The life of faith in two sermons to the university of Oxford, at St. Mary's Church there, on the 6th of January 1683/4 and June the 29th following / by John Wallis ...
The whole of it, was, That he should be miserable. And, though he did not Dy the same day (as to what we commonly call Death, ) yet he did, that day, become miserable. And so had He,
The Whole of it, was, That he should be miserable. And, though he did not Die the same day (as to what we commonly call Death,) yet he did, that day, become miserable. And so had He,
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and it was so intended by God, when he did at first threaten it, as a part of that misery, which was to follow upon Sin.) And even the Death of a Friend,
and it was so intended by God, when he did At First threaten it, as a part of that misery, which was to follow upon Sin.) And even the Death of a Friend,
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But, thus to Dy, is a much less Evil, than (as the Apostle speaks) to be Dead while we Live. And it is an Allay to our Sorrow, (as well in reference to our own Death,
But, thus to Die, is a much less Evil, than (as the Apostle speaks) to be Dead while we Live. And it is an Allay to our Sorrow, (as well in Referente to our own Death,
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For, thus, It is appointed to all men, once to Dy:) But thus rather, He that hath part in the first Resurrection, on such the second Death hath no power.
For, thus, It is appointed to all men, once to Die:) But thus rather, He that hath part in the First Resurrection, on such the second Death hath no power.
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Or, if that expression may seem to be of a doubtfull sense, (as being involved in the obscure phrase of a mystical Prophesy;) yet, that at least is plain, That, If we live after the Flesh, we shall Dy;
Or, if that expression may seem to be of a doubtful sense, (as being involved in the Obscure phrase of a mystical Prophesy;) yet, that At least is plain, That, If we live After the Flesh, we shall Die;
And such a Life is that, which the Just shall Live by Faith. God so loved the World, that he gave his only begotten Son, that who so ever Believeth in him, should not perish, but have everlasting Life.
And such a Life is that, which the Just shall Live by Faith. God so loved the World, that he gave his only begotten Son, that who so ever Believeth in him, should not perish, but have everlasting Life.
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And may therefore be indifferently read, The Just by Faith, or By Faith shall live. (Justus ex Fide, or ex Fide vivet.) Nor need we be much solicitous,
And may Therefore be indifferently read, The Just by Faith, or By Faith shall live. (Justus ex Fide, or ex Fide Vivet.) Nor need we be much solicitous,
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And the word NONLATINALPHABET, of a like sense, in divers places of the New Testament, is by Interpreters indifferently expressed by Disobedience, or Vnbelief.)
And the word, of a like sense, in diverse places of the New Testament, is by Interpreters indifferently expressed by Disobedience, or Unbelief.)
It gave light to the one, but to the other was a Cloud and Darkness. Or (without such metaphor or mystical expression,) as we are plainly told (Isai. 3.) Say ye to the Righteous, It shall be well with him;
It gave Light to the one, but to the other was a Cloud and Darkness. Or (without such metaphor or mystical expression,) as we Are plainly told (Isaiah 3.) Say you to the Righteous, It shall be well with him;
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for the reward of his hands shall be given him. In the other two places; Rom. 1.17. and Gal. 3.11. the Emphasis seems to ly on the word Faith, The just, shall live, by Faith ;
for the reward of his hands shall be given him. In the other two places; Rom. 1.17. and Gal. 3.11. the Emphasis seems to lie on the word Faith, The just, shall live, by Faith;
Whether by Works, or by Faith. And the Conclusion was, That, by the Deeds of the Law, shall no flesh be Justified in the sight of God; (for by the Law, cometh the knowledge of sin:) But, being justified by Faith, we have peace with God, through our Lord Jesus Christ.
Whither by Works, or by Faith. And the Conclusion was, That, by the deeds of the Law, shall no Flesh be Justified in the sighed of God; (for by the Law, comes the knowledge of since:) But, being justified by Faith, we have peace with God, through our Lord jesus christ.
but not in the eyes of God, (that we should, in His sight, be justified by Them.) Our Works may serve to justifie our Faith. (We may shew our Faith by our Works ;
but not in the eyes of God, (that we should, in His sighed, be justified by Them.) Our Works may serve to justify our Faith. (We may show our Faith by our Works;
Now to him that worketh (as there it follows) the Reward is not reckoned of Grace, but of Debt: But, to him that worketh not, but Believeth on him that justifieth the Vngodly;
Now to him that works (as there it follows) the Reward is not reckoned of Grace, but of Debt: But, to him that works not, but Believeth on him that Justifieth the Ungodly;
And David allso (as he further argues) describeth the Blessedness of that Man, to whom God imputeth Righteousness, without Works ; (that is, not upon the account of Works:
And David also (as he further argues) Describeth the Blessedness of that Man, to whom God imputeth Righteousness, without Works; (that is, not upon the account of Works:
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Who ever therefore would be thus accounted Righteous in Gods sight; must be contented to Disclaim his Own Righteousness, as to any thing of Merit therein:
Who ever Therefore would be thus accounted Righteous in God's sighed; must be contented to Disclaim his Own Righteousness, as to any thing of Merit therein:
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and accept of this Imputed Righteousness, on the account onely of Christs Righteousness and Merits: to the benefit of which we are intituled by Faith in him.
and accept of this Imputed Righteousness, on the account only of Christ Righteousness and Merits: to the benefit of which we Are entitled by Faith in him.
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as to our Practice. For it is not every Faith, (or every thing which a presumptuous wicked person shall call Faith,) that will Justifie us in the sight of God:
as to our Practice. For it is not every Faith, (or every thing which a presumptuous wicked person shall call Faith,) that will Justify us in the sighed of God:
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than as a Dead man, or the Picture of a man, may be called a man.) A Faith in the Heart, which doth produce Holyness in the Life. (For, without Holyness no man shall see God. )
than as a Dead man, or the Picture of a man, may be called a man.) A Faith in the Heart, which does produce Holiness in the Life. (For, without Holiness no man shall see God.)
And he doth (not without some Indignation) Disclaim that consequence, that some would (slanderously) fasten upon his Doctrine of Free Grace, and Justification by Faith onely. What shall we say then? Shall we continue in Sin, that Grace may abound! God forbid.
And he does (not without Some Indignation) Disclaim that consequence, that Some would (slanderously) fasten upon his Doctrine of Free Grace, and Justification by Faith only. What shall we say then? Shall we continue in since, that Grace may abound! God forbid.
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And, as to those (for some such there were) who (as a consequence of his Doctrine) did affirm, that he said, Let us do evil that good may come thereof:
And, as to those (for Some such there were) who (as a consequence of his Doctrine) did affirm, that he said, Let us do evil that good may come thereof:
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For we must be Sanctified (as well as Justified) if ever we be saved. And though Justification and Sanctification go allways together; (For God Justifies none, whom he doth not also Sanctify:) yet the Notions of the one and the other, are very different.
For we must be Sanctified (as well as Justified) if ever we be saved. And though Justification and Sanctification go always together; (For God Justifies none, whom he does not also Sanctify:) yet the Notions of the one and the other, Are very different.
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upon purchasing, out of the Popes Treasury, somewhat of the Merits of other men (who are supposed to have had enough and to spare) for those who have none of their own.
upon purchasing, out of the Popes Treasury, somewhat of the Merits of other men (who Are supposed to have had enough and to spare) for those who have none of their own.
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But, why any of Us, should be fond of that Doctrine, who have no such Bargains to drive, (and that directly against the Doctrine of our own Church) I do not see.
But, why any of Us, should be found of that Doctrine, who have no such Bargains to drive, (and that directly against the Doctrine of our own Church) I do not see.
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And indeed the Papists themselves (how much soever they talk of the Necessity of good Works for Justification,) do rather hold, There is no necessity of them at all;
And indeed the Papists themselves (how much soever they talk of the Necessity of good Works for Justification,) do rather hold, There is no necessity of them At all;
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but that, by virtue of their Priests Absolution, or at lest by the Popes Indulgence, he may go directly to Heaven, without any thing of Holyness of Good-works (other than giving Money to a Priest,) by their Doctrine; (without so much as touching at Purgatory by the way.) 'Tis but, by way of Commutation, paying so much Money (in stead of Holyness and a Good Life) and all is safe. However;
but that, by virtue of their Priests Absolution, or At lest by the Popes Indulgence, he may go directly to Heaven, without any thing of Holiness of Good works (other than giving Money to a Priest,) by their Doctrine; (without so much as touching At Purgatory by the Way.) It's but, by Way of Commutation, paying so much Money (in stead of Holiness and a Good Life) and all is safe. However;
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and the practice of Good Works and a Godly Life; (if not upon the account of Justification, at lest upon the account of Sanctification:) Let us all make it our business, to be Fruitful therein. And if we cannot agree upon the punctilio, on what Account it is necessary;
and the practice of Good Works and a Godly Life; (if not upon the account of Justification, At lest upon the account of Sanctification:) Let us all make it our business, to be Fruitful therein. And if we cannot agree upon the punctilio, on what Account it is necessary;
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obtain the testimony of a good Conscience in our own Breast; and pass the more comfortably toward the Completion of that Happiness, which the Text promiseth;
obtain the testimony of a good Conscience in our own Breast; and pass the more comfortably towards the Completion of that Happiness, which the Text promises;
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And first, as to that Emphasis on the word Just ; (the Just shall live by Faith:) Which restrains the benefit of this Promise (whatever it be) to the Just or Righteous person.
And First, as to that Emphasis on the word Just; (the Just shall live by Faith:) Which restrains the benefit of this Promise (whatever it be) to the Just or Righteous person.
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Especially being attended with an Exclusive of those that be otherwise, as here it follows, But if any man draw-back, my Soul shall have no pleasure in him.
Especially being attended with an Exclusive of those that be otherwise, as Here it follows, But if any man drawback, my Soul shall have no pleasure in him.
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as comprehensive of all that is necessary to denominate a person, a Just or Righteous man, a Good man, a man (as here the phrase is) in whom the Lord will have pleasure ;
as comprehensive of all that is necessary to denominate a person, a Just or Righteous man, a Good man, a man (as Here the phrase is) in whom the Lord will have pleasure;
and (as other concretes) are often predicated one of another, and one put for another. As in Mat. 1.19. Joseph being a Just man, and not willing to make her a publick example, was minded to put her away privily.
and (as other concretes) Are often predicated one of Another, and one put for Another. As in Mathew 1.19. Joseph being a Just man, and not willing to make her a public Exampl, was minded to put her away privily.
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For the Moderation here intimated, (as contradistinguished to what Severity might have been used,) was rather an act of Mercy, than of strict Justice. But it was a just man, a good man, a vertuous man, that used this moderation.
For the Moderation Here intimated, (as contradistinguished to what Severity might have been used,) was rather an act of Mercy, than of strict justice. But it was a just man, a good man, a virtuous man, that used this moderation.
So that it is not inough here to say, I do no man wrong, or, I live honestly among my Neighbours; (though that be Good:) But, art thou endued with all Virtue? and, all the Graces of Gods Spirit? and dost accordingly live a Godly, Righteous,
So that it is not enough Here to say, I do no man wrong, or, I live honestly among my Neighbours; (though that be Good:) But, art thou endued with all Virtue? and, all the Graces of God's Spirit? and dost accordingly live a Godly, Righteous,
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and Sober life (as our Church phraseth it,) or (as St. Paul, more largely) Denying Vngodliness and worldly Lusts, live Soberly, Righteously, and Godly in this present World? Looking for the blessed hope and glorious appearance of the Great God, and our Saviour, Jesus Christ;
and Sobrium life (as our Church Phraseth it,) or (as Saint Paul, more largely) Denying Ungodliness and worldly Lustiest, live Soberly, Righteously, and Godly in this present World? Looking for the blessed hope and glorious appearance of the Great God, and our Saviour, jesus christ;
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S. Paul reckons up a great Catalogue of such livers, 1 Cor. 6. (under the title of Vnjust or Vnrighteous, NONLATINALPHABET) Know ye not that the Vnrighteous shall not inherit the Kingdom of God? Be not deceived;
S. Paul reckons up a great Catalogue of such livers, 1 Cor. 6. (under the title of Unjust or Unrighteous,) Know you not that the Unrighteous shall not inherit the Kingdom of God? Be not deceived;
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As to that Emphasis on the words By Faith, (in contradistinction to Works;) which S. Paul principally pursues in the business of Justification, (in the Epistles to the Romans, and to the Galatians, where this Text is cited:) Our Church directs in a good even way;
As to that Emphasis on the words By Faith, (in contradistinction to Works;) which S. Paul principally pursues in the business of Justification, (in the Epistles to the Roman, and to the Galatians, where this Text is cited:) Our Church directs in a good even Way;
she tells us, in the 11 th Article, That we are Justified by Faith onely ; and that this is a Wholsome Doctrine, and full of Comfort. And, as to Good Works;
she tells us, in the 11 that Article, That we Are Justified by Faith only; and that this is a Wholesome Doctrine, and full of Comfort. And, as to Good Works;
she tells us, in the 12 th Article That, though they do not Justifie, (but follow after Justification;) yet are they pleasing and acceptable unto God;
she tells us, in the 12 that Article That, though they do not Justify, (but follow After Justification;) yet Are they pleasing and acceptable unto God;
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— That (all the world being wrapped in sin, by breaking of the Law,) God sent his onely Son our Saviour Christ into the World, to Fullfill the Law for Vs;
— That (all the world being wrapped in since, by breaking of the Law,) God sent his only Son our Saviour christ into the World, to Fulfil the Law for Us;
— That sinners, (when they turn again to God unfeignedly,) are washed, by this Sacrifice, from their Sins in such sort, that there remaineth not any Spot of Sin, that shall be Imputed to their Damnation.
— That Sinners, (when they turn again to God unfeignedly,) Are washed, by this Sacrifice, from their Sins in such sort, that there remains not any Spot of since, that shall be Imputed to their Damnation.
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as if, by them, we should, at lest in Part, be justified. This Doctrine, I know, is not pleasing to the Socinians, nor to the Papists. Not to the Socinians:
as if, by them, we should, At lest in Part, be justified. This Doctrine, I know, is not pleasing to the socinians, nor to the Papists. Not to the socinians:
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Because they Deny that any such Satisfaction is made to Gods Justice at all. For, if they should allow, that, Christ alone were able to make, a sufficient Satisfaction, for the Sins of All:
Because they Deny that any such Satisfaction is made to God's justice At all. For, if they should allow, that, christ alone were able to make, a sufficient Satisfaction, for the Sins of All:
For, though they allow a Satisfaction to Justice; Yet they would have this to be done, at lest in Part, by our selves: To make way for Purgatory; and, consequently, for Popish Pardons.
For, though they allow a Satisfaction to justice; Yet they would have this to be done, At lest in Part, by our selves: To make Way for Purgatory; and, consequently, for Popish Pardons.
Now, to make this the more clear, our Church observes further, That there are Three things which must go together in our Justification. Vpon Gods part; his great Mercy and Grace. Vpon Christs part; Justice;
Now, to make this the more clear, our Church observes further, That there Are Three things which must go together in our Justification. Upon God's part; his great Mercy and Grace. Upon Christ part; justice;
Nor the Faith allso doth not shut out the Justice of our good Works, as necessary to be done afterwards, of Duty towards God; (for we are most bounden to serve God, in doing good deeds, commanded by him in his holy Scripture, all the days of our Life:) But it excludeth them,
Nor the Faith also does not shut out the justice of our good Works, as necessary to be done afterwards, of Duty towards God; (for we Are most bounden to serve God, in doing good Deeds, commanded by him in his holy Scripture, all the days of our Life:) But it excludeth them,
it pleased our heavenly Father of his infinite Mercy, without any our desert or deservings, to prepare for us the most precious Jewels, of Christs Body and Blood;
it pleased our heavenly Father of his infinite Mercy, without any our desert or deservings, to prepare for us the most precious Jewels, of Christ Body and Blood;
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For neither doth Faith, Satisfie Gods Justice, or Deserve our Justification: I say so too; That Faith as a Grace, or Faith as a Work, doth not justifie us.
For neither does Faith, Satisfy God's justice, or Deserve our Justification: I say so too; That Faith as a Grace, or Faith as a Work, does not justify us.
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And I say so the rather; because our Church says so too; in these words: The true understanding of this Doctrine, We be justified freely by Faith without Works;
And I say so the rather; Because our Church Says so too; in these words: The true understanding of this Doctrine, We be justified freely by Faith without Works;
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or, this our Faith in Christ, which is within us, doth Justify us; (for that were to count our selves to be justified by some Act or Vertue that is within our selves:) but the true meaning thereof, is;
or, this our Faith in christ, which is within us, does Justify us; (for that were to count our selves to be justified by Some Act or Virtue that is within our selves:) but the true meaning thereof, is;
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and therefore we must Trust onely in Gods Mercy, and that Sacrifice which our High-Priest and Saviour Jesus Christ the Son of God once offered for us on the Cross, to obtain thereby Gods Grace,
and Therefore we must Trust only in God's Mercy, and that Sacrifice which our High-Priest and Saviour jesus christ the Son of God once offered for us on the Cross, to obtain thereby God's Grace,
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Nevertheless, because Faith doth directly send us to Christ for Remission of our Sins; and that, by Faith given us of God, we Embrace the Promise of Gods Mercy,
Nevertheless, Because Faith does directly send us to christ for Remission of our Sins; and that, by Faith given us of God, we Embrace the Promise of God's Mercy,
and of the Remission of our sins, (which thing no other of our Vertues or Works properly doth:) therefore Scripture useth to say, That Faith without Works doth Justify.
and of the Remission of our Sins, (which thing no other of our Virtues or Works properly does:) Therefore Scripture uses to say, That Faith without Works does Justify.
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and, That, by Justification, they mean, all that is required to make one a Good Man, and one qualified for Heaven and Salvation ; which cannot be without these. I say: The meaning is good;
and, That, by Justification, they mean, all that is required to make one a Good Man, and one qualified for Heaven and Salvation; which cannot be without these. I say: The meaning is good;
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and to Jumble together those things, which, in themselves, are very Distinct. For, in order to Salvation, there are many other things necessary, beside Justification.
and to Jumble together those things, which, in themselves, Are very Distinct. For, in order to Salvation, there Are many other things necessary, beside Justification.
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There is Election, Regeneration, Justification, Adoption, Sanctification, and (as the fruits hereof) a Holy Life, with Perseverance therein to the end.
There is Election, Regeneration, Justification, Adoption, Sanctification, and (as the fruits hereof) a Holy Life, with Perseverance therein to the end.
But Regeneration and Sanctification, are Works of God, wrought in us, by his Spirit; (and produce not one a Relative, but a Real change:) Whereby is wrought in us a New Nature, (or as the Scripture calls it) the New Man, or the New Creature:) whereby Holyness, and the Graces of Gods Spirit, are Begun, and Increased gradually;
But Regeneration and Sanctification, Are Works of God, wrought in us, by his Spirit; (and produce not one a Relative, but a Real change:) Whereby is wrought in us a New Nature, (or as the Scripture calls it) the New Man, or the New Creature:) whereby Holiness, and the Graces of God's Spirit, Are Begun, and Increased gradually;
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And the Practise of Holyness, and a Godly Life, (toward God and toward Man,) are the Fruit and Effects of such Holyness and Sanctification; and necessary allso to Salvation.
And the practice of Holiness, and a Godly Life, (towards God and towards Man,) Are the Fruit and Effects of such Holiness and Sanctification; and necessary also to Salvation.
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Whether they think that, beside Justification, there is such a thing as Sanctification? The Papist (if he would speak out) must say roundly, There is not.
Whither they think that, beside Justification, there is such a thing as Sanctification? The Papist (if he would speak out) must say roundly, There is not.
and therefore we need not so nicely distinguish between Justification and Sanctification. I say; 'Tis true, the Persons be the same: But the Notions be different.
and Therefore we need not so nicely distinguish between Justification and Sanctification. I say; It's true, the Persons be the same: But the Notions be different.
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And, though we may truly say Justus est Sanctus, or Justificatus est Sanctificatus ; yet not, Justificatio est Sanctificatio. (He that is Justified is Sanctified ;
And, though we may truly say Justus est Sanctus, or Justification est Sanctificatus; yet not, Justification est Sanctification. (He that is Justified is Sanctified;
but not, that Justification is Sanctification.) And a little Logick would teach a Fresh-man, That Concretes may be predicated one of another, when the Abstracts may not.
but not, that Justification is Sanctification.) And a little Logic would teach a Freshman, That Concretes may be predicated one of Another, when the Abstracts may not.
If, lastly, It be thought Advantageous to the Practise of Holyness and a Godly Life, to say, that we are Justified by it. I say; Neither is this Necessary.
If, lastly, It be Thought Advantageous to the practice of Holiness and a Godly Life, to say, that we Are Justified by it. I say; Neither is this Necessary.
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— (as a Dead man, is not a Man.) — But, as he thus readeth Caesar 's Commentaries, Beleeving the same to be True, hath thereby a Knowledge of Caesar 's Life, and notable Acts,
— (as a Dead man, is not a Man.) — But, as he thus readeth Caesar is Commentaries, Believing the same to be True, hath thereby a Knowledge of Caesar is Life, and notable Acts,
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By Life (as is already shewed) is meant Happyness, (as, on the contrary, by Death is meant Misery.) Now the Christians Life, of Happiness, is commonly distinguished into that of Grace, and that of Glory. That of Glory, is to be expected hereafter;
By Life (as is already showed) is meant Happiness, (as, on the contrary, by Death is meant Misery.) Now the Christians Life, of Happiness, is commonly distinguished into that of Grace, and that of Glory. That of Glory, is to be expected hereafter;
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And this I judge, not barely from the Form of the Words themselves, (which stand equally fair for all those Emphases already mentioned:) but from the Scope of Content, which lookes this way.
And this I judge, not barely from the From of the Words themselves, (which stand equally fair for all those Emphases already mentioned:) but from the Scope of Content, which looks this Way.
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For such is the Richness of the Scripture language, That, comprehensive Words, are improvable to different Purposes, according as a different Accent or Emphasis may be putt upon them;
For such is the Richness of the Scripture language, That, comprehensive Words, Are improvable to different Purposes, according as a different Accent or Emphasis may be put upon them;
Now, if we look back to Vers. 19. (and those that follow,) we find the Apostle Paul, whom I take to be the Author of this Epistle, (and so doth our Church of England, as appears by the Title which our Translators prefix to it;) Or, whoever else were the Author of it, (of which we need not here be very solicitous;) After he had,
Now, if we look back to Vers. 19. (and those that follow,) we find the Apostle Paul, whom I take to be the Author of this Epistle, (and so does our Church of England, as appears by the Title which our Translators prefix to it;) Or, whoever Else were the Author of it, (of which we need not Here be very solicitous;) After he had,
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And, having then intimated the Dangers which hereby they might incur; as Reproches, Afflictions, Spoiling of Goods, and the like; of Themselves, and their Friends;
And, having then intimated the Dangers which hereby they might incur; as Reproaches, Afflictions, Spoiling of Goods, and the like; of Themselves, and their Friends;
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) Enduring patiently the spoiling of their goods, &c. Not onely, from the common practise of Wicked and Profane men, who are ever prone to scoff at the Power of Godliness; (walking after their own Lusts ;
) Enduring patiently the spoiling of their goods, etc. Not only, from the Common practice of Wicked and Profane men, who Are ever prove to scoff At the Power of Godliness; (walking After their own Lustiest;
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having a Form of Godliness, but Denying the Power of it:) But especially at a Time and Place wherein it was not countenanced by the Publike Authority; (the Government being the Heathen.)
having a From of Godliness, but Denying the Power of it:) But especially At a Time and Place wherein it was not countenanced by the Public authority; (the Government being the Heathen.)
NONLATINALPHABET, it will not be Delayed too long, or (as in Habakkuk) NONLATINALPHABET it will not come too late; but, at the End, it shall speak, and not Ly.
, it will not be Delayed too long, or (as in Habakkuk) it will not come too late; but, At the End, it shall speak, and not Ly.
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So that the Words are, manifestly, a Direction and Encouragement, for the Exercise of our Faith, while we are yet but in Expectation of the Promised Reward ;
So that the Words Are, manifestly, a Direction and Encouragement, for the Exercise of our Faith, while we Are yet but in Expectation of the Promised Reward;
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Giving us Great Examples, (of Living by Faith,) and the Advantages, (of so doing:) in Abel, Enoch, Noah, Abraham, Sarah, Isaac, Jacob, Joseph, Moses, and a many more; throughout the whole Eleventh Chapter.
Giving us Great Examples, (of Living by Faith,) and the Advantages, (of so doing:) in Abel, Enoch, Noah, Abraham, Sarah, Isaac, Jacob, Joseph, Moses, and a many more; throughout the Whole Eleventh Chapter.
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And then Exhorts them (in the beginning of the Twelfth Chapter) That, being compassed about with so great a Cloud of Witnesses they should themselves do, as those before had done.
And then Exhorts them (in the beginning of the Twelfth Chapter) That, being compassed about with so great a Cloud of Witnesses they should themselves do, as those before had done.
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The great Doctrine of the Text therefore, is this, That it is our Duty, and it is our Privilege, to Live by Faith. That is, to Live in a constant Exercise, of that Grace, upon all occasions.
The great Doctrine of the Text Therefore, is this, That it is our Duty, and it is our Privilege, to Live by Faith. That is, to Live in a constant Exercise, of that Grace, upon all occasions.
To Abel, Enoch, Noah, (before Abraham;) and then, to Abrabraham, Isaac, Jacob, Joseph, (before Moses.) All which are sayd to Live by Faith. And even by the same Faith, to which he doth there exhort the Christian Hebrews.
To Abel, Enoch, Noah, (before Abraham;) and then, to Abrabraham, Isaac, Jacob, Joseph, (before Moses.) All which Are said to Live by Faith. And even by the same Faith, to which he does there exhort the Christian Hebrews.
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It was the same Christ, the same Gospel, (though not so clearly reveiled:) and the same Eternal Life which they expected, (though they were more in the dark, as to the particulars;
It was the same christ, the same Gospel, (though not so clearly revealed:) and the same Eternal Life which they expected, (though they were more in the dark, as to the particulars;
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as well as the Natural; (For we are not to suppose, that God Inflicts a greater Punishment than what he threatened:) So the Life there Promised (by way of Insinuation, ) and elsewhere Expressed, (He that doth them, shall Live in them;) must be understood in a like sense; (not of Temporal Promises onely, but of Spiritual and Eternal.
as well as the Natural; (For we Are not to suppose, that God Inflicts a greater Punishment than what he threatened:) So the Life there Promised (by Way of Insinuation,) and elsewhere Expressed, (He that does them, shall Live in them;) must be understood in a like sense; (not of Temporal Promises only, but of Spiritual and Eternal.
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For the Just shall live by Faith: And the Law is not of Faith; but, the Man that Doth them, shall live in them. The same Life, or Blessedness; though by different ways attainable. And the Apostle, here, shews;
For the Just shall live by Faith: And the Law is not of Faith; but, the Man that Does them, shall live in them. The same Life, or Blessedness; though by different ways attainable. And the Apostle, Here, shows;
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and confessed that they were Strangers and Pilgrims upon Earth, (this being not the Countrey they sought for:) For they that say such things, declare plainly, that they seek a Countrey, (such a Countrey as yet they had not.) And truly, if they had been mindful of such a Countrey as that from whence they came;
and confessed that they were Strangers and Pilgrim's upon Earth, (this being not the Country they sought for:) For they that say such things, declare plainly, that they seek a Country, (such a Country as yet they had not.) And truly, if they had been mindful of such a Country as that from whence they Come;
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that they might obtain a better Resurrection. Others had Tryal of (or did undergo, NONLATINALPHABET, expertisunt,) Cruel Mockings; of Bonds and Imprisonment;
that they might obtain a better Resurrection. Others had Trial of (or did undergo,, expertisunt,) Cruel Mockings; of Bonds and Imprisonment;
Were Stoned, were Sawn asunder; were Slayn with the Sword, &c. And all these having obtained a good Report through Faith (NONLATINALPHABET) received not the Promise, (their Faith was exercised on better Promises,
Were Stoned, were Sawn asunder; were Slain with the Sword, etc. And all these having obtained a good Report through Faith () received not the Promise, (their Faith was exercised on better Promises,
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As this Duty and Privilege (of Living by Faith) extended Backwards (to the times before Christ;) So, it extends Wider than the Nation of the Jews. (A Blessing which the Gentiles are particularly concerned in:
As this Duty and Privilege (of Living by Faith) extended Backwards (to the times before christ;) So, it extends Wider than the nation of the jews. (A Blessing which the Gentiles Are particularly concerned in:
why not rather, to a Wise and Knowing Agent:) Onely, because their Wickedness, hath made them think it their Interest, That there be no God (to call them to account for it:) And therefore would fain perswade themselves, That there is none. And think there is nothing so Absurd, which they would not rather Beleeve,
why not rather, to a Wise and Knowing Agent:) Only, Because their Wickedness, hath made them think it their Interest, That there be no God (to call them to account for it:) And Therefore would fain persuade themselves, That there is none. And think there is nothing so Absurd, which they would not rather Believe,
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For this, I think, we ought rather to Cherish, to Enforce, and Improve what we can, (rather than to Enervate or Elude;) as of great subserviency to that of Faith.
For this, I think, we ought rather to Cherish, to Enforce, and Improve what we can, (rather than to Enervate or Elude;) as of great subserviency to that of Faith.
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if this afford us (from considerations Natural and Moral) Probable Arguments, and a Multitude of them, all concurring to shew, That it is not Impossible, not Improbable, but very Likely, that these things May be so ;
if this afford us (from considerations Natural and Moral) Probable Arguments, and a Multitude of them, all concurring to show, That it is not Impossible, not Improbable, but very Likely, that these things May be so;
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A Cloud of Witnesses (though each singly may seem but Cloudy,) may afford a considerable Light; (like the Stellae Nebulosae in the via Lactea.) And Probable Arguments, though not singly Demonstrative;
A Cloud of Witnesses (though each singly may seem but Cloudy,) may afford a considerable Light; (like the Star Nebulosae in the via Lactea.) And Probable Arguments, though not singly Demonstrative;
yet, where there be Many of them, and those Concurrent, (and Nothing to the Contrary,) Experience tells us, in affaires of all natures, create at lest Violent Presumption, and oft obtain a firm Assent. And 'tis seldome we have a greater Evidence, either for Determining Civil Affairs,
yet, where there be Many of them, and those Concurrent, (and Nothing to the Contrary,) Experience tells us, in affairs of all nature's, create At lest Violent Presumption, and oft obtain a firm Assent. And it's seldom we have a greater Evidence, either for Determining Civil Affairs,
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and though, of all those who have Told us so, there is no one who might not possibly have told a Ly. But, a Concurrence of many Probabilities, passeth for a sufficient Proof.
and though, of all those who have Told us so, there is no one who might not possibly have told a Ly. But, a Concurrence of many Probabilities, passes for a sufficient Proof.
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Whereby, what, to Reason, was very Probable, is, to our Faith, made Certain. The Jews indeed had some better Knowledge of these things, than the Gentiles had. Not onely their great Rabbi's;
Whereby, what, to Reason, was very Probable, is, to our Faith, made Certain. The jews indeed had Some better Knowledge of these things, than the Gentiles had. Not only their great Rabbi's;
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is an Argument, that, though themselves did disbeleeve it, it was an Opinion commonly received by the rest of the Jews, That the Dead should rise again.
is an Argument, that, though themselves did Disbelieve it, it was an Opinion commonly received by the rest of the jews, That the Dead should rise again.
and went out he knew not whither, (forsaking his Countrey, and his Fathers House, in Obedience to Gods Command;) and Sojourned in the Land of Promise, as in a Strange Land.
and went out he knew not whither, (forsaking his Country, and his Father's House, in obedience to God's Command;) and Sojourned in the Land of Promise, as in a Strange Land.
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or, How consistent with that great Promise (wherein all the Nations of the Earth were concerned,) That in his Seed, (that is, in Isaac, and what should proceed from him,) all the Nations of the Earth should be Blessed:
or, How consistent with that great Promise (wherein all the nations of the Earth were concerned,) That in his Seed, (that is, in Isaac, and what should proceed from him,) all the nations of the Earth should be Blessed:
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Esteeming the Reproach of Christ, greater Riches, than the Treasures of Egypt. On the same account, the Three Children, would rather venture on a Firy Furnace ;
Esteeming the Reproach of christ, greater Riches, than the Treasures of Egypt. On the same account, the Three Children, would rather venture on a Firy Furnace;
Endured cruell Mockings, and Scourgings, Bonds and Imprisonments; Were Stoned, were Sawn-asunder, were Tempted, (or Burned alive, ) were Slain with the Sword;
Endured cruel Mockings, and Scourgings, Bonds and Imprisonments; Were Stoned, were Sawn-asunder, were Tempted, (or Burned alive,) were Slave with the Sword;
And I choose to give Instances, all along, in such Examples as are here cited in the following Chapter ( Heb. 11.) Because all that Cloud of Witnesses are there designedly brought-in as a Confirmation of what is here asserted, That the Just shall Live by Faith.
And I choose to give Instances, all along, in such Examples as Are Here cited in the following Chapter (Hebrew 11.) Because all that Cloud of Witnesses Are there designedly brought-in as a Confirmation of what is Here asserted, That the Just shall Live by Faith.
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A Wise man Feareth, and Departeth from Evill, (Forbears the evill of Sin, and Avoids the evill of Punishment;) But the Fool Rageth and is Confident, (he runs-on without Fear or Wit) A Prudent man Foreseeth the Evil, and Hideth himself: But the Simple pass on and are Punished.
A Wise man Fears, and Departeth from Evil, (Forbears the evil of since, and Avoids the evil of Punishment;) But the Fool Rages and is Confident, (he runs-on without fear or Wit) A Prudent man Foreseeth the Evil, and Hideth himself: But the Simple pass on and Are Punished.
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(Like as it was, when Moses, from God, threatened the Plague of Hail in Egypt; Who so feared the Lord, amongst the Servants of Pharaoh, made his Servants and his Cattell to flee into Houses:
(Like as it was, when Moses, from God, threatened the Plague of Hail in Egypt; Who so feared the Lord, among the Servants of Pharaoh, made his Servants and his Cattle to flee into Houses:
Who, when Jonah preached, Yet forty days, and Niniveh shall be Destroyed; Beleeved God, and proclaimed a Fast, and that Every one should turn from the Evill of his ways ;
Who, when Jonah preached, Yet forty days, and Nineveh shall be Destroyed; Believed God, and proclaimed a Fast, and that Every one should turn from the Evil of his ways;
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Laughing at Gods Threatenings, and saying (scoffingly) Where is the Promise of his coming? For, since the Fathers fell asleep, all things continue as they were from the beginning of the Creation:
Laughing At God's Threatenings, and saying (scoffingly) Where is the Promise of his coming? For, since the Father's fell asleep, all things continue as they were from the beginning of the Creation:
and the World goes on, as it was wont to do, notwithstanding their Threats.) Who if they be told, from God, by his Ministers, that, Except they Repent, they shall all likewise Perish:
and the World Goes on, as it was wont to do, notwithstanding their Treats.) Who if they be told, from God, by his Ministers, that, Except they repent, they shall all likewise Perish:
When, with Anguish of spirit, they shall say within themselves, (of him, whom before they had in Derision, and a Proverb of Reproach,) We Fools, accounted his Life Madness ; and his End without Honour.
When, with Anguish of Spirit, they shall say within themselves, (of him, whom before they had in Derision, and a Proverb of Reproach,) We Fools, accounted his Life Madness; and his End without Honour.
Bless themselves in their Heart, saying, I shall have Peace, though I walk in the Imagination of my Heart, adding Drunkenness to Thirst ; (I shall do well enough, though I take my pleasure:) But the Lord (saith Moses) will not Spare that man, (he will shew him no mercy,) His Jealousy shall Smoak against him, (who sins thus Presumptuously,
Bless themselves in their Heart, saying, I shall have Peace, though I walk in the Imagination of my Heart, adding drunkenness to Thirst; (I shall do well enough, though I take my pleasure:) But the Lord (Says Moses) will not Spare that man, (he will show him no mercy,) His Jealousy shall Smoke against him, (who Sins thus Presumptuously,
and Promiseth himself Peace, notwithstanding Gods Threatenings;) And all the Curses written in this Book, shall light upon him. The Lord will Separate him unto Evil, out of all the Cities of Israel, (he will Single him out, to make him an Example:
and Promises himself Peace, notwithstanding God's Threatenings;) And all the Curses written in this Book, shall Light upon him. The Lord will Separate him unto Evil, out of all the Cities of Israel, (he will Single him out, to make him an Exampl:
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And his Trusting to these Promises made him so cheerfully to Obey those Commands. By Faith, Sarah, received Strength, and obtained a Child, when she was past Age:
And his Trusting to these Promises made him so cheerfully to Obey those Commands. By Faith, Sarah, received Strength, and obtained a Child, when she was passed Age:
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By Faith, Joseph, when he Died, made mention of the Departure of the Children of Israel out of Egypt, (as Beleeving the Promise of the Land of Canaan,) and gave Commandement concerning his Bones.
By Faith, Joseph, when he Died, made mention of the Departure of the Children of Israel out of Egypt, (as Believing the Promise of the Land of Canaan,) and gave Commandment Concerning his Bones.
A Christian Faith, is not so much Fides, as Fiducia: Not barely an Act of the Vnderstanding, but of the Will and Affections. And 'tis generally agreed (by better Criticks,
A Christian Faith, is not so much Fides, as Fiducia: Not barely an Act of the Understanding, but of the Will and Affections. And it's generally agreed (by better Critics,
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or, (as the Margin reads it, out of the Hebrew,) Leaves himself to thee. Or (to the same purpose) Leanes upon thee (innititur Deo, ) as we have it phrased elsewhere.
or, (as the Margin reads it, out of the Hebrew,) Leaves himself to thee. Or (to the same purpose) Leans upon thee (innititur God,) as we have it phrased elsewhere.
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Or (as the Margin tells us it is in the Hebrew) Roll thy way upon the Lord, (Devolve restuus in Deum:) and (as there it follows) Rest on the Lord, and Wait patiently for him; (Roll thy self on the Lord, and Rest in him, and Wait patiently: ) For Evil-doers shall be cutt off;
Or (as the Margin tells us it is in the Hebrew) Roll thy Way upon the Lord, (Devolve restuus in God:) and (as there it follows) Rest on the Lord, and Wait patiently for him; (Roll thy self on the Lord, and Rest in him, and Wait patiently:) For Evildoers shall be Cut off;
and Rely on him, to Depend upon him, to Lean on him, to Commit or Leave our selves to him, to Roll our selves upon the Lord, (and the like Scripture Expressions) are but Metaphors. 'Tis true, they are so.
and Rely on him, to Depend upon him, to Lean on him, to Commit or Leave our selves to him, to Roll our selves upon the Lord, (and the like Scripture Expressions) Are but Metaphors. It's true, they Are so.
Expecting that he will not Fail us, or Disappoint us, and suffer us to be Vndone, to be Overcome, to be Run-down, to be Ruined: These are all Metaphors ;
Expecting that he will not Fail us, or Disappoint us, and suffer us to be Undone, to be Overcome, to be Run-down, to be Ruined: These Are all Metaphors;
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S. Paul, at Lystra, seeing the Cripple, impotent in his feet, (and perceiving that he had Faith to be Healed,) sayd to him, Stand upright. And Christ, to Mary Magdalene; Thy Faith hath saved thee.
S. Paul, At Lystra, seeing the Cripple, impotent in his feet, (and perceiving that he had Faith to be Healed,) said to him, Stand upright. And christ, to Marry Magdalene; Thy Faith hath saved thee.
If thou canst Beleeve, saith Christ, all things are possible to him that Beleeveth ; who thereupon replied, Lord, I Beleeve, help my Vnbelief ; and obtained the Cure.
If thou Canst Believe, Says christ, all things Are possible to him that Believeth; who thereupon replied, Lord, I Believe, help my Unbelief; and obtained the Cure.
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Who, against Hope, Beleeved in Hope, That he might be the Father of Many Nations: Not considering his own Body, as now dead; nor the Deadness of Sarah 's Womb ;
Who, against Hope, Believed in Hope, That he might be the Father of Many nations: Not considering his own Body, as now dead; nor the Deadness of Sarah is Womb;
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Article II. (Of the Justification of Man.) We are accounted righteous before God, onely for the merit of our Lord and Saviour Jesus Christ by Faith, and not for our own Works or Deservings. Wherefore, that we are Justified by Faith onely, is a most Wholsome Doctrine, and full of Comfort; as more largely is expressed in the Homily of Justification.
Article II (Of the Justification of Man.) We Are accounted righteous before God, only for the merit of our Lord and Saviour jesus christ by Faith, and not for our own Works or Deservings. Wherefore, that we Are Justified by Faith only, is a most Wholesome Doctrine, and full of Comfort; as more largely is expressed in the Homily of Justification.
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Article 12. (Of Good Works.) Allbeit that Good Works, which are the Fruits of Faith, and Follow After Justification, cannot put away our sins, and endure the severity of Gods Iudgement; yet are they pleasing and acceptable to God in Christ, and do spring out necessarily of a true and lively Faith; in so much that, by them, a lively Faith may be as evidently known, as a Tree discerned by the Fruit.
Article 12. (Of Good Works.) Albeit that Good Works, which Are the Fruits of Faith, and Follow After Justification, cannot put away our Sins, and endure the severity of God's Judgement; yet Are they pleasing and acceptable to God in christ, and do spring out necessarily of a true and lively Faith; in so much that, by them, a lively Faith may be as evidently known, as a Tree discerned by the Fruit.
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Mr. Gataker, (in his Adversaria, Cap. 44.) thinks that, for NONLATINALPHABET, should rather be read NONLATINALPHABET; Because Vivicumburium, or Burning alive, being a punishment then frequently inflicted on Christians (of which in this Catalog of suffrings there is no other mention,) he thinks it more likely that it should thus be here mentioned (with such a Paronomasia, which the Apostle seems to affect) than that in the Enumeration of their Torments) should be here inserted, their being Tempted. And our Church seems to favour this Reading: which, in the second part of that Sermon of Faith (where this place is cited at large) hath it thus; Some have been Racked, some Slain, some Stoned, some Sawn, some Rent in pieces, some Beheaded, some Brent without mercy, and would not be delivered, because they looked to Rise again to a better state.
Mr. Gataker, (in his Adversaria, Cap. 44.) thinks that, for, should rather be read; Because Vivicumburium, or Burning alive, being a punishment then frequently inflicted on Christians (of which in this Catalog of sufferings there is no other mention,) he thinks it more likely that it should thus be Here mentioned (with such a Paronomasia, which the Apostle seems to affect) than that in the Enumeration of their Torments) should be Here inserted, their being Tempted. And our Church seems to favour this Reading: which, in the second part of that Sermon of Faith (where this place is cited At large) hath it thus; some have been Racked, Some Slave, Some Stoned, Some Sawn, Some Rend in Pieces, Some Beheaded, Some Brent without mercy, and would not be Delivered, Because they looked to Rise again to a better state.
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