A sermon preached at Cheanies the 14. of September, 1585, at the buriall of the right honorable the earle of Bedforde, By Thomas Sparke Doctor of Divinitie
THis present occasion considered (right honorable & dearly beloued in our Lorde and Sauiour Iesus) this portion of Scripture offereth most fit & necessary matter, both to me to speak of,
THis present occasion considered (right honourable & dearly Beloved in our Lord and Saviour Iesus) this portion of Scripture Offereth most fit & necessary matter, both to me to speak of,
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And the more reuerently both to mooue me to speake thereof, and to prouoke you all the more attentiuely to listen to that which is therin auouched, we are to wey yt that which herein is set down is a proposition or assertion not first deuised, vttered,
And the more reverently both to move me to speak thereof, and to provoke you all the more attentively to listen to that which is therein avouched, we Are to weigh that that which herein is Set down is a proposition or assertion not First devised, uttered,
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and recorded by the will & wit of man, but which came downe from heauen, left in writing thus vnto vs by expresse and speciall commandement from thence, confirmed also to be most true by the assent and approbation of the holy Ghost.
and recorded by the will & wit of man, but which Come down from heaven, left in writing thus unto us by express and special Commandment from thence, confirmed also to be most true by the assent and approbation of the holy Ghost.
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For Iohn the beloued disciple of Iesus Christ, & a faithfull witnesse testifieth vnto vs, that he heard a voice from heauen commaunding him to write it,
For John the Beloved disciple of Iesus christ, & a faithful witness Testifieth unto us, that he herd a voice from heaven commanding him to write it,
& also hee telleth vs, that this heauenly voice had no sooner tolde him, that the thing which he shoulde write was this, Blessed are they that dye in the Lorde thenceforth,
& also he Telleth us, that this heavenly voice had no sooner told him, that the thing which he should write was this, Blessed Are they that die in the Lord thenceforth,
For if Iohn himself had left it in writing but by the ordinarye direction of his Apostolike spirite, wee ought not at all to haue doubted, either of the necessarinesse, or certainety thereof.
For if John himself had left it in writing but by the ordinary direction of his Apostolic Spirit, we ought not At all to have doubted, either of the necessariness, or certainty thereof.
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For euen thereby both hee and all the rest of his fellowes, writers of the Canonical Scriptures, were euer preserued in their writinges both from all erring in their writings,
For even thereby both he and all the rest of his Fellows, writers of the Canonical Scriptures, were ever preserved in their writings both from all erring in their writings,
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Howe much lesse, it being (as you haue hearde) most earnestlie affirmed, and by most inuincible authoritie confirmed and strengthened, may we doubt of any thing taught vs in this heauenly oracle:
Howe much less, it being (as you have heard) most earnestly affirmed, and by most invincible Authority confirmed and strengthened, may we doubt of any thing taught us in this heavenly oracle:
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Out of all doubt euen hereby we are (to begin with al) al of vs fast bound, most readily to beleeue euery thing to be most certainelye true, which herein is taught, whatsoeuer wee haue taught heeretofore,
Out of all doubt even hereby we Are (to begin with all) all of us fast bound, most readily to believe every thing to be most Certainly true, which herein is taught, whatsoever we have taught heretofore,
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and recorded in this booke after this sort, to the eternall consolation of his, considered, wee shall euen thereby perceiue, that it was not without very great cause,
and recorded in this book After this sort, to the Eternal consolation of his, considered, we shall even thereby perceive, that it was not without very great cause,
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For it appeareth in certaine chapters before this, whereof these woordes are a part, that it was reuealed vnto Iohn, how Antichrist shoulde come, grow,
For it appears in certain Chapters before this, whereof these words Are a part, that it was revealed unto John, how Antichrist should come, grow,
and the manner how in this sorte, first in causing him to see an Angell flie in the middest of heauen, hauing an euerlasting Gospell to preach vnto them, that dwell on the earth, to euerie Nation, Kindred, Toungue and People, saying with a lowde voice, Feare God,
and the manner how in this sort, First in causing him to see an Angel fly in the midst of heaven, having an everlasting Gospel to preach unto them, that dwell on the earth, to every nation, Kindred, Tongue and People, saying with a loud voice, fear God,
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then yet, when God shall see it time, that he would by the spirit of his mouth, that is, by the effectuall preaching againe of the Gospel (which Antichrist had smothered) bring him to a desperate consumption. Which once beeing brought to passe of the great mercie of the Lorde towards his church, by this light thē so come into the world & shining therin, the Lord teacheth here by the voice of the 3. Angel, that as many as be desirous to escape eternal damnatiō should in any case so seperate themselues from Antichrist & his religiō, that neither in forhead nor hand they bear his mark, that is, that neither openly nor secretly they be any longer fauorers of him and his abhominations.
then yet, when God shall see it time, that he would by the Spirit of his Mouth, that is, by the effectual preaching again of the Gospel (which Antichrist had smothered) bring him to a desperate consumption. Which once being brought to pass of the great mercy of the Lord towards his Church, by this Light them so come into the world & shining therein, the Lord Teaches Here by the voice of the 3. Angel, that as many as be desirous to escape Eternal damnation should in any case so separate themselves from Antichrist & his Religion, that neither in forehead nor hand they bear his mark, that is, that neither openly nor secretly they be any longer favourers of him and his abominations.
And this more plainly after chap. 18. vpon occasion of a reuelation like vnto this, which he had of the fall of the kingdome of Antichrist, he doth warn vs of by a voice from heauē, saying, Go out of her my people, that ye be not partakers in her sins,
And this more plainly After chap. 18. upon occasion of a Revelation like unto this, which he had of the fallen of the Kingdom of Antichrist, he does warn us of by a voice from heaven, saying, Go out of her my people, that you be not partakers in her Sins,
& that thereupon Antichrist and his confederates would take occasion of great griefe & anger seeing so their kingdomes to decay, he bursteth out into these words saying, Here is the patience of the Saints, here are they that keep the cōmandements of God & the faith of Iesus.
& that thereupon Antichrist and his confederates would take occasion of great grief & anger seeing so their kingdoms to decay, he bursteth out into these words saying, Here is the patience of the Saints, Here Are they that keep the Commandments of God & the faith of Iesus.
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then they that leaue Antichrist to cleaue to Christ, and forsake his abhominable superstition to imbrace the sinceritie of the Gospell, shall maruellously bee assaulted by Antichrist and his, to reclaime them againe by al meanes both faire and foule, sweete and subtile, sowre and violent, insomuch that they then shall stād neede of perfect patience.
then they that leave Antichrist to cleave to christ, and forsake his abominable Superstition to embrace the sincerity of the Gospel, shall marvellously be assaulted by Antichrist and his, to reclaim them again by all means both fair and foul, sweet and subtle, sour and violent, insomuch that they then shall stand need of perfect patience.
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For if it were possible (the deuises and meanes which he will vse to repaire his kingdome againe withal will bee such) that the very elect should be seduced, as Christ hath foretold Mat. 24.24. Wherupon the words of my text follow, where incoragemēt is giuē to al men that shal liue to see Antichrist and his treacherie by the preaching again of the gospell thus detected & brought to his consumption, to imbrace the doctrine of the Gospell,
For if it were possible (the devises and means which he will use to repair his Kingdom again withal will be such) that the very elect should be seduced, as christ hath foretold Mathew 24.24. Whereupon the words of my text follow, where encouragement is given to all men that shall live to see Antichrist and his treachery by the preaching again of the gospel thus detected & brought to his consumption, to embrace the Doctrine of the Gospel,
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and to leaue his, yea and constantly to perseuere both in the profession of their hatred and defiance of his abominations (though neuer so vniuersally liked before,
and to leave his, yea and constantly to persevere both in the profession of their hatred and defiance of his abominations (though never so universally liked before,
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For so far off shall it bee, that ye shall loose anie thing (saith the Lord vnto such in my text) if you take this course quite to forsake Antichrist and leane onely vnto and vppon Christ, that when hee hath doone his woorst (which is,
For so Far off shall it be, that you shall lose any thing (Says the Lord unto such in my text) if you take this course quite to forsake Antichrist and lean only unto and upon christ, that when he hath done his worst (which is,
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but to kill your bodies, and so to cause your soules to flit the sooner out of them) that I assure you without all doubt you shall immediately thence-foorth bee blessed, in that all manner of woe and paine shall bee ended to you,
but to kill your bodies, and so to cause your Souls to flit the sooner out of them) that I assure you without all doubt you shall immediately thenceforth be blessed, in that all manner of woe and pain shall be ended to you,
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and besides your sincere profession & holy cōuersation must bee rewarded with ioy & vnspeakeable felicitie in heauen, Be therefore of good courage, the light shining amongest you againe, imbrace it and walke in it, haue no longer, either secretly or openly any further fellowshippe with the workes of darkenesse:
and beside your sincere profession & holy Conversation must be rewarded with joy & unspeakable felicity in heaven, Be Therefore of good courage, the Light shining amongst you again, embrace it and walk in it, have no longer, either secretly or openly any further fellowship with the works of darkness:
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and beleefe of the trueth of the Gospell, whatsoeuer meanes Antichrist shall vse to drawe you backe againe vnto him, I say vnto you (and I say it most earnestly) you shalbe for euer blessed and happie, My text therfore commeth in,
and belief of the truth of the Gospel, whatsoever means Antichrist shall use to draw you back again unto him, I say unto you (and I say it most earnestly) you shall for ever blessed and happy, My text Therefore comes in,
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as a preoccupation, to take awaie from al such as should fall from Antichrist to Christ by the preaching of the Gospell, all obiections whatsoeuer can or may arise in their mindes to make them wauer or go backe againe vnto him.
as a preoccupation, to take away from all such as should fallen from Antichrist to christ by the preaching of the Gospel, all objections whatsoever can or may arise in their minds to make them waver or go back again unto him.
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And for asmuch as the Lord saw that these would be many, yea and that in shew so forcible to a man consulting with flesh & bloud, that he should euen therwith be often amased, you see (right honorable) as I haue said, that not without verie great cause is this proposition, tending to their comforce and strengthening, vttered and recorded in such sort and maner as you haue heard,
And for as as the Lord saw that these would be many, yea and that in show so forcible to a man consulting with Flesh & blood, that he should even therewith be often amazed, you see (right honourable) as I have said, that not without very great cause is this proposition, tending to their comforce and strengthening, uttered and recorded in such sort and manner as you have herd,
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Wherefore whensoeuer there ariseth any reason or motion in our mindes to draw vs backe frō the sincerity of the Gospell, to take again the marke of the beast either in our forehead or hand, then to strengthen our selues to withstand all such, let vs make our recourse vnto this place,
Wherefore whensoever there arises any reason or motion in our minds to draw us back from the sincerity of the Gospel, to take again the mark of the beast either in our forehead or hand, then to strengthen our selves to withstand all such, let us make our recourse unto this place,
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Now in the proportiō it self thus & vpō this occasion vttered we haue to cōsider two things principally, yt is, who they be, of whō the Lord therein speaketh,
Now in the proportion it self thus & upon this occasion uttered we have to Consider two things principally, that is, who they be, of whom the Lord therein speaks,
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other some take it, y• onely hereby Martyrs are meant, & therefore these words NONLATINALPHABET, wt word for word sound, in the Lord, they translate for the Lord, or for the Lords cause.
other Some take it, y• only hereby Martyrs Are meant, & Therefore these words, with word for word found, in the Lord, they translate for the Lord, or for the lords cause.
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They that folow the later vrge this as the only reason of their so doing, that the circumstaunces of the place leades them to take it as spoken only to the comfort of those that through the tyranny of Antichrist shall loose their liues for the profession of the pure doctrine of Christ.
They that follow the later urge this as the only reason of their so doing, that the Circumstances of the place leads them to take it as spoken only to the Comfort of those that through the tyranny of Antichrist shall lose their lives for the profession of the pure Doctrine of christ.
and the maner how, and consequently hauing let him in spirite foresee, howe he woulde free and chafe against all those, that beeing admonished by the Gospell shoulde fully seperate themselues from him, to rest onely in and vpon Christ:
and the manner how, and consequently having let him in Spirit foresee, how he would free and chafe against all those, that being admonished by the Gospel should Fully separate themselves from him, to rest only in and upon christ:
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so hee (without all peraduenture) in spirite foresawe, that no faire meanes, or subtile perswasions would be omitted, to heale vp the wound of the beast again withal:
so he (without all Peradventure) in Spirit foresaw, that no fair means, or subtle persuasions would be omitted, to heal up the wound of the beast again withal:
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And therefore if there were cause why these words of my text should be vttered & recorded to animate & incourage men in the time of persecution to stand stedfast in the truth against Antichrist, there was as good cause,
And Therefore if there were cause why these words of my text should be uttered & recorded to animate & encourage men in the time of persecution to stand steadfast in the truth against Antichrist, there was as good cause,
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So yt as wel he is told here, that he is blessed, that dieth in his bed a right & soūd Christian faith (notwithstanding these meanes vsed to him before to seduce him) as hee that dieth in the fire for the profession of the same faith.
So that as well he is told Here, that he is blessed, that Dieth in his Bed a right & found Christian faith (notwithstanding these means used to him before to seduce him) as he that Dieth in the fire for the profession of the same faith.
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And yet though they haue it grāted them that the words especially concerne Martyrs, yet vnderstanding the words generally, they serue aswel to the cōfort of them,
And yet though they have it granted them that the words especially concern Martyrs, yet understanding the words generally, they serve aswell to the Comfort of them,
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Further, who knoweth not, that it is an vsuall thing in the scriptures, & in all other good learning, to proue particulars by generals? And therfore what reason is there to the contrary,
Further, who Knoweth not, that it is an usual thing in the Scriptures, & in all other good learning, to prove particulars by generals? And Therefore what reason is there to the contrary,
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but that here to the comforting of them that dye for the Lord, the blessed state generally of al that dye in ye Lord, should be set foorth, wherein they might see themselues of al other vndoubtedly included? Hereby then it appeareth, that their reason of restraining the words to thē only that dye for the Lord, is taken away,
but that Here to the comforting of them that die for the Lord, the blessed state generally of all that die in you Lord, should be Set forth, wherein they might see themselves of all other undoubtedly included? Hereby then it appears, that their reason of restraining the words to them only that die for the Lord, is taken away,
Secondly, when the circumstance & coherence of the text wil wel suffer (as in this place) that it cary a sense to the generall cōfort of Gods Church then vnnecessarily to restraine it to some sort of members therof only, cānot be but a fault.
Secondly, when the circumstance & coherence of the text will well suffer (as in this place) that it carry a sense to the general Comfort of God's Church then unnecessarily to restrain it to Some sort of members thereof only, cannot be but a fault.
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If the question of the sense arise vpon a phrase of speech (as here it doth) to consider the vse of the same or like phrase in other places of scripture,
If the question of the sense arise upon a phrase of speech (as Here it does) to Consider the use of the same or like phrase in other places of scripture,
Now in this case we neither finde, that to liue in the Lord, or to die in the Lorde are taken in any other place for to liue or die for the Lordes sake:
Now in this case we neither find, that to live in the Lord, or to die in the Lord Are taken in any other place for to live or die for the lords sake:
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but to dye in the Lorde to bee taken in this generall se• se•, to depart this life in a sounde and right Christian faith, wee finde elsewhere in the Scripture.
but to die in the Lord to be taken in this general se• se•, to depart this life in a sound and right Christian faith, we find elsewhere in the Scripture.
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For 1. Thessal. 4. (where it is euident that the Apostle speaketh generally of all those that shal haue a ioyfull resurrection) hee calleth them first those that sleepe in Iesus.
For 1. Thessal. 4. (where it is evident that the Apostle speaks generally of all those that shall have a joyful resurrection) he calls them First those that sleep in Iesus.
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These and some other such like reasons (as it should seeme) haue inforced our Rhemists vpon this place (though they plainly shew, that they would very gladly haue the words restrained only to Martyrs, that so easily they might shifte off the place when it is alleadged against their purgatory) to confesse that yet it may be takē as spoken generally of all that departe in the state of grace.
These and Some other such like Reasons (as it should seem) have enforced our Rhemists upon this place (though they plainly show, that they would very gladly have the words restrained only to Martyrs, that so Easily they might shift off the place when it is alleged against their purgatory) to confess that yet it may be taken as spoken generally of all that depart in the state of grace.
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Wherefore seeing this general sense most fully and strongly answereth the circumstances of the text, best agreeth with the letter therof, offereth more generall comfort to Gods children, accordeth best with the vse of the same,
Wherefore seeing this general sense most Fully and strongly Answers the Circumstances of the text, best agreeth with the Letter thereof, Offereth more general Comfort to God's children, accords best with the use of the same,
and other the like phrases in other places of the Scripture (in so much that our very aduersaries, against whom most that sensr maketh, haue in print confessed that, that may be the sense) we may safelye conclude, that they which are here spoken of, are all generally, that depart this life in Christ Iesus our Lorde,
and other the like phrases in other places of the Scripture (in so much that our very Adversaries, against whom most that sensr makes, have in print confessed that, that may be the sense) we may safely conclude, that they which Are Here spoken of, Are all generally, that depart this life in christ Iesus our Lord,
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For therby we learne, that vnlesse we perseuere vnto our end in refusing the beasts marke both in forehead & hand, that is, any way to be fauorers of the abhominatiōs and superstitions of Antichrist (what meanes soeuer he vse to seduce vs) and continue also in a constāt and sincere profession of Christs truth vnto our death, that here is no comfort at all offered vnto vs:
For thereby we Learn, that unless we persevere unto our end in refusing the beasts mark both in forehead & hand, that is, any Way to be favourers of the abominations and superstitions of Antichrist (what means soever he use to seduce us) and continue also in a constant and sincere profession of Christ truth unto our death, that Here is no Comfort At all offered unto us:
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Wherfore let euery one of vs not only take warning by the light of the gospell shining nowe amongest vs, to seperate our selues quite from Antichrist and his religiō,
Wherefore let every one of us not only take warning by the Light of the gospel shining now amongst us, to separate our selves quite from Antichrist and his Religion,
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and to be no fauorers of him or his opinions, either secretly, or openly, but let vs also imbrace the sincere religion of Iesus Christ, offered vnto vs by the gospel,
and to be no favourers of him or his opinions, either secretly, or openly, but let us also embrace the sincere Religion of Iesus christ, offered unto us by the gospel,
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For it is writē, He that perseuereth to the end shal be saued, Mat. 10.22. Be faithful vnto the ende & I wil giue thee the crown of life. Apo. 2.10. & on the other side:
For it is written, He that persevereth to the end shall be saved, Mathew 10.22. Be faithful unto the end & I will give thee the crown of life. Apostle 2.10. & on the other side:
Further yet we are to weigh the force of this phrase (in the lord) for it is of great importance, in that euidently thereby is taught vs, that there is a very nigh coniunction and vnion necessarily required to bee betwixt the Lorde and them, that euer woulde bee of the number of them that die in the Lorde.
Further yet we Are to weigh the force of this phrase (in the lord) for it is of great importance, in that evidently thereby is taught us, that there is a very High conjunction and Union necessarily required to be betwixt the Lord and them, that ever would be of the number of them that die in the Lord.
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The necessitie of this vnion betwixt vs and our Lord and Sauiour Iesus (or else wee cannot bee saued) ariseth of this, that wheras our saluation lyeth in an attonement and vnion betwixt god and vs,
The necessity of this Union betwixt us and our Lord and Saviour Iesus (or Else we cannot be saved) arises of this, that whereas our salvation lies in an atonement and Union betwixt god and us,
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and there is no other meanes in the wisedome of God found out and appointed to vs men, hauing by our sinnes made a diuision betwixt him and vs, to recouer this vnion againe with God,
and there is no other means in the Wisdom of God found out and appointed to us men, having by our Sins made a division betwixt him and us, to recover this Union again with God,
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For confirmation of this doctrine of the necessitye of our spirituall and mysticall vnion with Christ it serueth, that he is called the head, and all that shall be saued, his Church and body, Colos. 1.18. Eph. 1.22.23.
For confirmation of this Doctrine of the necessity of our spiritual and mystical Union with christ it serveth, that he is called the head, and all that shall be saved, his Church and body, Colos 1.18. Ephesians 1.22.23.
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so ingrafteth al those, as branches, that shall be saued, that they grow in him, and that also Ioh. 6.55. where he compareth his flesh to meat indeede, and his blood to drinke indeede, in the eating and drinking whereof lyeth saluation,
so ingrafteth all those, as branches, that shall be saved, that they grow in him, and that also John 6.55. where he compareth his Flesh to meat indeed, and his blood to drink indeed, in the eating and drinking whereof lies salvation,
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and in the not eating and drinking whereof lyeth damnation as there hee sayeth expreslye verse 53.54, For by these metaphors it is euident (especiallye seeing the grounde of them is the similitude betweene the metaphor and the thing metaphorised) euen in this pointe, that as the bodye receiueth life from the heade, and is dead without it:
and in the not eating and drinking whereof lies damnation as there he Saith expressly verse 53.54, For by these metaphors it is evident (especially seeing the ground of them is the similitude between the metaphor and the thing metaphorised) even in this point, that as the body receiveth life from the head, and is dead without it:
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and knowing it, but by eating and drinking thereof, and digesting it, so that by the force of nature there may growe an vnion betwixt them & their meate:
and knowing it, but by eating and drinking thereof, and digesting it, so that by the force of nature there may grow an Union betwixt them & their meat:
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And hereby we may be assured, that hee will finde the meanes so to marie himselfe in spirite vnto all the elect, that they shalbee sure to bee vnited vnto him,
And hereby we may be assured, that he will find the means so to marry himself in Spirit unto all the elect, that they shalbe sure to be united unto him,
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and yet such is his goodnesse towardes his Church (in that hee hath taken vppon him to bee the redeemer thereof) that he accounteth himselfe as it were imperfect without his body the Church,
and yet such is his Goodness towards his Church (in that he hath taken upon him to be the redeemer thereof) that he accounteth himself as it were imperfect without his body the Church,
Whereupon it is, that he and his Church ioyned together by spirituall bondes appointed for that purpose as the head and body of a mā be by natural and bodily meanes, are accounted in the sight of God as one perfect man, whereof hee is the head,
Whereupon it is, that he and his Church joined together by spiritual bonds appointed for that purpose as the head and body of a man be by natural and bodily means, Are accounted in the sighed of God as one perfect man, whereof he is the head,
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These things thus considered may breede in vs al here present (and I hope they haue) an earnest desire to knowe howe to get vnto this vnion and coniunction with Christ, wherby we may be in him,
These things thus considered may breed in us all Here present (and I hope they have) an earnest desire to know how to get unto this Union and conjunction with christ, whereby we may be in him,
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Concerning which we are to vnderstand, that on Gods part offering this blessed vnion and fellowshippe vnto vs, his outwarde meanes is the whole ministerie of his worde and Sacraments.
Concerning which we Are to understand, that on God's part offering this blessed Union and fellowship unto us, his outward means is the Whole Ministry of his word and Sacraments.
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and knowledge of the sonne of god, by whom all the body beeing coupled and knitte together by euery ioint for the furniture therof (according to the effectuall power, which is in the measure of euery part) receaueth encrease of the body vnto the edifying of it selfe in loue, verse 12.13.16.
and knowledge of the son of god, by whom all the body being coupled and knit together by every joint for the furniture thereof (according to the effectual power, which is in the measure of every part) receiveth increase of the body unto the edifying of it self in love, verse 12.13.16.
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but confirmed, particularly offered, and ratifyed vnto vs. Gods inwarde meanes, whereby hee maketh this outwarde effectuall vnto vs, is the effectuall operation of his spirite in our heartes.
but confirmed, particularly offered, and ratified unto us God's inward means, whereby he makes this outward effectual unto us, is the effectual operation of his Spirit in our hearts.
And Paul may plant and Apollo water, but it is GOD, that must giue the encrease, or else the other will be to no purpose, 1. Cor. 3.6.7. Now the meanes on our part, whereby by the foresaide meanes we are enabled to take & apprehend this vnion offered, is a sound and a right faith in Christ Iesus.
And Paul may plant and Apollo water, but it is GOD, that must give the increase, or Else the other will be to no purpose, 1. Cor. 3.6.7. Now the means on our part, whereby by the foresaid means we Are enabled to take & apprehend this Union offered, is a found and a right faith in christ Iesus.
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in Christ Iesus, because to the apprehension of this fellowshippe with Christ, and consequently to all the mercies of GOD layd vp for vs in him, it is not enough to beleeue either that he is,
in christ Iesus, Because to the apprehension of this fellowship with christ, and consequently to all the Mercies of GOD laid up for us in him, it is not enough to believe either that he is,
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as the couenant (Gen. 17. I will bee thy GOD, and the GOD of thy seede after thee) belongeth unto, no doubt of it the Lorde can and doeth by the force of this election and other extraordinarie meanes vnite vnto his sonne.
as the Covenant (Gen. 17. I will be thy GOD, and the GOD of thy seed After thee) belongeth unto, no doubt of it the Lord can and doth by the force of this election and other extraordinary means unite unto his son.
Vnderstand therefore, that I heerein haue spoken, and in that, which followeth, meane to speake only of those, to whome the Lorde giueth yeares and discretion,
Understand Therefore, that I herein have spoken, and in that, which follows, mean to speak only of those, to whom the Lord gives Years and discretion,
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For explanation whereof it followeth immediatly, euen to thē that beleeue in his name. And Ephes. 3.17. Paul praieth, that Christ may dwell in their hearts by faith.
For explanation whereof it follows immediately, even to them that believe in his name. And Ephesians 3.17. Paul Prayeth, that christ may dwell in their hearts by faith.
And in the 4. chapter of that epistle 13. ye haue heard that by the vnity of faith and knoweledge of the sonne of God we all meete together vnto a perfect man in Christ.
And in the 4. chapter of that epistle 13. you have herd that by the unity of faith and knowledge of the son of God we all meet together unto a perfect man in christ.
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And who so duely considereth, what is written in the 6, of Iohn, from the 27. verse vnto the 57. of the same, he shall there plainely finde the premises, whereupon this conclusion is directly to be inferred, ergo to eate the flesh of the sonne of man and to drinke his bloud, is nothing else but to beleue in him, plainly & at large handled.
And who so duly Considereth, what is written in the 6, of John, from the 27. verse unto the 57. of the same, he shall there plainly find the premises, whereupon this conclusion is directly to be inferred, ergo to eat the Flesh of the son of man and to drink his blood, is nothing Else but to believe in him, plainly & At large handled.
Which also is euident, in that you shall find in that chapter within the compasse of the foresaide verses, the same thinges both promised to the eaters and drinkers of Christes fleshe and bloude,
Which also is evident, in that you shall find in that chapter within the compass of the foresaid Verses, the same things both promised to the eaters and drinkers of Christ's Flesh and blood,
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Which argueth that they are both one, especially seeing the one is put for the other in the Chapter following, verse. 37.38. In the former whereof we reade thus, Nowe in the last and great day of the feast, Iesus stood and cried, saying,
Which argue that they Are both one, especially seeing the one is put for the other in the Chapter following, verse. 37.38. In the former whereof we read thus, Now in the last and great day of the feast, Iesus stood and cried, saying,
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but in the latter (whereas if he had continued the metaphoricall speech, wherein he beganne, he shoulde haue saide, he that commeth vnto me and drinketh of mee) changing his phrase,
but in the latter (whereas if he had continued the metaphorical speech, wherein he began, he should have said, he that comes unto me and Drinketh of me) changing his phrase,
and sacramentes ministred (which are the dishes wherein one and the selfe-same Christ is offered vnto vs) as meate and drinke being set before vs is taken in by eating or drinking thereof to our temporall nourishment, Whereof the Sacrament of Christes body and bloud is a most effectuall ratification,
and Sacraments ministered (which Are the Dishes wherein one and the selfsame christ is offered unto us) as meat and drink being Set before us is taken in by eating or drinking thereof to our temporal nourishment, Whereof the Sacrament of Christ's body and blood is a most effectual ratification,
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And the rather are wee diligently to consider hereof because this woorde Faith is not alwaies taken in one and the selfe-same signification in the Scriptures:
And the rather Are we diligently to Consider hereof Because this word Faith is not always taken in one and the selfsame signification in the Scriptures:
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Vnderstande therefore (Righte Honourable and welbeloued in our Sauiour Iesus Christ) that it is not fides miraculosa, a faith to woorke miracles by, that is, a resolution by some extraordinarie meanes of Gods will to worke a wonder,
Understand Therefore (Right Honourable and well-beloved in our Saviour Iesus christ) that it is not fides Miraculous, a faith to work Miracles by, that is, a resolution by Some extraordinary means of God's will to work a wonder,
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For of such as haue this faith we reade thus, Mat. 7.22.23. Many wil say vnto me in that day (saith Christ) Lorde, Lorde, haue we not in thy name prophecied? And by thy name cast out Diuels? And done many great workes? And then will I professe to them, I neuer knewe you, depart from me you workers of iniquitie.
For of such as have this faith we read thus, Mathew 7.22.23. Many will say unto me in that day (Says christ) Lord, Lord, have we not in thy name prophesied? And by thy name cast out Devils? And done many great works? And then will I profess to them, I never knew you, depart from me you workers of iniquity.
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For such as haue that kinde of faith onely are compared by our sauiour Christ Mat. 13. to the thornie and stonie ground, wherein though for a time the good seede of the woorde seemed to make faire promise of a plentifull haruest,
For such as have that kind of faith only Are compared by our Saviour christ Mathew 13. to the thorny and stony ground, wherein though for a time the good seed of the word seemed to make fair promise of a plentiful harvest,
And therefore you haue hearde that it is sayde heare not without cause, Which dye in the Lorde, to shewe vs that it must bee a continuing and perseuering faith vnto the ende (howsoeuer in the meane time it bee assaulted) that must serue the turne in this case to make vs such,
And Therefore you have heard that it is said hear not without cause, Which die in the Lord, to show us that it must be a Continuing and persevering faith unto the end (howsoever in the mean time it be assaulted) that must serve the turn in this case to make us such,
For both immediatlye before the woordes of my text, and in the ende thereof it is euident, that a faith accompanied with good woorkes is heere required.
For both immediately before the words of my text, and in the end thereof it is evident, that a faith accompanied with good works is Here required.
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For before you reade, that Iohn set downe these woordes, Heere is the patience of Saintes, heere are they that keepe the commaundementes of GOD and the faith of Iesus.
For before you read, that John Set down these words, Here is the patience of Saints, Here Are they that keep the Commandments of GOD and the faith of Iesus.
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And therefore as, though a man haue neuer so charitable and curteous woordes, yet if hee haue no deedes aunswering thereunto, his charitye is vaine, Iam. 2.15, 16.
And Therefore as, though a man have never so charitable and courteous words, yet if he have no Deeds answering thereunto, his charity is vain, Iam. 2.15, 16.
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For so far off am I, and wee all ought to bee from that, that we may not once imagine, that fayth it selfe saueth or iustifieth any for the worthinesse of it selfe,
For so Far off am I, and we all ought to be from that, that we may not once imagine, that faith it self Saveth or Justifieth any for the worthiness of it self,
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So that alwayes hee that hath the iustifiyng faith, hath therewith the sanctifying spirite, whereby hee is able (according to Saint Peters counsaile to ioyne vertue to his faith, 2. Peter. 1.5 and according to Saint Iames request, to shewe his faith by his woorkes, Chapter.
So that always he that hath the justifying faith, hath therewith the sanctifying Spirit, whereby he is able (according to Saint Peter's counsel to join virtue to his faith, 2. Peter. 1.5 and according to Saint James request, to show his faith by his works, Chapter.
2.18. for the •ounde and right fayth in Iesus 〈 … 〉 into the hearte of the owner, by the operation of the spirite, such abundance of loue to wardes GOD for and in consideration of his infinite loue and goodnesse found out and apprehended thereby, that it replenisheth the hearte wherein it is withall thankefulnesse and duetifulnesse towardes him in obeying his commaundementes with all his power chearefully and willingly:
2.18. for the •ounde and right faith in Iesus 〈 … 〉 into the heart of the owner, by the operation of the Spirit, such abundance of love to wards GOD for and in consideration of his infinite love and Goodness found out and apprehended thereby, that it replenisheth the heart wherein it is withal thankfulness and duetifulnesse towards him in obeying his Commandments with all his power cheerfully and willingly:
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and leaue it soly and wholy to faith, as Paul doeth, Romanes. 3.28. where he sayeth, Therefore wee conclude, that a manne is iustified by faith without the woorkes of the lawe:
and leave it solely and wholly to faith, as Paul doth, Romans. 3.28. where he Saith, Therefore we conclude, that a man is justified by faith without the works of the law:
because the woorkes of the Iawe, that is, woorkes commaunded by the Lawe, which (if any other thing might bee ioyned with faith in this office) are most woorthy, are shut out quite from intermedling therein:
Because the works of the Jaw, that is, works commanded by the Law, which (if any other thing might be joined with faith in this office) Are most worthy, Are shut out quite from intermeddling therein:
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Faith therefore alone (with Paul ) iustifieth before God, and workes proceeding from faith iustifie, that is, declare who is iustified, with Iames. For that appeareth to be his sense by his saying, She we me thy faith out of thy woorkes.
Faith Therefore alone (with Paul) Justifieth before God, and works proceeding from faith justify, that is, declare who is justified, with James For that appears to be his sense by his saying, She we me thy faith out of thy works.
but in the heart, not a woroy, but a worthy faith, that knitteth vs vnto Christ, wee are to call to our remembraunce, that Christ expresly ( Iohn. 15.5. ) saith, He that abideth in me and I in him, the same bringeth foorth much fruit.
but in the heart, not a woroy, but a worthy faith, that knits us unto christ, we Are to call to our remembrance, that christ expressly (John. 15.5.) Says, He that Abideth in me and I in him, the same brings forth much fruit.
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but after the spirit, Rom. 8.1. yea that he saith, that they that are Christes haue crucified the flesh with the lustes thereof, Galat. 5.24. and that with with, olde thinges are past away, and all thinges are become newe, 2. Cor. 5.17.
but After the Spirit, Rom. 8.1. yea that he Says, that they that Are Christ's have Crucified the Flesh with the lusts thereof, Galatians 5.24. and that with with, old things Are passed away, and all things Are become new, 2. Cor. 5.17.
and therefore to all that beleeue in him the spirite is promised, Iohn. 7.38. to bee in that measure, that it shalbe as riuers of water of life flowing ouer the bankes, for the force it shall haue in all such effectually to wash them, to soften them, to make them fruitfull,
and Therefore to all that believe in him the Spirit is promised, John. 7.38. to be in that measure, that it shall as Rivers of water of life flowing over the banks, for the force it shall have in all such effectually to wash them, to soften them, to make them fruitful,
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Vnlesse therefore wee finde the spirite in vs to haue this operation, wee are without warrant in our selues to prooue, that we haue a sound and right faith in Christ.
Unless Therefore we find the Spirit in us to have this operation, we Are without warrant in our selves to prove, that we have a found and right faith in christ.
how much we are wrōged by our aduersaries the papists, who (this not withstāding) charge our doctrine to be a doctrin of liberty, and licentiousnesse.
how much we Are wronged by our Adversaries the Papists, who (this not withstanding) charge our Doctrine to be a Doctrine of liberty, and licentiousness.
For commonly qualis vita, finis ita, such life such death, & in the iust iudgment of God it so falleth out For he that lyuing and in health wil not remember God, it is but right that God shoulde forget him sicke and dying.
For commonly qualis vita, finis ita, such life such death, & in the just judgement of God it so falls out For he that living and in health will not Remember God, it is but right that God should forget him sick and dying.
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yet if both helde the foundation, though the builders thereupon of wood, hey & stubble, should in time, by a more clear day of vnderstanding, shining vnto them, through the fire of Gods spirite kindled in them, bee caused to see their folly in building no better matter, vpon so good a foundatiō, with griefe, sorrow,
yet if both held the Foundation, though the Builders thereupon of wood, heigh & stubble, should in time, by a more clear day of understanding, shining unto them, through the fire of God's Spirit kindled in them, be caused to see their folly in building no better matter, upon so good a Foundation, with grief, sorrow,
and some shame for their so doing: Yet we learne by S. Paul, that euen they also 1. Cor. 3.11.12, 13.14. and 15. shall bee saued for holding the foundation.
and Some shame for their so doing: Yet we Learn by S. Paul, that even they also 1. Cor. 3.11.12, 13.14. and 15. shall be saved for holding the Foundation.
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And therefore that such, notwithstanding their wood, hey, & stubble, that is, their fonde and vaine opinions not ouerthrowing the foundatiō, may dye in the Lord,
And Therefore that such, notwithstanding their wood, heigh, & stubble, that is, their fond and vain opinions not overthrowing the Foundation, may die in the Lord,
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But the truth is (right honorable) that the Popish faith what good shewe soeuer it maketh, hath forsaken the foundation, which is in this case, but one, euen Christ Iesus;
But the truth is (right honourable) that the Popish faith what good show soever it makes, hath forsaken the Foundation, which is in this case, but one, even christ Iesus;
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For better vnderstanding of which point to be most true, as this would be remēbred, which wee haue heard S. Paul tel vs, 1. Co. 3.11. yt other foūdatiō cā no mā lay, thē that which is laid, which is Christ Iesus, so we are dilligētly to cōsider the groūd of yt metaphor, that is ye reason why Christ is sayd to be the onely foundation of his Church, whereuppon all the true members thereof, as liuing stones, must bee built, 1. Pet. 2.5. that in him the whole building being coupled together, may grow vnto a holy tēple in the Lord, Ephes. 2.21.
For better understanding of which point to be most true, as this would be remembered, which we have herd S. Paul tell us, 1. Co. 3.11. that other Foundation can no man lay, them that which is laid, which is christ Iesus, so we Are diligently to Consider the ground of that metaphor, that is the reason why christ is said to be the only Foundation of his Church, whereupon all the true members thereof, as living stones, must be built, 1. Pet. 2.5. that in him the Whole building being coupled together, may grow unto a holy temple in the Lord, Ephesians 2.21.
For they plainely teach, that though to such, their sinnes be forgiuen, yet concerning the penalty due therefore, this is onely done, that by the merites of Christ,
For they plainly teach, that though to such, their Sins be forgiven, yet Concerning the penalty due Therefore, this is only done, that by the merits of christ,
for this their robbing of his deare son of his glorie which is due vnto him, that whereas in this their doctrine they ioyne other meanes & helpes, to deliuer men from their sinnes, to the salue,
for this their robbing of his deer son of his glory which is due unto him, that whereas in this their Doctrine they join other means & helps, to deliver men from their Sins, to the salve,
As for example, they attribute the power to deliuer from sinne to their holie water, holy oyle, holy salt, holy creame, holy breade, holy palmes, holy crosse;
As for Exampl, they attribute the power to deliver from sin to their holy water, holy oil, holy salt, holy cream, holy bread, holy palms, holy cross;
as their seruice bookes, which yet they vse, and too too grosse experience, haue taught vs. Sinne is so small a matter with them, that some sinnes must needes of their own nature be veniall,
as their service books, which yet they use, and too too gross experience, have taught us Sin is so small a matter with them, that Some Sins must needs of their own nature be venial,
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yea saying of fiue Aue Maries, three Pater nosters, and three Creedes are counted of them good meanes of satisfactions to deliuer the beleeuer from that which the pretious & bloudy satisfaction of Christ hath not deliuered him frō.
yea saying of fiue Aue Mary's, three Pater noster's, and three Creeds Are counted of them good means of satisfactions to deliver the believer from that which the precious & bloody satisfaction of christ hath not Delivered him from.
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& practises both in Englande and else where), are growen to bee of this opinion, that traiterouslie and treacherouslie to murther their naturall Prince,
& practises both in England and Else where), Are grown to be of this opinion, that traitorously and treacherously to murder their natural Prince,
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for that hee or shee fauoreth not the Popishe faith, is become nowe a meanes to merite and to obtayne plenarie remission of all sinne, to the partie that will hazarde his life to doe it,
for that he or she favoureth not the Popish faith, is become now a means to merit and to obtain plenary remission of all sin, to the party that will hazard his life to do it,
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And wheras to saluation two thinges are necessarie, first quite to bee deliuered from sinne and from the daunger thereof, which otherwise woulde sinke vs downe to hell:
And whereas to salvation two things Are necessary, First quite to be Delivered from sin and from the danger thereof, which otherwise would sink us down to hell:
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Whereby a right claime and title may bee had to heauen, and both these are fully prouided and prepared for all right beleeuers, in the Messias, as after you shall heare.
Whereby a right claim and title may be had to heaven, and both these Are Fully provided and prepared for all right believers, in the Messias, as After you shall hear.
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so concerning the latter, they euen with the blind and pharisaicall Iewes Rom. 10.3. are so ignorant of the righteousnesse whirh God in Christ hath prepared to make men righteous by, that they seeke to that end still to establish their owne righteousnesse.
so Concerning the latter, they even with the blind and pharisaical Iewes Rom. 10.3. Are so ignorant of the righteousness whirh God in christ hath prepared to make men righteous by, that they seek to that end still to establish their own righteousness.
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For at no hand they can abide, that men should beleeue that the righteousnesse of Christ should be imputed vnto the beleeuer in Christ for righteousnesse.
For At no hand they can abide, that men should believe that the righteousness of christ should be imputed unto the believer in christ for righteousness.
In the meane time holding, that the workes which they themselues doe after faith, is the formall righteousnesse, whereby they deserue to bee accompted righteous before God.
In the mean time holding, that the works which they themselves do After faith, is the formal righteousness, whereby they deserve to be accounted righteous before God.
In which point (because their owne consciences tell them, that their doctrine soūdeth greatly to the derogatiō of Christs glorie) to coulour the Antichristianity thereof as well yet as may bee, they haue now found out this deuise to say, that their owne works are not so of their owne worthinesse,
In which point (Because their own Consciences tell them, that their Doctrine soundeth greatly to the derogation of Christ glory) to colour the Antichristianity thereof as well yet as may be, they have now found out this devise to say, that their own works Are not so of their own worthiness,
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but as for sinnes done after this former iustification attained, they beleeue they must flie to a second refuge, which they call the sacrament of Penance, for them:
but as for Sins done After this former justification attained, they believe they must fly to a second refuge, which they call the sacrament of Penance, for them:
And that this is their faith and their docerine euen nowe, I coulde make it euident from point to point out of the Tridentine councell, the Censurer of Coled, Canisius Catechisme, the Romish Catechisme,
And that this is their faith and their docerine even now, I could make it evident from point to point out of the Tridentine council, the Censurer of Coled, Canisius Catechism, the Romish Catechism,
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yet vnlesse their owne satisfactiōs be ful & their merits such, as for which they may euen in the iustice of God clasme heauen, they can be at no rest, nor peace in their consciences.
yet unless their own satisfactions be full & their merits such, as for which they may even in the Justice of God clasme heaven, they can be At no rest, nor peace in their Consciences.
And therefore because they can neuer but doubt, whether their satisfactions bee full, & their meries perfect, they hold, that they may neuer haue an assured trust and confidence, that they shall be saued;
And Therefore Because they can never but doubt, whither their satisfactions be full, & their merries perfect, they hold, that they may never have an assured trust and confidence, that they shall be saved;
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O what an vucōfortable doctrine of desperatiō is this? And yee so far off are they frō being ashamed of this (which is the iust iudgement of God vpon them for leauing to rest vpon Christ, the only & most stedfast foundation) that they are not ashamed that their doctrine be intitiled. A doctrine of doubtfulnesse:
O what an vucomfortable Doctrine of desperation is this? And ye so Far off Are they from being ashamed of this (which is the just judgement of God upon them for leaving to rest upon christ, the only & most steadfast Foundation) that they Are not ashamed that their Doctrine be intitiled. A Doctrine of doubtfulness:
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Euen the bare opening vnto you thus, what the popish faith is (I hope) sufficiently proueth vnto you, that they that die in such a faith, cannot bee saide to die in the Lorde Iesus,
Eve the bore opening unto you thus, what the popish faith is (I hope) sufficiently Proves unto you, that they that die in such a faith, cannot be said to die in the Lord Iesus,
Howbeit, because it is a point of great importance and weight, and wherin as yet great multitudes will not bee so easily resolued, let vs see howe from point to point this their faith and religion is opposite and contrarye to Gods reuealed will in his worde.
Howbeit, Because it is a point of great importance and weight, and wherein as yet great Multitudes will not be so Easily resolved, let us see how from point to point this their faith and Religion is opposite and contrary to God's revealed will in his word.
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They holde (as you haue heard) generally this, that Christ in his own person, by that which he hath doone himselfe, hath not already done, whatsoeuer is necessary for man to be iustifled & saued by.
They hold (as you have herd) generally this, that christ in his own person, by that which he hath done himself, hath not already done, whatsoever is necessary for man to be iustifled & saved by.
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And therefore they ad thereunto their own satisfactions & merits, by his doings & this togither, to make vp their iustificatiō, & saluation. But the scripture saith.
And Therefore they and thereunto their own satisfactions & merits, by his doings & this together, to make up their justification, & salvation. But the scripture Says.
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Heb. 7.25. he is able perfectly to saue those, that come vnto God by him: Heb. 10.10. by the will of God we are sanctified by the offering of the body of Iesus Christ once made;
Hebrew 7.25. he is able perfectly to save those, that come unto God by him: Hebrew 10.10. by the will of God we Are sanctified by the offering of the body of Iesus christ once made;
And Christ himselfe that knew best to giue an infallible note of his owne body the Church, telleth vs Matth. 22.1. that the sounde and earhand of the true Messengers therein is this.
And christ himself that knew best to give an infallible note of his own body the Church, Telleth us Matthew 22.1. that the sound and earhand of the true Messengers therein is this.
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first you heare that they hold, that Christ hath not clean purged by himselfe, and by that which he hath done in his own person, those that beleue in him, both frō their sinnes,
First you hear that they hold, that christ hath not clean purged by himself, and by that which he hath done in his own person, those that believe in him, both from their Sins,
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and least this should be taken as spoken onely of sinnes before faith, Iohn addeth, and putteth himselfe in the number, and yet long before that be had faith;
and lest this should be taken as spoken only of Sins before faith, John adds, and putteth himself in the number, and yet long before that be had faith;
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& Gal, 3.13. Christ hath redeemed vs from the curse of the law, when he was made a curse for vs. If it were not thus, that they that beleeue in Christ were assured, that Christ had freed them both from all their sinnes,
& Gall, 3.13. christ hath redeemed us from the curse of the law, when he was made a curse for us If it were not thus, that they that believe in christ were assured, that christ had freed them both from all their Sins,
Rom. 5.1.2. that they that are iustified by faith haue peace with God through Christ, & accesse to his grace, wherin they stand & re•olce? And if there were not yet enough done to satisfie the iustice of God,
Rom. 5.1.2. that they that Are justified by faith have peace with God through christ, & access to his grace, wherein they stand & re•olce? And if there were not yet enough done to satisfy the Justice of God,
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and remember their sinnes no more? Yea how can it stand with Gods iustice, that hauing for-giuen to the beleeuer all his sinnes, hee yet should punish him for them,
and Remember their Sins no more? Yea how can it stand with God's Justice, that having forgiven to the believer all his Sins, he yet should Punish him for them,
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Will God punish and driue to satisfaction, where the cause is already taken away? & when he hath been satisfied at once already to the vttermost farthing,
Will God Punish and driven to satisfaction, where the cause is already taken away? & when he hath been satisfied At once already to the uttermost farthing,
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as it is euident he hath beene in Chryst for al that beleue in him? For other wyse Christ hauing taken vpon him to satisfie the iustice of his heauenlye Father shoulde not,
as it is evident he hath been in Christ for all that believe in him? For other wise christ having taken upon him to satisfy the Justice of his heavenly Father should not,
Yea but all this letteth not (wil they say) but that we may hold still, that by our satisfactions God in part is satisfied, seeing we graunt that they are made auailable satisfactions by Christes satisfaction.
Yea but all this lets not (will they say) but that we may hold still, that by our satisfactions God in part is satisfied, seeing we grant that they Are made available satisfactions by Christ's satisfaction.
How say you then to manyfold afflictions, and in the ende to death, laid vppon them, that beleeue, say they? I answeare, that these are no satisfactions to God for sinnes already committed,
How say you then to manifold afflictions, and in the end to death, laid upon them, that believe, say they? I answer, that these Are no satisfactions to God for Sins already committed,
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And they are both occasions to them to exercise their vertues, and to those that are without instructiōs to take heed of going on in wickednes, seeing the Lord so chastiseth his owne house.
And they Are both occasions to them to exercise their Virtues, and to those that Are without instructions to take heed of going on in wickedness, seeing the Lord so Chastiseth his own house.
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It is a pitifull thing, that of these they cannot tell what to make, vnlesse they make them meanes to derogate from the most sufficient and infinite satisfaction made by Christ.
It is a pitiful thing, that of these they cannot tell what to make, unless they make them means to derogate from the most sufficient and infinite satisfaction made by christ.
that is, to be a perfect and a ful Sauiour in himselfe, and by himselfe, whatsoeuer they thought of thē, they would not once dare to cause thē to encroch thus vpon his office.
that is, to be a perfect and a full Saviour in himself, and by himself, whatsoever they Thought of them, they would not once Dare to cause them to encroach thus upon his office.
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Alas it is lighter then vanitie it selfe for them to say, that by the vertue of Christ there is deserued for them that beleeue in him, that eternall punishments due to thē, should be turned into tēporall,
Alas it is lighter then vanity it self for them to say, that by the virtue of christ there is deserved for them that believe in him, that Eternal punishments due to them, should be turned into temporal,
secōdly howe can it stād with any reason, that he ye for Christs sake wil forgiue the greater, wil stick at the lesse, that he that will forgiue the eternal punishment, wil not for-giue the temporary:
secōdly how can it stand with any reason, that he you for Christ sake will forgive the greater, will stick At the less, that he that will forgive the Eternal punishment, will not forgive the temporary:
And lastly what a toy is it to imagine, that Christ tooke so much paines to satisfie the iustice of his heauenlye father, to leaue the accomplishment thereof to the vncertainty of mens satisfactions?
And lastly what a toy is it to imagine, that christ took so much pains to satisfy the Justice of his heavenly father, to leave the accomplishment thereof to the uncertainty of men's satisfactions?
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And truely as you see by this that I haue said, their vanity & contrariety to the word writren in this particular pointe of their faith concerning remission of sinnes,
And truly as you see by this that I have said, their vanity & contrariety to the word writren in this particular point of their faith Concerning remission of Sins,
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Concerning which point you are to vnderstand (dearly beloned) that the quistyon betweene vs and them therein is not (as they woulde make the woorlde beleeue) whether Chryst be of power in them that beleeue aftertually to cause them to dye to sinne & lyue to righteousnes For (as you haue before hearde) I haue already betermyned, that vnlesse it be a faith arc••panyed with that power, it is a deade, and 〈 ◊ 〉 fayth.
Concerning which point you Are to understand (dearly beloned) that the quistyon between us and them therein is not (as they would make the world believe) whither Christ be of power in them that believe aftertually to cause them to die to sin & live to righteousness For (as you have before heard) I have already betermyned, that unless it be a faith arc••panyed with that power, it is a dead, and 〈 ◊ 〉 faith.
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We say, wee may not account other wyse of them then as of fruit as and •••rctes, of out full iustification appre•••ded in Christ, seruing to the glory of God, Mit. 5.16. and to testifie, both to our se•••• and others, that soluation is pr•p•••d for vs in Christ in heauen. Iohn. 13.35.2 Pe•. 1.5.
We say, we may not account other wise of them then as of fruit as and •••rctes, of out full justification appre•••ded in christ, serving to the glory of God, Mit. 5.16. and to testify, both to our se•••• and Others, that soluation is pr•p•••d for us in christ in heaven. John. 13.35.2 Pe•. 1.5.
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But we say with Saint Barnard ser. 1 de ann•••••tione Mari•, that thou canst not deser•e et •••all life by any woorkes, 〈 … 〉 merites are not such that •rer•all life 〈 … 〉,
But we say with Saint Barnard ser. 1 de ann•••••tione Mari•, that thou Canst not deser•e et •••all life by any works, 〈 … 〉 merits Are not such that •rer•all life 〈 … 〉,
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and that therefore wee shalbee saued for his sake onely, and not for our workes at all Let vs now therefore heare, what the Scripture sayth to the determination of this question.
and that Therefore we shalbe saved for his sake only, and not for our works At all Let us now Therefore hear, what the Scripture say to the determination of this question.
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That saying of Christ to his (Luke. 17.10.) is directly contrary to their position, where hee sayth, when ye haue doone all those thinges that are commanded you, say wee are vnprofitable seruantes:
That saying of christ to his (Lycia. 17.10.) is directly contrary to their position, where he say, when you have done all those things that Are commanded you, say we Are unprofitable Servants:
For heereby not in way of curtesie (as some of them haue sayde.) but in sadnesse we are taught, that if wee kept the whole lawe in euery pointe, which neuer man did,
For hereby not in Way of courtesy (as Some of them have said.) but in sadness we Are taught, that if we kept the Whole law in every point, which never man did,
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but Christ, that yet we are to account our selues so farre from hauing merited any thing thereby at Gods handes, that we are to thinke, we haue but payde him that which we ought him:
but christ, that yet we Are to account our selves so Far from having merited any thing thereby At God's hands, that we Are to think, we have but paid him that which we ought him:
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when wee haue doone what we canne, yet finde our selues scarce able, where wee owe God golde, to paye him leade, where wee owe him thousandes to pay him hundredes, yea to aunswere him one of a thousande, Iob. 9.3. in so much that the righteousnesse of the righteous is but as a steyned cloath, Isa. 64.6.
when we have done what we can, yet find our selves scarce able, where we owe God gold, to pay him lead, where we owe him thousandes to pay him hundredes, yea to answer him one of a thousande, Job 9.3. in so much that the righteousness of the righteous is but as a stained cloth, Isaiah 64.6.
yet he in the 3. Chapter therof protesteth, not onelye in the preter tense, that hee counted all his pharisaicall righteousnesse before his, conuersion,
yet he in the 3. Chapter thereof protesteth, not only in the preter tense, that he counted all his pharisaical righteousness before his, conversion,
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but all then in the present tense, but doung, that hee might winne Christ, and might be founde in him, not haning his owne righteousnesse, which is of the Lawe,
but all then in the present tense, but dung, that he might win christ, and might be found in him, not haning his own righteousness, which is of the Law,
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for otherwyse they were not to be called woorkes of righteousnesse, but rather woorkes of vnrighteousnesse) which wee haue doone, but according to his mercy he saued vs. Now to make it cleare, that by this righteousnesse of GOD, whereby Paule through faith in Christ woulde bee righteous before GOD, is ment not an inherent righteousnesse in mans owne selfe, Paul opposeth it to that righteousnesse in himselfe.
for otherwise they were not to be called works of righteousness, but rather works of unrighteousness) which we have done, but according to his mercy he saved us Now to make it clear, that by this righteousness of GOD, whereby Paul through faith in christ would be righteous before GOD, is meant not an inherent righteousness in men own self, Paul Opposeth it to that righteousness in himself.
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And besides Romanes. 10.1.2.3. they are seuered, in that the one is called the righteousnesse of God, the other mans owne righteousnesse. But most cleare is that Romains. 1.17. where hee affirmeth that that righteousnesse, which is called the righteousnesse of GOD, is reuealed by the Gospell from faith to faith.
And beside Romans. 10.1.2.3. they Are severed, in that the one is called the righteousness of God, the other men own righteousness. But most clear is that Romans. 1.17. where he Affirmeth that that righteousness, which is called the righteousness of GOD, is revealed by the Gospel from faith to faith.
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For it is written, The iust shall liue by fayth, Whereby ▪ it is most euident, that this inherent righteousnes, which they would haue to make thē righteous by, is reuealed by the morall law.
For it is written, The just shall live by faith, Whereby ▪ it is most evident, that this inherent righteousness, which they would have to make them righteous by, is revealed by the moral law.
And therefore you shall finde, that Paul. Rom. 10.5.6, 7.8.9. distinguisheth the righteousnes of the lawe, from the righteousnes that commeth by faith.
And Therefore you shall find, that Paul. Rom. 10.5.6, 7.8.9. Distinguisheth the righteousness of the law, from the righteousness that comes by faith.
if it come at all by meryte? To imagyne that it may come of grace and also of workes, it is flat agaynst Paul Rom. 11.6. where he sayth, If it be of grace, it is no more of works,
if it come At all by merit? To imagine that it may come of grace and also of works, it is flat against Paul Rom. 11.6. where he say, If it be of grace, it is no more of works,
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lib. 2. cap. 24. Gods grace shalbe grace no way vnlesse it be free euery way, and the drift of the Epistle to the Galath. is flatly and directly against such as would be saued partly by grace through faith in Christ,
lib. 2. cap. 24. God's grace shall grace no Way unless it be free every Way, and the drift of the Epistle to the Galatians. is flatly and directly against such as would be saved partly by grace through faith in christ,
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And yet Paul speaking to the purpose to confute them saith, If righteousnes come by the lawe, Christ died in vaine, Gal. 2.21. & Chap. 5.4. ye are albolished frō Christ, whosoeuer are iustified by the lawe, ye are fallen from grace.
And yet Paul speaking to the purpose to confute them Says, If righteousness come by the law, christ died in vain, Gal. 2.21. & Chap. 5.4. you Are albolished from christ, whosoever Are justified by the law, you Are fallen from grace.
And Ambrose also vpon the same warrant 1. Cor. 1. affirmeth, that it is appointed of GOD, that he that beleeueth in Christ shalbe saued without woorkes onele by faith, freely receiuing remission of his sinnes.
And Ambrose also upon the same warrant 1. Cor. 1. Affirmeth, that it is appointed of GOD, that he that Believeth in christ shall saved without works onele by faith, freely receiving remission of his Sins.
And least they should cauill, and say (as they are not ashamed to doe) that by workes of the lawe are vnderstoode onely workes done before faith, by the direction of the Lawe, without the infusion of the speciall grace of GOD through Christ, marke how notably to preuent that popish shift chap. 2.15.16. he saieth, Wee that are Iewes by nature and not sinners of the Gentiles know, that a man is not iustified by the workes of the Lawe,
And lest they should cavil, and say (as they Are not ashamed to do) that by works of the law Are understood only works done before faith, by the direction of the Law, without the infusion of the special grace of GOD through christ, mark how notably to prevent that popish shift chap. 2.15.16. he Saith, we that Are Iewes by nature and not Sinners of the Gentiles know, that a man is not justified by the works of the Law,
but also of them that beleeue, saying, that he and such as he was, which beleeued in Christ did so beleeue, not that they might bee enabled thorowe their owne woorkes to iustifie vp themselues,
but also of them that believe, saying, that he and such as he was, which believed in christ did so believe, not that they might be enabled thorough their own works to justify up themselves,
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and not by their woorkes, which were woorkes done after their faith, though he calleth them the workes of the Lawe, because therein they were prescribed.
and not by their works, which were works done After their faith, though he calls them the works of the Law, Because therein they were prescribed.
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Againe, where haue they any grounde for this pointe of diuinitie, that CHRIST merited that their workes or the woorkes of any shoulde bee meritorious? Doe they not see, that this were in effect to say, that CHRIST communicateth his owne glorious office of beeing a Sauiour to those workes,
Again, where have they any ground for this point of divinity, that CHRIST merited that their works or the works of any should be meritorious? Do they not see, that this were in Effect to say, that CHRIST Communicateth his own glorious office of being a Saviour to those works,
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and so remaineth not a full and a perfect Sauiour in him-selfe and by himselfe? Whereas we reade flatly to the contrary Isai. 43.11. where hee sayth vnto vs thus, I, euen I am the Lorde,
and so remains not a full and a perfect Saviour in himself and by himself? Whereas we read flatly to the contrary Isaiah 43.11. where he say unto us thus, I, even I am the Lord,
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To conclude therefore this point, if the righteousnesse that GOD hath prouided for vs in CHRIST, were not the righteousnesse that should make vs righteous,
To conclude Therefore this point, if the righteousness that GOD hath provided for us in CHRIST, were not the righteousness that should make us righteous,
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and that his name shall be our righteousnesse, Ierem. 23.6. & 33.16. And that the Messias shall bring with him an euerlasting righteousnesse, Dan. 9.24.
and that his name shall be our righteousness, Jeremiah 23.6. & 33.16. And that the Messias shall bring with him an everlasting righteousness, Dan. 9.24.
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as that the whole glorie may bee his, and none ours, (which cannot be, if it come by any woorkes at all, done by vs, Rom. 3.27. & 4.4. ) to make vs conclude with Paul, that he is made of God vnto vs wisedome, righteousnes, sanctification and redēption, that he that reioyceth, may reioice in him, 1. Cor. 1.30.31.
as that the Whole glory may be his, and none ours, (which cannot be, if it come by any works At all, done by us, Rom. 3.27. & 4.4.) to make us conclude with Paul, that he is made of God unto us Wisdom, righteousness, sanctification and redemption, that he that rejoices, may rejoice in him, 1. Cor. 1.30.31.
but in Christ I aske them why they holde so? They must answere, because it is a principle in Philosophie, that the accident must bee in the subiect whereof it hath denomination.
but in christ I ask them why they hold so? They must answer, Because it is a principle in Philosophy, that the accident must be in the Subject whereof it hath denomination.
To whom fiest I answere, that it is not in vaine that Saint Paul hath giuen vs this warning, be w••e least there be any, that spoile you through vaine Philosophie. Colos. 2.8.
To whom fiest I answer, that it is not in vain that Saint Paul hath given us this warning, be w••e lest there be any, that spoil you through vain Philosophy. Colos 2.8.
which I prooue thus, Christ was one in whom there was no sin, Isai. 53.8. and yet we read that the Lorde laide vpon him the iniquities of vs all, verse.
which I prove thus, christ was one in whom there was no since, Isaiah 53.8. and yet we read that the Lord laid upon him the iniquities of us all, verse.
Yea no doubt of it, that change hath GOD made with vs in him, to impute vnto him our vnrighteousnesse, that his righteousnesse might bee imputed vnto vs. For we reade, that hee was made sinne for vs which knewe no sinne, that we should be made the righteousnesse of GOD in him. 2. Cor. 5.12. By Iohn therefore hee willeth the Laodiceans (Apoc. 3.) to come to him, to buy of him but freely Isai. 55. 1.) long white garmentes to couer their nakednes, vers. 18. That is, to haue at his hands by faith perfect righteousnesse whereby they may bee made righteous.
Yea no doubt of it, that change hath GOD made with us in him, to impute unto him our unrighteousness, that his righteousness might be imputed unto us For we read, that he was made sin for us which knew no sin, that we should be made the righteousness of GOD in him. 2. Cor. 5.12. By John Therefore he wills the Laodiceans (Apocalypse 3.) to come to him, to buy of him but freely Isaiah 55. 1.) long white garments to cover their nakedness, vers. 18. That is, to have At his hands by faith perfect righteousness whereby they may be made righteous.
and to holde that the righteousnesse of Saints may bee imputed vnto him that buyeth a pardon, which they all holde? And how can it bee otherwise but that his righteousnesse shoulde bee the righteousnes of all thē that beleeue in him? For it being,
and to hold that the righteousness of Saints may be imputed unto him that buyeth a pardon, which they all hold? And how can it be otherwise but that his righteousness should be the righteousness of all them that believe in him? For it being,
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as is meet and necessarie for them? Whereupon it commeth, that we reade Apoc. 3.21. he saith, that he will grant to them that ouercome, to sitte with him in his throne,
as is meet and necessary for them? Whereupon it comes, that we read Apocalypse 3.21. he Says, that he will grant to them that overcome, to sit with him in his throne,
But to passe from this point to the last particular branch of their faith, wherein they plainely confesse that their faith breedeth not in them assuraunce and confidence of their saluation,
But to pass from this point to the last particular branch of their faith, wherein they plainly confess that their faith breeds not in them assurance and confidence of their salvation,
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but onely in Christ Iesus the promised seede, for all the promises runne in the singular number, In one which is Christ, Gal. 3.16. and they are all yea & amen in him, 2. Cor. 1.20.
but only in christ Iesus the promised seed, for all the promises run in the singular number, In one which is christ, Gal. 3.16. and they Are all yea & Amen in him, 2. Cor. 1.20.
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And as long as their owne consciences enforce them to confesse, that they haue no better faith than this, let them be assured, that though they we are their tongues to the stumpes,
And as long as their own Consciences enforce them to confess, that they have no better faith than this, let them be assured, that though they we Are their tongues to the stumps,
and in the vse of the Sacramentes it is particularly applyed to euery one that so beleeueth Roman. 4. verse. 11. And besides all this the spirite of GOD inwardly in the heartes of all such teacheth them to crie Abba, Father, Romanes. 8.15. and testifieth to their spirits, that they are the children of God, ver. 16. and so sealeth them vp to the day of redemption, 2. Corint. 1.22. Vpon which euidence to grounde an assured confidence to enioye the thing promised, who may not? Yea the Lord hauing giuen such euidence & ground vnto vs, of assurance;
and in the use of the Sacraments it is particularly applied to every one that so Believeth Roman. 4. verse. 11. And beside all this the Spirit of GOD inwardly in the hearts of all such Teaches them to cry Abba, Father, Romans. 8.15. and Testifieth to their spirits, that they Are the children of God, ver. 16. and so Sealeth them up to the day of redemption, 2. Corinth. 1.22. Upon which evidence to ground an assured confidence to enjoy the thing promised, who may not? Yea the Lord having given such evidence & ground unto us, of assurance;
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who seeth not, that this notwithstāding to doubt, whether the thing promised shall bee giuen vs or no, is most horrible sinne against the Lorde, calling his trueth into question, 1. Iohn. 5.10? And therefore, whatsoeuer they say to the contrary, wee know it is our dueties, to yeelde vnto the exhortation made to all them that beleeue aright in Christ, Heb. 10.19. &c. which is this, Seeing therefore (brethren,) that by the bloud of Iesus we may be bolde to enter into the holy place by the new and liuing way, which hee hath prepared for vs through the vaile, that is, his flesh:
who sees not, that this notwithstanding to doubt, whither the thing promised shall be given us or not, is most horrible sin against the Lord, calling his truth into question, 1. John. 5.10? And Therefore, whatsoever they say to the contrary, we know it is our duties, to yield unto the exhortation made to all them that believe aright in christ, Hebrew 10.19. etc. which is this, Seeing Therefore (brothers,) that by the blood of Iesus we may be bold to enter into the holy place by the new and living Way, which he hath prepared for us through the veil, that is, his Flesh:
and seeing we haue an hie Priest, that is ouer the house of of God, let vs drawe neare in a true heart, in assurance of faith sprinkled in our hearts from an euill conscience,
and seeing we have an high Priest, that is over the house of of God, let us draw near in a true heart, in assurance of faith sprinkled in our hearts from an evil conscience,
ergo so far off is it, that such a one dyeth in Christ, that in deede and trueth hee dyeth in Antichrist The first part of this argument they neither can nor will deny. For they reade vers.
ergo so Far off is it, that such a one Dies in christ, that in deed and truth he Dies in Antichrist The First part of this argument they neither can nor will deny. For they read vers.
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9.10.11. that who so worshippeth the beast and his image, and receiueth his marke either in his forehead or hand, the same shall drinke the wine of Gods wrath, and be euerlastingly tormented.
9.10.11. that who so Worshippeth the beast and his image, and receiveth his mark either in his forehead or hand, the same shall drink the wine of God's wrath, and be everlastingly tormented.
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6.7.8. ) is ment the florishing kingdome of Antichrist, and they confesse, that by wearing the marke of the beast in foreheade or hande, is vnderstoode perseuering still a fauourer and liker of Antichristianity, notwithstanding the warning here giuen to the contrary.
6.7.8.) is meant the flourishing Kingdom of Antichrist, and they confess, that by wearing the mark of the beast in forehead or hand, is understood persevering still a favourer and liker of Antichristianity, notwithstanding the warning Here given to the contrary.
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And if they woulde deny either of these, they coulde not for shame, the text in this booke and the circumstaunces thereof, are so preguant to prooue them.
And if they would deny either of these, they could not for shame, the text in this book and the Circumstances thereof, Are so preguant to prove them.
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For the first of these I doe boldly affirme, that here by Babylon we must vnderstande Rom. My reasons are these, The phrase vsed in this booke generally is figuratiue,
For the First of these I do boldly affirm, that Here by Babylon we must understand Rom. My Reasons Are these, The phrase used in this book generally is figurative,
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For Isai. 1.10. wee reade, that God speaketh thus to the Princes and people of Israel, that dwelt in Canaan; Heare the word of the Lord, O Princes of Sodome, harken vnto the law of our God, O people of Gomorrha.
For Isaiah 1.10. we read, that God speaks thus to the Princes and people of Israel, that dwelled in Canaan; Hear the word of the Lord, Oh Princes of Sodom, harken unto the law of our God, Oh people of Gomorrha.
By which reason most aptly after the same figure of speech may Rome be called Babylon, For as old Babylon vexed ye Church in ye olde Testament with long captiu••y,
By which reason most aptly After the same figure of speech may Room be called Babylon, For as old Babylon vexed you Church in you old Testament with long captiu••y,
when it floorished, of Idolatrye and all abhomination, so hath Rome beene both in the time of the beast and his image, that is, both in the time of Paganisme vnder the heathen Emperours,
when it floorished, of Idolatry and all abomination, so hath Rome been both in the time of the beast and his image, that is, both in the time of Paganism under the heathen emperors,
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And it is no small reason to mo•ue vs by Babylon here to vnderstand Rome, that it is called Babylon the great City, that hath made all nations drimke with the wine of the wrath of her fornication, that is, that hath infected all nations with a false faith and religion, whereby men in falling from their fathonely in the true and onely husbande Christ, fall to put their trust and confidence in other thinges, that are not CHRIST,
And it is no small reason to mo•ue us by Babylon Here to understand Room, that it is called Babylon the great city, that hath made all Nations drimke with the wine of the wrath of her fornication, that is, that hath infected all Nations with a false faith and Religion, whereby men in falling from their fathonely in the true and only husband christ, fallen to put their trust and confidence in other things, that Are not CHRIST,
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and to commit fornication spiritually, with those thinges for the which the Lorde is wroth with them, Which cannot bee sayde of Babylon in Chaldea, nor of any other Citye so called.
and to commit fornication spiritually, with those things for the which the Lord is wroth with them, Which cannot be said of Babylon in Chaldea, nor of any other city so called.
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For none of that name haue doone so since Iohns time ▪ but most fitly as appeareth by viewe of the popish doctrine and faith, may be said of Rome, and the Princes therof the Popes.
For none of that name have done so since Iohns time ▪ but most fitly as appears by view of the popish Doctrine and faith, may be said of Room, and the Princes thereof the Popes.
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For they bragge of their vninersalitye and generall consent, which yee see heare (their doctrine being as you haue hard) is a most plaine note of the Antichristian Babylon. But which is of all reasons the most forcible,
For they brag of their vninersalitye and general consent, which ye see hear (their Doctrine being as you have hard) is a most plain note of the Antichristian Babylon. But which is of all Reasons the most forcible,
whereas it cannot be denied, but by the purple, silken, and proud whore of Babylon is ment Antichrist, Apoc. 17.4. their she is described sitting vppon a Crimson coloured beast full of names of blasphemy, which had seuen heades and ten homes vers. 3. which seuen heades are by the Angell vers. 9. expounded to be seuen mountaines, on which the woman sitteth.
whereas it cannot be denied, but by the purple, silken, and proud whore of Babylon is meant Antichrist, Apocalypse 17.4. their she is described sitting upon a Crimson coloured beast full of names of blasphemy, which had seuen Heads and ten homes vers. 3. which seuen Heads Are by the Angel vers. 9. expounded to be seuen Mountains, on which the woman Sitteth.
The names of the bils be these, Cap•olitius, Palatinut, Auentinus, Caelius, Exquilinus, Viminads, Quirinasis, And the woman is sayde verse. 1•. to be that great Citie, which raigneth ouer the kings of the •a•th.
The names of the bills be these, Cap•olitius, Palatinut, Aventine, Caelius, Exquilinus, Viminads, Quirinasis, And the woman is said verse. 1•. to be that great city, which Reigneth over the Kings of the •a•th.
and a City compassing within the ••ies that of seuer 〈 ◊ 〉, as euen voyes haue learned in the section booke of Virgils Georgickes; and as it is not orsiously known otherwise.
and a city compassing within the ••ies that of seuer 〈 ◊ 〉, as even voyes have learned in the section book of Virgils Georgics; and as it is not orsiously known otherwise.
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Againe why should the standing and ••••••oorishyng Empire of Rome, and the continuance of the seme of the Empero •••ere, bee that which letted and should let the setling of Antichrist in his seatē,
Again why should the standing and ••••••oorishyng Empire of Rome, and the Continuance of the seem of the Empero •••ere, be that which letted and should let the settling of Antichrist in his seaten,
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But to shewe that the very seate of the Empire shoulbe be his seate, and that the place must be seft emptye for him by the departure of the Emperour from thence before he 〈 ◊ 〉 come into his chayre of pessisonee? The papists themselues confesse that this is Paules meaning there.
But to show that the very seat of the Empire shoulbe be his seat, and that the place must be seft empty for him by the departure of the Emperor from thence before he 〈 ◊ 〉 come into his chair of pessisonee? The Papists themselves confess that this is Paul's meaning there.
And therefore Sanders in his booke of the visible Monarchy in his fourth demonstration for the defence of the Pope, confesseth that Hierom in his eleuenth question to Algasia, Tertullian in his Apollogie against the Gentiles, that Chryfostome vpon the place it selfe, and August.
And Therefore Sanders in his book of the visible Monarchy in his fourth demonstration for the defence of the Pope, Confesses that Hieronymus in his Eleventh question to Algasia, Tertullian in his Apology against the Gentiles, that Chrysostom upon the place it self, and August.
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in his 20. booke de Ciuitate Der cap. 19. (vnto whom he might ad Ambrose, Iraeneus, Lactantius, with diuerse others also) doe vnderstande Paul thereby to meane the Romane Empire.
in his 20. book de Ciuitate Der cap. 19. (unto whom he might and Ambrose, Irenaeus, Lactantius, with diverse Others also) do understand Paul thereby to mean the Roman Empire.
Which when indeede it decayed in the West, and tooke his seate in the East at Constantinople, the Popes founde to be so taken out of their way, that (as experience and al storyes consitme) quickly after they grew to be so Emperor like in the West, that in their kingdom, the wound that the former beast had taken by thus ce••ouing his seat from Rome, seemed to be healed, they bare so liuely the image of the former beast.
Which when indeed it decayed in the West, and took his seat in the East At Constantinople, the Popes found to be so taken out of their Way, that (as experience and all stories consitme) quickly After they grew to be so Emperor like in the West, that in their Kingdom, the wound that the former beast had taken by thus ce••ouing his seat from Room, seemed to be healed, they bore so lively the image of the former beast.
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Lastly you are to vnderstande, that I am not the first, that by Babylon here vnderstand Rome. For euē then when these uisions of Iohn were far harder to be vnderstood than nowe, in that nowe experience hath opened many of them, which it had not then, the anciene fathers sawe that by Babylon heere was ment Rome. As for example, Tertullian contra Iudaeos, and Hierom in diuerse places,
Lastly you Are to understand, that I am not the First, that by Babylon Here understand Room. For even then when these visions of John were Far harder to be understood than now, in that now experience hath opened many of them, which it had not then, the anciene Father's saw that by Babylon Here was meant Room. As for Exampl, Tertullian contra Jews, and Hieronymus in diverse places,
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Yea our Rhemistes, in their notes vpon the last of the first of Peter earnestly contend to prooue, that there by Babylon is meant Rome, and vppon the 17. of Iohn they dare not flatly deny,
Yea our Rheumatics, in their notes upon the last of the First of Peter earnestly contend to prove, that there by Babylon is meant Rome, and upon the 17. of John they Dare not flatly deny,
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For if Antichrist be he that is an aduersary to Christ, & if he be an aduersary to Christ, yt robbeth him of that honour and glory, that is due vnto him,
For if Antichrist be he that is an adversary to christ, & if he be an adversary to christ, that robbeth him of that honour and glory, that is due unto him,
then it cannot he but that the popish faith is Antichristian But S. Iohn, say they, in his first Epistle ca. 4.3. hath plainly cold vs, that that spirit that cōfesseth not that Iesus christ is cōe in the flesh, that is the spirite of Antichrist.
then it cannot he but that the popish faith is Antichristian But S. John, say they, in his First Epistle circa 4.3. hath plainly could us, that that Spirit that Confesses not that Iesus Christ is come in the Flesh, that is the Spirit of Antichrist.
In so much that antichristianitye 2. Thess. 2.7. is called a mistery of iniquitie, that is an iniquity that not all at once and openly shall shew is selfe,
In so much that antichristianitye 2. Thess 2.7. is called a mystery of iniquity, that is an iniquity that not all At once and openly shall show is self,
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that is, that it should be yt property of Antichrist (the more to allure men to receiue his religion) to colour it with as glorious shewes of Catholike and Christian religion, as he could deuise.
that is, that it should be that property of Antichrist (the more to allure men to receive his Religion) to colour it with as glorious shows of Catholic and Christian Religion, as he could devise.
and Rhemistes bragge so much, namely, that therefore Popery cannot be Antichristianity, because it cannot be shewed (as they say) in what Emperours time it beganne,
and Rheumatics brag so much, namely, that Therefore Popery cannot be Antichristianity, Because it cannot be showed (as they say) in what emperors time it began,
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and who then by and by with-stoode it, than it had beene, that the tares were no tares (whē euidently by cōparing of them with the wheat they shewed themselues to be so) because that they that then espied them could not tel when they were sowen,
and who then by and by withstood it, than it had been, that the tares were no tares (when evidently by comparing of them with the wheat they showed themselves to be so) Because that they that then espied them could not tell when they were sown,
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As then it was sufficient to conclude them to be tares, because they, compared with the fruite then of the wheate, that was sowen, were found so far to differ from it, as they did:
As then it was sufficient to conclude them to be tares, Because they, compared with the fruit then of the wheat, that was sown, were found so Far to differ from it, as they did:
because they with their mouth confesse Iesus Christ to be the son of the liuing God) they must be put in remembrance, that the Diuels doe as much as that commeth to, Mark 1.24 and Lu•. 4.34. & how that Iudas kist him with his mouth and said, Haile maister, when be had but a traiterous heart.
Because they with their Mouth confess Iesus christ to be the son of the living God) they must be put in remembrance, that the Devils do as much as that comes to, Mark 1.24 and Lu•. 4.34. & how that Iudas kissed him with his Mouth and said, Hail master, when be had but a traitorous heart.
For (no doubt of it) they knowe and are fully perswaded (though they grieue at it) that the merites of Christes owne satiefaction performed in his owne person by himselfe are so infinitely auailable in the sight of his heauenly father, that they neede not the addition of any other satisfaction or merite to saue the beleeuer,
For (not doubt of it) they know and Are Fully persuaded (though they grieve At it) that the merits of Christ's own satiefaction performed in his own person by himself Are so infinitely available in the sighed of his heavenly father, that they need not the addition of any other satisfaction or merit to save the believer,
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For it is most true that S. Cyprian hath saide in his booke de duplici Martyrio, of double Martyrdome, Non creditin Deum, qui in eo solo non collocat totius suae salutis fiduciam:
For it is most true that S. Cyprian hath said in his book de Duplicity Martyrdom, of double Martyrdom, Non creditin God, qui in eo solo non collocat totius suae Salutis fiduciam:
Yet to proceede one steppe further with them, not onely their faith is Antichristian (as it appeareth by their former reasons) but their Church and kingdome is so also:
Yet to proceed one step further with them, not only their faith is Antichristian (as it appears by their former Reasons) but their Church and Kingdom is so also:
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Which to be so, whosoeuer with a single eie wil but consider the prophesies and descriptions of Antichrist and his kingdome, 2. Thess. 2. 1. Timoth. 4. and through this booke of the reuelation,
Which to be so, whosoever with a single eye will but Consider the prophecies and descriptions of Antichrist and his Kingdom, 2. Thess 2. 1. Timothy 4. and through this book of the Revelation,
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For if time and opportunity now would permitte me, I would not doubt to make it most clearly appeare to euery one heere present that there was neuer cote made fitter for mans body,
For if time and opportunity now would permit me, I would not doubt to make it most clearly appear to every one Here present that there was never coat made fitter for men body,
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For a litle tast whereof, consider either the originall, the manner of proceeding and growing to his perfection, the flourishing estate, the qualities or consumption of Antichrist set downe in these places,
For a little taste whereof, Consider either the original, the manner of proceeding and growing to his perfection, the flourishing estate, the qualities or consumption of Antichrist Set down in these places,
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In that no doubt (as it appeareth by the occasion that Paul had to write as he did, to the Galathians ) there were euen thē false Apostles, that taught men to seeke their saluation, partly by their own merites,
In that no doubt (as it appears by the occasion that Paul had to write as he did, to the Galatians) there were even them false Apostles, that taught men to seek their salvation, partly by their own merits,
And whence is popery sprung, but euen from the earth, that is from earthly and not heauenly groundes, from the wit and will of foolish man and vncertaine traditions of earthly men? And who seeth not that the false Apostles doctrine in Galatia is the very ground of all popery? His maner of proceeding (as you haue heard) is by hypocrisie,
And whence is popery sprung, but even from the earth, that is from earthly and not heavenly grounds, from the wit and will of foolish man and uncertain traditions of earthly men? And who sees not that the false Apostles Doctrine in Galatia is the very ground of all popery? His manner of proceeding (as you have herd) is by hypocrisy,
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& (as you may further obserue) by false miracles, 2. Thess. 2.9. and when these will not serue, by extreme persecution without all mercy against the faithfull witnesses of the truth, Apos. 17.6.
& (as you may further observe) by false Miracles, 2. Thess 2.9. and when these will not serve, by extreme persecution without all mercy against the faithful Witnesses of the truth, Apos. 17.6.
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Antichrist could not fully be borne, y• is, shew himselfe in deed in his right colours (as you haue heard) vncil the Roman Empire was remoued out of his way, but then he should.
Antichrist could not Fully be born, y• is, show himself in deed in his right colours (as you have herd) vncil the Roman Empire was removed out of his Way, but then he should.
For vntil he seat of the Empire was remoued from Rome, •o Constantinople, & the Empire in the We•• deca•ed, ye popes chalenged not to thēselues their blasphemous & antichristiā titles.
For until he seat of the Empire was removed from Room, •o Constantinople, & the Empire in the We•• deca•ed, you Popes challenged not to themselves their blasphemous & Antichristian titles.
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and it is set forth to ve wonderful pompous, magnificent, & maiestical, for the wealth and brauery of the world, e. 17.4. which be two of the things that popery braggeth of,
and it is Set forth to ve wondered pompous, magnificent, & majestical, for the wealth and bravery of the world, e. 17.4. which be two of the things that popery braggeth of,
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& that therfore he shall forbid mariage & command abstinence from eats, and that he shall speake words full of blasphemie, as wee read, Apoc. 17.3. And that he shalbe an aduersarie, that exalteth himselfe against all that is called God,
& that Therefore he shall forbid marriage & command abstinence from eats, and that he shall speak words full of blasphemy, as we read, Apocalypse 17.3. And that he shall an adversary, that Exalteth himself against all that is called God,
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and what otherwise they haue taken vpon them & do stil to make lawes besides and often contrary to the woorde written, to binde consciences yet vnder paine of damnation to obey;
and what otherwise they have taken upon them & do still to make laws beside and often contrary to the word written, to bind Consciences yet under pain of damnation to obey;
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how they cal thēselues heads of the vniuersall Church, which is Christs speciall, and peculiar title, Colos. 1. Ephes. 1. howe they take vpon them to forgiue sinnes,
how they call themselves Heads of the universal Church, which is Christ special, and peculiar title, Colos 1. Ephesians 1. how they take upon them to forgive Sins,
but he must be enforced to cōfesse, that al the other qualities are seene and found notoriously in the rase of Popes for a long time? Lastly as it is prophecied that by the spirit of Gods mouth 2. Thess. 2.8. Antichrist shall consume, and after the sound of the Gospell againe, that Babylon shall fall, Apoc. 14.8.
but he must be Enforced to confess, that all the other qualities Are seen and found notoriously in the raze of Popes for a long time? Lastly as it is prophesied that by the Spirit of God's Mouth 2. Thess 2.8. Antichrist shall consume, and After the found of the Gospel again, that Babylon shall fallen, Apocalypse 14.8.
And to our comfort we may learne out of the 2. to the Thes. 2.8. that his consūption is so deadly, that he shal neuer recouer it vntill he be quite abolished by the brightnes of Christs comming.
And to our Comfort we may Learn out of the 2. to the Thebes 2.8. that his consumption is so deadly, that he shall never recover it until he be quite abolished by the brightness of Christ coming.
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In steade therefore of hoping againe for their golden day, let them seat n• for the fall of Babylon, which is irreuocable, to take vppe weeping and wailing,
In stead Therefore of hoping again for their golden day, let them seat n• for the fallen of Babylon, which is irrevocable, to take up weeping and wailing,
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Wherefore the second part of my argument is proued, which was this But who so dyeth in the popishe faith, dieth bearing the marke of the beast both in forhead and hand:
Wherefore the second part of my argument is proved, which was this But who so Dies in the popish faith, Dieth bearing the mark of the beast both in forehead and hand:
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and that consequently all Papistes, dying Papistes in this peeuish and Antichristian faith before deseribed & confuted, are shut out from this number that my text speaketh of 〈 … 〉 thus also in this short comparison of the prophecies concerning the kingdome of 〈 … 〉 ▪ you se• once againe their glory 〈 ◊ 〉 to their shame ▪ For (you know) they bragge that their Church must bee the true church,
and that consequently all Papists, dying Papists in this peevish and Antichristian faith before deseribed & confuted, Are shut out from this number that my text speaks of 〈 … 〉 thus also in this short comparison of the prophecies Concerning the Kingdom of 〈 … 〉 ▪ you se• once again their glory 〈 ◊ 〉 to their shame ▪ For (you know) they brag that their Church must be the true Church,
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Howbeit for your more full satisfying cōcerning that point, vnderstand, that that faith the Lorde by the ministery of his word and Sacramente• through the inward working of his spirit neuer yet 〈 ◊ 〉 •ought in any, •••euer will,
Howbeit for your more full satisfying Concerning that point, understand, that that faith the Lord by the Ministry of his word and Sacramente• through the inward working of his Spirit never yet 〈 ◊ 〉 •ought in any, •••euer will,
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•or Christ was not sent to cōfort 〈 ◊ 〉 by the Gospell, that were not first ••comforted by the law ▪ to 〈 ◊ 〉 vp any by the one, that were not first thr• 〈 ◊ 〉 down by the other;
•or christ was not sent to Comfort 〈 ◊ 〉 by the Gospel, that were not First ••comforted by the law ▪ to 〈 ◊ 〉 up any by the one, that were not First thr• 〈 ◊ 〉 down by the other;
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Which property of our God it seemeth yt he blessed virgin had wel obserued, & therfore she singeth L•k• 1.53. He hath filled the •••gry with good thinges, •••le ••ch he ••ath se•t e•ty away.
Which property of our God it seems that he blessed Virgae had well observed, & Therefore she sings L•k• 1.53. He hath filled the •••gry with good things, •••le ••ch he ••ath se•t e•ty away.
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They therfore y• by fayth would find Christ, & 〈 ◊ 〉 •e raised vp, must first go to schole wt the law ••lea to therby effectually the former sess••• f•• the law is our sch••e•••ster to bring vs to C•hrist, 〈 … 〉 4. that so they finding out the depth and grieu•usnes of their spirituall sicknes may seek a sit & ••••ciēt •layster & s•lue to heal & 〈 ◊ 〉 it.
They Therefore y• by faith would find christ, & 〈 ◊ 〉 •e raised up, must First go to school with the law ••lea to thereby effectually the former sess••• f•• the law is our sch••e•••ster to bring us to C•hrist, 〈 … 〉 4. that so they finding out the depth and grieu•usnes of their spiritual sickness may seek a fit & ••••cient •layster & s•lue to heal & 〈 ◊ 〉 it.
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Vnto wt estate whē the lord hath brought his, knowing that light after darknes, helth after sicknes, felicity after tast of misery wil be y• more ••le•̄• & more th•̄kfully receiued;
Unto with estate when the lord hath brought his, knowing that Light After darkness, health After sickness, felicity After taste of misery will be y• more ••le•• & more th•nkfully received;
thē effectually becauseth thē so to pr•fice by the doctrine of the gospel, that first therby they attain to a sound and right knowledge of Iesus Christ, what hee is in persō,
them effectually becauseth them so to pr•fice by the Doctrine of the gospel, that First thereby they attain to a found and right knowledge of Iesus christ, what he is in person,
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Which saliatiō therby also they learne, he hath dearly & fully merited in & by his owne abas•mēt, in that he •••āe mā, liued, died, was buried and descēded into •el:
Which saliation thereby also they Learn, he hath dearly & Fully merited in & by his own abas•ment, in that he •••ane man, lived, died, was buried and descended into •el:
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Whereupon they take decasiō st••fastly to beleeue, that for his ••ly sake they shal not only be quit of al their sins & the punishmene• due for the same,
Whereupon they take decasion st••fastly to believe, that for his ••ly sake they shall not only be quit of all their Sins & the punishmene• due for the same,
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wherunto ad yet these 2 manifest places, wherof the first is in the 10. of Ioh. 1. & 7. where Christ flatly teacheth, that he is the only dore into Gods sheepfold, & that so earnestly.
whereunto and yet these 2 manifest places, whereof the First is in the 10. of John 1. & 7. where christ flatly Teaches, that he is the only door into God's sheepfold, & that so earnestly.
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The other is in the 4. of the Act. 10.12. where we read, that Peter boldly before the high Priests and their company in a solemne assembly sayth, Be it knowen vnto you all,
The other is in the 4. of the Act. 10.12. where we read, that Peter boldly before the high Priests and their company in a solemn assembly say, Be it known unto you all,
The wc 2 places (if there wer no more to be foūd through out the whole scripture) were sufficient to put vs out of all doubt, that there is no part of saluation to be looked for,
The which 2 places (if there were no more to be found through out the Whole scripture) were sufficient to put us out of all doubt, that there is no part of salvation to be looked for,
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And therfore the greater is the iudgment of God vppon the Church of Rome, which notwithstanding these places will yet seeke for some part of the cause of their saluation by their owne satisfactions and merites.
And Therefore the greater is the judgement of God upon the Church of Rome, which notwithstanding these places will yet seek for Some part of the cause of their salvation by their own satisfactions and merits.
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But 〈 ◊ 〉, to whom the Lord hath giuen grace to see the glorious riches, which hee hath prepared for vs in this his son, hereby may be assured, ye seeing there lacketh in Christ,
But 〈 ◊ 〉, to whom the Lord hath given grace to see the glorious riches, which he hath prepared for us in this his son, hereby may be assured, you seeing there lacketh in christ,
neither ablenesse, nor willingnes to be such a one, that wtout all wauering, wee may he bold to beleeue that God as both able and willing freely & fully, soly,
neither ableness, nor willingness to be such a one, that without all wavering, we may he bold to believe that God as both able and willing freely & Fully, solely,
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Which persuasion grounded vpō this and other such groundes in the Scripture before touched, is that which I boldly affirme vnto you, to be the faith that indeede maketh vs to be in the Lord,
Which persuasion grounded upon this and other such grounds in the Scripture before touched, is that which I boldly affirm unto you, to be the faith that indeed makes us to be in the Lord,
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and that while the Lord doch offer the means vnto you, least (as he threatneth, Pro. 1.24.26. ) Because he called & ye refused, he will laugh at your destructiō,
and that while the Lord doch offer the means unto you, lest (as he threatens, Pro 1.24.26.) Because he called & you refused, he will laugh At your destruction,
If you wil do in it, you must learne to li•• in i• first and there is no reason y• you should spend the strength of your dayes in vanity, ignorance, misbeliefe and infidelity in the seruice of 〈 ◊ 〉 in the and 〈 ◊ 〉 these things are weary of you, to think, that it is enough to serue God wt your old, dry, & rotten bones:
If you will do in it, you must Learn to li•• in i• First and there is no reason y• you should spend the strength of your days in vanity, ignorance, misbelief and infidelity in the service of 〈 ◊ 〉 in thee and 〈 ◊ 〉 these things Are weary of you, to think, that it is enough to serve God with your old, dry, & rotten bones:
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Of this fayth, and early and timely seeking for it, this noble person, whose funeral and burrall we are now about, hath bin a noble example vnto vs. For we know, that not only in his later daies in her Maiesties time that now is,
Of this faith, and early and timely seeking for it, this noble person, whose funeral and burrall we Are now about, hath been a noble Exampl unto us For we know, that not only in his later days in her Majesties time that now is,
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but also before, when to shewe himselfe of this fayth was daungerous to his liuing and honour he hath shewed himselfe in his life a zealous and constant professor and confessour of this faith, vsing al good means both priuatly and publikely to nourish it by the diligent vse of the means aforesayd.
but also before, when to show himself of this faith was dangerous to his living and honour he hath showed himself in his life a zealous and constant professor and confessor of this faith, using all good means both privately and publicly to nourish it by the diligent use of the means aforesaid.
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I my selfe haue bin both an eye witnesse, and an eare witnesse, that both in respect of his sins, he had infallible, tokens of a very broken and contrite hart,
I my self have been both an eye witness, and an ear witness, that both in respect of his Sins, he had infallible, tokens of a very broken and contrite heart,
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Notwithstanding he was as free from the common corruptions of the world (wherinto •e• of his place are greatly assaulted and prouoked to fall) and as ful of loue and charity and all the fruites thereof as lightly amongst men any can be found:
Notwithstanding he was as free from the Common corruptions of the world (whereinto •e• of his place Are greatly assaulted and provoked to fallen) and as full of love and charity and all the fruits thereof as lightly among men any can be found:
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yet this I canne testifie of him, and (I thinke) so canne all that knew him and were acquainted with him, that he was neuer the more puffed vppe with any conceyt of his own righteousnes:
yet this I can testify of him, and (I think) so can all that knew him and were acquainted with him, that he was never the more puffed up with any conceit of his own righteousness:
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yea though his course of life and dealing with all men were such, that he had got this title commonly in the mouthes of al, The good Earle of Bedforde, yet stil his cry was, that only in Iesus Christ and his merites was all his hope and trust concerning his saluation.
yea though his course of life and dealing with all men were such, that he had god this title commonly in the mouths of all, The good Earl of Bedford, yet still his cry was, that only in Iesus christ and his merits was all his hope and trust Concerning his salvation.
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And a little before his death he ioyned in prayer with a godly Minister, (whom hee kept in his house for the watering of himself and his family, from time to time, with the water of life) vnto the Lorde most earnestly, and made in his hearing (after some good comfort giuen him by him) a notable, sweete and Christian confession of his fayth in God the father, God the son, and God the holy Ghost:
And a little before his death he joined in prayer with a godly Minister, (whom he kept in his house for the watering of himself and his family, from time to time, with the water of life) unto the Lord most earnestly, and made in his hearing (After Some good Comfort given him by him) a notable, sweet and Christian Confessi of his faith in God the father, God the son, and God the holy Ghost:
his vnfeyned loue appeared towardes it, in that euen the feete, yea the very feet of them that were messengers therof vnto him, were alwaies beautifull in his ei•• insomuch y• he tooke pleasure to reason & cōferre with them most familiarlye & curteously, taking it as, great honour vnto himselfe, to patronise thē in their good cause & ••••mes,
his unfeigned love appeared towards it, in that even the feet, yea the very feet of them that were messengers thereof unto him, were always beautiful in his ei•• insomuch y• he took pleasure to reason & confer with them most familiarly & courteously, taking it as, great honour unto himself, to patronise them in their good cause & ••••mes,
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Truly when I consider of the one side how faithful acounseller her maiesty hath lost of him & of how trusty •patron the cōmonweal• is by this his departure frō vs, herea•ed,
Truly when I Consider of the one side how faithful acounseller her majesty hath lost of him & of how trusty •patron the commonweal• is by this his departure from us, herea•ed,
and when I haue done, enter into a consideratiō on the other side, of the blessed and happy change that hee hath made, which followeth here in my text:
and when I have done, enter into a consideration on the other side, of the blessed and happy change that he hath made, which follows Here in my text:
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Howbeit, to moderate it let vs proceed in ye •e•t, that we may see thereby again, what cause there is euen of loue towards him to make vs in his respect to be ioyful again:
Howbeit, to moderate it let us proceed in you •e•t, that we may see thereby again, what cause there is even of love towards him to make us in his respect to be joyful again:
Wherfore leauing him most certainly enrolled euen by Gods •wne hande within the number of those, that be vndoubtedly dea•• in the Lord, let vs see what is here sai• concerning the state of such, a•d therefore consequently of hims••
Wherefore leaving him most Certainly enrolled even by God's •wne hand within the number of those, that be undoubtedly dea•• in the Lord, let us see what is Here sai• Concerning the state of such, a•d Therefore consequently of hims••
and when they enter vpon it, and then the same is iterated & somwhat explaned by the approbartion & assem of the holy Ghost, in that forthwith they resto frō their labours,
and when they enter upon it, and then the same is iterated & somewhat explained by the approbartion & assem of the holy Ghost, in that forthwith they resto from their labours,
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As for them entrāce & cōtinuance in that state, 〈 ◊ 〉 pressed in this word NONLATINALPHABET, which, the etin•••logy of the word, the vse of the word in ye best Greeke authours,
As for them Entrance & Continuance in that state, 〈 ◊ 〉 pressed in this word, which, the etin•••logy of the word, the use of the word in the best Greek Authors,
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Which to he the sense yt it ha•h in this place, vnderstanding the place of ma••yrs, the Rhe•ists themselues in the notes vpon this place •il•ingly confesse Yea they vnderstanding the place also generally of al diseased in •ate of grace, confesse it may thē also (though they say it doth••• properly so signifie in this place, which they 〈 ◊ 〉 neuer proue) •efo takē here vndersāding it only of these yt so deceased after Christs ascēsiō.
Which to he the sense that it ha•h in this place, understanding the place of ma••yrs, the Rhe•ists themselves in the notes upon this place •il•ingly confess Yea they understanding the place also generally of all diseased in •ate of grace, confess it may them also (though they say it doth••• properly so signify in this place, which they 〈 ◊ 〉 never prove) •efo taken Here vndersanding it only of these that so deceased After Christ Ascension.
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Wherby it is euident, that not the properly of the word, but a desire to maintaine first their limbus patrum, for those that departed in faith before Christs ascension,
Whereby it is evident, that not the properly of the word, but a desire to maintain First their limbus patrum, for those that departed in faith before Christ Ascension,
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But who so cōsidereth, that the scope of ye place is to cōfort the godly and sincere seruants of god, against the manifold assaults & afflictions procured them in this life by Antichrist,
But who so Considereth, that the scope of the place is to Comfort the godly and sincere Servants of god, against the manifold assaults & afflictions procured them in this life by Antichrist,
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and then perhaps presently thou shalt go to blisse, and perhaps to purgatory, there to feele paines that exceede all the paines of this life at the least,
and then perhaps presently thou shalt go to bliss, and perhaps to purgatory, there to feel pains that exceed all the pains of this life At the least,
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and then thou shalt go to blisse, and the comfort that it ministreth is as cold as lead Answereth this the circūstance of the text? Nay tendeth it not rather to the plain contrary, that is, to their discomfort? Well, it seemeth they will not striue with vs for this sense of the word,
and then thou shalt go to bliss, and the Comfort that it Ministereth is as cold as led Answers this the circumstance of the text? Nay tendeth it not rather to the plain contrary, that is, to their discomfort? Well, it seems they will not strive with us for this sense of the word,
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not the first, because they that dyed in faith in Christ to come, as well as those that dy since in faith in Christ come, found their faith auailable to their saluation.
not the First, Because they that died in faith in christ to come, as well as those that die since in faith in christ come, found their faith available to their salvation.
For Christ hath bin the selfe same slain lamb for euer in the sight of his heauenly father, Reuel. 13.8. and is one and the selfe same yesterday, to day, and for euer, Heb. 13.8.
For christ hath been the self same slave lamb for ever in the sighed of his heavenly father, Revel. 13.8. and is one and the self same yesterday, to day, and for ever, Hebrew 13.8.
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And he himself, to the plain confutatiō of this grosse opinion, that ye faithful that died before his ascension went not to ioy & blisse, placeth Abrahā & Lazarus with him in ioy & blisse before his death, Luk. 16.24. &c. and promiseth the thiefe that day, when he died, that he should be with him in paradise, Luk. 23.43.
And he himself, to the plain confutation of this gross opinion, that you faithful that died before his Ascension went not to joy & bliss, places Abrahā & Lazarus with him in joy & bliss before his death, Luk. 16.24. etc. and promises the thief that day, when he died, that he should be with him in paradise, Luk. 23.43.
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And as for the later the vainnes of the addition hath bin laid opē already, in that we haue learned, that there is no other satisfaction for the sins of the faithfull,
And as for the later the vainnes of the addition hath been laid open already, in that we have learned, that there is no other satisfaction for the Sins of the faithful,
when, where, and howsoeuer that (mistrusting belike that NONLATINALPHABET would not serue their turns) in the next clause NONLATINALPHABET they trāslate Now: where as they know it is an aduerbe of affirming,
when, where, and howsoever that (mistrusting belike that would not serve their turns) in the next clause they translate Now: where as they know it is an adverb of affirming,
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but that they cared not for, as long as thus to crā state it (though against al reason) seemed to soūd better to countenance their Limbus Patrū, for so they gather of it.
but that they cared not for, as long as thus to crā state it (though against all reason) seemed to found better to countenance their Limbus Patrū, for so they gather of it.
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For we must not thinke that the soules of the righteous separated from their bodies liue in idlenesse, without exercising thēselues in any kind of action.
For we must not think that the Souls of the righteous separated from their bodies live in idleness, without exercising themselves in any kind of actium.
therfore (the better to explane vnto vs, what blessednes it is, that they that die in the Lord thenceforth for euer haue atteined vnto immediately vppon the dissolution of their soule and body) it is farther added, that the workes of such accompany them:
Therefore (the better to explain unto us, what blessedness it is, that they that die in the Lord thenceforth for ever have attained unto immediately upon the dissolution of their soul and body) it is farther added, that the works of such accompany them:
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that is, that presently all the good works of such, euē vnto the giuing of a cup of cold water to one of gods little ones in the name of a disciple shalbe rewarded in heauen with vnspeakeable ioy and felicitie, Mat. 10.42. I read it rather, And their workes accompany them, because so trāslated the force of the greeke is the better expressed.
that is, that presently all the good works of such, even unto the giving of a cup of cold water to one of God's little ones in the name of a disciple shall rewarded in heaven with unspeakable joy and felicity, Mathew 10.42. I read it rather, And their works accompany them, Because so translated the force of the greek is the better expressed.
For NONLATINALPHABET doth not signify to follow a far off, but to follow hard at the heeles, & therfore NONLATINALPHABET is a hand maid: & besides NONLATINALPHABET is more properly read, with thē, thā after them. Also thus reading it according to the sense of ye greek, the circumstāce of ye place is better answered, which was to animate those that liued in the Lord also to die in the lord, wt hope of present blisse vpō their death. Wheras, if it were read.
For does not signify to follow a Far off, but to follow hard At the heals, & Therefore is a hand maid: & beside is more properly read, with them, than After them. Also thus reading it according to the sense of you greek, the circumstance of the place is better answered, which was to animate those that lived in the Lord also to die in the lord, with hope of present bliss upon their death. Whereas, if it were read.
And yet I would not haue it hereupon inferted, that my meaning is, that souls departed in faith haue streight their consummation and full crowne of glory, that is prepared for them.
And yet I would not have it hereupon inserted, that my meaning is, that Souls departed in faith have straight their consummation and full crown of glory, that is prepared for them.
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For I know that that shall not be before the generall resurrection, and yt the setting of the crown vpon their heads is deferred vnto Christs 2. comming.
For I know that that shall not be before the general resurrection, and that the setting of the crown upon their Heads is deferred unto Christ 2. coming.
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And therfore Iohn in a vision ( Apo. 6.10. heareth the blessed soules in heauen cry aloud for that day, though so, yt they are contented wtout griefe (for to obey the Lord is all their ioy thē) to tary the Lords leasure, & to abide his pleasure.
And Therefore John in a vision (Apostle 6.10. hears the blessed Souls in heaven cry aloud for that day, though so, that they Are contented without grief (for to obey the Lord is all their joy them) to tarry the lords leisure, & to abide his pleasure.
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& that presently the soule is in possession & fruition of so excellent an estate in heauen, in respect wherof it may worthily thinke it selfe right blessed and happy,
& that presently the soul is in possession & fruition of so excellent an estate in heaven, in respect whereof it may worthily think it self right blessed and happy,
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and so fully rewarded for all the workes done by it in the body, that it shal not haue cause to cōplaine that any one worke is forgotten & not rewarded.
and so Fully rewarded for all the works done by it in the body, that it shall not have cause to complain that any one work is forgotten & not rewarded.
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and the phrases following to explane it, is ment, is such a state, that ye state of princes & Emperors in this life, let thē be otherwise as happy,
and the phrases following to explain it, is meant, is such a state, that you state of Princes & Emperor's in this life, let them be otherwise as happy,
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And in the ioies there is continuall comfort, & delight without wearisomnes, and that such as is euerlasting, vnutterable and vnconceiueable by the tongue or heart of man.
And in the Joys there is continual Comfort, & delight without wearisomeness, and that such as is everlasting, unutterable and unconceivable by the tongue or heart of man.
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Because (no doubt of it) there are fooles in the world, Psal. 14.1. which in their hearts thinke (though they dare not for shame wt their congues say) there is no God, and consequētly, that there is neither Hell,
Because (not doubt of it) there Are Fools in the world, Psalm 14.1. which in their hearts think (though they Dare not for shame with their congues say) there is no God, and consequently, that there is neither Hell,
or witches any manner of way, and that most certainely they rest in hope of a blessed resurrection, which (according to the Scriptures, Mat. 25.1. Thess. 4.1. Cor. 15. ) at the last general day of iudgment by the power of the Lord shalbe brought to passe.
or Witches any manner of Way, and that most Certainly they rest in hope of a blessed resurrection, which (according to the Scriptures, Mathew 25.1. Thess 4.1. Cor. 15.) At the last general day of judgement by the power of the Lord shall brought to pass.
as ye soul of man, vnlesse he ment to be a ful sauior of both? He our head rose again, in his own body one in substance with that it was before though altered in properties,
as you soul of man, unless he meant to be a full Saviour of both? He our head rose again, in his own body one in substance with that it was before though altered in properties,
and so shall it be with his members, 1. Cor. 15.1. Thess. 4. Notable therefore was Iobs faith, his time considered, I know saith he that my redeemer liueth,
and so shall it be with his members, 1. Cor. 15.1. Thess 4. Notable Therefore was Jobs faith, his time considered, I know Says he that my redeemer lives,
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& the reuiuing of diuerse worms and other creatures at the spring towardes sūmer, ye laye for deade all winter, are glasses in nature our God hath set before vs to make vs ashamed, of this point of infidelity and Atheisme once to call the truth of the resurrection into question,
& the reviving of diverse worms and other creatures At the spring towards summer, you say for dead all winter, Are glasses in nature our God hath Set before us to make us ashamed, of this point of infidelity and Atheism once to call the truth of the resurrection into question,
And as touching the soul that it dieth not, but (if it depart out of the body in the Lorde) that it passeth streight to the Lorde, with whome it not only ceaseth from al woe and pain,
And as touching the soul that it Dieth not, but (if it depart out of the body in the Lord) that it passes straight to the Lord, with whom it not only ceases from all woe and pain,
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Wherfore we may wt Peter count death but a flitting of the soule out of the tabernacle of the body, 2. Pet. 1.14. and with Paul a going from an earthly house to an heauenly, 2. Cor. 5. &c. and therefore with him vpon good cause desire to be dissolued, & to be with the Lord, Phi. 1.23. and when we dye, dying in the Lorde, with Christ, Luk 23.46. and wt Stephē, Act. 7, 59. cōmēd our souls into the hands of God.
Wherefore we may with Peter count death but a flitting of the soul out of the tabernacle of the body, 2. Pet. 1.14. and with Paul a going from an earthly house to an heavenly, 2. Cor. 5. etc. and Therefore with him upon good cause desire to be dissolved, & to be with the Lord, Phi. 1.23. and when we die, dying in the Lord, with christ, Luk 23.46. and with Stephē, Act. 7, 59. commend our Souls into the hands of God.
Yea further in y• (as we perceiue by Christs placing of Lazarus immediatly in present fruition of ioy after his death in Abrahams bosom, Luk. 16. ) the souls of such as die in the Lord are sayd here to haue their works accompany them, hereupon it followeth, that the reward thereof is not drousie sleepe but a ioyfull feeling of heauenlye blisse,
Yea further in y• (as we perceive by Christ placing of Lazarus immediately in present fruition of joy After his death in Abrahams bosom, Luk. 16.) the Souls of such as die in the Lord Are said Here to have their works accompany them, hereupon it follows, that the reward thereof is not drowsy sleep but a joyful feeling of heavenly bliss,
Which fancy of these sleepers is confuted also in that Ioh. Apo. 6. seeing in visiō soules in heauen, heard them cry a loud vnto the Lord to hasten his second cōming.
Which fancy of these sleepers is confuted also in that John Apostle 6. seeing in vision Souls in heaven, herd them cry a loud unto the Lord to hasten his second coming.
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Herevpon also (in that of contraries there is contrary condition) may well be gathered, in that the state of those that dye in the Lord, is blessed, that the state of those that dye not in ye Lord, is accrused.
Hereupon also (in that of contraries there is contrary condition) may well be gathered, in that the state of those that die in the Lord, is blessed, that the state of those that die not in you Lord, is accrused.
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and their works accompany thē, and they cease from their labours, by three most euident reasons it must needes follow that to such as dye in the Lord there is not any meane place or Purgatory,
and their works accompany them, and they cease from their labours, by three most evident Reasons it must needs follow that to such as die in the Lord there is not any mean place or Purgatory,
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And yet our Rhemists vpon this place are not ashamed to write in their notes (notwithstanding it be their known and receiued doctrine, that the p•ines that souls suffer in purgatory, be equal to the paines of hel for the time,
And yet our Rhemists upon this place Are not ashamed to write in their notes (notwithstanding it be their known and received Doctrine, that the p•ines that Souls suffer in purgatory, be equal to the pains of hell for the time,
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& that one principal torment there, is the gnawing worme of conscience) that soules in purgatory may well be said to be blessed streight after their death, and to rest there in peace.
& that one principal torment there, is the gnawing worm of conscience) that Souls in purgatory may well be said to be blessed straight After their death, and to rest there in peace.
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But howe maye they notwithstanding the p•••es there be sayd to be blessed? Because (say they) them notwithstanding they are ceased from the labours of this life,
But how may they notwithstanding the p•••es there be said to be blessed? Because (say they) them notwithstanding they Are ceased from the labours of this life,
Againe, who seeth not that it is a poore blessednes to go from the afflictions of his life (which the faithful with ioy and reioycing suffer, Act. 5.41. and that In ful assurance of ioy in the end, Ro. 8.33.
Again, who sees not that it is a poor blessedness to go from the afflictions of his life (which the faithful with joy and rejoicing suffer, Act. 5.41. and that In full assurance of joy in the end, Ro. 8.33.
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And if this were so, that it might stand with the Apostles meaning, as they in their notes woulde faine make vs beleeue, thē (no doubt of it) here is a colde hartning ministred to those ye liue in the Lorde, to perseuere to their death against all assaultes to ye contrary, yt when they dye they shall streightway make onely this chāge.
And if this were so, that it might stand with the Apostles meaning, as they in their notes would feign make us believe, them (no doubt of it) Here is a cold heartening ministered to those you live in the Lord, to persevere to their death against all assaults to the contrary, that when they die they shall straightway make only this change.
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And though they could hold their purgatory by their cauilling, for all NONLATINALPHABET and NONLATINALPHABET, yet (seeing they must needs vnderstand the last clause by a metonymie of the rewarde of works.
And though they could hold their purgatory by their cavilling, for all and, yet (seeing they must needs understand the last clause by a metonymy of the reward of works.
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and seeing in purgatory they wil not for shame say, that they haue already the reward of their workes) it must needs follow ye presently after their death they go thither, where forwith they may haue the reward of their workes, which they must needes confesse is heauen:
and seeing in purgatory they will not for shame say, that they have already the reward of their works) it must needs follow you presently After their death they go thither, where forwith they may have the reward of their works, which they must needs confess is heaven:
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writeth that we must be all manifested before the iudgement seate of Christ, that euery manne may receiue the thinges done in his owne body, according to that, which he hath done, bee it good, or euill.
Writeth that we must be all manifested before the judgement seat of christ, that every man may receive the things done in his own body, according to that, which he hath done, be it good, or evil.
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Now if when soules shall appeare in iudgement with their bodyes euery one be but to receiue according as he hath done in his owne body, is it not most euident that in the meane time what so euer is done for soules departed hence by others;
Now if when Souls shall appear in judgement with their bodies every one be but to receive according as he hath done in his own body, is it not most evident that in the mean time what so ever is done for Souls departed hence by Others;
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it shall neuer benefite them? And therfore heere the spirite of God woulde not comfort them that dye in the Lord with that Popish comforte, that thinges doone for them by others,
it shall never benefit them? And Therefore Here the Spirit of God would not Comfort them that die in the Lord with that Popish Comfort, that things done for them by Others,
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but (as S. Paul hath commaunded vs.) Whiles we haue time let vs doe good vnto all men, especially vnto the householde of faith. Gal. 6.10. for where the tree falleth there it lieth, vntill it bee reared againe. Eccle. 11.3. and the dead haue no portion of any thing, that is done vnder the Sun, Eccle. 9.6.
but (as S. Paul hath commanded us) While we have time let us do good unto all men, especially unto the household of faith. Gal. 6.10. for where the tree falls there it lies, until it be reared again. Eccle. 11.3. and the dead have no portion of any thing, that is done under the Sun, Eccle. 9.6.
And we see by Christs parable, Mat. 25.10. &c. that the foolish virgines that lacked oyle in their lampes of their owne, sought it at the hands of others, could get none,
And we see by Christ parable, Mathew 25.10. etc. that the foolish Virgins that lacked oil in their lamps of their own, sought it At the hands of Others, could get none,
They may well pretend Scriptures, fathers & reasons for this their deuise, thereby to bleare the eies of the simple, it is so passing gainefull vnto them:
They may well pretend Scriptures, Father's & Reasons for this their devise, thereby to blear the eyes of the simple, it is so passing gainful unto them:
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and intollerable ambition to lift vp themselues into credit among the people, in that thus they made thē beleeue it lay in their hands to ease them of the paines of Purgatory,
and intolerable ambition to lift up themselves into credit among the people, in that thus they made them believe it lay in their hands to ease them of the pains of Purgatory,
And how can they, seeing Christ the father of the scriptures hath diuided al mē but into two sorts, beleeuers in him, and not beleeuers in him, Iohn. 3.18. and hath told vs there are two waies only, the one broade leading to hell and the other streite, leading to heauen, Mat. 7.13.14. Luk. 13.24.
And how can they, seeing christ the father of the Scriptures hath divided all men but into two sorts, believers in him, and not believers in him, John. 3.18. and hath told us there Are two ways only, the one broad leading to hell and the other streite, leading to heaven, Mathew 7.13.14. Luk. 13.24.
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placing (for further explication of his minde concerning the state of those two sorts of mē taking ye one of those two waies) Lazarus an exāple of the one sort streight in ioy and felicity,
placing (for further explication of his mind Concerning the state of those two sorts of men taking you one of those two ways) Lazarus an Exampl of the one sort straight in joy and felicity,
and the rich glutton example of the other sort streight in hell after death Luke. 16. And truely as for Fathers to proue their purgatory withal they are to seeke also.
and the rich glutton Exampl of the other sort straight in hell After death Lycia. 16. And truly as for Father's to prove their purgatory withal they Are to seek also.
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Which beastly heresie Aug. worthily condēneth & confuteth in diuerse places, as they well know. And I am sure they will not hold such a purgatory neither.
Which beastly heresy Aug. worthily Condemneth & confuteth in diverse places, as they well know. And I am sure they will not hold such a purgatory neither.
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but indeed the chiefe places which they cite out of him for it, are such, where he speaketh but doubtfully as thus, For sitan verum est: non est incredibile: An sit quaeripotest:
but indeed the chief places which they Cite out of him for it, Are such, where he speaks but doubtfully as thus, For sitan verum est: non est incredibile: an fit quaeripotest:
It may be a question, whether there be any such place or no, as in his booke de Ciuitate Deilib. 21. cap. 26. & in Enchirid. cap. 69. And yet in diuers other places (belike better aduised,
It may be a question, whither there be any such place or no, as in his book de Ciuitate Devil. 21. cap. 26. & in Enchiridion cap. 69. And yet in diverse other places (belike better advised,
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For in a sermon of his de vamiate huius saecul•, I read thus, Scitote vos quod cū anima a corpore auellitur statim in paradiso collocatur, aut in inferni tartara praecipitatur, that is, Knowe yee, that when the soule is taken from the body either by and by it is placed in paradise, or thrown into Hell.
For in a sermon of his de vamiate Huius saecul•, I read thus, Scitote vos quod cū anima a corpore auellitur Immediately in Paradiso collocatur, Or in inferni Tartarus praecipitatur, that is, Know ye, that when the soul is taken from the body either by and by it is placed in paradise, or thrown into Hell.
And in hie Hypognosticon the 5. booke he saith thus, The first place the Catholike faith by Gods authoritie beleeueth to be the kingdome of heauen, the second place that same catholike faith beleeueth to be hell, where all runnagates and all that are without the faith of Christ shall tast euerlasting punishment.
And in high Hypognosticon the 5. book he Says thus, The First place the Catholic faith by God's Authority Believeth to be the Kingdom of heaven, the second place that same catholic faith Believeth to be hell, where all runagates and all that Are without the faith of christ shall taste everlasting punishment.
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And in his booke de peccatorum meritis, li. 1. ca. 28. he hath these words Non est vlli vllus medius locus vt possit esse nisi cum diabolo qui non est cum Christo there is no middle place for any,
And in his book de peccatorum Meritis, li. 1. circa 28. he hath these words Non est vlli vllus medius locus vt possit esse nisi cum diabolo qui non est cum Christ there is no middle place for any,
And truely for the releeuing of soules departed by things done for thē here by others as you haue heard the scriptures are against them, so the fathers be also.
And truly for the relieving of Souls departed by things done for them Here by Others as you have herd the Scriptures Are against them, so the Father's be also.
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And accordingly writeth Cyprian de mortalitate, saying, Qualē t• inuenit Deus cū hinc euocat, talē pariter & iudicat, that is, In what state God findeth thee whē he calleth thee hence, such a one he wil also iudge thee.
And accordingly Writeth Cyprian de mortalitate, saying, Qualem t• inuenit Deus cū hinc euocat, talē pariter & iudicat, that is, In what state God finds thee when he calls thee hence, such a one he will also judge thee.
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Indeed they may haue these fathers, the heathen philosopher Plato in his Gorgia, Homer in his 1. & 3. Odyss, Virgil in his 6. book of AEneid Ouid in his 2. Fastorū, Aristotle, the Alcoran, & such like to fetch their purgatory from, others of any sound credit they haue none.
Indeed they may have these Father's, the heathen philosopher Plato in his Georgia, Homer in his 1. & 3. Odyss, Virgil in his 6. book of AEneid Ovid in his 2. Festivals, Aristotle, the Alcorani, & such like to fetch their purgatory from, Others of any found credit they have none.
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For they write in Lombardica historia, that Saint Odilio at Vulcania of Sicilia hearing that the howlinges and cries of Diuels were hard mourning, that soules were takē from them after their departure out of the body by the almes & praiers of their friendes liuing;
For they write in Lombardica History, that Saint Odilio At Vulcania of Sicilia hearing that the howlings and cries of Devils were hard mourning, that Souls were taken from them After their departure out of the body by the alms & Prayers of their Friends living;
The truth is, dearly beloued, that their doctrine in this point is such, that if ten thousand angels and al the fathers should tel vs that it were true, we ought to bold both them and their assertiō accursed, it is so blasphemous and iniurious to the precious boud-shed of Iesus Christ, the only purgatory indeed both of soul and body.
The truth is, dearly Beloved, that their Doctrine in this point is such, that if ten thousand Angels and all the Father's should tell us that it were true, we ought to bold both them and their assertion accursed, it is so blasphemous and injurious to the precious boud-shed of Iesus christ, the only purgatory indeed both of soul and body.
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Thirdly that God is such a God as will punish a soule with such hellish torments for the same sinnes, which he hath already forgiuen in his sonne, and therfore promised to remember no more, Heb. 10.17.
Thirdly that God is such a God as will Punish a soul with such hellish torments for the same Sins, which he hath already forgiven in his son, and Therefore promised to Remember no more, Hebrew 10.17.
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And lastly they must attribute power to do that to the paines of purgatory, and to this their reliefe, that they talke of, which they hold the bloud of Christ hath not done without these to such.
And lastly they must attribute power to do that to the pains of purgatory, and to this their relief, that they talk of, which they hold the blood of christ hath not done without these to such.
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You see therfore that these fellowes that are so busy in purgatory are wel worthy for their labour to finde nothing els whē they depart, but hell and hellish torments.
You see Therefore that these Fellows that Are so busy in purgatory Are well worthy for their labour to find nothing Else when they depart, but hell and hellish torments.
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But to leaue them to their fained king the pope and to this his new kingdome, which he hath appropriated to him and his, it is further to be noted, that in that the word NONLATINALPHABET doth not onely signifie vp & by,
But to leave them to their feigned King the pope and to this his new Kingdom, which he hath appropriated to him and his, it is further to be noted, that in that the word does not only signify up & by,
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but noteth also a continuāce of time thenceforth, that to the full comfort of them that die in the Lorde, they may hereby learne, that not onely immediatly after their death they shal rest from their labours and enter vppon their rewarde, and so bee blessed:
but notes also a Continuance of time thenceforth, that to the full Comfort of them that die in the Lord, they may hereby Learn, that not only immediately After their death they shall rest from their labours and enter upon their reward, and so be blessed:
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but that also, this their state is certaine without any falling backe from it: and therefore still their reward is called life euerlasting in the scriptures.
but that also, this their state is certain without any falling back from it: and Therefore still their reward is called life everlasting in the Scriptures.
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then of the contrary it must needs follow, that quite contrary immediatly after their death shalbe the state and condition of al that die not in the Lord,
then of the contrary it must needs follow, that quite contrary immediately After their death shall the state and condition of all that die not in the Lord,
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that the bodies thē may be restored to their soules againe, that both the ioies of the faithful & paines of the faithles, to the ful manifestatiō both of gods mercy & iustice, may be cōsummate and ful:
that the bodies them may be restored to their Souls again, that both the Joys of the faithful & pains of the faithless, to the full manifestation both of God's mercy & Justice, may be consummate and full:
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& that so god thē may outwardly & solemnly iustify before al the world his former particular iudgemēt, which imediatly before at euery mās death he had laid vpon them.
& that so god them may outwardly & solemnly justify before all the world his former particular judgement, which immediately before At every men death he had laid upon them.
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Is no man rewarded but he which hath merited and deserued it first? The heire when he commeth to his fathers lands is then wel rewarded for his paines he took in his fathers time,
Is not man rewarded but he which hath merited and deserved it First? The heir when he comes to his Father's Lands is then well rewarded for his pains he took in his Father's time,
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Euen so it is in this case, we are born the sons of God by faith in Christ, Ioh. 1.12. & 13. & so coheires with him of heauen, Rom. 8.17. thereby first,
Even so it is in this case, we Are born the Sons of God by faith in christ, John 1.12. & 13. & so coheirs with him of heaven, Rom. 8.17. thereby First,
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but as a fruit & effect flowing frō our thankful mindes to our heauenly father for this notable inheritance thus freely prepared for vs. And yet when we come to the inheritance,
but as a fruit & Effect flowing from our thankful minds to our heavenly father for this notable inheritance thus freely prepared for us And yet when we come to the inheritance,
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For there are rewards giuen of mercy (and so is this) as well as of debt and duty, Rom. 4.4. Againe there is great ods betwixt these two questions, who shal bee saued, and why man shalbee saued:
For there Are rewards given of mercy (and so is this) as well as of debt and duty, Rom. 4.4. Again there is great ods betwixt these two questions, who shall be saved, and why man shalbe saved:
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And therfore take this for the conclusion, we shalbe iudged Secundū operum indicium, non propter operum meritū, according to the testimony y our workes giue of vs, not for the merit of our workes.
And Therefore take this for the conclusion, we shall judged Secundū Operum indicium, non propter Operum meritū, according to the testimony y our works give of us, not for the merit of our works.
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Yea there is none indeed that hath grace to imbrace this doctrine effectually, but therby he feeleth by experience his hart so enflamed with loue towardes God for his infinite mercy hereby displaied vnto him both in sauing him frō perishing,
Yea there is none indeed that hath grace to embrace this Doctrine effectually, but thereby he feeleth by experience his heart so inflamed with love towards God for his infinite mercy hereby displayed unto him both in Saving him from perishing,
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and in thus freely preparing heauē for him, that frō that loue of his there floweth riuers & flouds of al thankfulnes in al true obedience to his God ▪ wherin he walketh chearfully & cōfortably.
and in thus freely preparing heaven for him, that from that love of his there flows Rivers & floods of all thankfulness in all true Obedience to his God ▪ wherein he walks cheerfully & comfortably.
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But the Papists being bastards & no lawful children of the Lorde, beeing not assured of this full and free fauor of his towards thē, of a slauish feare,
But the Papists being bastards & no lawful children of the Lord, being not assured of this full and free favour of his towards them, of a slavish Fear,
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and good men, (as no doubt hee shall) so it is an example to stoppe the mouths of the aduersaries, that lyingly crye out that they that bee of our religion haue no good woorkes following them.
and good men, (as no doubt he shall) so it is an Exampl to stop the mouths of the Adversaries, that lyingly cry out that they that be of our Religion have no good works following them.
but a faith seeking and apprehending saluation onely in Christ Iesus) shal thēceforth be blessed immediatly in resting from all woe in body and soule,
but a faith seeking and apprehending salvation only in christ Iesus) shall thenceforth be blessed immediately in resting from all woe in body and soul,
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and then thereby more particularly we haue obserued, yt therefore, the body riseth againe, and that the soule is neither mortall nor sleepeth, that there is no popish purgatory,
and then thereby more particularly we have observed, that Therefore, the body Riseth again, and that the soul is neither Mortal nor Sleepeth, that there is no popish purgatory,
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and finally that though here bee offered vs great encouragement to good workes, yet here is nothing to proue that woorkes merite any thing at Gods hand.
and finally that though Here be offered us great encouragement to good works, yet Here is nothing to prove that works merit any thing At God's hand.
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God of his mercy giue vs all grace so to set his example before vs, that wee may so followe him, that we may euery one of vs one day also to Gods glory and our own euerlasting comfort feele and finde the trueth thereof in our selues.
God of his mercy give us all grace so to Set his Exampl before us, that we may so follow him, that we may every one of us one day also to God's glory and our own everlasting Comfort feel and find the truth thereof in our selves.
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This O Lorde we beseech thee to grant vs all for thy onely sonne Iesus Christes sake, to whome with thee and the holy Ghost, three persons and one euerliuing God, be all power, honour, might and maiestie nowe and for euer, Amen.
This Oh Lord we beseech thee to grant us all for thy only son Iesus Christ's sake, to whom with thee and the holy Ghost, three Persons and one everliving God, be all power, honour, might and majesty now and for ever, Amen.
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The secōd part of the general diuisiō wherein first is set down the method & true sense of that part of the text, with proofes thereof, as followeth.
The secōd part of the general division wherein First is Set down the method & true sense of that part of the text, with proofs thereof, as follows.
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