Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	body_n	life_n	lord_n	8,820	5	4.1237	3	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A72913	Three godly and fruitfull sermons declaring first how we may be saved in the day of iudgement, and so come to life everlasting: secondly, how we ought to liue according to Gods will during our life: which are the two things that every one ought to be most carefull of as long as they liue. Preached and written by the reverend & godly learned M. Iohn More, late preacher in the citie of Norwitch. And now first published by M. Nicholas Bovvnd: whereunto he hath adioyned of his owne, A sermon of comfort for the afflicted: and, A short treatise of a contented mind.	More, John, d. 1592.; Bownd, Nicholas, d. 1613. aut	1594 (1594)	STC 18074.5; ESTC S125128	118,386	153

abundance that it came flowing downe to the ground the waight of the punishment of our sinnes is more grieuous then men doe thinke Let vs not then flatter selues good brethren and dally in this matter with our God bringing in recompence and satisfaction for our sinnes after our owne deuising it will not stande for good stuffe before the iudgement seat of God if we will take vpon vs to satisfie for our sinnes then we must take vpon vs hell fire the curse of God eternall death for these punishments hath the Lord God appointed to be due for our sinnes Let vs not then thinke that the torments of our bodie although it be neuer so hainous as long as we liue although it be an hundreth yeare can be any sufficient satisfaction vnto GOD no not for the least of our sinnes for we see flatly that the Lord himselfe hath appointed farre greater to be endlesse both in soule and bodie foreuer Peraduenture it may be that we shall think our selues well ynough eased by these satisfactions so long as we are quiet here be low and no torment commeth to our consciences but alas when we must answer it before our God all these our dreames must needes vanish away as smoake from the presence of our God because they haue not their ground vpon the worde of God by which all thinges must be tried in that day It is alleadged vs before the great iudge that we haue sinned we confesse it but we say we haue satisfied for our sinnes we haue pined our bodie with fasting all our life long we haue gone on pilgrimage barefoote and bare legged we haue whipped our bodie till the blood euery day we haue worne hairecloath vpon our bodie and this we haue done for a recompence for our sinnes God answereth vs by his word I haue appointed the due recompence for sinne my euerlasting curse the worme that neuer dieth the torments of hell haue ye suffered these and ouercome them we must needes confesse No but we say yet good Lord we haue suffered a little in our bodie but he saith the punishment which I appoint is both of soule and bodie euerlasting and therefore that punishment which ye bring in is not able to answer the debt it is but onely a forged recompence of our owne braine This geare then good brethren can not fall out iumpe in the iudgement seat of God the Lord our God will not be satisfied with our answer to the debt which we forge of our owne head but he wilbe answered the true debt in deede the true debt which we owe our God in deede for our sinnes is the euerlasting curse of God which neuer hath ende it is not a certaine punishment of the bodie for a certaine time that is but false and forged of our owne head that is not the right debt Is it not an intollerable thing and not to be suffered before a mortall iudge when as the right debt is a thousand pounds to bring in stead thereof a false forged debt of halfe a mite and there face out the matter as though all were discharged because he can bring proofe ynough that that forged debt is discharged can this be suffered among earthly magistrates and shall we thinke to glose out the matter with our forged debts before the heauenly iudge There is sound proofe come in against vs that we are indebted vnto our God the penaltie of his curse euerlasting torments both of soule and bodie this debt must be answered vnto our God or else wee shall neuer he discharged this our right debt must be paid and sure proofe brought in how it is paid or else wee shall neuer haue our generall acquittance but lye in the prison of hell for euer The like is to be said of all other the satisfactions that haue beene forged by man they can nor stand in this iudgement That same great and horrible Masse which hath bin thought to be a sufficient recompence for the sinne both of the liuing the dead it can not stand before the iudgement seat of God it is but a counterfeit payment of our debt the true paiment is to pay the true debt of our sinnes and that is the curse of God but the Masse is not the payment of that debt that is too waightie and heauie both for the masser and the masse it selfe to ouercome the torments of euerlasting death that can not recompence God there for our sinnes seeing the true and onely recompence is to vndergoe the torments of hell due for all our sinnes Neither can their forged purgatorie paines be a recompence to God for our sinnes because the true debt vvhich must be ansvvered is infinite and without end the full punishment which we owe for our sinnes is incomprehensible and infinite euen as our God against whome the offence is committed All these then and whatsoeuer haue bin deuised by man will fall out in the day of iudgement to be no payment but onely forged payments and so we found alwaies guiltie and our debts vnanswerable it standeth vs in hand good brethren to looke to it you see it is a more waightie matter then men doe commonly iudge it it will not be so soone discharged as men doe dreame let vs take paines in it for Gods sake nowe while we haue time and not flatter our selues with our owne weenings the Lord will not so be answered at our hands he giueth vs nowe time to looke for the answering of it he giueth vs his blessed word wherein we may learne how to answer it euen to the full if we carelesly passe ouer this time of mercie and seeke not for this geare we shal herafter tast of his iudgements without mercie VVell thus ye see all this stuffe that is yet brought in will not serue to answer the matter we must trie further what we can say for our selues we goe on yet further and will acknowledge that we haue sinned grieuously and that our sinnes are horrible but we thinke although we haue done many ill deedes yet because we haue done many good deedes we thinke God must needes hold vs excused and therefore we thinke our almes deedes and many praiers and fastings must needs binde God to giue vs heauen for them we thinke we may addle heauen as they say by our good deedes But the answer is giuen vs herein that was giuen vs before that the recompence to God for our sins is not two or three good deedes no not tvventie thousand thousand but the curse of God death and damnation that must be sustained and ouercome or other recompence to God is there none True it is that the Lorde promiseth vnto vs euerlasting life for doing his commaundements he that doth them shall liue in them God promiseth life to the doing of his commandement yea euen euerlasting life but then he requireth that they be done not in part as hath beene said before but in whole and that with

matters more strongly and more fiersly pursuing the matter then a thousand vvitnesses So could that cruell beast Cain that bathed in the blood of his brother vvrangle vvith God after that manner What doest thou meane to aske me of my brother saith he what have I to doe with him am I my brothers keeper is he not old enough to keepe himselfe He thought forsooth he had made sure vvorke on all hands vvhen he had gotten his brother into the broad fields far from the presence of men that none could espie him to beare vvitnesse of the fact but the Lord findeth out this cruell tiger and subtill foxe bringeth in vvitnesses enough to condemne him that vvere present euen at the deed doing Thy brothers blood saith God crieth aloud for vengeance in mine eares doest thou thinke to escape scotfree in my iudgement because no mortall man can testifie of it the blood vvhich I put into thy brothers body and thou cruelly didst let out the same that same blood hath a lovvd voice before my iudgement seate to beare vvitnesse against thee and to call for iustice at mine hand to revengement the verie earth vvhich opened her mouth to receiue the blood is another loud vvitnes before me to condemne thee vvhat saist thou to the matter vvhat hast thou to say for thy selfe Alack poore soule he standeth as dumb as a block before his iudge hath not a vvord to ansvvere in his defence against these vvitnesses but like an obstinate rebell against Gods maiesty doeth murmure against God that he is hardly dealt withall and that his punishment is greater then he is able to indure that he is oppressed and throwne downe with the fierce wrath of God Let vs see then what we can prevaile with all our shiftes and subtilties here where wee thinke no man can charge vs no witnesse against vs the Lord needs no such witnesse in his iudgement seate he can call all his creatures to witnesse against vs the very house wherein we commit wickednesse our conscience in our breast witnessing thereunto the darke night the ground we tread vpon the bedde we lye vpon all the creatures of God about vs when we are committing wickednesse shall be sufficient testimonies against vs. The matter that we so subtilly contriue in our braines for to wind in our neighbours and deceive them euen the very matters them selves shalbe sufficient before our God to stand against vs to condem nation The pen ynke paper parchment scribe subtill pety-fogger and whatsoever haue bene instruments with vs in our craftie deuises whatsoever of Gods creatures we haue vsed or rather abused thereunto shall testifie their humble obedience to their creatour to our condemnation yea euen our owne hands that wrote our tongue that spake our feete that went our heart that devised our body that executed must needs stand in iudgement as an army of witnesses to condeÌ„ne vs. What did it availe that miserable caytiffe that he could use his legges and feete to meete his Master and his armes to imbrace him and his tongue falsly to speake wordes of pretensed friendship Haile master his mouth like a trusty frend to kisse him what could all these prevaile I say when God pursued him more narrowly and haled him more neerely vnto his iudgement seate what did they prevaile Alas poore damned creature his conscience was made his hangman The Lorde needed no other witnesse to bewray the false meaning of his fained friendly heart then his owne conscience within his breast that spake so lowd against him to his condemnation that he could not abide but cruelly caused his owne selfe same legges and feete to carry him to his owne death and the selfe same hands to hang vp his body to dispatch his life and then which is most lamentable when he thought to be ridde from his Iudge then alas did he but begin his torments which never can be ended So horrible a thing it is to fall into the hands of so mighty a Iudge O good breethren let vs lay vp these examples deepe in our hearts to bring in continuall remembrance before our eyes the iudgement seate of God that we may learne to feare his maiestie and stand in awe of his dreadfull iudgement seate that we be not so bold with our God to dally with him and as it were play with his nose as they say thinking our selves sure enough when we can make faire weather with men and with our smooth lookes sugred wordes and faire countenances subtilly intrappe our brethren Alas good brethren this geere will not be good stuffe with our God when hee calleth vs to answer the matter in his highest court of parliament it vanisheth away as smoke Those same Iudas kisses be to common against vs and which worse is it is holden almost no sin nay I am afraid it is accounted of most of vs a notable point of pollicie as without which we could not be able to live amongst men to flatter speake faire and as it were to creep into mens bosoms whereas within there is nothing but falshood and a double heart and yet we are growen to this brutishnesse as though God had no iudgement seate that we thinke we could not otherwise live amongst men unlesse we play on both hands with God and the world and we haue made it as it were an infallible rule and brought it to a common proverb Nescit regnare qui nescit dissimulare He knoweth not how to keepe his owne that knoweth not how to dissemble fayne flatterie faire speech is called holy-water of the court and I can not tell what I know not what is in the court for I am no courtier but I am sure that we haue too much of such holy-water amongst vs here in Norffolke faire words and false hearts sugred talke and subtill meaning it is too too common the Lorde be mercifull vnto vs as though God did not see vs view vs marke vs and even register vs vp vnto his iudgement seat well good brethren let vs not deceiue ourselves all this our faire subtiltie is no more but Iudas kisses and vndoubtedly vnlesse we in time repent we shall with Iudas at the hand of Almighty God taste of the like vengeances for God will not be mocked although during our life wee come not to the gallowes or to fordoe our selues as he did yet our God hath his iudgement after this life will hang vs vp in hell with Iudas everlastingly all of vs if we doe not repent yea although we do weare velvet coats on our backes all shall not save vs there is no remedy we must all appeare before the iudgement seat of God therfore let vs now think upon it whiles we have time that vve may be in a readines when it commeth for therfore we are summoned in that court we must appeare Away then with all these counterfaited devises which be so common amongst vs

I am fully assured that neither life nor death principalities nor powers neither things present nor things to come neither height nor depth nor any other creature can separate vs from the loue of God vvhich is in Christ Iesus our Lorde And for the confirmation of this in vs be the Sacraments ordained to be applyed to euery one particularly not only to be deliuered to others but also to euery one of vs to be partakers of theÌ„ that we might be more certenly perswaded that the benefits of Christs passion wrought for the saluatioÌ„ of his flock in common pertaineth euen to euery one of vs particularly as certenly as we be partakers of the outward seales pledges of them This is then the chiefest point in a sound beliefe wherein it differeth from the deuils beliefe to applie whatsoeuer Christ hath done to our selues not onely to other men this is a speciall point and pertaineth to the true faith of the children of God The deuils can not beleeue that Christ is theirs peraduenture they may say Christ Christ and Lord Lord but they can not beleeue in their heart that Iesus Christ is theirs with his death and passion and that is also another point in true and sound faith that is not onely to say with the tongue notably and finely that I beleeue that Christ is mine and dyed for me c. for so can the deuils and damned creatures say and yet lye impudently but it is to beleeue and inwardly to be perswaded thereof in the heart which no diuell nor damned creature can doe but rather they feele the horror of Gods iudgements in full measure in their hearts and consciences True and sound faith of Gods children is not then a whirling knowledge and speculation of the braine but it is an inward feeling of the heart for a great number haue a knowledge what they should beleeue and yet not an heart to beleeue yea further not onely a knowledge what they ought to beleeue but also be able notably to set out the matter to teach others how they should truly and rightly beleeue and yet they themselues damned creatures members of Satan and firebrands of hell as the miserable caytiffe Iudas who with the rest of the twelue went and preached the Gospel of the kingdome and sealed it with miracles in Christ name and as Christ Iesus testifieth of many that not onely know to say Lord Lord but also had knowledge to teach others and prophesie and preach in his name and yet Iesus Christ refuseth them to be his Let vs then good brethren looke well to our selues and content not our selues with a vaine babbling tongue-faith that will not serue in the day of the Lord it must be an heart-faith let vs looke whether we feele Iesus Christ there or not Therefore saith the holy Ghost that this true faith maketh Christ Iesus dwell not in worldly brauerie in our tongues but in our hearts in our hearts in our hearts good brethren in our hearts It is too too lamentable to see how the world is bewitched with this tongue faith with this carnal gospelling-faith it is an horrible abuse of Iesus Christs gospell we shall dearely abide at his hands vnles we speedily repeÌ„t it is euident ynough that Iesus Christ dwelleth not in that inward heart where the deuill apparantly sheweth his hornes as they say in the outward deeds there is not Iesus Christ in that heart but the whol power of Satan and therefore no children of Gods faith in that heart but a deuils faith Let vs not deceiue our selues good brethren a true and a sound faith admitteth Christ with further entrance into vs then our toÌ„gues lodgeth him into our hearts I can not enter into your consciences but there is a Lord Iesus that seeth them onely I desire you in the name of God to enter euery man into his owne heart and examine himselfe diligently whether he beleeueth that Christ hath redeemed him ransomed or not whether he beleeue that Christ Iesus hath purchased euerlasting life for him or not Let him examine him selfe throughly whether he beleeue it in his heart now while it is the time of mercie for once we must come to iudgement and so let him rest himselfe in the Lord Iesus with full assurance of euerlasting life not mistrusting our good and gracious God nor doubting of his good will towards him for he that doubteth is like the waues of the sea that be tossed to and fro such wauering is farre from the certentie that true faith bringeth vnto our consciences whereby beeing iustified by faith we haue peace with god For this true sincere faith maketh vs to haue entrance vnto our God with boldnes so that it is far from the wauering vncertenty of the wicked vnbeleeuers yet the dearest children of God euen the most faithfull haue often maruelous assaults to shake their faith oftentimes feele theÌ„selues almost deadly wouÌ„ded as though they were almost past al hope but yet their faith getteth the victorie in the ende At that stay was the Prophet when he said to himselfe Hath the Lord forgotten to be mercifull is his mercie cleane gone but yet they vse to striue and stirre vp themselues by calling vpon God and tarying Gods leasure Why art thou vexed o my soule saith Dauid why art thou so troubled within me c. So that although the children of God be oftentimes maruelously assaulted with distrust and doubtings of their saluation yet they striue against them at Gods appointed time leasure they feele the peace of God which passeth all vnderstanding Thus farre ye see then the full answer of our cause and matter of our saluation before the iudgement seat of God against Satan sinne deuill death and hell that we that be the people of God doe fully beleeue not onely say with our tongue but beleeue assuredly in our heart that Iesus Christ hath satisfied whatsoeuer Gods iustice doth require for our sinnes not onely for other mens sinnes but euen for our sinnes whereby we feele our selues at peace with God reconciled by the death of his Sonne brought into an assured hope of euerlasting life thus far haue we heard taught and now yet further least any carnall wretch should thereby take libertie to sin saying within his heart If there be nothing but this that whosoeuer beleeueth shalbe saued then I care not what I doe I wil continue in my sinne then I wil beleeue to be saued I shalbe saued I can beleeue when I list the word of God to answer all such filthie sinne doth testifie vnto vs that this true liuely faith of Gods people to saluation is not in the power of man to beleeue when he list but it is onely the worke of God Flesh and bloode saith Iesus Christ hath not reuealed this vnto thee but euen my heauenly father which is in heauen it was the Lord which touched the

the Lord onely doth giue faith yea but he giueth it ordinarily by the preaching of the word It may please him I graunt to giue faith otherwise if he see it good but we haue no warrant out of his word to come by faith but only by the preaching of the worde So it may please him if he see it good to feede vs otherwise then by meate drinke but if we refuse these ordinarie meanes of feeding surely we shal die and be guiltie of our own death The Lord hath appointed to saue his people by preaching so saith the Apostle he can saue them otherwise if he will but it pleaseth him by this meanes to saue them if this be neglected our saluation is neglected whereas this faileth the people perish Alas what shall we say to the state of this people here in this land skarsly the twentie parish hath a preacher can they be saued then Shal we make God a lyer he saith whosoeuer doth not beleeue is damned none can beleeue without a preacher if then we will haue the people of the Lord to be saued let theÌ„ haue preachers It is a great blessing of God I graunt that we haue it as we haue it for the Lord knoweth a great number can not so haue it but alas seeing the Lord giueth vs this mercie and quietnes that we may haue further care of it let vs for Gods loue be carefull for the soules of our brethren poore soules that starue round about through the lacke of the foode of their soules but alas I caÌ„ not preach to the whole land but for the discharge of my conscience I desire you good brethren so many of you as haue any voyces in place and parliament where these things may be reformed consecrate your tongues to the Lord in the behalfe of your poore brethren that ignorant blind guides which haue the conducting of Gods people to the great danger of losse of the soules both of the leaders and the people that these blinde guides I say be remooued and true preachers placed in their roomes that they may labour cherefully to get the Lords haruest into his barne to inlarge Gods kingdome the Lord shall then blesse this land kingdome wherein his kingdome is first sought for for so he saith First of all seeke the kingdome of God and then all other things of this earthly life shalbe giuen you be carefull for this good brethren when ye come in parliameÌ„t where these thinges may be prouided for through the whole land that Gods people may be taught In the meane time let euery one of vs doe what we can by prayer to God to thrust forth labourers into his haruest let vs bestow our labours carefully to seeke for them let vs stretch our purses to relieue them then the Lord our God shall blesse vs with all spirituall graces daily more and more Alas let vs remember good brethren that they are in daunger of damnation vnlesse they haue the word preached the Lord saith so let vs not be wiser then God Let those especially that by the gouernement of this Church haue the prouiding placing of guides ouer the Lords flock let them be carefull that they seeke out those onely which be preachers otherwise good brethren the people do perish but they shal not scape skot-free that were the causes whether it were the couetous patrone in presenting or the negligent Bishop in admitting or the blinde guide in taking vpon him that waightie charge of leading Gods people The Lord will haue the blood of his people answered he will call to an account both Bishop patrone and blinde guide for the losse of the soules of his people The same price of bloode which is taken by the couetous patrone wherby the soules of Gods people are bought sold although he laugh in his sleeue and think himselfe in good case when he hath pursed his hundreth poundes for the benefice yet that same price of blood shall speak aloud in the eares of the Lord to his vtter condemnation in the day of the Lorde I am not ignorant howe the patrone will shift it off to the Bishop and say it is the Bishops charge to looke to its and that he as patrone hath no more to doe but seeke out his clarke the Bishop shal answer for it if he admit him be not able the bishop on his behalfe can as cunningly shift off the matter from him to the patrone say he can not stay them for the patrone hath presented them if he should not allowe of them a Quare impedit would come vpon him which he purposeth not to beare for none of them al. And the ignorant blind guide he hath his letters of orders institution induction hath filled the purse of the patrone he thinketh himselfe as wel discharged as the best no law in England can put him out thus the pore sheepe of Iesus Christ which Christ hath bought with his precious blood they perish for it and are deuoured of Satan But let theÌ„ wash themselues as cleane as they will they shalbe found before the iudgement seat of God no more innocent of the bloode of Christs flocke then was Pilate of the blood of Christ himselfe let them shift off the matter as fast as they can the people of God perish by them I knit them together all of them in one farthell throw them into the pit of hel as guiltie together of the death of the Lords flock if they do not repent this perishing of all the Lords people For Iesus Christ that bought them with so deare a price wil not haue them perish of so vile a price as they are bought and sold for Seeing theÌ„ the people perish without preaching it standeth the patrons in hand I trow to present the Bishop to admit none but those which be able to preach vnlesse they purpose to be guiltie of the blood of the people that perish for want of preaching Neither shal the people that are led by an ignorant guide so perish be excused before God for although they can alledge for themselues we could not doe withall he is placed by law presented by the patrone admitted by the Bishop all the lawes in England can not remooue him all this wil not serue for excuse before God for although there be no law in EnglaÌ„d to displace him for his insufficieÌ„cy that by law is placed yet I answer there is no law in England that forbiddeth thee to place a preacher besides if thou wilt stretch thy purse I know no law that forbiddeth prouiding seeking for preachers vnles it be the law of our purse if thou say I am but one the rest wil not I can not maintain him my selfe then I say if thou can not get preaching to thee there is no law in England that forbiddeth thee to go to it to transport thy dwelling thither where thou maist haue it there

soone to profit vnder the crosse that so it may be remooued and not so much to labour for the remoouing of it as for the fruit of it least it going away without profit the Lord bring vpon vs some greater afterwards seeing he is purposed thereby most assuredly to doe vs good Moreouer by this we knowe that whereas euery man desireth that which is best for him and yet most men erre in the particulars desiring that which is most pleasant profitable honourable c. in this worlde that in deede is best for vs at all times whatsoeuer it be which maketh most for the glorie of God in vs our owne saluation and the edifying of our brethren which because the Lord worketh many times by afflictions as wee haue heard euen they then are best for a man Euen as when a mans bodie is so distempered and some member so putrified then it is best for him to haue his bloode taken away from him to be launced and seared yea to haue a part cut off therefore when any affliction or calamitie doth befall vs let vs not be discontented therewith or be impatient but submitting our iudgements wills to the iudgements and will of God let vs quietly indure seeing the Lord giueth vs that not which we fondly desire as the best but which he knoweth to be and is indeede the best Now seeing it is so what then I pray you is the cause why not onely the wicked but euen the godly which ought to knowe this and to beleeue it doe so grieuously complaine of there afflictions as Dauid Iob and the rest as though they should be hurt thereby when as we haue seene they worke their good and therefore are best for them Truly it can not be denied but that men for the most part doe more complaine of their afflictions then they ought to doe and doe not so comfortablely beare them as they should yet this hindereth not but that men should get good by their afflictions and be also perswaded thereof though they be full of complaints whilst they are in the midst of them for who complaineth more then these two men and yet who had more profit and got greater good of them then they for such is our nature that we must needes haue the feeling of afflictions vnlesse our heart were hard like yron or brasse and so we were stocks and no men but seeing it is otherwise that our hearts are soft and tender it can not be but that euery thing should worke vpon vs and we be mooued according to the nature of it to ioy sorrowe loue hatred anger and feare and therefore tribulation must needes trouble vs and affliction afflict and the crosse crucifie and yet we may be perswaded that it is for our good and looke for it from thence euen as the sicke patient can not as he is man but feele the launcing and searing of his flesh and so complaine of it with great griefe yea cry out for the extremitie of paine though he knoweth it to be best for him then and therefore after a sort doth most willingly suffer it But many others are so full of complaints in their affliction because they are not perswaded at that time that the very thing is sent for their speciall good and therefore such are to meditate vpon that which we haue alreadie spoken concerning this matter In the latter part of this verse when he saith to them that loue God as he thereby restraineth this generall promise so he sheweth to whome it appertaineth namely to those that beleeue in Christ Iesus and are sanctified by his Spirite for he intreateth of the certaintie of the saluation of such nowe the true and faithfull beleeuers as he hath before discerned them from others by this fruite of faith namely sanctification so he doth here by one part of it which is loue as in the Epistle to the Galat. chap. 5. vers 6. so that vnder one kinde he comprehendeth all godlinesse but he taketh this thing rather then any other as most fitte for his purpose for speaking of affliction he saith By this we shall trie our faith if our loue vnto to GOD continue euen then For vvhereas the vvicked vvill pretend to loue God in prosperitie but in adversitie they fall unto hatred yea unto plaine cursing and banning he that truly loueth God loueth him not for his backe and bellie alone nor principally but because he is goodnes it selfe and therefore to be loued And herein the one bevvray their servile nature that like as servants loue not their masters if they once beginne to correct them and the other their liberall and childish disposition whome no correction or stripes of the father can make to chaunge their loue to him much lesse driue avvay from him This is that which Satan knowing generally to be in the nature of man thought to haue found in Iob though he vvas deceiued vvhen he said Doeth Iob loue or feare God for nothing hast not thou bene an hedge round about him but touch all that he hath and see if he vvill not blaspheme thee to thy face Therefore if in affliction we cease not to loue God and in loue to serve him vve shall be sure that he vvil fulfill this promise to vs of turning all things to our good Moreouer seeing that the Apostles purpose is to intreat of patience in affliction this no doubt is most fit for the purpose namely the consideration of the loue which vve ought to beare unto God For if that in worldly matters we vvill beare many great things at the hands of them vvhome vve loue as the childe at the mother the husband at the wife and one friend at another then how much more ought vve to beare all things at the hands of God vvhome vve knovve so loueth vs in Christ and therefore vve ought so to loue him againe and no doubt would beare if there vvere that loue in us unto him which ought When he addeth in the same verse Which are called of his purpose as hee doeth further shewe to whome this promise doeth appertaine euen to such so he shevveth the cause of it vvhich is not any vvorthines of theirs or right be having themselues under the crosse as thereby deseruing it but the free loue of God vvhereby he before the beginning purposed to doe them good vvhich purpose of his nothing can alter but he maketh all things to further it euen afflictions so that thus he declareth the certentie of this for vvhat can hinder the purpose of God Nothing and therefore afflictions can not hinder the good of his children seeing that hee hath purposed to do them good which purpose of his appeareth by their effectual calling and therefore when he had purposed to saue them he called them in time to the knowledge of it and from thence it came that the worde was effectuall to them when it was unprofitable vnto others So the Lord continuing the same purpose of his

Selected quad for the lemma: blood_n

Text snippets containing the quad