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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	good_a	read_v	write_v	2,874	5	5.1956	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08447	Certaine godly and very profitable sermons of faith, hope and charitie. First set foorth by Master Barnardine Occhine, of Siena in Italy, and now lately collected, and translated out of the Italian tongue, into the English by William Phiston of London student. Published for the profit of such as desire to vnderstand the truth of the gospell.	Ochino, Bernardino, 1487-1564.; Phiston, William.	1580 (1580)	STC 18769; ESTC S103131	141,223	250

wrought for the glory of God but we ought at least to do so héereafter and then euery thing that we shal do shal be acceptable vnto God so that our purpose be right vnto him Euery man therfore ought to haue God for his last ende before his eyes to order al his life vnto him with chusing those things that serue most to his glory with forsaking those things which do hinder or stay vs wtout regarding things which appertaine not to vs which we shall be constrained to doe at any time when being in loue with God we féele with the spirit in Christ his great goodnesse Let vs pray to God therfore that he would giue vs a liuely light of him to the intent that hauing alwayes our eyes open to his honour we maye render vnto him all prayse thorough Iesus Christ our Lord. Amen How that the Law of the Gospell is more perfect then all other Lawes Sermon 11. AS there is but one onely God one onely Christ one onely holy Ghost one onely Faith one onely Church and one onely Gospell so lykewise vnto the world is but one onely diuine Lawe imprinted alreadye by God in the minde of man darkened by sinne expressed somewhat by morall Philosophy but much better by Moses and most perfectlye by Christ and a new by Christ the spirit of God being the guyde powred in imprinted and written in the bowels and in the hearts of the regenerate as God afore time promised by his Prophet They call notwithstanding the naturall Law those canons rules and truth practised of that which is right and of that which is not right imprinted in the booke of the minde in the which euery one reading when he commeth to yeares of discretion without any other master and booke he discerneth by himselfe good from euil And the truth it self inasmuch as by Moses it was expressed in tables is called the Law writtē wheras afterward by Christ the holy Ghost being the guide it was in a more perfect manner imprinted in the harts of the regenerate that is called the Euangelical law of grace of the spirit Wher is to be noted that although a philosopher hath for example imprinted in minde this truth that God ought not to be dishonoured but honored knew that this thing is most right yet notwithstandinge hée obserued not this most iust lawe Yea the Iewes albeit they had this same truth not only imprinted in the minds but also expressed in the tables of Moses discerned the righteous from the vnrighteous that with greater light then the Philosophers they could in no wise obserue that iust honest law bicause they were letted by their concupisences But in a Christian already by faith regenerated the goodnesse of God thorough Christ is in such sort imprinted in his heart that by the liuely spirituall tast feeling which he hath in Christ of God he cannot dishonour him yea by the spirit which he hath the which preuayleth agaynst his carnall concupisences he is constrayned to honour him And this according to the measure of fayth which he hath The Philosopher then albeit he knew in part his bounden duetie he did not therfore fulfill it bicause the flesh resisted him And in lyke case also the Iew albeit he knew that better then all the Philosophers what the wil of God is neuerthelesse béeing without Christ without grace he obeied it not Wherefore he shall be punished the more grieuously as hée had greater knowledge of the lawe of God The naturall lawe therefore much more the written law is the Minister of death and damnation whereas the euangelicall law of spirite of grace is the minister of lyfe saluation Wherefore Paul speaking of it sayd the lawe of the spirit of lyfe in Christ Iesu hath deliuered mée from the law of death of sinne The written law therefore is vnperfect although the naturall lawe be much more vnperfect séeing that albeit they shew those thinges which ought to be done they doe not therefore giue the grace to be able to obserue them The law naturall then was as it were in darknesse the lawe of Moses in shadowes the euangelicall law in light The law natural came at midnight Moses lawe at the morning and the euangelicall law at noone day The naturall lawe came with a little candle burning Moses lawe with a great torch but couered the euangelical law with the cléere light of the Sun The natural law saw god in his creatures Moses law in the Scriptures the euangelical law in Christ The natural law séeth not Christ Moses law saw him and shewed him a farre off the euangelicall law hath seene him openly imbraced him for his owne The natural law hath imbraced no man Moses law hath painted him out with giuing him coulours the euangelical law hath giuen him spirit The naturall lawe made him serue by reasons Moses lawe for feare the euangelicall lawe for loue The natural lawe deliuereth vs from worldly infamy Moses law from the tyranny of Pharao and the euangelicall law from the tyranny of the world of the flesh of sinne and of the diuell The naturall law hath for the guide vnderstandinge Moses lawe a piller of fire and the euangelicall lawe the holy Ghost The natural lawe is the lawe of the Philosophers Moses law hath him for the author the euangelicall law is of Christ The naturall lawe féedeth men with worldly thinges Moses law with Manna and the euangelical law with God The natural law buildeth vp a worldly common wealth Moses law the holy citie of Hierusalem and the euangelicall lawe the heauenly countrey By the naturall law we were straungers by Moses law seruants and by the euangelicall frée and the sonnes of God The naturall law guided vs to a certeine humaine felicity Moses lawe into the land of promise and the euangelicall law vnto heauen The natural law is a burthen fit for humaine strength Moses lawe is a burthen sharp grieuous and the euangelicall lawe is pleasant delectable The naturall law hath a respect to the comelines of vertues Moses law vnto felicitie and the euangelical law vnto the glory of God The naturall conducteth thee into Aegipt there leaueth thee Moses law deliuereth thée frō thence maketh thée walk thorough the desert the euangelical law bringeth thée into the land of promise The natural law begetteth thee vnto the world Moses law killeth thée vnto God the euangelical law raiseth thée againe The natural law accuseth thée Moses law condemneth thée and the euangelicall law saueth thée The naturall law awaketh man when he sléepeth Moses law maketh him to tremble and the euangelical law setteth him at rest The naturall lawe maketh men righteous in their owne sight Moses law in the sight of the world and the euangelicall law maketh them righteous in the sight of God The naturall lawe promiseth not any thing that is supernaturall Moses law maketh promises of most rich diuine thinges and the euangelicall lawe obserueth them The naturall lawe maketh vs men Moses law maketh vs Angells and the euangelicall law euen as Gods Wherfore the natural law is good Moses law better the euangelicall law best and most perfect Let vs pray therefore vnto the Lorde that hée would imprint it in our heartes to the intent that we may render to him all prayse honour and glory thorough Iesus Christ our Lord. Amen FINIS ❧ IMPRINTED AT London by Thomas East dwelling betwéene Paules Wharfe and Baynards Castle 1580. MIEVLX VAVLT MOVRIR EN VERTV QVE VIVRE EN HONCTE

notwithstanding after that he was cast into the Sea deuoured of the fish and sawe that he liued he opened his eyes and perceyued that it was god which sustayned him wherefore he recommended himselfe vnto him from his heart and gaue him thanks but we although we be in the Sea of this miserable tempestuous world already thorough our sinnes swallowed in by Sathan and God for all this preserueth vs we yet doe not in any wise seale his grace his benefits in his goodnesse and we thinke that creatures and not God doth susteyne vs. God beeing willing to make vs sure of our saluation coulde not giue vs any greater knowledge signe of our saluation then his own son vppon the crosse nor a more sure pledge then his owne spirit Christ hanging vppon the Crosse forsooke himselfe aboue the senses of man and woulde concerning his passion be abandoned euen of his Father to the intent that wée might haue confidence in him and might thinke that he would neuer forsake vs any more Wherefore we doe a most great iniurye to God if wée trust not in him And so much the greater as on the other part besides God there is nothing in whiche wée ought or may iustly put our confidence And this bicause that creatures be all most vaine shaddowes the which as without the good will of God they cannot hurt vs so they cannot helpe vs. Séeing that the thinges of this world are not stéedfast the whéele thereoff alwayes turneth therefore if wée arme them vpon vs with our own Hope we must néeds be in continual turmoilings miseries and trauayles The men also in whom GOD doth not reigne although they appeare now thy déere friendes or they be now thy bounden kinsfolkes and to reach a great way they wil shew themselues to be selfe louers lyars vnfaythfull and trayterous If also thou wilt put confidence in Saints thou shalt displease both them and God they cannot helpe thée God shall be hée who will suffer thée to forsake thy selfe to the intent thou mayst be constrayned to goe for helpe vnto him Thou must thinke that it is not without cause that god by his prophet hath cursed those which put their trust in men And if thou shalt put confidence in thy selfe thou shalt put confidence in the greatest enemie that thou hast Ier. 17 Also if thou shalt trust in thine own proper wisdome power and goodnesse this shall be none other but to put trust and repose thy selfe vpon foolishnesse in impotencie and malice And what néede I say more the power of Aegypt the strength of the world Esay 36. is nothing els but a most vaine réede whervnto if any man leane by and by it breaketh with hurting those that would rest theron If the thinges of the strong men of the worlde as Iob did write be lyke a spiders web Iob. 8. what shall those be which are most weak All the wisdome of the world in the sight God as Paul sayth 1. Cor. 3. is nothinge but foolishnesse the goodnesse thereoff abhomination Wherefore in God alone we ought to trust Luc. 16. on whome alone dependeth all our helpe He onely therefore is happy who as a true and good diuine hath god for all his goodnesse dependeth on him alone and in him onely doth repose himselfe This is a most high diuinitie which cannot be learned in bookes nor taught by men wée must néedes haue Christ our onely Master to teach it vs with imprinting it in our heartes with his spirit and with makinge vs vnderstande by experience not of the flesh but of the spirit so that thorough him we may render vnto the father all prayse honour and glory Amen ¶ Whereoff it groweth that men with hope doe not depend wholly vpon God Sermon 3. MEn haue many desires amongst which this is principal that they would be like vnto god The which thing is manifest inasmuch as ther is no man the naturally doth not abohorre seruide We all would if it were possible be as GOD Lordes ouer all know all thinges haue power and dominion ouer all be in euery place and time most happye and to conclude we would haue a beeing that were infinitly noble perfect and excellent without passions immortal euerlasting necessary without depending vppon any and most diuine And for as much as this desire is so high that it conteyneth all things which can be of men desired therfore aboue al others it is most mightie in vs. Man therefore by his owne nature in Adam béeing corrupted and thorough the pride which he hath for inheritaunce woulde if it were possible be as a God vpon the earth and neuer to haue néede neither of creatures nor of God And for as much as he is not by nature happie he desireth to purchase him heauen by himselfe bicause he would not acknowledge it to be of god as he should doe if he had it by grace And this his diuellish pride is puffed vp with so vnbrideled and blinde a loue of himselfe that whereas he hath néede not onely of God but also of all the creatures of God he perswadeth himselfe that hée is able euen to saue himselfe He is also so blinde of himselfe that his vices doe appeare vertues vnto him so that it may bée thought how he can know his miseries By our great pride therefore in not willinge to bende or humble our selues to craue helpe at others and by being deceiued by the vnbrideled blinde loue which we beare vnto our selues in beléeuing and thinking that we can and know howe to helpe our selues and that we shal euer haue a will to doe it in our owne power doth grow all the confidence and trust that we put in our selues And if sometimes we be by open and manifest necessitie constrayned to seeke other helpe besides our selfe we haue not accesse vnto God as we ought but vnto creatures And this bicause as carnal people we beléeue not that god hath care of vs. The graces benefits which we cōtinually receiue we do not acknowledge to be of God from whō they doe come being inuisible but frō creatures which are before our eyes vsed by him for instrumēts to do vs good So that although God being vnmeasurable is most ready at our handes with his presence yet notwithstanding forasmuch as he is most high and in such sort that betwixt vs and him is no agreement lykenes nor any proportion but an infinite distaunce it appeareth that he is most farre off from vs and as though he were not at all And if that sometimes we haue any smal opinion of God that he regardeth vs by and by knowing that we haue offended him and not séeing that he is pacified with Faith in Christ and that he is our most deare Father we imagine him to be as a most seuere Lord and Iudge angred against vs wherfore we can not place any of our Hope in him but he constrayned with our first Father to run