A godly and frutefull sermon, made at Maydestone in the county of Kent the fyrst sonday in Lent, in the presence of the most reuerend father in God Thomas archbishop of Canterbury. &c. / by M. Thomas Cole scholemayster there, againste dyuers erronious opinions of the Anabaptistes and others.
A SERMON MADE AT MAYDSTONE THE FYRT sonday in Lente, the yeare of oure Lord, 1552. in the presence of the most reue rend father in God, Thomas Archby•shop of Canterbury. &c. by M. Thomas Cole schoolemaister there, agaynst dyuers errours of the Anabaptistes and such sectes where soeuer they be,
A SERMON MADE AT MAIDSTONE THE FYRT Sunday in Lente, the year of our Lord, 1552. in the presence of the most reue rend father in God, Thomas Archby•shop of Canterbury. etc. by M. Thomas Cole Schoolmaster there, against Diverse errors of the Anabaptists and such Sects where soever they be,
WHo dooth not meruayle or counte it a thing very straunge, that a mortall man, of the generation of Adam, conceyued in synne, borne in wyckednes, brynge no creatour,
WHo doth not marvel or count it a thing very strange, that a Mortal man, of the generation of Adam, conceived in sin, born in wickedness, bring no creator,
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But deere christians, meruail not, neyther charge you gods elect prophet with any euel, or breache of ciuilitie, least happely in faultyng them, whom god sendeth vnto you with the worde of reconciliation, ye procure to your selues the same rebuke, whych our Sauiour Christ gaue to the catchyng Phariseis, namelye,
But deer Christians, marvel not, neither charge you God's elect Prophet with any evil, or breach of civility, least happily in faultyng them, whom god sends unto you with the word of reconciliation, you procure to your selves the same rebuke, which our Saviour christ gave to the catching Pharisees, namely,
Seynge therfore, that almighty God, the lorde of all creatures sent him to speake vnto thē, he gaue him power to say, Audite: and seing he sent him not to speake his owne wordes,
Sing Therefore, that almighty God, the lord of all creatures sent him to speak unto them, he gave him power to say, Audite: and sing he sent him not to speak his own words,
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but the wordes of God, he also gaue hym power to saye, Quoniam Dominus loquutus est. For as the penne is the instrument, that formeth the lettre, whereby the mynde of the writer doth appeare vnto them that read it, not through the pen only,
but the words of God, he also gave him power to say, Quoniam Dominus loquutus est. For as the pen is the Instrument, that formeth the lettre, whereby the mind of the writer does appear unto them that read it, not through the pen only,
euen so the prophet Esay, & al thei that haue ye ministery of the word of god, are but the instrumēts which god vseth according to his godly pleasure, to make his wil to be knowē vnto the hearers:
even so the Prophet Isaiah, & all they that have the Ministry of the word of god, Are but the Instruments which god uses according to his godly pleasure, to make his will to be known unto the hearers:
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Dauid not forgetting that he was the instrumēt of god, although called to the dignitie of a prophet, vnable of himselfe to set forth the inestimable riches of Gods wisdom, wtout the aide of his holy spirit, said Lingua mea calam us scribae, velociter scribentis.
David not forgetting that he was the Instrument of god, although called to the dignity of a Prophet, unable of himself to Set forth the inestimable riches of God's Wisdom, without the aid of his holy Spirit, said Lingua mea Calam us Scribae, Velociter scribentis.
whan he heard ye people of Corinth fallen into such a phrenetical contention, yt thei wold (as mē do now a daies) either cōmende or lothe ye word for the instrument sake,
when he herd you people of Corinth fallen into such a phrenetical contention, that they would (as men do now a days) either commend or loath the word for the Instrument sake,
Quid igitur est Paulus? Quis •utem Apollo? nisi ministri per quos credidistis, et ut cui { que } dominus dedit, Ego plantaui, Apollo r•gauit, sed Deus deditincrementū.
Quid igitur est Paulus? Quis •utem Apollo? nisi ministri per quos credidistis, et ut cui { que } dominus dedit, Ego plantaui, Apollo r•gauit, sed Deus deditincrementū.
Esay vpō like consideraciō entendinge to drawe the Israelites from the deceauable affections of flesh and bloud vnto the worthy receiuyng and reuerent embrasyng of the woord of lyfe, that they shuld not thynke on the person,
Isaiah upon like consideration intending to draw the Israelites from the deceauable affections of Flesh and blood unto the worthy receiving and reverent embrasyng of the word of life, that they should not think on the person,
The lyke mynde ought to be at this daye in all them that either preache or heare the woord of the Lord, that the preachers may acknowledge themselues to bee but instruments,
The like mind ought to be At this day in all them that either preach or hear the word of the Lord, that the Preachers may acknowledge themselves to be but Instruments,
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Now therfore that almighty God speaketh by his instrumentes, the true preachers of his word, thorow the operation of his holy spirit, which in times past spake immediately from himself, by the patriarkes and prophetes to the world:
Now Therefore that almighty God speaks by his Instruments, the true Preachers of his word, thorough the operation of his holy Spirit, which in times past spoke immediately from himself, by the Patriarchs and Prophets to the world:
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Let vs giue eare with diligence that we may vnderstand his heauenly mynd, and beware that we despise not, neglect and abandon this high treasure of the wisedome of god, the word of faith,
Let us give ear with diligence that we may understand his heavenly mind, and beware that we despise not, neglect and abandon this high treasure of the Wisdom of god, the word of faith,
and faithfully persist in it to the ende, that the may reape with great comfort thie promise of God, Qui perseue• auerit vs { que } in finem, hic saluus erit.
and faithfully persist in it to the end, that the may reap with great Comfort Thief promise of God, Qui perseue• auerit us { que } in finem, hic saluus erit.
And therfore the Prophets whā they had spoken to the people, vnto whome they were sent, the mynd and woord of God, they for the moste parte concluded their matters with these wordes, saying:
And Therefore the prophets when they had spoken to the people, unto whom they were sent, the mind and word of God, they for the most part concluded their matters with these words, saying:
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Now derely beloued christiās, although Esay speaketh not vnto you, but a synful man, one vnwoorthy to beare Esayes bookes after hym, either for the dexteritie of life that was in hym, eyther for the deepe knowledge in the mysteries of God,
Now dearly Beloved Christians, although Isaiah speaks not unto you, but a sinful man, one unworthy to bear Isaiah books After him, either for the dexterity of life that was in him, either for the deep knowledge in the Mysteres of God,
Wherefore hopyng to haue you lyke attentiue nowe, as the true worshippers of God were in Esayes time, I vse the same introduction to my matter as Esay did, saiynge vnto you, as he didde vnto them:
Wherefore hoping to have you like attentive now, as the true worshippers of God were in Isaiah time, I use the same introduction to my matter as Isaiah did, saying unto you, as he did unto them:
so learned an auditory, so diligently bent to hear that that shalbe spoken, but am compelled for conscience sake to speak that that the lord wylleth to be spokē by me: (wherfore) as it is written Qui habet aures ad audiendum, audiat.
so learned an auditory, so diligently bent to hear that that shall spoken, but am compelled for conscience sake to speak that that the lord willeth to be spoken by me: (Wherefore) as it is written Qui habet aures ad audiendum, audiat.
or to satisfy the wanton lustes of your fleshe, as dyd the Epicures: neither to tryppe the preachers in their wordes, as dyd the Phariseis or cursed Herodians:
or to satisfy the wanton lusts of your Flesh, as did the Epicureans: neither to tryppe the Preachers in their words, as did the Pharisees or cursed Herodians:
so to attend, that ye myght comprehende your dutie towardes our merciful god. To this end do they heare that are either wyse, or religious: As Salomon witnesseth:
so to attend, that you might comprehend your duty towards our merciful god. To this end do they hear that Are either wise, or religious: As Solomon Witnesseth:
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bycause they refuse to be lerned therin: vnto whom Salomō forbiddeth to speake, saying: In auribus insipientiū ne loquaris, despicient enim doctrinā eloquij tui.
Because they refuse to be learned therein: unto whom Salomō forbiddeth to speak, saying: In auribus insipientiū ne loquaris, despicient enim doctrinā eloquij tui.
Beyng well assured, yt if ye disceaue me herein, yet can you not deceyue the lorde who seeth clerely in the darkenesse, who knoweth the very secretes of all mens hertes,
Being well assured, that if you disceaue me herein, yet can you not deceive the lord who sees clearly in the darkness, who Knoweth the very secrets of all men's herts,
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After this humble and louely maner, dyd saynt Paule exhort the Corinthians, which were citisyns of the head citie of Achaia, of whom they had theyr names,
After this humble and lovely manner, did saint Paul exhort the Corinthians, which were citisyns of the head City of Achaia, of whom they had their names,
and were called Corinthians, wyllyng them, as a tender father dooth his beloued chyldern, that they shuld not receyue the abundant grace of god, mynystred vnto them by his preachynge, in vayne.
and were called Corinthians, willing them, as a tender father doth his Beloved children, that they should not receive the abundant grace of god, ministered unto them by his preaching, in vain.
What mischief was there to be sene amōg any people, that coulde not be bothe sene and founde among the Corinthians before his prechyng? Were they not deuout ydolaters, execrable blasphemers, vnmercifull oppressers, violent exactours, beastly aduoutters, full of enuy, pride, dronkennes, gluttonye, strife, sedition and vnspeakeable villanye agaynst God and his dere son Iesus Christ? Dyd they not through ignorance, the chiefe enemy to knowledge, abuse all the good giftes of god? But the Lorde entendyng to set forth mercy towardes them,
What mischief was there to be seen among any people, that could not be both seen and found among the Corinthians before his preaching? Were they not devout Idolaters, execrable blasphemers, unmerciful Oppresses, violent Exactours, beastly aduoutters, full of envy, pride, Drunkenness, gluttony, strife, sedition and unspeakable villainy against God and his dear son Iesus christ? Did they not through ignorance, the chief enemy to knowledge, abuse all the good Gifts of god? But the Lord intending to Set forth mercy towards them,
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Wherefore by trewe preachyng he layd a sure foundation among them, vt sapiens archytectus, namely the Lord Iesus, y• they beyng buylt vpon hym, myght grow to an holy temple in the Lorde.
Wherefore by true preaching he laid a sure Foundation among them, vt sapiens archytectus, namely the Lord Iesus, y• they being built upon him, might grow to an holy temple in the Lord.
Therfore soone after saynct Paules departure from Corynth, the dyuell (woorkyng in the children of vnbelefe) styrred the Corinthians to theyr old vomite agayn, that they myght peryshe.
Therefore soon After saint Paul's departure from Corinth, the Devil (working in the children of unbelief) stirred the Corinthians to their old vomit again, that they might perish.
And to bryng this matter to passe, he laboured to cause the heathen people that had concurse thyther, not onely by theyr heathenyshe manners, to corrupt the people,
And to bring this matter to pass, he laboured to cause the heathen people that had concourse thither, not only by their Heathenish manners, to corrupt the people,
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but also thorough false Apostles, to brynge theym frome the truthe to paganry, from the gospell to the lawe, from the rightuousnes of Christe, to theyr owne ryghtuousnes,
but also through false Apostles, to bring them from the truth to paganry, from the gospel to the law, from the righteousness of Christ, to their own righteousness,
and from the true worshyppynge of god, to adore their owne inuention, that the knowledge of God myght cleane bee rooted out amonge the people, Saynct Paule beyng moued with godly zeale ouer them,
and from the true worshipping of god, to adore their own invention, that the knowledge of God might clean be rooted out among the people, Saint Paul being moved with godly zeal over them,
althogh he had moued theym with one epistle to beware of suche deceyuers, yet ceassed he not with an other (signifyeng his carefulnes) to exhort theim that they shuld not receiue the grace of god in vayn,
although he had moved them with one epistle to beware of such deceivers, yet ceased he not with an other (signifying his carefulness) to exhort them that they should not receive the grace of god in vain,
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Is there any thynge that maye deserue more commendation, thanne in the tyme of punysshemente, to forgyue? and whan sentence of deathe is pronounced, to pardon? This dyd our heauenly father for them,
Is there any thing that may deserve more commendation, than in the time of punishment, to forgive? and when sentence of death is pronounced, to pardon? This did our heavenly father for them,
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and not for theim alone, but also for vs, sendyng his deere and only begotten sonne to be a raunsom for our synnes, in whom all that beleue, haue remission of theyr synne, and lyfe euerlastyng.
and not for them alone, but also for us, sending his deer and only begotten son to be a ransom for our Sins, in whom all that believe, have remission of their sin, and life everlasting.
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& per spiritū dei nostri: Per quem habemus redemptionem, per sanguinem ipsius, remissionē peccatorum, de qua ubertim nobis impartiuit, in omni sapientia & prudentia, patefacto nobis arcano voluntatis suae iuxta beneplacitum suum, quod proposuerat in seipso &c. This worde of reconciliation dyd saincte Paule vnto the Corinthians, wherby the grace of god was manifested vnto theim in Christ Iesu,
& per spiritū dei Our: Per Whom habemus redemptionem, per sanguinem Himself, remissionē peccatorum, de qua ubertim nobis impartiuit, in omni sapientia & Prudence, patefacto nobis Arcano voluntatis suae Next beneplacitum suum, quod proposuerat in Seipso etc. This word of reconciliation did saint Paul unto the Corinthians, whereby the grace of god was manifested unto them in christ Iesu,
for the remission of theyr synnes, wyllynge them not to be vnthankfull receyuers therof, neyther suche as by fauourynge theyr olde synnes, shulde neglect the benefit of theyr saluation,
for the remission of their Sins, willing them not to be unthankful Receivers thereof, neither such as by favouring their old Sins, should neglect the benefit of their salvation,
and to lyue iustly, sobrely, and rightuously in this present world, lookyng for that blessed hope and apearyng of our Lorde Iesus &c. But haue not we as much nede at this tyme to learne this lesson as had the Corinthians? Hath not almighty god shewed as muche mercye vnto vs as he dyd vnto them,
and to live justly, soberly, and rightuously in this present world, looking for that blessed hope and appearing of our Lord Iesus etc. But have not we as much need At this time to Learn this Lesson as had the Corinthians? Hath not almighty god showed as much mercy unto us as he did unto them,
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God remoued from the Corinthians by syncere preachyng, that whych hyndred godly religion: The same God hath also remoued frome vs that that hyndered godly religion.
God removed from the Corinthians by sincere preaching, that which hindered godly Religion: The same God hath also removed from us that that hindered godly Religion.
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He is not ydell, but styll laboureth to roote out of mans hart the feare of god and knowlege of the truthe, that they myght folowe hym lyke captiues, snared in the bandes of darkenes to pardicion:
He is not idle, but still Laboureth to root out of men heart the Fear of god and knowledge of the truth, that they might follow him like captives, snared in the bands of darkness to pardicion:
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For as saynt Iohn saith, Diabolus peccat ab initio, and therfore studyeth to make all men to haue pleasure in syn, that they myght enioy his inheritance, the lake that burneth with fyre and brymstone.
For as saint John Says, Diabolus peccat ab initio, and Therefore studieth to make all men to have pleasure in sin, that they might enjoy his inheritance, the lake that burns with fire and brimstone.
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after they had receaued the gospel, but chiefly either in corrupting thēselues with a conuersation moste contrary to their profession, eyther by steryng theym by false apostels In Iudaismum, ut exciderent à gratia.
After they had received the gospel, but chiefly either in corrupting themselves with a Conversation most contrary to their profession, either by steering them by false Apostles In Judaism, ut exciderent à Gratia.
but principally by two waies, wherin he spēdeth no small labour in these daies, not altogyther without bringing his cursed purpose to passe. Thone way is by speaking wel, and lyuing abhominably:
but principally by two ways, wherein he spendeth no small labour in these days, not altogether without bringing his cursed purpose to pass. Thone Way is by speaking well, and living abominably:
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First therfore he byddeth battail to the vertuous man, as to his most aduersary, whose castell he knoweth to bee so stronge and vnsaultable, that without diligent beatynge of his diuelish wittes, he can by no meanes win it.
First Therefore he biddeth battle to the virtuous man, as to his most adversary, whose castle he Knoweth to be so strong and vnsaultable, that without diligent beating of his devilish wits, he can by no means win it.
and in great quantity expresseth the frutes thereof thorowe vndefyled charitie. yet is there no bastylion so stronge, but by some meanes it may be ouercome.
and in great quantity Expresses the fruits thereof thorough undefiled charity. yet is there no bastylion so strong, but by Some means it may be overcome.
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wherefore thoroughe the ignoraunce of God, hee styrred vppe the heartes of the Israelytes, to cause Aaron to make theym a molten Calfe after the manner of Egypte.
Wherefore thorough the ignorance of God, he stirred up the hearts of the Israelites, to cause Aaron to make them a melted Calf After the manner of Egypt.
What needeth me to rehearse the good Kynge Ezechias, whome the dyuell so myghtilye assaulted thorowe his cruell instrumentes, the capitayn of Sennacherib kyng of Assyria, tempting him with outragious blasphemy agaīst god, to giue ouer his heart with the people thorowe incredulitye, into the handes of the king of Assyria? Yet could not the dyuell by these his ministers ouercome good Ezechias but the more thei proudly bragged, the more Ezechias humbled himselfe.
What needs me to rehearse the good King Hezekiah, whom the Devil so myghtilye assaulted thorough his cruel Instruments, the captain of Sennacherib King of Assyria, tempting him with outrageous blasphemy against god, to give over his heart with the people thorough incredulity, into the hands of the King of Assyria? Yet could not the Devil by these his Ministers overcome good Hezekiah but the more they proudly bragged, the more Hezekiah humbled himself.
The more they callyd to the people, fearyng them with the name of the kyng of Assyria, with his gestes and marciall feates to tourne their heartes from their kyng (that kyng and people may fall into his hande) so muche the more good kynge Ezechias called vnto God in feruent prayer, to be defended from Gods enemye,
The more they called to the people, fearing them with the name of the King of Assyria, with his gests and martial feats to turn their hearts from their King (that King and people may fallen into his hand) so much the more good King Hezekiah called unto God in fervent prayer, to be defended from God's enemy,
Sathan therfore perceiuing that by this waies he could not preuayle agaynst Ezechias, whose munition was so strong, thorow Iesu Christe, he wente an other way to woorke,
Sathan Therefore perceiving that by this ways he could not prevail against Hezekiah, whose munition was so strong, thorough Iesu Christ, he went an other Way to work,
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The dyuell therwithall made him to forget his humilitie, and thrust into his heart opinion of himself, whereby he dydde not onely reioyse that so famous a kyng shuld seeke friendship at his handes by guiftes,
The Devil therewithal made him to forget his humility, and thrust into his heart opinion of himself, whereby he did not only rejoice that so famous a King should seek friendship At his hands by Gifts,
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but also to ostentate his ryches and power, hee shewed the messangers hys treasure house, for the which the Prophete was sent to rebuke him: & he repented.
but also to ostentate his riches and power, he showed the messengers his treasure house, for the which the Prophet was sent to rebuke him: & he repented.
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This hath been his fetche of olde (as we here se) & this doth he practise nowe at this daye, againste those that couette to leade a vertuous life, whose fall is his only ioy, because he is a deuourer.
This hath been his fetch of old (as we Here se) & this does he practise now At this day, against those that covet to lead a virtuous life, whose fallen is his only joy, Because he is a devourer.
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Therfore where he perceyueth anye that haue pleasure in godlynes, and to walk in the orcharde of Gods eternal woorde, by whose pleasaunt sauours their soules might be consolated, to infect those is his whole industrye, which he can by no meanes doo,
Therefore where he perceiveth any that have pleasure in godliness, and to walk in the orchard of God's Eternal word, by whose pleasant savours their Souls might be consolated, to infect those is his Whole industry, which he can by no means do,
Seyng then that hee can not corrupt them with grosse synnes, which thorow custome and exercise of vertu do continually watche that they may escape them, he desyreth to corrupt them therin, wherin they lest suspect to fall,
Sing then that he can not corrupt them with gross Sins, which thorough custom and exercise of virtue do continually watch that they may escape them, he desireth to corrupt them therein, wherein they lest suspect to fallen,
But as nothynge soeuer corrupteth the body, than stynkyng sauour and impure ayre: so nothynge soeuer kylleth the soule, than impure doctrine. As it is wrytten: Erratis, quia nescitis scripturas.
But as nothing soever corrupteth the body, than stinking savour and impure air: so nothing soever killeth the soul, than impure Doctrine. As it is written: Erratus, quia Nescitis scripturas.
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Seing that the dyuell straweth such flowers before good lyners, prouokyng them by their couloure to poyson them self with their sauour, charitye willeth that ye declare them, least happelye anye man thorow ignoraunce shoulde smell there vnto,
Sing that the Devil straweth such flowers before good lyners, provoking them by their couloure to poison them self with their savour, charity wills that you declare them, least happily any man thorough ignorance should smell there unto,
This floure seemeth to haue a goodlye colour, & the dyuell by the deceitfull beautye thereof, entiseth some to put it to their nose, that with smellyng therto, their souls might be fylled with blyndnes and errour.
This flower seems to have a goodly colour, & the Devil by the deceitful beauty thereof, enticeth Some to put it to their nose, that with smelling thereto, their Souls might be filled with blindness and error.
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For it seemeth to be buylt vpon the mercy of God, but so, that vtterly it destroyeth his iustyce, breedeth in manne a false securitie, cleane rooteth oute of hys hearte the feare of God and obedience to hys woorde:
For it seems to be built upon the mercy of God, but so, that utterly it Destroyeth his Justice, breeds in man a false security, clean roots out of his heart the Fear of God and Obedience to his word:
For althoughe God bee mercifull (as hee is in deede) by the which he wylleth not the death of a synner, Sed magis vt viuat & conuertatur, yet is hee also iuste, by the whiche hee condemneth the vnbeleuers and impenitente. Therefore it is wrytten:
For although God be merciful (as he is in deed) by the which he willeth not the death of a sinner, said magis vt viuat & conuertatur, yet is he also just, by the which he Condemneth the unbelievers and impenitente. Therefore it is written:
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Ne dica•, Miseratio Domini magna est, multitudis peccatorum meorum miserabitur. Misericordia & ira abillo cito proximant, & in peccatores respicit ira illius:
Ne dica•, Miseratio Domini Magna est, multitudis peccatorum meorum miserabitur. Misericordia & ira abillo Quick proximant, & in Peccatores respicit ira Illius:
For hee hathe declared in hys woorde their lymites and boundes in suche sorte, that wee maye assure oure selues either of saluacion or of condemnacion.
For he hath declared in his word their lymites and bounds in such sort, that we may assure our selves either of salvation or of condemnation.
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but the vnfaithfull and impenitent that dye in their synnes, shall bee confounded and perishe: Quoniam nouit Dominus viam iustorum, & iter impiorum peribit.
but the unfaithful and impenitent that die in their Sins, shall be confounded and perish: Quoniam Novit Dominus viam Just, & iter Impious Peribit.
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for Christes sake onely, hathe promysed mercye, and wyll not enter into iudgemente wyth theym, bycause they bee grafted in Christ, vppon whome Saynte Paule sayeth, there is no condemnacion.
for Christ's sake only, hath promised mercy, and will not enter into judgement with them, Because they be grafted in christ, upon whom Faint Paul Saith, there is no condemnation.
Lyfe euerlastynge is the guyfte of Godde thoroughe Christe, and it belongeth to true christians, whyche vnfaynedlye beleeue in Chryste, whereof they maye bee gladde:
Life everlasting is the guyfte of God thorough Christ, and it belongeth to true Christians, which unfeignedly believe in Christ, whereof they may be glad:
But eternall deathe is the inheritaunce of the vnbeleuers, whome Godde wyll cutte of frome his face with the swearde of Iustyce, that they shall bee destroyed. as Dauid sayeth.
But Eternal death is the inheritance of the unbelievers, whom God will Cut of from his face with the sword of justice, that they shall be destroyed. as David Saith.
Et iusti epulentur, exultent in conspectu dei, & delectentur in laetitia. &c. Our sauior Christ entēding to set before the peoples eyes the limites of his mercy,
Et Justi epulentur, exultent in conspectu dei, & delectentur in Laetitia. etc. Our Saviour christ intending to Set before the peoples eyes the Limits of his mercy,
& boundes of his iustice, y• they might certify them of whether thei wer partakers, not withstandyng the vniuersal preching of his most blessed word, said:
& bounds of his Justice, y• they might certify them of whither they were partakers, not withstanding the universal preaching of his most blessed word, said:
Euntes in mundū vniuersum, praedicate euangelium omni creaturae: Qui crediderit & baptizatus fuerit, hic saluue erit: qui non crediderit, condemnabitur.
Euntes in Mundum vniuersum, predicate Evangelium omni creaturae: Qui crediderit & Baptized fuerit, hic saluue erit: qui non crediderit, condemnabitur.
These are the limites that Christ hath sette to his mercy and iudgement, whiche are moste certayn, of the whiche euery man shal taste, accordyng to his deedes, as saint Paul saith:
These Are the Limits that christ hath Set to his mercy and judgement, which Are most certain, of the which every man shall taste, according to his Deeds, as saint Paul Says:
& qui non acquiescunt ueritati, credunt autem iniquitati, ira & indignatio, tribulatio & angustia, in omnem animam hominis perpetrantis malum, Iudaei primum & Graeci.
& qui non acquiescunt Veritati, credunt autem iniquitati, ira & indignatio, tribulatio & angustia, in omnem animam hominis perpetrantis malum, Judea primum & Greeks.
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as Cain, Saul, Sennacheryb, the Sodomites, and the cursed congregation of Corath and Abyron, whiche wente quycke downe into bell, with other mo, of whom we reade in the old testament.
as Cain, Saul, Sennacherib, the Sodomites, and the cursed congregation of Corath and Ebron, which went quick down into bell, with other more, of whom we read in the old Testament.
O subtyll deuill, that with the stynke of this deathly floure poysonnest mans soule with vayne hope and hellyshe securitie, cleane peruertynge hym frome the truthe, that he shoulde receyue the grace of god in vayne.
O subtle Devil, that with the stink of this deathly flower poysonnest men soul with vain hope and hellish security, clean perverting him from the truth, that he should receive the grace of god in vain.
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For the time shall come, that the faythfull shall heare this swete voyce, Venite benedicti patris mei, in regnū preparatū pro uobis ab initio. And the vnfaythfull shall heare, A bite in ignem aeternum &c. ergo non omnes saluentur.
For the time shall come, that the faithful shall hear this sweet voice, Venite Blessing patris mei, in regnū preparatū Pro uobis ab initio. And the unfaithful shall hear, A bite in Ignem aeternum etc. ergo non omnes saluentur.
But if this flowre will not serue, than he bryngeth an other of no lesse poyson than this was, wherwithall he wold persuade by a common order, that none shall be saued. And this is his flowre.
But if this flower will not serve, than he bringeth an other of no less poison than this was, wherewithal he would persuade by a Common order, that none shall be saved. And this is his flower.
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By this cōtagious floure, he laboreth to make men deny the holy Predestination of God, and theyr election in Iesus Christe, in whome the faythefull are sealed to eternall lyfe.
By this contagious flower, he Laboureth to make men deny the holy Predestination of God, and their election in Iesus Christ, in whom the faithful Are sealed to Eternal life.
Scimus autem quod hijs qui diligunt deum, omnia cooperantur in bonum, nimirū hos qui iuxta propositū vocati sunt &c. Porro quos praedestinauit, eosdem & vocauit:
Scimus autem quod hijs qui Love God, omnia cooperantur in bonum, nimirū hos qui Next propositū vocati sunt etc. Porro quos praedestinauit, eosdem & vocauit:
& quos uocauit, cos & iustificauit: quos autem iustificauit, eos & glorificauit. Thus we see, that the effectes of predestination, is iustification and glorification:
& quos uocauit, cos & iustificauit: quos autem iustificauit, eos & glorificauit. Thus we see, that the effects of predestination, is justification and glorification:
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Benedictus deus et pater domini nostri Iesu Christi, qui benedixit nos ī omni benedictiōe spirituali in coelestibus ī Christo: sicut elegit nos in ipso ante mundi constitutionem, ut essemus sancti & immaculati in conspectu eius in charitate.
Benedictus deus et pater domini Our Iesu Christ, qui benedixit nos in omni benediction Spiritual in coelestibus in Christ: sicut elegit nos in ipso ante mundi constitutionem, ut essemus sancti & immaculati in conspectu eius in charitate.
Qui praedestinauit nos in adoptionem filiorū per••sum Christum &c. If there had ben no predestination, then wold not S. Paul haue giuen thanks to God for it.
Qui praedestinauit nos in adoptionem filiorū per••sum Christ etc. If there had been no predestination, then would not S. Paul have given thanks to God for it.
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Let no man therfore rashely iudge of gods holy predestination, but let euery man submyt his iudgement to the word of God, without curiositie, sekyng that ende in predestination, whiche sayncte Paul wylled the Ephesians to lerne,
Let no man Therefore rashly judge of God's holy predestination, but let every man submit his judgement to the word of God, without curiosity, seeking that end in predestination, which saint Paul willed the Ephesians to Learn,
namely Elegit nos in ipso ut sancti essemus & immaculati in conspectu eius in charitate, That felyng this mynde and desyre in theim selues, they may reioyce in theyr election,
namely Elegit nos in ipso ut sancti essemus & immaculati in conspectu eius in charitate, That feeling this mind and desire in them selves, they may rejoice in their election,
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Who so euer than ther be, that is faythfull, and coueteth rightly to vnderstande predestination, let hym attende vpon Christ, that he may fynde hym selfe in hym, without whom there can be found no worthy tokē of Predestinatiō.
Who so ever than there be, that is faithful, and covets rightly to understand predestination, let him attend upon christ, that he may find him self in him, without whom there can be found no worthy token of Predestination.
and an execrable flowre of hell, wherein may be smelled the poyson blasphemy of the dyuell agaynste the sonne of God Iesus Christe, to affirme and holde that by predestination God is the author of syn, where as we may learne in scripture, that the holy Predestination of God neuer passeth,
and an execrable flower of hell, wherein may be smelled the poison blasphemy of the Devil against the son of God Iesus Christ, to affirm and hold that by predestination God is the author of sin, where as we may Learn in scripture, that the holy Predestination of God never passes,
Reuelatur ira Dei de coelo super omnem iniustitiam & impietatem hominum. &c. If God bee than displeased at synne (as his word doth declare hym to be) than is he not the authour of syn,
Reuelatur ira Dei de coelo super omnem iniustitiam & impietatem hominum. etc. If God be than displeased At sin (as his word does declare him to be) than is he not the author of sin,
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onlesse we shuld grant (as God forbyd) that he is both a mutable god or a dissembling God, which coueteth or alloweth that, which he saith by his word, he doth hate.
unless we should grant (as God forbid) that he is both a mutable god or a dissembling God, which covets or alloweth that, which he Says by his word, he does hate.
Awai therfor with this pestilent floure & creping pestilēce in ye dark, wherby ye diuell busily sekīg our destruction, laboureth to persuade vs litell to regard the lawe of God, to neglecte our conscience, to eschue no euyll, to folowe all mischiefe lyke vnbrideled horses:
Away Therefore with this pestilent flower & creeping pestilence in you dark, whereby you Devil busily seeking our destruction, Laboureth to persuade us little to regard the law of God, to neglect's our conscience, to eschew no evil, to follow all mischief like unbridled Horses:
and that bicause God is displeased at no synne, whiche is the author of all (as the dyuell teacheth.) But lette vs buylde our fayth vpon the word of god, sanctified and sealed with the bloud of Christe, wherby we are taught that God is holy, iust and good,
and that Because God is displeased At no sin, which is the author of all (as the Devil Teaches.) But let us build our faith upon the word of god, sanctified and sealed with the blood of Christ, whereby we Are taught that God is holy, just and good,
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For the poisonyng of this, ought to be to you a perpetuall warnyng, to beware the engins of the diuel, that he at no time bewitch you to fall into such an errour so farre against the truthe.
For the poisoning of this, ought to be to you a perpetual warning, to beware the Engines of the Devil, that he At no time bewitch you to fallen into such an error so Far against the truth.
By this blynd suggestiō the dyuel goth to appeach Christs innocency, righteousnes & death, and to make hym an insufficient Sauiour, whereby he myghte make vs opynion, that the law were not satisfied for vs,
By this blind suggestion the Devil Goes to appeach Christ innocency, righteousness & death, and to make him an insufficient Saviour, whereby he might make us opinion, that the law were not satisfied for us,
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And the lawe coulde not bee satisfied, vntyll one that had not transgressyd the law, shuld be propitiation for their synnes, that were condemned by the law.
And the law could not be satisfied, until one that had not transgressyd the law, should be propitiation for their Sins, that were condemned by the law.
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Seyng therfore that none could be found of the synfull generation of Adam, that hadde not in Adam transgressed the law, Omnes enim peccauerunt, simul inutiles facti sunt, whan the full tyme was come, God sente hys sonne made of a woman, Factum sub lege, vt eos qui sub lege erant, redimeret. which thyng he coulde not do,
Sing Therefore that none could be found of the sinful generation of Adam, that had not in Adam transgressed the law, Omnes enim peccauerunt, simul inutiles facti sunt, when the full time was come, God sent his son made of a woman, Factum sub lege, vt eos qui sub lege Erant, redimeret. which thing he could not do,
Moyses therefore to represente his innocency and puritie without syn, caused the chyldren of Israell whan they celebrated the passeouer, which represented the sacrifice of Christes bodye, to take a Lambe of one yeare, withoute spotte, in token that Christ was without synne.
Moses Therefore to represent his innocency and purity without sin, caused the children of Israel when they celebrated the passover, which represented the sacrifice of Christ's body, to take a Lamb of one year, without spot, in token that christ was without sin.
Awaye therefore with thys contagious floure, and receiue the truthe spoken by S. Paul to your great comfort, who saith Non habemus Pontificem qui non possit affici sensu infirmitatum nostrarū, tentatum per omnia iuxta similitudinem abs { que } peccato.
Away Therefore with this contagious flower, and receive the truth spoken by S. Paul to your great Comfort, who Says Non habemus Pontifex qui non possit affici sensu infirmitatum nostrarū, tentatum per omnia Next similitudinem abs { que } Peccato.
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O subtyll dyuell, that so canste enchaunte the myndes of symple menne, to make theym so iudge of the immaculate lambe Iesus Chryst. Whether causest thou the sheepe of God to wandre thorow thy entysyng floures, oute of the sweete pasture of Gods veritie?
Oh subtle Devil, that so Canst enchant the minds of simple men, to make them so judge of the immaculate lamb Iesus Christ Whither causest thou the sheep of God to wander thorough thy enticing flowers, out of the sweet pasture of God's verity?
But nowe that hee seeth hys enterpryse so shamelesse and wylfull, yea and open to all mennes eyes that it is espyed, hee passeth frome the boddye of Chryste, and blasphemeth hys holly Spirite.
But now that he sees his enterprise so shameless and wilful, yea and open to all men's eyes that it is espied, he passes from the body of Christ, and Blasphemeth his holly Spirit.
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Thys flower is so fyltbye and so blasphemous an erroure againste God and hys hollye spyryte, that the abhominacion therof abhorrynge the verye lawe of nature,
This flower is so fyltbye and so blasphemous an error against God and his holly Spirit, that the abomination thereof abhorring the very law of nature,
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For what other thing meaneth the dyuell by thys flower, but to make whooredome and all suche abhominacions to bee frutes of Goddes spirit? Where as Saynte Paule dooth prooue to the Galathians, that godlynes is the frute of Goddes spirite. And therefore he sayth:
For what other thing means the Devil by this flower, but to make whoredom and all such abominations to be fruits of Goddess Spirit? Where as Faint Paul doth prove to the Galatians, that godliness is the fruit of Goddess Spirit. And Therefore he say:
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but to pollute theyr neighboures bed, is forbidden by the woord of God: therefore no man hauynge the spirite of God, may doo anye suche abhominacion: For God hathe sayde: Non committes adulterium. And agayne: Scortatores & adulteros iudicabit Deus.
but to pollute their neighbours Bed, is forbidden by the word of God: Therefore no man having the Spirit of God, may do any such abomination: For God hath said: Non Committees adulterium. And again: Scortatores & Adulterers Judges Deus.
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A wycked and pernicious heresye it is, lothesome to anye christian cares, to heare any manne breathe oute the sauour of so stynkyng a flower, which violateth not only the sacred institutiō of Christ, bycause the Lorde hath sayde:
A wicked and pernicious heresy it is, loathsome to any christian Cares, to hear any man breathe out the savour of so stinking a flower, which violateth not only the sacred Institution of christ, Because the Lord hath said:
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Howe God hateth the cursed secte of Nycolaitans, whose hearts were infected with the sauour of this pestilent flour, S. Iohn doth not hide, that we shuld eschew the plages that God brought vppon them.
Howe God hates the cursed sect of Nicolaitions, whose hearts were infected with the savour of this pestilent flour, S. John does not hide, that we should eschew the plagues that God brought upon them.
But now if the diuel can not persuade men to commit whoredome by the spirite of God, wherby God in his wrath maye take his holy spirite from them, that they may perish,
But now if the Devil can not persuade men to commit whoredom by the Spirit of God, whereby God in his wrath may take his holy Spirit from them, that they may perish,
thā he taketh an other shameful flour, to detestable to bee spoken, whereby hee teacheth men to affirme that, whiche goddes woorde flatly condemneth: namely
than he Takes an other shameful flour, to detestable to be spoken, whereby he Teaches men to affirm that, which God's word flatly Condemneth: namely
and alwaies byddeth battayle against our soule, yet the dyuell obtaineth not hys praye, vntyll the soule of man (neglecting the grace of God) gyueth it selfe ouer wyth consence to serue the wycked apperytes of the fleshe.
and always biddeth battle against our soul, yet the Devil obtaineth not his pray, until the soul of man (neglecting the grace of God) gyveth it self over with consence to serve the wicked apperytes of the Flesh.
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Whan raigneth it, but when the soule is be come the bonde slaue to the fleshe? whyche oughte thoroughe the spyrite of grace, to raigne and rule. Therefore Sayncte Paule saith:
When Reigneth it, but when the soul is be come the bond slave to the Flesh? which ought thorough the Spirit of grace, to Reign and Rule. Therefore Saint Paul Says:
but knowing that the bodye sinning, the soule coulde not be free, yea rather confessyng al mischief to procede from the inward man, ouercomme and obeying the dyuell, cried vnto the Lorde, who onely coulde helpe him:
but knowing that the body sinning, the soul could not be free, yea rather confessing all mischief to proceed from the inward man, overcome and obeying the Devil, cried unto the Lord, who only could help him:
yf he had thought, (as the dyuell wolde haue men thynke,) that the inwarde man synned not? &c. But he beleued that the inward manne synneth wyth the outwarde, and needeth to repent. Therfore he cried:
if he had Thought, (as the Devil would have men think,) that the inward man sinned not? etc. But he believed that the inward man Sinneth with the outward, and needs to Repent. Therefore he cried:
Scindite corda vestra, & non vestimenta vestra. Our Sauiour Christ to beface and destroye this perillous flour, declarynge that the inwarde man synneth as wel as the outwarde, sayed:
Scindite Corda Vestra, & non vestimenta Vestra. Our Saviour christ to beface and destroy this perilous flour, declaring that the inward man Sinneth as well as the outward, said:
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Another flour the diuel hath in store, if this serueth not to infect mans soul withal, wherby he woold haue him presume of hym selfe, to do that which is not in him selfe.
another flour the Devil hath in store, if this serveth not to infect men soul withal, whereby he would have him presume of him self, to do that which is not in him self.
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Than the which what blasphemy canne be greater? To prooue the fyrste to bee a verye lye, Saynt Iames taketh in hand, whiche saith, That euery good guyfte and perfecte guyfte commeth frome God the father of light.
Than the which what blasphemy can be greater? To prove the First to be a very lie, Saint James Takes in hand, which Says, That every good guyfte and perfect guyfte comes from God the father of Light.
S. Paul confuteth the latter errour & proueth it to be flat against the truth, sayīg Gratia estis saluati per fidem, id { que } non ex uobis, Deidonum est, nō ex operibus, ne quis glorietur.
S. Paul confuteth the latter error & Proves it to be flat against the truth, saying Gratia Ye are saluati per fidem, id { que } non ex uobis, Deidonum est, nō ex operibus, ne quis glorietur.
Awaye than with this filthy freewyll floure, which is able to do vs no good (with out the grace of God) but cōdemne vs. and let vs faithfully embrace our sauior Christ, which is our only sauior, and none other:
Away than with this filthy freewyll flower, which is able to do us no good (with out the grace of God) but condemn us and let us faithfully embrace our Saviour christ, which is our only Saviour, and none other:
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But the worde of God doth not allow any man to cōtemne or mislike any publike order, set forth by his superiors authorised thervnto, which order is consonant to the worde of god,
But the word of God does not allow any man to contemn or mislike any public order, Set forth by his superiors authorised thereunto, which order is consonant to the word of god,
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Away therfore with this flowre, and receiue the wholsome doctrine of S. Paul, Omnis anima potestatibus sublimioribus subdita sit, &c. Who soeuer therfore, eyther in ceremonies or godly religion, dooth not conforme hym selfe to the cōmon order;
Away Therefore with this flower, and receive the wholesome Doctrine of S. Paul, Omnis anima potestatibus sublimioribus subdita sit, etc. Who soever Therefore, either in ceremonies or godly Religion, doth not conform him self to the Common order;
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This flowre howe farre it dissenteth from the exaumple of Christe, it easyly may be perceyued to them, whiche with humble hartes reade the woord of god.
This flower how Far it dissenteth from the Exampl of Christ, it Easily may be perceived to them, which with humble hearts read the word of god.
Salomon sayth, Si te lactauerint peccatores, ne •cquiescas. And Paul sayth, Peccatis alienis ne communicaueritis. When the vngodly do declare them selues to be ennemies of God,
Solomon say, Si te lactauerint Peccatores, ne •cquiescas. And Paul say, Peccatis alienis ne communicaueritis. When the ungodly do declare them selves to be enemies of God,
and of all goodnes (Ex fruct•bus ipsoru•, cognoscetis eos, and by none other way) then a christen man must vse that order, whyche Christe hath apointed in his holy testament belongyng to a priuate man, that is, Fyrste secretely to admonyshe the offendant,
and of all Goodness (Ex fruct•bus ipsoru•, You will know eos, and by none other Way) then a christian man must use that order, which Christ hath appointed in his holy Testament belonging to a private man, that is, First secretly to admonish the offendant,
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But if the churche or authorised disciplinatours be in this their office negligēt, and wyl not excommunicate suche as be notorious & manyfest euyl workers,
But if the Church or authorised disciplinatours be in this their office negligent, and will not excommunicate such as be notorious & manifest evil workers,
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Labour therefore by a godly conuersation and gostely councell to call them to repentance that do yll, charitably seke them that go astray, without condemnyng them as cast awaies, or iustifyeng your selues.
Labour Therefore by a godly Conversation and ghostly council to call them to Repentance that do ill, charitably seek them that go astray, without condemning them as cast aways, or iustifyeng your selves.
Wherfore if any man perceyue the fragilitie of his nature to be suche, or rather his weaknes, that by occasyons he is apt to forgette hym selfe, to offend god,
Wherefore if any man perceive the fragility of his nature to be such, or rather his weakness, that by occasions he is apt to forget him self, to offend god,
For to this end dothe the scriptures tend, which treate of eschewyng euyll company, that no man by keepynge therin companye, shoulde fall to lyke vngodlynesse,
For to this end doth the Scriptures tend, which Treat of Eschewing evil company, that no man by keeping therein company, should fallen to like ungodliness,
An other flowre the dyuell hathe in store, wherwith he woulde perswade man, that in this lyfe he may attayne suche a perfection, that he shall synne in nothynge.
an other flower the Devil hath in store, wherewith he would persuade man, that in this life he may attain such a perfection, that he shall sin in nothing.
For by it the dyuell goeth about, eyther to make vs forgetfull of oure imbecillitie, that we myght the lesse regard our strength and protection Iesus Christ:
For by it the Devil Goes about, either to make us forgetful of our imbecility, that we might the less regard our strength and protection Iesus christ:
We must therfore refuse the sauoure of this floure, and nouryshe oure soule with the swete odour of the truthe, by whom wee may learne our imbecillitie to bee suche,
We must Therefore refuse the savour of this flower, and nourish our soul with the sweet odour of the truth, by whom we may Learn our imbecility to be such,
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The experience whereof he shal easyly haue ye beholdeth himselfe wel in the lawe of God, wherby he shall see how infirme he is to obserue the fyrst commaundement so perfectly,
The experience whereof he shall Easily have the beholdeth himself well in the law of God, whereby he shall see how infirm he is to observe the fyrst Commandment so perfectly,
as the lawe requyreth, namely, Diliges Dominum Deum tuum, ex toto corde, &c. Wherefore God of hys infinite goodnes, consydering our imperfection how we are letred thorow our weaknes,
as the law requireth, namely, Diligent Dominum God tuum, ex toto cord, etc. Wherefore God of his infinite Goodness, considering our imperfection how we Are letred thorough our weakness,
and want of our owne power, to keepe the commaundementes of God ▪ Yea althoughe our soule desyreth to keepe them, being therto moued by grace, he sent his deer son Iesus Christe to be the fulfillyng of the lawe in vs, as S. Paule sayth:
and want of our own power, to keep the Commandments of God ▪ Yea although our soul desireth to keep them, being thereto moved by grace, he sent his deer son Iesus Christ to be the fulfilling of the law in us, as S. Paul say:
This is therefore to all faithfull christians no smalle consolation, that although our weaknes be such, that we can not heere so perfectly obserue gods commaundementes and synne in nothynge,
This is Therefore to all faithful Christians no small consolation, that although our weakness be such, that we can not Here so perfectly observe God's Commandments and sin in nothing,
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So that we shall not feare in the ende thys stynkynge flour, or the dyuels accusation, seyng that our Sauioure Chryste is made of God, our wysedome, our righteousnes, our sanctification and redemption.
So that we shall not Fear in the end this stinking flour, or the Devils accusation, sing that our Saviour Christ is made of God, our Wisdom, our righteousness, our sanctification and redemption.
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Let vs therefore committe our selues to the Lord wyth weldoyng, beyng out of doubt that it shall not perysh, that with an vnfayned hope is committed to hys charge.
Let us Therefore commit our selves to the Lord with welldoing, being out of doubt that it shall not perish, that with an unfeigned hope is committed to his charge.
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But if the dyuell can not end aunger man soule wyth these floures, yet that hee make man offende in some thynge, hee seeketh by tri•les to moue seisme and contentiō, that vnitye (which he so muche hateth) & concorde in the truthe, might fade and not growe.
But if the Devil can not end anger man soul with these flowers, yet that he make man offend in Some thing, he seeks by tri•les to move seisme and contention, that unity (which he so much hates) & concord in the truth, might fade and not grow.
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But God is the god of peace, and hys delyghte is in godlye vnitie, whyche is the bonde of perfectnes, wherevnto hee willeth all true christians to contend,
But God is the god of peace, and his delyghte is in godly unity, which is the bond of perfectness, whereunto he wills all true Christians to contend,
By this he laboreth to thrust into mās heart such a precisenes, that at length a good mā might iudg euery thing although it wer but indifferent, to be damnable sin.
By this he Laboureth to thrust into men heart such a preciseness, that At length a good man might judge every thing although it were but indifferent, to be damnable since.
Also hee that is forbydden by the lawe to playe, if he playe in the contempt of the Law, spendeth the time Gods creature in ydlenes, hys house beyng vnprouided for, which ought to be bestowed in hys honest labour ▪ or yf he teare the Lordes body with horrible othes, spend his goodes prodigally,
Also he that is forbidden by the law to play, if he play in the contempt of the Law, spendeth the time God's creature in idleness, his house being unprovided for, which ought to be bestowed in his honest labour ▪ or if he tear the lords body with horrible Oaths, spend his goods prodigally,
or with crafty legerdemaine as byfoisting, cogging-girking or false dyce, wīneth away his neighbours money, or rageth in wrath, swelleth with spite, deliteth in braulīg, fightīg & such like mischief,
or with crafty legerdemain as byfoisting, cogging-girking or false dice, wins away his neighbours money, or rages in wrath, Swells with spite, delighteth in brawling, fighting & such like mischief,
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For thys is a common practise, that in euerye markette towne for the moste parte these haserders make their pryuye conuenticles and meetinges vppon the markette or fayre daye, where the one robbeth the other, both of wytte and monye.
For this is a Common practice, that in every market town for the most part these haserders make their pryuye conventicles and meetings upon the market or fair day, where the one robbeth the other, both of wit and money.
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These are the beautifull flouts of the dyuel, wherwith he seeketh nowe, as hee hathe doone in tymes paste, to blynde the eyes of theym that leade a sober lyfe.
These Are the beautiful flouts of the Devil, wherewith he seeks now, as he hath done in times past, to blind the eyes of them that lead a Sobrium life.
Wherefore good people, seynge the mysterye of these erronious or scismaticall floures is detected vnto you, wherein ye see as it were in a glasse, wyth what wylynes the dyuell goeth aboute to obscure vertue, by impure doctrine and erronious folly•, let this rude detection therefore be a warnynge vnto you, to flee from hys subtelty.
Wherefore good people, sing the mystery of these erroneous or scismaticall flowers is detected unto you, wherein you see as it were in a glass, with what wylynes the Devil Goes about to Obscure virtue, by impure Doctrine and erroneous folly•, let this rude detection Therefore be a warning unto you, to flee from his subtlety.
and reuerence, for thine erudition, not to dispute, but to amend, desyring God alwayes in thy prayer to bee delyuered frome these and suche lyke stynkynge weedes of sinistre doctrine, that thou mayste not by theym,
and Reverence, for thine erudition, not to dispute, but to amend, desiring God always in thy prayer to be Delivered from these and such like stinking weeds of sinister Doctrine, that thou mayste not by them,
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and of his deere sonne Iesus Christe, that ye suffre not the dyuell so to bewitch you, that you shuld with the Corinthians fal frō truth in Iudaismum, leaste I haue cause to feate you,
and of his deer son Iesus Christ, that you suffer not the Devil so to bewitch you, that you should with the Corinthians fall from truth in Judaism, jest I have cause to feat you,
to conclude if thei beleued yt God were iust & cā not but rewarde impenitent ypocrites, wold they (think you) serue their fylthy flesh wt such greedines,
to conclude if they believed that God were just & can not but reward impenitent Hypocrites, would they (think you) serve their filthy Flesh with such greediness,
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Euery man can saye Pryde, Glottonye, Dronkennesse, and insolent behauiour bee very yll, yet cannot they away wyth humility, temperance, sobrenes nor discrete manners.
Every man can say Pride, Gluttony, drunkenness, and insolent behaviour be very ill, yet cannot they away with humility, temperance, soberness nor discrete manners.
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Ther fore with the same plage that God in tyme past rewarded them that said & dyd not, will he bring vpon them, that in these dayes saye & do not, whose dānable ypocrisy is as hateful in his sight, as their was.
There before with the same plague that God in time past rewarded them that said & did not, will he bring upon them, that in these days say & do not, whose damnable ypocrisy is as hateful in his sighed, as their was.
So that whyles they thought them selues well, and no danger at hand, sodeynly came theyr destruction vpon them lyke a violent floud, that can not be resysted:
So that whiles they Thought them selves well, and no danger At hand, suddenly Come their destruction upon them like a violent flood, that can not be resisted:
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yea whan they thynke with their wisdome to escape, their foolyshnes shall bee so greate, that they shall fall into theyr owne mischief, no mā persecutyng them,
yea when they think with their Wisdom to escape, their foolishness shall be so great, that they shall fallen into their own mischief, no man persecuting them,
If therfore it be wycked (as it is in dede) vnder good lyuyng to mayntain yl doctrine so is it moste wycked and damnable, vnder well saying, to cloake a fylthy and detestable lyuyng:
If Therefore it be wicked (as it is in deed) under good living to maintain ill Doctrine so is it most wicked and damnable, under well saying, to cloak a filthy and detestable living:
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neither worldly shame wyll dryue them from their synne, but as past graces, they neuer leaue to worke wyckednes, tyll it forsake them, that is, tyll thei can syn no more.
neither worldly shame will drive them from their sin, but as past graces, they never leave to work wickedness, till it forsake them, that is, till they can sin no more.
It shal therfore litle profite them that say and do not, although thei bragge before Gods throne, saiyng, Master, master, haue we not in thy name prophecied? and in thy name cast out diuels? and in thy name haue done many myracles? where he will answer them again: I neuer knew you:
It shall Therefore little profit them that say and do not, although they brag before God's throne, saying, Master, master, have we not in thy name prophesied? and in thy name cast out Devils? and in thy name have done many Miracles? where he will answer them again: I never knew you:
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Depart frō me ye workers 〈 … 〉 these two wais ful 〈 … 〉uel goth about to ma〈 … 〉 other in tyme past, to re〈 … 〉 in vayn, I thought it not 〈 … 〉 necessary to make the same 〈 … 〉 exhortation to you ye S. Paul m〈 … 〉rinth, That ye receiue not the grace of 〈 … 〉 in vayn.
Depart from me the workers 〈 … 〉 these two ways full 〈 … 〉uel Goes about to ma〈 … 〉 other in time past, to re〈 … 〉 in vain, I Thought it not 〈 … 〉 necessary to make the same 〈 … 〉 exhortation to you the S. Paul m〈 … 〉rinth, That you receive not the grace of 〈 … 〉 in vain.
But as god of his fauorable me〈 … 〉 for Christs sake, hath sent vnto you the w〈 … 〉 of Reconciliation & of faith, to call you to 〈 … 〉pentaunce, that ye myght not alone fe•e t〈 … 〉 comfort of your election,
But as god of his favourable me〈 … 〉 for Christ sake, hath sent unto you the w〈 … 〉 of Reconciliation & of faith, to call you to 〈 … 〉pentaunce, that you might not alone fe•e t〈 … 〉 Comfort of your election,
for so hath he taught vs, saying, Sancti eritis, quia ego sanctus sum, do minus deus uester. Therfor s Paul sayth, We are not called to vncleannes, but to holynes.
for so hath he taught us, saying, Sancti You will be, quia ego Sanctus sum, do minus deus vester. Therefore s Paul say, We Are not called to uncleanness, but to holiness.
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We ar not our own, but his, bought wt a precious ransō, not wt corruptible gold & siluer 〈 … 〉 (as S. Peter 〈 … 〉s bloud of Christ 〈 … 〉 & without spot &c. 〈 … 〉 Religion yf we folowe 〈 … 〉oyd of all doublenes and 〈 … 〉ment, we shall not onely es〈 … 〉es of theim that receyued the 〈 … 〉 o• God in vain (whose carkaises wer 〈 … 〉rthrowen in the wyldernes,
We Are not our own, but his, bought with a precious ransom, not with corruptible gold & silver 〈 … 〉 (as S. Peter 〈 … 〉s blood of christ 〈 … 〉 & without spot etc. 〈 … 〉 Religion if we follow 〈 … 〉oyd of all doubleness and 〈 … 〉ment, we shall not only es〈 … 〉es of them that received the 〈 … 〉 o• God in vain (whose carkaises were 〈 … 〉rthrowen in the Wilderness,
When was the day of health? when the kyngdom of God was opened vnto them for remission of theyr synnes and lyfe euerlastynge, thorugh the passion of Christ, in whome all the faythfull are blessed for euer.
When was the day of health? when the Kingdom of God was opened unto them for remission of their Sins and life everlasting, thorough the passion of christ, in whom all the faithful Are blessed for ever.
Now is the day of helth and saluation, wherein the glad tydyngs of remission of our synnes, of euerlastyng lyfe is offred vnto vs by grace, through fayth in Iesus Christe.
Now is the day of health and salvation, wherein the glad tidings of remission of our Sins, of everlasting life is offered unto us by grace, through faith in Iesus Christ.
Doo you not procrastinate the tyme of amendement, least whan ye come and knock with the foolyshe virgyns, this aunswere be made vnto you, Non noui vos, For whan he cometh, he wyll not tary,
Doo you not procrastinate the time of amendment, lest when you come and knock with the foolish Virgins, this answer be made unto you, Non noui vos, For when he comes, he will not tarry,
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This wholsom and profytable councell dyd sayncre Paule geue vnto the Corinthians, whervnto he wished them to obey, that ther by they myght certify them selues, that they were partakers of this accepted tyme.
This wholesome and profitable council did sayncre Paul give unto the Corinthians, whereunto he wished them to obey, that there by they might certify them selves, that they were partakers of this accepted time.
Seeyng then that we must al come to iudgment before the throne of God, whiche wyll not wink neither fauour iniquitie, where and in whom soeuer it be found,
Seeing then that we must all come to judgement before the throne of God, which will not wink neither favour iniquity, where and in whom soever it be found,
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Let the iustices behaue theym selues as the ministers of God, in the true and iuste execution of the lawes, without all corrupte affections, defendyng the welldoer,
Let the Justices behave them selves as the Ministers of God, in the true and just execution of the laws, without all corrupt affections, defending the welldoer,
Let the other officers be dylygente & not slacke in their mynistry, neyther wink whan they ought to se, that no faulte be founde in their ministration.
Let the other Officers be dylygente & not slack in their mynistry, neither wink when they ought to see, that no fault be found in their ministration.
as vnto Christe, not with eye seruyce as men pleasers, but as the seruants of Christ, doing the wil of God hartely with a good will, seruyng the lorde and not men, knowyng that what good euery man doth, therof he shalbe rewarded of the lorde,
as unto Christ, not with eye service as men pleasers, but as the Servants of christ, doing the will of God heartily with a good will, serving the lord and not men, knowing that what good every man does, thereof he shall rewarded of the lord,
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Therefore to conclude (bycause I purpose to eschew redyousnes) let euery man in that office wherevnto hee is called, behaue hym selfe as the mynister of God, that in hys offyce no faulte bee founde.
Therefore to conclude (Because I purpose to eschew redyousnes) let every man in that office whereunto he is called, behave him self as the minister of God, that in his office no fault be found.
Than no doubt whan the housholder commeth frome farre, to take accompte and to vewe the dooynges of hys seruantes, these whyche hee fyndeth faythfull as hys true mynysters, occupyed in the dylygente execution of their ministration, hee wyll boun•efullye rewarde for hys promyse sake.
Than no doubt when the householder comes from Far, to take accompt and to view the doings of his Servants, these which he findeth faithful as his true Ministers, ocupied in the dylygente execution of their ministration, he will boun•efullye reward for his promise sake.
And they shall hear thys comfortable word, Euge serue bone: where as they whyche deale vntruely in their mynystration, smyte their fellowes, waste theyr maysters good in voluptuousnes, shall bee not onlye rebuked wyth these sharpe woordes, serue nequam, but also heauylye rewarded with vtter darkenesse, where shall bee weepynge and gnasshyng of teethe.
And they shall hear this comfortable word, Euge serve bone: where as they which deal untruly in their mynystration, smite their Fellows, waste their masters good in voluptuousness, shall be not only rebuked with these sharp words, serve nequam, but also heavily rewarded with utter darkness, where shall be weeping and gnashing of teeth.
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so hath he done vs, not to receyue the grace of God in vayne. Also ye haue hearde howe the dyuell laboured to make them vnthankefull receyuers thereof:
so hath he done us, not to receive the grace of God in vain. Also you have heard how the Devil laboured to make them unthankful Receivers thereof:
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wherin I exhorted you to walke as gods mynysters (that is faythfully and godly) in your ministrations, that you whiche faythfully beleue, maye (at the appearyng of our Lorde Iesus) receyue the reward,
wherein I exhorted you to walk as God's Ministers (that is faithfully and godly) in your ministrations, that you which faithfully believe, may (At the appearing of our Lord Iesus) receive the reward,
What now remayneth, but to desyre you in the name of our Lorde Iesus, that ye wyll (all scisme, discord and variance laid apart) growe to the vnitie of the spirite of Christe, that ye maye be lyke mynded in the truthe:
What now remaineth, but to desire you in the name of our Lord Iesus, that you will (all Schism, discord and variance laid apart) grow to the unity of the Spirit of Christ, that you may be like minded in the truth:
Wherfore to draw vs to the conformitie of his membres, and to alien ar from vs the ennemy of vnitie, he gaue vs a notable lesson by saynet Paule, saiyng:
Wherefore to draw us to the conformity of his members, and to alien Are from us the enemy of unity, he gave us a notable Lesson by Saint Paul, saying:
God drynge vs therefore to vnitie so muche commended in scripture, that we may as membres ruled by the vertu of the head, agree lyke membres, in the body of Christ, that we may all heare his ioyefulle voyce in the ende, sayinge:
God drynge us Therefore to unity so much commended in scripture, that we may as members ruled by the virtue of the head, agree like members, in the body of christ, that we may all hear his ioyefulle voice in the end, saying:
