A sermon preached on Sundaye, being the .17. of March Anno. 1577. at S. Alpheges Church within Creplegate in London, by William Fulke doctor in diuinitie. Seene and allowed, accordyng to the order appoynted in the Queenes Maiesties Iniunctions
❧ A Sermon preached on Sunday, being the. 17. of Marche, Anno. 1577. at S. Alpheges Churche within Creplegate in London, by William Fulke, doctor in Diuinitie. Galat. 4.
❧ A Sermon preached on Sunday, being the. 17. of Marche, Anno 1577. At S. Alpheges Church within Creplegate in London, by William Fulke, Doctor in Divinity. Galatians 4.
and the Heauenly inherytaunce ▪ whereas they that wyll obteyne the inherytaunce with Isaac, must become as hee was, altoogether Children of the promise.
and the Heavenly Inheritance ▪ whereas they that will obtain the Inheritance with Isaac, must become as he was, altoogether Children of the promise.
You haue an eye too rewarde, when you seeke too meryte, but whyle you seeke too haue it by deserte, which you can not, you leese it, beeing offered by gyfte, which you myghte atteyne.
You have an eye too reward, when you seek too merit, but while you seek too have it by desert, which you can not, you lose it, being offered by gift, which you might attain.
And all thys commeth, bycause you knowe not the Lawe, for no man wyll wyttingly and willyngly depryue hymselfe of rewarde, and thruste hymselfe intoo eternall chraldome.
And all this comes, Because you know not the Law, for no man will wyttingly and willingly deprive himself of reward, and thrust himself into Eternal chraldome.
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For I am perswaded, that a great number which nowe contynue in blyndenesse, if they dyd see that which they handle in the darke, they would repent that euer they touched it,
For I am persuaded, that a great number which now continue in blindness, if they did see that which they handle in the dark, they would Repent that ever they touched it,
And therefore I maye saye too them, as the Apostle dooth too the Galathians. Tell mee, you that long too bee vnder the Pope, doo you knowe what Popery meaneth? Doo you knowe whyther it wyll carye you? I am perswaded,
And Therefore I may say too them, as the Apostle doth too the Galatians. Tell me, you that long too be under the Pope, do you know what Popery means? Doo you know whither it will carry you? I am persuaded,
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For that I may bring so many cōtrouersies as are between the Christians and the Papistes into one, what other thing doo wee striue for in all our preachings,
For that I may bring so many controversies as Are between the Christians and the Papists into one, what other thing do we strive for in all our preachings,
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and his worde our onely sufficient instruction? But that the Pope, the Masse, our owne merites, the merites of Sainctes and inuocation of them, Popishe ceremonies, traditions, counsels, decrees and decretals, pardons and Images,
and his word our only sufficient instruction? But that the Pope, the Mass, our own merits, the merits of Saints and invocation of them, Popish ceremonies, traditions, Counsels, decrees and Decretals, Pardons and Images,
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& such like, must needes challenge no small portion of that honour and glory, which the holy scripture maketh proper to God and our sauiour Christ alone.
& such like, must needs challenge no small portion of that honour and glory, which the holy scripture makes proper to God and our Saviour christ alone.
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And therefore all the Angelles of God, and all the creatures of God, ioyne with them in confessyng, that al blessyng, glorye, wisedome, thankesgeuyng, honour, might,
And Therefore all the Angels of God, and all the creatures of God, join with them in confessing, that all blessing, glory, Wisdom, thankesgeuyng, honour, might,
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Tell me you that would eate the naturall body of Christ in the sacrament, doo you knowe what absurdities doo followe of it? O you thinke it a goodly matter to receiue the body of Christ into your mouthe.
Tell me you that would eat the natural body of christ in the sacrament, do you know what absurdities do follow of it? O you think it a goodly matter to receive the body of christ into your Mouth.
nor howe long it abydeth, but you all agree, that it abydeth no longer then the fourmes of breade and myne remayne vncorrupt, which is not long after they come into the stomacke:
nor how long it Abideth, but you all agree, that it Abideth no longer then the forms of bread and mine remain uncorrupt, which is not long After they come into the stomach:
Tell me you that woulde fayne heare your olde Latin seruice, doo you knowe what it was? Uerely a great part of it was such as you woulde bee ashamed to heare it in Englishe.
Tell me you that would fain hear your old Latin service, do you know what it was? Verily a great part of it was such as you would be ashamed to hear it in English.
or no? The lyke, and in a manner the same controuersie, wee haue nowe with the Papistes, sauing that the Papistes as verie Antichristians, are worse then the false Apostles.
or no? The like, and in a manner the same controversy, we have now with the Papists, Saving that the Papists as very Antichristians, Are Worse then the false Apostles.
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but herein the false Apostles were lesse hurtfull, that they ioyned the workes of the lawe which God himselfe required, the Papistes ioyne works of Superero•ation, which are such as God neuer commaunded,
but herein the false Apostles were less hurtful, that they joined the works of the law which God himself required, the Papists join works of Superero•ation, which Are such as God never commanded,
and preferre them as much more meritorious, then any workes which God hath prescribed. They both agree in this, that they place righteousnesse in the obseruation of Ceremonies:
and prefer them as much more meritorious, then any works which God hath prescribed. They both agree in this, that they place righteousness in the observation of Ceremonies:
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Who hath required these thyngs at your handes? At whose handes doo you looke too receyue the rewarde of righteousnes? is it not of hym that hath taught you the rule of ryghteousnesse? Therefore if you wilbe iustifyed by the Law, looke what be the workes & Ceremonies of the lawe & keepe thē,
Who hath required these things At your hands? At whose hands do you look too receive the reward of righteousness? is it not of him that hath taught you the Rule of righteousness? Therefore if you will justified by the Law, look what be the works & Ceremonies of the law & keep them,
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And especially in that poynt, wherein the false Apostles of Sainct Paules tyme, and the false Apostles of our tyme, agree, that is, ioyning mans merit with Gods mercy.
And especially in that point, wherein the false Apostles of Saint Paul's time, and the false Apostles of our time, agree, that is, joining men merit with God's mercy.
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but if the condition of the Lawe bee so streight, as it will admit nothyng but a perfecte obseruation in him that shall haue the reward, why will you seeke too establish your owne righteousnes,
but if the condition of the Law be so straight, as it will admit nothing but a perfect observation in him that shall have the reward, why will you seek too establish your own righteousness,
and so void your selues cleane of the righteousnes of God in Christ? And so whyle you wyll bee iustifyed both by Christe and by the woorkes of the Lawe, you shalbee iustifyed neyther by Christe,
and so void your selves clean of the righteousness of God in christ? And so while you will be justified both by Christ and by the works of the Law, you shalbe justified neither by Christ,
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Wherupon the deuils sophistrie concludeth, that if iustification be by either of these meanes by it selfe, much rather it must be whē they are both ioyned together.
Whereupon the Devils sophistry Concludeth, that if justification be by either of these means by it self, much rather it must be when they Are both joined together.
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So that here appeareth a double condition annexed to the lawe. The one is an absolute and perfecte obseruation required of them that shall be rewarded:
So that Here appears a double condition annexed to the law. The one is an absolute and perfect observation required of them that shall be rewarded:
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as it is impossible they shoulde bee ioyned together in the atteyning of eternall saluation. One transgression if there were but one in a mannes whole lyfe,
as it is impossible they should be joined together in the attaining of Eternal salvation. One Transgression if there were but one in a Man's Whole life,
It is written in the lawe (for so are all the fyue bookes of Moyses accompted) that Abraham had two sonnes, one of a bondmayde, another of a free woman, the one called Ismael, the other named Isaac.
It is written in the law (for so Are all the fyue books of Moses accounted) that Abraham had two Sons, one of a bondmaid, Another of a free woman, the one called Ishmael, the other nam Isaac.
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But euen in the bosome of the visible Churche, euen in the family of Abraham, those that professe themselues to bee the sonnes of Abraham, that is, the sonnes of God,
But even in the bosom of the visible Church, even in the family of Abraham, those that profess themselves to be the Sons of Abraham, that is, the Sons of God,
and occupie no small ro•mes in the Churche, but euen the highest oftentimes, as Ismael for a season beyng the first borne of Abraham was accompted as the heyre of Abraham, and so the most principal person in all the housholde.
and occupy no small ro•mes in the Church, but even the highest oftentimes, as Ishmael for a season being the First born of Abraham was accounted as the heir of Abraham, and so the most principal person in all the household.
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Wherefore if we wil at this day know who be the Ismaelits, we must not looke to the profane nations of the Turkes and misereantes, that openly despise the Churche of God,
Wherefore if we will At this day know who be the Ishmaelites, we must not look to the profane Nations of the Turkes and misereantes, that openly despise the Church of God,
and so dyd Ismael. They will haue a place in the familie of Abraham, yea they wyll thrust out Isaac. They claime (they say) by the elder tytle, to be heyres of the Churche,
and so did Ishmael. They will have a place in the family of Abraham, yea they will thrust out Isaac. They claim (they say) by the elder title, to be Heirs of the Church,
but Ismael, the eldest sonne of Abraham? You, who seemed to haue more right vnto the inheritance of Abraham, then he that had the prerogatiue of the first begotten.
but Ishmael, the eldest son of Abraham? You, who seemed to have more right unto the inheritance of Abraham, then he that had the prerogative of the First begotten.
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Wherefore we must not regard who maketh clayme to the inheritance of Abraham, but who is rightly begotten to be the heire of Abraham: for a bond man is capable of no inheritance.
Wherefore we must not regard who makes claim to the inheritance of Abraham, but who is rightly begotten to be the heir of Abraham: for a bound man is capable of no inheritance.
Wherefore if the Papists and all they that seeke to bee iustifyed by their workes, be proued to bee the sonnes of the bond woman, it wyll not helpe them any thing in the world, that they haue of long tyme beene accompted as principal members of the familie of Abraham: for it will fall out in the ende, that they shall be found no better then Ismaelits and Agarynes, and haue the same rewarde that Agar and Ismael had.
Wherefore if the Papists and all they that seek to be justified by their works, be proved to be the Sons of the bound woman, it will not help them any thing in the world, that they have of long time been accounted as principal members of the family of Abraham: for it will fallen out in the end, that they shall be found no better then Ishmaelites and Agarynes, and have the same reward that Agar and Ishmael had.
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And now let vs see why Ismael being the naturall sonne of Abraham, & the first borne, was not the heire, either before Isaac or at leastwise ioyntly with him:
And now let us see why Ishmael being the natural son of Abraham, & the First born, was not the heir, either before Isaac or At leastwise jointly with him:
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Why should not Ismael then (whose byrth was sought by so good an intent) bee saide to be borne after the promyse? And wherefore should Isaac bee denyed to be borne after the flesh,
Why should not Ishmael then (whose birth was sought by so good an intent) be said to be born After the promise? And Wherefore should Isaac be denied to be born After the Flesh,
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If we looke to the conception of Ismael, we shall see nothing in it, but carnall and fleshly, not only because it was altogether according to the course of nature:
If we look to the conception of Ishmael, we shall see nothing in it, but carnal and fleshly, not only Because it was altogether according to the course of nature:
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But God woulde haue mans deuise to haue no place in the Natiuitie of Isaac, because he should be a ryght figure and patterne of them that are heires of the promise.
But God would have men devise to have no place in the Nativity of Isaac, Because he should be a right figure and pattern of them that Are Heirs of the promise.
Now Abraham beleeued this promise of God, and it was imputed to hym for righteousnes, bu• whyle he contynued stedfaste in this Fayth, GOD seemed too suspend of long tyme the performance of hys promyse,
Now Abraham believed this promise of God, and it was imputed to him for righteousness, bu• while he continued steadfast in this Faith, GOD seemed too suspend of long time the performance of his promise,
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& such are al the deuises of mē, by which they sek to obtein the promised inheritāce of the kingdom of heauē they be altogether carnal & fleshly, & procede ōly of infidelity.
& such Are all the devises of men, by which they sek to obtain the promised inheritance of the Kingdom of heaven they be altogether carnal & fleshly, & proceed only of infidelity.
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but that they doubt eyther of his strength or goodwil to perfourme that which he hath promised? & therfore they wil help the one wt laying to the shoulders of their own strēgth & the other they wil procure by cōmending the dignity and worthines of their owne persons,
but that they doubt either of his strength or goodwill to perform that which he hath promised? & Therefore they will help the one with laying to the shoulders of their own strength & the other they will procure by commending the dignity and worthiness of their own Persons,
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flesh & blood had denied thē childrē: humayn reason had denied thē childrē. Therfore the childe that was now conceyued and borne, came altogether by promis of God,
Flesh & blood had denied them children: human reason had denied them children. Therefore the child that was now conceived and born, Come altogether by promise of God,
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& brought forth a son when she was past childbearing & barrein, bicause she compted him faithful, which had promysed so, that the whole woorke in the conception and birth of Isaac, was proper to God,
& brought forth a son when she was passed childbearing & barren, Because she counted him faithful, which had promised so, that the Whole work in the conception and birth of Isaac, was proper to God,
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Sara, beside her natural impediment of barrainnesse being taken away, whiche kept her from bearyng of chyldren when shee was young, beyng nowe nyentie yeares of age, was endued with newe strength to conceyue Isaac, and therefore here is nothing of mans strength or wisedome in Isaackes natiuitie to bee considered,
Sarah, beside her natural impediment of barrainnesse being taken away, which kept her from bearing of children when she was young, being now nyentie Years of age, was endued with new strength to conceive Isaac, and Therefore Here is nothing of men strength or Wisdom in Isaac's Nativity to be considered,
And therefore God onely deserued to haue al the prayse ▪ Whereas if Ismael shoulde haue inherited the promyse, the lea•t portion of the prayse should haue been geuen to God.
And Therefore God only deserved to have all the praise ▪ Whereas if Ishmael should have inherited the promise, the lea•t portion of the praise should have been given to God.
For nature shoulde haue had one part, because Abraham although he were old when he begate Ismael, yet he was not so olde, that he was past the strength of generation.
For nature should have had one part, Because Abraham although he were old when he begat Ishmael, yet he was not so old, that he was passed the strength of generation.
What singuler prayse shoulde God haue had in this cōception, other then in all naturall woorkes? But the chiefe parte of the commendation, shoulde haue been challenged by the wysedome of man.
What singular praise should God have had in this conception, other then in all natural works? But the chief part of the commendation, should have been challenged by the Wisdom of man.
For if this deuise of Sara had taken place, howe muche thinke you woulde shee haue pleased her selfe in that witty inuention? And Abrahams diligence and indeuour to put in practise this inuention of theirs, might haue been thought woorthy of no small cōmendation.
For if this devise of Sarah had taken place, how much think you would she have pleased her self in that witty invention? And Abrahams diligence and endeavour to put in practise this invention of theirs, might have been Thought worthy of no small commendation.
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Amongest these matters, euery one setting foorth it felfe as worthy of the prayse, I pray you howe small a pittance shoulde haue been leaft for the promise of GOD? And as you see it here in the patternes,
Amongst these matters, every one setting forth it self as worthy of the praise, I pray you how small a pittance should have been leaft for the promise of GOD? And as you see it Here in the patterns,
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Whereby the Papistes shewe them selues most playnly to be after Ismael, chyldren of the fleshe, the naturall sonnes of the bondwoman, borne after the fleshe.
Whereby the Papists show them selves most plainly to be After Ishmael, children of the Flesh, the natural Sons of the bondwoman, born After the Flesh.
For that they may be heyres of the promyse, they ascribe somethyng to nature, somethyng to mans wisedome, somethyng to theyr owne industrie, and by no means they wilbee perswaded, to receyne the inheritāce altogether by Gods promyse.
For that they may be Heirs of the promise, they ascribe something to nature, something to men Wisdom, something to their own industry, and by no means they wilbee persuaded, to receyne the inheritance altogether by God's promise.
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for thereby nature is applied to winne grace, grace is exercysed to merite rewarde, wisdome is practised to increase merite, which shal not only be sufficient for those that labour in them,
for thereby nature is applied to win grace, grace is exercised to merit reward, Wisdom is practised to increase merit, which shall not only be sufficient for those that labour in them,
but also dooth ouerflowe too the satisfaction of other mens sinnes, and too the obteyning of righteousnesse for other men which fayle in the measure of their owne.
but also doth overflow too the satisfaction of other men's Sins, and too the obtaining of righteousness for other men which fail in the measure of their own.
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bycause hee was borne after the fleshe, no more can they hee partakers of the grace of GOD bycause they seeke to procure it by camall and fleshly meanes.
Because he was born After the Flesh, no more can they he partakers of the grace of GOD Because they seek to procure it by camall and fleshly means.
And they only are after Isaac heyres of the promyse, which pretende no tycle too the promysed inherytaunce but only the promise of GOD, which seeke it only by grace,
And they only Are After Isaac Heirs of the promise, which pretend no tycle too the promised Inheritance but only the promise of GOD, which seek it only by grace,
For in as muche as Abrahams house was the Churche of GOD, suche notable euentes as happened in that householde, were fygures and examples for vs too see the state of the Churche,
For in as much as Abrahams house was the Church of GOD, such notable events as happened in that household, were figures and Examples for us too see the state of the Church,
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euen in that familey, so hath there alwayes bene in the outward face of the Church, a great seede and multitude of Heretykes and Hypocrytes, which haue sought iustificatiō by their owne merytes.
even in that family, so hath there always be in the outward face of the Church, a great seed and multitude of Heretics and Hypocrites, which have sought justification by their own merits.
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and in the tyme of Christe, the Scribes and Phariseys, which abusing the doctrine of the law, contrary to the scope and ende of the Lawe, sought to establishe their owne righteousnes in obseruation and keepyng of the law:
and in the time of Christ, the Scribes and Pharisees, which abusing the Doctrine of the law, contrary to the scope and end of the Law, sought to establish their own righteousness in observation and keeping of the law:
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And yet thy did not pretend to exclude the grace of God, as appeareth righte well in that Phariseye of whome our Sauiour Christ telleth the Parable Luke. 18. against them that trusted in themselues that they were ryghteous, and despised other.
And yet thy did not pretend to exclude the grace of God, as appears right well in that Pharisee of whom our Saviour christ Telleth the Parable Lycia. 18. against them that trusted in themselves that they were righteous, and despised other.
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For by grace you are saued (sayeth the Apostle) through Fayth, and that not of your selues, it is the gyfte of God, not of works, least any man should boaste.
For by grace you Are saved (Saith the Apostle) through Faith, and that not of your selves, it is the gift of God, not of works, lest any man should boast.
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Paule) are the two couenāts or Testaments, that is, they represent vnto vs the two Testamentes, or couenants, that God hath made with mankinde touching their Saluation.
Paul) Are the two Covenants or Testaments, that is, they represent unto us the two Testaments, or Covenants, that God hath made with mankind touching their Salvation.
In the one he requireth perfect righteousnesse, in the other hee offereth remission of sinnes. And both these couenauntes haue a necessary vse to bring vs to saluation.
In the one he requires perfect righteousness, in the other he Offereth remission of Sins. And both these Covenants have a necessary use to bring us to salvation.
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The Couenauntes of Iustice, doe shew vs what perfection of rightuousnesse God requireth, and how farre we are from it, to humble vs & inforce vs to seeke rightuousnesse els where then by our owne desertes.
The Covenants of justice, do show us what perfection of righteousness God requires, and how Far we Are from it, to humble us & enforce us to seek righteousness Else where then by our own deserts.
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and the extreeme sentence of Iustice, when the condition is broken, to driue vs altogether from hope of attayning to the rewarde of righteousnes by workes,
and the extreme sentence of justice, when the condition is broken, to driven us altogether from hope of attaining to the reward of righteousness by works,
And as the couenant of Iustice doeth require perfect righteousnesse and geueth no pardon: so the couenant of mercy giueth righteousnes freely, & admitteth no satisfactiō.
And as the Covenant of justice doth require perfect righteousness and Giveth no pardon: so the Covenant of mercy gives righteousness freely, & admitteth no satisfaction.
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What place then haue these mongrels that make a confusion of grace and merites, of Fayth and Workes, of the Law and the Gospell? They haue no place in neyther of the two Testamentes, the olde nor the new.
What place then have these mongrels that make a confusion of grace and merits, of Faith and Works, of the Law and the Gospel? They have no place in neither of the two Testaments, the old nor the new.
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If they wyll haue a thyrde way of Iustifycation, they must shew a thyrde Couenaunt: yf they cannot shew a thyrde Couenant, they cannot haue a middle way of Iustifycation.
If they will have a Third Way of Justification, they must show a Third Covenant: if they cannot show a Third Covenant, they cannot have a middle Way of Justification.
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and borne after the fleshe, as Ismaell their Father was, whose tytle and clayme vntoo the spirituall inheritance, was altogether earthly and carnall, vtterly voyde of the promise and woorde of God.
and born After the Flesh, as Ishmael their Father was, whose title and claim unto the spiritual inheritance, was altogether earthly and carnal, utterly void of the promise and word of God.
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yea mount Sinay from whence the Lawe was published, is compared too Agar. And then the Lawe is as it were the seede, by which, of Sinay, that is the Church of Hypocrites, are begotten no Children but vntoo perpetuall bondage.
yea mount Sinai from whence the Law was published, is compared too Agar. And then the Law is as it were the seed, by which, of Sinai, that is the Church of Hypocrites, Are begotten no Children but unto perpetual bondage.
then is the lawe which is holy of it selfe, by this abuse, made a corrupt seede, of which is conceyued these bastardly Hypocrites that falsely chalenge to bee the Sonnes of GOD.
then is the law which is holy of it self, by this abuse, made a corrupt seed, of which is conceived these bastardly Hypocrites that falsely challenge to be the Sons of GOD.
For such is the nature of the lawe, that it bryngeth all men intoo bondage, that are not set at lybertye, by the onely meane which GOD hathe appoynted for theyr infranchismente, whiche is the Redemption of the Sonne of GOD.
For such is the nature of the law, that it bringeth all men into bondage, that Are not Set At liberty, by the only mean which GOD hath appointed for their infranchismente, which is the Redemption of the Son of GOD.
Now when these men that seeke too bee vnder the Lawe, refuse the onely charter of infranchismente, which almightye GOD dooth most mercifully offer to gyue them freely, they are intangled wyth double bondage,
Now when these men that seek too be under the Law, refuse the only charter of infranchismente, which almighty GOD doth most mercifully offer to gyve them freely, they Are entangled with double bondage,
and also that which groweth by theyr omne confession, while they refuse the freedome offered, and voluntaryly put their neckes vnder the yoke of the Lawe, which promiseth no lybertie,
and also that which grows by their omne Confessi, while they refuse the freedom offered, and voluntarily put their necks under the yoke of the Law, which promises no liberty,
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when hee sayeth that Agar is the mount Sinay, whereas it is euydent that he meaneth that Agar dooth figure or signifie the mount Sinay. The Papistes make great exclamation agaynst those Interpreters, which in the woordes of consecration as they cal them, This is my body, doo expounde est for significat. This is my body, that is, this bread dooth signifye my body.
when he Saith that Agar is the mount Sinai, whereas it is evident that he means that Agar doth figure or signify the mount Sinai. The Papists make great exclamation against those Interpreters, which in the words of consecration as they call them, This is my body, do expound est for significat. This is my body, that is, this bred doth signify my body.
Sayncte Paule speaketh not here of the Sacramentes. That is true, but when the holy Ghoste speaketh of Sacramentes, which are holy and Heauenly signes, it were more probable too vnderstande hys speache fyguratiuely, and not litterally.
Saint Paul speaks not Here of the Sacraments. That is true, but when the holy Ghost speaks of Sacraments, which Are holy and Heavenly Signs, it were more probable too understand his speech fyguratiuely, and not literally.
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Yea it is most vsuall in the Scripture, when the spirite of God speaketh of the Sacraments, to say they bee those thinges which they doo but represent and signifie.
Yea it is most usual in the Scripture, when the Spirit of God speaks of the Sacraments, to say they be those things which they do but represent and signify.
and S. Paule speaking of the Sacrament of Christes blood sayth, The Rocke was Christ: And our Sauiour Christ himselfe sayth, This cuppe is the newe Testament.
and S. Paul speaking of the Sacrament of Christ's blood say, The Rock was christ: And our Saviour christ himself say, This cup is the new Testament.
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and imaginatiue representations? God forbyd, it is not in vaine that the ontwarde elementes in the deuine Sacramentes doo beare the names of those things which they doo represent,
and imaginative representations? God forbid, it is not in vain that the ontwarde elements in the divine Sacraments do bear the names of those things which they do represent,
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And Christ in the Sacrament of his bodye and blood, dooth truely feede vs wyth hys bodye and blood which is the onely foode of our soules, wherby wee are nourished and preserued vnto eternall lyfe.
And christ in the Sacrament of his body and blood, doth truly feed us with his body and blood which is the only food of our Souls, whereby we Are nourished and preserved unto Eternal life.
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For the land of Canaan, was the land of promise, a very fruitfull land, abundant in all commodities and pleasures of this lyfe, which GOD professeth oftentymes vnto the people, that hee gaue it them,
For the land of Canaan, was the land of promise, a very fruitful land, abundant in all commodities and pleasures of this life, which GOD Professes oftentimes unto the people, that he gave it them,
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Forbydding them alwayes to thinke or saye that for theyr owne ryghteousnesse God had chosen them, to cast out those nations before them, putting them ofte in mynde that they were a frowarde and stiffnecked people,
Forbidding them always to think or say that for their own righteousness God had chosen them, to cast out those Nations before them, putting them oft in mind that they were a forward and Stiffnecked people,
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Wherefore the lande of Canaan was to them a Sacrament of the Kingdome of Heauen, which beyng an inheritance of most gloryous and eternall felicitie, no man shall attayne vnto, by his owne merytes or woorthinesse,
Wherefore the land of Canaan was to them a Sacrament of the Kingdom of Heaven, which being an inheritance of most glorious and Eternal felicity, no man shall attain unto, by his own merits or worthiness,
Now farre without the bondes of this holy lande, in a deserte and solitarie place, in a barraine and vnfruitefull soyle, where nothing grewe for the sustentation of mannes life, where water wanted for the necessarie vse of man and beast,
Now Far without the bonds of this holy land, in a desert and solitary place, in a barren and unfruitful soil, where nothing grew for the sustentation of Man's life, where water wanted for the necessary use of man and beast,
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euen there God chose a harde stonie and craggie rocke to be the pulpet from whence he thundred out the Lawe of Iustice, with most terrible lightes and noyses, to signifie that by the Cavenant of his ryghteousnesse, no man shoulde looke for any fauour or grace,
even there God chosen a harden stony and craggy rock to be the pulpit from whence he thundered out the Law of justice, with most terrible lights and noises, to signify that by the Covenant of his righteousness, no man should look for any favour or grace,
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This was Mount Sinay in Arabia, This was Agar the Egyptian, This was the mother of Ifmael, This is the nobilitie of the sonnes of bondage. But he proceedeth, and.
This was Mount Sinai in Arabia, This was Agar the Egyptian, This was the mother of Ifmael, This is the Nobilt of the Sons of bondage. But he Proceedeth, and.
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And so he meaneth that Mount Sinay hath respect to that Hierusalem which is nowe, which is, to the earthly Hierusalem, because the earthly Hierusalem did answer in figure to Agar, & not to Sara, to Sinay, & not to Sion. And why so? Because she was now degenerated & gone out of kind, as the Prophet complayneth:
And so he means that Mount Sinai hath respect to that Jerusalem which is now, which is, to the earthly Jerusalem, Because the earthly Jerusalem did answer in figure to Agar, & not to Sarah, to Sinai, & not to Sion. And why so? Because she was now degenerated & gone out of kind, as the Prophet Complaineth:
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How is the faithfull Citie become an Adulteres? Because she sought to bee iustified by the Lawe that was giuen in Mount Sinay, and refused the grace of Christ, that was preached on Mount Sion. She should haue been a liuely Image of the heauenly Hierusalem, if shee had accepted the Gospell of Christ,
How is the faithful city become an Adulterers? Because she sought to be justified by the Law that was given in Mount Sinai, and refused the grace of christ, that was preached on Mount Sion. She should have been a lively Image of the heavenly Jerusalem, if she had accepted the Gospel of christ,
but nowe by refusing the same, shee answereth in figure to Sinay the mountaine of Arabia, to Agar the mother of Ismael, and is in bondage, with her Children.
but now by refusing the same, she Answers in figure to Sinai the mountain of Arabia, to Agar the mother of Ishmael, and is in bondage, with her Children.
Shee was called with her children to libertie and freedome by the sonne of God, who onely hath authoritie to set at libertie those that were in bondage,
Shee was called with her children to liberty and freedom by the son of God, who only hath Authority to Set At liberty those that were in bondage,
For the Adultresse Hierusalem theyr mother, hauing nowe embraced a seruyle doctryne and Religion, is become Agar or Sinay, whose qualities and condition she doth properly represent.
For the Adulteress Jerusalem their mother, having now embraced a Servile Doctrine and Religion, is become Agar or Sinai, whose qualities and condition she does properly represent.
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Wherefore although they doo with full mouthe neuer so proudlye boast themselues to be the seede of Abraham, they are neuerthelesse, the sonnes of Agar. And no greater priuiledge they haue by beyng the sonnes of Abraham, then Ismael had, who also was the Sonne of Abraham, but after the fleshe onely, and not after the spirit.
Wherefore although they do with full Mouth never so proudly boast themselves to be the seed of Abraham, they Are nevertheless, the Sons of Agar. And no greater privilege they have by being the Sons of Abraham, then Ishmael had, who also was the Son of Abraham, but After the Flesh only, and not After the Spirit.
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and refusing the doctrine and Religion of freedome, is become Sinay of Sion, Agar of Hierusalem. A good admonition for vs al, to take heede, that wee doo not imbrace the doctrine of bondage,
and refusing the Doctrine and Religion of freedom, is become Sinai of Sion, Agar of Jerusalem. A good admonition for us all, to take heed, that we do not embrace the Doctrine of bondage,
but they haue a great glory to bring forth the auncient commendation of fayth which the Scriptures and olde doctors doo ascribe vnto the Churche of Rome, the godly conuersation of the Anrient Christian Romanes, the multitude of Constant Martyrs which that Churche did yeelde in the space of two or three hundreth yeeres,
but they have a great glory to bring forth the ancient commendation of faith which the Scriptures and old Doctors do ascribe unto the Church of Room, the godly Conversation of the Anrient Christian Romans, the multitude of Constant Martyrs which that Church did yield in the Molle of two or three Hundredth Years,
S. Paule in deede commendeth the fayth of the Romanes, to be celebrated in all the world, which place the Papistes thinke to make much for the dignitie of the See of Rome. But let them shewe that the Pope and hys Churche of Rome doo nowe hold the same fayth whych S. Paule praysed in the Romanes of hys time,
S. Paul in deed commends the faith of the Romans, to be celebrated in all the world, which place the Papists think to make much for the dignity of the See of Room. But let them show that the Pope and his Church of Room do now hold the same faith which S. Paul praised in the Romans of his time,
or else it maketh nothing in the world for the Churche of Rome nowe, but to her shame and reproche, which is degenerated from that doctrine of libertie which of olde time was wont to be imbraced in those places.
or Else it makes nothing in the world for the Church of Room now, but to her shame and reproach, which is degenerated from that Doctrine of liberty which of old time was wont to be embraced in those places.
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Is this the doctrine of the Churche of Rome according to the true meaning of S. Paule and the whole discourse of his Epistle to the Romanes? Do they not teache the contrarie directly, that a man cannot be iustified by faith only without the workes of the lawe? Wherfore seeing the Romanes that are nowe, haue a contrarie faith to the Romanes of olde time, there is no cause why they should claime the aunciēt prayse, which haue not retained the auncient fayth.
Is this the Doctrine of the Church of Room according to the true meaning of S. Paul and the Whole discourse of his Epistle to the Romans? Do they not teach the contrary directly, that a man cannot be justified by faith only without the works of the law? Wherefore seeing the Romans that Are now, have a contrary faith to the Romans of old time, there is no cause why they should claim the ancient praise, which have not retained the ancient faith.
And forasmuch as they are fallen from the grace of Christ to seeke ryghteousnes by their owne merits, there is no reason why they shoulde haue the commendation of the fayth of the Gospell, which haue submitted themselues to to the bondage of the Lawe.
And forasmuch as they Are fallen from the grace of christ to seek righteousness by their own merits, there is no reason why they should have the commendation of the faith of the Gospel, which have submitted themselves to to the bondage of the Law.
And if Hierusalem that is nowe, be turned into Agar, and the earthly Sion into the barreyn Sinay, because shee hath despised the promise of mercy & redemption which the auncient Hierusalem and Moūt Sion in the tyme of the godly Parriarches and Prophetes most ioyfully receyued:
And if Jerusalem that is now, be turned into Agar, and the earthly Sion into the barreyn Sinai, Because she hath despised the promise of mercy & redemption which the ancient Jerusalem and Mount Sion in the time of the godly Parriarches and prophets most joyfully received:
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why shoulde Rome that is nowe, wyth her seuen hylles, appointed for the throne of Antichryst, enioye the prayse of the auncyent Romanes and the Christian Churche that sometyme was a straunger in that place, whom nowe shee persecuteth,
why should Room that is now, with her seuen hills, appointed for the throne of Antichrist, enjoy the praise of the ancient Romans and the Christian Church that sometime was a stranger in that place, whom now she persecuteth,
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and condemneth their fayth for Heresie? Shee cannot bee taken for the heauenly Hierusalem, that professeth the seruyle doctrine and Religion of the earthly Hierusalem. Neither can her children the Papists, be taken for Citizens of the heauenly Hierusalem, which thinke so great a part of religion to consist in going a Pilgrimage to the earthly Hierusalem. The Apostle here vtterly reiecteth Hierusalem that is nowe,
and Condemneth their faith for Heresy? Shee cannot be taken for the heavenly Jerusalem, that Professes the Servile Doctrine and Religion of the earthly Jerusalem. Neither can her children the Papists, be taken for Citizens of the heavenly Jerusalem, which think so great a part of Religion to consist in going a Pilgrimage to the earthly Jerusalem. The Apostle Here utterly rejects Jerusalem that is now,
so they shewe themselues right Agarens & Ismaelites. What a great matter is made in Poperie of Hierusalem that is now? yea although it be in the hands of Turkes & Paganes, yet they so esteeme it, that they thinke they should haue the greatest treasure in the world,
so they show themselves right Agarens & Ismaelites. What a great matter is made in Popery of Jerusalem that is now? yea although it be in the hands of Turkes & Pagans, yet they so esteem it, that they think they should have the greatest treasure in the world,
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And for that purpose howe manye thousand men haue lost their liues in the enterprises that haue beene aduentured, to gayne that place out of the Turkes & Souldans dominions?
And for that purpose how many thousand men have lost their lives in the enterprises that have been adventured, to gain that place out of the Turkes & Souldan's Dominions?
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What an hygh poynt in Religion is it made of the Papistes, to visite Hierusalem, that is nowe? yea it is a matter of so great importance, that the vowe which one hath made to go on Pilgrimage to Hierusalem, cannot be dispensed withal, by any other inferiour person,
What an high point in Religion is it made of the Papists, to visit Jerusalem, that is now? yea it is a matter of so great importance, that the Voelli which one hath made to go on Pilgrimage to Jerusalem, cannot be dispensed withal, by any other inferior person,
But let the Papistes alone with theyr holy mother the earthly Hierusalem mount Sinay or Agar, and let vs returne to the comparison of the Apostle, which saith:
But let the Papists alone with their holy mother the earthly Jerusalem mount Sinai or Agar, and let us return to the comparison of the Apostle, which Says:
wee heard before, that there were two mothers in the familie of Abraham, Agar, and Sara: the one begetting into bondage, the oher vnto libertie, wee harde also that these mothers doo signifie two Couenants,
we herd before, that there were two mother's in the family of Abraham, Agar, and Sarah: the one begetting into bondage, the oher unto liberty, we harden also that these mother's do signify two Covenants,
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or two Churches, and that Agar signifieth the Couenant of Iustice, or Hierusalem that is nowe, the Churche of Hypocrites, which abuse this couenant in seeking to be iustified therby, which was giuē to direct vs to the couenant of mercy:
or two Churches, and that Agar signifies the Covenant of justice, or Jerusalem that is now, the Church of Hypocrites, which abuse this Covenant in seeking to be justified thereby, which was given to Direct us to the Covenant of mercy:
The seconde Couenant of mercy is excellently well described, by the Prophet Ieremie. Chap. 31. alledged by the Apostle to the Hebrues. Chap. 8. Beholde the dayes come (sayeth the Lorde) that I wyll accomplishe with the house of Israel and Iuda a newe Couenant.
The seconde Covenant of mercy is excellently well described, by the Prophet Ieremie. Chap. 31. alleged by the Apostle to the Hebrews. Chap. 8. Behold the days come (Saith the Lord) that I will accomplish with the house of Israel and Iuda a new Covenant.
And this is that lawe that commeth out of Sion. that word that proceedeth out of Hierusalem, which proclaimeth libertie & freedome from Sion. to all them that embrace Christ by faith.
And this is that law that comes out of Sion. that word that Proceedeth out of Jerusalem, which proclaims liberty & freedom from Sion. to all them that embrace christ by faith.
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The same godly matrone Sara, being the mother of the faithfull, is also a figure of the true Church of god which is no earthly Citie flourishyng in worldly dignity,
The same godly matron Sarah, being the mother of the faithful, is also a figure of the true Church of god which is no earthly city flourishing in worldly dignity,
In the same she hath milke for hir infantes, and stronger meate for them of ryper age, shee cherisheth and bryngeth them vp vntyll they come of yeeres apt to enioye their Fathers inheritance, perfourming all offices and duetyes of a most kynd and naturall mother.
In the same she hath milk for his Infants, and Stronger meat for them of riper age, she Cherishes and bringeth them up until they come of Years apt to enjoy their Father's inheritance, performing all Offices and duties of a most kind and natural mother.
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Here also wee see that the Churche is Catholike or Uniuersall, and howe shee is Catholike or Uniuersall, not in respecte of euerie great multitude, that challengeth her to bee theyr mother,
Here also we see that the Church is Catholic or Universal, and how she is Catholic or Universal, not in respect of every great multitude, that Challengeth her to be their mother,
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but shee is the mother of all the faythfull, of all the free borne Children of God, that are borne accordyng to the promyse, accordyng to the Couenant of Gods mercie,
but she is the mother of all the faithful, of all the free born Children of God, that Are born according to the promise, according to the Covenant of God's mercy,
And thinke you she wil forsake heauen to come downe and dwel in Rome? No no, all the inchanters and Sorcerers of Aegipt and Babilon, cannot drawe her down from Heauen too place her seate at Rome. If wee wilbe Children of the freewoman, wee muste looke vp intoo Heauen by Fayth, where our Mother dwelleth,
And think you she will forsake heaven to come down and dwell in Room? No no, all the enchanters and Sorcerers of Egypt and Babylon, cannot draw her down from Heaven too place her seat At Room. If we will Children of the freewoman, we must look up into Heaven by Faith, where our Mother dwells,
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and not too any place on earth, neyther too Hierusalem in Iuda, nor to Rome in Italy, nor to Constantinople in Thracia, nor to Alexandria in Aegypt, nor to Antiochia in Syria, but to Ierusalem in Heauen,
and not too any place on earth, neither too Jerusalem in Iuda, nor to Room in Italy, nor to Constantinople in Thracia, nor to Alexandria in Egypt, nor to Antiochia in Syria, but to Ierusalem in Heaven,
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Besides thys, in that Hierusalem is aboue, wee see howe madde the furie and rage of Tyraants is, that thinke by persecutyng her Children which are straungers on earthe, they can destroye and vanquishe her that is in Heauen,
Beside this, in that Jerusalem is above, we see how mad the fury and rage of Tyraants is, that think by persecuting her Children which Are Strangers on earth, they can destroy and vanquish her that is in Heaven,
whereas when they haue done the vttermost that their rage leadeth thē vnto, that is, to kyll their bodies, they do but send home the Children to theyr Mother, who as long as shee is great with Childe, by the seede of the Gospell, shee still traueleth in birth in bryngeth foorth men Chyldren, which vnder their Prince and eldest Brother the Sonne of GOD, shall treade downe that Dragons head, that persecuteth the mother and the Children,
whereas when they have done the uttermost that their rage leads them unto, that is, to kill their bodies, they do but send home the Children to their Mother, who as long as she is great with Child, by the seed of the Gospel, she still traueleth in birth in bringeth forth men Children, which under their Prince and eldest Brother the Son of GOD, shall tread down that Dragons head, that persecuteth the mother and the Children,
Shee is free, in that she is redeemed and bought out of bondage, by the blood of the Sonne of God, that she might be holy and vnspotted before hym, not hauyng her owne ryghteousnesse, wherewith she is adorned,
Shee is free, in that she is redeemed and bought out of bondage, by the blood of the Son of God, that she might be holy and unspotted before him, not having her own righteousness, wherewith she is adorned,
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and bringeth foorth Children that are made free from sinne and wickednesse, to serue the Lorde GOD their father in holynesse and rlghteousnesse all the dayes of their lyfe.
and brings forth Children that Are made free from sin and wickedness, to serve the Lord GOD their father in holiness and rlghteousnesse all the days of their life.
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and they thynke it the strongest reason they haue, eyther too defende their Churche, or to impugne ours, that their Church hath alwayes beene and yet is vysible,
and they think it the Strongest reason they have, either too defend their Church, or to impugn ours, that their Church hath always been and yet is vysible,
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and in the open veywe of the world, when our Church wythin these hundreth yeares, was dryuen intoo Corners and not too bee spyede excepte it were in a fewe persecuted members.
and in the open veywe of the world, when our Church within these Hundredth Years, was driven into Corners and not too be spied except it were in a few persecuted members.
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The grounde they stande vppon is a wrong Interpretation of the saying of our Sauiour Chryste in the. 5. of Saincte Math. A City that is builded vpon an hill cannot be hidde. But thys perteyneth nothing to the Cytie of Rome, although it be builded not on one,
The ground they stand upon is a wrong Interpretation of the saying of our Saviour Christ in thee. 5. of Saint Math. A city that is built upon an hill cannot be hid. But this pertaineth nothing to the city of Room, although it be built not on one,
But this place, (which euery man must confesse to bee vnderstood of the Catholyke Church) doth most clearly declare, that the Catholike Church neither is,
But this place, (which every man must confess to be understood of the Catholic Church) does most clearly declare, that the Catholic Church neither is,
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Let the Papists still glorie in their visible Church, let them acknowledge none other Mother but their visible Church of Rome, we will boldly defy them and the whoore their mother,
Let the Papists still glory in their visible Church, let them acknowledge none other Mother but their visible Church of Rome, we will boldly defy them and the whore their mother,
And thys the Apostle proueth by the Testimonie of Esaye, taken out of the. 54. Chapter, that the Church bryngeth foorth lawfull sonnes and heyres too God accordyng too the promyse, euen of the gentiles.
And this the Apostle Proves by the Testimony of Isaiah, taken out of thee. 54. Chapter, that the Church bringeth forth lawful Sons and Heirs too God according too the promise, even of the Gentiles.
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For in as muche as the Galathians were Gentiles, hee bringeth foorth the comfortable promyse made vntoo the Church of the Gentyles, that (although of long tyme shee were barreyne and had no husbande,
For in as much as the Galatians were Gentiles, he brings forth the comfortable promise made unto the Church of the Gentiles, that (although of long time she were barreyne and had no husband,
For what prerogatiue of dignity had Isaac too bee the Sonne of God more then Ismaell: bycause hee was the carnall leede of Abraham: so was Ismaell: Bycause hee was the firste begotten of Abraham, that was hee not, but Ismaell was:
For what prerogative of dignity had Isaac too be the Son of God more then Ishmael: Because he was the carnal leede of Abraham: so was Ishmael: Because he was the First begotten of Abraham, that was he not, but Ishmael was:
nothyng then but the promyse of GOD made Isaac the Sonne of GOD, and the same promyse extendeth too all nations of the worlde as largely and in as ample manner,
nothing then but the promise of GOD made Isaac the Son of GOD, and the same promise extendeth too all Nations of the world as largely and in as ample manner,
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For it is no marueyle if those proude sclaues, the Chyldren of the Earthelye Hierusalem, dyd vntoo the Sonnes of the Heauenly Hierusalem as Ismaell theyr Father dyd to Isaac the true heyre, boastyng of hys byrth righte.
For it is no marvel if those proud sclaves, the Children of the Earthly Jerusalem, did unto the Sons of the Heavenly Jerusalem as Ishmael their Father did to Isaac the true heir, boasting of his birth right.
Thus the false Apostles that preached iustification partly by Christe, and partly by obseruation of the Lawe, raysed persecution agaynst the true Apostles, that taught iustification by grace of Christe only, embraced by Faith alone without the deeds of the law,
Thus the false Apostles that preached justification partly by Christ, and partly by observation of the Law, raised persecution against the true Apostles, that taught justification by grace of Christ only, embraced by Faith alone without the Deeds of the law,
for they neuer cease to the vttermost of their power, too persecute and afflicte the true Children of promyse with all kynde of tormentes that they can deuyse, to maynteyne the proude perswasion of their owne righteousnesse,
for they never cease to the uttermost of their power, too persecute and afflict the true Children of promise with all kind of torments that they can devise, to maintain the proud persuasion of their own righteousness,
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But for as much as the Apostle here sayeth, that hee that was borne after the fleshe, persecuted hym that was borne after the spirite, wee haue to see, what kynde of persecution this was, by which Ismael persecuted Isaac. For in al the story of Ismael there is no mention of persecution,
But for as much as the Apostle Here Saith, that he that was born After the Flesh, persecuted him that was born After the Spirit, we have to see, what kind of persecution this was, by which Ishmael persecuted Isaac. For in all the story of Ishmael there is no mention of persecution,
but onely in the 21. Chapter of Genesis, where it is written, that at such time as Abraham made a great feast at the weaninge of his sonne Isaac, and there was great ioye and reioycing on euery syde for Isaac that was Abrahams sonne by Sara according to the promyse of GOD, Ismael which was then in the house, a prowde Ladde of syxteene or seuenteene yeares olde, scorned and mocked his younge Brother Isaac.
but only in the 21. Chapter of Genesis, where it is written, that At such time as Abraham made a great feast At the weaning of his son Isaac, and there was great joy and rejoicing on every side for Isaac that was Abrahams son by Sarah according to the promise of GOD, Ishmael which was then in the house, a proved Lad of syxteene or seuenteene Years old, scorned and mocked his young Brother Isaac.
This derysion and skorninge, the Apostle compteth for persecution, and not without great cause, for it shewed the prowde stomacke of Ismael that contemned and dispised hym whom GOD had chosen, secondlye it declared his inwarde hatred and cruell minde that hee bare against his Brother whom he so contumelyoustye deryded, workynge hym all the spighte and villanye that hee could and durst.
This derysion and scorning, the Apostle counteth for persecution, and not without great cause, for it showed the proved stomach of Ishmael that contemned and despised him whom GOD had chosen, Secondly it declared his inward hatred and cruel mind that he bore against his Brother whom he so contumelyoustye derided, working him all the spight and villainy that he could and durst.
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And verely there ought no persecution to be so greeuous vnto vs, as when wee se the grace of GOD vpon which our vocation is grounded, to be trodden vnder foote and defaced with the prowde tauntes & scornes of the vngodly:
And verily there ought not persecution to be so grievous unto us, as when we see the grace of GOD upon which our vocation is grounded, to be trodden under foot and defaced with the proved taunts & scorns of the ungodly:
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as appeareth moste playnly in the story of Caine and Abel: yea our Sauiour Christe hymselfe no doubte was more greeued with that blasphemous mock of the proude persecuting Iewes, He trusted in God, let hym take hym if hee wyll haue hym. &c. then with their buffetinge, scourginge, and naylynge of hym.
as appears most plainly in the story of Cain and Abel: yea our Saviour Christ himself no doubt was more grieved with that blasphemous mock of the proud persecuting Iewes, He trusted in God, let him take him if he will have him. etc. then with their buffeting, scourging, and nailing of him.
And as the glory of GOD ought to bee more deare vnto vs then our owne lyues, so ought we to be more greeued at the defacing of Gods glory by the scorning and deriding of the vngodly,
And as the glory of GOD ought to be more deer unto us then our own lives, so ought we to be more grieved At the defacing of God's glory by the scorning and deriding of the ungodly,
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as it is by the proude taunts & scornes of gods enimies both Papistes and Atheistes, who when their cruell rage is restrained, that they cannot persecute vs by fire and sword as their desyre is,
as it is by the proud taunts & scorns of God's enemies both Papists and Atheists, who when their cruel rage is restrained, that they cannot persecute us by fire and sword as their desire is,
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And this is the grounde of the hatred of the papistes against vs. But to conclude, what shall be the ende of these persecuting scorners? Aske not the worlde,
And this is the ground of the hatred of the Papists against us But to conclude, what shall be the end of these persecuting Scorner's? Ask not the world,
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These were in deede the wordes of Sara vnto Abraham, but they were confyrmed by the Oracle of god, which willed Abraham to follow the worde of Sara in al that she had sayde.
These were in deed the words of Sarah unto Abraham, but they were confirmed by the Oracle of god, which willed Abraham to follow the word of Sarah in all that she had said.
yet at the length he is thrust out of dores with that prowde dame Agar hys mother, that dispised her misteris Sara, and vtterly reiected from the inheritaunce.
yet At the length he is thrust out of doors with that proved dame Agar his mother, that despised her Ministers Sarah, and utterly rejected from the inheritance.
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yet the scripture hath determined their ende longe a goe, and of all other hypocrites whiche now are mixed they shall be seuered, which occupye great rowmes in the Church, they shal be cast out of the dores, they shall haue none inherytance with the sonnes of God.
yet the scripture hath determined their end long a go, and of all other Hypocrites which now Are mixed they shall be severed, which occupy great rooms in the Church, they shall be cast out of the doors, they shall have none inherytance with the Sons of God.
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and free remission of sinnes, by which we are sure to be set at lybertie from sinne, made the sonnes of GOD and heyres of eternall felycitye, which GOD of his mercye graunt vnto vs all for Christe his sake, to whom with the Father and the holy ghost, bee all honour and glory for euer and euer. Amen. FINIS.
and free remission of Sins, by which we Are sure to be Set At liberty from sin, made the Sons of GOD and Heirs of Eternal felycitye, which GOD of his mercy grant unto us all for Christ his sake, to whom with the Father and the holy ghost, be all honour and glory for ever and ever. Amen. FINIS.
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