 vmb ord vvi pp-f pno31 dt n2 cst pns12 vvb.
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Nowe then, let a man streyne himselfe as farre as hee list ▪ and hee shall not finde himselfe able to bring one droppe of goodnesse of his owne.
Now then, let a man streyne himself as Far as he list ▪ and he shall not find himself able to bring one drop of Goodness of his own.
av av, vvb dt n1 vvi px31 a-acp av-j c-acp pns31 vvd ▪ cc pns31 vmb xx vvi px31 j pc-acp vvi crd n1 pp-f n1 pp-f po31 d.
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But when wee come too correcting, there wee repre•• 〈 … 〉 God:
But when we come too correcting, there we repre•• 〈 … 〉 God:
p-acp c-crq pns12 vvb av vvg, a-acp pns12 n1 〈 … 〉 uh-np:
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and if I mynde to tell a man his fault, I come not to him in 〈 ◊ 〉 priuate name as his superiour:
and if I mind to tell a man his fault, I come not to him in 〈 ◊ 〉 private name as his superior:
cc cs pns11 n1 pc-acp vvi dt n1 po31 n1, pns11 vvb xx p-acp pno31 p-acp 〈 sy 〉 j-jn n1 p-acp po31 j-jn:
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but in the name of God.
but in the name of God.
cc-acp p-acp dt n1 pp-f np1.
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11627
Nowe then, seeing it is so that we execute Gods office in rebuking such as haue done amisse:
Now then, seeing it is so that we execute God's office in rebuking such as have done amiss:
av av, vvg pn31 vbz av cst pns12 vvb ng1 n1 p-acp vvg d c-acp vhb vdn av:
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how shall we be fit for that purpose, except he guide and direct vs therevnto? Therefore let vs learne to desire him to guide and rule vs by his holy spirite,
how shall we be fit for that purpose, except he guide and Direct us thereunto? Therefore let us Learn to desire him to guide and Rule us by his holy Spirit,
c-crq vmb pns12 vbi j p-acp d n1, c-acp pns31 vvb cc vvi pno12 av? av vvb pno12 vvi pc-acp vvi pno31 pc-acp vvi cc vvi pno12 p-acp po31 j n1,
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when any admonition is to be made, to bring such backe againe as are gone out of the right way.
when any admonition is to be made, to bring such back again as Are gone out of the right Way.
c-crq d n1 vbz pc-acp vbi vvn, pc-acp vvi d n1 av c-acp vbr vvn av pp-f dt j-jn n1.
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And herewithall wee must marke also (as I haue sayd afore) that Saint Paule speaketh not heere of such as are saped in wickednesse, in contempt of God and in rebelliousnesse,
And herewithal we must mark also (as I have said afore) that Saint Paul speaks not Here of such as Are saped in wickedness, in contempt of God and in rebelliousness,
cc av pns12 vmb vvi av (c-acp pns11 vhb vvn a-acp) cst n1 np1 vvz xx av pp-f d c-acp vbr vvn p-acp n1, p-acp n1 pp-f np1 cc p-acp n1,
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but of such as are ouertaken, so as they haue some good will to doo well,
but of such as Are overtaken, so as they have Some good will to do well,
cc-acp pp-f d c-acp vbr vvn, av c-acp pns32 vhb d j n1 pc-acp vdi av,
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and let me helpe thee my selfe.
and let me help thee my self.
cc vvb pno11 vvi pno21 po11 n1.
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For if we will deale alike with all men, it is certaine that we shall oftentymes do wrong too such as haue neede too bee borne withall,
For if we will deal alike with all men, it is certain that we shall oftentimes do wrong too such as have need too be born withal,
p-acp cs pns12 vmb vvi av-j p-acp d n2, pn31 vbz j cst pns12 vmb av vdb vvi av d c-acp vhb n1 av vbi vvn av,
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and in the meane while doo nothing but inflame the despyzers of God, and make them more malapart than they were before.
and in the mean while do nothing but inflame the despyzers of God, and make them more malapart than they were before.
cc p-acp dt j n1 vdb pix cc-acp vvi dt n2 pp-f np1, cc vvi pno32 n1 np1 cs pns32 vbdr a-acp.
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Then (as I sayd) we must put a difference betwene the one and the other.
Then (as I said) we must put a difference between the one and the other.
cs (c-acp pns11 vvd) pns12 vmb vvi dt n1 p-acp dt crd cc dt n-jn.
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For when the Prophete Ezechiell speaketh of the good shepheard:
For when the Prophet Ezekiel speaks of the good shepherd:
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hee sayth that he must beare with the shepe that are weake, and if any of them be infected, he must heale them by good medicins. he say that he must bear with the sheep that Are weak, and if any of them be infected, he must heal them by good medicines.
pns31 vvz cst pns31 vmb vvi p-acp dt n1 cst vbr j, cc cs d pp-f pno32 vbi vvn, pns31 vmb vvi pno32 p-acp j n2.
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But if he should keepe one maner of vsage without putting a difference betweene one and another,
But if he should keep one manner of usage without putting a difference between one and Another,
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howe should he shewe himselfe to be a sheepherd in so doing? In like cace is it with all suche as deale with the rebuking of their neighbours that haue done amisse.
how should he show himself to be a shepherd in so doing? In like case is it with all such as deal with the rebuking of their neighbours that have done amiss.
q-crq vmd pns31 vvi px31 pc-acp vbi dt n1 p-acp av vdg? p-acp j n1 vbz pn31 p-acp d d c-acp vvi p-acp dt vvg pp-f po32 n2 cst vhb vdn av.
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As for example, if there be a shamelesse naughtipacke, that dayly runneth headlong into all naughtinesse, which maketh none account of Gods woorde,
As for Exampl, if there be a shameless naughtipack, that daily Runneth headlong into all naughtiness, which makes none account of God's word,
p-acp p-acp n1, cs pc-acp vbi dt j n1, cst av-j vvz av-j p-acp d n1, r-crq vvz pi n1 pp-f npg1 n1,
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nor doth any thing but [ marre others ] like a scabbed Ramme that spreadeth his infection through the whole flocke:
nor does any thing but [ mar Others ] like a scabbed Ram that spreadeth his infection through the Whole flock:
ccx vdz d n1 cc-acp [ vvi ng2-jn ] av-j dt j-vvn n1 cst vvz po31 n1 p-acp dt j-jn n1:
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or if there bee a varlet that is giuen ouer to all wickednesse: such a one is not ouertaken with sinne.
or if there be a varlet that is given over to all wickedness: such a one is not overtaken with sin.
cc cs pc-acp vbi dt n1 cst vbz vvn a-acp p-acp d n1: d dt pi vbz xx vvn p-acp n1.
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And why? For he hath alreadie giuen ouer the seruice of God, he hath vtterly shaken off his yoke,
And why? For he hath already given over the service of God, he hath utterly shaken off his yoke,
cc q-crq? p-acp pns31 vhz av vvn p-acp dt n1 pp-f np1, pns31 vhz av-j vvn a-acp po31 n1,
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and (as I sayde afore) is become a mad beast that pusheth with his hornes agaynst heauen.
and (as I said afore) is become a mad beast that pusheth with his horns against heaven.
cc (c-acp pns11 vvd a-acp) vbz vvn dt j n1 cst vvz p-acp po31 n2 p-acp n1.
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Such maner of men deserue not too bee borne withall by gentlenesse:
Such manner of men deserve not too be born withal by gentleness:
d n1 pp-f n2 vvb xx av vbi vvn av p-acp n1:
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and in this text Saint Paule doth quite cutte them off and shet them out of doores.
and in this text Saint Paul does quite Cut them off and shet them out of doors.
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But when 〈 … 〉 ouerthrowne by infirmitie, and that the 〈 … 〉 hath caught him vnwares,
But when 〈 … 〉 overthrown by infirmity, and that the 〈 … 〉 hath caught him unwares,
p-acp c-crq 〈 … 〉 vvn p-acp n1, cc cst dt 〈 … 〉 vhz vvn pno31 av-j,
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and yet that the good seede of the feare of God which he had is not vtterly waterslaine in him:
and yet that the good seed of the Fear of God which he had is not utterly waterslaine in him:
cc av cst dt j n1 pp-f dt n1 pp-f np1 r-crq pns31 vhd vbz xx av-j vvn p-acp pno31:
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it becommeth vs too haue pitie and compassion on him.
it becomes us too have pity and compassion on him.
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And forasmuch as we may slyde euerie houre, let vs learne to call yet earnestlyer vppon God, that hee may gouerne vs,
And forasmuch as we may slide every hour, let us Learn to call yet earnestlyer upon God, that he may govern us,
cc av c-acp pns12 vmb vvi d n1, vvb pno12 vvi pc-acp vvi av av-jc p-acp np1, cst pns31 vmb vvi pno12,
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yea and let vs also beare well in minde howe Saint Paule addeth, looke to thy selfe that thou also be not tempted. Heere he chaungeth the number.
yea and let us also bear well in mind how Saint Paul adds, look to thy self that thou also be not tempted. Here he changeth the number.
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He had sayd, Brethren if any man be ouertaken, helpe ye to amende him. And now he turneth his tale too euery man particularly, saying:
He had said, Brothers if any man be overtaken, help you to amend him. And now he turns his tale too every man particularly, saying:
pns31 vhd vvn, n2 cs d n1 vbi vvn, vvb pn22 pc-acp vvi pno31. cc av pns31 vvz po31 n1 av d n1 av-j, vvg:
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Looke to thy selfe: and that is too the ende that thys warning shoulde bee the more vehement, and touch vs the nearer.Look to thy self: and that is too the end that this warning should be the more vehement, and touch us the nearer.
vvb p-acp po21 n1: cc d vbz av dt n1 cst d n1 vmd vbi dt av-dc j, cc vvb pno12 dt jc.
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For we see that when one speaketh in generall termes, euery man thinketh it to be spoken to other men,
For we see that when one speaks in general terms, every man Thinketh it to be spoken to other men,
c-acp pns12 vvb cst c-crq pi vvz p-acp j n2, d n1 vvz pn31 pc-acp vbi vvn p-acp j-jn n2,
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and there is none of vs all but he would shift out himselfe as much as is possible.
and there is none of us all but he would shift out himself as much as is possible.
cc pc-acp vbz pix pp-f pno12 d p-acp pns31 vmd vvi av px31 p-acp d c-acp vbz j.
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Then if it be sayd, behold, all are inclyned to this or that? verie well, he speaketh to the whole companie,
Then if it be said, behold, all Are inclined to this or that? very well, he speaks to the Whole company,
av cs pn31 vbb vvn, vvb, d vbr vvn p-acp d cc d? av av, pns31 vvz p-acp dt j-jn n1,
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but in the meane while no man is touched with it as he should bee.
but in the mean while no man is touched with it as he should be.
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Saint Paule therfore doth expresly change the number here, and he thinketh it not ynough too warne all the faythfull and the bodie of the whole Church in common:
Saint Paul Therefore does expressly change the number Here, and he Thinketh it not enough too warn all the faithful and the body of the Whole Church in Common:
n1 np1 av vdz av-j vvi dt n1 av, cc pns31 vvz pn31 xx av-d av vvi d dt j cc dt n1 pp-f dt j-jn n1 p-acp j:
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but hee draweth euerie man asyde and sayth, looke to thy selfe, and examin what is in thee:
but he draws every man aside and say, look to thy self, and examine what is in thee:
cc-acp pns31 vvz d n1 av cc vvz, vvb p-acp po21 n1, cc vvi r-crq vbz p-acp pno21:
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for thou also mayest be tempted.
for thou also Mayest be tempted.
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Truly there is not any reason that ought sooner to perswade vs to be gentle towardes such as haue done amisse,
Truly there is not any reason that ought sooner to persuade us to be gentle towards such as have done amiss,
av-j a-acp vbz xx d n1 cst vmd av-c pc-acp vvi pno12 pc-acp vbi j p-acp d c-acp vhb vdn av,
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than when we knowe that we our selues also haue neede too bee borne withall. And euen the verie heathen men haue alledged the same.
than when we know that we our selves also have need too be born withal. And even the very heathen men have alleged the same.
cs c-crq pns12 vvb cst pns12 po12 n2 av vhb n1 av vbi vvn av. cc av dt j j-jn n2 vhb vvn dt d.
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For they haue sayde, that it is a great crueltie in a man if hee cannot finde in his heart to beare with the infirmityes of his companions, seeing there is not any man whiche is not weake himselfe.
For they have said, that it is a great cruelty in a man if he cannot find in his heart to bear with the infirmities of his Sodales, seeing there is not any man which is not weak himself.
p-acp pns32 vhb vvn, cst pn31 vbz dt j n1 p-acp dt n1 cs pns31 vmbx vvi p-acp po31 n1 pc-acp vvi p-acp dt n2 pp-f po31 n2, vvg a-acp vbz xx d n1 r-crq vbz xx j px31.
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It were impossible that anye twoo men shoulde liue togither in the worlde, if they bee not pacient to beare one with another.
It were impossible that any twoo men should live together in the world, if they be not patient to bear one with Another.
pn31 vbdr j cst d crd n2 vmd vvi av p-acp dt n1, cs pns32 vbb xx j pc-acp vvi pi p-acp n-jn.
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Then were twoo men ynough too set all the whole worlde on a broyle, if they woulde not beare one with another.
Then were twoo men enough too Set all the Whole world on a broil, if they would not bear one with Another.
av vbdr crd n2 av-d av vvn d dt j-jn n1 p-acp dt n1, cs pns32 vmd xx vvi pi p-acp n-jn.
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And euen they that thinke themselues to be most perfect, shal finde that they themselues had neede to be borne withall.
And even they that think themselves to be most perfect, shall find that they themselves had need to be born withal.
cc av pns32 cst vvb px32 pc-acp vbi av-ds j, vmb vvi cst pns32 px32 vhb n1 pc-acp vbi vvn av.
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For surely if we be not vtterly blockishe, wee will hate the euill that is in our selues.
For surely if we be not utterly blockish, we will hate the evil that is in our selves.
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And we neede not any man to trouble and vexe vs: euerie 〈 … 〉 in himselfe by beeing greeued at his owne imperfections.
And we need not any man to trouble and vex us: every 〈 … 〉 in himself by being grieved At his own imperfections.
cc pns12 vvb xx d n1 pc-acp vvi cc vvi pno12: d 〈 … 〉 p-acp px31 p-acp vbg vvn p-acp po31 d n2.
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〈 ◊ 〉 it is so:
〈 ◊ 〉 it is so:
〈 sy 〉 pn31 vbz av:
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what remayneth but that the same should induce vs to deale meeldly and gently with such as are falne through infirmitie? Thus ye see what we haue to marke well here.
what remaineth but that the same should induce us to deal meeldly and gently with such as Are fallen through infirmity? Thus you see what we have to mark well Here.
r-crq vvz p-acp d dt d vmd vvi pno12 pc-acp vvi j cc av-j p-acp d c-acp vbr vvn p-acp n1? av pn22 vvb r-crq pns12 vhb pc-acp vvi av av.
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And soothly if we search well the cause why many are inflamed with such inordinate zeale,
And soothly if we search well the cause why many Are inflamed with such inordinate zeal,
cc av cs pns12 vvb av dt n1 c-crq d vbr vvn p-acp d j n1,
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and storme so extreemely agaynst small faults: it is that they thinke not vpon themselues.
and storm so extremely against small Faults: it is that they think not upon themselves.
cc n1 av av-jn p-acp j n2: pn31 vbz d pns32 vvb xx p-acp px32.
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Now then the order that we must keepe in this behalf, is first to condemne the euill whatsoeuer it is: marke that for one point.
Now then the order that we must keep in this behalf, is First to condemn the evil whatsoever it is: mark that for one point.
av av dt n1 cst pns12 vmb vvi p-acp d n1, vbz ord pc-acp vvi dt n-jn r-crq pn31 vbz: vvb cst p-acp crd n1.
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For if we cōdemne the euill but in this mā or that mā, & ouerslip it in others:
For if we condemn the evil but in this man or that man, & overslip it in Others:
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it is a tokē that we be not led with a right meening minde to the end that God should be serued & honored,
it is a token that we be not led with a right meaning mind to the end that God should be served & honoured,
pn31 vbz dt n1 cst pns12 vbb xx vvn p-acp dt j-jn n1 n1 p-acp dt n1 cst np1 vmd vbi vvn cc vvn,
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but that there is some secrete roote of malice in vs, according as Salomō sayth, that enmitie bewrayeth vices,
but that there is Some secret root of malice in us, according as Salomō say, that enmity bewrayeth vices,
cc-acp cst pc-acp vbz d j-jn n1 pp-f n1 p-acp pno12, vvg p-acp np1 vvz, cst n1 vvz n2,
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and euery man findeth fault with him to whom he beareth any grudge.
and every man finds fault with him to whom he bears any grudge.
cc d n1 vvz n1 p-acp pno31 p-acp ro-crq pns31 vvz d n1.
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Ye see then that the first rule which we must keepe, is too condemne the euill wheresoeuer it be found,
You see then that the First Rule which we must keep, is too condemn the evil wheresoever it be found,
pn22 vvb av cst dt ord n1 r-crq pns12 vmb vvi, vbz av vvi dt j-jn c-crq pn31 vbb vvn,
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euen bicause it is contrarie to Gods will. That is one poynt. The seconde is, that euery of vs must examin himselfe.
even Because it is contrary to God's will. That is one point. The seconde is, that every of us must examine himself.
av c-acp pn31 vbz j-jn p-acp ng1 n1. cst vbz crd n1. dt ord vbz, cst d pp-f pno12 vmb vvi px31.
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For surely the neerer that any euill is to our selues, so much the more must wee haue it.
For surely the nearer that any evil is to our selves, so much the more must we have it.
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If I see a despizer of God, it will greeue me more than if he were tenne leagues off from me,
If I see a despizer of God, it will grieve me more than if he were tenne leagues off from me,
cs pns11 vvb dt n1 pp-f np1, pn31 vmb vvi pno11 av-dc cs cs pns31 vbdr crd n2 a-acp p-acp pno11,
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and that I knewe not his faults. Nowe then it standeth vs on hand to haue an eie to our selues.
and that I knew not his Faults. Now then it Stands us on hand to have an eye to our selves.
cc cst pns11 vvd xx po31 n2. av cs pn31 vvz pno12 p-acp n1 pc-acp vhi dt n1 p-acp po12 n2.
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For let vs take this similitude, the neerer neibours that we be, and the more familiaritie that there is among men, the more must we put the thing in vre which I haue spoken of:
For let us take this similitude, the nearer neighbours that we be, and the more familiarity that there is among men, the more must we put the thing in use which I have spoken of:
p-acp vvb pno12 vvi d n1, dt jc n2 cst pns12 vbb, cc dt av-dc n1 cst pc-acp vbz p-acp n2, dt av-dc vmb pns12 vvi dt n1 p-acp n1 r-crq pns11 vhb vvn pp-f:
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that is to wit, the more must euerie of vs shew other hys faults when he hath offended.
that is to wit, the more must every of us show other his Faults when he hath offended.
d vbz p-acp n1, dt av-dc vmb d pp-f pno12 vvi j-jn po31 n2 c-crq pns31 vhz vvn.
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For God hath knit vs togither with condition that if I haue a freend, I must reforme him rather than a straunger.
For God hath knit us together with condition that if I have a friend, I must reform him rather than a stranger.
p-acp np1 vhz vvn pno12 av p-acp n1 cst cs pns11 vhb dt n1, pns11 vmb vvi pno31 av-c cs dt jc.
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But nowe when euill is to be condemned, who is neerer too mee than my selfe? Yee see then wherein a man shall knowe whether wee seeke the honour of God and the clenzing away of vice or no:
But now when evil is to be condemned, who is nearer too me than my self? Ye see then wherein a man shall know whither we seek the honour of God and the cleansing away of vice or no:
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namely, if wee be rough and sharpe in bridelyng of our selues, and that when we rebuke others, wee first condemne all our owne vices,
namely, if we be rough and sharp in bridling of our selves, and that when we rebuke Others, we First condemn all our own vices,
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and shewe that we mislyke them, and that we seeke too amende them as much as we can.
and show that we mislike them, and that we seek too amend them as much as we can.
cc vvi cst pns12 vvb pno32, cc cst pns12 vvb av vvi pno32 p-acp d c-acp pns12 vmb.
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Ye see then that the way for vs to iudge of our neighbours, is first of all to condemne our selues.
You see then that the Way for us to judge of our neighbours, is First of all to condemn our selves.
pn22 vvb av cst dt n1 p-acp pno12 pc-acp vvi pp-f po12 n2, vbz ord pp-f d pc-acp vvi po12 n2.
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And this warning serueth not onely for the things past, but also for the things to come.
And this warning serveth not only for the things past, but also for the things to come.
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S. Paule therefore sayth not, 〈 … 〉 hast offended heretofore: but he say•• 〈 … 〉 that thou 〈 … 〉 tempted heereafter.
S. Paul Therefore say not, 〈 … 〉 hast offended heretofore: but he say•• 〈 … 〉 that thou 〈 … 〉 tempted hereafter.
np1 np1 av vvz xx, 〈 … 〉 vh2 vvn av: cc-acp pns31 n1 〈 … 〉 cst pns21 〈 … 〉 n-vvn av.
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And truly we ought to walke continually in feare and carefulnesse, not that wee shoulde not alwayes rest vppon Gods grace and fauour,
And truly we ought to walk continually in Fear and carefulness, not that we should not always rest upon God's grace and favour,
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but that wee must not be retchlesse. For fayth importeth not that we should bee carelesse of all things:
but that we must not be retchless. For faith imports not that we should be careless of all things:
cc-acp cst pns12 vmb xx vbi j. p-acp n1 vvz xx cst pns12 vmd vbi j pp-f d n2:
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11694
but rather (as Saint Paule sheweth vs in the second to the Philippians) that forasmuch as we be not able to do any thing of our selues:
but rather (as Saint Paul shows us in the second to the Philippians) that forasmuch as we be not able to do any thing of our selves:
cc-acp av-c (c-acp n1 np1 vvz pno12 p-acp dt ord p-acp dt njp2) cst av c-acp pns12 vbb xx j pc-acp vdi d n1 pp-f po12 n2:
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God must be faine to guide vs by his spirite, and when he hath giuen vs will, he must also giue vs power to performe it.
God must be feign to guide us by his Spirit, and when he hath given us will, he must also give us power to perform it.
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11696
Forsomuch therefore as we holde all of God: it behoueth vs to walke in feare and carefulnesse.
Forsomuch Therefore as we hold all of God: it behooves us to walk in Fear and carefulness.
av av c-acp pns12 vvb d pp-f np1: pn31 vvz pno12 pc-acp vvi p-acp n1 cc n1.
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11697
And so when wee consider our faultes past, and looke well vpon our present state, we haue continuall cause to cast downe our eyes.
And so when we Consider our Faults past, and look well upon our present state, we have continual cause to cast down our eyes.
cc av c-crq pns12 vvb po12 n2 j, cc vvb av p-acp po12 j n1, pns12 vhb j n1 pc-acp vvi a-acp po12 n2.
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11698
In deede when God vouchsafeth vs the courage to maintaine goodnesse, and too condemne naughtinesse, hee graunteth vs great grace in making vs iudges, notwithstanding that we deserue to haue our mouthes stopped.
In deed when God vouchsafeth us the courage to maintain Goodness, and too condemn naughtiness, he granteth us great grace in making us judges, notwithstanding that we deserve to have our mouths stopped.
p-acp n1 c-crq np1 vvz pno12 dt n1 pc-acp vvi n1, cc av vvb n1, pns31 vvz pno12 j n1 p-acp vvg pno12 n2, c-acp cst pns12 vvb pc-acp vhi po12 n2 vvn.
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11699
Yet neuerthelesse it behoueth vs too learne to be lowly mynded in rebuking the faultes [ in other men ] which we haue alreadie condemned in our selues, seing that we our selues maye dayly and hourely,
Yet nevertheless it behooves us too Learn to be lowly minded in rebuking the Faults [ in other men ] which we have already condemned in our selves, sing that we our selves may daily and hourly,
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yea and euerie minute of an houre fall. Then sith the cace standeth so:
yea and every minute of an hour fallen. Then sith the case Stands so:
uh cc d n1 pp-f dt n1 vvi. av c-acp dt n1 vvz av:
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let vs pitie such as offende, for they be all of them myrrours of our owne frailtie,
let us pity such as offend, for they be all of them mirrors of our own frailty,
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11702
bycause wee see there what we our selues are furtherforth than God holdeth vs vp by the grace of his holy spirite.
Because we see there what we our selves Are furtherforth than God holds us up by the grace of his holy Spirit.
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11703
Moreouer, in admonishing such as haue done amisse, we may yet (as I tolde you before) offend God in being too hastie, too rygorous, and too vnkinde.
Moreover, in admonishing such as have done amiss, we may yet (as I told you before) offend God in being too hasty, too rigorous, and too unkind.
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11704
Although then that it be a commendable vertue to admonish our neighbours:
Although then that it be a commendable virtue to admonish our neighbours:
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yet if we be too lauish, all will turne into vice, except our Lorde doo so restreyne vs,
yet if we be too lavish, all will turn into vice, except our Lord do so restrain us,
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11706
as wee keepe an euen hande and swarue not asyde too any of the twoo vyces that I haue touched afore.
as we keep an even hand and swerve not aside too any of the twoo vices that I have touched afore.
c-acp pns12 vvb dt j n1 cc vvi xx av av d pp-f dt crd n2 cst pns11 vhb vvn a-acp.
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Thus ye see what wee haue too remember concerning this saying of Sainct Paule.
Thus you see what we have too Remember Concerning this saying of Saint Paul.
av pn22 vvb r-crq pns12 vhb av vvb vvg d n-vvg pp-f n1 np1.
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11708
Nowe hee sayeth expressely, you that bee spirituall: meening to do vs to wit, that we bee the more bounde too heare with the weakelings,
Now he Saith expressly, you that be spiritual: meaning to do us to wit, that we be the more bound too hear with the Weaklings,
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11709
when God hath strengthned vs by his power, according also as is declared in the fourtenth too the Romanes.
when God hath strengthened us by his power, according also as is declared in the fourtenth too the Romans.
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11710
And in deede if God distribute his grace more too one man than too another:
And in deed if God distribute his grace more too one man than too Another:
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it is not 〈 … 〉 or that man with all, but rather too hold vp such as are not able 〈 ◊ 〉 go:
it is not 〈 … 〉 or that man with all, but rather too hold up such as Are not able 〈 ◊ 〉 go:
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like as if two men do go a iourney togither, and the one feeleth himselfe weary,
like as if two men do go a journey together, and the one feeleth himself weary,
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11713
so as he is not able too draw his legges after him:
so as he is not able too draw his legs After him:
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it is certaine that he which is strong and lustie will not runne before him as it were to spite him,
it is certain that he which is strong and lusty will not run before him as it were to spite him,
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but will restrayne himselfe to his companion, yea and he will toll him forward ▪ saying, Go too man, plucke vp a good heart,
but will restrain himself to his Companion, yea and he will toll him forward ▪ saying, Go too man, pluck up a good heart,
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11718
After the same maner also must wee beare one with another, sith we see that God hath called vs all in cōmon,
After the same manner also must we bear one with Another, sith we see that God hath called us all in Common,
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11719
and chozen vs with condition that we should go all together with one accord, and euery man reache out his hand too his neybour (as the prophet Esay speaketh of it) and say, Go we, let vs go vp to the hill of the Lord.
and chozen us with condition that we should go all together with one accord, and every man reach out his hand too his neybour (as the Prophet Isaiah speaks of it) and say, Go we, let us go up to the hill of the Lord.
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11720
It is no reason then that such as haue receiued a larger measure of Gods giftes, should go about to oppresse others:
It is no reason then that such as have received a larger measure of God's Gifts, should go about to oppress Others:
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11721
but rather that they should beare with their infirmities, and bee touched with the meeldnesse that we haue spoken of.
but rather that they should bear with their infirmities, and be touched with the meeldnesse that we have spoken of.
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11722
Thus ye see howe S. Paule sayth expresly, that the more that our Lorde hath set vs forwarde, the more ought we to drawe others after vs. And herevpon he addeth for a conclusion, Beare ye one anothers burthens,
Thus you see how S. Paul say expressly, that the more that our Lord hath Set us forward, the more ought we to draw Others After us And hereupon he adds for a conclusion, Bear you one another's burdens,
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11723
and so fulfill the lawe of Christe. VVhen as hee sayth that wee muste beare the burthens [ of our neighbours:and so fulfil the law of Christ. When as he say that we must bear the burdens [ of our neighbours:
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11724
] he doth yet better expresse the thing that I haue tolde you heretofore:
] he does yet better express the thing that I have told you heretofore:
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11725
that is to wit, that he speaketh not here of the despizers of God, which runne into all licenciousnesse and are saped in malice and sturdinesse:
that is to wit, that he speaks not Here of the despizers of God, which run into all licentiousness and Are saped in malice and sturdiness:
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11726
but of suche as trauell and go forwarde in all goodnesse, and haue an earnest good will too attaine to it,
but of such as travel and go forward in all Goodness, and have an earnest good will too attain to it,
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and whiche do euen grone vnder their sinnes, as vnder a burthen that is to heauie for them.
and which doe even groan under their Sins, as under a burden that is to heavy for them.
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11728
For the better vnderstanding hereof, wee will set downe a similitude contrarie too that whiche is set downe heere by Sainct Paule.
For the better understanding hereof, we will Set down a similitude contrary too that which is Set down Here by Saint Paul.
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11729
He sayth that suche as are ouertaken with their sinnes, are made as it were too stoupe vnder the burthen.
He say that such as Are overtaken with their Sins, Are made as it were too stoop under the burden.
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11730
And why? Bicause they are angrie with themselues. Not that they fret or chafe agaynst God through pride and disdeyne:
And why? Because they Are angry with themselves. Not that they fret or chafe against God through pride and disdain:
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11731
but bycause they bee not able to withstande Satan so stedfastly and stoutly as they faine woulde.
but Because they be not able to withstand Satan so steadfastly and stoutly as they feign would.
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11732
But as for these roysters that are giuen too all euill, they be so farre off from stouping vnder their burthen, that they rather ryde 〈 … 〉 triumphing and vaunting themselues, 〈 ◊ 〉 though they would vtterly defie God.
But as for these roisters that Are given too all evil, they be so Far off from stooping under their burden, that they rather ride 〈 … 〉 triumphing and vaunting themselves, 〈 ◊ 〉 though they would utterly defy God.
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11733
Thus see yee the diuersitie that is betwixt them which are to bee borne with, and those agaynst whom all rigour may bee vsed.
Thus see ye the diversity that is betwixt them which Are to be born with, and those against whom all rigour may be used.
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11734
For the one sorte is bowed with the weight of the burthen which dooth in maner wey them downe:
For the one sort is bowed with the weight of the burden which doth in manner weigh them down:
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11735
and these are the same whom our Lorde Iesus Christ calleth to him, saying:
and these Are the same whom our Lord Iesus christ calls to him, saying:
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11736
Come vnto mee all yee that labour and are heauie loden, and I wil refresh you,
Come unto me all ye that labour and Are heavy laden, and I will refresh you,
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11738
Our Lorde Iesus calleth not all men without exception vnto him, but giueth a marke too such as may haue accesse to obteyne fauour, namely that they bee ouerloden: Our Lord Iesus calls not all men without exception unto him, but gives a mark too such as may have access to obtain favour, namely that they be overloaden:
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11739
that is to say, they welter not in their sinnes, ne take pleasure in them, neyther doo they boast of them as folke paste shame:
that is to say, they welter not in their Sins, ne take pleasure in them, neither do they boast of them as folk past shame:
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11740
but they would fayne haue ease, and can finde none in them selues. Therefore he sayth he is readie to deale gently wyth them.
but they would fain have ease, and can find none in them selves. Therefore he say he is ready to deal gently with them.
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11741
And for the same cause also dooth S. Paule in the seuenth to the Romanes say, that he dooth not the good whiche he woulde,
And for the same cause also doth S. Paul in the Seventh to the Romans say, that he doth not the good which he would,
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11742
but the euill which he would not. Nowe S. Paule speaketh there of him selfe:
but the evil which he would not. Now S. Paul speaks there of him self:
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11743
in so much that although he were as an Angell of God in respecte of his conuersation in this worlde,
in so much that although he were as an Angel of God in respect of his Conversation in this world,
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and as a myrrour of all holynesse: yet dooth he mourne still, and say he is accursed.
and as a mirror of all holiness: yet doth he mourn still, and say he is accursed.
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11745
And why so? Bicause he was hilde as a captiue in prison, in so muche as he was not at libertie too giue him selfe fully vnto God:
And why so? Because he was hilde as a captive in prison, in so much as he was not At liberty too give him self Fully unto God:
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for he was hindered by his owne sinfulnesse. Nowe if S. Paule were in that taking:
for he was hindered by his own sinfulness. Now if S. Paul were in that taking:
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howe shall wee doo? By the way wee see howe this worde Burthen is to bee vnderstoode, where it is sayde that wee must beare one anothers burthens.
how shall we do? By the Way we see how this word Burden is to be understood, where it is said that we must bear one another's burdens.
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Heerein Sainct Paule exhorteth vs to holde vp one another: and if any man misse of his duetie, wee must not therefore giue him ouer,
Herein Saint Paul exhorteth us to hold up one Another: and if any man miss of his duty, we must not Therefore give him over,
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but bee inclined to pitifulnesse still, and vse the forementioned meekenesse.
but be inclined to pitifulness still, and use the forementioned meekness.
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11750
To be short, he sayth that wee be knit togither with suche condition, that if any of vs be ouerloden or waxe faynt, the rest muste supply his defaulte and weaknesse (as I sayde) euen as inclined therto by nature, without beeing incouraged by the worde of God.
To be short, he say that we be knit together with such condition, that if any of us be overloaden or wax faint, the rest must supply his default and weakness (as I said) even as inclined thereto by nature, without being encouraged by the word of God.
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If wee be going of a iorney in a companie togither, and see any of the 〈 … 〉 euery of vs will helpe to harten him:
If we be going of a journey in a company together, and see any of the 〈 … 〉 every of us will help to harten him:
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and for 〈 ◊ 〉 •ooing thereof, 〈 … 〉 vnlode him, and euery man take a peece of his burthen.
and for 〈 ◊ 〉 •ooing thereof, 〈 … 〉 unload him, and every man take a piece of his burden.
cc c-acp 〈 sy 〉 vdg av, 〈 … 〉 vvi pno31, cc d n1 vvi dt n1 pp-f po31 n1.
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In like wyse let vs consider that the sinnes whiche wee commit through infirmitie, are burthens,
In like wise let us Consider that the Sins which we commit through infirmity, Are burdens,
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and that in suche caces it behoueth vs too put vnder our shoulders, too ease such as are welneere wayed downe with them.
and that in such caces it behooves us too put under our shoulders, too ease such as Are wellnear weighed down with them.
cc cst p-acp d n2 pn31 vvz pno12 av vvi p-acp po12 n2, av vvb d c-acp vbr av vvn a-acp p-acp pno32.
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Not that we should vse any flatterie, as I haue sayde afore: but that wee should helpe too amende them.
Not that we should use any flattery, as I have said afore: but that we should help too amend them.
xx cst pns12 vmd vvi d n1, c-acp pns11 vhb vvn a-acp: cc-acp cst pns12 vmd vvi av vvi pno32.
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And for proofe heereof, if a man offende God, and I ouerpasse it, so as he continueth in his naughtinesse:
And for proof hereof, if a man offend God, and I overpass it, so as he Continueth in his naughtiness:
cc p-acp n1 av, cs dt n1 vvi np1, cc pns11 vvi pn31, av c-acp pns31 vvz p-acp po31 n1:
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the burthen increaseth in suche wise, as it is inoughe too breake hys necke. For whereas he had but one burthen:
the burden increases in such wise, as it is enough too break his neck. For whereas he had but one burden:
dt n1 vvz p-acp d n1, c-acp pn31 vbz av-d av vvi po31 n1. p-acp cs pns31 vhd p-acp crd n1:
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beholde now are many mo added, too beare him downe to the grounde, euen for want of warning.
behold now Are many more added, too bear him down to the ground, even for want of warning.
vvb av vbr d dc vvn, av vvb pno31 a-acp p-acp dt n1, av p-acp n1 pp-f n1.
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In so muche that if he had bin admonished at the first, he had bin eased of his lode:
In so much that if he had been admonished At the First, he had been eased of his load:
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where as nowe by cloking of his vyces, wee bee the cause that the poore wretche can neuer bee releeued.
where as now by cloaking of his vices, we be the cause that the poor wretch can never be relieved.
c-crq c-acp av p-acp vvg pp-f po31 n2, pns12 vbb dt n1 cst dt j n1 vmb av-x vbi vvn.
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And therefore it behoueth vs too vse the foresayde meane:
And Therefore it behooves us too use the foresaid mean:
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whiche is, that in bearing with the weaklings, wee must not fayle too touche them to the quicke, that they maye bee made too acknowledge their faults, too the ende too amende them.
which is, that in bearing with the Weaklings, we must not fail too touch them to the quick, that they may be made too acknowledge their Faults, too the end too amend them.
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Nowe for a conclusion Sainct Paule sayth, that wee must by that meane fulfill the lawe of Christ.
Now for a conclusion Saint Paul say, that we must by that mean fulfil the law of christ.
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It is not too bee doubted but that S. Paule ment heere after a couert maner too nippe those agaynst whome he disputed heeretofore.
It is not too be doubted but that S. Paul meant Here After a covert manner too nip those against whom he disputed heretofore.
pn31 vbz xx av vbi vvn p-acp d n1 np1 vvd av p-acp dt j n1 av n1 d p-acp ro-crq pns31 vvn av.
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For wee haue seene howe that in those dayes there were many that woulde haue had men too keepe the Ceremonies of the Lawe:
For we have seen how that in those days there were many that would have had men too keep the Ceremonies of the Law:
c-acp pns12 vhb vvn c-crq d p-acp d n2 a-acp vbdr d cst vmd vhi vhn n2 av vvi dt n2 pp-f dt n1:
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for that was all their holinesse and perfection.
for that was all their holiness and perfection.
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Therefore bicause they euer had the worde Lawe in their mouth, and bare men in hande that they should discharge themselues to Godwarde by ceremonies:
Therefore Because they ever had the word Law in their Mouth, and bore men in hand that they should discharge themselves to Godward by ceremonies:
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S. Paule sayth vnto them, Go too, wee haue the Lawe of Iesus Christ, who is a faythfull declarer of the will of God his father.
S. Paul say unto them, Go too, we have the Law of Iesus christ, who is a faithful declarer of the will of God his father.
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Then if wee will haue a true interpretation of the Lawe:
Then if we will have a true Interpretation of the Law:
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wee muste not seeke it elsewhere than in Iesus Christ, who is the euerlasting wisedome of God,
we must not seek it elsewhere than in Iesus christ, who is the everlasting Wisdom of God,
pns12 vmb xx vvi pn31 av cs p-acp np1 np1, r-crq vbz dt j n1 pp-f np1,
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and was sente too bring vs all perfection of wisedome. Seeing it is so:
and was sent too bring us all perfection of Wisdom. Seeing it is so:
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let vs aboue all things looke what he commaundeth vs, and consider what yoke he layeth vpon our backes or neckes:
let us above all things look what he commandeth us, and Consider what yoke he Layeth upon our backs or necks:
vvb pno12 p-acp d n2 vvi r-crq pns31 vvz pno12, cc vvb r-crq n1 pns31 vvz p-acp po12 n2 cc n2:
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which is, that we should loue one another, as it is sayde in the.xiij. of Sainct Iohn, I giue you nowe a commaundement that is bothe newe and olde:
which is, that we should love one Another, as it is said in the xiij of Saint John, I give you now a Commandment that is both new and old:
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which is, that you loue one anothe• 〈 … 〉 •nto wee must apply all our whole minde ▪ namely to beare with such as haue neede, which is, that you love one anothe• 〈 … 〉 •nto we must apply all our Whole mind ▪ namely to bear with such as have need,
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and to reache out our hande to suche as are ouerloden, to releeue them. By what meanes then we shall fulfill Christes Lawe:
and to reach out our hand to such as Are overloaden, to relieve them. By what means then we shall fulfil Christ's Law:
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and when wee haue so fulfilled it, wee may defie all suche as condemne vs. Those therefore which fulfill the Lawe of Christ, shall be no more subiect to the ceremoniall Lawe as they terme it.
and when we have so fulfilled it, we may defy all such as condemn us Those Therefore which fulfil the Law of christ, shall be no more Subject to the ceremonial Law as they term it.
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that is too wit, that men should vtterly abace them selues, and consider that they bee nothing woorth,
that is too wit, that men should utterly abase them selves, and Consider that they be nothing worth,
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It is true that wee shall neuer fulfill the Lawe of our Lorde Iesus Christ, neither in this respect, nor in [ any ] other.
It is true that we shall never fulfil the Law of our Lord Iesus christ, neither in this respect, nor in [ any ] other.
pn31 vbz j cst pns12 vmb av-x vvi dt n1 pp-f po12 n1 np1 np1, av-dx p-acp d n1, ccx p-acp [ dg ] n-jn.
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But S. Paule sheweth vs the marke that wee must labour too come at.
But S. Paul shows us the mark that we must labour too come At.
p-acp n1 np1 vvz pno12 dt n1 cst pns12 vmb vvi av vvn p-acp.
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Although then that wee bee continually on our way so long as wee be conuersant in this world:
Although then that we be continually on our Way so long as we be conversant in this world:
cs av cst pns12 vbb av-j p-acp po12 n1 av av-j c-acp pns12 vbb j p-acp d n1:
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yet must wee not runne at aduenture, without knowing whither wee go.
yet must we not run At adventure, without knowing whither we go.
av vmb pns12 xx vvi p-acp n1, p-acp vvg c-crq pns12 vvb.
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For wee haue our marke set vp afore vs, and thither must wee inforce our selues.
For we have our mark Set up afore us, and thither must we enforce our selves.
c-acp pns12 vhb po12 n1 vvn a-acp p-acp pno12, cc av vmb pns12 vvi po12 n2.
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11782
So then, that wee may serue God according to his owne will, let vs learne too giue oure selues wholly vnto him:
So then, that we may serve God according to his own will, let us Learn too give our selves wholly unto him:
av av, cst pns12 vmb vvi np1 vvg p-acp po31 d n1, vvb pno12 vvi av vvi po12 n2 av-jn p-acp pno31:
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and to the intent it may bee knowen that his will is too holde vs in suche vnitie one with another:
and to the intent it may be known that his will is too hold us in such unity one with Another:
cc p-acp dt n1 pn31 vmb vbi vvn cst po31 n1 vbz av vvb pno12 p-acp d n1 crd p-acp n-jn:
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like as he hath knit vs togither in an inseparable bande, so let vs seeke to drawe our neybours vnto him,
like as he hath knit us together in an inseparable band, so let us seek to draw our neybours unto him,
av-j c-acp pns31 vhz vvn pno12 av p-acp dt j n1, av vvb pno12 vvi pc-acp vvi po12 n2 p-acp pno31,
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and therwithall let vs bee patient and meeke when aught is to be corrected: and yet not bee willing that vice should be nourished through flatterie & dissimulation.
and therewithal let us be patient and meek when aught is to be corrected: and yet not be willing that vice should be nourished through flattery & dissimulation.
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Now let vs kneele downe before the maiestie of our good God, with acknowledgement of our faults, praying him to make vs feele them more and more,
Now let us kneel down before the majesty of our good God, with acknowledgement of our Faults, praying him to make us feel them more and more,
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so as it may make vs to mourne before him with true repentance, and to aske him forgiuenesse of them,
so as it may make us to mourn before him with true Repentance, and to ask him forgiveness of them,
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and to labour always to be knit vnto him, and to be rid of all the corruptions of our flesh,
and to labour always to be knit unto him, and to be rid of all the corruptions of our Flesh,
cc pc-acp vvi av pc-acp vbi vvn p-acp pno31, cc pc-acp vbi vvn pp-f d dt n2 pp-f po12 n1,
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and to be clothed with his righteousnesse:
and to be clothed with his righteousness:
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and that in the meane while he will beare with our feeblenesse, till he haue fully deliuered vs. And so let vs all say, Almightie God heauenly father. &c.
and that in the mean while he will bear with our feebleness, till he have Fully Delivered us And so let us all say, Almighty God heavenly father. etc.
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11791
The. 39. Sermon, which is the seconde vpon the sixth Chapter. 2 Beare ye one anothers burthen, and so fulfill the Law 〈 … 〉
The. 39. Sermon, which is the seconde upon the sixth Chapter. 2 Bear you one another's burden, and so fulfil the Law 〈 … 〉
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3 For if any mā esteeme himself to be somwhat, wheras in deede he is nothing: he deceiueth himselfe.
3 For if any man esteem himself to be somewhat, whereas in deed he is nothing: he deceiveth himself.
crd c-acp cs d n1 vvb px31 pc-acp vbi av, cs p-acp n1 pns31 vbz pix: pns31 vvz px31.
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4 But let euery man try his ovvne vvork, and then shal he haue glory in himself only, & not in another.
4 But let every man try his own work, and then shall he have glory in himself only, & not in Another.
crd p-acp vvi d n1 vvi po31 d n1, cc av vmb pns31 vhb n1 p-acp px31 av-j, cc xx p-acp j-jn.
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5 For euery man shall beare his ovvne burthen.
5 For every man shall bear his own burden.
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WE haue sene this morning, that we must beare with mens infirmities where wee see there is any feare of God,
WE have seen this morning, that we must bear with men's infirmities where we see there is any Fear of God,
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or any good seede, and that they be not vtterly wilfull in wickednesse. And so yee see in what caces wee ought to be pitifull.
or any good seed, and that they be not utterly wilful in wickedness. And so ye see in what caces we ought to be pitiful.
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11797
But when wee see men so proud, that they despise God with stubborne outrage:
But when we see men so proud, that they despise God with stubborn outrage:
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for then shall they bee rightly humbled. VVhen humilitie or lowlynesse is talked of in common speeche:
for then shall they be rightly humbled. When humility or lowlynesse is talked of in Common speech:
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it is not for vs too vse any meeldenesse or gentlenesse in that cace, but for as muche as they bee seene too praunce so in their braueries, that loftinesse of theirs muste bee plucked downe,
it is not for us too use any meeldenesse or gentleness in that case, but for as much as they be seen too prance so in their Braveries, that loftiness of theirs must be plucked down,
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when they exalte them selues after that fashion agaynst God.
when they exalt them selves After that fashion against God.
c-crq pns32 vvi pno32 n2 p-acp d n1 p-acp np1.
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11800
Also I tolde you therewithall, that too keepe a good meane in rebuking suche as haue doone amisse, euery man had neede too bethinke himselfe:
Also I told you therewithal, that too keep a good mean in rebuking such as have done amiss, every man had need too bethink himself:
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for wee must first of all condemne oure selues: that is the poynt which wee muste beginne at.
for we must First of all condemn our selves: that is the point which we must begin At.
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And when wee see what wee our selues are, and that wee haue great store of vyces in vs worthy too bee rebuked:
And when we see what we our selves Are, and that we have great store of vices in us worthy too be rebuked:
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11803
then haue wee there on the other side wherwith too humble our selues, and too restrayne vs from vsing too great or excessiue rigour towards suche as haue neede too bee succoured, and too bee borne withall.
then have we there on the other side wherewith too humble our selves, and too restrain us from using too great or excessive rigour towards such as have need too be succored, and too be born withal.
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Sainct Paule therefore continueth still the same matter, saying, that he whiche weeneth him selfe too bee any thing, is nothing, but deceyueth him selfe:
Saint Paul Therefore Continueth still the same matter, saying, that he which weens him self too be any thing, is nothing, but deceiveth him self:
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11805
For euery man shuts his eyes when he should thinke vpon his owne sinnes.
For every man shuts his eyes when he should think upon his own Sins.
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11806
Of a truth there can not be so muche as one droppe of vertue in vs,
Of a truth there can not be so much as one drop of virtue in us,
pp-f dt n1 a-acp vmb xx vbi av av-d c-acp crd n1 pp-f n1 p-acp pno12,
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but by and by we magnifie it:
but by and by we magnify it:
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but if our vices be apparant to the whole world, in so muche that euen little children can laugh vs to scorne:
but if our vices be apparent to the Whole world, in so much that even little children can laugh us to scorn:
cc-acp cs po12 n2 vbb j p-acp dt j-jn n1, p-acp av av-d cst av j n2 vmb vvi pno12 pc-acp vvi:
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yet can not wee our selues see them.
yet can not we our selves see them.
av vmb xx pns12 po12 n2 vvi pno32.
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Now S. Paule intending too correcte this vyce, sayth that men are lothe too bee deceyued,
Now S. Paul intending too correct this vice, say that men Are loath too be deceived,
av n1 np1 vvg av vvi d n1, vvz d n2 vbr j av vbi vvn,
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and yet neuerthelesse euery man beguyles him selfe willingly and wittingly, euen through his owne ouerw••• 〈 … 〉 by this meanes he bringeth vs too the very welspring (as I sayde this morning) whiche is that if men were not vayneglorious and desirous of estimation,
and yet nevertheless every man beguiles him self willingly and wittingly, even through his own ouerw••• 〈 … 〉 by this means he brings us too the very wellspring (as I said this morning) which is that if men were not vainglorious and desirous of estimation,
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surely there woulde bee another maner of modestie and sobernesse than is too bee seene.
surely there would be Another manner of modesty and soberness than is to be seen.
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But for as much as euery man is puffed vp with pride, therefore wee couet superioritie aboue all men,
But for as much as every man is puffed up with pride, Therefore we covet superiority above all men,
cc-acp c-acp p-acp d c-acp d n1 vbz vvn a-acp p-acp n1, av pns12 vvb n1 p-acp d n2,
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and seeke occasion too treade them vnder foote, or else to ouercountenance them in suche wise,
and seek occasion too tread them under foot, or Else to ouercountenance them in such wise,
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as they may seeme our vnderlings.
as they may seem our underlings.
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Therefore it is vnpossible to redresse thys outrage of coueting after that sorte too carpe and bite men:
Therefore it is unpossible to redress this outrage of coveting After that sort too carp and bite men:
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except we be first rid of this fonde desire to be had in estimation, and to bee as it were aduaunced aboue others.
except we be First rid of this fond desire to be had in estimation, and to be as it were advanced above Others.
c-acp pns12 vbb ord vvn pp-f d j n1 pc-acp vbi vhn p-acp n1, cc pc-acp vbi c-acp pn31 vbdr vvn p-acp n2-jn.
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No doubt but men can talke well inough of humilitie: but there are very fewe that vnderstande what the worde meaneth and importeth.
No doubt but men can talk well enough of humility: but there Are very few that understand what the word means and imports.
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it is taken to bee but a deuice. For euery man can well inough say by his honestie, that he is nothing:
it is taken to be but a device. For every man can well enough say by his honesty, that he is nothing:
pn31 vbz vvn pc-acp vbi p-acp dt n1. p-acp d n1 vmb av av-d vvi p-acp po31 n1, cst pns31 vbz pix:
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but in the meane whyle they ceasse not to swell lyke Toades with the poyson of pride.
but in the mean while they cease not to swell like Toads with the poison of pride.
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But S. Paule teacheth vs heere a farre other lesson:
But S. Paul Teaches us Here a Far other Lesson:
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which is, that wee muste put away all opinion of our owne wisedome, and of all the vertues that wee can imagine our selues too haue.
which is, that we must put away all opinion of our own Wisdom, and of all the Virtues that we can imagine our selves too have.
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For it is sayde heere in one word, that wee must thinke our selues to be nothing.
For it is said Here in one word, that we must think our selves to be nothing.
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And in very deede, the saying that is set downe heere muste bee layde foorth thus:
And in very deed, the saying that is Set down Here must be laid forth thus:
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Seeing that men are nothing at all: they that presume vpon their owne vertues, and glory of them, beguile them selues willingly.
Seeing that men Are nothing At all: they that presume upon their own Virtues, and glory of them, beguile them selves willingly.
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Therefore let vs take this parte, namely that wee bee nothing.
Therefore let us take this part, namely that we be nothing.
av vvb pno12 vvi d n1, av cst pns12 vbb pix.
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It is true that God hath lefte still some markes in vs, whereby it may bee perceyued that hee hath exalted vs in worthinesse and excellencie aboue the brute beastes, in as muche as it was his wyll to create vs after his owne image.
It is true that God hath left still Some marks in us, whereby it may be perceived that he hath exalted us in worthiness and excellency above the brutus beasts, in as much as it was his will to create us After his own image.
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Then if wee haue respecte too the thing that God dyd put into vs, the same oughte too bee esteemed still ▪ but yet for all that, in respecte of oure owne persons wee bee nothing.
Then if we have respect too the thing that God did put into us, the same ought too be esteemed still ▪ but yet for all that, in respect of our own Persons we be nothing.
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For wee bee wholly bounde vnto him 〈 … 〉 that wee haue receyued, haue wee receyued it for our owne •••thinesse sake? Is it giuen men too make them owne estimation and prayse of it ▪ No,
For we be wholly bound unto him 〈 … 〉 that we have received, have we received it for our own •••thinesse sake? Is it given men too make them own estimation and praise of it ▪ No,
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but rather too increase our shame, bicause that all the vnderstanding, iudgement, and discretion that is in vs, is corrupted and marred by our owne naughtinesse.
but rather too increase our shame, Because that all the understanding, judgement, and discretion that is in us, is corrupted and marred by our own naughtiness.
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Too bee shorte, wee bee like a stinking and rotten vessell, and Gods giftes are as good wine that is put into the vessell:
Too be short, we be like a stinking and rotten vessel, and God's Gifts Are as good wine that is put into the vessel:
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and so by that meanes all is marde. Euen so is it with vs. VVe bee vessels.
and so by that means all is marred. Eve so is it with us We be vessels.
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And what maner of vessels? Vessels infected wyth the corruption of sinne.
And what manner of vessels? Vessels infected with the corruption of sin.
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God putteth of his giftes into vs, too the ende he mighte bee glorified by it.
God putteth of his Gifts into us, too the end he might be glorified by it.
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Nowe, maye wee deserue too haue any prayse thereby before men? No, but rather blame,
Now, may we deserve too have any praise thereby before men? No, but rather blame,
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bicause that wee by our sinfulnesse doo marre the good thyngs that God hathe put intoo vs. Moreouer, where as it is sayde that wee bee nothing:
Because that we by our sinfulness do mar the good things that God hath put into us Moreover, where as it is said that we be nothing:
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it is bicause wee can not but apply all oure vnderstanding and reason vntoo euill,
it is Because we can not but apply all our understanding and reason unto evil,
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and for that wee wyll needes bee counted wyse, [ when as notwithstanding ] God auoweth that there is nothing but naughtinesse in vs,
and for that we will needs be counted wise, [ when as notwithstanding ] God avoweth that there is nothing but naughtiness in us,
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the same will is a bondslaue too sinne, so as wee doo nothing else but fighte agaynst God.
the same will is a bondslave too sin, so as we do nothing Else but fight against God.
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As muche is too bee sayde of all oure affections.
As much is to be said of all our affections.
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And if we haue any thing else that seemeth commendable, God distributeth it too euery man as it pleaseth him selfe,
And if we have any thing Else that seems commendable, God distributeth it too every man as it Pleases him self,
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and moreouer he is fayne too continue the thing that he hath begonne, as wee see by experience.
and moreover he is fain too continue the thing that he hath begun, as we see by experience.
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11848
VVhat cause then hathe he too boast, whiche hathe a sharpe and suttle witte, seeing it is not he that hath made him selfe to excell,
What cause then hath he too boast, which hath a sharp and subtle wit, seeing it is not he that hath made him self to excel,
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as though he had bin his owne maker? Therefore wee must holde all things of God,
as though he had been his own maker? Therefore we must hold all things of God,
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and doo him homage for them.
and do him homage for them.
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Agayne we see that euen they which take them selues to bee iollyest fellowes, euē they that are most honored in the world, who must not be replied agaynst when they haue once spoken the worde, I say wee shall see euen them made brutishe when it pleaseth God.
Again we see that even they which take them selves to be iollyest Fellows, even they that Are most honoured in the world, who must not be replied against when they have once spoken the word, I say we shall see even them made brutish when it Pleases God.
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So then, let vs conclude that Sainct Paule dooth iustly abolishe heere all the power that men presume to haue, to the ende that they maye bee rightly humbled, that is to wit, to 〈 … 〉 our selues to bee aught woorth.
So then, let us conclude that Saint Paul doth justly Abolah Here all the power that men presume to have, to the end that they may be rightly humbled, that is to wit, to 〈 … 〉 our selves to be aught worth.
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Marke 〈 ◊ 〉 or one poynt.
Mark 〈 ◊ 〉 or one point.
n1 〈 sy 〉 cc crd n1.
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Now herevpon he mocketh the fonde vaynegloriousnesse whiche rauisheth their wittes, bicause there is not any man that would willingly bee beguyled.
Now hereupon he mocks the fond vaynegloriousnesse which ravisheth their wits, Because there is not any man that would willingly be beguiled.
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And in very deede it is a greefe to vs when wee see any man go about to winde vs in by wylynesse and dissimulation,
And in very deed it is a grief to us when we see any man go about to wind us in by wylynesse and dissimulation,
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and we can by no meanes brooke it:
and we can by no means brook it:
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and yet for all that we shall finde no greater deceyuers in the worlde too vs, than our selues.
and yet for all that we shall find no greater deceivers in the world too us, than our selves.
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Euery man deceyues himselfe, euery man ouerthrowes him selfe, yea and that in a manner willingly:
Every man deceives himself, every man overthrows him self, yea and that in a manner willingly:
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and what a follie is that? Nowe then wee see S. Paules drifte, and also the lesson that wee haue too gather of that sentence.
and what a folly is that? Now then we see S. Paul's drift, and also the Lesson that we have too gather of that sentence.
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For as much as euery of vs will needes aduaunce him selfe by abacing his fellowes:
For as much as every of us will needs advance him self by abacing his Fellows:
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therefore S. Paule telleth vs, that if wee make a good and righte tryall of the things that are in vs:
Therefore S. Paul Telleth us, that if we make a good and right trial of the things that Are in us:
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there will not bee founde so muche as one drop of vertue that deserueth prayse, at leastwise in respecte of our owne persons.
there will not be found so much as one drop of virtue that deserves praise, At leastwise in respect of our own Persons.
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For wee bee nothing, and there needed but one blast too make cleane dispatche of vs. Therefore it is but a foolishe ouerweening that letteth vs too walke in simplicitie.
For we be nothing, and there needed but one blast too make clean dispatch of us Therefore it is but a foolish overweening that lets us too walk in simplicity.
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And so let vs vnderstande first of all, that wee can not chalenge any thing too our selues without treason to God,
And so let us understand First of all, that we can not challenge any thing too our selves without treason to God,
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bicause it is a robbing of him of the right that belongeth to him, and which ought to be reserued vnto him,
Because it is a robbing of him of the right that belongeth to him, and which ought to be reserved unto him,
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and that is to our owne destruction.
and that is to our own destruction.
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For in good fayth what shall we gayne by it when we shall haue abused men,
For in good faith what shall we gain by it when we shall have abused men,
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and when we shall haue bin taken for other than we be? To be shorte,
and when we shall have been taken for other than we be? To be short,
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when we shall haue bin as Idols, what will bee the ende of it but our owne decay and confusion? Then seeing it is so:
when we shall have been as Idols, what will be the end of it but our own decay and confusion? Then seeing it is so:
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let vs learne too bee cast down & layde flat vpon the ground, that we may be throughly grounded in our God.
let us Learn too be cast down & laid flat upon the ground, that we may be thoroughly grounded in our God.
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And to bring that to passe, let vs learne to magnifie him only.
And to bring that to pass, let us Learn to magnify him only.
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And in the meane while, if it please him to exalte vs, let vs not ceasse to keepe our selues in continuall awe with sobernesse and modestie, knowing that wee haue nothing of our owne,
And in the mean while, if it please him to exalt us, let us not cease to keep our selves in continual awe with soberness and modesty, knowing that we have nothing of our own,
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11873
and that whatsoeuer God hath giuen vnto vs, he muste be fayne to preserue it in vs from time to time,
and that whatsoever God hath given unto us, he must be fain to preserve it in us from time to time,
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and that wee must so holde all things of him, as to make a willing sacrifice and oblation of them vnto him, indeuoring to imploy ourselues in the seruice 〈 … 〉 the measure of grace which wee haue receiued of him,
and that we must so hold all things of him, as to make a willing sacrifice and oblation of them unto him, endeavouring to employ ourselves in the service 〈 … 〉 the measure of grace which we have received of him,
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& yeelding the prayse thereof too him vnto whom it belongeth. This is in effect the thing that wee haue too remember vppon this streyne.
& yielding the praise thereof too him unto whom it belongeth. This is in Effect the thing that we have too Remember upon this streyne.
cc vvg dt n1 av av pno31 p-acp ro-crq pn31 vvz. d vbz p-acp n1 dt n1 cst pns12 vhb av vvb p-acp d vvi.
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Truely it is harde too bring vs too this reasonablenesse.
Truly it is harden too bring us too this reasonableness.
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11877
And in good soothe wee see the great contentions that are nowe a dayes about Freewill and mens owne vertues,
And in good sooth we see the great contentions that Are now a days about Freewill and men's own Virtues,
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as though men were able to aduaunce them selues, and to take the grace of God,
as though men were able to advance them selves, and to take the grace of God,
c-acp cs n2 vbdr j pc-acp vvi pno32 n2, cc pc-acp vvi dt n1 pp-f np1,
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11879
and by that meane to deserue well.
and by that mean to deserve well.
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11880
But all this proceedeth of this, that men are forepossessed with such diuelishe pride, as they wyll euermore needes bee somewhat of them selues.
But all this Proceedeth of this, that men Are forepossessed with such devilish pride, as they will evermore needs be somewhat of them selves.
p-acp d d vvz pp-f d, cst n2 vbr vvn p-acp d j n1, c-acp pns32 vmb av av vbi av pp-f pno32 n2.
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11881
And therefore it standeth vs so muche the more on hand• too put this doctrine in practise.
And Therefore it Stands us so much the more on hand• too put this Doctrine in practice.
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11882
Certaynely wee can not profite at all in Gods schole, nor in the holy Scripture, till we haue knowen that wee bee nothing at all, too the ende wee may come too drawe out of the fulnesse of our Lorde Iesus Christ.
Certainly we can not profit At all in God's school, nor in the holy Scripture, till we have known that we be nothing At all, too the end we may come too draw out of the fullness of our Lord Iesus christ.
av-j pns12 vmb xx vvi p-acp d p-acp ng1 n1, ccx p-acp dt j n1, c-acp pns12 vhb vvn cst pns12 vbb pix p-acp d, av dt n1 pns12 vmb vvi av vvi av pp-f dt n1 pp-f po12 n1 np1 np1.
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But that can wee not doo, excepte wee bee first vtterly dryed vp in our selues;
But that can we not do, except we be First utterly dried up in our selves;
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11884
and confesse with Dauid that wee bee as the earth that is scorched and clouen with heate,
and confess with David that we be as the earth that is scorched and cloven with heat,
cc vvb p-acp np1 cst pns12 vbb p-acp dt n1 cst vbz vvn cc vvn p-acp n1,
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and haue no whit of wetting or moysture, other than it may receyue from heauen.
and have no whit of wetting or moisture, other than it may receive from heaven.
cc vhb dx n1 pp-f vvg cc n1, j-jn av pn31 vmb vvi p-acp n1.
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and that all were thrust vnder foote, that euery man might liue after his owne lustes.
and that all were thrust under foot, that every man might live After his own lusts.
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Herevpon S. Paul addeth, Therefore let euery man trye his owne worke, and then shall be haue prayse in him selfe, and not of other men:
Hereupon S. Paul adds, Therefore let every man try his own work, and then shall be have praise in him self, and not of other men:
av n1 np1 vvz, av vvb d n1 vvi po31 d n1, cc av vmb vbi vhb n1 p-acp pno31 n1, cc xx pp-f j-jn n2:
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11887
that is to say, not by comparing of him selfe with other men.
that is to say, not by comparing of him self with other men.
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11888
Heere S. Paule remedieth yet one other vice which is to common, and yet notwithstanding we will all of vs graunt it to be deadly of it selfe,
Here S. Paul remedieth yet one other vice which is to Common, and yet notwithstanding we will all of us grant it to be deadly of it self,
av n1 np1 vvz av crd j-jn n1 r-crq vbz p-acp j, cc av c-acp pns12 vmb d pp-f pno12 vvi pn31 pc-acp vbi j pp-f pn31 n1,
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and that al of vs are attainted with it:
and that all of us Are attainted with it:
cc cst d pp-f pno12 vbr vvn p-acp pn31:
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11890
namely that we esteeme our selues as little Angels, when other men are worse than we,
namely that we esteem our selves as little Angels, when other men Are Worse than we,
av cst pns12 vvb po12 n2 p-acp j n2, c-crq j-jn n2 vbr jc cs pns12,
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or at leastwise when we find thē not better.
or At leastwise when we find them not better.
cc p-acp av c-crq pns12 vvb pno32 xx jc.
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11892
And that is the very thing that rocketh so many wretched soules asleepe nowadays, making thē to forget thēselues,
And that is the very thing that rocketh so many wretched Souls asleep nowadays, making them to forget themselves,
cc cst vbz dt j n1 cst vvz av d j n2 j av, vvg pno32 pc-acp vvi px32,
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so as they make no reckning neither of God nor of their owne saluation.
so as they make no reckoning neither of God nor of their own salvation.
av c-acp pns32 vvb dx n-vvg d pp-f np1 ccx pp-f po32 d n1.
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11894
It is bicause they see that the whole world tag & rag doth go that trace.
It is Because they see that the Whole world tag & rag does go that trace.
pn31 vbz c-acp pns32 vvb cst dt j-jn n1 n1 cc n1 vdz vvi d n1.
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11895
If wee take a whole towne, and aske them from one to an other how they behaue themselues,
If we take a Whole town, and ask them from one to an other how they behave themselves,
cs pns12 vvb dt j-jn n1, cc vvi pno32 p-acp pi p-acp dt n-jn c-crq pns32 vvi px32,
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11896
surely euery man will haue his excuse and they will all pretende this for a buckler, Tush wee must doo as other men doo.
surely every man will have his excuse and they will all pretend this for a buckler, Tush we must do as other men do.
av-j d n1 vmb vhi po31 n1 cc pns32 vmb d vvi d p-acp dt n1, uh pns12 vmb vdi p-acp j-jn n2 vdi.
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11897
As much will they say in cities & countreis.
As much will they say in cities & countries.
p-acp d vmb pns32 vvb p-acp n2 cc n2.
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11898
To be short, we wil needs be like coliars sacks (as the Prouerbe sayth) one of vs maketh another black.
To be short, we will needs be like coliars sacks (as the Proverb say) one of us makes Another black.
pc-acp vbi j, pns12 vmb av vbi j n2-jn n2 (c-acp dt n1 vvz) pi pp-f pno12 vv2 j-jn n-jn.
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11899
And agayn, we beare our selues in hād;
And again, we bear our selves in hand;
cc av, pns12 vvb po12 n2 p-acp n1;
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11900
that we be quite & clere before 〈 … 〉 is as bad as I, wee see that the world is no better, it is apparante that all men doo so.
that we be quite & clear before 〈 … 〉 is as bad as I, we see that the world is no better, it is apparent that all men do so.
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11901
Howebeeit, besides that these shifts can not purge vs, they be an occasion too harden vs in all naughtinesse,
However, beside that these shifts can not purge us, they be an occasion too harden us in all naughtiness,
n1, p-acp cst d n2 vmb xx vvi pno12, pns32 vbb dt n1 av vvi pno12 p-acp d n1,
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and to make vs rebelliously to despise Gods iustice, as though wee should neuer come to account of our doyngs.
and to make us rebelliously to despise God's Justice, as though we should never come to account of our doings.
cc pc-acp vvi pno12 av-j pc-acp vvi npg1 n1, c-acp cs pns12 vmd av-x vvi p-acp n1 pp-f po12 n2-vdg.
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11903
So haue we a very good and profitable exhortation in this text, when S. Paule saith that euery man must trie his own worke.
So have we a very good and profitable exhortation in this text, when S. Paul Says that every man must try his own work.
av vhb pns12 dt j j cc j n1 p-acp d n1, c-crq n1 np1 vvz cst d n1 vmb vvi po31 d n1.
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11904
True it is that the word which he vseth, might be taken for to approue or allow:
True it is that the word which he uses, might be taken for to approve or allow:
j pn31 vbz d dt n1 r-crq pns31 vvz, vmd vbi vvn p-acp pc-acp vvi cc vvi:
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but it agreeth not with the matter:
but it agreeth not with the matter:
cc-acp pn31 vvz xx p-acp dt n1:
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for he speaketh heere of the tryall or examinatiō that euery man ought to make of himself, without comparing himselfe with others:
for he speaks Here of the trial or examination that every man ought to make of himself, without comparing himself with Others:
c-acp pns31 vvz av pp-f dt n1 cc n1 cst d n1 vmd pc-acp vvi pp-f px31, p-acp vvg px31 p-acp n2-jn:
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according as we see how in the second to the Corinthians, he taunteth such as had measured thēselues by others mens yardes. according as we see how in the second to the Corinthians, he taunteth such as had measured themselves by Others men's yards.
vvg c-acp pns12 vvb c-crq p-acp dt ord p-acp dt njp2, pns31 vvz d c-acp vhd vvn px32 p-acp ng2-jn ng2 n2.
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11908
For S. Paule sayd vntoo them, Euery one of you consider what he hath done,
For S. Paul said unto them, Every one of you Consider what he hath done,
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11928
namely, not by looking vppon this man or that man, but by examining truely what wee ourselues are,
namely, not by looking upon this man or that man, but by examining truly what we ourselves Are,
av, xx p-acp vvg p-acp d n1 cc d n1, cc-acp p-acp vvg av-j r-crq pns12 px12 vbr,
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11909
and when yee haue well layd all your percells togither• what will you shewe? Therfore euery one of you must come and as it were lay himself vpon the racke, that it may be seene what maner of man he is, and what he hath done:
and when ye have well laid all your percells togither• what will you show? Therefore every one of you must come and as it were lay himself upon the rack, that it may be seen what manner of man he is, and what he hath done:
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11910
and then may iudgement be giuen of him.
and then may judgement be given of him.
cc av vmb n1 vbi vvn pp-f pno31.
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11911
Euen so is it sayd in this text, that euery man must try his owne worke.
Eve so is it said in this text, that every man must try his own work.
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11912
As if he should say, we will needes be aduaunced one aboue another, but if it bee cast in any of our teeth that we haue done amisse, by and by his cloke shall be, that he hath a great sort of fellowes:
As if he should say, we will needs be advanced one above Another, but if it be cast in any of our teeth that we have done amiss, by and by his cloak shall be, that he hath a great sort of Fellows:
p-acp cs pns31 vmd vvi, pns12 vmb av vbi vvn pi p-acp n-jn, cc-acp cs pn31 vbb vvn p-acp d pp-f po12 n2 cst pns12 vhb vdn av, p-acp cc p-acp po31 n1 vmb vbi, cst pns31 vhz dt j n1 pp-f n2:
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but that shall neuer go for payment before God (sayth S. Paule:) euery man must shole out himselfe,
but that shall never go for payment before God (say S. Paul:) every man must shoal out himself,
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11914
and set himself alone aside from the rest, and vnderstand that he shall be acquit or condemned before God, not therafter as another mā shall be found to bee better or worse than he,
and Set himself alone aside from the rest, and understand that he shall be acquit or condemned before God, not thereafter as Another man shall be found to be better or Worse than he,
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but after the rule of the iudge, that is to say, after his woord.
but After the Rule of the judge, that is to say, After his word.
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11916
For God hath on the one side his owne word, & on the otherside our life.
For God hath on the one side his own word, & on the otherside our life.
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11917
Therfore the true balance whervnto we must come:
Therefore the true balance whereunto we must come:
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11918
is not too set downe the multitude [ for our excuce ] and to say, such men or such haue misinstructed me, I haue followed that which I sawe, it was the common fashion, I was faine to doo so whithe• I would or no:
is not too Set down the multitude [ for our excuce ] and to say, such men or such have misinstructed me, I have followed that which I saw, it was the Common fashion, I was feign to do so whithe• I would or no:
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for I was caryed away, bycause I was not able to stand ageinst a multitude.
for I was carried away, Because I was not able to stand against a multitude.
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11920
No, none of these things will go for payment before God, it will not serue our turne to say, that we haue many fellowes.
No, none of these things will go for payment before God, it will not serve our turn to say, that we have many Fellows.
uh-dx, pix pp-f d n2 vmb vvi p-acp n1 p-acp np1, pn31 vmb xx vvi po12 n1 pc-acp vvi, cst pns12 vhb d n2.
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11921
But (as I haue sayde already) the true 〈 … 〉 Counterpeyse, and [ to consider ] that although the whole world draw vs vnto euill,
But (as I have said already) the true 〈 … 〉 Counterpeyse, and [ to Consider ] that although the Whole world draw us unto evil,
cc-acp (c-acp pns11 vhb vvn av) dt j 〈 … 〉 np1, cc [ pc-acp vvb ] cst cs dt j-jn n1 vvb pno12 p-acp n-jn,
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yet wee shal not bee excused if we preferre not God and his word before all mens doyngs.
yet we shall not be excused if we prefer not God and his word before all men's doings.
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11923
And heere first of all, in following the matter that S. Paule layeth forthe, when account is to be entered into, we must call our selues home to examine our owne lyues throughly.
And Here First of all, in following the matter that S. Paul Layeth forth, when account is to be entered into, we must call our selves home to examine our own lives thoroughly.
cc av ord pp-f d, p-acp vvg dt n1 cst np1 np1 vvz av, c-crq n1 vbz pc-acp vbi vvn p-acp, pns12 vmb vvi po12 n2 av-an p-acp vvi po12 d n2 av-j.
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11924
For a man shall neuer bee touched with true repentance, nor neuer acknowledge his sins without hypocrisie, till he haue shet his eyes ageynst al the doyngs of other men,
For a man shall never be touched with true Repentance, nor never acknowledge his Sins without hypocrisy, till he have shet his eyes against all the doings of other men,
p-acp dt n1 vmb av-x vbi vvn p-acp j n1, ccx av-x vvb po31 n2 p-acp n1, c-acp pns31 vhb zz po31 n2 p-acp d dt n2-vdg pp-f j-jn n2,
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11925
and fall to considering thus with hymselfe:
and fallen to considering thus with himself:
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11926
Go too, what is it that my God commaundeth mee? After what manner may I appeare before hys iudgement seate? Howe wyll he iudge mee? Accordyng too hys worde.
Go too, what is it that my God commandeth me? After what manner may I appear before his judgement seat? Howe will he judge me? According too his word.
vvb av, q-crq vbz pn31 cst po11 n1 vvz pno11? p-acp r-crq n1 vmb pns11 vvi p-acp po31 n1 n1? np1 vmb pns31 vvi pno11? vvg av po31 n1.
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11927
Beholde heere in effecte howe wee may be touched with the true feare of God: behold also howe wee may mislyke of our sinnes, and finally bee humbled:
Behold Here in Effect how we may be touched with the true Fear of God: behold also how we may mislike of our Sins, and finally be humbled:
vvb av p-acp n1 c-crq pns12 vmb vbi vvn p-acp dt j n1 pp-f np1: vvb av c-crq pns12 vmb vvi pp-f po12 n2, cc av-j vbi vvn:
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11929
and therevppon by resoluing our selues fully, that only Gods word shall beare sway with vs,
and thereupon by resolving our selves Fully, that only God's word shall bear sway with us,
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11930
& that it is not for vs to giue iudgement by the things that are seene in the world.
& that it is not for us to give judgement by the things that Are seen in the world.
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11931
Let that serue for one poynt. And herevppon also we may gather a generall lesson:
Let that serve for one point. And hereupon also we may gather a general Lesson:
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11932
namely that it is to grosse an ouersight, too thinke too burie our faultes and too scape vnespyed, by hauing a great number giltie as well as our selues.
namely that it is to gross an oversight, too think too bury our Faults and too escape unespied, by having a great number guilty as well as our selves.
av cst pn31 vbz p-acp j dt n1, av vvb av vvi po12 n2 cc av vvi j-vvn-u, p-acp vhg dt j n1 j c-acp av c-acp po12 n2.
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11933
And yet neuerthelesse it is the common excuce nowe adayes, as I haue touched alreadie: but yet for all that it is but a tryfling excuce.
And yet nevertheless it is the Common excuce now adays, as I have touched already: but yet for all that it is but a trifling excuce.
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11934
If a manne aske why the Papistes are so dull, and why they giue no eare too any reason, tell them what yee can, but account it as nothing:
If a man ask why the Papists Are so dull, and why they give no ear too any reason, tell them what ye can, but account it as nothing:
cs dt n1 vvi c-crq dt njp2 vbr av j, cc c-crq pns32 vvb dx n1 av d n1, vvb pno32 r-crq pn22 vmb, cc-acp vvb pn31 c-acp pix:
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11935
it is bycause they iudge by comparison, saying: Al the world doth thus.
it is Because they judge by comparison, saying: All the world does thus.
pn31 vbz c-acp pns32 vvb p-acp n1, vvg: d dt n1 vdz av.
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11936
Too bee shorte, God seemeth vntoo them too bee barred of all libertie, when the worlde behaueth it selfe otherwyse than he hath commaunded by hys woorde.
Too be short, God seems unto them too be barred of all liberty, when the world behaveth it self otherwise than he hath commanded by his word.
av vbb j, np1 vvz p-acp pno32 av vbi vvn pp-f d n1, c-crq dt n1 vvz pn31 n1 av cs pns31 vhz vvn p-acp po31 n1.
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11937
But it is too no purpose for them too set downe and obiect suche examples:
But it is too no purpose for them too Set down and Object such Examples:
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for they cannot preiudice God, that he shuld not alwayes condemne such as haue done amisse.
for they cannot prejudice God, that he should not always condemn such as have done amiss.
c-acp pns32 vmbx n1 n1, cst pns31 vmd xx av vvi d c-acp vhb vdn av.
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Thoughe there were a thousande worldes, yet shoulde they all go to wrecke before him, specially if men came wyth such statelynesse,
Though there were a thousande world's, yet should they all go to wreck before him, specially if men Come with such statelynesse,
cs pc-acp vbdr dt crd n2, av vmd pns32 d vvb p-acp n1 p-acp pno31, av-j cs n2 vvd p-acp d n1,
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as too saye, Thus and thus doo wee.
as too say, Thus and thus do we.
c-acp av vvi, av cc av vdb pns12.
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And who are you? Thus yee see in effect wherevntoo this texte ought to serue vs that wee may take profite by it, 〈 … 〉 •aue euery man too trye his owne woorkes.
And who Are you? Thus ye see in Effect whereunto this text ought to serve us that we may take profit by it, 〈 … 〉 •aue every man too try his own works.
cc q-crq vbr pn22? av pn22 vvb p-acp n1 c-crq d n1 vmd pc-acp vvi pno12 d pns12 vmb vvi n1 p-acp pn31, 〈 … 〉 vhi d n1 av vvi po31 d n2.
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And it is purposely sayde hys owne woorke, too bryng vs too the consideration of our whole lyfe.
And it is purposely said his own work, too bring us too the consideration of our Whole life.
cc pn31 vbz av vvn po31 d n1, av vvb pno12 av dt n1 pp-f po12 j-jn n1.
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For he meaneth not that wee should take a peece of it and let the rest alone:
For he means not that we should take a piece of it and let the rest alone:
p-acp pns31 vvz xx cst pns12 vmd vvi dt n1 pp-f pn31 cc vvb dt n1 av-j:
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but that lyke as God hath written all in his recordes, so wee on our side should search throughly by parcelmeale wherin we may haue offended,
but that like as God hath written all in his records, so we on our side should search thoroughly by parcelmeale wherein we may have offended,
cc-acp cst av-j c-acp np1 vhz vvn d p-acp po31 n2, av pns12 p-acp po12 n1 vmd vvi av-j p-acp av c-crq pns12 vmb vhi vvn,
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and what vices and infirmities there are in vs. That is it that S. Paule ment by the word woorke. For it may happen now & then, that in some one point we shall haue serued God faithfully,
and what vices and infirmities there Are in us That is it that S. Paul meant by the word work. For it may happen now & then, that in Some one point we shall have served God faithfully,
cc r-crq n2 cc n2 pc-acp vbr p-acp pno12 cst vbz pn31 cst np1 np1 vvd p-acp dt n1 n1. p-acp pn31 vmb vvi av cc av, cst p-acp d crd n1 pns12 vmb vhi vvn np1 av-j,
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but yet howsoeuer it be done, there is stil some infirmitie in it. Agein wee be faultie of so many imperfections, as it abasheth vs too see it,
but yet howsoever it be done, there is still Some infirmity in it. Again we be faulty of so many imperfections, as it abasheth us too see it,
cc-acp av c-acp pn31 vbb vdn, pc-acp vbz av d n1 p-acp pn31. av pns12 vbb j pp-f av d n2, c-acp pn31 vvz pno12 av vvi pn31,
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and wee cannot but euen lothe ourselues.
and we cannot but even loath ourselves.
cc pns12 vmbx p-acp av j px12.
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Therfore let vs learne to examin our owne liues well, before we iudge of other mennes.
Therefore let us Learn to examine our own lives well, before we judge of other men's.
av vvb pno12 vvi pc-acp vvi po12 d n2 av, c-acp pns12 vvb pp-f j-jn ng2.
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For seeyng that God dooth vs the honour to make euery of vs his owne iudge:
For seeing that God doth us the honour to make every of us his own judge:
p-acp vvg cst np1 vdz pno12 dt n1 pc-acp vvi d pp-f pno12 po31 d n1:
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wee do but increase our own damnation before him, when wee be so rough and seuere towardes those that haue offended, and forget our owne sinnes.
we do but increase our own damnation before him, when we be so rough and severe towards those that have offended, and forget our own Sins.
pns12 vdb p-acp vvi po12 d n1 p-acp pno31, c-crq pns12 vbb av j cc j p-acp d cst vhb vvn, cc vvb po12 d n2.
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11951
Now wheras S. Paule saith that euery man shal• haue praise in himselfe only:
Now whereas S. Paul Says that every man shal• have praise in himself only:
av cs n1 np1 vvz cst d n1 n1 vhb n1 p-acp px31 av-j:
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it is not ment when men examine themselues, they shal find cause in them wherfore to be praysed:
it is not meant when men examine themselves, they shall find cause in them Wherefore to be praised:
pn31 vbz xx vvn c-crq n2 vvb px32, pns32 vmb vvi n1 p-acp pno32 c-crq pc-acp vbi vvn:
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but that the true praise is that which hath some substantialnesse in it selfe:
but that the true praise is that which hath Some substantialness in it self:
cc-acp cst dt j n1 vbz d r-crq vhz d n1 p-acp pn31 n1:
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which is, that euery mā know what he himselfe is, and iudge of himselfe without comparing with others. As for example:
which is, that every man know what he himself is, and judge of himself without comparing with Others. As for Exampl:
r-crq vbz, cst d n1 vvb r-crq pns31 px31 vbz, cc n1 pp-f px31 p-acp vvg p-acp n2-jn. p-acp p-acp n1:
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it is alwayes sayd that a purblind person is cleersighted, among thē that are starke blind.
it is always said that a purblind person is cleersighted, among them that Are stark blind.
pn31 vbz av vvn cst dt j n1 vbz j, p-acp pno32 cst vbr av-j j.
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11956
And among the black Moores, he that is tawny will seeme white.
And among the black Moors, he that is tawny will seem white.
cc p-acp dt j-jn n2, pns31 cst vbz j vmb vvi j-jn.
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11957
If iudgement bee giuen of a white man when he is among a dozen Moores, there will be no whitenesse vnto his.
If judgement be given of a white man when he is among a dozen Moors, there will be no whiteness unto his.
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But if he bee brought ageine among his owne countrymen, he will bee found to bee a farre other than he was taken to bee.
But if he be brought again among his own countrymen, he will be found to be a Far other than he was taken to be.
p-acp cs pns31 vbb vvn av p-acp po31 d n2, pns31 vmb vbi vvn pc-acp vbi dt av-j n-jn cs pns31 vbds vvn pc-acp vbi.
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11959
If it bee sayde, Lo heere a man that is cleersighted, and yet he is but purblind:
If it be said, Lo Here a man that is cleersighted, and yet he is but purblind:
cs pn31 vbb vvn, uh av dt n1 cst vbz j, cc av pns31 vbz p-acp j:
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his cleersightednesse shall bee but in comparison of them that are starke blind: for his eyesight is not cleere and sound in deede.
his cleersightednesse shall be but in comparison of them that Are stark blind: for his eyesight is not clear and found in deed.
png31 n1 vmb vbi cc-acp p-acp n1 pp-f pno32 cst vbr av-j j: c-acp po31 n1 vbz xx j cc vvi p-acp n1.
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11961
Euen so, too iudge by comparison is a very fond thing. Thus yee see in effect what Sainct Paule ment to say.
Eve so, too judge by comparison is a very found thing. Thus ye see in Effect what Saint Paul meant to say.
np1 av, av vvb p-acp n1 vbz dt av j n1. av pn22 vvb p-acp n1 r-crq n1 np1 vvd pc-acp vvi.
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He ment not that when wee haue examined our lyfe, wee haue wherefore too commend and esteeme our selues:
He meant not that when we have examined our life, we have Wherefore too commend and esteem our selves:
pns31 vvd xx cst c-crq pns12 vhb vvn po12 n1, pns12 vhb c-crq av vvb cc vvi po12 n2:
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but that all the prayse 〈 … 〉 chalenge too themselues, are but wynde and smoke,
but that all the praise 〈 … 〉 challenge too themselves, Are but wind and smoke,
cc-acp cst d dt n1 〈 … 〉 vvi av px32, vbr p-acp n1 cc n1,
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11964
and starke lyes, bycause their gazing is at themselues, as if a man should bee in loue with his owne image.
and stark lies, Because their gazing is At themselves, as if a man should be in love with his own image.
cc av-j vvz, c-acp po32 vvg vbz p-acp px32, c-acp cs dt n1 vmd vbi p-acp n1 p-acp po31 d n1.
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11965
Marke me a little chyld when one sheweth him a glasse, he knowes not whither it be himselfe or another, whom he sees there,
Mark me a little child when one shows him a glass, he knows not whither it be himself or Another, whom he sees there,
vvb pno11 dt j n1 c-crq pi vvz pno31 dt n1, pns31 vvz xx c-crq pn31 vbb px31 cc j-jn, ro-crq pns31 vvz a-acp,
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and yet is he altogether fond of it. Euen so is it with all suche as beleeue themselues to be wonderous fellowes.
and yet is he altogether found of it. Eve so is it with all such as believe themselves to be wondrous Fellows.
cc av vbz pns31 av j pp-f pn31. np1 av vbz pn31 p-acp d d c-acp vvb px32 pc-acp vbi j n2.
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11967
And why so? VVherevpon do they ground themselues, or what reason moueth them, but that they seeme to themselues to be of more valew,
And why so? Whereupon do they ground themselves, or what reason moves them, but that they seem to themselves to be of more value,
cc q-crq av? c-crq vdb pns32 n1 px32, cc r-crq n1 vvz pno32, cc-acp cst pns32 vvb p-acp px32 pc-acp vbi pp-f dc n1,
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11968
than they that were able to shewe them the way? For see heere what they will alledge.
than they that were able to show them the Way? For see Here what they will allege.
cs pns32 cst vbdr j pc-acp vvi pno32 dt n1? p-acp vvi av r-crq pns32 vmb vvi.
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11969
O (say they) suche a man is well esteemed, but yet he hath suche a fault and such a fault in him.
O (say they) such a man is well esteemed, but yet he hath such a fault and such a fault in him.
sy (vvb pns32) d dt n1 vbz av vvn, cc-acp av pns31 vhz d dt n1 cc d dt n1 p-acp pno31.
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11970
So that when a mans vyces are searched out, if they be condemned, ye see it is but a sport of little children.
So that when a men vices Are searched out, if they be condemned, you see it is but a sport of little children.
av cst c-crq dt ng1 n2 vbr vvn av, cs pns32 vbb vvn, pn22 vvb pn31 vbz p-acp dt n1 pp-f j n2.
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then shall wee haue praise, howbeit in our selues (sayth S. Paule) and not in other folke.
then shall we have praise, howbeit in our selves (say S. Paul) and not in other folk.
av vmb pns12 vhi n1, a-acp p-acp po12 n2 (vvz np1 np1) cc xx p-acp j-jn n1.
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11971
Therfore not without cause doth S. Paule say, that to make a a good tryall, that wee may haue a well grounded prayse and such a one as may stand before God, wee must try ourselues. If a man say, yea:
Therefore not without cause does S. Paul say, that to make a a good trial, that we may have a well grounded praise and such a one as may stand before God, we must try ourselves. If a man say, yea:
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but may a man prayse himselfe? It is so certeine that we must be voyd of all glorie, to put in vre that which wee haue seen in another text, where it is sayd that we must glorie in God.
but may a man praise himself? It is so certain that we must be void of all glory, to put in use that which we have seen in Another text, where it is said that we must glory in God.
cc-acp vmb dt n1 vvi px31? pn31 vbz av j cst pns12 vmb vbi j pp-f d n1, pc-acp vvi p-acp n1 cst r-crq pns12 vhb vvn p-acp j-jn n1, c-crq pn31 vbz vvn cst pns12 vmb vvi p-acp np1.
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11973
The question then is not whither men may bee praysed or no:
The question then is not whither men may be praised or no:
dt n1 av vbz xx c-crq n2 vmb vbi vvn cc dx:
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11974
but S. Paule hath sayd condicionally, that if any man will be praised of God, he must withdraw himself as it were into his secret chamber,
but S. Paul hath said conditionally, that if any man will be praised of God, he must withdraw himself as it were into his secret chamber,
cc-acp n1 np1 vhz vvn av-j, cst cs d n1 vmb vbi vvn pp-f np1, pns31 vmb vvi px31 c-acp pn31 vbdr p-acp po31 j-jn n1,
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11975
and consider what maner of one he is:
and Consider what manner of one he is:
cc vvb r-crq n1 pp-f pi pns31 vbz:
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and then will he be no more so foolishe as to commend himselfe or to say, tushe, I am woorth as much as such a one, I am as good a man as he.
and then will he be no more so foolish as to commend himself or to say, tush, I am worth as much as such a one, I am as good a man as he.
cc av vmb pns31 vbi dx av-dc av j c-acp pc-acp vvi px31 cc pc-acp vvi, uh, pns11 vbm j c-acp d c-acp d dt pi, pns11 vbm a-acp j dt n1 c-acp pns31.
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11977
VVhen this greere is pulled downe: then shall a man see whither he ought to be praysed or no.
When this greere is pulled down: then shall a man see whither he ought to be praised or no.
c-crq d n1 vbz vvn a-acp: av vmb dt n1 vvb c-crq pns31 vmd pc-acp vbi vvn cc uh-dx.
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11978
Now of a truth, it is certein that there is not one sparke of praise in vs, at least wise that we may chalendge as our owne.
Now of a truth, it is certain that there is not one spark of praise in us, At least wise that we may challenge as our own.
av pp-f dt n1, pn31 vbz j cst pc-acp vbz xx crd n1 pp-f n1 p-acp pno12, p-acp ds j cst pns12 vmb vvb p-acp po12 d.
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11979
Neuerthelesse wee shall not fayle to haue prayse in our God: which is much better than if wee were hoyssed aboue the Cloudes.
Nevertheless we shall not fail to have praise in our God: which is much better than if we were hoyssed above the Clouds.
av pns12 vmb xx vvi pc-acp vhi n1 p-acp po12 n1: r-crq vbz av-d jc cs cs pns12 vbdr vvn p-acp dt n2.
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11980
For when mē deceiue themselues with a vayne opinion, or that the whole world laugheth vpon them:
For when men deceive themselves with a vain opinion, or that the Whole world Laugheth upon them:
p-acp c-crq n2 vvb px32 p-acp dt j n1, cc cst dt j-jn n1 vvz p-acp pno32:
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11981
it seemeth to them that they flie in the aire: but it is the next way to make them tumble downe & breake their neckes.
it seems to them that they fly in the air: but it is the next Way to make them tumble down & break their necks.
pn31 vvz p-acp pno32 cst pns32 vvb p-acp dt n1: cc-acp pn31 vbz dt ord n1 pc-acp vvi pno32 vvi a-acp cc vvi po32 n2.
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11982
Lo wherevntoo all this presumption that blindeth vs serueth vs. But when we once know what it is too seeke prayse in God:
Lo whereunto all this presumption that blinds us serveth us But when we once know what it is too seek praise in God:
np1 c-crq d d n1 cst vvz pno12 vvz pno12 p-acp c-crq pns12 a-acp vvb r-crq pn31 vbz av vvb n1 p-acp np1:
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11983
then are wee in the way too bee rightly knit vnto him, and so shall wee stand vppon a good and sure 〈 … 〉 and esteemed.
then Are we in the Way too be rightly knit unto him, and so shall we stand upon a good and sure 〈 … 〉 and esteemed.
av vbr pns12 p-acp dt n1 av vbi av-jn vvn p-acp pno31, cc av vmb pns12 vvi p-acp dt j cc av-j 〈 … 〉 cc vvn.
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11984
According wherevnto wee see how S. Paule glorieth in his good conscience and in his vprightnesse.
According whereunto we see how S. Paul Glorieth in his good conscience and in his uprightness.
vvg c-crq pns12 vvb c-crq n1 np1 vvz p-acp po31 j n1 cc p-acp po31 n1.
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11985
He sayth that they whō he hath wonne vnto Iesus Christ by the Gospell are his Crowne or garland.
He say that they whom he hath won unto Iesus christ by the Gospel Are his Crown or garland.
pns31 vvz cst pns32 qo-crq pns31 vhz vvn p-acp np1 np1 p-acp dt n1 vbr po31 n1 cc n1.
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11986
And all Gods seruants may say as much.
And all God's Servants may say as much.
cc d ng1 n2 vmb vvi a-acp av-d.
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11987
Neuerthelesse, it is not ment that they must part stakes with God, as they do which alledge their own vertues and deseruings, who out of all doubt do make as it were ydolls of themselues:
Nevertheless, it is not meant that they must part stakes with God, as they do which allege their own Virtues and deservings, who out of all doubt do make as it were ydolls of themselves:
av, pn31 vbz xx vvn cst pns32 vmb vvi n2 p-acp np1, c-acp pns32 vdb r-crq vvb po32 d n2 cc n2-vvg, r-crq av pp-f d n1 vdb vvi c-acp pn31 vbdr n2 pp-f px32:
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11988
But that the faithful hauing confessed themselues to be nothing at all but by Gods free goodnesse:
But that the faithful having confessed themselves to be nothing At all but by God's free Goodness:
cc-acp cst dt j vhg vvn px32 pc-acp vbi pix p-acp av-d cc-acp p-acp npg1 j n1:
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11989
reioyce in the things that he hath giuen them, alwayes reseruing too him his due.
rejoice in the things that he hath given them, always reserving too him his endue.
vvb p-acp dt n2 cst pns31 vhz vvn pno32, av vvg av pno31 po31 n-jn.
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11990
Therfore when wee desire not too haue any thing too ourselues alone from God, but depend vppon him and vpon his meere grace:
Therefore when we desire not too have any thing too ourselves alone from God, but depend upon him and upon his mere grace:
av c-crq pns12 vvb xx av vhi d n1 av px12 av-j p-acp np1, cc-acp vvb p-acp pno31 cc p-acp po31 j n1:
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Nowe whereas it is sayd But in ourselues: it is not ment that the praise springeth in our selues,
Now whereas it is said But in ourselves: it is not meant that the praise springs in our selves,
av cs pn31 vbz vvn cc-acp p-acp px12: pn31 vbz xx vvn cst dt n1 vvz p-acp po12 n2,
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11993
and that wee bee not sinners: but he hath an eye too that which I haue told you alreadie:
and that we be not Sinners: but he hath an eye too that which I have told you already:
cc cst pns12 vbb xx n2: cc-acp pns31 vhz dt n1 av cst r-crq pns11 vhb vvn pn22 av:
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11994
which is, that so long as men stand vpō comparing of thēselues wyth other folks, they do but deceiue themselues.
which is, that so long as men stand upon comparing of themselves with other folks, they do but deceive themselves.
r-crq vbz, cst av av-j c-acp n2 vvb p-acp vvg pp-f px32 p-acp j-jn n2, pns32 vdb p-acp vvi px32.
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11995
For it wyll seeme that wee bee little Angells: and yet for all that, wee shall bee neuer a whit better than Diuells.
For it will seem that we be little Angels: and yet for all that, we shall be never a whit better than Devils.
p-acp pn31 vmb vvi cst pns12 vbb j n2: cc av p-acp d d, pns12 vmb vbi av-x dt n1 av-jc cs n2.
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And why? For wee lyken ourselues but too suche as are starke nought and vtterly corrupted.
And why? For we liken ourselves but too such as Are stark nought and utterly corrupted.
cc q-crq? c-acp pns12 vvi px12 p-acp av d c-acp vbr av-j pi cc av-j vvn.
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11997
Nowe if euer this warning were necessarie, it is most necessarie nowe adayes. For althoughe there haue bin muche corruption euen euer from Sainct Paules tyme hytherto:
Now if ever this warning were necessary, it is most necessary now adays. For although there have been much corruption even ever from Saint Paul's time hitherto:
av cs av d n-vvg vbdr j, pn31 vbz av-ds j av av. p-acp cs pc-acp vhi vbn d n1 av av p-acp n1 npg1 n1 av:
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yet at this day it is come to the full heygth of it. And in very deede it seemeth that all states and degrees haue conspired ageynst God.
yet At this day it is come to the full height of it. And in very deed it seems that all states and Degrees have conspired against God.
av p-acp d n1 pn31 vbz vvn p-acp dt j n1 pp-f pn31. cc p-acp j n1 pn31 vvz cst d n2 cc n2 vhb vvn p-acp np1.
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VVee see then that the worlde rusheth foorth as it were into a furious rage, too make warre ageynst all equitie and vpryghtnesse:
We see then that the world Rushes forth as it were into a furious rage, too make war against all equity and vpryghtnesse:
pns12 vvb av cst dt n1 vvz av c-acp pn31 vbdr p-acp dt j n1, av vvb n1 p-acp d n1 cc n1:
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and yet wee ceasse not too sleepe still in such confusion. And why? Bycause euery man dooth so.
and yet we cease not too sleep still in such confusion. And why? Because every man doth so.
cc av pns12 vvb xx av vvi av p-acp d n1. cc q-crq? c-acp d n1 vdz av.
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And by that meanes God is as it were driuen backe.
And by that means God is as it were driven back.
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Thinke wee that wee by our iniquities shall thrust him out of his seate, or bereeue him of his authoritie of iudging the whole world? No:
Think we that we by our iniquities shall thrust him out of his seat, or bereeue him of his Authority of judging the Whole world? No:
vvb pns12 d pns12 p-acp po12 n2 vmb vvi pno31 av pp-f po31 n1, cc vvi pno31 pp-f po31 n1 pp-f vvg dt j-jn n1? uh-dx:
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For all of vs without exception must appeare before him, and there wee cannot shocke ourselues together too say, Sirs let vs sticke too our tackeling,
For all of us without exception must appear before him, and there we cannot shock ourselves together too say, Sirs let us stick too our tackling,
c-acp d pp-f pno12 p-acp n1 vmb vvi p-acp pno31, cc a-acp pns12 vmbx n1 px12 av av vvi, n2 vvb pno12 vvi av po12 n-vvg,
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for wee bee too great a multitude God wyth one blast of hys mouth is able too sincke 〈 … 〉 so, let vs put the thing in practise which is spoken heere by Sainct Paul,
for we be too great a multitude God with one blast of his Mouth is able too sink 〈 … 〉 so, let us put the thing in practice which is spoken Here by Saint Paul,
c-acp pns12 vbb av j dt n1 np1 p-acp crd n1 pp-f po31 n1 vbz j av vvi 〈 … 〉 av, vvb pno12 vvi dt n1 p-acp n1 r-crq vbz vvn av p-acp n1 np1,
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and let euery man keepe good watche ouer himselfe.
and let every man keep good watch over himself.
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And when wee see blasphemie, whoredome, wantonnesse, Loocenesse, drunkennesse, gluttonie, pylling and polling, periurie, treason, enuie,
And when we see blasphemy, whoredom, wantonness, Looseness, Drunkenness, gluttony, pylling and polling, perjury, treason, envy,
cc c-crq pns12 vvb n1, n1, n1, n1, n1, n1, n-vvg cc n-vvg, n1, n1, n1,
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and suche other lyke things haue theyr full scope:
and such other like things have their full scope:
cc d n-jn av-j n2 vhb po32 j n1:
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Let vs bee sorie for it, and yet let vs not thinke that bycause the thornes among the which wee walke doo scratch vs, therefore wee bee discharged:
Let us be sorry for it, and yet let us not think that Because the thorns among the which we walk do scratch us, Therefore we be discharged:
vvb pno12 vbi j p-acp pn31, cc av vvb pno12 xx vvi cst c-acp dt n2 p-acp dt r-crq pns12 vvb vdi vvi pno12, av pns12 vbb vvn:
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nor that it may auayle vs when wee can alledge, that other men haue bin the cause of our starting out intoo lewde behauiour,
nor that it may avail us when we can allege, that other men have been the cause of our starting out into lewd behaviour,
ccx cst pn31 vmb vvi pno12 c-crq pns12 vmb vvi, cst j-jn n2 vhb vbn dt n1 pp-f po12 n-vvg av p-acp j n1,
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or of that wee haue bin caryed away in deede as it were wyth a whirle wynde.
or of that we have been carried away in deed as it were with a whirl wind.
cc pp-f cst pns12 vhb vbn vvn av p-acp n1 c-acp pn31 vbdr p-acp dt vvb n1.
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I say let vs not thinke that that can auayle vs: but let vs followe Gods word when it is preached vntoo vs:
I say let us not think that that can avail us: but let us follow God's word when it is preached unto us:
pns11 vvb vvb pno12 xx vvi d cst vmb vvi pno12: cc-acp vvb pno12 vvi n2 n1 c-crq pn31 vbz vvn p-acp pno12:
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Let that bee all our wysedome.
Let that be all our Wisdom.
vvb cst vbb d po12 n1.
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Let that bee all our counsell, accordyng as it is sayde in the hundred and nyneteenth Psalme, that Gods commaundementes are the Counsellers of a faythfull man.
Let that be all our counsel, according as it is said in the hundred and nyneteenth Psalm, that God's Commandments Are the Counsellers of a faithful man.
vvb cst vbb d po12 n1, vvg c-acp pn31 vbz vvn p-acp dt crd cc n1 n1, cst npg1 n2 vbr dt n2 pp-f dt j n1.
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VVhen a young man that is readie too fall too vnthriftinesse hath a gouernour too holde hym in awe, he will bee restreyned for a tyme.
When a young man that is ready too fallen too unthriftiness hath a governor too hold him in awe, he will be restrained for a time.
c-crq dt j n1 cst vbz j av vvi av n1 vhz dt n1 av vvi pno31 p-acp n1, pns31 vmb vbi vvn p-acp dt n1.
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Nowe truely Satan hathe great store of allurementes, and infinite meanes and occasions to breake our neckes withall:
Now truly Satan hath great store of allurements, and infinite means and occasions to break our necks withal:
av av-j np1 vhz j n1 pp-f n2, cc j n2 cc n2 pc-acp vvi po12 n2 av:
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But God of his grace gyueth vs counsell, he setteth hys word before vs.
But God of his grace gyveth us counsel, he sets his word before us
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Therfore it is good reason he shoulde win so muche at our handes as too bee herde of vs,
Therefore it is good reason he should win so much At our hands as too be herd of us,
av pn31 vbz j n1 pns31 vmd vvi av av-d p-acp po12 n2 c-acp av vbi vvn pp-f pno12,
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and that wee should frame our selues too hym:
and that we should frame our selves too him:
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for what shall it aduauntage vs too haue alledged a hundred thousande tymes that wee haue doone as other men did? It is all one as if wee shoulde saye, Tushe sirra, wee passe not so muche for GOD as for menne, wee haue preferred the worlde, whyche ledde vs too vnthriftinesse,
for what shall it advantage us too have alleged a hundred thousande times that we have done as other men did? It is all one as if we should say, Tush sirrah, we pass not so much for GOD as for men, we have preferred the world, which led us too unthriftiness,
c-acp r-crq vmb pn31 n1 pno12 av vhb vvn dt crd crd n2 cst pns12 vhb vdn p-acp j-jn n2 vdd? pn31 vbz d pi c-acp cs pns12 vmd vvi, uh n1, pns12 vvb xx av av-d c-acp np1 c-acp p-acp n2, pns12 vhb vvn dt n1, r-crq vvd pno12 av n1,
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and withdrawen our selues from all goodnesse. Is thys a reasonable excuce? No:
and withdrawn our selves from all Goodness. Is this a reasonable excuce? No:
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Is it not all one as if wee shoulde spit in hys face, and bid hym backe and get him hence, that men maye haue full swaye among vs,
Is it not all one as if we should spit in his face, and bid him back and get him hence, that men may have full sway among us,
vbz pn31 xx av-d crd c-acp cs pns12 vmd vvi p-acp po31 n1, cc vvb pno31 av cc vvi pno31 av, cst n2 vmb vhi j n1 p-acp pno12,
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for wee must doo as they doo and frame our selues too the bent of theyr bowe? Thus yee see in fewe woordes too what vse wee ought now adayes too put thys doctrine of Sainct Paules.
for we must do as they do and frame our selves too the bent of their bow? Thus ye see in few words too what use we ought now adays too put this Doctrine of Saint Paul's.
c-acp pns12 vmb vdi c-acp pns32 vdi cc vvi po12 n2 av dt n1 pp-f po32 n1? av pn22 vvb p-acp d n2 av r-crq n1 pns12 vmd av av av vvn d n1 pp-f n1 npg1.
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And for the same cause also he addeth, that euery man shall beare his owne burthen.
And for the same cause also he adds, that every man shall bear his own burden.
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As if he had sayde, euery man shall bee combered ynoughe for hymselfe, wythout helping 〈 … 〉 this sentence may bee applyed too many vses,
As if he had said, every man shall be cumbered enough for himself, without helping 〈 … 〉 this sentence may be applied too many uses,
c-acp cs pns31 vhd vvn, d n1 vmb vbi vvn av-d p-acp px31, p-acp j-vvg 〈 … 〉 d n1 vmb vbi vvd av d n2,
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yea euen wythoute turning of the woordes from Sainct Paules owne meaning.
yea even without turning of the words from Saint Paul's own meaning.
uh av p-acp vvg pp-f dt n2 p-acp n1 npg1 d n1.
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For if thys reason that euery manne shall beare hys owne burthen before GOD, bee alleaged as a generall matter:
For if this reason that every man shall bear his own burden before GOD, be alleged as a general matter:
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then vseth he the woorde Burthen, too cutte off all excuces, too the ende that men shoulde thinke that all theyr shyftes and startingholes cannot auayle them:
then uses he the word Burden, too Cut off all excuces, too the end that men should think that all their shifts and startingholes cannot avail them:
av vvz pns31 dt n1 n1, av vvd a-acp d n2, av dt n1 cst n2 vmd vvi cst d po32 n2 cc n2 vmbx vvi pno32:
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and that is well woorthie too bee marked. For wee see what malapertnesse is in vs:
and that is well worthy too be marked. For we see what malapertness is in us:
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wee woulde bee ashamed to stand in contention wyth creatures as wee doo with our GOD,
we would be ashamed to stand in contention with creatures as we do with our GOD,
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and for proofe thereof, if God presse vs, wee wyll neuer leaue oure replying and murmuring, till wee bee more than conuicted.
and for proof thereof, if God press us, we will never leave our replying and murmuring, till we be more than convicted.
cc p-acp n1 av, cs np1 vvb pno12, pns12 vmb av-x vvi po12 vvg cc vvg, c-acp pns12 vbb av-dc cs j-vvn.
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Yee see then that Sainct Paules setting downe of thys woorde Burthen, is as if he shoulde saye that wee cannot accuse GOD,
Ye see then that Saint Paul's setting down of this word Burden, is as if he should say that we cannot accuse GOD,
pn22 vvb av d n1 npg1 vvg a-acp pp-f d n1 n1, vbz c-acp cs pns31 vmd vvi cst pns12 vmbx vvi np1,
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nor winne any thing by standing in contention with him.
nor win any thing by standing in contention with him.
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For why? VVhence commeth the condemnation that presseth vs? Is it of that God stretcheth oute hys arme too make vs feele hys power in ouerwhelmyng vs? No,
For why? Whence comes the condemnation that Presseth us? Is it of that God Stretcheth out his arm too make us feel his power in overwhelming us? No,
p-acp q-crq? q-crq vvz dt n1 cst vvz pno12? vbz pn31 pp-f d np1 vvz av po31 n1 av vvb pno12 vvi po31 n1 p-acp vvg pno12? uh-dx,
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but euery manne shall beare his owne burthen.
but every man shall bear his own burden.
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Nowe it is verie true that Gods wrathe is lykened too a burning fyre which consumeth all:
Now it is very true that God's wrath is likened too a burning fire which consumeth all:
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but in the meane whyle, whence commeth the wood of the fyre that consumeth vs? VVhat kindleth? VVhat maynteineth it? It is wee our selues: but in the mean while, whence comes the wood of the fire that consumeth us? What kindleth? What maintaineth it? It is we our selves:
p-acp p-acp dt j n1, q-crq vvz dt n1 pp-f dt n1 cst vvz pno12? q-crq vvz? q-crq vvz pn31? pn31 vbz pns12 po12 n2:
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Our sinnes are (as yee woulde saye) the wood, and our wicked lustes haue kindled the fyre.
Our Sins Are (as ye would say) the wood, and our wicked lusts have kindled the fire.
po12 n2 vbr (c-acp pn22 vmd vvi) dt n1, cc po12 j n2 vhb vvn dt n1.
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Euen so is it as in respecte of the woorde Burthen. It is true that it is Gods hand which presseth the wicked:
Eve so is it as in respect of the word Burden. It is true that it is God's hand which Presseth the wicked:
np1 av vbz pn31 p-acp p-acp n1 pp-f dt n1 n1. pn31 vbz j cst pn31 vbz ng1 n1 r-crq vvz dt j:
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but yet notwithstanding if they looke vppon the verye cause, they shall fynde it to bee their owne sinnes.
but yet notwithstanding if they look upon the very cause, they shall find it to be their own Sins.
cc-acp av c-acp cs pns32 vvb p-acp dt j n1, pns32 vmb vvi pn31 pc-acp vbi po32 d n2.
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Thus much concerning the worde Burthen. Now after that S. Paule hath stopped all mouthes, & shewed that wee must quietly receiue the iudgement that God shall giue vppon vs:
Thus much Concerning the word Burden. Now After that S. Paul hath stopped all mouths, & showed that we must quietly receive the judgement that God shall give upon us:
av av-d vvg dt n1 n1. av p-acp d n1 np1 vhz vvn d n2, cc vvd cst pns12 vmb av-jn vvi dt n1 cst np1 vmb vvi p-acp pno12:
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he telleth vs that euery man shall beare hys owne burthen.
he Telleth us that every man shall bear his own burden.
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And thervpon wee haue to gather the thing which I haue touched alreadie, namely that euery man shal bee combered ynough with himselfe.
And thereupon we have to gather the thing which I have touched already, namely that every man shall be cumbered enough with himself.
cc av pns12 vhb pc-acp vvi dt n1 r-crq pns11 vhb vvn av, av cst d n1 vmb vbi vvn av-d p-acp px31.
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And S. Paule doth purposely say so, bycause that when I referre my self to custome,
And S. Paul does purposely say so, Because that when I refer my self to custom,
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and say, the fashion or guise is so, and euery man dooth so:
and say, the fashion or guise is so, and every man doth so:
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it is all one as if I would vnburthen my s〈 … 〉 But nowe 〈 … 〉 whither they whom I alledge for my warrant bee strong ynough,
it is all one as if I would unburthen my s〈 … 〉 But now 〈 … 〉 whither they whom I allege for my warrant be strong enough,
pn31 vbz d pi c-acp cs pns11 vmd vvi po11 n1 … 〉 cc-acp av 〈 … 〉 q-crq pns32 ro-crq pns11 vvb p-acp po11 n1 vbi j av-d,
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and whither their shoulders bee able to beare my burthen.
and whither their shoulders be able to bear my burden.
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Behold, God calleth mee, and I must bee fayne to yeelde vp an account of my lyfe:
Behold, God calls me, and I must be fain to yield up an account of my life:
vvb, np1 vvz pno11, cc pns11 vmb vbi j pc-acp vvi a-acp dt n1 pp-f po11 n1:
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and I shall go seeke warrantes too answere for mee. And who be they? Euery man shal bee combered ynough in answering for himself:
and I shall go seek warrants too answer for me. And who be they? Every man shall be cumbered enough in answering for himself:
cc pns11 vmb vvi vvi n2 av vvi p-acp pno11. cc q-crq vbb pns32? d n1 vmb vbi vvn av-d p-acp vvg p-acp px31:
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there is not that man which hath not faults ynow of his own alreadie.
there is not that man which hath not Faults enough of his own already.
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And how then could they beare my burthen if I should cast it vpon them, seeing they bee so sore loden already with themselues,
And how then could they bear my burden if I should cast it upon them, seeing they be so soar laden already with themselves,
cc q-crq av vmd pns32 vvi po11 n1 cs pns11 vmd vvi pn31 p-acp pno32, vvg pns32 vbi av av-j vvn av p-acp px32,
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as is able too wey them downe a hundred times? Is it not then a great folly for mee to bring such warrantes before God? I am giltie of a hundred thousand faultes, I shall bee put there into the throng among the rest,
as is able too weigh them down a hundred times? Is it not then a great folly for me to bring such warrants before God? I am guilty of a hundred thousand Faults, I shall be put there into the throng among the rest,
c-acp vbz j av vvi pno32 a-acp dt crd n2? vbz pn31 xx av dt j n1 p-acp pno11 pc-acp vvi d n2 p-acp np1? pns11 vbm j pp-f dt crd crd n2, pns11 vmb vbi vvn a-acp p-acp dt n1 p-acp dt n1,
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and if I examine my selfe rightly, I shall finde my selfe worse than giltie as I sayd,
and if I examine my self rightly, I shall find my self Worse than guilty as I said,
cc cs pns11 vvb po11 n1 av-jn, pns11 vmb vvi po11 n1 av-jc cs j c-acp pns11 vvd,
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and yet for all this, I will satisfye God with saying, I haue followed the common trace.
and yet for all this, I will satisfy God with saying, I have followed the Common trace.
cc av p-acp d d, pns11 vmb vvi np1 p-acp vvg, pns11 vhb vvn dt j n1.
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VVhile I go about to discharge my selfe after this fashion vppon others, a thousand persons or twayne shall fall vpon mee,
VVhile I go about to discharge my self After this fashion upon Others, a thousand Persons or twayne shall fallen upon me,
n1 pns11 vvb a-acp pc-acp vvi po11 n1 p-acp d n1 p-acp n2-jn, dt crd n2 cc crd vmb vvi p-acp pno11,
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and by that meanes my burthen which was too heauie already shall bee increased and bee made much heauier:
and by that means my burden which was too heavy already shall be increased and be made much Heavier:
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and so yee see wee shall still abide in confusion.
and so ye see we shall still abide in confusion.
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Nowe therefore wee see what folly it is too alledge men, as thoughe they could defend vs ageynst God,
Now Therefore we see what folly it is too allege men, as though they could defend us against God,
av av pns12 vvb r-crq n1 pn31 vbz av vvb n2, c-acp cs pns32 vmd vvi pno12 p-acp np1,
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or that wee could bee exempted from our deserued condemnation by making a number of bucklers after that sort, too sheelde ourselues ageinst God:
or that we could be exempted from our deserved condemnation by making a number of bucklers After that sort, too shield ourselves against God:
cc cst pns12 vmd vbi vvn p-acp po12 j-vvn n1 p-acp vvg dt n1 pp-f n2 p-acp d n1, av vvb px12 p-acp np1:
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as who should say, the matter were doubtfull who should get the vpper hande, whither Gods woord whych must indure for euer and cannot bee impeached,
as who should say, the matter were doubtful who should get the upper hand, whither God's word which must endure for ever and cannot be impeached,
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or else our lustes whiche are fleshely.
or Else our lusts which Are fleshly.
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For whereof commeth custome, and fashion, and all that men terme lawfulnesse, and antiquitie or prescription and such other things? Of nothing else but that men will needes be wise in despite of God:
For whereof comes custom, and fashion, and all that men term lawfulness, and antiquity or prescription and such other things? Of nothing Else but that men will needs be wise in despite of God:
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and moreouer are caried away with their own wicked lustes, & euery man would haue the bridle slaked, to take leaue too do all maner of lewdnesse.
and moreover Are carried away with their own wicked lusts, & every man would have the bridle slaked, to take leave too do all manner of Lewdness.
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Yee see then that wee cannot bring any warrantes too set ageynst God, but wee make open warre ageynst him.
Ye see then that we cannot bring any warrants too Set against God, but we make open war against him.
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To bee short, if euery of vs consider that he is ouerloden with his owne faultes, he shall haue cause to humble himselfe.
To be short, if every of us Consider that he is overloaden with his own Faults, he shall have cause to humble himself.
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For there is not any man which is not beaten downe to the groūd if God liste too enter intoo 〈 … 〉 execute rigour towardes him,
For there is not any man which is not beaten down to the ground if God list too enter into 〈 … 〉 execute rigour towards him,
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and euen the ryghtuousest men of all, shall haue somewhat continually in them that is woorthie of blame,
and even the ryghtuousest men of all, shall have somewhat continually in them that is worthy of blame,
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so as they shall bee confounded.
so as they shall be confounded.
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Let vs acknowledge this, and yeelde God the whole prayse, suffering our selues to bee gouerned by him.
Let us acknowledge this, and yield God the Whole praise, suffering our selves to be governed by him.
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And let vs go backe againe to that which S. Paule tolde vs heretofore: that is to wit, [ to beware ] that wee deceyue not our selues wilfully,
And let us go back again to that which S. Paul told us heretofore: that is to wit, [ to beware ] that we deceive not our selves wilfully,
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when we would shew our selues hardie and bolde in correcting, rebuking, and amending one man or other.
when we would show our selves hardy and bold in correcting, rebuking, and amending one man or other.
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Let vs not bee so foolish as to iustifie our selues by comparison, as who should say that God ought to hold himselfe contented with our rebuking of others after that maner,
Let us not be so foolish as to justify our selves by comparison, as who should say that God ought to hold himself contented with our rebuking of Others After that manner,
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and for that there is some shewe of vertue in vs. Let vs not stay vpon any of these things,
and for that there is Some show of virtue in us Let us not stay upon any of these things,
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And by the way, if any man alledge that here seemeth to be some contrarietie, considering how Saint Paule saith that euery man shall beare his owne burthen: the answere thereto is easie.
And by the Way, if any man allege that Here seems to be Some contrariety, considering how Saint Paul Says that every man shall bear his own burden: the answer thereto is easy.
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as is told vs vs heere, but let vs marke also by the way, that whereas it is sayde that euery man shal beare his own burthen, we haue right great need of our Lord Iesus Christs helpe, and that he should take all our burthens vpon him, according as in very deed hee hath borne all our sinnes vpon the crosse,
as is told us us Here, but let us mark also by the Way, that whereas it is said that every man shall bear his own burden, we have right great need of our Lord Iesus Christ help, and that he should take all our burdens upon him, according as in very deed he hath born all our Sins upon the cross,
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as sayth S. Peter in his first Epistle.
as say S. Peter in his First Epistle.
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True it is that the matter which S. Paule handleth here, is none other than the same that I haue declared alreadie:
True it is that the matter which S. Paul handleth Here, is none other than the same that I have declared already:
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that is to wit, that we must not imagin that men are able to warrant vs,
that is to wit, that we must not imagine that men Are able to warrant us,
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for the rightuousest man aliue is combered ynough with himself.
for the rightuousest man alive is cumbered enough with himself.
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And furthermore, that if our Lord had not regard to hold vs vp, wee shoulde be oppressed vnder our burthen.
And furthermore, that if our Lord had not regard to hold us up, we should be oppressed under our burden.
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Yet notwithstanding euery man must answer for himselfe, and Gods word must haue the maistrie as I said afore.
Yet notwithstanding every man must answer for himself, and God's word must have the mastery as I said afore.
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Thus ye see what S. Paule intended to tell vs. But yet further, let vs thinke a little vpon our selues.
Thus you see what S. Paul intended to tell us But yet further, let us think a little upon our selves.
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If euery man should be faine to beare his own burthen, who were able to indure it? VVe should needes be borne downe.
If every man should be feign to bear his own burden, who were able to endure it? We should needs be born down.
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For if a man had but some one sinne in him, behold hel were readie too swallowe him vp.
For if a man had but Some one sin in him, behold hell were ready too swallow him up.
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Surely the weight of one sinne is heauier than a stone that were able to crush all our limmes and bones a peeces.
Surely the weight of one sin is Heavier than a stone that were able to crush all our limbs and bones a Pieces.
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Nowe it is no talking of any one, nor of a hundred: the multitude of them is infinite.
Now it is no talking of any one, nor of a hundred: the multitude of them is infinite.
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How then shall we stande in iudgement before God when he bringeth vs to account? VVho can say that hee commeth franke and free? To be short, we see that if there were not a remedie in the matter that S. Paule telleth vs heere:
How then shall we stand in judgement before God when he brings us to account? Who can say that he comes frank and free? To be short, we see that if there were not a remedy in the matter that S. Paul Telleth us Here:
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we shou•• 〈 … 〉 we must repayre to our Lorde Iesus Christ, for it is hee that hath borne all our burthens, as I haue alledged alreadie.
we shou•• 〈 … 〉 we must repair to our Lord Iesus christ, for it is he that hath born all our burdens, as I have alleged already.
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Truly the redeeming of vs did cost him deere, and if we seeke heauen and earth throughout for the price of a ransome, we shall not finde any other than him, that is able too pacifie God.
Truly the redeeming of us did cost him deer, and if we seek heaven and earth throughout for the price of a ransom, we shall not find any other than him, that is able too pacify God.
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Then had we neuer bin sanctified, except the sonne of God had giuen himselfe for vs. And in very deed the prophete Esay sheweth how hee bare our burthens.
Then had we never been sanctified, except the son of God had given himself for us And in very deed the Prophet Isaiah shows how he bore our burdens.
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Namely that he felt the paynes of death, and that the father was faine to wreake himselfe vpon him,
Namely that he felt the pains of death, and that the father was feign to wreak himself upon him,
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as though hee had bin an offender and giltie of all the sinnes of the worlde.
as though he had been an offender and guilty of all the Sins of the world.
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Now therefore we must resort vnto him, according also as he allureth vs to him.
Now Therefore we must resort unto him, according also as he Allureth us to him.
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VVhen the Scripture speaketh too vs of Gods iustice: it sayth that euery man shall bee recompenced according to his owne workes.
When the Scripture speaks too us of God's Justice: it say that every man shall be recompensed according to his own works.
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After which maner Saint Paule speaketh in the.xiiij. to the Romanes.
After which manner Saint Paul speaks in the xiiij to the Romans.
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According as euerie man shall haue walked in his conuersation in this world (sayeth he) and according as hee shall haue wrought in his bodie:
According as every man shall have walked in his Conversation in this world (Saith he) and according as he shall have wrought in his body:
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so must he receyue his rewarde. That is the order which the scripture keepeth in speaking of Gods iustice.
so must he receive his reward. That is the order which the scripture Keepeth in speaking of God's Justice.
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Yea, but in the meane while it excludeth not the remedie that is giuen vs in our Lorde Iesus Christ, whereby men are succoured.
Yea, but in the mean while it excludeth not the remedy that is given us in our Lord Iesus christ, whereby men Are succored.
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Lo how God succoureth his elect, and such as hee hath reserued too saluation:
Lo how God succoureth his elect, and such as he hath reserved too salvation:
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that is to wit, after he hath chastized them, he reacheth them his hande, and lyfteth them vp againe when hee hathe cast them downe.
that is to wit, After he hath Chastised them, he reaches them his hand, and lifteth them up again when he hath cast them down.
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And truly we shoulde not knowe of what value the grace of our Lorde Iesus Christ is,
And truly we should not know of what valve the grace of our Lord Iesus christ is,
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neyther coulde wee taste of it, neyther coulde wee euer bee partakers of it, vnlesse wee were vtterly confounded in our selues.
neither could we taste of it, neither could we ever be partakers of it, unless we were utterly confounded in our selves.
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Therefore let vs learne to feele our burthen in such wise, as too bowe vnder it, (as hathe bin declared this morning) and let the same leade vs too true humilitie.
Therefore let us Learn to feel our burden in such wise, as too bow under it, (as hath been declared this morning) and let the same lead us too true humility.
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And afterwarde, when wee haue felt the burthen more than wee are able too beare:
And afterward, when we have felt the burden more than we Are able too bear:
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let vs repayre too oure Lorde Iesus Christ, who promiseth too ease vs, so wee seeke oure whole rest in hym.
let us repair too our Lord Iesus christ, who promises too ease us, so we seek our Whole rest in him.
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So then, wee see that Gods grace is not excluded when hys iustice is spoken of.
So then, we see that God's grace is not excluded when his Justice is spoken of.
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For it standeth vs in 〈 … 〉 ••ayes too his mercie.
For it Stands us in 〈 … 〉 ••ayes too his mercy.
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VVhereas it is sayde that hee whiche shall haue beene a cruell and mercilesse persone, shall haue iustice withoute mercie: Whereas it is said that he which shall have been a cruel and merciless person, shall have Justice without mercy:
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thereby Saint Iames dooth vs too vnderstande, that oure Lorde hath his iudgement against the wicked and the reprobates, to recompende them according to their misdeedes:
thereby Saint James doth us too understand, that our Lord hath his judgement against the wicked and the Reprobates, to recompende them according to their misdeeds:
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and againe that he measureth his owne otherwise, that is to wit, that after he hath condemned them in themselues,
and again that he measureth his own otherwise, that is to wit, that After he hath condemned them in themselves,
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and made them to feele their diseases thereby to bring them to true lowlinesse: then he setteth them vp againe.
and made them to feel their diseases thereby to bring them to true lowliness: then he sets them up again.
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Then must we first be striken downe with Gods hande, and afterwarde be lifted vp againe by his gracious promises, in that hee telleth vs that in our Lorde Iesus Christ wee shall find all that wee want.
Then must we First be stricken down with God's hand, and afterward be lifted up again by his gracious promises, in that he Telleth us that in our Lord Iesus christ we shall find all that we want.
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Thus ye see in summe, after what maner we must practize this text:
Thus you see in sum, After what manner we must practice this text:
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11 Yee see hovve large a letter I haue vvritten too you vvith mine ovvne hand.
11 Ye see how large a Letter I have written too you with mine own hand.
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namely that in admonishing our neighbours with a gentle and meeld spirit, and being also humble & m•ke our selues, without presuming any thing vpon our selues, wee must examin well our owne liues,
namely that in admonishing our neighbours with a gentle and mild Spirit, and being also humble & m•ke our selves, without presuming any thing upon our selves, we must examine well our own lives,
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so as we may dayly bewayle our sinnes and be sorie for them, to the ende that we be no more deceyued with hipocrisie,
so as we may daily bewail our Sins and be sorry for them, to the end that we be no more deceived with hypocrisy,
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but labor to withdraw our selues from the worlde, to the intent we surmize not that we shall scape Gods iudgement by our shiftes.
but labour to withdraw our selves from the world, to the intent we surmise not that we shall escape God's judgement by our shifts.
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So then, let vs beare all these things in minde, that we may submit our selues to the pure worde of God.
So then, let us bear all these things in mind, that we may submit our selves to the pure word of God.
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And whatsoeuer men do to turne vs away from it, let vs not suffer our selues too be seduced.
And whatsoever men do to turn us away from it, let us not suffer our selves too be seduced.
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And for the bringing hereof to passe, let vs flee to our Lorde Iesus Christ, knowing that howe desirous so euer we bee to giue our selues wholly to the seruing of God,
And for the bringing hereof to pass, let us flee to our Lord Iesus christ, knowing that how desirous so ever we be to give our selves wholly to the serving of God,
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yet wee be so ouerloden with sinnes and imperfections, that they were able to sinke vs downe to the bottome of hell,
yet we be so overloaden with Sins and imperfections, that they were able to sink us down to the bottom of hell,
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if wee had not one to holde vs backe, that is to wit, our Lorde Iesus Christ, who hath borne all our sinnes,
if we had not one to hold us back, that is to wit, our Lord Iesus christ, who hath born all our Sins,
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and set vs vtterly free from them, too the intent wee might hereafter come before God with our faces vpright.
and Set us utterly free from them, too the intent we might hereafter come before God with our faces upright.
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Now let vs acknowledge our sinnes with such humilitie, as euerie of vs may confesse,
Now let us acknowledge our Sins with such humility, as every of us may confess,
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yea euen vnfeynedly, that we are all forlorne and paste hope, except this oure good God haue pitie vppon vs:
yea even vnfeynedly, that we Are all forlorn and past hope, except this our good God have pity upon us:
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praying him neuerthelesse, too make the fruite and vertue of the death and passion of our Lorde Iesus Christ auaylable, not onely in hyd••• 〈 … 〉 which wee haue committed alreadie,
praying him nevertheless, too make the fruit and virtue of the death and passion of our Lord Iesus christ available, not only in hyd••• 〈 … 〉 which we have committed already,
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and in burying them out of rem••••aunce: but also in clenzing vs dayly by hys holy spirite:
and in burying them out of rem••••aunce: but also in cleansing us daily by his holy Spirit:
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and in holding vs vp continually, till we bee come to the perfection wherevntoo he calleth vs,
and in holding us up continually, till we be come to the perfection whereunto he calls us,
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and be deliuered from the prison of sinne, wherewith wee bee yet inclozed.
and be Delivered from the prison of sin, wherewith we be yet inclozed.
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That it may please him to graunt this grace, not onely to vs, but also too all people. &c.
That it may please him to grant this grace, not only to us, but also too all people. etc.
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The. 40. Sermon, which is the thirde vpon the sixth Chapter.
The. 40. Sermon, which is the Third upon the sixth Chapter.
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6 Let him that is taught in the vvorde, make him that teacheth him partaker of all good things. 7 Deceyue not your selues: God cannot be mocked.
6 Let him that is taught in the word, make him that Teaches him partaker of all good things. 7 Deceive not your selves: God cannot be mocked.
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For looke vvhat a man sovveth, that shall he also reape. 8 For hee that sovveth in the fleshe, shall also of the fleshe reape corruption.
For look what a man Soweth, that shall he also reap. 8 For he that Soweth in the Flesh, shall also of the Flesh reap corruption.
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But hee that sovveth in the spirite, shall of the spirite reape euerlasting lyfe.
But he that Soweth in the Spirit, shall of the Spirit reap everlasting life.
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WEe see well ynough that wheresoeuer S. Paule was knowne, he could not be suspected to be a man much giuen too his owne profite.
we see well enough that wheresoever S. Paul was known, he could not be suspected to be a man much given too his own profit.
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For although it were lawfull for him to haue his finding, bicause hee bare abrode Gods worde:
For although it were lawful for him to have his finding, Because he bore abroad God's word:
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yet notwithstanding (as we see) he forbare that libertie, to the end to preuent al occasions of stūbling.
yet notwithstanding (as we see) he forbore that liberty, to the end to prevent all occasions of stumbling.
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And he protesteth that he was fain to labor day & night with his hands to earne his liuing.
And he protesteth that he was fain to labour day & night with his hands to earn his living.
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But yet was he so much the better able without suspition to call vpon the negligent sort to do their dutie,
But yet was he so much the better able without suspicion to call upon the negligent sort to do their duty,
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as we see in this text.
as we see in this text.
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He commaundeth men to find their teachers, & not to suffer them to want any thing.
He commandeth men to find their Teachers, & not to suffer them to want any thing.
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Nowe if Saint Paule (as I sayde) had bin a couetous man in scraping too himselfe other mens goods,
Now if Saint Paul (as I said) had been a covetous man in scraping too himself other men's goods,
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or if hee had bin desirous too set out himselfe in pompe and superfluitie:
or if he had been desirous too Set out himself in pomp and superfluity:
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hee shoulde haue had his 〈 … 〉 haue bin tolde him that he spake for himselfe,
he should have had his 〈 … 〉 have been told him that he spoke for himself,
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and that it had bin no giuing of himselfe to the seruice of God.
and that it had been no giving of himself to the service of God.
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But forasmuch as he had shewed sufficiently by experience, that forgetting himselfe and hauing no regarde of his owne persone, he sought nothing else but to aduaunce the kingdome of our Lorde Iesus Christ, and to edifie his Church:
But forasmuch as he had showed sufficiently by experience, that forgetting himself and having no regard of his own person, he sought nothing Else but to advance the Kingdom of our Lord Iesus christ, and to edify his Church:
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therefore he might rebuke the vnthankefulnesse of such as behaued themselues amisse towards their sheepherdes, in abridging them of sustenance for their bodies,
Therefore he might rebuke the unthankfulness of such as behaved themselves amiss towards their shepherds, in abridging them of sustenance for their bodies,
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whereas by their meanes they had food and sustenance for their soules.
whereas by their means they had food and sustenance for their Souls.
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Now it is a verie vnkinde dealing, whē a man considereth not that he which bringeth him the doctrine of saluation, is as a fosterfather sent vnto him of God,
Now it is a very unkind dealing, when a man Considereth not that he which brings him the Doctrine of salvation, is as a fosterfather sent unto him of God,
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and at least wise findeth not in his heart to giue him bodily food.
and At least wise finds not in his heart to give him bodily food.
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Therfore when men are so retchlesse in that behalfe, they bewray a contempt of Gods worde.
Therefore when men Are so retchless in that behalf, they bewray a contempt of God's word.
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For nature ought to teach vs, that when we be in any mans dette, wee shoulde streyne our selues to the vttermost to requite him the like:
For nature ought to teach us, that when we be in any men debt, we should streyne our selves to the uttermost to requite him the like:
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and if we be not able to do it: then at leastwise to shewe that it is not for want of good will.
and if we be not able to do it: then At leastwise to show that it is not for want of good will.
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But in this cace, lyke cannot bee requyted for lyke.
But in this case, like cannot be requited for like.
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For Gods worde findeth not any thing in the worlde that may be layde in balance agaynst it.
For God's word finds not any thing in the world that may be laid in balance against it.
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Yet notwithstanding, such as are taught, ought at leastwise not to spare theyr temporall goodes,
Yet notwithstanding, such as Are taught, ought At leastwise not to spare their temporal goods,
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for the finding of those at whose hande they receyue the inestimable treasure of the Gospell.
for the finding of those At whose hand they receive the inestimable treasure of the Gospel.
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And verely we see howe it hath alwayes bin the pollicie of Satan, too spoyle Gods Church of good Sheepherdes and ministers, by after a sort staruing of them.
And verily we see how it hath always been the policy of Satan, too spoil God's Church of good Shepherds and Ministers, by After a sort starving of them.
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Satans vpholders shall alwayes haue ynough to cramme themselues withall:
Satan upholders shall always have enough to cram themselves withal:
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according as wee see howe that in the Papacie, these ydle bellyes which do nothing else but barke oute theyr Masses and Mattins, are crammed too the full.
according as we see how that in the Papacy, these idle bellies which do nothing Else but bark out their Masses and Matins, Are crammed too the full.
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Though all the worlde shoulde hunger and thirst for it, those kinde of people shall neuer feele penurie:
Though all the world should hunger and thirst for it, those kind of people shall never feel penury:
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yea and they shall haue good store of prouision though all the worlde starue in the meane while.
yea and they shall have good store of provision though all the world starve in the mean while.
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But cleane contrarywise, when such as serue God shall haue shewed the singular zeale and care which they haue for the health of mens soules:
But clean contrariwise, when such as serve God shall have showed the singular zeal and care which they have for the health of men's Souls:
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men let them alone, and thinke them greatly bound vnto them that they giue thē the heering.
men let them alone, and think them greatly bound unto them that they give them the hearing.
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VVell (say they) we haue heard him 〈 … 〉 him well, he hath done his dutie.
Well (say they) we have herd him 〈 … 〉 him well, he hath done his duty.
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And how many are there nowadayes that 〈 ◊ 〉 contribution when they come too heere a Sermon? They could find in their hearts that God shoulde neuer be spoken of,
And how many Are there nowadays that 〈 ◊ 〉 contribution when they come too Here a Sermon? They could find in their hearts that God should never be spoken of,
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bicause it is a melancholike matter too them.
Because it is a melancholic matter too them.
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VVhereby wee see, that the Diuell hath by that meanes gyuen a pushe, too ridde away all teaching,
Whereby we see, that the devil hath by that means given a push, too rid away all teaching,
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and too bring to passe that there might bee none but Idolles, nor any man care howe hee behaued himselfe.
and too bring to pass that there might be none but Idols, nor any man care how he behaved himself.
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Then was it not without cause that Saint Paule was desirous to remedie such inconuenience, saying, that hee which teacheth ought at leastwyse to bee nurrished and mainteyned,
Then was it not without cause that Saint Paul was desirous to remedy such inconvenience, saying, that he which Teaches ought At leastwise to be nurrished and maintained,
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and that hee which receyueth the doctrine of saluation, is bounde at leastwise to giue of his goodes and substance, to him that hath ministred spirituall foode vntoo him.
and that he which receiveth the Doctrine of salvation, is bound At leastwise to give of his goods and substance, to him that hath ministered spiritual food unto him.
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And Saint Paule speaketh here expresly of Gods woorde.
And Saint Paul speaks Here expressly of God's word.
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For whereas humane sciences haue alwayes bin so highly esteemed, that such as haue professed them, haue bin mainteyned:
For whereas humane sciences have always been so highly esteemed, that such as have professed them, have been maintained:
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the woorde of God, whiche surmounteth all other things, is as it were cast downe. Therefore Saint Paule blameth mennes naughtinesse, saying:
the word of God, which surmounteth all other things, is as it were cast down. Therefore Saint Paul blameth men's naughtiness, saying:
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See what a worthie thing it is to haue Gods worde brought vnto you: See what fruite redoundeth vnto you by it.
See what a worthy thing it is to have God's word brought unto you: See what fruit redoundeth unto you by it.
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For we be all miserable and cursed, sauing that God calleth vs to him by meanes of his worde:
For we be all miserable and cursed, Saving that God calls us to him by means of his word:
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for that is the power which he spreadeth ouer vs to gather vs intoo his kingdome. Sith it is so then:
for that is the power which he spreadeth over us to gather us into his Kingdom. Sith it is so then:
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howe can you bee nigardly of the transitorie goodes of thys worlde, that such as trauell for your welfare and edifying, shoulde not at leastwise bee so mainteyned,
how can you be niggardly of the transitory goods of this world, that such as travel for your welfare and edifying, should not At leastwise be so maintained,
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as they might giue themselues wholly vntoo that, and not bee drawne awaye by cares that might stoppe them and hinder them of doing their duties? The woorde that Saint Paule vseth heere, is Cathechise, whiche signifyeth too teach, traine,
as they might give themselves wholly unto that, and not be drawn away by Cares that might stop them and hinder them of doing their duties? The word that Saint Paul uses Here, is Cathechise, which signifieth too teach, train,
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or instruct, and therof commeth our word Cathechisme, which signifieth a Teaching, Trainment, or Instruction. Then he that cathechyzeth, sayth hee:
or instruct, and thereof comes our word Catechism, which signifies a Teaching, Trainment, or Instruction. Then he that cathechyzeth, say he:
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that is to say, he that is a faythfull Teacher to edifie the people in Gods worde, let him be mainteyned by such as are Cathechyzed, that is too say, by such as are taught,
that is to say, he that is a faithful Teacher to edify the people in God's word, let him be maintained by such as Are Cathechyzed, that is too say, by such as Are taught,
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or as are brought as scholers vnto God. Now we see Saint Paules meening:
or as Are brought as Scholars unto God. Now we see Saint Paul's meaning:
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and therevppon we haue to gather, first of all that we must not take any nowadayes for Ministers and Herdmen of Gods Church,
and thereupon we have to gather, First of all that we must not take any nowadays for Ministers and Herdsmen of God's Church,
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but such as bring his woorde. Marke that for one 〈 … 〉 for our behoofe so to do.
but such as bring his word. Mark that for one 〈 … 〉 for our behoof so to do.
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For the Papistes boast that they haue the Church on theyr syde.
For the Papists boast that they have the Church on their side.
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But it is certaine that it cannot be verified of Gods children, that they shoulde bee a flocke without a guide.
But it is certain that it cannot be verified of God's children, that they should be a flock without a guide.
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Then what are the markes of the Churche? That there bee a flocke gathered togither,
Then what Are the marks of the Church? That there be a flock gathered together,
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and that therewithall there bee a sheepeheard too leade the sheepe too our Lorde Iesus Christ.
and that therewithal there be a shepherd too lead the sheep too our Lord Iesus christ.
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And in good soothe the Papists alledge also that they haue a Hierarchie, that is too say, a holy and sacred Soueraintie,
And in good sooth the Papists allege also that they have a Hierarchy, that is too say, a holy and sacred Sovereignty,
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but in the meane while the marke that Saint Paule setteth downe heere, is not too bee founde among them.
but in the mean while the mark that Saint Paul sets down Here, is not too be found among them.
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For wee see that all the horned Prelates, and all the route of the Popishe Clergie, haue no more but the bare tytle.
For we see that all the horned Prelates, and all the rout of the Popish Clergy, have no more but the bore title.
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For where is the sayde worde of God? They thinke that that were a steyne to theyr state:
For where is the said word of God? They think that that were a stein to their state:
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it is ynough for them to doo their Ceremonyes and gewgawes, and they beare themselues in hand that they haue very well discharged their dutie,
it is enough for them to do their Ceremonies and gewgaws, and they bear themselves in hand that they have very well discharged their duty,
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whē they haue so played an enterlude:
when they have so played an interlude:
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and so those Hipocrites doo nothing else but fill the worlde full of their abuses and Illusions.
and so those Hypocrites do nothing Else but fill the world full of their Abuses and Illusions.
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Therefore let vs learne to discerne Gods true Churche, from all the Synagogs that Satan hath builded in the worlde,
Therefore let us Learn to discern God's true Church, from all the Synagogues that Satan hath built in the world,
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and wherewith he dazeleth our eyes nowadayes.
and wherewith he dazzleth our eyes nowadays.
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That is to witte, when Gods worde is preached faythfully, let vs conclude that God also dooth both knowe and acknowledge the flocke that is assembled there.
That is to wit, when God's word is preached faithfully, let us conclude that God also doth both know and acknowledge the flock that is assembled there.
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And heere yee see howe they ought to dispose the goodes of the Church, as Saint Paule sheweth.
And Here ye see how they ought to dispose the goods of the Church, as Saint Paul shows.
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Furthermore whereas hee sayth, Let those that are taught impart all good things:
Furthermore whereas he say, Let those that Are taught impart all good things:
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it is not ment that they should bestow such abundance vpon the preachers of the doctrine of saluation, that they should bee readie too burst with it.
it is not meant that they should bestow such abundance upon the Preachers of the Doctrine of salvation, that they should be ready too burst with it.
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For the superfluitie of ryches hath bin a deadly plague, when a number of men were moued,
For the superfluity of riches hath been a deadly plague, when a number of men were moved,
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and driuen by fond deuotion, to giue their substance to such as they thought woorthie to possesse the greatest part of the world, whereby they brought all to horrible confusion.
and driven by found devotion, to give their substance to such as they Thought worthy to possess the greatest part of the world, whereby they brought all to horrible confusion.
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And therefore wee must not thinke that Saint Paule ment too inrich he Ministers of Gods worde in such wise,
And Therefore we must not think that Saint Paul meant too enrich he Ministers of God's word in such wise,
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as they might haue wherewith to ryot with all excesse, or as they might haue wherewith to mainteyne a dissolute life in pompe and brauerie:
as they might have wherewith to riot with all excess, or as they might have wherewith to maintain a dissolute life in pomp and bravery:
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Saint Paule ment not to open a gappe for 〈 … 〉:
Saint Paul meant not to open a gap for 〈 … 〉:
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but onely ment to do men to vnderstande, that they ought to succour the• 〈 ◊ 〉 all their needes,
but only meant to do men to understand, that they ought to succour the• 〈 ◊ 〉 all their needs,
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so as they should not be driuen to extreme penurie.
so as they should not be driven to extreme penury.
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And it behoueth vs to beare in minde how that in another place he sayth, if we haue wherewith to feede and cloth our selues, let vs be contented.
And it behooves us to bear in mind how that in Another place he say, if we have wherewith to feed and cloth our selves, let us be contented.
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Also we know that God hath a care of all creatures: and therefore much more of his faythfull ones.
Also we know that God hath a care of all creatures: and Therefore much more of his faithful ones.
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So then let vs liue soberly, as if we had but a day to liue, and let vs not make a hoord of the transitorie goodes of this world.
So then let us live soberly, as if we had but a day to live, and let us not make a hoard of the transitory goods of this world.
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VVhen the ministers of Gods worde beare this lesson in minde, namely to liue soberly and thriftily,
When the Ministers of God's word bear this Lesson in mind, namely to live soberly and thriftily,
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and not too haue a care so full of vnbeleefe as shoulde torment them and burne them,
and not too have a care so full of unbelief as should torment them and burn them,
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and prouoke them to heape vp vnmeasurably:
and provoke them to heap up unmeasurably:
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then wil they content themselues with a little, and yet notwithstanding men will be bountifull and liberall too them without their crauing of it,
then will they content themselves with a little, and yet notwithstanding men will be bountiful and liberal too them without their craving of it,
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so as they shall alwayes haue wherewith to be fed & clothed.
so as they shall always have wherewith to be fed & clothed.
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And in good fayth, besides this that hath bin sayd, we see that Saint Paule did not onely practize this doctrine himselfe,
And in good faith, beside this that hath been said, we see that Saint Paul did not only practice this Doctrine himself,
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but also exhorted his brothers and companions to the same.
but also exhorted his Brother's and Sodales to the same.
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For in the twentith of the Actes he alledgeth principally, that he had trauelled and taken paynes with his handes to get part of his liuing:
For in the Twentieth of the Acts he allegeth principally, that he had traveled and taken pains with his hands to get part of his living:
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howbeit that it is much better to giue than to take:
howbeit that it is much better to give than to take:
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for (saythe he) the thing that wee ought to haue learned in the schoole of our Lorde Iesus Christ, is that we shoulde be better apayde when we haue occasion to do good,
for (say he) the thing that we ought to have learned in the school of our Lord Iesus christ, is that we should be better apaid when we have occasion to do good,
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and to giue to the releefe of others: than when wee receiue to become rich our selues.
and to give to the relief of Others: than when we receive to become rich our selves.
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For it cannot agree with Gods seruants, that they should couet to hoord vp. To be short, now we see whereat Saint Paule amed:
For it cannot agree with God's Servants, that they should covet to hoard up. To be short, now we see whereat Saint Paul amed:
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namely that he ment not to giue bridle to the preachers of Gods word, to haue a delicate and deintie table,
namely that he meant not to give bridle to the Preachers of God's word, to have a delicate and dainty table,
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or to be braue to the worldward: but that they should haue wherewith to find thēselues soberly according to their degree.
or to be brave to the worldward: but that they should have wherewith to find themselves soberly according to their degree.
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And therwithal also he blameth the vnkindnesse of the world, for that they which are bound to their Shepherdes do shewe themselues so niggardly, that it seemeth to be as it were a plucking out of the guttes out of their bellies,
And therewithal also he blameth the unkindness of the world, for that they which Are bound to their Shepherdess do show themselves so niggardly, that it seems to be as it were a plucking out of the guts out of their bellies,
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when they be spoken too for the releefe of the neede of those to whom they be bounde beyonde measure.
when they be spoken too for the relief of the need of those to whom they be bound beyond measure.
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Nowe forasmuch as that vyce hath reigned at all tymes in the worlde, and the diuell (as I sayde) hath by that ••llicie giuen 〈 … 〉 ••urage the ministers, that there might bee no more teaching and instruction:
Now forasmuch as that vice hath reigned At all times in the world, and the Devil (as I said) hath by that ••llicie given 〈 … 〉 ••urage the Ministers, that there might be no more teaching and instruction:
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let vs learne that Saint Paule hath not without cause set downe this rule, that they whiche take peines in preaching of Gods worde, must haue wherwith to fynd and mainteyne them.
let us Learn that Saint Paul hath not without cause Set down this Rule, that they which take pains in preaching of God's word, must have wherewith to find and maintain them.
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And wee see nowadayes a greater churlishnesse in the world, than that which S. Paule blameth and cōdemneth.
And we see nowadays a greater churlishness in the world, than that which S. Paul blameth and Condemneth.
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For they that are at no charges at all with them, will not fayle too grunt and grudge when the ministers of Gods woord bee talked of.
For they that Are At no charges At all with them, will not fail too grunt and grudge when the Ministers of God's word be talked of.
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O (say they) these fellowes must be nurrished in idlenesse: verily as who should say it were idlenesse too serue God and the whole Churche.
O (say they) these Fellows must be nurrished in idleness: verily as who should say it were idleness too serve God and the Whole Church.
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Againe, the Apostles (say they) did nother so nor so. No, but it is apparant that the Apostles were fetched a farre off:
Again, the Apostles (say they) did neither so nor so. No, but it is apparent that the Apostles were fetched a Far off:
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and euery man did streyne himselfe for the same, not onely in his goodes, but also in his owne persone.
and every man did streyne himself for the same, not only in his goods, but also in his own person.
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If any Apostle were too bee accompanied, it appeereth that the riche and welthie men passed the sea with them.
If any Apostle were to be accompanied, it appeareth that the rich and wealthy men passed the sea with them.
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And now adayes there shall bee nothing but murmuring and grudging at Gods seruants, though they bee enterteyned nigardly.
And now adays there shall be nothing but murmuring and grudging At God's Servants, though they be entertained niggardly.
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But this discouereth and sheweth the wickednesse of those repyners, and bewrayeth them to be Heathenish folke, that could finde in their hartes too liue in barbarousnesse and beastly conuersation, without hauing any doctrine of saluation,
But this Discovereth and shows the wickedness of those repyners, and bewrayeth them to be Heathenish folk, that could find in their hearts too live in barbarousness and beastly Conversation, without having any Doctrine of salvation,
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So then, let vs beare in minde the thing that S. Paule telleth vs heere, to the ende that such as are called too the state and office of preaching Gods woord, may know that where as they bee founde and maynteyned, it is bycause they shoulde take payne,
So then, let us bear in mind the thing that S. Paul Telleth us Here, to the end that such as Are called too the state and office of preaching God's word, may know that where as they be found and maintained, it is Because they should take pain,
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and profite the whole people with their seruis, and be thereby the more prouoked to do their duetie warely and carefully,
and profit the Whole people with their seruis, and be thereby the more provoked to do their duty warily and carefully,
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and finally bee quickened vp to become so much the more diligent.
and finally be quickened up to become so much the more diligent.
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And let not men enuie them nor grudge agaynst them when they haue conuenient finding and interteynment, seyng that God hath so ordeyned:
And let not men envy them nor grudge against them when they have convenient finding and entertainment, sing that God hath so ordained:
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and we our selues also doo see reason why it should bee so.
and we our selves also do see reason why it should be so.
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Now herevpon S. Paule addeth, Bee not deceyued, for God is not mocked, and looke what a man soweth, that shall he reape.
Now hereupon S. Paul adds, be not deceived, for God is not mocked, and look what a man Soweth, that shall he reap.
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S. Paule, in willing men not to bee deceyued, sheweth sufficiently that men haue at all tymes had store of shiftes,
S. Paul, in willing men not to be deceived, shows sufficiently that men have At all times had store of shifts,
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and that when they intended too doo or say 〈 ◊ 〉, they haue euerpret•• 〈 ◊ 〉 some cloke.
and that when they intended to do or say 〈 ◊ 〉, they have euerpret•• 〈 ◊ 〉 Some cloak.
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But heere he citeth them to Gods iudgement, as if he should tell them that they might well ynough content men and stoppe their mouthes:
But Here he citeth them to God's judgement, as if he should tell them that they might well enough content men and stop their mouths:
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but yet for al that they must bee fayne too come to account before the heauenly iudge.
but yet for all that they must be fain too come to account before the heavenly judge.
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And therefore all your shiftes (sayeth he) will stand you in no stead.
And Therefore all your shifts (Saith he) will stand you in no stead.
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It is true that these excuces will easely bee admitted among men, and (as I haue touched alreadie) many men will hold their ministers at the staues ende,
It is true that these excuces will Easily be admitted among men, and (as I have touched already) many men will hold their Ministers At the staves end,
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and there shall bee nothing but quareling with them.
and there shall be nothing but quarreling with them.
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For their eares are so itching, that a man shall hardely finde one of a hundred which will not be glad to heere such matters,
For their ears Are so itching, that a man shall hardly find one of a hundred which will not be glad to Here such matters,
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and to adde some skoffe besides, or else too make the sauce sharper. This is too common a cace.
and to add Some scoff beside, or Else too make the sauce sharper. This is too Common a case.
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Neuerthelesse Sainct Paules doctrine extendeth generally too all the excuces that wee bee wont to make when wee would iustifie our euill doing,
Nevertheless Saint Paul's Doctrine extendeth generally too all the excuces that we be wont to make when we would justify our evil doing,
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or make men beleeue that the Crowe is whyte.
or make men believe that the Crow is white.
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First of all therefore let vs haue an eye too the grounde that Sainct Paule treateth of heere.
First of all Therefore let us have an eye too the ground that Saint Paul Treateth of Here.
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Now the cace concerneth the finding of the ministers of Gods woorde. He willeth men that they shoulde not beguyle themselues.
Now the case concerns the finding of the Ministers of God's word. He wills men that they should not beguile themselves.
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Ye see then that the woorst kind of Hipocrisie that can be, is when men deceyue thēselues by fond flatterie in alledging this & that,
You see then that the worst kind of Hypocrisy that can be, is when men deceive themselves by found flattery in alleging this & that,
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& in seking to shift off the matter, not only before mē, but also before God.
& in seeking to shift off the matter, not only before men, but also before God.
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And why so? For it is a fonde thing to say, why should not the Ministers of Gods woord labour for their liuing, seing they ought to giue example vnto others? VVhen they come out of the pulpet, can they not spend the rest of the time in some labour, that they might not burthen the Churche? This will easly bee receyued of suche as gabble after that fashion, thinking themselues too haue a good cace,
And why so? For it is a fond thing to say, why should not the Ministers of God's word labour for their living, sing they ought to give Exampl unto Others? When they come out of the pulpit, can they not spend the rest of the time in Some labour, that they might not burden the Church? This will Easily be received of such as gabble After that fashion, thinking themselves too have a good case,
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and too bee very zelouse of the common welfare and of the order of the Churche. But suche men deceyue themselues.
and too be very zelouse of the Common welfare and of the order of the Church. But such men deceive themselves.
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For there is nothing in them but malice, and Satan thrusteth them foorth therevnto, to the end to make the world to lothe the doctrine of saluation,
For there is nothing in them but malice, and Satan thrusts them forth thereunto, to the end to make the world to loath the Doctrine of salvation,
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or at leastwyse too set light by it and to skorne it.
or At leastwise too Set Light by it and to scorn it.
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[ That is the very welspring ], thither muste we go, and there must we holde vs. So then, it is not without cause that S. Paule warneth the Galathians, too beware that they beguyle not themselues in vsing these fayre colours.
[ That is the very wellspring ], thither must we go, and there must we hold us So then, it is not without cause that S. Paul warneth the Galatians, too beware that they beguile not themselves in using these fair colours.
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And secondly we must also apply this warning of Sainct Paules generally to al the couertes which wee take in going about too disguize things,
And secondly we must also apply this warning of Saint Paul's generally to all the coverts which we take in going about too disguise things,
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for wee will alwayes haue wherewith to cleere our selues, if men will beleeue vs:
for we will always have wherewith to clear our selves, if men will believe us:
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And there is not so very a naughtypacke but he will still haue some shifte too conceale his owne sha•• before men ▪ 〈 … 〉 if wee were a hundred times conuicted,
And there is not so very a naughtypacke but he will still have Some shift too conceal his own sha•• before men ▪ 〈 … 〉 if we were a hundred times convicted,
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yet the Diuell would euer put some deuyce in our minde, too set a good face vpon a foule matter.
yet the devil would ever put Some deuyce in our mind, too Set a good face upon a foul matter.
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And bycause we be inclyned thereto by nature, and hardened therein by custome:
And Because we be inclined thereto by nature, and hardened therein by custom:
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it standeth vs the more in hand too marke the thing that S. Paule telleth vs heere:
it Stands us the more in hand too mark the thing that S. Paul Telleth us Here:
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which is, too beware that no man beguyle himselfe, and that wee erre not wilfully.
which is, too beware that no man beguile himself, and that we err not wilfully.
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For it is certaine that hypocrisie shal neuer deceyue men, till they beguile themselues willingly and wittingly.
For it is certain that hypocrisy shall never deceive men, till they beguile themselves willingly and wittingly.
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The hypocrites shal now and then be deceyued, and yet notwithstanding bee conuicted therewithall, and they shall haue such hartbitings, that they shal be the first that shall condemne themselues,
The Hypocrites shall now and then be deceived, and yet notwithstanding bee convicted therewithal, and they shall have such hartbitings, that they shall be the First that shall condemn themselves,
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though all men else did acquit them.
though all men Else did acquit them.
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But there are that fall asleepe, and beare themselues in hand that nothing is amisse in them.
But there Are that fallen asleep, and bear themselves in hand that nothing is amiss in them.
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Yet ceasse they not therfore to haue some pricking within thē:
Yet cease they not Therefore to have Some pricking within them:
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and although they be blinde, yet doth God make them vnexcusable, bicause he quickneth thē vp,
and although they be blind, yet does God make them unexcusable, Because he Quickeneth them up,
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& they seeke shifts still to intangle thēselues in, so as they themselues perceyue not the mischief, that they might repent thē of it.
& they seek shifts still to entangle themselves in, so as they themselves perceive not the mischief, that they might Repent them of it.
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Now S. Paule sayeth heere, that God will not be mocked ▪ And if he should say, that such as beguyle themselues after that fashion with their fond excuces, are mockers,
Now S. Paul Saith Here, that God will not be mocked ▪ And if he should say, that such as beguile themselves After that fashion with their found excuces, Are mockers,
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yea & very mockers of God. For if wee bare such reuerence too God as we ought to do:
yea & very mockers of God. For if we bore such Reverence too God as we ought to do:
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it is certaine that when we be cyted before his maiestie, we would sound our selues to the hard bottō of our thoughts and affectiōs,
it is certain that when we be cited before his majesty, we would found our selves to the hard bottom of our thoughts and affections,
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so as there should not be any thing that were not examined to the quicke.
so as there should not be any thing that were not examined to the quick.
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All they then which make so light a matter of cōming before God, as though he were but some litle babe & might play with him at their pleasure, do thereby shewe themselues to bee full of vngodlinesse.
All they then which make so Light a matter of coming before God, as though he were but Some little babe & might play with him At their pleasure, do thereby show themselves to be full of ungodliness.
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Now therfore we see how profitable this texte is for vs, where S. Paule hauing warned men that they shoulde not beguyle themselues, addeth that God cannot bee mocked.
Now Therefore we see how profitable this text is for us, where S. Paul having warned men that they should not beguile themselves, adds that God cannot be mocked.
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This should seeme not too make too the purpose.
This should seem not too make too the purpose.
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For what though wee bee deceyuers? dooth it therefore followe that we be mockers of God? Yea sayeth Sainct Paule.
For what though we be deceivers? doth it Therefore follow that we be mockers of God? Yea Saith Saint Paul.
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And for proofe thereof, yee seeke vayne shift 〈 … 〉 your selues to them.
And for proof thereof, ye seek vain shift 〈 … 〉 your selves to them.
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But if you looked rightly vpon the deede, and were not wrapped in your owne maliciousnesse:
But if you looked rightly upon the deed, and were not wrapped in your own maliciousness:
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surely you shoulde haue a righter iudgement than you haue.
surely you should have a righter judgement than you have.
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VVhat causeth you then to fall asleepe in your so fond excuces? it is bycause yee consider not that wee muste all of vs appeere at Gods iudgement seate,
What Causes you then to fallen asleep in your so found excuces? it is Because ye Consider not that we must all of us appear At God's judgement seat,
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and that it is he whiche searcheth mens thoughts, and from whom nothing is hidden. But you take him too bee but an Idoll:
and that it is he which Searches men's thoughts, and from whom nothing is hidden. But you take him too be but an Idol:
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you would beare him in hand that he ought to be contented with your fooles bables:
you would bear him in hand that he ought to be contented with your Fools babbles:
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and whē ye haue beguiled men & laughed them to skorne, yee thinke that God is of the same stampe,
and when you have beguiled men & laughed them to scorn, ye think that God is of the same stamp,
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and vse yet greater boldnesse towardes him. Therefore it is certaine that all such as flatter themselues and seeke startingholes, are Infidelles,
and use yet greater boldness towards him. Therefore it is certain that all such as flatter themselves and seek startingholes, Are Infidels,
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and the thing it selfe sheweth them to be playne mockers of God. Now although this saying be short:
and the thing it self shows them to be plain mockers of God. Now although this saying be short:
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yet ought it to make vs quake, for asmuch as we heere so great a thunder,
yet ought it to make us quake, for as as we Here so great a thunder,
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or see such a lightning cōming vpon vs from aboue.
or see such a lightning coming upon us from above.
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And I pray you, is it a fault too bee pardoned, when men that are but starke rottennesse, do so vaunt themselues agaynst God,
And I pray you, is it a fault too be pardoned, when men that Are but stark rottenness, do so vaunt themselves against God,
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yea euen to mocke at him? Surely wee knowe it is the greatest reproche and spite that can bee done vnto a man, too laugh him to skorne after that fashion.
yea even to mock At him? Surely we know it is the greatest reproach and spite that can be done unto a man, too laugh him to scorn After that fashion.
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will God suffer himselfe to bee mocked? Sainct Paule therefore hath well giuen vs occasion heere to looke neerely to our selues,
will God suffer himself to be mocked? Saint Paul Therefore hath well given us occasion Here to look nearly to our selves,
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and to walke playnely, and not too vse our skoffing trickes, as though we thought to mende our market by it,
and to walk plainly, and not too use our scoffing tricks, as though we Thought to mend our market by it,
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for asmuch as God is prouoked by it, as though wee defied him, or as though we intended too dispossesse him of his right,
for as as God is provoked by it, as though we defied him, or as though we intended too dispossess him of his right,
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and to make him beleeue that a man might plucke him by the noze, and doo all maner of villanie to him and he not perceyue it.
and to make him believe that a man might pluck him by the noze, and do all manner of villainy to him and he not perceive it.
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VVere this saying well marked, wee would walke in another maner of awe than we do:
Were this saying well marked, we would walk in Another manner of awe than we do:
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but we see how men become Heathenish, yea euen wilfully, and wex so hardharted, that they regarde nother shame nor honestie when good or euill cōmeth in question,
but we see how men become Heathenish, yea even wilfully, and wex so hardhearted, that they regard neither shame nor honesty when good or evil comes in question,
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but yee shall see them corrupt and peruert all doctrine with full mouth, and cast out blasphemies agayst God.
but ye shall see them corrupt and pervert all Doctrine with full Mouth, and cast out Blasphemies aghast God.
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Yee shall see then now adayes that all Tables, all houses, and all streetes are full of mockers of God.
Ye shall see then now adays that all Tables, all houses, and all streets Are full of mockers of God.
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And whereof commeth that? It is true that there are many Hypocrites and selfe soothers:
And whereof comes that? It is true that there Are many Hypocrites and self soothers:
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Howbeeit, the Diuell hath so possessed some, 〈 … 〉 spit openly 〈 … 〉 that is too say, they defie God without any remorse of conscience,
Howbeit, the devil hath so possessed Some, 〈 … 〉 spit openly 〈 … 〉 that is too say, they defy God without any remorse of conscience,
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and thereby it appeereth that they bee giuen vp too a reprobate minde, and spirit of madnesse.
and thereby it appeareth that they be given up too a Reprobate mind, and Spirit of madness.
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And whence proceedeth such malapertnesse of aduauncing mennes selues so against God? As I told you before, it cōmeth of the sayd hypocrisie,
And whence Proceedeth such malapertness of advancing men's selves so against God? As I told you before, it comes of the said hypocrisy,
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when wee thinke to disguise things in such wyse by our suttle slightes and fayre replies, that there is no more difference betwixt white and blacke.
when we think to disguise things in such wise by our subtle slights and fair replies, that there is no more difference betwixt white and black.
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So much the more therfore dooth it behoue vs too beare well in minde this warning of S. Paules.
So much the more Therefore doth it behoove us too bear well in mind this warning of S. Paul's.
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Now herevpon he proceedeth with the matter that he had touched, in somuch that he extendeth it yet further, in saying that looke as wee sowe, so shall we reape:
Now hereupon he Proceedeth with the matter that he had touched, in So much that he extendeth it yet further, in saying that look as we sow, so shall we reap:
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He that soweth in the spirite shall of the spirit reape euerlasting lyfe, and be that soweth in the flesh, shall reape corruption. He that Soweth in the Spirit shall of the Spirit reap everlasting life, and be that Soweth in the Flesh, shall reap corruption.
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To be short, heere S. Paule likeneth all the studie, care, and paynes that we take, vntoo seede which husbandmen sowe.
To be short, Here S. Paul likeneth all the study, care, and pains that we take, unto seed which husbandmen sow.
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For wherfore do men buzie themselues about this or that, or wherefore doo they trauell and take paynes,
For Wherefore do men busy themselves about this or that, or Wherefore do they travel and take pains,
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but for some end which they haue purpozed to themselues ▪ I say, euen bycause they hope for fruyte to their commoditie:
but for Some end which they have purposed to themselves ▪ I say, even Because they hope for fruit to their commodity:
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that is the very cause why they be not weerie of their labour. As for example:
that is the very cause why they be not weary of their labour. As for Exampl:
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he that intendeth too get muche, will suffer hunger and thirst, cold and heate, and nothing will appall him.
he that intends too get much, will suffer hunger and thirst, cold and heat, and nothing will appall him.
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And why? For his couetousnesse carieth him on still, so as he forgetteth all things else,
And why? For his covetousness Carrieth him on still, so as he forgetteth all things Else,
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and tormenteth himselfe more than if he were in his enemies handes: nay, his enemies woulde not torment him so much.
and torments himself more than if he were in his enemies hands: nay, his enemies would not torment him so much.
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So then, when a man taketh great paynes too gather goodes, it is lyke the sowyng of a husbandman:
So then, when a man Takes great pains too gather goods, it is like the sowing of a husbandman:
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and he hopeth that haruest will come, and that he shall gather it vp againe in the ende.
and he Hopes that harvest will come, and that he shall gather it up again in the end.
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He that woulde aduaunce himselfe too the worldward, dares not sleepe half his fill: and what seeketh he by his watching? To come to some honour or worship, and to winne credite.
He that would advance himself too the worldward, dares not sleep half his fill: and what seeks he by his watching? To come to Some honour or worship, and to win credit.
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VVell then, Ambition is the haruest of them that couet worldly honour. Their desire is to gather.
Well then, Ambition is the harvest of them that covet worldly honour. Their desire is to gather.
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And what ▪ The thing that their owne nature liketh and •ongeth for. Euen so is it in all other things.
And what ▪ The thing that their own nature liketh and •ongeth for. Eve so is it in all other things.
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Like as an vnthrift will labour too satisfie his appetite, and he will not sticke the rather to do some lewd pranke, as too play the bawde; or some other lyke thing.
Like as an unthrift will labour too satisfy his appetite, and he will not stick the rather to do Some lewd prank, as too play the bawd; or Some other like thing.
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And to what ende? To the end he may eate his fill and fare delicately or else play the drunkard.
And to what end? To the end he may eat his fill and fare delicately or Else play the drunkard.
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And othersome fall too robbe•• and murther that in fine they become arrant Theeues. Lo wherevnto mennes lustes bring them.
And Othersome fallen too robbe•• and murder that in fine they become arrant Thieves. Lo whereunto men's lusts bring them.
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For they purpose with themselues to make a haruest:
For they purpose with themselves to make a harvest:
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that is to say, to haue the thing that they lust for ▪ though it be to their ruyne and confuzion.
that is to say, to have the thing that they lust for ▪ though it be to their ruin and confuzion.
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But howsoeuer the world go, if ye consider why men giue themselues to one thing or other:
But howsoever the world go, if you Consider why men give themselves to one thing or other:
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ye shall find that they alwayes hope for a haruest.
you shall find that they always hope for a harvest.
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So then, the things which they do, are the seedes of the labour whiche they hope to gather frute of.
So then, the things which they do, Are the seeds of the labour which they hope to gather fruit of.
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Heere S. Paule sayeth, that after as we sowe, so shall we reape. And afterward he openeth himselfe in saying, that the one sort soweth too the spirite,
Here S. Paul Saith, that After as we sow, so shall we reap. And afterwards he Openeth himself in saying, that the one sort Soweth too the Spirit,
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and the other sort too the fleshe.
and the other sort too the Flesh.
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Now to sowe to the spirit, is too withdrawe a mannes selfe from the worlde and from this transitorie lyfe,
Now to sow to the Spirit, is too withdraw a Man's self from the world and from this transitory life,
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and to know that we be created not too tarie heere beneath, but too passe foorth on till wee bee come too our inheritance:
and to know that we be created not too tarry Here beneath, but too pass forth on till we be come too our inheritance:
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and that our life is not to bee heere but for a little whyle, and to walke away (as hath bin sayd in the Psalme that hath bin song and shall be song againe), so as our beyng heere, is not too abide heere for euer,
and that our life is not to be Here but for a little while, and to walk away (as hath been said in the Psalm that hath been song and shall be song again), so as our being Here, is not too abide Here for ever,
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but God giueth vs as it were a shorte walke, and causeth vs too make but a turne or twayne,
but God gives us as it were a short walk, and Causes us too make but a turn or twayne,
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and streytwayes after sayeth vntoo vs, Come away Sirs and returne yee intoo dust, as Moyses also speaketh in his song.
and streytwayes After Saith unto us, Come away Sirs and return ye into dust, as Moses also speaks in his song.
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Seing it is so, if wee bethinke our selues well to renounce all our owne lustes,
Sing it is so, if we bethink our selves well to renounce all our own lusts,
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then shall we sowe too the spirite, that is too say, wee shall see that it behoueth vs too apply all our studie too the heauenly lyfe wherevntoo we be called.
then shall we sow too the Spirit, that is too say, we shall see that it behooves us too apply all our study too the heavenly life whereunto we be called.
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Yee see then howe the one sorte, of whom the number is very small and scant, doo sowe too the spirit,
Ye see then how the one sort, of whom the number is very small and scant, do sow too the Spirit,
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bycause they starte not out intoo worldly cares too bee tied too them, but consider that God calleth them higher,
Because they start not out into worldly Cares too be tied too them, but Consider that God calls them higher,
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and therfore prepare and indeuer themselues to come thither. The other sorte doo sowe to the flesh:
and Therefore prepare and endeavour themselves to come thither. The other sort do sow to the Flesh:
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that is to say, they bee so wholly possessed with a beastly affection, that too their seeming there is nothing too bee compared too this lyfe.
that is to say, they be so wholly possessed with a beastly affection, that too their seeming there is nothing too be compared too this life.
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And truly if yee marke at what marke men shoote, yee shall finde that the world holdeth them backe well neere all.
And truly if ye mark At what mark men shoot, ye shall find that the world holds them back well near all.
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Yee shall scarce finde one among a thousand that goes any further, too consider that this world is but a shadow that vanisheth away,
Ye shall scarce find one among a thousand that Goes any further, too Consider that this world is but a shadow that Vanishes away,
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and too bend themselues earnestly and rightly too the heauenly lyfe. Therfore all men welneere doo sowe to the fleshe.
and too bend themselves earnestly and rightly too the heavenly life. Therefore all men wellnear do sow to the Flesh.
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True 〈 ◊ 〉 that their respectes 〈 ◊ 〉-what differ.
True 〈 ◊ 〉 that their respects 〈 ◊ 〉-what differ.
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For one is a whorehunter, another a drunkarde, the thirde a niggardly pinchpennie, and another a spendall.
For one is a whorehunter, Another a drunkard, the Third a niggardly pinchpenny, and Another a spendall.
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Then if yee looke vppon the humours of the menne, they bee diuerse and as it were repugnant,
Then if ye look upon the humours of the men, they be diverse and as it were repugnant,
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so as the one hateth the other.
so as the one hates the other.
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And wherefore? Bycause (sayeth he) he is not of my nature, he and I cannot agree.
And Wherefore? Because (Saith he) he is not of my nature, he and I cannot agree.
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But howsoeuer the worlde go, if a man sifte them, he shall finde that all of them sowe too the fleshe.
But howsoever the world go, if a man sifte them, he shall find that all of them sow too the Flesh.
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Therefore there are many sortes of of sowyng:
Therefore there Are many sorts of of sowing:
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but yet notwithstanding all of them sticke faste heere beneath, so as they cannot consider wherevntoo God calleth them,
but yet notwithstanding all of them stick fast Here beneath, so as they cannot Consider whereunto God calls them,
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and wherevntoo they ought to apply themselues.
and whereunto they ought to apply themselves.
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For some would bee riche, some would haue honour and credite, some would lyue at their ease,
For Some would be rich, Some would have honour and credit, Some would live At their ease,
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and take their pleasure, some woulde haue this, and some that:
and take their pleasure, Some would have this, and Some that:
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but in the meane whyle all of them poare vppon this transitorie lyfe, and cannot lift themselues vp.
but in the mean while all of them poare upon this transitory life, and cannot lift themselves up.
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Nowe Sainct Paule sayeth, it is good reason that wee should reape according too our sowyng.
Now Saint Paul Saith, it is good reason that we should reap according too our sowing.
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They then which do so giue themselues to the worlde and sowe too the fleshe, shall (sayeth he) reape corruption:
They then which doe so give themselves to the world and sow too the Flesh, shall (Saith he) reap corruption:
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that is to say, in the end they shal perceyue that al the things which they esteemed so highly, were but smoke.
that is to say, in the end they shall perceive that all the things which they esteemed so highly, were but smoke.
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True it is that this woord Corruption might be taken for euerlasting death: but that is not Sainct Paules meenyng.
True it is that this word Corruption might be taken for everlasting death: but that is not Saint Paul's meaning.
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For he intendeth to say that men are destitute of wit and discretion, when they wil needes intangle thēselues in their blockish and grosse cares.
For he intends to say that men Are destitute of wit and discretion, when they will needs entangle themselves in their blockish and gross Cares.
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For why? if a man aske them:
For why? if a man ask them:
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go too, what is the world? They will say, it is a shadowe that slippeth away.
go too, what is the world? They will say, it is a shadow that slippeth away.
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And what is our life? It is nothing. And what are the goodes of this worlde? They be but a dreame.
And what is our life? It is nothing. And what Are the goods of this world? They be but a dream.
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All of them will say thus much, and yet neuerthelesse they bee so rauished, as a man cannot tell how to plucke them from it,
All of them will say thus much, and yet nevertheless they be so ravished, as a man cannot tell how to pluck them from it,
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and the Diuell holdeth them as it were bewitched, so that God crieth out at their eares, wretched men where are you,
and the devil holds them as it were bewitched, so that God cries out At their ears, wretched men where Are you,
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and yet they go on still too plundge themselues deeper in the quamyre.
and yet they go on still too plunge themselves Deeper in the quagmire.
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And although they knowe well ynough that all their lustes are nothing, & that this life slippeth swiftly frō them:
And although they know well enough that all their lusts Are nothing, & that this life slippeth swiftly from them:
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yet will they needes bee wedded to it still.
yet will they needs be wedded to it still.
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Although then that God doo crie too these vnaduized folke to bring them intoo the right way:
Although then that God do cry too these unadvised folk to bring them into the right Way:
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yet are they so dulled that they cannot obey •••er the Counsell nor the warnings whiche they heere.
yet Are they so dulled that they cannot obey •••er the Counsel nor the Warnings which they Here.
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Thus yeeree why S. Paule sayeth, that suche as haue sowen after that maner, shall of the fleshe reape corruption.
Thus yeeree why S. Paul Saith, that such as have sown After that manner, shall of the Flesh reap corruption.
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But they (sayeth he) which sowe to the spirit, (that is to say, whiche know that there is a much preciouser life than this wherein we bee,
But they (Saith he) which sow to the Spirit, (that is to say, which know that there is a much preciouser life than this wherein we be,
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and set their whole affection and minde therevpon) shal reape of the spirit euerlasting life.
and Set their Whole affection and mind thereupon) shall reap of the Spirit everlasting life.
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That is to say, bycause they haue bin gouerned by Gods spirit, and haue labored to come vnto him and too bee knit to him:
That is to say, Because they have been governed by God's Spirit, and have laboured to come unto him and too be knit to him:
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therefore is their reward also ready for them.
Therefore is their reward also ready for them.
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Now heere first of all wee bee warned, to thinke better vpon all our thoughtes, doings, attempts, wishes,
Now Here First of all we be warned, to think better upon all our thoughts, doings, attempts, wishes,
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and indeuers, and to consider well too what end they tend.
and indeuers, and to Consider well too what end they tend.
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For this similitude shall alwayes be found true, that we do then sowe, when we apply our labour or trauell to any thing.
For this similitude shall always be found true, that we do then sow, when we apply our labour or travel to any thing.
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Howe will God allow of my dooyng? How will he accept my seruice? Truely that will he doo if I walke not after myne own lustes,
How will God allow of my doing? How will he accept my service? Truly that will he do if I walk not After mine own lusts,
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Therfore let vs looke well to our selues, and consider that although God will haue vs to gather Corne and wyne in this worlde for the sustenance of our bodies:
Therefore let us look well to our selves, and Consider that although God will have us to gather Corn and wine in this world for the sustenance of our bodies:
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yet notwithstanding he calleth vs yet higher, and will not haue vs to be hild still heere.
yet notwithstanding he calls us yet higher, and will not have us to be held still Here.
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VVherefore let vs learne to seeke first that God may reigne, and beare rule, so as we may yeeld our selues wholly to him and his rightuousnesse,
Wherefore let us Learn to seek First that God may Reign, and bear Rule, so as we may yield our selves wholly to him and his righteousness,
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and that the care of this transitorie life dull vs not, as I haue sayd afore:
and that the care of this transitory life dull us not, as I have said afore:
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but but that it may be as an income to the principall wherevnto we must go, that is to say, to the kingdome of God.
but but that it may be as an income to the principal whereunto we must go, that is to say, to the Kingdom of God.
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To be short, let vs consider that God hath put vs into this world to sowe, that is to say, not to be idle nor vnoccupied.
To be short, let us Consider that God hath put us into this world to sow, that is to say, not to be idle nor unoccupied.
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And how? Truely the Ministers of Gods woord ought to sowe, to the end to gather in such a haruest,
And how? Truly the Ministers of God's word ought to sow, to the end to gather in such a harvest,
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as they may offer vp to God as an holy offering.
as they may offer up to God as an holy offering.
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And their sowing is too teach faithfully, to the end that Gods woord may bring forth frute,
And their sowing is too teach faithfully, to the end that God's word may bring forth fruit,
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and his name be glorified and blissed, accordingly as our Lord Iesus Christ sayd to his Apostles, I haue chozen you to the end you should go and bring forth abundance of frute,
and his name be glorified and Blessed, accordingly as our Lord Iesus christ said to his Apostles, I have chozen you to the end you should go and bring forth abundance of fruit,
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and such frute as shall last for euer. The ministers then haue this peculiar to themselues:
and such fruit as shall last for ever. The Ministers then have this peculiar to themselves:
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howbeit all of vs in common must sowe to eternall lyfe, that is to say, wee must passe through this worlde as straungers, lifting vp our mindes to the heritage where wee should rest,
howbeit all of us in Common must sow to Eternal life, that is to say, we must pass through this world as Strangers, lifting up our minds to the heritage where we should rest,
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and wherevnto also it behoueth vs to apply all our indeuer.
and whereunto also it behooves us to apply all our endeavour.
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And euen when wee trauell for the sustenance of our bodies, let it be alwayes with tending to the sayde marke, according as it is sayd that we must not liue to eate 〈 … 〉 but eate and drinke to the end to be conueyed to another life:
And even when we travel for the sustenance of our bodies, let it be always with tending to the said mark, according as it is said that we must not live to eat 〈 … 〉 but eat and drink to the end to be conveyed to Another life:
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and that our liuing in this world is not to settle heere, but to atteyne to a higher thing, that is to say, to the heauenly life.
and that our living in this world is not to settle Here, but to attain to a higher thing, that is to say, to the heavenly life.
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Sith it is so, whensoeuer any man buzieth himselfe to get his liuing, whither it bee by tillage,
Sith it is so, whensoever any man buzieth himself to get his living, whither it be by tillage,
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or by some handicraft, or by trade of merchandise, or howsoeuer it bee, in all the cares that wee take for ourselues or for our housholdes, let vs alwayes shoote at a higher mark.
or by Some handicraft, or by trade of merchandise, or howsoever it be, in all the Cares that we take for ourselves or for our Households, let us always shoot At a higher mark.
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For surely it is a naughtie thing, if a man buzie himself but only about the getting of his liuing,
For surely it is a naughty thing, if a man busy himself but only about the getting of his living,
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and haue no regard of Gods seruice. For in the getting of his liuing he ought too consider thus with himselfe:
and have no regard of God's service. For in the getting of his living he ought too Consider thus with himself:
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if I looke that I doo no man wrong, and if I buzie my selfe faythfully about the thing that I am bounde too doo.
if I look that I do not man wrong, and if I busy my self faithfully about the thing that I am bound to do.
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This (I say) is the way for vs too sowe:
This (I say) is the Way for us too sow:
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that is too wit, that wee bee not wedded to the worlde, nor hilde downe heere beneathe,
that is too wit, that we be not wedded to the world, nor hilde down Here beneath,
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but that wee may alwayes mount vpwarde too the lyfe of heauen. Now then let vs looke well vppon the meane of sowing after that sorte:
but that we may always mount upward too the life of heaven. Now then let us look well upon the mean of sowing After that sort:
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that is to wit, of sowing too the spirit, sayth Sainct Paule.
that is to wit, of sowing too the Spirit, say Saint Paul.
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VVherefore let vs consider that wee bee not as Asses and Oxen that toyle and labour,
Wherefore let us Consider that we be not as Asses and Oxen that toil and labour,
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and afterwarde doo eate and drinke, and are fed as reason and good right require: but that God hath adopted vs too come to the life of heauen.
and afterward do eat and drink, and Are fed as reason and good right require: but that God hath adopted us too come to the life of heaven.
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Therefore let vs sowe to the spirit;
Therefore let us sow to the Spirit;
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and cut off all that may hinder our mounting vpward, let vs shake them off as hurtfull things,
and Cut off all that may hinder our mounting upward, let us shake them off as hurtful things,
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and assure our selues that al such as labor to get reputation in this world, shall in the end finde themselues disappointed.
and assure our selves that all such as labour to get reputation in this world, shall in the end find themselves disappointed.
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VVhy so? For they shall see plainly that it is but corruption.
Why so? For they shall see plainly that it is but corruption.
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VVhen he that shal haue gathered great abundance of goods commeth vnto death, he hath so much the more greef,
When he that shall have gathered great abundance of goods comes unto death, he hath so much the more grief,
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bycause he made this world his paradise.
Because he made this world his paradise.
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Therefore he then gnasheth his teeth at God, and he stormeth and tormenteth himselfe, much more than if he had not takē so much peynes to gather.
Therefore he then gnasheth his teeth At God, and he stormeth and torments himself, much more than if he had not taken so much pains to gather.
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Thus ye see that such as haue sowed in the flesh, perceiue [ at length ] that they haue sowed to corruption,
Thus you see that such as have sowed in the Flesh, perceive [ At length ] that they have sowed to corruption,
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bicause they gather nothing else but corruption: but it is all to late, and therfore let vs bethink ourselues.
Because they gather nothing Else but corruption: but it is all to late, and Therefore let us bethink ourselves.
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And although we 〈 … 〉 men beguile thems•••s, and too make their reckening that it is a happie life to haue all thing that they wishe,
And although we 〈 … 〉 men beguile thems•••s, and too make their reckoning that it is a happy life to have all thing that they wish,
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as commonly euerie man is ruled by his owne lyking: although wee see men storme after that fashion:
as commonly every man is ruled by his own liking: although we see men storm After that fashion:
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let vs learne to do otherwise & consider that God calleth vs to an euerlasting life, which he setteth cōtinually before vs by his Gospel.
let us Learn to do otherwise & Consider that God calls us to an everlasting life, which he sets continually before us by his Gospel.
vvb pno12 vvi pc-acp vdi av cc vvb cst np1 vvz pno12 p-acp dt j n1, r-crq pns31 vvz av-j p-acp pno12 p-acp po31 n1.
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Let vs set our whole mindes vpō that, and let al our intents & desires tend thitherward,
Let us Set our Whole minds upon that, and let all our intents & Desires tend thitherward,
vvb pno12 vvi po12 j-jn n2 p-acp d, cc vvb d po12 n2 cc n2 vvb av,
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& let vs indeuer to profit more & more in the doctrine of saluation, that he may lift vs vp and drawe vs hence from beneath, according also as S. Paule sayth when he telleth vs what the weapons of Christenfolke are, making the doctrine of the Gospell to bee our shooes.
& let us endeavour to profit more & more in the Doctrine of salvation, that he may lift us up and draw us hence from beneath, according also as S. Paul say when he Telleth us what the weapons of Christenfolke Are, making the Doctrine of the Gospel to be our shoes.
cc vvb pno12 n1 pc-acp vvi av-dc cc av-dc p-acp dt n1 pp-f n1, cst pns31 vmb vvi pno12 a-acp cc vvi pno12 av p-acp a-acp, vvg av p-acp n1 np1 vvz c-crq pns31 vvz pno12 r-crq dt n2 pp-f np1 vbr, vvg dt n1 pp-f dt n1 pc-acp vbi po12 n2.
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and all shall go too destruction.
and all shall go too destruction.
cc d vmb vvi av n1.
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For it standeth vs on hand to be armed from top too toe, or else wee should soone be wounded with the assaultes that are giuen vnto vs in this world.
For it Stands us on hand to be armed from top too toe, or Else we should soon be wounded with the assaults that Are given unto us in this world.
p-acp pn31 vvz pno12 p-acp n1 pc-acp vbi vvn p-acp n1 av n1, cc av pns12 vmd av vbi vvn p-acp dt n2 cst vbr vvn p-acp pno12 p-acp d n1.
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After he hath declared this (say I) he sayth that the Gospell must lift vs vp,
After he hath declared this (say I) he say that the Gospel must lift us up,
p-acp pns31 vhz vvn d (vvi pns11) pns31 vvz cst dt n1 vmb vvi pno12 a-acp,
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and drawe vs from the corruptions wherein wee be plunged, so as wee may atteine too the kingdome of God wherevnto he calleth vs. Ye see thē what we haue to beare in mind.
and draw us from the corruptions wherein we be plunged, so as we may attain too the Kingdom of God whereunto he calls us the see them what we have to bear in mind.
cc vvb pno12 p-acp dt n2 c-crq pns12 vbb vvn, av c-acp pns12 vmb vvi av dt n1 pp-f np1 c-crq pns31 vvz pno12 dt vvb pno32 r-crq pns12 vhb pc-acp vvi p-acp n1.
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Now as touching that S. Paule saith, that they which haue sowed in the spirit shall reape euerlasting lyfe:
Now as touching that S. Paul Says, that they which have sowed in the Spirit shall reap everlasting life:
av c-acp vvg d n1 np1 vvz, cst pns32 r-crq vhb vvn p-acp dt n1 vmb vvi j n1:
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he meaneth not that wee in so doyng deserue so woorthie and excellent a thing as the kingdome of heauen is:
he means not that we in so doing deserve so worthy and excellent a thing as the Kingdom of heaven is:
pns31 vvz xx cst pns12 p-acp av vdg vvi av j cc j dt n1 p-acp dt n1 pp-f n1 vbz:
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but he sheweth that the faithful hauing knowen their owne calling, shall neuer fynd themselues deceyued,
but he shows that the faithful having known their own calling, shall never find themselves deceived,
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though they seeme wretched too the worldward. VVee know that God adopteth vs of his owne free goodnesse:
though they seem wretched too the worldward. We know that God adopteth us of his own free Goodness:
cs pns32 vvb j av dt n1. pns12 vvb cst np1 vvz pno12 pp-f po31 d j n1:
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that is the groundworke of our saluation. He forgyueth vs our sinnes: and that is our ryghtuousnesse.
that is the groundwork of our salvation. He forgyueth us our Sins: and that is our Righteousness.
cst vbz dt n1 pp-f po12 n1. pns31 vvz pno12 po12 n2: cc cst vbz po12 n1.
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For if he shoulde consider vs in our owne nature, he coulde not but cast vs away as lothsome and accursed:
For if he should Consider us in our own nature, he could not but cast us away as loathsome and accursed:
p-acp cs pns31 vmd vvi pno12 p-acp po12 d n1, pns31 vmd xx cc-acp vvi pno12 av p-acp j cc j-vvn:
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So can we fynde no grace at his hande, excepte he admitte vs of hys owne free goodnesse.
So can we find no grace At his hand, except he admit us of his own free Goodness.
av vmb pns12 vvi dx n1 p-acp po31 n1, c-acp pns31 vvb pno12 pp-f po31 d j n1.
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And wee knowe also that our workes are euermore vnperfect and blemished with some vyce, so as they cannot be accepted of God.
And we know also that our works Are evermore unperfect and blemished with Some vice, so as they cannot be accepted of God.
cc pns12 vvb av cst po12 n2 vbr av j cc vvn p-acp d n1, av c-acp pns32 vmbx vbi vvn pp-f np1.
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VVee are sure that when we should go about too serue him and to doo good, oftentymes wee go cleane backeward,
We Are sure that when we should go about too serve him and to do good, oftentimes we go clean backward,
pns12 vbr j cst c-crq pns12 vmd vvi a-acp av vvi pno31 cc pc-acp vdi j, av pns12 vvb av-j av-j,
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so that we are euermore in his daunger.
so that we Are evermore in his danger.
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But howsoeuer the world go, when God hath once adopted vs to bee his children, buried all our sinnes,
But howsoever the world go, when God hath once adopted us to be his children, buried all our Sins,
cc-acp c-acp dt n1 vvb, c-crq np1 vhz a-acp vvn pno12 pc-acp vbi po31 n2, vvn d po12 n2,
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and shewed that he lyketh well of our seruice though it be vnperfect:
and showed that he liketh well of our service though it be unperfect:
cc vvd cst pns31 vvz av pp-f po12 n1 cs pn31 vbb j:
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then declareth he further & addeth as an ouerplus, that we shal not be de•••ed in dedicating our 〈 ◊ 〉 vnto him,
then Declareth he further & adds as an overplus, that we shall not be de•••ed in dedicating our 〈 ◊ 〉 unto him,
av vvz pns31 av-j cc vvz p-acp dt n1, cst pns12 vmb xx vbi vvn p-acp j-vvg po12 〈 sy 〉 p-acp pno31,
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and in laboring for the heauenly life. It is true that men wyll laugh vs to scorne. Behold these fondlings say they:
and in labouring for the heavenly life. It is true that men will laugh us to scorn. Behold these foundlings say they:
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see how they martyr themselues? And wherfore? for the kingdome of heauen.
see how they martyr themselves? And Wherefore? for the Kingdom of heaven.
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And who hath brought them tydings of that? It is I wote not what a kinde of Religion that beguileth these folke,
And who hath brought them tidings of that? It is I wot not what a kind of Religion that beguileth these folk,
cc q-crq vhz vvn pno32 n2 pp-f d? pn31 vbz pns11 vvb xx r-crq dt n1 pp-f n1 cst vvz d n1,
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and in the meane while they be poore outcastes, in whom there is neither corage nor any thing else.
and in the mean while they be poor outcasts, in whom there is neither courage nor any thing Else.
cc p-acp dt j cs pns32 vbb j n2, p-acp ro-crq a-acp vbz dx n1 ccx d n1 av.
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According whereuntoo wee see now adayes, that such as stand vppon their reputation, do rayle vppon vs saying:
According whereunto we see now adays, that such as stand upon their reputation, do rail upon us saying:
vvg c-crq pns12 vvb av av, cst d c-acp vvb p-acp po32 n1, vdb vvi p-acp pno12 n1:
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as for these wretched sillie soules what thinke they to doo? Lo how wee bee scoffed at,
as for these wretched silly Souls what think they to do? Lo how we be scoffed At,
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bycause wee couet not too aduaunce ourselues nor too bee in reputation of the world.
Because we covet not too advance ourselves nor too be in reputation of the world.
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Although then that wee bee so scorned, let vs gyue eare too the promise that is made vs heere:
Although then that we be so scorned, let us gyve ear too the promise that is made us Here:
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which is that if wee followe our vocation simply, wee shall perceiue that God who hath begonne is faythfull,
which is that if we follow our vocation simply, we shall perceive that God who hath begun is faithful,
r-crq vbz cst cs pns12 vvb po12 n1 av-j, pns12 vmb vvi cst np1 r-crq vhz vvn vbz j,
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and that hys intent of winning vs vntoo him is our souereyne welfare, and that he not only seeketh our profit in al respectes:
and that his intent of winning us unto him is our sovereign welfare, and that he not only seeks our profit in all respects:
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but also will through his infinite goodnesse shewe himselfe a father and Sauiour towards vs. VVherefore let vs streyne our selues too the vttermost too come vntoo him, let vs dedicate ourselues wholly to him,
but also will through his infinite Goodness show himself a father and Saviour towards us Wherefore let us streyne our selves too the uttermost too come unto him, let us dedicate ourselves wholly to him,
cc-acp av vmb p-acp po31 j n1 vvi px31 dt n1 cc n1 p-acp pno12 c-crq vvd pno12 vvi po12 n2 av dt j av vvn p-acp pno31, vvb pno12 vvi px12 av-jn p-acp pno31,
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and let vs giue ouer all worldly things that may hinder our comming vnto him, I say let vs giue them all quite and cleane ouer, seeking continually the things that may guide vs vpward,
and let us give over all worldly things that may hinder our coming unto him, I say let us give them all quite and clean over, seeking continually the things that may guide us upward,
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& let vs continue in them to the end. And if we do so:
& let us continue in them to the end. And if we do so:
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surely our Lord Iesus Christ will shewe that there is a haruest prepared for vs, not of these worldly riches which are subiect to corruptiō (for the costlyest & richest apparel & deckings of this world shal be eatē with mothes & worms:
surely our Lord Iesus christ will show that there is a harvest prepared for us, not of these worldly riches which Are Subject to corruption (for the Costliest & Richest apparel & deckings of this world shall be eaten with moths & worms:
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and there is neither gold nor siluer nor any thing else, but it perisheth in the end.
and there is neither gold nor silver nor any thing Else, but it Perishes in the end.
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And moreouer whē mē will needes take of thē vnmeasurably:
And moreover when men will needs take of them unmeasurably:
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they shal burst with the goods which they haue heaped togither, & they shal not only become vnprofitable to thē,
they shall burst with the goods which they have heaped together, & they shall not only become unprofitable to them,
pns32 vmb vvi p-acp dt n2-j r-crq pns32 vhb vvn av, cc pns32 vmb xx av-j vvi j p-acp pno32,
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but also they shal turne to their vtter destruction.
but also they shall turn to their utter destruction.
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In sted of this thē, we shal find that we haue hoorded vp a good treasure, which shal be laid vp safe for vs in the hand of God, to receiue the fruite of it when wee shall haue finished our course in this world,
In stead of this them, we shall find that we have hoarded up a good treasure, which shall be laid up safe for us in the hand of God, to receive the fruit of it when we shall have finished our course in this world,
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and continued the sowing of our seede, that is to say, when wee shall haue proceeded in the 〈 ◊ 〉 of our God without wearinesse, looking alwayes vp to heauenwarde,
and continued the sowing of our seed, that is to say, when we shall have proceeded in the 〈 ◊ 〉 of our God without weariness, looking always up to heauenwarde,
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and withdrawing ourselues from the world as much as is possible for vs.
and withdrawing ourselves from the world as much as is possible for us
cc n-vvg px12 p-acp dt n1 c-acp d c-acp vbz j p-acp pno12
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And nowe let vs cast downe our selues before the Maiestie of our good God with acknowledgement of our sinnes, praying him too make vs so too feele them,
And now let us cast down our selves before the Majesty of our good God with acknowledgement of our Sins, praying him too make us so too feel them,
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as it maye bring vs too true repentance, and yet notwithstandyng wee not ceasse too comforte and cheere vp our selues wyth his goodnesse, not doubting but that he receiueth vs too mercie, at leastwise if wee repaire too him too bee reformed by his holie spirit, till he haue rid vs quite and cleane of all the imperfections and vices of our fleshe,
as it may bring us too true Repentance, and yet notwithstanding we not cease too Comfort and cheer up our selves with his Goodness, not doubting but that he receiveth us too mercy, At leastwise if we repair too him too be reformed by his holy Spirit, till he have rid us quite and clean of all the imperfections and vices of our Flesh,
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WEe haue seene the similitude whereby Sainct Paul exhorted vs to do good, so long as God giueth vs tyme in this world.
we have seen the similitude whereby Saint Paul exhorted us to do good, so long as God gives us time in this world.
pns12 vhb vvn dt n1 c-crq n1 np1 vvd pno12 pc-acp vdi j, av av-j c-acp np1 vvz pno12 n1 p-acp d n1.
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For whyle wee bee heere, wee ought to apply all Gods giftes too the seruice of him and of all his,
For while we be Here, we ought to apply all God's Gifts too the service of him and of all his,
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yea and generally of all men.
yea and generally of all men.
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For after as God bestoweth any abilitie or gifte vppon any 〈 ◊ 〉 vs he byndeth him too suche as haue neede of him and as he is able too helpe.
For After as God bestoweth any ability or gift upon any 〈 ◊ 〉 us he bindeth him too such as have need of him and as he is able too help.
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Therefore wee must bee fully resolued of this, that none of vs must bee ydle or vnprofitable,
Therefore we must be Fully resolved of this, that none of us must be idle or unprofitable,
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but haue an eye too the meane that God hath gyuen vs, too the ende that euery of vs maye make as it were a sacrifice of it vntoo hym.
but have an eye too the mean that God hath given us, too the end that every of us may make as it were a sacrifice of it unto him.
cc-acp vhb dt n1 av dt j cst np1 vhz vvn pno12, av dt n1 cst d pp-f pno12 vmb vvi c-acp pn31 vbdr dt n1 pp-f pn31 p-acp pno31.
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And herevppon, too gyue vs the better corage, Sainct Paule saythe that in so dooyng wee doo sowe:
And hereupon, too gyve us the better courage, Saint Paul say that in so doing we do sow:
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and God will not suffer vs too bee disappoynted, when wee shall haue indeuered too occupie our selues about the things that he commaundeth.
and God will not suffer us too be disappointed, when we shall have indeuered too occupy our selves about the things that he commandeth.
cc np1 vmb xx vvi pno12 av vbi vvn, c-crq pns12 vmb vhi vvn av vvi po12 n2 p-acp dt n2 cst pns31 vvz.
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VVee are of opinion that all is loste, if euery man seeke not his owne profit,
We Are of opinion that all is lost, if every man seek not his own profit,
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and bee giuen wholly too himselfe. But it is cleane contrarie.
and be given wholly too himself. But it is clean contrary.
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For althoughe that he which succoureth his neyghbor forgo the thing that he bestoweth vppon him:
For although that he which succoureth his neighbour forgo the thing that he bestoweth upon him:
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yet he putteth it in good keepyng, as he doth which layeth his seede intoo the ground, that is, to reape fruite of it in conuenient season.
yet he putteth it in good keeping, as he does which Layeth his seed into the ground, that is, to reap fruit of it in convenient season.
av pns31 vvz pn31 p-acp j n-vvg, c-acp pns31 vdz r-crq vvz po31 n1 p-acp dt n1, cst vbz, pc-acp vvi n1 pp-f pn31 p-acp j n1.
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Contrarywise there is a way for all to perishe:
Contrariwise there is a Way for all to perish:
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namely if we be too gripple of the riches of thys worlde, so as wee haue no care nor regarde but of our owne profite:
namely if we be too gripple of the riches of this world, so as we have no care nor regard but of our own profit:
av cs pns12 vbb av j-jn pp-f dt n2 pp-f d n1, av c-acp pns12 vhb dx n1 ccx n1 cc-acp pp-f po12 d n1:
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wee shall gather corruption, that is too say, all shall perishe, as in very deede the worlde and the fashion thereof muste needes passe and vanishe awaye.
we shall gather corruption, that is too say, all shall perish, as in very deed the world and the fashion thereof must needs pass and vanish away.
pns12 vmb vvi n1, cst vbz av vvb, d vmb vvi, c-acp p-acp j n1 dt n1 cc dt n1 av vmb av vvi cc vvi av.
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Thus yee see what all the treasure is which they can scrape together, that indeuer too make their hand in this worlde.
Thus ye see what all the treasure is which they can scrape together, that endeavour too make their hand in this world.
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For as their lyfe is flyghtfull and transitorie, so are all the goods that they shall haue hoorded vp,
For as their life is flyghtfull and transitory, so Are all the goods that they shall have hoarded up,
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But if wee can discharge our selues of earthly cares, and looke vp too the kingdome of God,
But if we can discharge our selves of earthly Cares, and look up too the Kingdom of God,
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although we seeme too bee diminished and made poore by dooyng good:
although we seem too be diminished and made poor by doing good:
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yet shall not our treasure perish, but shall be well kept in Gods hand till the last daye.
yet shall not our treasure perish, but shall be well kept in God's hand till the last day.
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Howbeit for as muche as the Diuell offereth vs many occasions too coole vs, or too make vs turne heade backe ageine, Sainct Paule addeth a verye needefull incoragement, which is, that wee shoulde not bee weerie of well dooyng.
Howbeit for as much as the devil Offereth us many occasions too cool us, or too make us turn head back again, Saint Paul adds a very needful encouragement, which is, that we should not be weary of well doing.
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And afterwarde he addeth that wee muste bee patient, in wayting for the seasonable time of gathering.
And afterward he adds that we must be patient, in waiting for the seasonable time of gathering.
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Therefore where as hee sayeth that wee must not bee weerye, it is bycause that suche as haue any good will or desyre too doo good, shall bee plucked backe by Satans 〈 ◊ 〉,
Therefore where as he Saith that we must not be weary, it is Because that such as have any good will or desire too do good, shall be plucked back by Satan 〈 ◊ 〉,
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and by a numbe•• 〈 ◊ 〉 comberances and lettes whyche he will cast in theyr way.
and by a numbe•• 〈 ◊ 〉 comberances and lets which he will cast in their Way.
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If a man walke abroade for his owne pleasure, he needeth not too bee warned that he wearie not himselfe.
If a man walk abroad for his own pleasure, he needs not too be warned that he weary not himself.
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And why? For he chozeth some faire beaten path, he keepeth a measurable pace, and he goeth at his ease:
And why? For he chozeth Some fair beaten path, he Keepeth a measurable pace, and he Goes At his ease:
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for he is not stinted to go thus many leagues in a day, but returneth ageine as soone as his iourney is not to his mind.
for he is not stinted to go thus many leagues in a day, but returns again as soon as his journey is not to his mind.
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This warning therefore is for such as haue long iourneys to go, and not onely one or two, but continuall trauelings.
This warning Therefore is for such as have long journeys to go, and not only one or two, but continual trauelings.
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They shall perchaunce haue hard passages, they shall haue stonie and shrubbie wayes, or wayes that are myrie and dirtie, they shall haue hils and dales.
They shall perchance have hard passages, they shall have stony and shrubby ways, or ways that Are miry and dirty, they shall have hills and dales.
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Such haue neede too bee quickened forward, that they may bee cheered and plucke vp a good harte, that they tyre not nor quayle not in the middes of their iourney.
Such have need too be quickened forward, that they may be cheered and pluck up a good heart, that they tyre not nor quail not in the mids of their journey.
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Euen so is it with vs when God toucheth vs wyth his holy spirit, so as wee be disposed to serue him and to doo good to such as seeke succour at our hand.
Eve so is it with us when God touches us with his holy Spirit, so as we be disposed to serve him and to do good to such as seek succour At our hand.
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But on the one side wee bee plucked backe by vnbeleefe, bycause wee bee afrayde that the earthe wyll fayle vs:
But on the one side we be plucked back by unbelief, Because we be afraid that the earth will fail us:
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and if any manne bee too bee releeued, wee cast with our selues that the like want and penurie maye befall our selues.
and if any man be too be relieved, we cast with our selves that the like want and penury may befall our selves.
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Thus yee see wee bee plucked backe, wee bee snarled in that ouercarefulnesse, and are vnsatiable in our lustes,
Thus ye see we be plucked back, we be snarled in that ouercarefulnesse, and Are unsatiable in our lusts,
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and thinke wee shall neuer haue ynough. Herevppon also wee bee tempted too seeke excuces.
and think we shall never have enough. Hereupon also we be tempted too seek excuces.
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For wee will alledge [ on the one side ] that wee cannot tell whither the partie that complayneth haue suche neede as he speaketh of,
For we will allege [ on the one side ] that we cannot tell whither the party that Complaineth have such need as he speaks of,
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or whither he bee so greatly too bee pitied:
or whither he be so greatly too be pitied:
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and on the othersyde that the worlde is so wicked and vngracious, that a man cannot tell too whom too doo good,
and on the otherside that the world is so wicked and ungracious, that a man cannot tell too whom to do good,
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and that oftentymes the good turne is lost, and there is suche vnthankefulnesse, that it were better too let those complaynants to endure hunger and thirst,
and that oftentimes the good turn is lost, and there is such unthankfulness, that it were better too let those complainants to endure hunger and thirst,
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than to giue them occasion too offende God, in beguyling men after that sort and in laughing them too scorne for their labour.
than to give them occasion too offend God, in beguiling men After that sort and in laughing them too scorn for their labour.
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There will alwayes bee founde excuces and shiftes ynow too escape from weldooyng, as experience sheweth too muche, specially consideryng that wee bee so lazie and faynt by nature.
There will always be found excuces and shifts enough too escape from welldoing, as experience shows too much, specially considering that we be so lazy and faint by nature.
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So muche the more therefore dooth it stande vs in hande too remember thys lesson which Sainct Paule setteth down •••ere, which is, too 〈 … 〉 still without beeyng weerie, yea verily in dooyng good.
So much the more Therefore doth it stand us in hand too Remember this Lesson which Saint Paul sets down •••ere, which is, too 〈 … 〉 still without being weary, yea verily in doing good.
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This matter concerneth the inlarging of our hartes, and of the imploying of our goods (if wee haue any) to the releefe of our needie neyghbors.
This matter concerns the enlarging of our hearts, and of the employing of our goods (if we have any) to the relief of our needy neighbors.
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And wee know that Sainct Paule hath begon at the ministers of Gods woorde.
And we know that Saint Paul hath begun At the Ministers of God's word.
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Neuerthelesse he exhorteth vs all generally, for so much as God hath knit vs all togither,
Nevertheless he exhorteth us all generally, for so much as God hath knit us all together,
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and set vs in the world with condition that euery of vs should consider wherein he may bee able too helpe such as haue neede of him.
and Set us in the world with condition that every of us should Consider wherein he may be able too help such as have need of him.
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Let vs apply our lyfe thervntoo, that wee peruert not the order of nature.
Let us apply our life thervntoo, that we pervert not the order of nature.
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Furthermore for as much as wee bee so lither and colde, and shall also finde many occasions too hinder and breake off the zeale that wee haue too discharge our duetie.
Furthermore for as much as we be so lither and cold, and shall also find many occasions too hinder and break off the zeal that we have too discharge our duty.
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Let vs ouerleape all incomberances, and plucke vp a good harte that wee quayle not.
Let us overleap all incomberances, and pluck up a good heart that we quail not.
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And the more that the worlde is nowe adayes come too the top of inquitie, vnthankfulnesse, and malice:
And the more that the world is now adays come too the top of inquitie, unthankfulness, and malice:
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the more doothe it stande vs in hande too treade downe suche temptations, rather hauyng an eye vntoo GOD,
the more doth it stand us in hand too tread down such temptations, rather having an eye unto GOD,
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than to the vnworthinesse of the persons that are too bee succoured. For howe muche lewdnesse soeuer there bee throughout the whole world:
than to the unworthiness of the Persons that Are to be succored. For how much Lewdness soever there be throughout the Whole world:
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yet will God continue alwayes vnchaungeable in his purp•se: that is too wit, he will haue euery of vs to consider his owne abilitie,
yet will God continue always unchangeable in his purp•se: that is too wit, he will have every of us to Consider his own ability,
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and the measure that is giuen vnto him, and that wee bee not borne too ourselues, (for God hath not created vs to that intent) but he will haue euery of vs to thrust forth and as it were too constreine himselfe to helpe such as desire succour of him:
and the measure that is given unto him, and that we be not born too ourselves, (for God hath not created us to that intent) but he will have every of us to thrust forth and as it were too constrain himself to help such as desire succour of him:
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and although they craue it not, yet if wee see them in necessitie, he will haue vs too releeue them by suche meanes as he offereth.
and although they crave it not, yet if we see them in necessity, he will have us too relieve them by such means as he Offereth.
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Therefore it is dubble shame too vs if wee knowe not wherefore God hath created vs,
Therefore it is double shame too us if we know not Wherefore God hath created us,
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and wherfore he sheweth himselfe so bountifull towardes vs. Truely he coulde well haue disposed the worlde in suche wise,
and Wherefore he shows himself so bountiful towards us Truly he could well have disposed the world in such wise,
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as no manne shoulde haue wanted, and euery man might haue forborne other.
as no man should have wanted, and every man might have forborn other.
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But he offereth vs matter of pitie and compassion, too shewe whither there bee any kyndhartednesse in vs or no.
But he Offereth us matter of pity and compassion, too show whither there be any kyndhartednesse in us or not.
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Nowe we must also marke well the promise that Sainct Paule addeth: which is, 〈 ◊ 〉 wee shall reape or gat••• in seasonable time.
Now we must also mark well the promise that Saint Paul adds: which is, 〈 ◊ 〉 we shall reap or gat••• in seasonable time.
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True it is that wee were not too bee excused, thoughe there were no rewarde at all,
True it is that we were not too be excused, though there were no reward At all,
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but that God shoulde saye simply that he wyll haue it so•• for it is sufficient that he hath set vs in the world,
but that God should say simply that he will have it so•• for it is sufficient that he hath Set us in the world,
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and fed vs wyth his bounteousnesse, and it requireth at leastwise that wee shoulde bee wholly at his commaundement:
and fed us with his bounteousness, and it requires At leastwise that we should be wholly At his Commandment:
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howbeit for as muche as he seeth our feeblenesse and slowenesse, he addeth this ouermore too make vs plucke vp a better harte, saying, that none of all our doings shall bee lost.
howbeit for as much as he sees our feebleness and slowenesse, he adds this overmore too make us pluck up a better heart, saying, that none of all our doings shall be lost.
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For he dooth as it were take them intoo hys keepyng, and will deliuer vs them ageyne,
For he doth as it were take them into his keeping, and will deliver us them again,
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yea euen with a greater profite than we coulde haue hoped or wished for in the world.
yea even with a greater profit than we could have hoped or wished for in the world.
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He that hathe money in his powche, and sees a commoditie offered him, wyll lay it out on all sydes:
He that hath money in his powche, and sees a commodity offered him, will lay it out on all sides:
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for he presupposeth that he shall loze nothing by it, but that besides the returne of the principall, he shall be much increased by the profite that will ryse to him of it.
for he presupposeth that he shall loze nothing by it, but that beside the return of the principal, he shall be much increased by the profit that will rise to him of it.
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Truely if a man bee about to lend money, or too put it too some traffike, he will looke twyce or thrice too it that it may bee sure:
Truly if a man be about to lend money, or too put it too Some traffic, he will look twice or thrice too it that it may be sure:
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but finally if he spie a riche man that is able too paye and of good credit:
but finally if he spy a rich man that is able too pay and of good credit:
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he concludeth by and by that he may well trust him.
he Concludeth by and by that he may well trust him.
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But thoughe God assure vs as much as may be that whatsoeuer we put intoo his handes shall returne safe vntoo vs,
But though God assure us as much as may be that whatsoever we put into his hands shall return safe unto us,
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and that wee shall haue greater gayne of it, than of all the things that wee can doo in the worlde:
and that we shall have greater gain of it, than of all the things that we can do in the world:
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he hath not so muche credit among vs that wee wyll trust too his woorde: no, wee bee deafe on that syde.
he hath not so much credit among us that we will trust too his word: no, we be deaf on that side.
pns31 vhz xx av av-d vvi p-acp pno12 cst pns12 vmb vvi av po31 n1: dx, pns12 vbb j p-acp d n1.
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First of all therefore, too the ende wee should not bee thrust out of the way by meannes vnkindnesse:
First of all Therefore, too the end we should not be thrust out of the Way by meanness unkindness:
ord pp-f d av, av dt n1 pns12 vmd xx vbi vvn av pp-f dt n1 p-acp n1 n1:
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our Lord sayth, whatsoeuer yee doo too the least, or to the most despysed of these, I accept it and acknowledge it as done to my selfe.
our Lord say, whatsoever ye do too the least, or to the most despised of these, I accept it and acknowledge it as done to my self.
po12 n1 vvz, r-crq pn22 vdi av dt ds, cc p-acp dt av-ds vvd pp-f d, pns11 vvb pn31 cc vvi pn31 p-acp vdi p-acp po11 n1.
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Too bee short I receiue it as of myne owne hand. Lo how God speaketh as in respect of the word profite.
Too be short I receive it as of mine own hand. Lo how God speaks as in respect of the word profit.
av vbb j pns11 vvb pn31 a-acp pp-f po11 d n1. np1 c-crq np1 vvz a-acp p-acp n1 pp-f dt n1 n1.
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Also he addeth a promise, that there is no vsurie nor gayne so great, as the profit that is to be hoped for at his hand,
Also he adds a promise, that there is no Usury nor gain so great, as the profit that is to be hoped for At his hand,
av pns31 vvz dt n1, cst pc-acp vbz dx n1 ccx n1 av j, c-acp dt n1 cst vbz pc-acp vbi vvn p-acp p-acp po31 n1,
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so wee shet our eyes ageynst worldly things, that they hold vs not backe, but bestowe the things that he hath put intoo our handes,
so we shet our eyes against worldly things, that they hold us not back, but bestow the things that he hath put into our hands,
av pns12 zz po12 n2 p-acp j n2, cst pns32 vvb pno12 xx av, cc-acp vvb dt n2 cst pns31 vhz vvn p-acp po12 n2,
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and whiche he hath committed to our charge, as he appoynteth by hys woord.
and which he hath committed to our charge, as he appointeth by his word.
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But whereas God speaketh after that manner, not once or twyce but manie times, so as if there were but one drop of trust in vs,
But whereas God speaks After that manner, not once or twice but many times, so as if there were but one drop of trust in us,
p-acp cs np1 vvz p-acp d n1, xx c-acp cc av p-acp d n2, av c-acp cs pc-acp vbdr p-acp crd n1 pp-f n1 p-acp pno12,
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surely wee shoulde bee fully resolu••• •f it:
surely we should be Fully resolu••• •f it:
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yet notwithstandyng •••swade wee bee still fastened heere bylowe, and cannot beleeue nor perswade ourselues, that God speaketh in good earnest.
yet notwithstanding •••swade we be still fastened Here bylowe, and cannot believe nor persuade ourselves, that God speaks in good earnest.
av a-acp vvb pns12 vbb av vvn av j, cc vmbx vvi ccx vvi px12, cst np1 vvz p-acp j n1.
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Therefore it is not without cause that S. Paule setteth downe the promise, that wee shall gather or reape,
Therefore it is not without cause that S. Paul sets down the promise, that we shall gather or reap,
av pn31 vbz xx p-acp n1 cst np1 np1 vvz a-acp dt n1, cst pns12 vmb vvi cc vvi,
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as if he had sayde, yee wretched men, yee stande vpon thornes when any profite is shewed you,
as if he had said, ye wretched men, ye stand upon thorns when any profit is showed you,
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and although the issue be vncertayne, yet your couetousnesse driueth you to it, and euery of you is willing to disburse your money.
and although the issue be uncertain, yet your covetousness Driveth you to it, and every of you is willing to disburse your money.
cc cs dt n1 vbb j, av po22 n1 vvz pn22 p-acp pn31, cc d pp-f pn22 vbz j pc-acp vvi po22 n1.
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Lo heere, God which is true and can not lye, assureth vs oftentimes, yea and warranteth vs that whatsoeuer wee put into his hande shall yeelde vs inestimable gayne:
Lo Here, God which is true and can not lie, assureth us oftentimes, yea and warrants us that whatsoever we put into his hand shall yield us inestimable gain:
np1 av, np1 r-crq vbz j cc vmb xx vvi, vvz pno12 av, uh cc vvz pno12 d r-crq pns12 vvd p-acp po31 n1 vmb vvi pno12 j n1:
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and yet wee can not finde in our hartes to beleeue him for all his promises whiche he makes vnto vs. And can wee doo him a greater wrong? He for his owne parte oweth vs nothing:
and yet we can not find in our hearts to believe him for all his promises which he makes unto us And can we do him a greater wrong? He for his own part owes us nothing:
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whatsoeuer he promiseth vs, is of his owne good will without beeing in any wise bound vnto vs,
whatsoever he promises us, is of his own good will without being in any wise bound unto us,
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and yet can not any thing induce vs to serue him.
and yet can not any thing induce us to serve him.
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Therefore marke well what Sainct Paule telleth vs, to the ende that euery of vs may indeuer too amende this cursed roote of couetousnesse, which is so deepely setled in our hearts, that wee must bee fayne to inforce our selues when wee shoulde followe whither so euer God calleth vs,
Therefore mark well what Saint Paul Telleth us, to the end that every of us may endeavour too amend this cursed root of covetousness, which is so deeply settled in our hearts, that we must be fain to enforce our selves when we should follow whither so ever God calls us,
av vvb av r-crq n1 np1 vvz pno12, p-acp dt n1 cst d pp-f pno12 vmb n1 av vvi d j-vvn n1 pp-f n1, r-crq vbz av av-jn vvn p-acp po12 n2, cst pns12 vmb vbi j pc-acp vvi po12 n2 c-crq pns12 vmd vvi c-crq av av np1 vvz pno12,
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and specially when wee should play the faythfull Stewards in dealing foorth the goods which he hath put vs in trust with.
and specially when we should play the faithful Stewards in dealing forth the goods which he hath put us in trust with.
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How be it, let vs marke the words which he addeth, in conuenient season, sayth he.
How be it, let us mark the words which he adds, in convenient season, say he.
np1 vbb pn31, vvb pno12 vvi dt n2 r-crq pns31 vvz, p-acp j n1, vvz pns31.
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And this serueth to confirme and strengthen vs in patience.
And this serveth to confirm and strengthen us in patience.
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For wee would haue God to shewe vs to day or to morrowe, or rather out of hande, what the profite is that he speaketh of.
For we would have God to show us to day or to morrow, or rather out of hand, what the profit is that he speaks of.
c-acp pns12 vmd vhi n1 pc-acp vvi pno12 p-acp n1 cc p-acp n1, cc av-c av pp-f n1, r-crq dt n1 vbz cst pns31 vvz pp-f.
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The husbandman will holde him selfe quiet when he hath layde his seede in the grounde.
The husbandman will hold him self quiet when he hath laid his seed in the ground.
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Afterwarde he sees frost and snow, winde and rayne, heate and colde: and yet neuerthelesse he wayteth still for the comming of haruest.
Afterward he sees frost and snow, wind and rain, heat and cold: and yet nevertheless he waiteth still for the coming of harvest.
av pns31 vvz n1 cc n1, n1 cc n1, n1 cc j-jn: cc av av pns31 vvz av p-acp dt n-vvg pp-f n1.
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They that occupie the trade of marchaundise, put foorth their money, yea and their owne persons also in great daunger:
They that occupy the trade of merchandise, put forth their money, yea and their own Persons also in great danger:
pns32 cst vvb dt n1 pp-f n1, vvd av po32 n1, uh cc po32 d n2 av p-acp j n1:
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and in the meane whyle theyr siluer goes and runnes, and is shifted too and fro:
and in the mean while their silver Goes and runs, and is shifted too and from:
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and yet notwithstanding bicause they bee accustomed to buying and selling, they knowe well inough that they shall not receyue any profite at the first day,
and yet notwithstanding Because they be accustomed to buying and selling, they know well enough that they shall not receive any profit At the First day,
cc av c-acp c-acp pns32 vbb vvn p-acp vvg cc vvg, pns32 vvb av av-d cst pns32 vmb xx vvi d n1 p-acp dt ord n1,
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but must be fayne to wayte till the time come.
but must be fain to wait till the time come.
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Howebeeit there 〈 ◊ 〉 hoping or looking fo•••• present gaine when we haue to 〈 ◊ 〉 with God,
However there 〈 ◊ 〉 hoping or looking fo•••• present gain when we have to 〈 ◊ 〉 with God,
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and yet notwithstanding wee must thinke our selues out of all doubt of it, in so muche that the time ought not too seeme too long,
and yet notwithstanding we must think our selves out of all doubt of it, in so much that the time ought not too seem too long,
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if wee looke vp to the euerlastingnesse of the kingdome of heauen ▪ and yet for all this, no man is pacient.
if we look up to the everlastingness of the Kingdom of heaven ▪ and yet for all this, no man is patient.
cs pns12 vvb a-acp p-acp dt n1 pp-f dt n1 pp-f n1 ▪ cc av p-acp d d, dx n1 vbz j.
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VVe will bee quiet inough so long as wee hazarde and aduenture our goods:
We will be quiet enough so long as we hazard and adventure our goods:
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and is it not a very pitifull cace, that when as God telleth vs that he will bee a faythfull keeper of the things that are too bee spent [ in his seruice ] wee fall into sorrowe and vnquietnesse,
and is it not a very pitiful case, that when as God Telleth us that he will be a faithful keeper of the things that Are to be spent [ in his service ] we fallen into sorrow and unquietness,
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and beare our selues in hande that all is lost, if wee see not the thyng performed out of hande? Yee see then that the thing whiche wee haue to marke vpon this saying, is that wee must bridle our selues till the conuenient time be come.
and bear our selves in hand that all is lost, if we see not the thing performed out of hand? Ye see then that the thing which we have to mark upon this saying, is that we must bridle our selves till the convenient time be come.
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For it is not for vs to appoynte the certayne day: that must remayne in the hande of God.
For it is not for us to appoint the certain day: that must remain in the hand of God.
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Therefore let vs be contented that he exercise our patience, and the time shall not be prolonged further than is for our profite.
Therefore let us be contented that he exercise our patience, and the time shall not be prolonged further than is for our profit.
av vvb pno12 vbi vvn cst pns31 n1 po12 n1, cc dt n1 vmb xx vbi vvn av-jc cs vbz p-acp po12 n1.
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Furthermore S. Paule ment also to draw vs from the world, for we desire temporall profite.
Furthermore S. Paul meant also to draw us from the world, for we desire temporal profit.
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No doubte but wee will bee well contented that God shoulde giue vs it: but yet therein wee shewe our selues too bee altogither earthly.
No doubt but we will be well contented that God should give us it: but yet therein we show our selves too be altogether earthly.
dx n1 cc-acp pns12 vmb vbi av vvn cst np1 vmd vvi pno12 pn31: cc-acp av av pns12 vvb po12 n2 av vbi av j.
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For if a man doo any almose deedes, althoughe his intent bee too serue God:
For if a man do any almose Deeds, although his intent be too serve God:
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yet coulde he finde in his heart too receyue by and by for euery pennie a shilling,
yet could he find in his heart too receive by and by for every penny a shilling,
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or rather a Crowne, and vnder colour of dooing some small almose deedes, he woulde seeke too rake into him selfe on euery side.
or rather a Crown, and under colour of doing Some small almose Deeds, he would seek too rake into him self on every side.
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For as muche then as wee woulde chaffer so with God:
For as much then as we would chaffer so with God:
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Sainct Paule to correct suche vyce, sayth that wee must looke whether God calleth vs, that is too wit, too the great day, at the whiche euery man shall haue hys wages.
Saint Paul to correct such vice, say that we must look whither God calls us, that is too wit, too the great day, At the which every man shall have his wages.
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So then althoughe all seeme to bee lost as in respect of this worlde, and of this present life,
So then although all seem to be lost as in respect of this world, and of this present life,
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yet let vs not ceasse too trust still in God, who is a faythfull keeper of our pawnes and gages,
yet let us not cease too trust still in God, who is a faithful keeper of our pawns and gages,
av vvb pno12 xx vvi av n1 av p-acp np1, r-crq vbz dt j n1 pp-f po12 n2 cc n2,
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& will doo muche more for vs than wee can hope for, so that wee on our side haue patience.
& will do much more for us than we can hope for, so that we on our side have patience.
cc vmb vdi d dc p-acp pno12 cs pns12 vmb vvi p-acp, av cst pns12 p-acp po12 n1 vhb n1.
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Heerevppon he concludeth, that whyle wee haue tyme and leysure, wee must doo good too all men,
Hereupon he Concludeth, that while we have time and leisure, we must do good too all men,
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and specially to the housholde of fayth. Nowe in saying that wee must labour to doo good while wee haue leysure:and specially to the household of faith. Now in saying that we must labour to do good while we have leisure:
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he setteth before vs the shortnesse of our lyfe. And wee see an vngracious maladie still in vs in that behalfe:
he sets before us the shortness of our life. And we see an ungracious malady still in us in that behalf:
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for euery day seemeth as a ye••• too vs. VVyll there 〈 ◊ 〉 bee no ende, say wee? Muste wee still continue in this plight? 〈 ◊ 〉 wee euer bee newe to beginne? Lo howe euery of vs thinketh the tyme to bee ouerlong that is spent in well dooing.
for every day seems as a ye••• too us Will there 〈 ◊ 〉 be no end, say we? Must we still continue in this plighted? 〈 ◊ 〉 we ever be new to begin? Lo how every of us Thinketh the time to be overlong that is spent in well doing.
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And therevpon, O (say wee) I shall come soone inoughe:
And thereupon, Oh (say we) I shall come soon enough:
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for if I spende my selfe to day, and one come to craue of mee to morrowe, I shall wante wherewith,
for if I spend my self to day, and one come to crave of me to morrow, I shall want wherewith,
c-acp cs pns11 vvb po11 n1 p-acp n1, cc crd vvb pc-acp vvi pp-f pno11 p-acp n1, pns11 vmb vvb c-crq,
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and therefore I were better to spare my selfe. Nowe these delayes are suche as a man shall neuer finde time to do good.
and Therefore I were better to spare my self. Now these delays Are such as a man shall never find time to do good.
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For euery man would preferre his fellow before him, not of purpose to folowe him in dooing good,
For every man would prefer his fellow before him, not of purpose to follow him in doing good,
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but to holde him selfe still at a stay.
but to hold him self still At a stay.
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But contrariwyse Sainct Paule telleth vs, that if wee consider the matter aduisedly as it is in deede, we shall finde our selues too haue no great leysure of all the tyme of our lyfe.
But contrariwise Saint Paul Telleth us, that if we Consider the matter advisedly as it is in deed, we shall find our selves too have no great leisure of all the time of our life.
p-acp av n1 np1 vvz pno12, cst cs pns12 vvb dt n1 av-vvn c-acp pn31 vbz p-acp n1, pns12 vmb vvi po12 n2 av vhb dx j n1 pp-f d dt n1 pp-f po12 n1.
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For although wee dyd neuer ceasse, but euery man inforced him selfe as muche as were possible, too spende him selfe in the seruing of hys neighbours:
For although we did never cease, but every man enforced him self as much as were possible, too spend him self in the serving of his neighbours:
p-acp cs pns12 vdd av vvi, cc-acp d n1 vvn pno31 n1 p-acp d c-acp vbdr j, av vvi pno31 n1 p-acp dt vvg pp-f po31 n2:
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yet were it neuer a whit too muche.
yet were it never a whit too much.
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VVee see that as long as wee bee in this worlde, wee muste styll bee in charge.
We see that as long as we be in this world, we must still be in charge.
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VVee see wee muste bee fedde and clothed whyle wee bee children, at whiche tyme wee can not earne the value of a pinne,
We see we must be fed and clothed while we be children, At which time we can not earn the valve of a pin,
pns12 vvb pns12 vmb vbi vvn cc vvn cs pns12 vbb n2, p-acp r-crq n1 pns12 vmb xx vvi dt n1 pp-f dt n1,
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and other folkes must bee fayne too trauell for vs. Very well:
and other folks must be fain too travel for us Very well:
cc j-jn n2 vmb vbi j av vvi p-acp pno12 av av:
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are wee come too yeeres of discretion? Yet haue wee neede too bee oftentimes helped and succoured, I meane euen the rychest sorte of vs. For there wyll come some sicknesse,
Are we come too Years of discretion? Yet have we need too be oftentimes helped and succored, I mean even the Richest sort of us For there will come Some sickness,
vbr pns12 vvn av n2 pp-f n1? av vhb pns12 vvb av vbi av vvn cc vvn, pns11 vvb av-j dt js n1 pp-f pno12 p-acp a-acp vmb vvi d n1,
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or other aduersitie, that shall pull downe them whyche thynke them selues too bee lustyest and strongest.
or other adversity, that shall pull down them which think them selves too be lustyest and Strongest.
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Agayne wee shall haue neede of so many things and bee so combered for our owne selues,
Again we shall have need of so many things and be so cumbered for our own selves,
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as wee shall scarsly bee able too imparte the hundreth parte of our duetie, too those whome wee owe it too by Gods appoyntment.
as we shall scarcely be able too impart the Hundredth part of our duty, too those whom we owe it too by God's appointment.
c-acp pns12 vmb av-j vbi j av vvi dt ord n1 pp-f po12 n1, av d ro-crq pns12 vvb pn31 av p-acp ng1 n1.
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They (I saye) whiche are riche and haue store of goods, euen they hauing also a good wyll, (doo what they can,
They (I say) which Are rich and have store of goods, even they having also a good will, (do what they can,
pns32 (pns11 vvb) r-crq vbr j cc vhb n1 pp-f n2-j, av pns32 vhg av dt j n1, (vdb r-crq pns32 vmb,
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and trauell they neuer so much without ceassing) shall hardly or neuer bee able too discharge the hundredth part of their duetie towardes those whom they bee bounde vntoo.
and travel they never so much without ceasing) shall hardly or never be able too discharge the hundredth part of their duty towards those whom they be bound unto.
cc n1 pns32 av-x av av-d p-acp vvg) vmb av cc av-x vbi j av vvi dt ord n1 pp-f po32 n1 p-acp d r-crq pns32 vbb vvn p-acp.
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Therefore when all is well considered, wee shall fynde that wee haue no greate leysure too doo good too oure neyghbours.
Therefore when all is well considered, we shall find that we have no great leisure too do good too our neighbours.
av c-crq d vbz av vvn, pns12 vmb vvi cst pns12 vhb dx j n1 av vdi j av po12 n2.
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For when wee come too olde age, it is a returning agayne too a seconde childehoode,
For when we come too old age, it is a returning again too a seconde childhood,
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so as wee serue too no more purpose than little babes, sauing that 〈 ◊ 〉 bee more chargeable, byc•••• wee bee waywarde and vneasie too content:
so as we serve too no more purpose than little babes, Saving that 〈 ◊ 〉 be more chargeable, byc•••• we be waywarde and uneasy too content:
av c-acp pns12 vvb av av-dx dc n1 cs j n2, vvg cst 〈 sy 〉 vbi av-dc j, n1 pns12 vbb j cc j-u av j:
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euery body must be combered with dooing seruice to vs, and when all is done, wee bee vtterly vnprofitable.
every body must be cumbered with doing service to us, and when all is done, we be utterly unprofitable.
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Heereby then wee see that wee haue no great leysure to doo well:
Hereby then we see that we have no great leisure to do well:
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and therefore it behoueth vs too streyne our selues so muche the more, whyle God giueth vs conuenient time.
and Therefore it behooves us too streyne our selves so much the more, while God gives us convenient time.
cc av pn31 vvz pno12 av vvi po12 n2 av av-d dt av-dc, cs np1 vvz pno12 j n1.
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VVhen a husbandman sees fayre wether, Ply it sirs, ply it (sayth he) wee can not tell whither it will rayne or no:
When a husbandman sees fair weather, Ply it Sirs, ply it (say he) we can not tell whither it will rain or no:
c-crq dt n1 vvz j n1, vvb pn31 n2, vvb pn31 (vvz pns31) pns12 vmb xx vvi c-crq pn31 vmb vvi cc dx:
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wee muste go dig our vynes, wee must go tyll our grounde, wee must sowe our seede, wee must doo one thing or other whyle the wether serueth,
we must go dig our vines, we must go till our ground, we must sow our seed, we must do one thing or other while the weather serveth,
pns12 vmb vvi vvi po12 n2, pns12 vmb vvi p-acp po12 n1, pns12 vmb vvi po12 n1, pns12 vmb vdi pi n1 cc j-jn n1 dt n1 vvz,
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for wee can not tell howe long it will last.
for we can not tell how long it will last.
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Likewyse dooth the marchantman when he hath a vyage too make, and likewise doo all other men.
Likewise doth the marchantman when he hath a voyage too make, and likewise do all other men.
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And nowe commeth that trauell or labour in question which God calles vs too. The cace concerneth sowing, yea euen to the spirite, and to the incorruptible lyfe:
And now comes that travel or labour in question which God calls us too. The case concerns sowing, yea even to the Spirit, and to the incorruptible life:
cc av vvz d n1 cc vvi p-acp n1 r-crq np1 vvz pno12 av. dt n1 vvz vvg, uh av p-acp dt n1, cc p-acp dt j n1:
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and yet for all that wee say wee bee none of the hastings:
and yet for all that we say we be none of the hastings:
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wee maye well delay it yet a yeere hence, yea two or three yeeres hence, that is too say, from hencefoorth for euermore:
we may well Delay it yet a year hence, yea two or three Years hence, that is too say, from henceforth for evermore:
pns12 vmb av vvi pn31 av dt n1 av, uh crd cc crd n2 av, cst vbz av vvb, p-acp av c-acp av:
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suche is our negligence and coldnesse.
such is our negligence and coldness.
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Therefore let vs learne too practise this warning that is giuen vs heere by the holy Ghost:
Therefore let us Learn too practise this warning that is given us Here by the holy Ghost:
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namely too doo well whyle wee haue leysure, for wee shall not haue it euer.
namely too do well while we have leisure, for we shall not have it ever.
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And it is a speciall fauour that God graunteth vs, when he putteth into our hands wherewith to succour our neybours.
And it is a special favour that God granteth us, when he putteth into our hands wherewith to succour our neybours.
cc pn31 vbz dt j n1 cst np1 vvz pno12, c-crq pns31 vvz p-acp po12 n2 c-crq pc-acp vvi po12 n2.
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And in so dooing he giueth vs some token afore hande that he auoweth vs for his children,
And in so doing he gives us Some token afore hand that he avoweth us for his children,
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As if he should say, they that are nigardly and pinching, and shrinke away when they should doo good, doo not onely despise God, and reiect his worde:
As if he should say, they that Are niggardly and pinching, and shrink away when they should do good, do not only despise God, and reject his word:
p-acp cs pns31 vmd vvi, pns32 cst vbr j cc j-vvg, cc vvi av c-crq pns32 vmd vdi j, vdb xx av-j vvi np1, cc vvi po31 n1:
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and if wee can finde in our harts to impart his giftes to suche as haue neede of them, it is a marke of his image that he putteth into vs. Nowe then if wee bee willing to serue their turnes which craue our helpe,
and if we can find in our hearts to impart his Gifts to such as have need of them, it is a mark of his image that he putteth into us Now then if we be willing to serve their turns which crave our help,
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when wee haue meanes wherewith, and opportunitie to doo it: surely God dooth vs great honor in it.
when we have means wherewith, and opportunity to do it: surely God doth us great honour in it.
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And wee wote not whether that leysure shall laste with vs still or no:
And we wot not whither that leisure shall laste with us still or no:
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For wee see how he plucketh away his goods from these Cormorants, and from suche as are like Seagulfes:
For we see how he plucketh away his goods from these Cormorants, and from such as Are like Seagulfs:
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wee see howe he strippeth them miserably, so as they bee driuen to seeke succour themselues,
we see how he strippeth them miserably, so as they be driven to seek succour themselves,
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and are not regarded, bicause they haue bin so full of crueltie, that they had no compassion vpon suche as soughte their releefe. Seeing it is so then:
and Are not regarded, Because they have been so full of cruelty, that they had no compassion upon such as sought their relief. Seeing it is so then:
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Let vs marke that our life is but shorte, and passeth away swiftly, and that occa••••s of weldoing slip away 〈 ◊ 〉 And therefore let vs ply it according as our Lorde giueth vs 〈 ◊ 〉, yea euen towards all men (sayth S. Paule) but cheefly towardes the housholde of fayth.
Let us mark that our life is but short, and passes away swiftly, and that occa••••s of welldoing slip away 〈 ◊ 〉 And Therefore let us ply it according as our Lord gives us 〈 ◊ 〉, yea even towards all men (say S. Paul) but chiefly towards the household of faith.
vvb pno12 vvi cst po12 n1 vbz p-acp j, cc vvz av av-j, cc d n2 pp-f j n1 av 〈 sy 〉 cc av vvb pno12 vvi pn31 vvg p-acp po12 n1 vvz pno12 〈 sy 〉, uh av p-acp d n2 (vvz np1 np1) p-acp av-jn p-acp dt n1 pp-f n1.
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Nowe when he sayth too all men, it is to shewe vs that although men discourage vs to doo them good,
Now when he say too all men, it is to show us that although men discourage us to do them good,
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yet wee must not ceasse to do still as God commaundeth vs. For (as I haue touched alreadie) wee must not looke what euery man is, nor what he deserueth:
yet we must not cease to do still as God commandeth us For (as I have touched already) we must not look what every man is, nor what he deserves:
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but wee must mount vp higher and consider that God hath set vs in this worlde too the ende wee shoulde bee vnited and knit togither:
but we must mount up higher and Consider that God hath Set us in this world too the end we should be united and knit together:
cc-acp pns12 vmb vvi a-acp av-jc cc vvb cst np1 vhz vvn pno12 p-acp d n1 av dt n1 pns12 vmd vbi vvn cc vvn av:
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and that for as much as he hath imprinted his image in vs, and wee haue all one common nature:
and that for as much as he hath imprinted his image in us, and we have all one Common nature:
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the same ought too moue vs too succour one another.
the same ought too move us too succour one Another.
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For he that will exempt him selfe from releeuing his neybours, must get him a new shape,
For he that will exempt him self from relieving his neybours, must get him a new shape,
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and shewe that he intendeth too bee no more a man:
and show that he intends too be no more a man:
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for so long as wee bee of mankinde, wee can not but beholde our owne face as it were in a glasse, in the person that is poore and despised, whiche is not able too holde out any longer,
for so long as we be of mankind, we can not but behold our own face as it were in a glass, in the person that is poor and despised, which is not able too hold out any longer,
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but lyeth gronyng vnder his burthen, yea though he were the furthest straunger in the worlde.
but lies groaning under his burden, yea though he were the furthest stranger in the world.
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Let a Moore or a Barbarian come among vs, and yet in as muche as he is a man, he bringeth with him a looking glasse, wherein wee may see that he is our brother and neighbour.
Let a More or a Barbarian come among us, and yet in as much as he is a man, he brings with him a looking glass, wherein we may see that he is our brother and neighbour.
vvb dt n1 cc dt j-jn vvn p-acp pno12, cc av p-acp c-acp d c-acp pns31 vbz dt n1, pns31 vvz p-acp pno31 dt j-vvg n1, c-crq pns12 vmb vvi cst pns31 vbz po12 n1 cc n1.
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For wee can not abolishe the order of nature, whiche God hath set to bee inuiolable.
For we can not Abolah the order of nature, which God hath Set to be inviolable.
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So then wee bee bounde too all men without difference, bicause wee be all one flesh,
So then we be bound too all men without difference, Because we be all one Flesh,
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but also are vgly monsters, bicause they consider not that there ought too bee a communitie among all men.
but also Are ugly monsters, Because they Consider not that there ought too be a community among all men.
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Thus yee see why S. Paule sayth expresly, that wee must indeuer to doo good to all men,
Thus ye see why S. Paul say expressly, that we must endeavour to do good to all men,
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yea euen to suche as are vnworthy, euen though they were our deadly enimies. Truly this is harde, and contrarie to our inclination:
yea even to such as Are unworthy, even though they were our deadly enemies. Truly this is harden, and contrary to our inclination:
uh av p-acp d c-acp vbr j, av cs pns32 vbdr po12 j n2. np1 d vbz j, cc j-jn p-acp po12 n1:
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but yet therein God tryeth vs so muche the better.
but yet therein God trieth us so much the better.
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For if wee doo good to suche as deserue it, or to suche as are able to recompence it:
For if we do good to such as deserve it, or to such as Are able to recompense it:
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it is no declaration or proofe that wee bee willing to serue God: for it may be that wee had respect to our owne ••ofite.
it is no declaration or proof that we be willing to serve God: for it may be that we had respect to our own ••ofite.
pn31 vbz dx n1 cc n1 cst pns12 vbb j pc-acp vvi np1: p-acp pn31 vmb vbi cst pns12 vhd n1 p-acp po12 d n1.
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And as our Lord Iesus Christ telleth vs, the Heathen men, and the worst men in the world doo as muche as that comes too.
And as our Lord Iesus christ Telleth us, the Heathen men, and the worst men in the world do as much as that comes too.
cc c-acp po12 n1 np1 np1 vvz pno12, dt j-jn n2, cc dt js n2 p-acp dt n1 vdi p-acp d c-acp cst vvz av.
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How so? They consider with them selues, I haue neede of helpe, I must winne mee some freende.
How so? They Consider with them selves, I have need of help, I must win me Some friend.
uh-crq av? pns32 vvb p-acp pno32 n2, pns11 vhb n1 pp-f n1, pns11 vmb vvi pno11 d n1.
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Then if wee snole out suche as are worthy to haue good done vnto them, and suche as are able to requite like for like:
Then if we snole out such as Are worthy to have good done unto them, and such as Are able to requite like for like:
av cs pns12 n1 av d c-acp vbr j pc-acp vhi av-j vdn p-acp pno32, cc d c-acp vbr j pc-acp vvi av-j p-acp av-j:
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it is no right proofe nor certayne triall that wee be willing to imploy our selues as God cōmaundeth vs. But when wee winke at mens vnthankfulnesse,
it is no right proof nor certain trial that we be willing to employ our selves as God commandeth us But when we wink At men's unthankfulness,
pn31 vbz dx j-jn n1 ccx j n1 cst pns12 vbb j pc-acp vvi po12 n2 p-acp np1 vvz pno12 p-acp c-crq pns12 vvi p-acp ng2 n1,
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and are inclined to pitie, onely in respect of their pouertie and miserie: then doo wee surely serue God.
and Are inclined to pity, only in respect of their poverty and misery: then do we surely serve God.
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And if wee bee once at that poynt, certaynely (as I tolde you before) wee shall indeuer too doo good to all men,
And if we be once At that point, Certainly (as I told you before) we shall endeavour too do good to all men,
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so as wee can not finde in our harts to breake the indissoluble bonde whereby God hath knit and vnited vs togither.
so as we can not find in our hearts to break the indissoluble bond whereby God hath knit and united us together.
av c-acp pns12 vmb xx vvi p-acp po12 n2 pc-acp vvi dt j n1 c-crq np1 vhz vvn cc vvn pno12 av.
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Therefore the furthest straungers in the worlde are neighbours neere inough vntoo vs, though they bee neyther our parents, our kinsfolke, nor our acquayntaunce.
Therefore the furthest Strangers in the world Are neighbours near enough unto us, though they be neither our Parents, our kinsfolk, nor our acquaintance.
av dt js n2 p-acp dt n1 vbr n2 av-j av-d p-acp pno12, cs pns32 vbb av-dx po12 n2, po12 n1, ccx po12 n1.
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And why? For wee bee all of one fleshe, and wee beare all one marke, which ought too persuade vs too doo what wee can possible one for another.
And why? For we be all of one Flesh, and we bear all one mark, which ought too persuade us too do what we can possible one for Another.
cc q-crq? c-acp pns12 vbb av-d pp-f crd n1, cc pns12 vvb d crd n1, r-crq vmd av vvi pno12 av vdi r-crq pns12 vmb av-j pi p-acp n-jn.
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But how soeuer the cace stande, Sainct Paule commendeth vnto vs cheefly the housholde folke of fayth.
But how soever the case stand, Saint Paul commends unto us chiefly the household folk of faith.
p-acp q-crq av dt n1 vvi, n1 np1 vvz p-acp pno12 av-jn dt n1 n1 pp-f n1.
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And he vseth the worde Housholde folke, too touche vs more to the quicke by that similitude.
And he uses the word Household folk, too touch us more to the quick by that similitude.
cc pns31 vvz dt n1 n1 n1, av vvb pno12 dc p-acp dt j p-acp d n1.
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For although nature teache vs that wee oughte too succour suche as are in necessitie ▪ yet notwithstanding they that are of one housholde are more inclined and willing to doo good one to another.
For although nature teach us that we ought too succour such as Are in necessity ▪ yet notwithstanding they that Are of one household Are more inclined and willing to do good one to Another.
p-acp cs n1 vvb pno12 d pns12 vmd av vvi d c-acp vbr p-acp n1 ▪ av c-acp pns32 cst vbr pp-f crd n1 vbr av-dc vvn cc j pc-acp vdi av-j pi p-acp n-jn.
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Yee see heere what degrees are among men, how all knowe that there is a certayne mutuall bonde,
Ye see Here what Degrees Are among men, how all know that there is a certain mutual bond,
pn22 vvb av q-crq n2 vbr p-acp n2, c-crq d vvb cst pc-acp vbz dt j j n1,
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so as if they forsake euen the furthest straungers of the worlde, therein they forget them selues:
so as if they forsake even the furthest Strangers of the world, therein they forget them selves:
av c-acp cs pns32 vvb av-j dt js n2 pp-f dt n1, av pns32 vvb pno32 n2:
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yea and he not only voutsafeth to say, I know you:
yea and he not only vouchsafeth to say, I know you:
uh cc pns31 xx av-j vvz pc-acp vvi, pns11 vvb pn22:
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yet notwithstanding forasmuche as it is harde for a man to reache out him selfe so farre and wide:
yet notwithstanding forasmuch as it is harden for a man to reach out him self so Far and wide:
av c-acp av c-acp pn31 vbz j p-acp dt n1 pc-acp vvi av pno31 n1 av av-j cc j:
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therefore men are not so muche inclined to doo good to vnknowen persons, except it be in extreme necessitie.
Therefore men Are not so much inclined to do good to unknown Persons, except it be in extreme necessity.
av n2 vbr xx av av-d vvn pc-acp vdi j p-acp j n2, c-acp pn31 vbb p-acp j-jn n1.
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For then howe hard harted so euer wee bee, euery of vs is moued to put to his helping hande to succour a man,
For then how hard hearted so ever we be, every of us is moved to put to his helping hand to succour a man,
p-acp av c-crq j j-vvn av av pns12 vbb, d pp-f pno12 vbz vvn pc-acp vvi p-acp po31 j-vvg n1 pc-acp vvi dt n1,
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when we see him in imminent daunger.
when we see him in imminent danger.
c-crq pns12 vvb pno31 p-acp j n1.
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Yea and this pitifulnesse is so ingrauen in vs, that it wyll extende it selfe euen to the brute beastes:
Yea and this pitifulness is so engraved in us, that it will extend it self even to the brutus beasts:
uh cc d n1 vbz av vvn p-acp pno12, cst pn31 vmb vvi pn31 n1 av-j p-acp dt n1 n2:
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and therefore muche more reason it is that it shoulde extende to those that are created after Gods image as well as our selues.
and Therefore much more reason it is that it should extend to those that Are created After God's image as well as our selves.
cc av av-d av-dc vvi pn31 vbz d pn31 vmd vvi p-acp d cst vbr vvn p-acp npg1 n1 c-acp av c-acp po12 n2.
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But as I sayde, if a man be in extreme necessitie, then are we 〈 ◊ 〉 more earnest to helpe 〈 ◊ 〉 neede.
But as I said, if a man be in extreme necessity, then Are we 〈 ◊ 〉 more earnest to help 〈 ◊ 〉 need.
cc-acp c-acp pns11 vvd, cs dt n1 vbb p-acp j-jn n1, av vbr pns12 〈 sy 〉 av-dc j pc-acp vvi 〈 sy 〉 vvb.
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And when wee be of one countrey and language, then wee see our selues somewhat neerer one another,
And when we be of one country and language, then we see our selves somewhat nearer one Another,
cc c-crq pns12 vbb pp-f crd n1 cc n1, cs pns12 vvb po12 n2 av jc pi j-jn,
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and that increaseth the affection whiche otherwise in generall woulde bee but colde. But when there befalleth any freendlynesse and familiaritie of neiborhood, that is yet more:
and that increases the affection which otherwise in general would be but cold. But when there befalls any freendlynesse and familiarity of neiborhood, that is yet more:
cc d vvz dt n1 r-crq av p-acp n1 vmd vbi p-acp n-jn. p-acp c-crq pc-acp vvz d n1 cc n1 pp-f n1, cst vbz av av-dc:
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according as wee see that they whiche bee of one Countrey will say, Seeing that God hath broughte vs thus neere togither, let vs at leastwise indeuer too serue one anothers turne.
according as we see that they which bee of one Country will say, Seeing that God hath brought us thus near together, let us At leastwise endeavour too serve one another's turn.
vvg a-acp pns12 vvb cst pns32 r-crq n1 pp-f crd n1 vmb vvi, vvg cst np1 vhz vvn pno12 av av-j av, vvb pno12 p-acp av vvb av vvi pi ng1-jn n1.
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Agayne wee see that the neighbours whiche dwell in one selfe same streete, and communicate familiarly togither, are as kinsfolke and neere of alyance.
Again we see that the neighbours which dwell in one self same street, and communicate familiarly together, Are as kinsfolk and near of alyance.
av pns12 vvb cst dt n2 r-crq vvb p-acp crd n1 d n1, cc vvb av-jn av, vbr p-acp n1 cc j pp-f n1.
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Nowe then it is muche more reason that they whiche are all of one house,
Now then it is much more reason that they which Are all of one house,
av cs pn31 vbz d dc n1 cst pns32 r-crq vbr d pp-f crd n1,
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and are gathered as it were into one little corporation or bodie, shoulde bee hilde as it were faste linked togither by God:
and Are gathered as it were into one little corporation or body, should be hilde as it were fast linked together by God:
cc vbr vvn c-acp pn31 vbdr p-acp crd j n1 cc n1, vmd vbi n1 c-acp pn31 vbdr j vvn av p-acp np1:
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and that he shoulde imbrace them as if a father shoulde holde all his children about him.
and that he should embrace them as if a father should hold all his children about him.
cc cst pns31 vmd vvi pno32 c-acp cs dt n1 vmd vvi d po31 n2 p-acp pno31.
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For as muche then as wee oughte too bee so muche the more moued too imploy our selues with the better courage, seeing that God hathe so knitte vs togither,
For as much then as we ought too be so much the more moved too employ our selves with the better courage, seeing that God hath so knit us together,
p-acp a-acp av-d av c-acp pns12 vmd av vbi av av-d dt av-dc vvn av vvi po12 n2 p-acp dt jc n1, vvg cst np1 vhz av vvn pno12 av,
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and brought vs so familiarly neere one another:
and brought us so familiarly near one Another:
cc vvd pno12 av av-jn vvi pi j-jn:
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Sainct Paule sayth that all the faythfull, & all those that professe the same Gospell which wee doo, are as housholde folke of one selfe same house.
Saint Paul say that all the faithful, & all those that profess the same Gospel which we do, Are as household folk of one self same house.
n1 np1 vvz cst d dt j, cc d d cst vvb dt d n1 r-crq pns12 vdb, vbr p-acp n1 n1 pp-f crd n1 d n1.
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And in very deede the Church is called Gods house, and hee sitteth ouer in the middest of vs. VVhen the Scripture speaketh so, it meaneth not that our vniting togither muste bee in suche a materiall Churche or Temple as thys is: And in very deed the Church is called God's house, and he Sitteth over in the midst of us When the Scripture speaks so, it means not that our uniting together must be in such a material Church or Temple as this is:
cc p-acp j n1 dt n1 vbz vvn npg1 n1, cc pns31 vvz a-acp p-acp dt n1 pp-f pno12 c-crq dt n1 vvz av, pn31 vvz xx cst po12 n-vvg av vmb vbi p-acp d dt j-jn n1 cc n1 p-acp d vbz:
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but that althoughe euery man bee at home in hys owne house, yet God hathe in suche wyfe gathered vs togither too him selfe, that wee bee as it were housholde fellowes one with another,
but that although every man be At home in his own house, yet God hath in such wife gathered us together too him self, that we be as it were household Fellows one with Another,
cc-acp cst cs d n1 vbi p-acp n1-an p-acp po31 d n1, av np1 vhz p-acp d n1 vvd pno12 av av pno31 n1, cst pns12 vbb p-acp pn31 vbdr n1 n2 crd p-acp n-jn,
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and wee bee not onely Countreymen of one Realme or kingdome, but there is yet a certayne neerer alyance, whiche oughte to holde vs more close togither.
and we be not only Countrymen of one Realm or Kingdom, but there is yet a certain nearer alyance, which ought to hold us more close together.
cc pns12 vbb xx j n2 pp-f crd n1 cc n1, cc-acp pc-acp vbz av dt j jc n1, r-crq vmd pc-acp vvi pno12 dc j av.
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Too bee shorte, when as it is sayde that suche as intende too bee Gods children muste dwell all togither in one house:
Too be short, when as it is said that such as intend too be God's children must dwell all together in one house:
av vbb j, c-crq c-acp pn31 vbz vvn cst d c-acp vvb av vbi npg1 n2 vmb vvi d av p-acp crd n1:
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it is too shewe that there is as it were one common brotherhood among vs. And althoughe earthly brethren go asunder one from another,
it is too show that there is as it were one Common brotherhood among us And although earthly brothers go asunder one from Another,
pn31 vbz av vvg cst pc-acp vbz p-acp pn31 vbdr crd j n1 p-acp pno12 cc cs j n2 vvb av crd p-acp n-jn,
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and euery man gettes him away by him selfe:
and every man gettes him away by him self:
cc d n1 vvz pno31 av p-acp pno31 n1:
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yet must wee alwayes continue in the vnitie whiche God hathe set among vs. Sithe wee heere this, muste wee not 〈 ◊ 〉 bee worsse than 〈 … 〉,
yet must we always continue in the unity which God hath Set among us Sith we Here this, must we not 〈 ◊ 〉 be Worse than 〈 … 〉,
av vmb pns12 av vvi p-acp dt n1 r-crq np1 vhz vvn p-acp pno12 a-acp pns12 vvi d, vmb pns12 xx 〈 sy 〉 vbi av-jc cs 〈 … 〉,
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and crueller than the brute and wilde beastes, if wee bee not moued too bestowe Gods giftes too the releefe of our neighbours, I meane of the faythfull?
and Crueler than the brutus and wild beasts, if we be not moved too bestow God's Gifts too the relief of our neighbours, I mean of the faithful?
cc jc cs dt n1 cc j n2, cs pns12 vbb xx vvn av vvi npg1 n2 av dt n1 pp-f po12 n2, pns11 vvb pp-f dt j?
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Nowe then wee see that Sainct Paules meaning in effecte is, that seeing God hathe bounde vs too doo good too all men,
Now then we see that Saint Paul's meaning in Effect is, that seeing God hath bound us too do good too all men,
av av pns12 vvb d n1 npg1 n1 p-acp n1 vbz, cst vvg np1 vhz vvn pno12 av vdi j av d n2,
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because they bee our owne fleshe:
Because they be our own Flesh:
c-acp pns32 vbb po12 d n1:
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no malice oughte too hinder any of vs from indeuering too discharge him selfe generally towardes all suche as God offereth too him,
no malice ought too hinder any of us from endeavouring too discharge him self generally towards all such as God Offereth too him,
dx n1 vmd av vvi d pp-f pno12 p-acp vvg av vvb pno31 n1 av-j p-acp d d c-acp np1 vvz av pno31,
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and in whome it is hys wyll too trye our kindnesse. And yet notwithstanding that for as muche as he hathe gathered vs into his flocke,
and in whom it is his will too try our kindness. And yet notwithstanding that for as much as he hath gathered us into his flock,
cc p-acp ro-crq pn31 vbz po31 n1 av vvi po12 n1. cc av p-acp d c-acp p-acp d c-acp pns31 vhz vvn pno12 p-acp po31 n1,
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and knit vs togither in hys name, and wee call vppon him as our father wyth one mouthe:
and knit us together in his name, and we call upon him as our father with one Mouth:
cc vvb pno12 av p-acp po31 n1, cc pns12 vvb p-acp pno31 c-acp po12 n1 p-acp crd n1:
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it behoueth vs of dutie too bee as brothers one too another.
it behooves us of duty too be as Brother's one too Another.
pn31 vvz pno12 pp-f n1 av vbi c-acp n2 pi av j-jn.
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So that if wee minde that he shoulde allowe vs for his children, wee must so aduaunce the adoption whereby he hath chosen vs,
So that if we mind that he should allow us for his children, we must so advance the adoption whereby he hath chosen us,
av cst cs pns12 n1 cst pns31 vmd vvi pno12 p-acp po31 n2, pns12 vmb av vvi dt n1 c-crq pns31 vhz vvn pno12,
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as wee maye declare vnfaynedly by oure dooings, that wee mynde too shewe that wee take them for our brothers, whome God hath so gathered into his house and Churche.
as we may declare unfeignedly by our doings, that we mind too show that we take them for our Brother's, whom God hath so gathered into his house and Church.
c-acp pns12 vmb vvi av-j p-acp po12 n2-vdg, cst pns12 n1 av vvi cst pns12 vvb pno32 p-acp po12 n2, ro-crq np1 vhz av vvn p-acp po31 n1 cc n1.
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Thus yee see what we haue too remember vpon this Texte.
Thus ye see what we have too Remember upon this Text.
av pn22 vvb r-crq pns12 vhb av vvb p-acp d n1.
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VVherefore let vs no more vse these fonde excuses too say, I wote not who he is, I know him not.
Wherefore let us no more use these fond excuses too say, I wot not who he is, I know him not.
q-crq vvb pno12 av-dx av-dc vvi d j n2 av vvb, pns11 vvb xx r-crq pns31 vbz, pns11 vvb pno31 xx.
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But he is not knowen of God? yes:
But he is not known of God? yes:
p-acp pns31 vbz xx vvn pp-f np1? uh:
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and yet notwithstanding thou disdaynest too open thine eyes to looke vppon him that is thine owne image,
and yet notwithstanding thou disdainest too open thine eyes to look upon him that is thine own image,
cc av c-acp pns21 vv2 av av-j po21 n2 pc-acp vvi p-acp pno31 cst vbz po21 d n1,
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yea and whom God taketh for one of his children.
yea and whom God Takes for one of his children.
uh cc q-crq np1 vvz p-acp crd pp-f po31 n2.
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Thou knowest not him, and yet beholde how God voutsafeth to cast his eye vpon vs which are most miserable,
Thou Knowest not him, and yet behold how God vouchsafeth to cast his eye upon us which Are most miserable,
pns21 vv2 xx pno31, cc av vvb c-crq np1 vvz pc-acp vvi po31 n1 p-acp pno12 r-crq vbr av-ds j,
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yea euen he whiche hath so high and terrible a maiestie, that the very Angels of heauen doo tremble before him with all humilitie.
yea even he which hath so high and terrible a majesty, that the very Angels of heaven do tremble before him with all humility.
uh av pns31 r-crq vhz av j cc j dt n1, cst dt j n2 pp-f n1 vdi vvi p-acp pno31 p-acp d n1.
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Yee see then that God our soueraigne Lorde looketh downe vpon vs that are but wretched wormes of the earth & filthinesse:
Ye see then that God our sovereign Lord looks down upon us that Are but wretched worms of the earth & filthiness:
pn22 vvb av cst np1 po12 j-jn n1 vvz a-acp p-acp pno12 cst vbr p-acp j n2 pp-f dt n1 cc n1:
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but also protesteth, I haue adopted you for my children, yee be my workmanship, yee be mine heires, yee be after a sorte my members.
but also protesteth, I have adopted you for my children, ye be my workmanship, ye be mine Heirs, ye be After a sort my members.
cc-acp av vvz, pns11 vhb vvn pn22 p-acp po11 n2, pn22 vbb po11 n1, pn22 vbb po11 n2, pn22 vbb p-acp dt n1 po11 n2.
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God voutsafeth too speake after that fashion:
God vouchsafeth too speak After that fashion:
np1 vvz av vvi p-acp d n1:
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and wee be so full of pride and statelynesse, that wee despise suche as are as good as our selues, and moste commonly muche better.
and we be so full of pride and statelynesse, that we despise such as Are as good as our selves, and most commonly much better.
cc pns12 vbb av j pp-f n1 cc n1, cst pns12 vvb d c-acp vbr p-acp j c-acp po12 n2, cc av-ds av-j d j.
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So then who can beare with such pride? To be short, they that are so straunge in withdrawing them selues from their brethren,
So then who can bear with such pride? To be short, they that Are so strange in withdrawing them selves from their brothers,
av av r-crq vmb vvi p-acp d n1? pc-acp vbi j, pns32 cst vbr av j p-acp vvg pno32 n2 p-acp po32 n2,
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and will not in ony wise cōmunicate with them, deserue well to bee wiped out of the boo• … •f life,
and will not in only wise communicate with them, deserve well to be wiped out of the boo• … •f life,
cc vmb xx p-acp av-j j vvi p-acp pno32, vvb av pc-acp vbi vvn av pp-f dt n1 … n-jn n1,
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so as God shoulde • … we and scrape them quite out, and deliuer them into the possessio• of the Diuell who is their sire,
so as God should • … we and scrape them quite out, and deliver them into the possessio• of the devil who is their sire,
av c-acp np1 vmd • … pns12 cc vvi pno32 av av, cc vvi pno32 p-acp dt n1 pp-f dt n1 r-crq vbz po32 n1,
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for he was a murtherer and full of crueltie from the beginning.
for he was a murderer and full of cruelty from the beginning.
c-acp pns31 vbds dt n1 cc j pp-f n1 p-acp dt n1.
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Thus yee see in effect what wee haue too beare in minde, and how it behoueth vs too practize this lesson, wherein the household folke of faith are chiefly commended vntoo vs. And so, seing that God hath vouchsafed too call vs too him, let vs shewe our selues too set more by that grace and honour,
Thus ye see in Effect what we have too bear in mind, and how it behooves us too practice this Lesson, wherein the household folk of faith Are chiefly commended unto us And so, sing that God hath vouchsafed too call us too him, let us show our selves too Set more by that grace and honour,
av pn22 vvb p-acp n1 r-crq pns12 vhb av vvi p-acp n1, cc c-crq pn31 vvz pno12 av n1 d n1, c-crq dt n1 n1 pp-f n1 vbr av-jn vvn p-acp pno12 cc av, vvg cst np1 vhz vvn av vvb pno12 av pno31, vvb pno12 vvi po12 n2 av vvn av-dc p-acp d n1 cc n1,
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than by all the goodes in the worlde.
than by all the goods in the world.
cs p-acp d dt n2-j p-acp dt n1.
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And in proofe thereof, let vs shewe also that wee haue a brotherly affection too doo good too such as haue neede of vs, according to such oportunitie as God shall giue vs,
And in proof thereof, let us show also that we have a brotherly affection too do good too such as have need of us, according to such opportunity as God shall give us,
cc p-acp n1 av, vvb pno12 vvi av cst pns12 vhb dt j n1 av vdi j av d c-acp vhb n1 pp-f pno12, vvg p-acp d n1 c-acp np1 vmb vvi pno12,
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and according too the measure of our abilitie.
and according too the measure of our ability.
cc vvg av dt n1 pp-f po12 n1.
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12727
Nowe herevppon Sainct Paule sayeth, that the Galathians ought too consider, that he hath written them a large letter with his owne hande.
Now hereupon Saint Paul Saith, that the Galatians ought too Consider, that he hath written them a large Letter with his own hand.
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And this serues too make them the more attentiue, when they see what care he hath of their saluation.
And this serves too make them the more attentive, when they see what care he hath of their salvation.
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For his commending of the largenesse of his letter, was not too bee payed for it by the pounde (as they say) but too the end that the Galathians might knowe, that he ment too open his hart vnto them,
For his commending of the largeness of his Letter, was not too be paid for it by the pound (as they say) but too the end that the Galatians might know, that he meant too open his heart unto them,
p-acp po31 vvg pp-f dt n1 pp-f po31 n1, vbds xx av vbi vvn p-acp pn31 p-acp dt n1 (c-acp pns32 vvb) cc-acp av dt n1 cst dt np2 vmd vvi, cst pns31 vvd av av-j po31 n1 p-acp pno32,
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and that for asmuch as he sawe them thrust out of the way into a wrong trade,
and that for as as he saw them thrust out of the Way into a wrong trade,
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and was lothe that they shoulde perish, therfore he had not only warned them in a woord or twaine,
and was loath that they should perish, Therefore he had not only warned them in a word or twaine,
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but also cōfirmed his doctrine, so as they might perceyue themselues to haue bin misledde before.
but also confirmed his Doctrine, so as they might perceive themselves to have been misled before.
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Lo in effect whereat Sainct Paule amed.
Lo in Effect whereat Saint Paul amed.
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And by this text we ought all to take warning, to confirme our selues the more, according too the meanes and helpes whiche our Lorde giueth vs to come to him withall.
And by this text we ought all to take warning, to confirm our selves the more, according too the means and helps which our Lord gives us to come to him withal.
cc p-acp d n1 pns12 vmd d pc-acp vvi n1, pc-acp vvi po12 n2 dt av-dc, vvg av dt n2 cc n2 r-crq po12 n1 vvz pno12 pc-acp vvi p-acp pno31 av.
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To be short, he maketh vs too come vnto him though wee would not come by our good will.
To be short, he makes us too come unto him though we would not come by our good will.
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If God had but incled his minde vntoo vs in one woord, yet had there bin no excuce for vs if we could not beleeue him, to submit our selues with such obedience as becommeth vs. But when wee see that besides his giuing of the Lawe, he hath also added an exposition of it,
If God had but incled his mind unto us in one word, yet had there been no excuce for us if we could not believe him, to submit our selves with such Obedience as becomes us But when we see that beside his giving of the Law, he hath also added an exposition of it,
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and moreouer sent his Prophets too the ende that the doctrine should alwayes bee of the more authoritie,
and moreover sent his prophets too the end that the Doctrine should always be of the more Authority,
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& the things be made cleere which else would haue bin darkesome:
& the things be made clear which Else would have been darksome:
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and after his Prophetes, sent his onely Sonne who hath brought vs the full perfection of all wisedome: and finally his Apostles:
and After his prophets, sent his only Son who hath brought us the full perfection of all Wisdom: and finally his Apostles:
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so that he thought it not ynough too giue the Lawe, but also willed the Gospell too bee published,
so that he Thought it not enough too give the Law, but also willed the Gospel too be published,
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and that the same shoulde continue to the end, and stirreth fit men still to instruct vs:
and that the same should continue to the end, and stirs fit men still to instruct us:
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sith 〈 ◊ 〉 (I say) that God doth so much for vs,
sith 〈 ◊ 〉 (I say) that God does so much for us,
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and that he hath such a care of our welfare, quickening vs vp continually without ende or ceassing:
and that he hath such a care of our welfare, quickening us up continually without end or ceasing:
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must we not needes be so much the more blameworthie, if wee be negligent and all this stande vs in no stead? Therefore let vs not looke at Sainct Paule here,
must we not needs be so much the more blameworthy, if we be negligent and all this stand us in no stead? Therefore let us not look At Saint Paul Here,
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how the Galathians had little regarde of him:
how the Galatians had little regard of him:
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but let vs consider that God had raysed him vp, and ment too shewe how deere we be vnto him,
but let us Consider that God had raised him up, and meant too show how deer we be unto him,
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and how great store he setteth by our soules, in that he would haue his doctrine so confirmed.
and how great store he sets by our Souls, in that he would have his Doctrine so confirmed.
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True it is that there are not past a sixe or seuen leaues in this Epistle,
True it is that there Are not passed a sixe or seuen leaves in this Epistle,
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and at the first, it should not seeme to be so great a letter.
and At the First, it should not seem to be so great a Letter.
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But if wee marke the substance and contents of it, surely wee shall finde heere wherewith to confound the Diuell,
But if we mark the substance and contents of it, surely we shall find Here wherewith to confound the devil,
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and all the wyles that he can bring with him, so as Gods truth (whiche is our saluation) shall haue the vpper hand.
and all the wiles that he can bring with him, so as God's truth (which is our salvation) shall have the upper hand.
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In somuch that if we had no more but this Epistle, we might be [ sufficiently ] fenced and armed, to fight against all the lies, deceytes & abuses which the Diuell can alledge to bleare our eyes with.
In So much that if we had no more but this Epistle, we might be [ sufficiently ] fenced and armed, to fight against all the lies, Deceits & Abuses which the devil can allege to blear our eyes with.
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But we haue not this Epistle alone:
But we have not this Epistle alone:
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but we haue also so many other of Gods testimonies, as are sufficient (as yee would say) to put out our eyes,
but we have also so many other of God's testimonies, as Are sufficient (as ye would say) to put out our eyes,
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if we list not to looke vpon them. And therwithall wee haue so many confirmations to help vs:
if we list not to look upon them. And therewithal we have so many confirmations to help us:
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that although we were the stubbornest & wildest creatures in the world, yet might wee be drawen too some knowledge, seing that God trieth so many wayes to winne vs to him.
that although we were the stubbornest & Wildest creatures in the world, yet might we be drawn too Some knowledge, sing that God trieth so many ways to win us to him.
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must not the rebelliousnesse that is in vs bee tootoo intolerable? So then, whensoeuer and as oft as wee reade this text,
must not the rebelliousness that is in us be tootoo intolerable? So then, whensoever and as oft as we read this text,
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although it seeme not to touche vs, but too haue bin spoken only to the Galathians:
although it seem not to touch us, but too have been spoken only to the Galatians:
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yet let vs vnderstand that god casteth vs in the teeth, that his labour should be lost as vnauaylable among vs,
yet let us understand that god Cast us in the teeth, that his labour should be lost as unavailable among us,
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except we were furthered cōtinually by the doctrine more & more confirmed. Howbeit he had much leuer that we came with a cheerefull corage.
except we were furthered continually by the Doctrine more & more confirmed. Howbeit he had much lever that we Come with a cheerful courage.
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For he intendeth not to blame vs nor too go to law with vs, cōdicionally that we be so well aduized as to say, Go too, I see now that my God deserueth well that I should hie me to him,
For he intends not to blame us nor too go to law with us, conditionally that we be so well advised as to say, Go too, I see now that my God deserves well that I should high me to him,
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if he did but becken too mee a farre off.
if he did but beckon too me a Far off.
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But he calleth mee wonderous familiarly, and is no• •••tented with opening his mouth once for all and away:
But he calls me wondrous familiarly, and is no• •••tented with opening his Mouth once for all and away:
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but he hath also sent Moyses and all the •••phetes, he hath sent teachers without number, he hath sent his Apostles, yea & his owne only sonne which is his euerlasting wisedome & woord.
but he hath also sent Moses and all the •••phetes, he hath sent Teachers without number, he hath sent his Apostles, yea & his own only son which is his everlasting Wisdom & word.
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Seing then that God is so friendly to me, yea and aduaunceth me to excellent dignitie,
Sing then that God is so friendly to me, yea and Advanceth me to excellent dignity,
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& seing that by all meanes possible he sheweth mee his wisedome, wherby he seeketh to win mee to himself,
& sing that by all means possible he shows me his Wisdom, whereby he seeks to win me to himself,
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& cōtinueth in the same without end or ceassing, early and late:
& Continueth in the same without end or ceasing, early and late:
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should I lie stil as asleepe, without any more vnderstāding or feeling than if I were a blocke? So much the more then doth it stand vs on hand to take a better tast of Gods woord,
should I lie still as asleep, without any more understanding or feeling than if I were a block? So much the more then does it stand us on hand to take a better taste of God's word,
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& to apply all our indeuer therevnto.
& to apply all our endeavour thereunto.
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And seing there is nothing superfluous in it, and that wee haue neede to bee prouoked to giue ourselues to it:
And sing there is nothing superfluous in it, and that we have need to be provoked to give ourselves to it:
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Let euery of vs be moued too apply our selues thereto, & not say that the repeating of one selfsame thing is needlesse:
Let every of us be moved too apply our selves thereto, & not say that the repeating of one selfsame thing is needless:
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but let vs vnderstād, that although men bring vs no noueltie, yet must we cōtinually beate vpō the selfsame lesson:
but let us understand, that although men bring us no novelty, yet must we continually beat upon the selfsame Lesson:
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namely that in asmuch as God hath sent Moyses, the Prophets & Apostles, & ouermore vouchsafed to haue his doctrine put in writing:
namely that in as as God hath sent Moses, the prophets & Apostles, & overmore vouchsafed to have his Doctrine put in writing:
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all this was done for our instructiō:
all this was done for our instruction:
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and that whē our Lord Iesus Christ was sent at the full time, he vttered all that is requisite for our saluation,
and that when our Lord Iesus christ was sent At the full time, he uttered all that is requisite for our salvation,
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Howbeeit, this constancie is cheefly requisite in suche as shoulde beare abrode Gods woorde, namely that they bee not ledde nother by ambition nor by couetousnesse too speake in fauour of men,
Howbeit, this constancy is chiefly requisite in such as should bear abroad God's word, namely that they be not led neither by ambition nor by covetousness too speak in favour of men,
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and moreouer raysed vp men to bee the instruments of his spirit, to shewe vs his will and too bring vs the tydings of saluation, (as he doth still at this day) who are witnesses too vs of the things which otherwise should haue bin vnknowen too vs. For asmuch therefore as it is so:
and moreover raised up men to be the Instruments of his Spirit, to show us his will and too bring us the tidings of salvation, (as he does still At this day) who Are Witnesses too us of the things which otherwise should have been unknown too us For as Therefore as it is so:
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let euery of vs agree therevnto, and whither wee reade it euery man alone by himselfe,
let every of us agree thereunto, and whither we read it every man alone by himself,
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or whither wee be taught it publikely:
or whither we be taught it publicly:
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let vs bee stablished in the woord which it hath pleased God too bestowe vppon vs. Thus yee see in effect what wee haue too beare in minde, too the ende wee may haue so much the greater good will too giue our selues wholly too this holy woord,
let us be established in the word which it hath pleased God too bestow upon us Thus ye see in Effect what we have too bear in mind, too the end we may have so much the greater good will too give our selves wholly too this holy word,
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and that it may be receyued with the greater reuerence, according also as it is well woorthie too bee.
and that it may be received with the greater Reverence, according also as it is well worthy too be.
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But now let vs fall downe before the Maiestie of our good God and father, acknowledging him as our iudge except he burie our faults through his infinite mercie,
But now let us fallen down before the Majesty of our good God and father, acknowledging him as our judge except he bury our Faults through his infinite mercy,
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and let vs pray him too take vs to mercie for our Lorde Iesus Christes sake,
and let us pray him too take us to mercy for our Lord Iesus Christ's sake,
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and in the meane whyle too graunt vs the grace too walke in suche wyse,
and in the mean while too grant us the grace too walk in such wise,
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as wee may •••de a true proofe that we 〈 ◊ 〉 his children, and that his calling of vs hath not bin in vayne:
as we may •••de a true proof that we 〈 ◊ 〉 his children, and that his calling of us hath not been in vain:
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and also to cause the same grace too auayle in such wise in our hartes, that wee may growe in it,
and also to cause the same grace too avail in such wise in our hearts, that we may grow in it,
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and bee strengthened more and more too serue and worship him all our lyfe long, in true obedience to his holy woord.
and be strengthened more and more too serve and worship him all our life long, in true Obedience to his holy word.
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And so let vs all say, Almightie God heauenly father &c.
And so let us all say, Almighty God heavenly father etc.
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The. 42. Sermon, which is the fifth vpon the sixth Chapter.
The. 42. Sermon, which is the fifth upon the sixth Chapter.
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12 As many as desire vvith outvvard apparance to please in the flesh, constreyne you too bee circumcized, onely to the ende they may not suffer persecution for the crosse of Christ.
12 As many as desire with outward appearance to please in the Flesh, constreyne you too be Circumcised, only to the end they may not suffer persecution for the cross of christ.
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13 For euen they themselues vvhiche are circumcized keepe not the Lavve, but vvoulde haue you circumcyzed that they mighte glorie in your fleshe.
13 For even they themselves which Are Circumcised keep not the Law, but would have you circumcyzed that they might glory in your Flesh.
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IT is not for nought that God hath so often warned the Preachers of his woorde, not too seeke the well liking and fauour of men,
IT is not for nought that God hath so often warned the Preachers of his word, not too seek the well liking and favour of men,
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but as it were too shet their eyes against all worldly respects, to the end that they gaze not heere & there,
but as it were too shet their eyes against all worldly respects, to the end that they gaze not Here & there,
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nor be hindered to do their duetie rightly.
nor be hindered to do their duty rightly.
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For wee see it is impossible for vs too discharge our selues aright, vnlesse wee looke vp vntoo God,
For we see it is impossible for us too discharge our selves aright, unless we look up unto God,
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and turne away our looke from men, bycause wee shall bee easly corrupted when wee bee so ledde,
and turn away our look from men, Because we shall be Easily corrupted when we be so led,
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For experience sheweth that so soone as a man is afrayde of his •inne, or hath respect of 〈 ◊ 〉 owne profite:
For experience shows that so soon as a man is afraid of his •inne, or hath respect of 〈 ◊ 〉 own profit:
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he will bee chaunged in the turning of a hande.
he will be changed in the turning of a hand.
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True it is that such as couet mennes fauour after that fashion, will not at the first dash shew themselues to be wicked & enemies of the truth according as our Lord Iesus Christ also putteth a differēce betwene the hyrelings and the woolues.
True it is that such as covet men's favour After that fashion, will not At the First dash show themselves to be wicked & enemies of the truth according as our Lord Iesus christ also putteth a difference between the hirelings and the wolves.
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After he hath spoken of the good and faythfull sheepeherds which seeke the cōmon welfare of the flocke: After he hath spoken of the good and faithful Shepherds which seek the Common welfare of the flock:
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he sayeth, there are also rauening woolues or theeues whiche seeke nothing else but too put all too spoyle, ruine, and confuzion.
he Saith, there Are also ravening wolves or thieves which seek nothing Else but too put all too spoil, ruin, and confuzion.
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And these are they which fight openly against God, laboring and indeuering to ouerthrow the pure doctrine of the Gospell.
And these Are they which fight openly against God, labouring and endeavouring to overthrow the pure Doctrine of the Gospel.
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Neuerthelesse there are also which rowe betweene twoo streames, who do make a countenance to serue God.
Nevertheless there Are also which row between twoo streams, who do make a countenance to serve God.
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And truly some men builde, howbeit not for any zele: for there is no soundnesse of hart in them.
And truly Some men build, howbeit not for any zeal: for there is no soundness of heart in them.
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Notwithstanding, so long as it is not to their coste, they set a good face vpon the matter,
Notwithstanding, so long as it is not to their cost, they Set a good face upon the matter,
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so that the world is oftentimes deceyued by them, and taketh them too bee the ministers of Iesus Christ:
so that the world is oftentimes deceived by them, and Takes them too be the Ministers of Iesus christ:
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but yet their seeking is but for wages, they bee wholly giuen too their bellies. For proofe whereof, if yee do but threaten them, by and by they be dismayed,
but yet their seeking is but for wages, they be wholly given too their bellies. For proof whereof, if ye do but threaten them, by and by they be dismayed,
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and they will turne the cat in the pan, so that wheras yesterday they seemed too maynteyne Gods woord, too day they bende crooked and a crosse.
and they will turn the cat in the pan, so that whereas yesterday they seemed too maintain God's word, too day they bend crooked and a cross.
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And why? For they see it is the way to please the world, and to profite themselues.
And why? For they see it is the Way to please the world, and to profit themselves.
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And for the same cause doth Sainct Paule nowe warned the Galathians to marke well, that such as had troubled them and thruste them out of the right way, were men giuen too their owne profite,
And for the same cause does Saint Paul now warned the Galatians to mark well, that such as had troubled them and thrust them out of the right Way, were men given too their own profit,
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and by that meanes had brought their doctrine in suspicion.
and by that means had brought their Doctrine in suspicion.
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Heeretofore he hath already sufficiently discussed and shewed by reason, that if wee put our whole trust in Iesus Christe, the Ceremonies of the Lawe are henceforth superfluous:
Heretofore he hath already sufficiently discussed and showed by reason, that if we put our Whole trust in Iesus Christ, the Ceremonies of the Law Are henceforth superfluous:
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for they serued but for a time, too shewe that it is not for vs, too mingle any merite of their owne,
for they served but for a time, too show that it is not for us, too mingle any merit of their own,
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or any fonde opinion of purchacing rightuousnesse before God, if wee bee well settled vpon the grace of our Lorde Iesus Christe.
or any fond opinion of purchacing righteousness before God, if we be well settled upon the grace of our Lord Iesus Christ.
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Sainct Paule then hath handled and layde foorth that matter as much as needed. And now too the end that the simple sorte may bee the more moued:
Saint Paul then hath handled and laid forth that matter as much as needed. And now too the end that the simple sort may be the more moved:
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he turneth his •ale too the persones themselues, saying:
he turns his •ale too the Persons themselves, saying:
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Consider what is the 〈 ◊ 〉 that these men against whom I striue heere, make such a minging of the Ceremonies of the law with our Lord Iesus Christ.
Consider what is the 〈 ◊ 〉 that these men against whom I strive Here, make such a minging of the Ceremonies of the law with our Lord Iesus christ.
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Is it zele that moueth thē therevnto? or is it for that they be desirous to serue God? No:
Is it zeal that moves them thereunto? or is it for that they be desirous to serve God? No:
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it is rather for that they bee lothe too put themselues in daunger of persecution. Seyng then that feare causeth thē too misfashion Gods woorde:
it is rather for that they be loath too put themselves in danger of persecution. Sing then that Fear Causes them too misfashion God's word:
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yee neede not too make any long inquirie too knowe what maner of men they bee,
ye need not too make any long inquiry too know what manner of men they be,
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and whither they bee to be credited or no:
and whither they be to be credited or no:
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for yee see that their chaunging and transforming of themselues after that fashyon, is bycause they would fayne shunne the battell.
for ye see that their changing and transforming of themselves After that fashion, is Because they would fain shun the battle.
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Nowe then seing that they bee such traytours vnto God through their cowardlinesse, deserue they too bee beleeued,
Now then sing that they be such Traitors unto God through their cowardliness, deserve they too be believed,
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or to haue any reuerence yeelded to their sayings? Thus yee see Sainct Paules meening.
or to have any Reverence yielded to their sayings? Thus ye see Saint Paul's meaning.
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But heere all Ministers of Gods woord are taught to haue such constancie and stedfastnesse,
But Here all Ministers of God's word Are taught to have such constancy and steadfastness,
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as they may not passe whither the doctrine that they bring bee hated or beloued of the worlde,
as they may not pass whither the Doctrine that they bring be hated or Beloved of the world,
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but go on still in their race, and not strike sayle at euery winde, nor be shaken like wauering reedes that bowe too and fro:
but go on still in their raze, and not strike sail At every wind, nor be shaken like wavering redes that bow too and from:
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but alwayes hold on in seruing of God, what turnings and chaunges so euer happen, and what troubles and disorders so euer befall.
but always hold on in serving of God, what turnings and changes so ever happen, and what Troubles and disorders so ever befall.
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To bee short, wee must practize the thing that we haue seene before:
To be short, we must practice the thing that we have seen before:
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which is, that if wee will please mennes fancies, wee must giue ouer the seruis of the Sonne of God. Marke that for one poynt.
which is, that if we will please men's fancies, we must give over the seruis of the Son of God. Mark that for one point.
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And heerewithall also all the faythful may receyue a good and profitable lesson in this text:
And herewithal also all the faithful may receive a good and profitable Lesson in this text:
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that is too wit, that they muste looke well vppon such as seeke their owne profit and aduauntage,
that is too wit, that they must look well upon such as seek their own profit and advantage,
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and are desirous to winne fauour with the worlde, and woulde fayne be prayzed: for a man shall neuer haue any holde of such folke.
and Are desirous to win favour with the world, and would fain be prayzed: for a man shall never have any hold of such folk.
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They will not shewe themselues too bee such at the firste brunt (as I sayd afore):
They will not show themselves too be such At the First brunt (as I said afore):
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for there are that play the Popeholy hypocrites, in somuch that it seemeth that but for them the woord of God woulde growe odious:
for there Are that play the Pope holy Hypocrites, in So much that it seems that but for them the word of God would grow odious:
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and so long as it is well lyked, they cast out fire at their mouthes,
and so long as it is well liked, they cast out fire At their mouths,
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and yet in the meane whyle yee shall see them chaunge their minde from day too day.
and yet in the mean while ye shall see them change their mind from day too day.
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If any perill happen, and they see that they muste witnesse with our Lord Iesus Christ in good earnest:
If any peril happen, and they see that they must witness with our Lord Iesus christ in good earnest:
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then shew they their cowardlinesse, and in the end turne quite away, & chaūge their coates as it is sayd in the Prouerbe.
then show they their cowardliness, and in the end turn quite away, & change their coats as it is said in the Proverb.
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But howsoeuer they fare, let vs sta•• vpon our gard continually, that wee may beleeue such as walke vprightly, and start not out when they see the world cōfederate themselues against them, no though there happen such rage as it may oftentimes seeme that they shal be swallowed vp,
But howsoever they fare, let us sta•• upon our guard continually, that we may believe such as walk uprightly, and start not out when they see the world confederate themselves against them, no though there happen such rage as it may oftentimes seem that they shall be swallowed up,
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but which euen whē they see the perilles present, doo neuerthelesse continue in vpright constancie: let vs marke such men as Gods seruants.
but which even when they see the perils present, do nevertheless continue in upright constancy: let us mark such men as God's Servants.
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But as for such as be variable and counterfetting, which say now one thing and now another to eschew mennes hatred, or for feare of persecution:
But as for such as be variable and counterfeiting, which say now one thing and now Another to eschew men's hatred, or for Fear of persecution:
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let vs beware of them, that we be not deceyued and beguyled by them, for they bee deadly plagues.
let us beware of them, that we be not deceived and beguiled by them, for they be deadly plagues.
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And it is certaine that wee shall neuer bee firme and well settled, except we haue that discretion and warenesse with vs, according as S. Paule sheweth vs in this text.
And it is certain that we shall never be firm and well settled, except we have that discretion and warenesse with us, according as S. Paul shows us in this text.
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And this is very needefull now adayes.
And this is very needful now adays.
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For what causeth so many hypocrites too gabble agaynst Gods woord, and too play the shamelesse brothels in maynteyning the outrageous abuses that are too bee seene in the Popedome,
For what Causes so many Hypocrites too gabble against God's word, and too play the shameless brothels in maintaining the outrageous Abuses that Are to be seen in the Popedom,
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as their superstitions, idolatries, and errours:
as their superstitions, idolatries, and errors:
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but for that they knowe well ynough, that if they make not the pot too boyle apace, they are lyke too starue,
but for that they know well enough, that if they make not the pot too boil apace, they Are like too starve,
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and should they not therefore holde fast the possession of their things? Againe on the other side they cōsider also the daunger of persecutiō for maynteyning such doctrine:
and should they not Therefore hold fast the possession of their things? Again on the other side they Consider also the danger of persecution for maintaining such Doctrine:
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for yee see it is condemned of the Princes and great menne of this world, and therfore it is good sleeping in a whole skinne.
for ye see it is condemned of the Princes and great men of this world, and Therefore it is good sleeping in a Whole skin.
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See I pray you howe an infinite number doo now adayes disguyse and falsifie Gods truth,
See I pray you how an infinite number do now adays disguise and falsify God's truth,
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and maynteyne all corruptions, bycause they bee lothe to suffer for Iesus Christes sake. True it is that they bee not ranke Papistes too blaspheme Gods woorde openly:
and maintain all corruptions, Because they be loath to suffer for Iesus Christ's sake. True it is that they be not rank Papists too Blaspheme God's word openly:
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but yet they would fayne haue a meane, yea of their owne deuising.
but yet they would fain have a mean, yea of their own devising.
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For they blame vs of ouermuch rigour and extremitie, in that wee condemne suche as go to Masse,
For they blame us of overmuch rigour and extremity, in that we condemn such as go to Mass,
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and beare themselues in hand that they woorship not ydols.
and bear themselves in hand that they worship not Idols.
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O (say they), howe should that be, so a man thinke it not in his harte? Should men bee driuen so neere hand as too make it a stumbling blocke,
O (say they), how should that be, so a man think it not in his heart? Should men be driven so near hand as too make it a stumbling block,
sy (vvb pns32), q-crq vmd d vbi, av dt n1 vvb pn31 xx p-acp po31 n1? vmd n2 vbi vvn av av-j n1 c-acp av vvi pn31 dt j-vvg n1,
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and a matter of lyfe and death? Too what purpose were that? God setteth greate store by our lyfe,
and a matter of life and death? Too what purpose were that? God sets great store by our life,
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Surely they that speake after 〈 ◊ 〉 fashyon, haue none other reason too moue them,
Surely they that speak After 〈 ◊ 〉 fashion, have none other reason too move them,
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but that they see playnely that all the worlde is so sore inflamed agaynst vs, and it seemeth that wee should perishe and be quite confounded euery day.
but that they see plainly that all the world is so soar inflamed against us, and it seems that we should perish and be quite confounded every day.
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12864
Thus ye see that they flee backe and labour too imbattell themselues alone from the rest,
Thus you see that they flee back and labour too embattle themselves alone from the rest,
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when they see any daunger appeering.
when they see any danger appearing.
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But when we see these liuerharted folke shun persecution after that sort, & loth to come to any hand strokes for our Lord Iesus Christes sake,
But when we see these liuerharted folk shun persecution After that sort, & loath to come to any hand Strokes for our Lord Iesus Christ's sake,
p-acp c-crq pns12 vvb d j n1 vvi n1 p-acp d n1, cc j pc-acp vvi p-acp d n1 n2 p-acp po12 n1 np1 npg1 n1,
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and winding and transforming thēselues after that maner, only to haue peace in this world:
and winding and transforming themselves After that manner, only to have peace in this world:
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it standeth vs so much the more in hande too marke this warning of S. Paules,
it Stands us so much the more in hand too mark this warning of S. Paul's,
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and to discerne which are the true seruantes of Iesus Christe:
and to discern which Are the true Servants of Iesus Christ:
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that is too wit, they which regard not their owne profite, nor would haue men too faune vppon them,
that is too wit, they which regard not their own profit, nor would have men too faun upon them,
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nor seeke the belly cheere and honour of the world:
nor seek the belly cheer and honour of the world:
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but do simply content themselues with the doyng of their duetie, and passe not what winde doo blowe, whither it be tempestuous and stormie,
but do simply content themselves with the doing of their duty, and pass not what wind do blow, whither it be tempestuous and stormy,
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or whither it be fayre and calme:
or whither it be fair and Cam:
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but to profit their heerers, and to maynteyne in all purenesse the doctrine committed vnto thē.
but to profit their hearers, and to maintain in all pureness the Doctrine committed unto them.
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If we follow the thing that is shewed vs heere, surely our faith shall neuer stagger as many do now adayes, which know not what to do,
If we follow the thing that is showed us Here, surely our faith shall never stagger as many do now adays, which know not what to do,
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and yet notwithstanding will say, I feare the troubles and diuersities of opiniōs, and the bickerings that are in this world.
and yet notwithstanding will say, I Fear the Troubles and diversities of opinions, and the bickerings that Are in this world.
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Some cā well ynough say, it were meete that I should giue my selfe wholly to our Lord Iesus Christ:
some can well enough say, it were meet that I should give my self wholly to our Lord Iesus christ:
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but there are another sorte which take a much pleasanter way, and would haue a reformation but onely in half.
but there Are Another sort which take a much pleasanter Way, and would have a Reformation but only in half.
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And which of these shall I beleeue [ say they Opē thine eies:
And which of these shall I believe [ say they Open thine eyes:
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for all they that alledge any such excuces, seeke not too followe the truth, but are well apayde if they can get some shrowding sheete too hide their shame, and would fayne bee flattered:
for all they that allege any such excuces, seek not too follow the truth, but Are well apaid if they can get Some shrouding sheet too hide their shame, and would fain be flattered:
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but in the meane whyle, what gaine they by it? For Satan leades them to destruction,
but in the mean while, what gain they by it? For Satan leads them to destruction,
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and they be willing too follow him.
and they be willing too follow him.
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Bicause they are afrayd of their liues, they loue the couert, and bicause they bee giuen too pleasure, they seeke their owne ease.
Because they Are afraid of their lives, they love the covert, and Because they be given too pleasure, they seek their own ease.
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Therfore they must haue such payment as they deserue.
Therefore they must have such payment as they deserve.
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But how soeuer the worlde go, S. Paule declareth that suche as wilfully become brutishe, are so ouertaken by Satan and caste in such perplexitie,
But how soever the world go, S. Paul Declareth that such as wilfully become brutish, Are so overtaken by Satan and cast in such perplexity,
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as they wote not what too do:
as they wot not what to do:
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bicause they consider not that such as do simply beare abrode the truthe of the Gospell, are no wauering person••,
Because they Consider not that such as do simply bear abroad the truth of the Gospel, Are no wavering person••,
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but suche as keepe on 〈 ◊ 〉 pace, and passe not whither the worlde like of their doctrine or no• but for asmuch as God hath cōmaunded them to speake, they do so.
but such as keep on 〈 ◊ 〉 pace, and pass not whither the world like of their Doctrine or no• but for as as God hath commanded them to speak, they do so.
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Contrariwise, as for the nicelings which say it is good too beware, and not to cast themselues out of the Saddle,
Contrariwise, as for the nicelings which say it is good too beware, and not to cast themselves out of the Saddle,
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and woulde haue men to counterfeyt, and to beare two faces in one whoode:
and would have men to counterfeit, and to bear two faces in one whoode:
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it is certain that such maner of men are not ledde with any zeale or affection to serue God,
it is certain that such manner of men Are not led with any zeal or affection to serve God,
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nor haue any regarde of edifycation or of the welfare of the Church:
nor have any regard of edification or of the welfare of the Church:
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nor (to be short) haue any other care or respect, than to eschew all persecution,
nor (to be short) have any other care or respect, than to eschew all persecution,
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and too liue at their ease, so as no man might fasten vppon them. Nowe then, seeing that this is manifest ynough:
and too live At their ease, so as no man might fasten upon them. Now then, seeing that this is manifest enough:
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it is certaine that all suche as nowadayes do keepe themselues so in their nest, do offende God, and are vtterly wythoute excuze.
it is certain that all such as nowadays do keep themselves so in their nest, do offend God, and Are utterly without excuze.
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VVhy so? For Saint Paule giueth vs heere an infallible marke, which sheweth vs who bee the true seruants of God,
Why so? For Saint Paul gives us Here an infallible mark, which shows us who bee the true Servants of God,
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and who bee the hyrelings whom we must eschue, that is too wit, such as seeke but to feede their bellies,
and who be the hirelings whom we must eschew, that is too wit, such as seek but to feed their bellies,
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and too haue their commodityes in this worlde.
and too have their commodities in this world.
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Herevpon he addeth, to the ende they might not suffer persecution for the Crosse of Christ.
Hereupon he adds, to the end they might not suffer persecution for the Cross of christ.
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No doubt but that vnder the woorde Crosse, Saint Paule comprehendeth the whole doctrine, howbeeit with a consideration, that it is right harde for a man too preache simply and plainly the things that are conteyned in Gods worde,
No doubt but that under the word Cross, Saint Paul comprehendeth the Whole Doctrine, howbeit with a consideration, that it is right harden for a man too preach simply and plainly the things that Are contained in God's word,
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but that he shall haue many incounters.
but that he shall have many encounters.
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For although God spare vs (vs I meane which preach his worde) and will not alwayes put vs too so hard tryall, that our enemies shall haue their swordes drawne vpon vs:
For although God spare us (us I mean which preach his word) and will not always put us too so hard trial, that our enemies shall have their swords drawn upon us:
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yet the worlde doth neuer receyue the Gospell so obediently, but that there is still some murmuring and speaking agaynst it,
yet the world does never receive the Gospel so obediently, but that there is still Some murmuring and speaking against it,
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as is too bee seene yet still at this day, and must bee yet hereafter.
as is to be seen yet still At this day, and must be yet hereafter.
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For our Lorde intendeth too trie the constancie of hys faythfull ones, and therewithall to shewe the inuincible power of his worde, in ouercomming all the lettes that Satan styrreth vp agaynst it:
For our Lord intends too try the constancy of his faithful ones, and therewithal to show the invincible power of his word, in overcoming all the lets that Satan stirreth up against it:
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according too this saying of Ieremie, They shall fight agaynst thee, but thou shalt get the vpper hande of them. according too this saying of Ieremie, They shall fight against thee, but thou shalt get the upper hand of them.
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Thus ye see that God is glorified when the world and Satan streining themselues to the vttermost, are not able too let the truth of his course.
Thus you see that God is glorified when the world and Satan straining themselves to the uttermost, Are not able too let the truth of his course.
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For this cause Saint Paule sayth, that they which be so variable, and do disguize Gods worde or falsifie it;
For this cause Saint Paul say, that they which be so variable, and do disguise God's word or falsify it;
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do shunne the Crosse, that is •••ay, the true preaching of the Gospell, euen too eschue persecution.
do shun the Cross, that is •••ay, the true preaching of the Gospel, even too eschew persecution.
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Now here againe we haue a verie profitable counsel. For if we desire to serue God and his Church:
Now Here again we have a very profitable counsel. For if we desire to serve God and his Church:
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wee must alwayes bee readie to receiue alarums.
we must always be ready to receive alarms.
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And although the fire bee not yet kindled, or the enemies not yet armed too make so cruell persecution as they woulde,
And although the fire be not yet kindled, or the enemies not yet armed too make so cruel persecution as they would,
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or finally our Lorde do brydle all those that are wearie of his worde, and woulde faine shake off his yoke:
or finally our Lord do bridle all those that Are weary of his word, and would feign shake off his yoke:
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yet must wee bee scorned at many mens handes, we must be diffamed, there must be murmuring and rayling agaynst vs,
yet must we be scorned At many men's hands, we must be diffamed, there must be murmuring and railing against us,
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and we must put it vp and harden our selues agaynst it.
and we must put it up and harden our selves against it.
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Yea and wee shall see a thousand backbytings against such as imploy themselues faithfully, euen where the Gospell is preached.
Yea and we shall see a thousand backbitings against such as employ themselves faithfully, even where the Gospel is preached.
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Some shall bee arreigned as felons, and some shall be indited of this and that, and yet all shall be but starke slaunders.
some shall be arraigned as felons, and Some shall be Indited of this and that, and yet all shall be but stark slanders.
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To be short, all such as minde to go through with their race, must prepare themselues too indure many temptations that might make them reele,
To be short, all such as mind to go through with their raze, must prepare themselves too endure many temptations that might make them reel,
pc-acp vbi j, d d c-acp n1 pc-acp vvi a-acp p-acp po32 n1, vmb vvi px32 av vvi d n2 cst vmd vvi pno32 vvi,
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if they were not settled in this poynt, that God must bee obeyed in spyte of the whole worlde. Marke that for one poynt.
if they were not settled in this point, that God must be obeyed in spite of the Whole world. Mark that for one point.
cs pns32 vbdr xx vvn p-acp d n1, cst np1 vmb vbi vvn p-acp n1 pp-f dt j-jn n1. n1 cst p-acp crd n1.
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And here withall we haue also to marke, that this extendeth to the whole Church in generall.
And Here withal we have also to mark, that this extendeth to the Whole Church in general.
cc av av pns12 vhb av pc-acp vvi, cst d vvz p-acp dt j-jn n1 p-acp n1.
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Therefore when wee heere the message of peace that is brought vs in the name of God:
Therefore when we Here the message of peace that is brought us in the name of God:
av c-crq pns12 av dt n1 pp-f n1 cst vbz vvn pno12 p-acp dt n1 pp-f np1:
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let vs not thinke to be in rest to the worldwarde, but too haue manie troubles and incomberances continually.
let us not think to be in rest to the worldward, but too have many Troubles and incomberances continually.
vvb pno12 xx vvi pc-acp vbi p-acp n1 p-acp dt n1, cc-acp av vhi d n2 cc n2 av-j.
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And he that determineth not vpon that must needs shrinke away from our Lord Iesus Christ:
And he that determineth not upon that must needs shrink away from our Lord Iesus christ:
cc pns31 cst vvz xx p-acp d vmb av vvi av p-acp po12 n1 np1 np1:
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for he can neuer be any of his disciples, according as he himself declareth with his owne mouth, that such a man is not worthie to be of his schole,
for he can never be any of his Disciples, according as he himself Declareth with his own Mouth, that such a man is not worthy to be of his school,
c-acp pns31 vmb av-x vbi d pp-f po31 n2, vvg c-acp pns31 px31 vvz p-acp po31 d n1, cst d dt n1 vbz xx j pc-acp vbi pp-f po31 n1,
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and so he shetteth them all our of the doores.
and so he shetteth them all our of the doors.
cc av pns31 vvz pno32 d po12 pp-f dt n2.
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and therfore they do but mock God & men in making a countenance by an outward signe, to do the thing which they do not: for it is clene cōtrarie.
and Therefore they do but mock God & men in making a countenance by an outward Signen, to do the thing which they do not: for it is clean contrary.
cc av pns32 vdb p-acp vvi np1 cc n2 p-acp vvg dt n1 p-acp dt j n1, pc-acp vdi dt n1 r-crq pns32 vdb xx: c-acp pn31 vbz j n-jn.
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Now thē we see S. Paules meening.
Now them we see S. Paul's meaning.
av pno32 pns12 vvb n1 npg1 n1.
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VVherefore let vs learne, that when we be once called to our Lorde Iesus Christ, wee must be partakers of his crosse so long as he listeth, according as it is sayde, that if we suffer with him we shall also bee glorified wyth him, and be made partakers of the power that is shewed in his Resurrection.
Wherefore let us Learn, that when we be once called to our Lord Iesus christ, we must be partakers of his cross so long as he lists, according as it is said, that if we suffer with him we shall also be glorified with him, and be made partakers of the power that is showed in his Resurrection.
q-crq vvb pno12 vvi, cst c-crq pns12 vbb a-acp vvn p-acp po12 n1 np1 np1, pns12 vmb vbi n2 pp-f po31 n1 av av-j c-acp pns31 vvz, vvg c-acp pn31 vbz vvn, cst cs pns12 vvb p-acp pno31 pns12 vmb av vbi vvn p-acp pno31, cc vbi vvn n2 pp-f dt n1 cst vbz vvn p-acp po31 n1.
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But yet notwithstanding the sufferings which he indured must first be accomplished in vs that are his members.
But yet notwithstanding the sufferings which he endured must First be accomplished in us that Are his members.
p-acp av p-acp dt n2 r-crq pns31 vvd vmb ord vbi vvn p-acp pno12 cst vbr po31 n2.
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True it is that he suffered as much as was requisite for our saluation:
True it is that he suffered as much as was requisite for our salvation:
j pn31 vbz cst pns31 vvd p-acp d c-acp vbds j p-acp po12 n1:
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but yet must wee bee fashioned like too his Image, as it is sayde in the.viij. too the Romanes.
but yet must we be fashioned like too his Image, as it is said in the viij too the Romans.
cc-acp av vmb pns12 vbi vvn av-j av po31 n1, c-acp pn31 vbz vvn p-acp dt crd av dt njp2.
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Nowe whereas God spareth vs, so as wee bee not among Tyrantes that might t••ent vs:
Now whereas God spares us, so as we be not among Tyrants that might t••ent us:
av cs np1 vvz pno12, av c-acp pns12 vbb xx p-acp n2 cst vmd vvi pno12:
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or if the wicked •ee not able too byte vs, but onely barke at vs: or if hee let vs 〈 ◊ 〉 in peace:
or if the wicked •ee not able too bite us, but only bark At us: or if he let us 〈 ◊ 〉 in peace:
cc cs dt j vbb xx j av vvi pno12, cc-acp av-j vvi p-acp pno12: cc cs pns31 vvb pno12 〈 sy 〉 p-acp uh-n:
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let vs knowe that it is bycause he pityeth our feeblenesse, and that hee spareth vs bycause hee seeth howe weake we bee.
let us know that it is Because he pityeth our feebleness, and that he spares us Because he sees how weak we be.
vvb pno12 vvi cst pn31 vbz c-acp pns31 vvz po12 n1, cc cst pns31 vvz pno12 c-acp pns31 vvz c-crq j pns12 vbb.
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12933
But yet for all this let vs not flatter oure selues, but praye God too strengthen vs so by his holy spirite, that whensoeuer hee shall call vs intoo the aray too fight, wee may not bee lyke freshwater souldyours,
But yet for all this let us not flatter our selves, but pray God too strengthen us so by his holy Spirit, that whensoever he shall call us into the array too fight, we may not be like freshwater Soldiers,
p-acp av p-acp d d vvb pno12 xx vvi po12 n2, cc-acp vvb np1 av vvb pno12 av p-acp po31 j n1, cst c-crq pns31 vmb vvi pno12 p-acp dt n1 av vvi, pns12 vmb xx vbi av-j n1 n2,
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but that wee maye haue mynded it a long tyme before hande, that wee muste bee made partakers of Iesus Christes sufferings, too come too the glorie of his Resurrection.
but that we may have minded it a long time before hand, that we must be made partakers of Iesus Christ's sufferings, too come too the glory of his Resurrection.
cc-acp cst pns12 vmb vhi vvn pn31 dt j n1 p-acp n1, cst pns12 vmb vbi vvn n2 pp-f np1 npg1 n2, av vvb av dt n1 pp-f po31 n1.
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Nowe Sainct Paule hauing spoken after that maner, addeth for a larger confyrmation of his matter, that they whiche are circumcyzed,
Now Saint Paul having spoken After that manner, adds for a larger confirmation of his matter, that they which Are circumcyzed,
av n1 np1 vhg vvn p-acp d n1, vvz p-acp dt jc n1 pp-f po31 n1, cst pns32 r-crq vbr vvn,
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and whiche preache circumcizion, keepe not the Lawe:
and which preach Circumcision, keep not the Law:
cc r-crq vvi n1, vvb xx dt n1:
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but onely seeke too glorie in the fleshe of those whome they bring too that Iewishe fashion. but only seek too glory in the Flesh of those whom they bring too that Jewish fashion.
cc-acp av-j vvi av n1 p-acp dt n1 pp-f d r-crq pns32 vvb av cst jp n1.
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In thys Text Saint Paule dooth ageine accuse his aduersaries of double dealing and vtter hypocrisie.
In this Text Saint Paul doth again accuse his Adversaries of double dealing and utter hypocrisy.
p-acp d n1 n1 np1 vdz av vvi po31 n2 pp-f j-jn n-vvg cc j n1.
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VVhy so? Circumcision was the marke of the same thing before the comming of our Lorde Iesus Christ, whereof Baptisme is the marke vntoo vs at this day.
Why so? Circumcision was the mark of the same thing before the coming of our Lord Iesus christ, whereof Baptism is the mark unto us At this day.
q-crq av? n1 vbds dt n1 pp-f dt d n1 p-acp dt n-vvg pp-f po12 n1 np1 np1, c-crq n1 vbz dt n1 p-acp pno12 p-acp d n1.
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For the Iewes had recorde [ thereby ] that they were sanctified by God as his heritage.
For the Iewes had record [ thereby ] that they were sanctified by God as his heritage.
p-acp dt np2 vhd n1 [ av ] cst pns32 vbdr vvn p-acp np1 p-acp po31 n1.
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12941
But yet for all that, they that mingled Circumcizion with the Gospell, were vtterly of opinion that the Lawe of Moyses was to be obserued,
But yet for all that, they that mingled Circumcision with the Gospel, were utterly of opinion that the Law of Moses was to be observed,
p-acp av p-acp d d, pns32 cst vvd np1 p-acp dt n1, vbdr av-j pp-f n1 cst dt n1 pp-f np1 vbds pc-acp vbi vvn,
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forasmuch as it was giuen of God, & that it was not at any time to be abolished.
forasmuch as it was given of God, & that it was not At any time to be abolished.
av c-acp pn31 vbds vvn pp-f np1, cc cst pn31 vbds xx p-acp d n1 pc-acp vbi vvn.
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12943
Heere then yee see that the couert which they tooke, was that Circumcizion serued for a signe of the keeping of the whole Law.
Here then ye see that the covert which they took, was that Circumcision served for a Signen of the keeping of the Whole Law.
av cs pn22 vvb cst dt n1 r-crq pns32 vvd, vbds d np1 vvd p-acp dt n1 pp-f dt n-vvg pp-f dt j-jn n1.
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12944
But now S. Paule layeth to their charge that they kepe not the Law:
But now S. Paul Layeth to their charge that they keep not the Law:
p-acp av n1 np1 vvz p-acp po32 n1 cst pns32 vvb xx dt n1:
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And as touching this spech of keeping the Law, it is sometimes takē for the doing or performing of all that is cōteyned in the Lawe.
And as touching this speech of keeping the Law, it is sometime taken for the doing or performing of all that is contained in the Law.
cc c-acp vvg d n1 pp-f vvg dt n1, pn31 vbz av vvn p-acp dt vdg cc vvg pp-f d cst vbz vvn p-acp dt n1.
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12948
But no man can keepe the Lawe, that is to say, no man can discharge himselfe throughly of all things that the law cōmandeth.
But no man can keep the Law, that is to say, no man can discharge himself thoroughly of all things that the law commands.
p-acp dx n1 vmb vvi dt n1, cst vbz pc-acp vvi, dx n1 vmb vvi px31 av-j pp-f d n2 cst dt n1 vvz.
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For it is not for nought that it is called an intollerable burthen. Also we see our owne infirmitie, and there God sheweth vs an angelicall rightuousnesse.
For it is not for nought that it is called an intolerable burden. Also we see our own infirmity, and there God shows us an angelical righteousness.
p-acp pn31 vbz xx p-acp pix d pn31 vbz vvn dt j n1. av pns12 vvb po12 d n1, cc pc-acp np1 vvz pno12 dt j n1.
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How then is it possible for vs to attaine vntoo it? So then, if wee take the worde Lawe for a perfect and faultlesse obedience, no man keepeth it in effect.
How then is it possible for us to attain unto it? So then, if we take the word Law for a perfect and faultless Obedience, no man Keepeth it in Effect.
uh-crq av vbz pn31 j p-acp pno12 pc-acp vvi p-acp pn31? av av, cs pns12 vvb dt n1 n1 p-acp dt j cc j n1, dx n1 vvz pn31 p-acp n1.
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Neuerthelesse the fayth••• beeing guided and gouerned by Gods spirite, do keepe the Law, that is to say, they walk according to the rule that is giuen thē there.
Nevertheless the fayth••• being guided and governed by God's Spirit, do keep the Law, that is to say, they walk according to the Rule that is given them there.
av dt n1 vbg vvn cc vvn p-acp npg1 n1, vdb vvi dt n1, cst vbz pc-acp vvi, pns32 vvb vvg p-acp dt n1 cst vbz vvn pno32 a-acp.
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Not that they run so swiftly as they should do, nor that they attaine to the marke at the first brunt:
Not that they run so swiftly as they should do, nor that they attain to the mark At the First brunt:
xx cst pns32 vvb av av-j c-acp pns32 vmd vdi, ccx cst pns32 vvb p-acp dt n1 p-acp dt ord n1:
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but yet they go on still towards it, and God beareth with them, and layeth not their faultes too their charge.
but yet they go on still towards it, and God bears with them, and Layeth not their Faults too their charge.
cc-acp av pns32 vvb p-acp av p-acp pn31, cc np1 vvz p-acp pno32, cc vvz xx po32 n2 av po32 n1.
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12954
The faythfull then do kepe the Law.
The faithful then do keep the Law.
dt j av vdb vvi dt n1.
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But here S. Paule speaketh of the Ceremoniall Lawe, howbeeit that by occasion hee had shewed heretofore, that all Gods commaundements coulde bring nought els but condemnation,
But Here S. Paul speaks of the Ceremonial Law, howbeit that by occasion he had showed heretofore, that all God's Commandments could bring nought Else but condemnation,
p-acp av n1 np1 vvz pp-f dt j n1, a-acp cst p-acp n1 pns31 vhd vvn av, cst d ng1 n2 vmd vvi pix av cc-acp n1,
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except we had refuge to the grace of our lord Iesus Christ: but (as I said) here he speaketh of the ceremonies & shadowes.
except we had refuge to the grace of our lord Iesus christ: but (as I said) Here he speaks of the ceremonies & shadows.
c-acp pns12 vhd n1 p-acp dt n1 pp-f po12 n1 np1 np1: cc-acp (c-acp pns11 vvd) av pns31 vvz pp-f dt n2 cc n2.
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Now let vs see what he meaneth by it. They (saith he) which are circumcized keepe not the Lawe:
Now let us see what he means by it. They (Says he) which Are Circumcised keep not the Law:
av vvb pno12 vvi r-crq pns31 vvz p-acp pn31. pns32 (vvz pns31) q-crq vbr vvn vvb xx dt n1:
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that is to say, they haue in deede that signe as a standarde too make men beleeue that they be Iewes, to the intent that they might not be hated nor persecuted:
that is to say, they have in deed that Signen as a standard too make men believe that they be Iewes, to the intent that they might not be hated nor persecuted:
cst vbz pc-acp vvi, pns32 vhb p-acp n1 cst n1 p-acp dt n1 av vvi n2 vvi cst pns32 vbb np2, p-acp dt n1 cst pns32 vmd xx vbi vvn ccx vvn:
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but yet for all that, they keepe not the whole Lawe: for they take leaue to despize all that shoulde bee matched with Circumcision.
but yet for all that, they keep not the Whole Law: for they take leave to despise all that should be matched with Circumcision.
cc-acp av c-acp d d, pns32 vvb xx dt j-jn n1: c-acp pns32 vvb n1 pc-acp vvi d cst vmd vbi vvn p-acp n1.
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For he that is circumcized ought also to do sacrifize, too absteyne from the meates that are forbydden by the lawe, to keepe the dayes and feasts appoynted there, to vse the inioyned washings and purifyings,
For he that is Circumcised ought also to do sacrifice, too abstain from the Meats that Are forbidden by the law, to keep the days and feasts appointed there, to use the enjoined washings and purifyings,
p-acp pns31 cst vbz vvn vmd av pc-acp vdi vvi, av vvb p-acp dt n2 cst vbr j-vvn p-acp dt n1, pc-acp vvi dt n2 cc n2 vvn a-acp, pc-acp vvi dt vvn n2-vvg cc n2-vvg,
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and to do diuerse other things. But these men make none account of them.
and to do diverse other things. But these men make none account of them.
cc pc-acp vdi j j-jn n2. p-acp d n2 vvb pix n1 pp-f pno32.
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VVhen they be in corners and no man sees them, they passe not what they do,
When they be in corners and no man sees them, they pass not what they do,
c-crq pns32 vbb p-acp n2 cc dx n1 vvz pno32, pns32 vvb xx r-crq pns32 vdb,
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12963
neyther make they any conscience at all to despize all the Ceremonies of the Lawe.
neither make they any conscience At all to despise all the Ceremonies of the Law.
dx n1 pns32 d n1 p-acp d pc-acp vvi d dt n2 pp-f dt n1.
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Thus it appeareth that they do it not for any zeale, but only in respect of men.
Thus it appears that they do it not for any zeal, but only in respect of men.
av pn31 vvz cst pns32 vdb pn31 xx p-acp d n1, cc-acp av-j p-acp n1 pp-f n2.
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Nowe it behoueth vs to marke, that Saint Paule speaketh heere of such as stoode vpon the sayde poynt, that men ought of necessitie to bee circumcized.
Now it behooves us to mark, that Saint Paul speaks Here of such as stood upon the said point, that men ought of necessity to be Circumcised.
av pn31 vvz pno12 pc-acp vvi, cst n1 np1 vvz av pp-f d c-acp vvd p-acp dt j-vvn n1, d n2 vmd pp-f n1 pc-acp vbi vvn.
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For at some tymes Saint Paule had a speciall regarde to fashion himselfe like to the Iewes, For At Some times Saint Paul had a special regard to fashion himself like to the Iewes,
c-acp p-acp d n2 n1 np1 vhd dt j n1 pc-acp vvi px31 av-j p-acp dt np2,
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and absteyned from the libertie which was permitted him, for eschuing of offences: but did he alwayes mainteyne that there was no bonde of necessitie in the matter.
and abstained from the liberty which was permitted him, for Eschewing of offences: but did he always maintain that there was no bond of necessity in the matter.
cc vvd p-acp dt n1 r-crq vbds vvn pno31, p-acp vvg pp-f n2: cc-acp vdd pns31 av vvi cst a-acp vbds dx n1 pp-f n1 p-acp dt n1.
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So then, when Saint Paule submitted himselfe of his owne accorde, he ment not to bring other men in bondage, according as he protesteth that he intendeth not to binde any bodie.
So then, when Saint Paul submitted himself of his own accord, he meant not to bring other men in bondage, according as he protesteth that he intends not to bind any body.
av av, c-crq n1 np1 vvd px31 pp-f po31 d n1, pns31 vvd xx pc-acp vvi j-jn n2 p-acp n1, vvg c-acp pns31 vvz cst pns31 vvz xx pc-acp vvi d n1.
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12969
True it is that the cace is altered when hee speaketh of mariage:
True it is that the case is altered when he speaks of marriage:
j pn31 vbz d dt n1 vbz vvn c-crq pns31 vvz pp-f n1:
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but yet hee sayeth generally, that he will not lay any yoke of bondage vpon the soules that are redeemed by our Lorde Iesus Christ:
but yet he Saith generally, that he will not lay any yoke of bondage upon the Souls that Are redeemed by our Lord Iesus christ:
cc-acp av pns31 vvz av-j, cst pns31 vmb xx vvi d n1 pp-f n1 p-acp dt n2 cst vbr vvn p-acp po12 n1 np1 np1:
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And thus yee see howe Saint Paule behaued himselfe in that behalfe.
And thus ye see how Saint Paul behaved himself in that behalf.
cc av pn22 vvb c-crq n1 np1 vvd px31 p-acp d n1.
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12972
Nowe 〈 ◊ 〉 sayth here, They that constreyne you to bee circumcized, that is to say, they that lode you with the lawe,
Now 〈 ◊ 〉 say Here, They that constreyne you to be Circumcised, that is to say, they that load you with the law,
av 〈 sy 〉 vvz av, pns32 cst vvi pn22 pc-acp vbi vvn, cst vbz p-acp vvb, pns32 cst n1 pn22 p-acp dt n1,
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12973
and say you must keepe that Ceremonie vnder paine of deadly sinne: seeke nothing else but too bring you in bondage without cause why.
and say you must keep that Ceremony under pain of deadly sin: seek nothing Else but too bring you in bondage without cause why.
cc vvb pn22 vmb vvi d n1 p-acp n1 pp-f j n1: vvb pix av cc-acp av vvb pn22 p-acp n1 p-acp n1 q-crq.
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12974
To be short, we see here whereof they be blamed which woulde subdue Christen folke too the keeping of the Ceremonies and shadowes of Moyses Lawe:
To be short, we see Here whereof they be blamed which would subdue christian folk too the keeping of the Ceremonies and shadows of Moses Law:
pc-acp vbi j, pns12 vvb av c-crq pns32 vbb vvn r-crq vmd vvi jp n1 av dt n-vvg pp-f dt n2 cc n2 pp-f np1 n1:
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12975
that is to wit, that they were double fellowes, and passed not vppon the truth of the matter, whither God required such things or no,
that is to wit, that they were double Fellows, and passed not upon the truth of the matter, whither God required such things or no,
cst vbz p-acp n1, cst pns32 vbdr j-jn n2, cc vvd xx p-acp dt n1 pp-f dt n1, c-crq np1 vvd d n2 cc uh-dx,
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but had a minde to please and pleasure the worlde, and by that meanes to eschue persecution.
but had a mind to please and pleasure the world, and by that means to eschew persecution.
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And we nowadayes haue neede to bee warned thereof, as well as the Galathians needed then.
And we nowadays have need to be warned thereof, as well as the Galatians needed then.
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And if we looke vpon the state and disposition of our time, we shall easily perceyue that this doctrine is not needelesse,
And if we look upon the state and disposition of our time, we shall Easily perceive that this Doctrine is not needless,
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and that the holy Ghost intended to prouide for the thing whiche he knew to be for our behoofe.
and that the holy Ghost intended to provide for the thing which he knew to be for our behoof.
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For what a number are to be founde nowadayes, which do strongly and stoutly mainteyne the Ceremonies of the Lawe,
For what a number Are to be found nowadays, which do strongly and stoutly maintain the Ceremonies of the Law,
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and yet notwithstanding make none accounte of them? But (which is worse) they mainteyne the follies and traditions that are inuented by men,
and yet notwithstanding make none account of them? But (which is Worse) they maintain the follies and traditions that Are invented by men,
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yea and euen such abuses, errours, and deceytes as are so grosse and fonde as may bee.
yea and even such Abuses, errors, and Deceits as Are so gross and fond as may be.
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All these things shall be mainteyned with extreeme rygour, by such as will needes haue men to obey them.
All these things shall be maintained with extreme rigour, by such as will needs have men to obey them.
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Like as nowadayes, if a man charge these Hypocrites that the grace of our Lorde Iesus Christ,
Like as nowadays, if a man charge these Hypocrites that the grace of our Lord Iesus christ,
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and the brightnesse of his Gospell are darkned by the great number of their obseruations,
and the brightness of his Gospel Are darkened by the great number of their observations,
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that is too wit, that wee must ridde our selues of all selfetrust and ouerweening,
that is too wit, that we must rid our selves of all selftrust and overweening,
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and that wee bee become as good as Iewes: (for in very deed the Papists haue borowed so many things of the Lawe, that a man shall hardly discerne the difference betweene the Iewes,
and that we be become as good as Iewes: (for in very deed the Papists have borrowed so many things of the Law, that a man shall hardly discern the difference between the Iewes,
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& them that call themselues Christians:) I say if a man doo charge them with these things:
& them that call themselves Christians:) I say if a man do charge them with these things:
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yet wyll they mainteyne to the vttermost, that men must do so still, bicause they haue bin kept time out of minde.
yet will they maintain to the uttermost, that men must do so still, Because they have been kept time out of mind.
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If a man go further wyth them, and say, howe so? Yee haue so many dotages, that the verie heathen men were neuer so grosse and fonde in their superstitions as you be:
If a man go further with them, and say, how so? Ye have so many dotages, that the very heathen men were never so gross and fond in their superstitions as you be:
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O tush (say they) yet must we keepe still the traditions of our mother holy Church.
Oh tush (say they) yet must we keep still the traditions of our mother holy Church.
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And therewithall they crie, to the fire with him.
And therewithal they cry, to the fire with him.
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But nowe what doo these Hypocrites, which moue the 〈 ◊ 〉 of Princes and Iudges agaynst those that preach Gods worde faithfully? So long as they be among themselues, they make but a mocke at theyr owne traditions.
But now what do these Hypocrites, which move the 〈 ◊ 〉 of Princes and Judges against those that preach God's word faithfully? So long as they be among themselves, they make but a mock At their own traditions.
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And when they dispute of them, they will say cleane contrarie too theyr preaching, and talking in the Pulpit.
And when they dispute of them, they will say clean contrary too their preaching, and talking in the Pulpit.
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VVhereby it appeareth that there is no zeale of God, nor no soundnesse in them:
Whereby it appears that there is no zeal of God, nor no soundness in them:
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but that their whole seeking is to be fedde and pampered fatte, and too liue in rest,
but that their Whole seeking is to be fed and pampered fat, and too live in rest,
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and too haue their ease and commodities.
and too have their ease and commodities.
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Seing then that nowadayes there are so many men that haue not one whitte of the feare of God,
Sing then that nowadays there Are so many men that have not one whit of the Fear of God,
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nor of the reuerence of his woorde in them, who notwithstanding pretende too bee verie zealous,
nor of the Reverence of his word in them, who notwithstanding pretend too be very zealous,
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and yet in verie deede doo but allure poore soules with baytes or rather (as ye woulde say) choke them:
and yet in very deed do but allure poor Souls with baits or rather (as you would say) choke them:
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it standeth vs so much the more on hande too marke well the thing that Saint Paule telleth vs heere:
it Stands us so much the more on hand too mark well the thing that Saint Paul Telleth us Here:
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which is, that forasmuch as wee see that they which crie out and storme at others:
which is, that forasmuch as we see that they which cry out and storm At Others:
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do nothing at all of that which they speake of, we must stande vpon our garde,
do nothing At all of that which they speak of, we must stand upon our guard,
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and consider whereat they ame which teache vs. True it is that although the partie do cleane contrarie too that which hee sayeth,
and Consider whereat they ame which teach us True it is that although the party do clean contrary too that which he Saith,
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yet muste not Gods woorde therefore bee of the lesse authoritie towards vs:
yet must not God's word Therefore be of the less Authority towards us:
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For it is no reason that bycause the man is wicked, therefore God shoulde bee dispossessed of his soueraine prerogatiue.
For it is no reason that Because the man is wicked, Therefore God should be dispossessed of his sovereign prerogative.
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And though a man leade a looce lyfe, or do some shrewde turne, yet ought not that to deface the heauenly doctrine, so he preach faythfully.
And though a man lead a lose life, or do Some shrewd turn, yet ought not that to deface the heavenly Doctrine, so he preach faithfully.
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And whē we shall haue knowē our own wāts & miseries, let vs resort to our lord Iesus Christ.
And when we shall have known our own Wants & misery's, let us resort to our lord Iesus christ.
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Although a man be mutable, fleeting and variable, or though he bee an hypocrite, and his life be not answerable to the things that hee speaketh with his mouth:
Although a man be mutable, fleeting and variable, or though he be an hypocrite, and his life be not answerable to the things that he speaks with his Mouth:
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the truth of Gods worde must not therefore be imbaced towardes vs. Neuerthelesse, I say now that whensoeuer we see men pretend great zeale,
the truth of God's word must not Therefore be imbased towards us Nevertheless, I say now that whensoever we see men pretend great zeal,
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and yet let themselues loce, and take leaue to do contrarie to their preaching:
and yet let themselves loce, and take leave to do contrary to their preaching:
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we must consider of it, and haue the discretion not too bee ledde by theyr Pype nor drawne by the noze,
we must Consider of it, and have the discretion not too be led by their Pipe nor drawn by the noze,
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but to looke into theyr doctrine, and to make a good and liuely tryall of it.
but to look into their Doctrine, and to make a good and lively trial of it.
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And when we go so to worke, we shall see that the doctrine of the Papistes is but a couert which they take to liue quiet to the worldwarde,
And when we go so to work, we shall see that the Doctrine of the Papists is but a covert which they take to live quiet to the worldward,
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and as for to Godwarde they care not how things go.
and as for to Godward they care not how things go.
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For they would not abide any chaūges, but that they be loth to put themselues in daūger of any displeasure:
For they would not abide any changes, but that they be loath to put themselves in danger of any displeasure:
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for they be alwayes afrayd to bee vexed or greeued in any wise. Sith 〈 ◊ 〉 this:
for they be always afraid to be vexed or grieved in any wise. Sith 〈 ◊ 〉 this:
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it is an infallible marke to make vs beware of all Satans ambushes, so as it shall not be possible for vs to be deceyued,
it is an infallible mark to make us beware of all Satan Ambushes, so as it shall not be possible for us to be deceived,
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except wee lyst our selues, as I haue declared before.
except we list our selves, as I have declared before.
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Furthermore, Saint Paule addeth, that such men desire to glorie in the fleshe of the simple.
Furthermore, Saint Paul adds, that such men desire to glory in the Flesh of the simple.
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It is very certaine that heere he hath an eye to the signe of Circumcision,
It is very certain that Here he hath an eye to the Signen of Circumcision,
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as if he should say, they intende to prynt their marke vpon you, to the ende they may vaunt, VVe haue wonne them.
as if he should say, they intend to print their mark upon you, to the end they may vaunt, We have won them.
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Yea, but their winning of men after that sort, is to make them so much the more detestable for so abusing the signe which God hath giuē them, to warrant the adoption which he had made with Abrahams ofspring,
Yea, but their winning of men After that sort, is to make them so much the more detestable for so abusing the Signen which God hath given them, to warrant the adoption which he had made with Abrahams offspring,
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and for corrupting the true and lawfull vse thereof. For God had commaunded the Iewes to be circumcised.
and for corrupting the true and lawful use thereof. For God had commanded the Iewes to be circumcised.
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And why? To the ende they might see that all mankind is accursed, and that there is nothing but vncleanesse in vs,
And why? To the end they might see that all mankind is accursed, and that there is nothing but uncleanness in us,
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and that wee must be faine to renounce all that is of our owne nature, or else we shall neuer ceasse too bee filthie and damnable before God.
and that we must be feign to renounce all that is of our own nature, or Else we shall never cease too be filthy and damnable before God.
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Lo what the Iewes ought to haue learned by their circumcizion.
Lo what the Iewes ought to have learned by their Circumcision.
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Neuerthelesse, therwithal they had also a record, that by mans seede they should recouer their saluation, according as we know that we be blessed of God for our Lord Iesus Christs sake.
Nevertheless, therewithal they had also a record, that by men seed they should recover their salvation, according as we know that we be blessed of God for our Lord Iesus Christ sake.
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And therefore Circumcision serued too humble the Iewes, and too make them mislyke of themselues, and to be ashamed, when they sawe there was nothing but cursednesse in their nature.
And Therefore Circumcision served too humble the Iewes, and too make them mislike of themselves, and to be ashamed, when they saw there was nothing but cursedness in their nature.
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That say I was the true and lawfull vse of circumcision.
That say I was the true and lawful use of circumcision.
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Nowe what do they agaynst whom S. Paule speaketh? They knowe that Circumcizion is no longer in vse:
Now what do they against whom S. Paul speaks? They know that Circumcision is no longer in use:
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that is to witte, that Baptisme suffizeth euer since the comming of our Lorde Iesus Christ:
that is to wit, that Baptism suffizeth ever since the coming of our Lord Iesus christ:
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but bicause the Iewes called all them Apostates or backsliders, which were not circumcized: therefore these rascalles will needes hold still the signe without the truth [ or substance.
but Because the Iewes called all them Apostates or backsliders, which were not Circumcised: Therefore these rascals will needs hold still the Signen without the truth [ or substance.
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] VVe see then that they were verie falsaries, and wrested the doctrine cleane contrarie too Gods meening when he ordeyned that spirituall Sacrament,
] We see then that they were very falsaries, and wrested the Doctrine clean contrary too God's meaning when he ordained that spiritual Sacrament,
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bicause their desire was nothing else but to please the worlde. As much is done at this day.
Because their desire was nothing Else but to please the world. As much is done At this day.
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And they that labour to ouerthrowe Gods truth, are much worse than Saint Paules aduersaries.
And they that labour to overthrown God's truth, Are much Worse than Saint Paul's Adversaries.
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For they had yet some cloke of honestie mainteyne Circumcizion and the figures of the Law,
For they had yet Some cloak of honesty maintain Circumcision and the figures of the Law,
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bicause they were al ordeyned and stablished by God.
Because they were all ordained and established by God.
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13037
But as for these hypocrites which crie out vpō vs nowadayes with full throte, [ saying ] ye must keepe the olde custome without chaunging of any thing:
But as for these Hypocrites which cry out upon us nowadays with full throat, [ saying ] you must keep the old custom without changing of any thing:
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whereon are they grounded? They cannot say that God is Author of any of their stuffe.
whereon Are they grounded? They cannot say that God is Author of any of their stuff.
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Men haue contriued them after their owne fancie, or rather Satan hath blowne them into their eares:
Men have contrived them After their own fancy, or rather Satan hath blown them into their ears:
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so that (at a word) all that is termed Gods seruice in Poperie, is nothing else but a confuzed maze:
so that (At a word) all that is termed God's service in Popery, is nothing Else but a confused maze:
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all is but dreames of mens setting forth, and the diuell is euer the cheefe Authour of them.
all is but dreams of men's setting forth, and the Devil is ever the chief Author of them.
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And yet these naughtipacks say that nothing must be taken from them.
And yet these naughtipacks say that nothing must be taken from them.
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And wherevnto haue they respect? Truly they will alledge that men muste purchase Gods grace by them,
And whereunto have they respect? Truly they will allege that men must purchase God's grace by them,
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and that they stirre folke vp to greater deuotion.
and that they stir folk up to greater devotion.
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Againe, they giue the title of Sacrament too all the foolish deuices of their owne heades, saying:
Again, they give the title of Sacrament too all the foolish devices of their own Heads, saying:
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such a thing must bee kept, for it is a Sacrament.
such a thing must be kept, for it is a Sacrament.
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But when all is iustly reckened, a man shall see that theyr intent is to please the worlde,
But when all is justly reckoned, a man shall see that their intent is to please the world,
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and to mainteyne themselues stil. For they be inforced spite of their teeth to confesse, that it maketh neyther here nor there as in respect of God,
and to maintain themselves stil. For they be enforced spite of their teeth to confess, that it makes neither Here nor there as in respect of God,
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And forasmuch as al loftinesse, statelinesse, & vaunting must be beaten down by meanes of the Crosse:
And forasmuch as all loftiness, stateliness, & vaunting must be beaten down by means of the Cross:
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and that he passeth not for their kinde of seruice, but vtterly dislyketh it, bicause he will be serued with obedience.
and that he passes not for their kind of service, but utterly dislyketh it, Because he will be served with Obedience.
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But what? There will bee horrible confusion (say they) if men cut off all after that fashion, and speake plainly of things.
But what? There will be horrible confusion (say they) if men Cut off all After that fashion, and speak plainly of things.
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See I pray you, how they woulde faine disguise themselues, and in suche wise corrupt and falsifie religion,
See I pray you, how they would feign disguise themselves, and in such wise corrupt and falsify Religion,
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as there shoulde bee made a mingled confusion of all:
as there should be made a mingled confusion of all:
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or else that there shoulde no more be taken away but the grossest and fondest things,
or Else that there should no more be taken away but the Grossest and fondest things,
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and in the meane while such Ceremonies be let alone as may be any whit sufferable.
and in the mean while such Ceremonies be let alone as may be any whit sufferable.
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It is certaine (say I) that all they whiche speake so, desire nothing else but to haue fayre winde and weather to the worldwarde. Seing it is so:
It is certain (say I) that all they which speak so, desire nothing Else but to have fair wind and weather to the worldward. Sing it is so:
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let vs take warning at the holy Ghostes hande to flee suche plagues:
let us take warning At the holy Ghosts hand to flee such plagues:
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And although we cannot triumph in this worlde, although we be nothing set by, although men rayle vpon vs with opē mouth:
And although we cannot triumph in this world, although we be nothing Set by, although men rail upon us with open Mouth:
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yet let vs not ceasse too holde oure owne for Gods truth, and let it suffice vs to be allowed of the heauenly iudge,
yet let us not cease too hold our own for God's truth, and let it suffice us to be allowed of the heavenly judge,
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though all the world abhorre vs. Although then that we see all these things:
though all the world abhor us Although then that we see all these things:
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yet let vs be pacient, and tarie till our Lorde Iesus Christ shewe himselfe to bee our warrant,
yet let us be patient, and tarry till our Lord Iesus christ show himself to be our warrant,
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and therewithall giue 〈 ◊ 〉 victorie in the behalfe of his truth, so that all his enemies may bee put to shame and haue they• mouthes stopped vp.
and therewithal give 〈 ◊ 〉 victory in the behalf of his truth, so that all his enemies may be put to shame and have they• mouths stopped up.
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Nowe let vs fall downe before the maiestie of our good God, with acknowledgement of our faults, praying him too touche vs with suche true repentance by his holy spirite, that beeing vtterly cast downe in ourselues,
Now let us fallen down before the majesty of our good God, with acknowledgement of our Faults, praying him too touch us with such true Repentance by his holy Spirit, that being utterly cast down in ourselves,
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and quite & cleane rid of all presumption, we may be hartily sory for them:
and quite & clean rid of all presumption, we may be heartily sorry for them:
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and that moreouer it may please him so to increase the giftes of his holy spirite in vs,
and that moreover it may please him so to increase the Gifts of his holy Spirit in us,
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as wee may no more be giuen to our flesh, and the world to be hindred and hilde downe by them,
as we may no more be given to our Flesh, and the world to be hindered and hilde down by them,
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but that we may go forwarde to serue him, and indeuer that his name may be glorified more and more,
but that we may go forward to serve him, and endeavour that his name may be glorified more and more,
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and we beare suche a marke of his adoption, as wee may bee so confirmed with it in our selues, that other men may haue occasion to glorifie the name of this our good God for working so in vs. That it may please him to graunt this grace, not only to vs,
and we bear such a mark of his adoption, as we may be so confirmed with it in our selves, that other men may have occasion to Glorify the name of this our good God for working so in us That it may please him to grant this grace, not only to us,
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but also to all people and nations of the earth. &c.
but also to all people and Nations of the earth. etc.
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The. 43. Sermon, which is the sixth and last vpon the sixth and last Chapter.
The. 43. Sermon, which is the sixth and last upon the sixth and last Chapter.
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14 God forbid that euer I should glory [ in any thing ] sauing in the Crosse of our Lorde Iesus Christ, vvhereby the vvorld is crvcified vnto mee, and I vnto the vvorld.
14 God forbid that ever I should glory [ in any thing ] Saving in the Cross of our Lord Iesus christ, whereby the world is Crucified unto me, and I unto the world.
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15 For in Iesus Christ neither Circumcision nor Vncircumcision auayleth any thyng: but the nevv creature.
15 For in Iesus christ neither Circumcision nor Uncircumcision availeth any thing: but the new creature.
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16 And as many as vvalke according to this rule, peace bee vpon them and mercy,
16 And as many as walk according to this Rule, peace be upon them and mercy,
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and vpon Israell that perteyneth to God.
and upon Israel that pertaineth to God.
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17 From hencefoorth let no man put mee to payne, for I beare in my body the markes of the Lorde Iesu.
17 From henceforth let no man put me to pain, for I bear in my body the marks of the Lord Iesu.
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18 Brethren, the grace of our Lorde Iesus Christ bee vvith your spirite. Amen.
18 Brothers, the grace of our Lord Iesus christ be with your Spirit. Amen.
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WE haue seene heeretofore howe Sainct Paule condemned such as sought altogither to row betweene two streames, thereby too please the worlde,
WE have seen heretofore how Saint Paul condemned such as sought altogether to row between two streams, thereby too please the world,
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and in the meane while to eschue persecution:
and in the mean while to eschew persecution:
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And that made them to disguise the Gospell, whereof wee see too many examples yet still at this day.
And that made them to disguise the Gospel, whereof we see too many Examples yet still At this day.
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For suche as see that the pure doctrine and truth of God can not be brucked of the world,
For such as see that the pure Doctrine and truth of God can not be brucked of the world,
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but that the wicked sort doo rage agaynst it:
but that the wicked sort do rage against it:
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they (I say) would fayne finde some meane way, that they might not bee hated nor incurre any displeasure. And that it is so:
they (I say) would fain find Some mean Way, that they might not be hated nor incur any displeasure. And that it is so:
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if nowe a dayes yee aske it of such as haue but some little vnderstanding:
if now a days ye ask it of such as have but Some little understanding:
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ye shal scarse finde one of them among a hundred, whiche will not graunte that there are many abuses in Poperie:
you shall scarce find one of them among a hundred, which will not grant that there Are many Abuses in Popery:
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but yet [ they will say ] that all must not be cut off by the quicke,
but yet [ they will say ] that all must not be Cut off by the quick,
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but that it is inoughe if some of the ouergrosse and excessiue superstitions bee taken away,
but that it is enough if Some of the ouergrosse and excessive superstitions be taken away,
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and so they would fayne still nourishe a great sorte of infections.
and so they would fain still nourish a great sort of infections.
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And why? For (as I haue sayde) they woulde fayne bee in credite and estimation,
And why? For (as I have said) they would fain be in credit and estimation,
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and it is no matter at all with them to betray the purenesse of the Gospell,
and it is no matter At all with them to betray the pureness of the Gospel,
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so they may saue themselues from persecutiō: yea and euen among vs a man shall finde inowe that woulde haue bothe.
so they may save themselves from persecution: yea and even among us a man shall find inowe that would have both.
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And what moueth them, but that they would aduance them selues, and get some reputation? Forasmuche then as wee see that the Diuell which raysed those broyles in the time of Sainct Paule, continueth [ the same ] vnto this day, we ought to be armed with this doctrine.
And what moves them, but that they would advance them selves, and get Some reputation? Forasmuch then as we see that the devil which raised those broils in the time of Saint Paul, Continueth [ the same ] unto this day, we ought to be armed with this Doctrine.
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And the very remedie, is that which S. Paule setteth downe heere:
And the very remedy, is that which S. Paul sets down Here:
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namely to reiect all glory, saue that which we haue in the Crosse of our Lorde Iesus Christ.
namely to reject all glory, save that which we have in the Cross of our Lord Iesus christ.
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Now for the better vnderstanding heereof, first of all wee must call to minde how it is sayde in Ieremie, and alledged also by S. Paule, that all the glory of man must bee cast downe, too the ende that God may bee exalted as he deserueth.
Now for the better understanding hereof, First of all we must call to mind how it is said in Ieremie, and alleged also by S. Paul, that all the glory of man must be cast down, too the end that God may be exalted as he deserves.
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And in very deede it is truely sayde, that all the wisdome which men weene them selues to haue, is nothing, And in very deed it is truly said, that all the Wisdom which men ween them selves to have, is nothing,
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but must come to account and be quite da••ed, and they must resorte 〈 ◊ 〉 God,
but must come to account and be quite da••ed, and they must resort 〈 ◊ 〉 God,
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as to him that hath the fulnesse of all good things in himse•• Let vs cōfesse (I say) that all wisdome proceedeth of his free goodnesse, inasmuche as we be inlightened by his holy spirite,
as to him that hath the fullness of all good things in himse•• Let us confess (I say) that all Wisdom Proceedeth of his free Goodness, inasmuch as we be enlightened by his holy Spirit,
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and that bicause we be weake of our selues, we must be strengthened by his power,
and that Because we be weak of our selves, we must be strengthened by his power,
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and whereas wee be full of all filthe and iniquitie, wee must recouer rightuousnesse by his gifte.
and whereas we be full of all filth and iniquity, we must recover righteousness by his gift.
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But nowe wee must come to the meanes.
But now we must come to the means.
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For it is not inough for vs to knowe that God is our light, our rightuousnesse, our wisdome, our strength,
For it is not enough for us to know that God is our Light, our righteousness, our Wisdom, our strength,
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& finally that the whole perfection [ and fulnesse ] of our life, ioy, and happinesse is in him:
& finally that the Whole perfection [ and fullness ] of our life, joy, and happiness is in him:
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that is not inough, for there is a very far distāce betwene him and vs,
that is not enough, for there is a very Far distance between him and us,
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and therfore it standeth vs in hande to know how and by what meanes we may be partakers of all the graces whiche wee haue to seeke in God.
and Therefore it Stands us in hand to know how and by what means we may be partakers of all the graces which we have to seek in God.
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Howbeit wee knowe that the whole is communicated to vs in Iesus Christ, verily for that he came downe heere bilowe,
Howbeit we know that the Whole is communicated to us in Iesus christ, verily for that he Come down Here bilowe,
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and abaced him selfe, and was contented to be crucified for vs. Seeing then that our Lord Iesus Christ is he out of whō we must drawe all things that we haue neede of:
and abased him self, and was contented to be Crucified for us Seeing then that our Lord Iesus christ is he out of whom we must draw all things that we have need of:
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now wee see why S. Paule sayth he will not seeke any glory but in the Crosse of our Lorde Iesus Christ.
now we see why S. Paul say he will not seek any glory but in the Cross of our Lord Iesus christ.
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And why? For in as muche as he suffered so paynefull and bitter a death,
And why? For in as much as he suffered so painful and bitter a death,
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yea and was set agaynst Gods iustice for vs, and tooke all our cursednesse vpon him:
yea and was Set against God's Justice for us, and took all our cursedness upon him:
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therefore was he giuen vnto vs to be our wisdome, rightuousnesse, holinesse, strēgth, and all that euer wee want.
Therefore was he given unto us to be our Wisdom, righteousness, holiness, strength, and all that ever we want.
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But first of all wee must learne what we be, to the intent to beate downe all our owne glorying,
But First of all we must Learn what we be, to the intent to beat down all our own glorying,
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and to settle our selues vpon our Lord Iesus Christ. For we see many men burst with pride, and they wote not why.
and to settle our selves upon our Lord Iesus christ. For we see many men burst with pride, and they wot not why.
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There is nothing but winde & smoke in all the things which they surmise of them selues.
There is nothing but wind & smoke in all the things which they surmise of them selves.
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Thus yee see in effect what wee haue to remember vpon this streyne.
Thus ye see in Effect what we have to Remember upon this streyne.
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Howbeit the very cause why they seeke not Iesus Christ, is for want of due examination of them selues:
Howbeit the very cause why they seek not Iesus christ, is for want of due examination of them selves:
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and suche are the Hypocrites, and the Counterfetters, and those that are puffed vp wyth ouerweening of their owne works.
and such Are the Hypocrites, and the Counterfeiters, and those that Are puffed up with overweening of their own works.
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Therefore (as I haue touched alreadie) it behoueth vs to looke to our owne state,
Therefore (as I have touched already) it behooves us to look to our own state,
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and to see howe wretched wee be till our Lorde Iesus Christ pitie vs. That is the way too prepare vs too come vnto him.
and to see how wretched we be till our Lord Iesus christ pity us That is the Way too prepare us too come unto him.
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And that shall serue for one poynte. Howebeeit that is not yet all.
And that shall serve for one point. However that is not yet all.
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For there 〈 ◊ 〉 that can graunte them selues too bee sinners, and that there is nothing in them but vanitie:
For there 〈 ◊ 〉 that can grant them selves too be Sinners, and that there is nothing in them but vanity:
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and yet notwithstanding they welter neuerthelesse in their own filthy dung.
and yet notwithstanding they welter nevertheless in their own filthy dung.
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And why ▪ For they cōceyue not Gods iustice, but are (as yee woulde say) doted in this world.
And why ▪ For they conceive not God's Justice, but Are (as ye would say) doted in this world.
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None of all these vnthriftes whiche giue them selues ouer to drunkennesse, or to whoredome,
None of all these unthrifts which give them selves over to Drunkenness, or to whoredom,
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or to suche other lewdnesse, can excuse their vilanies, but that they are fayne to be ashamed of them:
or to such other Lewdness, can excuse their villainies, but that they Are fain to be ashamed of them:
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and yet neuerthelesse they delight in them, and continue styll in them as if they were hardened.
and yet nevertheless they delight in them, and continue still in them as if they were hardened.
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And why? Bicause they bee made drunken with this worlde, and the diuell hath so clozed vp their eyes, that they see not howe they must one day come to account.
And why? Because they be made drunken with this world, and the Devil hath so closed up their eyes, that they see not how they must one day come to account.
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They play the amazed men, and beare them selues in hande that they shall always stande at a stay,
They play the amazed men, and bear them selves in hand that they shall always stand At a stay,
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and so they go forward with their naughtinesse, and neuer sighe nor be sorie for the matter,
and so they go forward with their naughtiness, and never sigh nor be sorry for the matter,
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but are alwayes laughing at it, as though they ment to spite God wilfully.
but Are always laughing At it, as though they meant to spite God wilfully.
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VVee see then that one sorte is letted, yea or rather vtterly turned backe from comming to Iesus Christ,
We see then that one sort is letted, yea or rather utterly turned back from coming to Iesus christ,
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bicause they presume vpon their owne wisedome, and are possessed with an imagination that Satan hath put into their heade,
Because they presume upon their own Wisdom, and Are possessed with an imagination that Satan hath put into their head,
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so that too their owne seeming they bee wise inough without Iesus Christ, and therfore they holde scorne of him.
so that too their own seeming they be wise enough without Iesus christ, and Therefore they hold scorn of him.
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The other sorte (whiche are infinite in number) notwithstanding that they knowledge themselues to be wretched sinners:
The other sort (which Are infinite in number) notwithstanding that they knowledge themselves to be wretched Sinners:
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doo neuerthelesse not seeke the remedie.
do nevertheless not seek the remedy.
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And why? For this present worlde possesseth them, and they bee so wrapped in it,
And why? For this present world Possesses them, and they be so wrapped in it,
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as they can not lifte vp their eyes, nor their mindes, to seeke the remedie that is readie for them in Iesus Christ.
as they can not lift up their eyes, nor their minds, to seek the remedy that is ready for them in Iesus christ.
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So muche the more neede therefore haue wee to mynde the thing that I haue touched alreadie:
So much the more need Therefore have we to mind the thing that I have touched already:
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and bee so greeued as wee may neuer be in rest till wee haue founde succour in our Lorde Iesus Christ.
and be so grieved as we may never be in rest till we have found succour in our Lord Iesus christ.
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And let vs not only open our eyes to see our owne foulenesse, and to be ashamed of it:
And let us not only open our eyes to see our own foulness, and to be ashamed of it:
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but also let vs consider that this life is nothing, and that God hath set vs heere as in a wayfaring, wherin he intendeth to trye whether wee will come to him or no.
but also let us Consider that this life is nothing, and that God hath Set us Here as in a wayfaring, wherein he intends to try whither we will come to him or no.
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Therefore let euery of vs summon him selfe euening and morning, and as oft as we looke vpon our sinn•• let them be as spurres to pricke vs and prouoke vs to repayre vnto God,
Therefore let every of us summon him self evening and morning, and as oft as we look upon our sinn•• let them be as spurs to prick us and provoke us to repair unto God,
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so as wee may not 〈 ◊ 〉 brute beastes, nor be hilde backe in this world,
so as we may not 〈 ◊ 〉 brutus beasts, nor be hilde back in this world,
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but that our necessitie may alwayes driue vs too resorte too our Lorde Iesus Christ. Thus yee see howe wee may glory in the crosse of our Lorde Iesus Christ.
but that our necessity may always driven us too resort too our Lord Iesus christ. Thus ye see how we may glory in the cross of our Lord Iesus christ.
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And Sainct Paule hath purposely spoken here of the crosse, bicause the matter that he delte with, was the pulling downe,
And Saint Paul hath purposely spoken Here of the cross, Because the matter that he dealt with, was the pulling down,
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and as it were the treading vnder foote, of all loftynesse which men aspire vnto. For wee will needes bee alwayes somewhat of our selues, and holde still some worthinesse.
and as it were the treading under foot, of all loftynesse which men aspire unto. For we will needs be always somewhat of our selves, and hold still Some worthiness.
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To the ende therefore that we might be discharged of that wicked affection:
To the end Therefore that we might be discharged of that wicked affection:
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Sainct Paul telleth vs that Iesus Christ the sonne of God can not be our glory,
Saint Paul Telleth us that Iesus christ the son of God can not be our glory,
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but only in respect that he was crucified for vs. And heerevpon inseweth that which he addeth,
but only in respect that he was Crucified for us And hereupon inseweth that which he adds,
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namely that we shall be crucified to the world, and the world to vs, when wee shall haue learned to glory in the only meere grace that is brought vs by our lord Iesus Christ.
namely that we shall be Crucified to the world, and the world to us, when we shall have learned to glory in the only mere grace that is brought us by our lord Iesus christ.
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As how? surely they that are not crucified to the worlde, that is to say, they that couet to bee in some authoritie,
As how? surely they that Are not Crucified to the world, that is to say, they that covet to be in Some Authority,
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and to set out them selues, they that desire to bee honored and exalted, and (to be short) they that are drawen hither and thither of their lusts, doo not yet knowe what it is too glory in the Crosse of our Lorde Iesus Christ:
and to Set out them selves, they that desire to be honoured and exalted, and (to be short) they that Are drawn hither and thither of their Lustiest, do not yet know what it is too glory in the Cross of our Lord Iesus christ:
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for they shoulde haue begonne at the foresayde poynt, that is too wit, of beeing confounded in them selues.
for they should have begun At the foresaid point, that is too wit, of being confounded in them selves.
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Therefore not without cause dooth S. Paule say, that for as muche as he had setled his glory in the crosse of our Lord Iesus Christ, he had quite forsaken and giuen ouer the worlde.
Therefore not without cause doth S. Paul say, that for as much as he had settled his glory in the cross of our Lord Iesus christ, he had quite forsaken and given over the world.
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Nowe by the worlde he meaneth all that is delightsome to the fleshe, as when men think neyther vpon God,
Now by the world he means all that is delightsome to the Flesh, as when men think neither upon God,
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nor vpon the lyfe of heauen, so as one is giuen to couetousnesse, another to ambition,
nor upon the life of heaven, so as one is given to covetousness, Another to ambition,
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Lo what we haue to marke.
Lo what we have to mark.
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and euery man is driuen by his owne naturall sway, and there is not any that passeth further than this world.
and every man is driven by his own natural sway, and there is not any that passes further than this world.
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VVhen men followe their owne swinge, and God hath not yet touched them with his holy spirite to draw them too him:
When men follow their own swinge, and God hath not yet touched them with his holy Spirit to draw them too him:
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surely although they doo all fling ouer the feelds, and runne astray:
surely although they do all fling over the fields, and run astray:
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yet is there great diuersitie in their affections, so that if the matter come to triall, one drawes one way,
yet is there great diversity in their affections, so that if the matter come to trial, one draws one Way,
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and another another way cleane contrarie: and to be short, men seeme to differ quite & cleane one from another.
and Another Another Way clean contrary: and to be short, men seem to differ quite & clean one from Another.
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But yet they be all alike in one thing, that 〈 ◊ 〉 wit, that they would aduaunce thēselues to the worldwarde, that they be giuen to their owne priuate profite or pleasures.
But yet they be all alike in one thing, that 〈 ◊ 〉 wit, that they would advance themselves to the worldward, that they be given to their own private profit or pleasures.
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At a worde, they be so intangled here, that they could find in their harts too be separated from God.
At a word, they be so entangled Here, that they could find in their hearts too be separated from God.
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But S. Paule sayth that when wee shall haue set all our glory in our Lorde Iesus Christ, knowing that by the meanes of his Crosse he hath dedicated vs vnto his father,
But S. Paul say that when we shall have Set all our glory in our Lord Iesus christ, knowing that by the means of his Cross he hath dedicated us unto his father,
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and purchaced vs the kingdome of heauen:
and purchased us the Kingdom of heaven:
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then it will be easie for vs to withdraw our selues from the world, and to be as it were cut off from it.
then it will be easy for us to withdraw our selves from the world, and to be as it were Cut off from it.
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And why? For it is certayne that whosoeuer hath bin touched and wounded to the quicke with the feeling of his sinnes, will so pursue the grace that hath bin giuen him in our lord Iesus Christ,
And why? For it is certain that whosoever hath been touched and wounded to the quick with the feeling of his Sins, will so pursue the grace that hath been given him in our lord Iesus christ,
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as the world shall be nothing with him. And in good sooth wee shew that al the spirituall benefites which God offreth vs,
as the world shall be nothing with him. And in good sooth we show that all the spiritual benefits which God Offereth us,
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& whervnto the calleth vs are as things of nothing vnto vs, in that wee esteeme them not in comparison of the trumperie and inticements of Satan.
& whereunto the calls us Are as things of nothing unto us, in that we esteem them not in comparison of the trumpery and enticements of Satan.
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VVhat is this world if a man view it in it selfe? There is no man but he seeth howe frayle our life is,
What is this world if a man view it in it self? There is no man but he sees how frail our life is,
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and howe it is but as a smoke that passeth and vanisheth away:
and how it is but as a smoke that passes and Vanishes away:
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and yet wee see men frye still in their affections, and howe they bee vtterly caried away and rauished with them.
and yet we see men fry still in their affections, and how they be utterly carried away and ravished with them.
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God on his side crieth out. Ye wretched folk, ye be more destitute of wit than little children.
God on his side cries out. the wretched folk, you be more destitute of wit than little children.
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For ye buzie your heads about mooneshine in the water, and about pelting trifles wherein there is nothing but foolishnesse,
For you busy your Heads about moonshine in the water, and about pelting trifles wherein there is nothing but foolishness,
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& ye be wholly wedded vnto thē:
& you be wholly wedded unto them:
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and yet in the meane season whē I offer you perfect happinesse, ye make none account of it, all is one to you.
and yet in the mean season when I offer you perfect happiness, you make none account of it, all is one to you.
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it is too none other ende, but that he should hold them acquit, and they scape his hands,
it is too none other end, but that he should hold them acquit, and they escape his hands,
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Yee see then that the cause why we be so cold & negligent now a dayes in receiuing the benefites which God offreth vs by his Gospel:
Ye see then that the cause why we be so cold & negligent now a days in receiving the benefits which God Offereth us by his Gospel:
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is for that the world hath gotten the possession of vs aforehand: and on the other part we also do set too much store by the world.
is for that the world hath got the possession of us aforehand: and on the other part we also do Set too much store by the world.
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And why do we so? Bicause we know not the inestimable benefites that God offereth vs. Therefore let vs ioyne these two togither, that is to wit, that we be crucified to the world,
And why do we so? Because we know not the inestimable benefits that God Offereth us Therefore let us join these two together, that is to wit, that we be Crucified to the world,
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and the world to vs, bicause we haue our glory in our Lord Iesus Christ crucified.
and the world to us, Because we have our glory in our Lord Iesus christ Crucified.
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But this is easier to be sayd than to be doone:
But this is Easier to be said than to be done:
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and therfore euery man must strayne himselfe in his owne behalfe, & when he vnderstādeth this lesson, he must put it in practise.
and Therefore every man must strain himself in his own behalf, & when he understands this Lesson, he must put it in practice.
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For if we couet to be taken & auowed for Christians before God & his Angers:
For if we covet to be taken & avowed for Christians before God & his Anger's:
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we must be conformabl• 〈 ◊ 〉 the holy Ghost in the thing that he setteth down here.
we must be conformabl• 〈 ◊ 〉 the holy Ghost in the thing that he sets down Here.
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And in very deede if we were not too farre ouerseene, wee haue occasion of it inough, as hath bin said afore.
And in very deed if we were not too Far overseen, we have occasion of it enough, as hath been said afore.
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For they that doo but only enter into themselues to consider what they be, and what their state is so long as they be separated frō Iesus Christ, must needs be scared with the feling of gods wrath which they haue deserued,
For they that do but only enter into themselves to Consider what they be, and what their state is so long as they be separated from Iesus christ, must needs be scared with the feeling of God's wrath which they have deserved,
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whē they perceiue thēselues to be plūged in such cursednesse, that it were much better for thē if the earth had swallowed thē vp a hundred times,
when they perceive themselves to be plunged in such cursedness, that it were much better for them if the earth had swallowed them up a hundred times,
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than to haue liued in that plight but one day, being in the meane while enimies to their God, frō whose hands they can not scape.
than to have lived in that plighted but one day, being in the mean while enemies to their God, from whose hands they can not escape.
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Therefore let vs lerne to looke to our selues.
Therefore let us Learn to look to our selves.
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Such as intend to deck thēselues to the worldward, & specially women, will looke in a glasse,
Such as intend to deck themselves to the worldward, & specially women, will look in a glass,
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& that shal be done with as much curiositie & warenesse as may be.
& that shall be done with as much curiosity & warenesse as may be.
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But in the meane while we looke not vpō our selues to spie our own wāts and filthinesse, to the end we might humble our selues truly before God,
But in the mean while we look not upon our selves to spy our own Wants and filthiness, to the end we might humble our selves truly before God,
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& seeke our glory where it is to be had.
& seek our glory where it is to be had.
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Now, it is certen that he which knoweth his own reproch & shame, wil seeke to come to the remedie of it, at leastwise of Gods spirite worke liuely in vs,
Now, it is certain that he which Knoweth his own reproach & shame, will seek to come to the remedy of it, At leastwise of God's Spirit work lively in us,
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& that we be not sotted by Satā, as I haue said afore.
& that we be not sotted by Satā, as I have said afore.
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Let vs lerne, let vs lerne to looke vpō ourselues, both without feining, & without flattery.
Let us Learn, let us Learn to look upon ourselves, both without feigning, & without flattery.
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& not be constreined to serue him as he commaūdeth:
& not be constrained to serve him as he commandeth:
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Let vs be truly crucified to the world, and let the world also be nothing vnto vs. Now whereas S. Paule sayth, that the world was crucified to him, & he to the world:
Let us be truly Crucified to the world, and let the world also be nothing unto us Now whereas S. Paul say, that the world was Crucified to him, & he to the world:
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it is true that he meeneth another thing [ than playn crucifying ]. For therby he intended to shew yet more strongly, how we may renounce the world,
it is true that he meeneth Another thing [ than plain crucifying ]. For thereby he intended to show yet more strongly, how we may renounce the world,
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and be separated frō it, namely by beeing crucified to ourselues as in respect of the world, that is to say, by mortifying al the lusts that fight one against another within vs,
and be separated from it, namely by being Crucified to ourselves as in respect of the world, that is to say, by mortifying all the Lustiest that fight one against Another within us,
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& haue too much force, & inflame vs al wholly like a burning fire, & cast vs heere & there,
& have too much force, & inflame us all wholly like a burning fire, & cast us Here & there,
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bicause wee see that the son of God was fayne to suffer so reprochful a death for vs. VVho would now make his triumphes & braueries in the world,
Because we see that the son of God was fain to suffer so reproachful a death for us Who would now make his Triumphos & Braveries in the world,
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when he seeth that he which is the head of the Angels, & vnto whō belōg all maiestie, glory,
when he sees that he which is the head of the Angels, & unto whom belong all majesty, glory,
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& dominiō, 〈 ◊ 〉 hāged vpō tree, & made accursed & abhominable for vs? Thus ye see by what meanes al our lusts may be mortified,
& dominion, 〈 ◊ 〉 hanged upon tree, & made accursed & abominable for us? Thus you see by what means all our Lustiest may be mortified,
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and the death and passion of our Lorde Iesus Christ worke so in our hearts, as our lusts may be no more so ticklishe as they haue bin.
and the death and passion of our Lord Iesus christ work so in our hearts, as our Lustiest may be no more so ticklish as they have been.
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And that is for one poynt.
And that is for one point.
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Agayne, the world must be crucified vnto vs. As howe? By esteeming all worldly thinges as chaffe and corruption (according as in very deede there is not any thing in them whiche is not corruptible) in comparison of the spirituall benefites whiche Iesus Christe hathe brought vs,
Again, the world must be Crucified unto us As how? By esteeming all worldly things as chaff and corruption (according as in very deed there is not any thing in them which is not corruptible) in comparison of the spiritual benefits which Iesus Christ hath brought us,
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and whiche wee inioy by this meanes. For in very deede all worldly things are corruptible.
and which we enjoy by this means. For in very deed all worldly things Are corruptible.
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And moreouer, what else are all the things whiche men couet so sore and so vehemently that they bee vtterly intangled in them,
And moreover, what Else Are all the things which men covet so soar and so vehemently that they be utterly entangled in them,
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but snares that Satan hathe layde too catche them withall? Are they not al of them illusions & trumperies? Yes surely bee they.
but snares that Satan hath laid too catch them withal? are they not all of them illusions & trumperies? Yes surely be they.
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Seeing it is so then, let vs learne too set nothing by the worlde, and too bee fully persuaded and resolued in oure selues, that God is our freende, that he acknowledgeth vs for hys children and heires,
Seeing it is so then, let us Learn too Set nothing by the world, and too be Fully persuaded and resolved in our selves, that God is our friend, that he acknowledgeth us for his children and Heirs,
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and that he blisseth vs, and that without those things wee bee miserable.
and that he blisseth us, and that without those things we be miserable.
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By this meanes then yee see wee maye passe lightly through the world, and not be stayed not pulled back by any thing,
By this means then ye see we may pass lightly through the world, and not be stayed not pulled back by any thing,
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for wee will alwayes looke still to that marke.
for we will always look still to that mark.
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VVee knowe wee ought to make hast too come too the place that God calleth vs too:
We know we ought to make haste too come too the place that God calls us too:
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and if the affections of this world intangle vs, wee shall be estraunged from our God by that meanes.
and if the affections of this world entangle us, we shall be estranged from our God by that means.
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Now heerevpon S. Paule addeth, that in Iesus Christ neyther Circumcision nor Vncircumcision auayleth any thing at all: but the newe creature.
Now hereupon S. Paul adds, that in Iesus christ neither Circumcision nor Uncircumcision availeth any thing At all: but the new creature.
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As if he should say, that they which dyd then trouble the Church, had nothing to moue them therto but their owne vayngloriousnesse.
As if he should say, that they which did then trouble the Church, had nothing to move them thereto but their own vayngloriousnesse.
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For to stirre vp great troubles when the Church is not furthered nor fareth the better by them,
For to stir up great Troubles when the Church is not furthered nor fareth the better by them,
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surely it sheweth that men seeke nothing else, but to set vp them selues in the roume of our Lorde Iesus Christ.
surely it shows that men seek nothing Else, but to Set up them selves in the room of our Lord Iesus christ.
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For what should be all our drift, but that the sonne of God might reigne among vs,
For what should be all our drift, but that the son of God might Reign among us,
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and we be ruled by the worde of his Gospell, and that his power might bee knowen, to the ende that bothe great and small might put their whole trust in him? And therefore according heerevnto, let vs bee reso••ed in our whole life to obe• God,
and we be ruled by the word of his Gospel, and that his power might be known, to the end that both great and small might put their Whole trust in him? And Therefore according hereunto, let us be reso••ed in our Whole life to obe• God,
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and to submit our selues to his word. For like as Gods spiritual tēple consisteth in fayth & newnesse of life:
and to submit our selves to his word. For like as God's spiritual temple Consisteth in faith & newness of life:
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so faith importeth that we should do homage vnto God for all his benefites, that wee should haue our recourse vnto him, that we should blaze abrode his praises,
so faith imports that we should do homage unto God for all his benefits, that we should have our recourse unto him, that we should blaze abroad his praises,
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and that his holy name should bee called vppon among vs. That is the way for vs to be aduaunced to be Gods temple.
and that his holy name should be called upon among us That is the Way for us to be advanced to be God's temple.
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Ageine on the other side, we must also be renued in our life, & by patience learne to renounce ourselues,
Again on the other side, we must also be renewed in our life, & by patience Learn to renounce ourselves,
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and to dedicate ourselues vnto God. Lo what all teachers and preachers ought too procure.
and to dedicate ourselves unto God. Lo what all Teachers and Preachers ought too procure.
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They then which shoote not at that marke, do shew well ynough that their intent is not to serue our Lord Iesus Christ.
They then which shoot not At that mark, do show well enough that their intent is not to serve our Lord Iesus christ.
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So then S. Paule declareth that nothing auaileth in Iesus Christ, but the new creature:
So then S. Paul Declareth that nothing avails in Iesus christ, but the new creature:
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that is to say, that wee must come too that poynt, according as wee haue seene how he sayd heretofore in the second to the Corinthans, that whosoeuer will bee esteemed in Iesus Christ, must become a newe creature.
that is to say, that we must come too that point, according as we have seen how he said heretofore in the second to the Corinthians, that whosoever will be esteemed in Iesus christ, must become a new creature.
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For if one man boast of his eloquence, another of his wit, another of his great learning,
For if one man boast of his eloquence, Another of his wit, Another of his great learning,
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and another of his trim behauiour or goodly personage all this is but vanitie.
and Another of his trim behaviour or goodly personage all this is but vanity.
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Therfore let vs learne too forsake our selues quite, and to forsake the world, and to gyue our selues to him that hath bought vs, to the end that wee bee no more looce.
Therefore let us Learn too forsake our selves quite, and to forsake the world, and to gyve our selves to him that hath bought us, to the end that we be no more lose.
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For it is good reason that Iesus Christ hauing bought vs so deerly, should possesse vs and fully inioy vs. But that cannot bee done,
For it is good reason that Iesus christ having bought us so dearly, should possess us and Fully enjoy us But that cannot be done,
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except euery of vs renounce himselfe, and all things else that may hold vs among men.
except every of us renounce himself, and all things Else that may hold us among men.
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Now Sainct Paule speaketh of Circumcision & vncircumcision, bycause that (as yee haue seen afore) the disputation and controuersie which he had was about the Ceremonies of the Lawe, which he comprehendeth heere vnder the particular terme of Circumcision.
Now Saint Paul speaks of Circumcision & uncircumcision, Because that (as ye have seen afore) the disputation and controversy which he had was about the Ceremonies of the Law, which he comprehendeth Here under the particular term of Circumcision.
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For the Iewes would needes haue men to reteine still all the shadowes & figures which serued but for a time.
For the Iewes would needs have men to retain still all the shadows & figures which served but for a time.
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And therfore S. Paul scorning all those things, saith that our Lord Iesus Christ is not come to holde vs still in the old forworne figures,
And Therefore S. Paul scorning all those things, Says that our Lord Iesus christ is not come to hold us still in the old forworn figures,
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but that for as much as the veyle of the temple is rent asunder, and he hath in himselfe the body and substance of all the shadowes that were in the Lawe:
but that for as much as the veil of the temple is rend asunder, and he hath in himself the body and substance of all the shadows that were in the Law:
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men must holde themselues contented with him, and therfore Circumcision was no 〈 ◊ 〉 any thing worth.
men must hold themselves contented with him, and Therefore Circumcision was no 〈 ◊ 〉 any thing worth.
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VVee shall profit our selues the more by 〈 ◊ 〉 text, if we apply it to that which we saw yesterday.
We shall profit our selves the more by 〈 ◊ 〉 text, if we apply it to that which we saw yesterday.
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For in pope 〈 ◊ 〉 they haue many pelting tryfles wherin they put all the trust of holinesse.
For in pope 〈 ◊ 〉 they have many pelting trifles wherein they put all the trust of holiness.
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And if a man aske the Papists how they cā deserue fauor at Gods hand & purchace remission of their sinnes, as they make their boast:
And if a man ask the Papists how they can deserve favour At God's hand & purchase remission of their Sins, as they make their boast:
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They will clap you in the mouth with their holywater, their Tapers, their Sencings, their Organplayes, their chauntings, their Pilgrimages & with a nūber of other things.
They will clap you in the Mouth with their Holywater, their Tapers, their Sencings, their Organplayes, their chantings, their Pilgrimages & with a number of other things.
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Agein they haue their foolishe deuotions of trotting from altar to altar & frō chappell to chappell.
Again they have their foolish devotions of trotting from altar to altar & from chapel to chapel.
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Moreouer they must buy good store of Masses.
Moreover they must buy good store of Masses.
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To be short, all Gods seruice which is so termed in the popedome, is but a maze & gulfe of superstitions inuented of their owne heades.
To be short, all God's service which is so termed in the popedom, is but a maze & gulf of superstitions invented of their own Heads.
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But let vs consider what those things may auaile.
But let us Consider what those things may avail.
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God hath not made mention of any of thē, but men haue deuised them of themselues,
God hath not made mention of any of them, but men have devised them of themselves,
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yea or rather Satā hath whispered them into their eares, too trouble Gods seruice withall.
yea or rather Satā hath whispered them into their ears, too trouble God's service withal.
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And yet notwithstanding, the papists imagin that there is neither Religiō, nor faith, nor seruice of God,
And yet notwithstanding, the Papists imagine that there is neither Religion, nor faith, nor service of God,
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nor zeale, except a man be rauished with their foolesbables.
nor zeal, except a man be ravished with their foolesbables.
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But S. Paule speaking euen of the ceremonies that God had ordeined in his law, saith that they be hensforth as nothing.
But S. Paul speaking even of the ceremonies that God had ordained in his law, Says that they be henceforth as nothing.
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And why? For God thinketh it ynough that we serue him with a pure cōscience,
And why? For God Thinketh it enough that we serve him with a pure conscience,
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& that hauing put our trust in him, we call vpō him, knowing that we hold all things of him,
& that having put our trust in him, we call upon him, knowing that we hold all things of him,
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For Sainct Paules enemies agaynst whom he disputed in all this Epistle, woulde needes haue all the Ceremonies kept,
For Saint Paul's enemies against whom he disputed in all this Epistle, would needs have all the Ceremonies kept,
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and therwithal that we liue vprightly & faithfull, one with another, knowing that charitie is the fulfilling of the law & the end of the law:
and therewithal that we live uprightly & faithful, one with Another, knowing that charity is the fulfilling of the law & the end of the law:
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& finally that we be so dedicated to our god, as we may liue chastly & in all holinesse, waiting for the comming of our Lord Iesus Christ as it is said in the epistle to Titus.
& finally that we be so dedicated to our god, as we may live chastely & in all holiness, waiting for the coming of our Lord Iesus christ as it is said in the epistle to Titus.
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That thē is the first poynt of the holinesse & perfection which God sheweth vs by his worde.
That them is the First point of the holiness & perfection which God shows us by his word.
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But the Papistes will on the contrary parte saye, how so? what shall become of so many goodly deuotions? Shall they all bee abolished? Nay it were better that God shoulde bee plucked out of Heauen.
But the Papists will on the contrary part say, how so? what shall become of so many goodly devotions? Shall they all be abolished? Nay it were better that God should be plucked out of Heaven.
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Lo what the doltishnesse of the Papistes is.
Lo what the doltishness of the Papists is.
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But wee see howe Sainct Paule telleth vs, that if men bee so sore drowned in their owne fancies,
But we see how Saint Paul Telleth us, that if men be so soar drowned in their own fancies,
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as too surmize that they can woorke woonders with God, and bee hild downe too their owne pelting trashe:
as too surmise that they can work wonders with God, and be held down too their own pelting trash:
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all of it is nothi•g woorthe. VVho hath pronounced it? God by the mouth of Sainct Paule.
all of it is nothi•g wort. Who hath pronounced it? God by the Mouth of Saint Paul.
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VVhat [ auaileth 〈 … 〉n? The newe creature.
What [ avails 〈 … 〉n? The new creature.
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And what is ment by the new creature? T••• wee shoulde fall too examining of our lyues after suche a sorte,
And what is meant by the new creature? T••• we should fallen too examining of our lives After such a sort,
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as wee myght bee vtter abaced in our selues:
as we might be utter abased in our selves:
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and therevpon offer vntoo God the spirituall sacrifyces whyche wee owe vntoo him, euen offering ourselues too him to the end he may haue pitie and mercie vppon our myseries, and prouide remedie for them:
and thereupon offer unto God the spiritual Sacrifices which we owe unto him, even offering ourselves too him to the end he may have pity and mercy upon our miseries, and provide remedy for them:
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and finally bee ready too follow him whither soeuer he calleth vs, & not haue any other wisedome than his only woorde, knowing that he cannot bee serued with pompes and gay showes of great glittering too the worlde,
and finally be ready too follow him whither soever he calls us, & not have any other Wisdom than his only word, knowing that he cannot be served with pomps and gay shows of great glittering too the world,
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but he is contented that wee shoulde simply offer vp vnto him our thoughts and affections.
but he is contented that we should simply offer up unto him our thoughts and affections.
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And therfore it is long of none but of our selues, that we knowe not what S Paule meeneth,
And Therefore it is long of none but of our selves, that we know not what S Paul meeneth,
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nor wheretoo this lesson may serue vs. For it is certeine, that all they which flatter not themselues in their owne vyces,
nor whereto this Lesson may serve us For it is certain, that all they which flatter not themselves in their own vices,
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but looke vp vntoo God, knowing that they must come before his iudgemēt seate will rid their handes of all glorie.
but look up unto God, knowing that they must come before his judgement seat will rid their hands of all glory.
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And furthermore they will consider what God commaundes them by his word, how he wilbee serued of vs,
And furthermore they will Consider what God commands them by his word, how he wilbee served of us,
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and what he alloweth, so as they shall no more bee in daunger too bee deceyued, by those tryfling toyes wherein the hypocrites are plunged ouer heade and eares.
and what he alloweth, so as they shall no more be in danger too be deceived, by those trifling toys wherein the Hypocrites Are plunged over head and ears.
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For it is certeine that whereas the Papistes torment themselues (as wee see) to serue God:
For it is certain that whereas the Papists torment themselves (as we see) to serve God:
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for they despise the whole law, & yet in the meane while haue a nūber of things to put into their account, which they would haue God to allow of.
for they despise the Whole law, & yet in the mean while have a number of things to put into their account, which they would have God to allow of.
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But (as I said) the end of all their dooings, is to imagin themselues discharged to Godward,
But (as I said) the end of all their doings, is to imagine themselves discharged to Godward,
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and that he should not presse thē to sore, and yet notwithstanding, that they might follow their own swindge,
and that he should not press them to soar, and yet notwithstanding, that they might follow their own swinge,
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& take leaue to assoile thēselues of al their sinnes, & that God hauing I wote not what, (that is too say, some faire countenance of their owne bringing) shoulde haue his mouth shet and not bee so hardie as too speake a worde.
& take leave to assoil themselves of all their Sins, & that God having I wot not what, (that is too say, Some fair countenance of their own bringing) should have his Mouth shet and not be so hardy as too speak a word.
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Now then wee see whereat S. Paule amed.
Now then we see whereat S. Paul amed.
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And he addeth in the wynding vp, Peace and mercye bee vppon all those that submit themselues too that rule,
And he adds in the winding up, Peace and mercy be upon all those that submit themselves too that Rule,
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and vppon Israell that perteyneth too God. and upon Israel that pertaineth too God.
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In speaking of the Rule, he sheweth that men may well ma•• themselues beleeue thys or that 〈 ◊ 〉 yet in the meane whyle God wyl not bow,
In speaking of the Rule, he shows that men may well ma•• themselves believe this or that 〈 ◊ 〉 yet in the mean while God will not bow,
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for he is not mutable that he should suffer himself to be led by our folyes,
for he is not mutable that he should suffer himself to be led by our folly's,
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or be made to swarue aside:
or be made to swerve aside:
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that is impossible saith S. Paul, and whatsoeuer befall, the Law that God hath stablished must abide vnchaungeable as he himself is.
that is impossible Says S. Paul, and whatsoever befall, the Law that God hath established must abide unchangeable as he himself is.
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No doubt but we will admit this at the first sight.
No doubt but we will admit this At the First sighed.
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For who wil not willingliy abide that God should be our superior? Yea and we perceiue ful wel, that to say the contrary were blasphemie.
For who will not willingliy abide that God should be our superior? Yea and we perceive full well, that to say the contrary were blasphemy.
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Yee see then that at a glaunce the whole world can wel graunt that God should be our souerein,
Ye see then that At a glance the Whole world can well grant that God should be our sovereign,
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and his lawe our rule, but therwithall let vs see what libertie men take to themselues.
and his law our Rule, but therewithal let us see what liberty men take to themselves.
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Euery man deuiseth one thing or other, and when he hath so done, he would haue all other men too obserue the same:
Every man devises one thing or other, and when he hath so done, he would have all other men too observe the same:
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euery man then woulde haue his owne rule alone by himself.
every man then would have his own Rule alone by himself.
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True it is that in the popedome all are not of the rule of S. Frauncis or of S. Dominik:
True it is that in the popedom all Are not of the Rule of S. Francis or of S. Dominick:
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but yet for all that there is not so doting an old foole, nor so superstitious an hypocrite in the popedome but he hath his rule.
but yet for all that there is not so doting an old fool, nor so superstitious an hypocrite in the popedom but he hath his Rule.
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Ageine, there is not so yong a calfe but he hath his rule too. For all of them will say, that is my deuotion.
Again, there is not so young a calf but he hath his Rule too. For all of them will say, that is my devotion.
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And their vsing of the worde Deuotion, is as much to say with them, as, God is put backe,
And their using of the word Devotion, is as much to say with them, as, God is put back,
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and I must haue my libertie to do what I list, and God must hold himself contented with it.
and I must have my liberty to do what I list, and God must hold himself contented with it.
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Thus wee see how the diuelish pride of mē in fleeting to and fro, and in wandering out at rouers, gadding now on the one side and now on the other, is all one as if they made crooked and ouerthwart pathes,
Thus we see how the devilish pride of men in fleeting to and from, and in wandering out At rovers, gadding now on the one side and now on the other, is all one as if they made crooked and overthwart paths,
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& that God should therfore be faine to bow his rule, & become plyable to bend according to their fancies.
& that God should Therefore be feign to bow his Rule, & become pliable to bend according to their fancies.
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So much the more therfore behoueth it vs too marke well howe it is said heere, that men may well torment themselues,
So much the more Therefore behooves it us to mark well how it is said Here, that men may well torment themselves,
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but yet Gods rule shall continue still, & hold on his course and keepe his pace.
but yet God's Rule shall continue still, & hold on his course and keep his pace.
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And what is this rule? It is that it should suffize vs to haue perfection in such wise,
And what is this Rule? It is that it should suffice us to have perfection in such wise,
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as our Lord Iesus Christ sheweth it vs in his Gospell. Not that it can be fully in vs:
as our Lord Iesus christ shows it us in his Gospel. Not that it can be Fully in us:
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but that it behoueth vs too labour towardes it.
but that it behooves us too labour towards it.
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For when wee speake of perfection it is not ment that we can atteine to it so long as we liue:
For when we speak of perfection it is not meant that we can attain to it so long as we live:
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but that we must not swarue one way nor other, neither to the right hand nor to the left,
but that we must not swerve one Way nor other, neither to the right hand nor to the left,
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but keepe on still to the mark that God sheweth vs. Yee see then that it behoueth vs to become newe creatures:
but keep on still to the mark that God shows us Ye see then that it behooves us to become new creatures:
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that is to say, wee 〈 ◊ 〉 renounce ourselues and y••lde wholly vnto God. And sith it is so:
that is to say, we 〈 ◊ 〉 renounce ourselves and y••lde wholly unto God. And sith it is so:
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let vs bethinke vs too sub•••• ourselues to the sayd rule, and to frame ourselues therafter.
let us bethink us too sub•••• ourselves to the said Rule, and to frame ourselves thereafter.
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For euery man will soone set forth his legges and feete: but that shall be but to fisk heere and there.
For every man will soon Set forth his legs and feet: but that shall be but to fisk Here and there.
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And therefore to the end we stray not, let vs learne to sticke fast to the things that God sheweth and teacheth vs by his woorde.
And Therefore to the end we stray not, let us Learn to stick fast to the things that God shows and Teaches us by his word.
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Now wheras S. Paule saith that peace and mercie shal be vpon them:
Now whereas S. Paul Says that peace and mercy shall be upon them:
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it is to shewe vs, that we may defye the whole world, and that although wee be condemned by the follie of men,
it is to show us, that we may defy the Whole world, and that although we be condemned by the folly of men,
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yet wee neede not to passe for it, but may keepe on our race still: so God allow of vs, it is sufficient.
yet we need not to pass for it, but may keep on our raze still: so God allow of us, it is sufficient.
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For surely we shewe that wee yeeld him not the honor which is due to him,
For surely we show that we yield him not the honour which is due to him,
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when wee be so shaken downe by the foolishe iudgement of the worlde, and with the opinions that men sowe abrode of vs. If it bee sayd of vs, these fellowes behaue not themselues well,
when we be so shaken down by the foolish judgement of the world, and with the opinions that men sow abroad of us If it be said of us, these Fellows behave not themselves well,
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and wee bee greeued at it, & thervpon would frame ourselues to euery mans liking: it is certein that in the meane while wee shall swarue aside from God.
and we be grieved At it, & thereupon would frame ourselves to every men liking: it is certain that in the mean while we shall swerve aside from God.
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and that they shoulde bee the markes of the Churche, as they surmyzed.
and that they should be the marks of the Church, as they surmyzed.
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So then let vs marke well how S. Paule hath tolde vs heere, that althoughe men condemne vs and finde fault in our doyngs: (as certeinly the world will neuer agree with God:) yet notwithstanding wee must esteeme it as nothing,
So then let us mark well how S. Paul hath told us Here, that although men condemn us and find fault in our doings: (as Certainly the world will never agree with God:) yet notwithstanding we must esteem it as nothing,
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and hold ourselues contented that God blisseth vs, and offereth vs heere all happinesse vnder the word peace, certifying vs that he will haue compassion vpon vs, how miserable soeuer we be.
and hold ourselves contented that God blisseth us, and Offereth us Here all happiness under the word peace, certifying us that he will have compassion upon us, how miserable soever we be.
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Although men should spit in our faces, and although there appeere no such vertues in vs as were requisite:
Although men should spit in our faces, and although there appear no such Virtues in us as were requisite:
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yet notwithstanding, if we keepe on our way still vnto God, we shall euer finde him pitifull to beare with our infirmities,
yet notwithstanding, if we keep on our Way still unto God, we shall ever find him pitiful to bear with our infirmities,
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and to releeue all our miseries.
and to relieve all our misery's.
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VVhen wee be once at the poynt, it ought to suffyze vs. But on the contrary part, let vs vnderstand also that in blissing such as frame themselues too the rule of God, the holy Ghost curseth and detesteth,
When we be once At the point, it ought to suffyze us But on the contrary part, let us understand also that in blissing such as frame themselves too the Rule of God, the holy Ghost Curseth and detesteth,
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yea and vtterly shaketh off such as runne at rouers after that sort, and set more by their owne fancies than by all lawes,
yea and utterly shakes off such as run At rovers After that sort, and Set more by their own fancies than by all laws,
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and will needes haue leaue to do what they list, and harden themselues in such wise ageinst Gods word.
and will needs have leave to do what they list, and harden themselves in such wise against God's word.
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Although then that they be had in reputatation to the worldward, and be in a maner drunken in their owne pride and presumption,
Although then that they be had in Reputation to the worldward, and be in a manner drunken in their own pride and presumption,
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and set more by themselues than rea••• would they should: yet wee see that God doth alwayes holde them as accursed.
and Set more by themselves than rea••• would they should: yet we see that God does always hold them as accursed.
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So then the thing that wee haue to remember in effect, is that we haue but one only rule, which is conteyned in the Gospell.
So then the thing that we have to Remember in Effect, is that we have but one only Rule, which is contained in the Gospel.
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And whither doth that rule leade vs? Euen to this, that we bring not to God what we our selues think good,
And whither does that Rule lead us? Eve to this, that we bring not to God what we our selves think good,
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or what we haue deuized of our own head:
or what we have devised of our own head:
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but that we submit ourselues wholly vnto him & to his woord, and cōsider also that seing we haue all perfection in our Lord Iesus Christ, we must be cōtented with him alone, specially for asmuch as we see God to be pitifull in hauing mercie vpon vs,
but that we submit ourselves wholly unto him & to his word, and Consider also that sing we have all perfection in our Lord Iesus christ, we must be contented with him alone, specially for as as we see God to be pitiful in having mercy upon us,
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and that our life shall be happie and blissed of him, so we go on foorth whither soeuer he calleth vs:
and that our life shall be happy and Blessed of him, so we go on forth whither soever he calls us:
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Lyke as on the contrarie parte, what soeuer opinion the worlde haue of vs, and how much so euer it fauour vs, we must needes be accursed,
Like as on the contrary part, what soever opinion the world have of us, and how much so ever it favour us, we must needs be accursed,
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if we haue not the rule that Sainct Paule speaketh of heere. And hee addeth Israell that belongeth too God:
if we have not the Rule that Saint Paul speaks of Here. And he adds Israel that belongeth too God:
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too shewe that they whiche serue God after that spirituall maner, shall alwayes bee acknowledged of him for his people.
too show that they which serve God After that spiritual manner, shall always be acknowledged of him for his people.
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Likewise in these dayes the Papistes woulde haue men too keepe [ Oyle and ] Creame and diuers other things.
Likewise in these days the Papists would have men too keep [ Oil and ] Cream and diverse other things.
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But Sainct Paules enemies had much more colour than the Papistes haue, and their cace was much better in comparison.
But Saint Paul's enemies had much more colour than the Papists have, and their case was much better in comparison.
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Neuerthelesse Sainct Paule reiecteth all those things, and sayeth that God muzeth not vppon any of those small toyes.
Nevertheless Saint Paul rejects all those things, and Saith that God muzeth not upon any of those small toys.
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True it is that he had ordeyned the figures of the Lawe for a tyme,
True it is that he had ordained the figures of the Law for a time,
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and they had also some profite in them, bycause they serued too leade the people too our Lord Iesus Christe.
and they had also Some profit in them, Because they served too lead the people too our Lord Iesus Christ.
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But nowe that wee haue the substance and pithe of them in him: wee muste gyue them quyte ouer.
But now that we have the substance and pith of them in him: we must gyve them quite over.
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Then of muche more lykelyhood they bee not the Israell of God, that set foorth themselues with greate pompe before men:
Then of much more likelihood they be not the Israel of God, that Set forth themselves with great pomp before men:
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but they that haue the true marke of God.
but they that have the true mark of God.
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For when the Papistes speake too vs of the Churche, the Pope muste needes bee there with his tryple Crowne, the Bishoppes muste bee disguyzed too playe their enterlude, there muste bee a sorte of horned beastes, all muste glister, the Priestes and Monkes muste bee present,
For when the Papists speak too us of the Church, the Pope must needs be there with his tryple Crown, the Bishops must be disguyzed too play their interlude, there must be a sort of horned beasts, all must glister, the Priests and Monks must be present,
p-acp c-crq dt njp2 vvb av pno12 pp-f dt n1, dt n1 vmb av vbi a-acp p-acp po31 j n1, dt n2 vmb vbi vvn av vvi po32 n1, pc-acp vmb vbi dt n1 pp-f j-vvn n2, d vmb vvi, dt n2 cc n2 vmb vbi j,
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and the eyes of the simple soules muste bee dazeled. Yee see then wherein the Churche of God consisteth after the opinion of the Papistes:
and the eyes of the simple Souls must be dazzled. Ye see then wherein the Church of God Consisteth After the opinion of the Papists:
cc dt n2 pp-f dt j n2 vmb vbi vvn. pn22 vvb av c-crq dt n1 pp-f np1 vvz p-acp dt n1 pp-f dt njp2:
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that is too wit, in pompe and in tryfling and vnprofitable gewgawes. And what say they too the Sacramentes? They must haue this and that:
that is too wit, in pomp and in trifling and unprofitable gewgaws. And what say they too the Sacraments? They must have this and that:
cst vbz av n1, p-acp n1 cc p-acp j-vvg cc j-u n2. cc q-crq vvb pns32 av dt n2? pns32 vmb vhi d cc d:
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and to bee shorte, they haue their ma•kes whych they take to bee good stuffe. But in the meane whyle let vs come too the Gospell.
and to be short, they have their ma•kes which they take to be good stuff. But in the mean while let us come too the Gospel.
cc pc-acp vbi j, pns32 vhb po32 n2 r-crq pns32 vvb pc-acp vbi j n1. p-acp p-acp dt j n1 vvb pno12 vvi av dt n1.
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VVhat shall a man fynde there? Nothing but plaine simplicitie.
What shall a man find there? Nothing but plain simplicity.
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God will not haue the preachers of his word and the ministers of his sacramentes too bee disguised,
God will not have the Preachers of his word and the Ministers of his Sacraments too be disguised,
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nor too make so many murlimewes:
nor too make so many murlimewes:
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neither is it his will that his sacramentes should bee defyled with mennes inuentions, for all that is nothing before God.
neither is it his will that his Sacraments should be defiled with men's Inventions, for all that is nothing before God.
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Therefore let vs beare well in mynde the definition of the true Churche whiche Sainct Paule setteth downe heere, too the end we bee not shaken when men say too vs. How nowe? See I pray you how goodly things they bee.
Therefore let us bear well in mind the definition of the true Church which Saint Paul sets down Here, too the end we be not shaken when men say too us How now? See I pray you how goodly things they be.
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They bee so in deede according too our naturall vnderstandyng. For after as a man is fleshly and earthly:
They be so in deed according too our natural understanding. For After as a man is fleshly and earthly:
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so will he be alwayes inclined to followe the thing that caryeth a fayre shewe to his senses.
so will he be always inclined to follow the thing that Carrieth a fair show to his Senses.
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But it is not for vs too iudge of Gods seruice: we must sticke too that which he hath determined, for his sentence cannot bee repealed:
But it is not for us too judge of God's service: we must stick too that which he hath determined, for his sentence cannot be repealed:
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but are faine to borrow it else where:
but Are feign to borrow it Else where:
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which is that wee must seeke al our whole wysedome in Iesus Christ, which thing wee then doo when wee obey him, and not else.
which is that we must seek all our Whole Wisdom in Iesus christ, which thing we then do when we obey him, and not Else.
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Furthermore let vs vnderstand that he will not haue vs any longer tyed too the outward things which he ordeined in the time of the Law:
Furthermore let us understand that he will not have us any longer tied too the outward things which he ordained in the time of the Law:
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but he will haue vs to be contented with Iesus Christ alone, & with the perfection that is in him.
but he will have us to be contented with Iesus christ alone, & with the perfection that is in him.
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And therevpon wee haue also too marke, how he wisheth the grace of our Lord Iesus Christ too bee with their spirit.
And thereupon we have also too mark, how he wishes the grace of our Lord Iesus christ too be with their Spirit.
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For it sheweth that the worlde by reason of his vnthankefulnesse:
For it shows that the world by reason of his unthankfulness:
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is not worthie too see the benefites that are offered it in Iesus Chryst. The Gospell shall [ perchaunce ] bee preached ynoughe,
is not worthy too see the benefits that Are offered it in Iesus Christ The Gospel shall [ perchance ] be preached enough,
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but yet in the meane whyle we see how euery man shrinkes back and wrytheth aside,
but yet in the mean while we see how every man shrinks back and wrytheth aside,
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as thoughe wee had conspyred too forsake the good way of saluation, too cast our selues intoo ruine and destruction.
as though we had conspired too forsake the good Way of salvation, too cast our selves into ruin and destruction.
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And what is the cause thereof? It is for that wee haue oure myndes emptie,
And what is the cause thereof? It is for that we have our minds empty,
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and the Diuel fynds always entrance into vs, and thervpon tempteth and prouoketh vs too flitter in the ayre.
and the devil finds always Entrance into us, and thereupon tempts and provoketh us too flitter in the air.
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Too bee short, vntill 〈 ◊ 〉 grace of our Lorde Iesus Christ bee with our spirit, it is certeyn that wee shall alwayes bee as wayeryug reedes,
Too be short, until 〈 ◊ 〉 grace of our Lord Iesus christ be with our Spirit, it is certain that we shall always be as wayeryug redes,
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so as there shall bee neither holde nor stay in vs.
so as there shall be neither hold nor stay in us
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Yee see then that the point wheretoo wee must come, is not onely that God should poure out his grace vppon vs,
Ye see then that the point whereto we must come, is not only that God should pour out his grace upon us,
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but that wee also shoulde so receiue it in harte and minde, as it may take roote, not to hold vs downe heere beneath,
but that we also should so receive it in heart and mind, as it may take root, not to hold us down Here beneath,
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but to lift vp our affections & all our senses vnto God.
but to lift up our affections & all our Senses unto God.
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And bicause this doctrine can neuer passe vnspoken ageinst, S. Paule doth heere defie all such as lift vp thēselues ageinst it, and saith:
And Because this Doctrine can never pass unspoken against, S. Paul does Here defy all such as lift up themselves against it, and Says:
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Hereafter let no man trouble mee, for I beare the markes of our Lord Iesus Christ in my body. Hereafter let no man trouble me, for I bear the marks of our Lord Iesus christ in my body.
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VVhen he speaketh of the markes of our Lord Iesus Christ, he setteth them ageinst all the cotes armours of Princes, ageinst all their Crownes and scepters,
When he speaks of the marks of our Lord Iesus christ, he sets them against all the coats armours of Princes, against all their Crowns and sceptres,
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& ageinst all the cognisances or badges, which they haue too honour thēselues withal, or to purchase thēselues any maiestie or reuerence to the worldward.
& against all the cognizances or badges, which they have too honour themselves withal, or to purchase themselves any majesty or Reverence to the worldward.
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VVhen a Prince intendeth to keepe his estate, he will furnish and apparell himself in such sort,
When a Prince intends to keep his estate, he will furnish and apparel himself in such sort,
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as men shal not bee able to looke vpon him without dazeling of their eyes. And they do it, oftentimes bicause they haue not in themselues wherwith to win estimation,
as men shall not be able to look upon him without dazzling of their eyes. And they do it, oftentimes Because they have not in themselves wherewith to win estimation,
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and so yee see it is the fashion of worldlings to set out themselues with pomp and brauerie,
and so ye see it is the fashion of worldlings to Set out themselves with pomp and bravery,
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and to vse many things to get themselues reputation.
and to use many things to get themselves reputation.
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To be short, the world doth alwayes borrow of others, bicause it hath nothing but vanitie in it selfe.
To be short, the world does always borrow of Others, Because it hath nothing but vanity in it self.
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But S. Paule telleth vs that the marks of our Lord Iesus Christ are much better, preciouser,
But S. Paul Telleth us that the marks of our Lord Iesus christ Are much better, preciouser,
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and of farre greater Maiestie, than all the things wherwith the world is so rauished as wee see.
and of Far greater Majesty, than all the things wherewith the world is so ravished as we see.
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But by the way wee must see what he ment by these markes.
But by the Way we must see what he meant by these marks.
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He hath shewed it [ in another Epistle ] heretofore, where he sayth that he had bin often whipped, that he had bin once stoned that he had bin cast in prison, that he had suffered hunger & thirst, He hath showed it [ in Another Epistle ] heretofore, where he say that he had been often whipped, that he had been once stoned that he had been cast in prison, that he had suffered hunger & thirst,
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and finally that he had bin as an outcast and forlorne person. True it is that such reprochfull things would bee shunned to the worldward.
and finally that he had been as an outcast and forlorn person. True it is that such reproachful things would be shunned to the worldward.
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But S. Paule saith that they be much better, than all the honor and pompe that could be deuised to be done vnto him,
But S. Paul Says that they be much better, than all the honour and pomp that could be devised to be done unto him,
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and that he caryeth those markes, to the end that men should not stop him of his course,
and that he Carrieth those marks, to the end that men should not stop him of his course,
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nor hinder him of discharging his duetie.
nor hinder him of discharging his duty.
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Now then wee see how S. Paules meaning is, first that if we bee Christians and 〈 ◊ 〉 true Church of God, we must keepe this order,
Now then we see how S. Paul's meaning is, First that if we be Christians and 〈 ◊ 〉 true Church of God, we must keep this order,
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namely that we bee vnited togither, or that wee bee all as one.
namely that we be united together, or that we be all as one.
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And howe is that? Not euery man after his owne fancie, as wee see some doo, who beyng of a froward minde cannot possibly frame themselues to others,
And how is that? Not every man After his own fancy, as we see Some do, who being of a froward mind cannot possibly frame themselves to Others,
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but will needes keepe alone by themselues, like shrewde horses, and it were too bee wished that there were Hermitages and Cloysters for such maner of people,
but will needs keep alone by themselves, like shrewd Horses, and it were to be wished that there were Hermitages and Cloisters for such manner of people,
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when they will not by any meanes ioyne with the order of the Churche.
when they will not by any means join with the order of the Church.
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Therefore when they doo so separate themselues from the companie of the faithfull through their owne pryde, they must bee made the Diuelles Hermites and Cloysterers.
Therefore when they do so separate themselves from the company of the faithful through their own pride, they must be made the Diuelles Hermits and Cloisterers.
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But howsoeuer the worlde go, men see why they bee so hidden:
But howsoever the world go, men see why they be so hidden:
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namely bycause the Diuell holdeth and possesseth them, and their desire is nothing else but too haue I wote not what a separation, too turne quyte and cleane away from God.
namely Because the devil holds and Possesses them, and their desire is nothing Else but too have I wot not what a separation, too turn quite and clean away from God.
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But Sainct Paule telleth vs, that the rule which wee must go by is this,
But Saint Paul Telleth us, that the Rule which we must go by is this,
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namely that we make Iesus Christ our shooteanker, laboring too fashion our selues lyke vnto him,
namely that we make Iesus christ our shooteanker, labouring too fashion our selves like unto him,
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so that whensoeuer he speakes, wee may yeeld our selues too his saying, and euery of vs keepe his order:
so that whensoever he speaks, we may yield our selves too his saying, and every of us keep his order:
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and afterward that wee help one another. For wee may well brag of perfection and of this and that:
and afterwards that we help one Another. For we may well brag of perfection and of this and that:
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but if wee indeuer not too further the buylding vp of the spirituall temple, surely wee shall still serue Satan,
but if we endeavour not too further the building up of the spiritual temple, surely we shall still serve Satan,
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and bee as slaues vnder his tyrannie.
and be as slaves under his tyranny.
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Therefore let vs learne to haue one conformitie among vs, tending all togither too our Lorde Iesus Christ.
Therefore let us Learn to have one conformity among us, tending all together too our Lord Iesus christ.
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And furthermore let such as haue stoutnesse and cōstancie to walke in Gods Lawe, defie all these Cockerelles that mount vp in pryde after that fashion, too bring in this or that.
And furthermore let such as have stoutness and constancy to walk in God's Law, defy all these Cockerelles that mount up in pride After that fashion, too bring in this or that.
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For Iesus Christ will alwayes knowe his owne markes.
For Iesus christ will always know his own marks.
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That is too say, although wee bee despyzed too the worldward, yet shall wee alwayes bee auowed too bee Gods children.
That is too say, although we be despyzed too the worldward, yet shall we always be avowed to be God's children.
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And therefore let vs go on forewarde still, and let such as would stoppe vs, be sure that God will beate them down, as wee haue seene heeretofore.
And Therefore let us go on forward still, and let such as would stop us, be sure that God will beat them down, as we have seen heretofore.
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Yea and it is good reason that they should bee scattered and confounded, sith they breake the vnitie of the Churche:
Yea and it is good reason that they should be scattered and confounded, sith they break the unity of the Church:
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and for asmuch as they will not imploy their seruice (according too their abilitie) too the furtherance of the kingdome of our Lord Iesus Christ, G•rt muste needes ouerthrowe them how glorious or prydefull so euer they bee.
and for as as they will not employ their service (according too their ability) too the furtherance of the Kingdom of our Lord Iesus christ, G•rt must needs overthrown them how glorious or prydefull so ever they be.
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Thus yee see what we haue too gather vppon this text, if wee minde too continue in the inioying and possession of the benefites that haue bin purchaced for vs so deerely, by the death and passion of our Lorde Iesus Christ,
Thus ye see what we have too gather upon this text, if we mind too continue in the enjoying and possession of the benefits that have been purchased for us so dearly, by the death and passion of our Lord Iesus christ,
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and are still dayly offered vs by the Gospell.
and Are still daily offered us by the Gospel.
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And now let vs fall downe before the Maiestie of our good God with acknowledgment of our faults, praying him that wee may bee so wounded with them,
And now let us fallen down before the Majesty of our good God with acknowledgment of our Faults, praying him that we may be so wounded with them,
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as they may make vs too bewayle them and too craue forgiuenesse of them, and also too reforme them in such wise by true repentance,
as they may make us too bewail them and too crave forgiveness of them, and also too reform them in such wise by true Repentance,
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as wee may fight manfully agaynst all the vyces and corruptions of our fleshe, till he haue ridde vs quyte and cleane of them all, too clothe vs agayne with his owne rightuousnesse.
as we may fight manfully against all the vices and corruptions of our Flesh, till he have rid us quite and clean of them all, too cloth us again with his own righteousness.
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And so let vs all say, Almightie God heauenly father &c. Thus ende the Sermons of Mayster Iohn Caluin vppon the Epistle of S. Paule too the Galathians.
And so let us all say, Almighty God heavenly father etc. Thus end the Sermons of Master John Calvin upon the Epistle of S. Paul too the Galatians.
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All prayse, glorie, honour, and thankes bee only vntoo God through his Sonne our Lord Iesus Christ. Amen.
All praise, glory, honour, and thanks be only unto God through his Son our Lord Iesus christ. Amen.
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