A frutefull and godly exposition and declaracion of the kyngdom of Christ and of the christen lybertye, made vpo[n] the wordes of the prophete Jeremye in the xxij. chapter, with an exposycyon of the viij. Psalme, intreatyng of the same matter, by the famous clerke Doctor Martyn Luther, whereunto is annexed A godly sermon, of Doctor Urbanus Regius, vpon the ix. Chapyter of Mathewe of the woman that had an issew of blood & of the rulers daughter, newly translated oute of hyghe Almayne.
And therfore beholde, the tyme cōmeth (saith the Lord) that it shal be no more sayd, the Lord lyueth, which brought ye childrē of Israel out of yt land of Egipte.
And Therefore behold, the time comes (Says the Lord) that it shall be no more said, the Lord liveth, which brought you children of Israel out of that land of Egypt.
First sayth the Prophete, that Christ is the braunche and seed of Dauid, Euen so sayth also Saynct Paull to the Rumayns in the.i. That God hath caused hys Gospel of hys.
First say the Prophet, that christ is the branch and seed of David, Even so say also Saint Paul to the Romans in the i That God hath caused his Gospel of his.
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sonne to be prophecyed by the Prophetes in the scriptures, that he should be suche a Lorde, whiche should be borne of the seed of Dauid (as pertaynyng to the flesshe) and yet myghtelye declared to be the sonne of God after the spirite that sanctifyeth &c. Euen suche a sayeng is this also,
son to be prophesied by the prophets in the Scriptures, that he should be such a Lord, which should be born of the seed of David (as pertaining to the Flesh) and yet mightily declared to be the son of God After the Spirit that Sanctifieth etc. Even such a saying is this also,
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and therfore it is cuydent that the hole olde Testament serueth vnto thys purpose, that we may see, that all thynges, whiche we nowe preache and beleue are performed,
and Therefore it is cuydent that the hold old Testament serveth unto this purpose, that we may see, that all things, which we now preach and believe Are performed,
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In thys sayng is it surely promysed vnto Abraham, that this seed shoulde be borne of hys generatiō, to thintēt, that he should not nede to grope here & there,
In this saying is it surely promised unto Abraham, that this seed should be born of his generation, to intent, that he should not need to grope Here & there,
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In all these saynges it appeareth clearly, that Christe must be God and man, that he must dye and ryse agayne and receyue an euerlasting kyngdome here vpon earth, whiche onely is done by his worde.
In all these sayings it appears clearly, that Christ must be God and man, that he must die and rise again and receive an everlasting Kingdom Here upon earth, which only is done by his word.
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They be fewe and shorte wordes, but yf thou marke them diligētly, thou shalt fyud therein, that Christe is God and man and that he must dye and ryse agayne from the deade.
They be few and short words, but if thou mark them diligently, thou shalt fyud therein, that Christ is God and man and that he must die and rise again from the dead.
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These wordes are vndoubtebly spoken of Christe, wherein is contayned, as the Prophecye declareth, that he shoulde come of the synage and stocke of Dauid.
These words Are vndoubtebly spoken of Christ, wherein is contained, as the Prophecy Declareth, that he should come of the synage and stock of David.
and from whence he shoulde come, because of them, whiche cyther at that tyme or afterwarde should come vnto the fayth & beleue in him that they should not nede to grope after him here or there,
and from whence he should come, Because of them, which cyther At that time or afterward should come unto the faith & believe in him that they should not need to grope After him Here or there,
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The worlde is the kyngdome of the deiull, and bloude and flesshe is her housseholde, of whose vngracious and wycked assanltes, al saynctes haue euer complayned,
The world is the Kingdom of the deiull, and blood and Flesh is her housseholde, of whose ungracious and wicked assanltes, all Saints have ever complained,
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Thus may we see that this is the Summe, or Chiefe poynt of this Prophecye, that this kynge is iuste and righteous, that is, withoute all synne, where by he is segregated,
Thus may we see that this is the Sum, or Chief point of this Prophecy, that this King is just and righteous, that is, without all sin, where by he is segregated,
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But howe cometh this to passe, that he is pure, and not subiecte vnto death? From whence cometh this vnto hym? He shoulde come from the stocke of Dauid,
But how comes this to pass, that he is pure, and not Subject unto death? From whence comes this unto him? He should come from the stock of David,
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And is not the kynred of Dauid also vnder the malediction? Yes truely, but here vnto must a virgin be vsed out of the stocke of Dauid the other hath the holy Ghoost executed, he hath purified this byrth,
And is not the kindred of David also under the malediction? Yes truly, but Here unto must a Virgae be used out of the stock of David the other hath the holy Ghost executed, he hath purified this birth,
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But where he calleth hym a braunche, that is spoken after the maner of the Ebrewes, whiche calle the children braunches, whiche waxe and growe euē as the herbes, busshes & trees do grow which soundeth not so well in oure eares,
But where he calls him a branch, that is spoken After the manner of the Hebrews, which call the children branches, which wax and grow even as the herbs, Bushes & trees do grow which soundeth not so well in our ears,
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Therfore saith also Esaye in the xi. Chap. A rod shall come forth oute of the stocke of Iesse oute of a stocke, whiche nowe is deade (sayth he) shall growe a braunche, that is oute of an olde withered stocke.
Therefore Says also Isaiah in the xi. Chap. A rod shall come forth out of the stock of Iesse out of a stock, which now is dead (say he) shall grow a branch, that is out of an old withered stock.
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There maye ye se howe the Prophetes agree together, and go all vpon Dauid, that oute of his stocke and kynrede shoulde come the iuste and righteous kynge, whiche shoulde delyuer his from synne, death, deuyll, hell,
There may you see how the prophets agree together, and go all upon David, that out of his stock and kindred should come the just and righteous King, which should deliver his from sin, death, Devil, hell,
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I meane not onely of the righteousnes, whiche is of valoure before God, but also of the outwarde righteousnes of the worlde, whiche is but a very beggers cloake.
I mean not only of the righteousness, which is of valour before God, but also of the outward righteousness of the world, which is but a very beggars cloak.
Gouernaunce is nothinge but blaspheminge of God. For thus sayth the Psalme. xiiij. The Lorde loked donne from heauen vpon the Children of men to see, yf there were any that woulde vnderstande and seke after God.
Governance is nothing but blaspheming of God. For thus say the Psalm. xiiij. The Lord looked done from heaven upon the Children of men to see, if there were any that would understand and seek After God.
God to then, this is sure, yf a man will beholde the worlde euen from heauen dounewarde, he shall se nothinge but mere blyndenes iniquitie, vnrighteousnes,
God to then, this is sure, if a man will behold the world even from heaven dounewarde, he shall see nothing but mere blindness iniquity, unrighteousness,
Where as in the Actes of the Apostles, he alledgeth onte of the Prophete Dauid, that it was impossible, that he shoulde be holden of deathe. Acto. ij. Psalme. xvi. Vvhat was the occasyon? For he shall continue a kynge, and rule for euer.
Where as in the Acts of the Apostles, he allegeth onte of the Prophet David, that it was impossible, that he should be held of death. Act. ij. Psalm. xvi. What was the occasion? For he shall continue a King, and Rule for ever.
and to stablysshe it with equitie and righteousnes, from henceforth, for euermore, where also he speaketh of the kynge dome of Christe and it is as muche in oure spech as to iudge righteously whiche the Iewes doo pronounce with two wordes,
and to stablish it with equity and righteousness, from henceforth, for evermore, where also he speaks of the King dome of Christ and it is as much in our speech as to judge righteously which the Iewes do pronounce with two words,
Nowe this kynge is not onely for hym selfe iuste and righteous, but he fulfilleth that, whiche the worlde, with her righteousnes and workes is not able to do.
Now this King is not only for him self just and righteous, but he fulfilleth that, which the world, with her righteousness and works is not able to do.
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and yet shall iustifye the people, and thys shall also be done here vpon earthe, whiche is yet more merneylous? But howe cometh thys to passe? Euen thus, The kyngedome of Christe is a spirituall kyngedome, whiche ruleth herein earth,
and yet shall justify the people, and this shall also be done Here upon earth, which is yet more merneylous? But how comes this to pass? Eve thus, The Kingdom of Christ is a spiritual Kingdom, which Ruleth herein earth,
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in the.iiij. And for as much, as thys Kyng performeth, and bryngeth to passe suche thynges, it followeth therfore, that he is very God, sence he hath the honour,
in the iiij And for as much, as this King Performeth, and bringeth to pass such things, it follows Therefore, that he is very God, sense he hath the honour,
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neyther angell, nor saynete, neither also Mary the mother of God, but onely GOD hym self, whereout it followeth then, that thys kyng muste nedes be God,
neither angel, nor saynete, neither also Marry the mother of God, but only GOD him self, whereout it follows then, that this King must needs be God,
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and although it be not expressed with manifest wordes, yet do the wordes and the vnderstandynge of thys sayenge, brynge it with them, that he is verye GOD and man,
and although it be not expressed with manifest words, yet do the words and the understanding of this saying, bring it with them, that he is very GOD and man,
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So goodlye coulde the Prophetes speake of Christe, and counterfayte hym so excellentely vnto vs, that it is to be merneyled, to thintent, that we should not mysse hym.
So goodly could the prophets speak of Christ, and counterfeit him so excellentely unto us, that it is to be merneyled, to intent, that we should not miss him.
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Here se we also, that the Christians dye, yea the better Christians, the heauyer death they suffre? what meaneth thys? call ye that delyueryng from death & synne? Thys is it, that I haue sayde.
Here see we also, that the Christians die, yea the better Christians, the Heavier death they suffer? what means this? call you that delyueryng from death & sin? This is it, that I have said.
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It is a spiritual kyngedome, and kyugedome of faythe, It wyll stande in faythe, and men muste also beholde it with the eyes of fayth, Otherwyse can no man at no tyme vnderstande it,
It is a spiritual Kingdom, and kyugedome of faith, It will stand in faith, and men must also behold it with the eyes of faith, Otherwise can no man At no time understand it,
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for there remayneth yet, that death muste deuoure vs, The Emperours and Cyrannous haue behedded the Apostles and holye martyrs, Sayncte Paule was fayne to stretche forthe hys heade,
for there remaineth yet, that death must devour us, The emperors and Tyrannous have beheaded the Apostles and holy Martyrs, Saint Paul was fain to stretch forth his head,
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Moreouer there remayne yet the lustes and inclinations towarde synne, There be also manye heresyes and sectes, whiche al obiecte themselues agayuste the Christians, where is here lyfe? where is here the ouercōmynge of death, which is preached in thys kyngedome?
Moreover there remain yet the lusts and inclinations toward sin, There be also many heresies and Sects, which all Object themselves agayuste the Christians, where is Here life? where is Here the ouercommynge of death, which is preached in this Kingdom?
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Euen so goeth it also with them, that are hys, in whome God triumphet and ouercometh thorough Christ. Therfore sayth Paule. i. Cor. xv. But thankes be vnto God, which hath geuen vs victory, thorough oure Lorde Iesus Christe. And. ij. Cor. ij. saith he.
Eve so Goes it also with them, that Are his, in whom God triumph and Overcometh through christ. Therefore say Paul. i. Cor. xv. But thanks be unto God, which hath given us victory, through our Lord Iesus Christ. And. ij. Cor. ij. Says he.
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Although sometyme one be put to the worste, yet is Christ at hande, and lyfteth hym vp agayne, sayenges vp brother, aryse, thou hast no hurte, at it agayne styll, thou must nedes fighte it oute, it can not be done withoute fallynge,
Although sometime one be put to the worst, yet is christ At hand, and lifteth him up again, sayings up brother, arise, thou hast no hurt, At it again still, thou must needs fight it out, it can not be done without falling,
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& presseth vpon the, and wyll destroye the, then is Christ present with the, and sayth, at it lustely, he can not hurte the and although he do stryke the, it shall be no more vnto the,
& Presseth upon thee, and will destroy thee, then is christ present with thee, and say, At it lustily, he can not hurt thee and although he do strike thee, it shall be no more unto thee,
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then yf thou wētest to slepe, Nowe go to, it is but a smal matter, within this shorte houre it shal be better A man may fele, that death is bitter and sharpe,
then if thou wentest to sleep, Now go to, it is but a small matter, within this short hour it shall be better A man may feel, that death is bitter and sharp,
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and shall neuer come together agayn, so that it myght be made agayne one kyngedome, howe sayth then here the Prophete, Iuda shalbe saued, and Israel shal dwel withoute feare,
and shall never come together again, so that it might be made again one Kingdom, how say then Here the Prophet, Iuda shall saved, and Israel shall dwell without Fear,
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It is nowe greuous vnto Iuda, they are caryed awaye into a straunge lande, where as they muste submitte them selues and serue other, Notwithstandynge I wyll ones rayse vp an helpe, that my people shall alwayes haue the vpperhande,
It is now grievous unto Iuda, they Are carried away into a strange land, where as they must submit them selves and serve other, Notwithstanding I will ones raise up an help, that my people shall always have the upperland,
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for this can neuer fayll, wheresoeuer Christes kyngedome is preached through the holye Gospell, there foloweth by and by the crosse, and persecution surely, Thys signifyeth the Parable in Luke. Cap. xi.
for this can never fayll, wheresoever Christ's Kingdom is preached through the holy Gospel, there Followeth by and by the cross, and persecution surely, This signifieth the Parable in Luke. Cap. xi.
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Howe goeth that to worke? Euen thus, when the holye Gospell goeth not abroade, then is the deuyl in the worlde, and ruleth mightelye, with good peace and reste,
How Goes that to work? Even thus, when the holy Gospel Goes not abroad, then is the Devil in the world, and Ruleth mightily, with good peace and rest,
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Howe whereas Christe ruleth through hys Gospell and worde, there shalbe helpe and succour, thys causeth he to be preached and declared vnto vs, The deuyll maye well rayse vp Tyrauntes and Sectes,
Howe whereas Christ Ruleth through his Gospel and word, there shall help and succour, this Causes he to be preached and declared unto us, The Devil may well raise up Tyrants and Sects,
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and the rulers take counsayll together, agaynste the Lorde and his anoynted. But he addeth a littell worde thereto, whiche is called vaynely, and sayeth.
and the Rulers take counsel together, against the Lord and his anointed. But he adds a little word thereto, which is called vainly, and Saith.
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And why? Because he is to stronge and to myghtie for them, he is able to bryng their deuyses to nought yea though there were a thousande tymes so many of them, they shall gette nothinge at his hande, they maye be sure.
And why? Because he is to strong and to mighty for them, he is able to bring their devises to nought yea though there were a thousande times so many of them, they shall get nothing At his hand, they may be sure.
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Iuda shall be helped, or saued, and Israhel shall dwell safe, or withoute feare, yf thou doest not behold them with faith, thou shalt surely fynde the contrary parte.
Iuda shall be helped, or saved, and Israel shall dwell safe, or without Fear, if thou dost not behold them with faith, thou shalt surely find the contrary part.
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It might well ynough be called a kyngedome of warre, where as is nothinge but kyllinge and murtheringe? Yea this is it that I haue sayde, It is another maner of kyngedome, than mense with their eyes.
It might well enough be called a Kingdom of war, where as is nothing but killing and murdering? Yea this is it that I have said, It is Another manner of Kingdom, than mense with their eyes.
There are many Sectes, there are many heresyes agaynste the Gospel, and it is to be feared that the Gospell shalbe put doune, I praye the let them go, they can not leape ouer this sayenge.
There Are many Sects, there Are many heresies against the Gospel, and it is to be feared that the Gospel shall put down, I pray the let them go, they can not leap over this saying.
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And this happeneth also vndoubtedly, for where as the Gospell is, there is suche a sure wall, which is fyrye and of yron and thicker then heauen and earthe.
And this Happeneth also undoubtedly, for where as the Gospel is, there is such a sure wall, which is fyrye and of iron and thicker then heaven and earth.
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The Romaynes haue ben the moost mightiest Lordes, notwitstandinge they were oftentymes beatten, and coulde neuer bryuge it to that poynte, that they might haue had peace and certayntie, somtyme there were foure thousande slayne,
The Romans have been the most Mightiest lords, notwithstanding they were oftentimes beatten, and could never bryuge it to that point, that they might have had peace and certainty, sometime there were foure thousande slain,
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And this is the name that they shall call hym, euen the Lorde our rightuousnes. The Person hath he described, and also the office, and the frute of the office,
And this is the name that they shall call him, even the Lord our righteousness. The Person hath he described, and also the office, and the fruit of the office,
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and haue tolde them, that whosoeuer did beare it aboute hym, should not be slayne, and that it doth serue for more other thinges, of lyke superstition.
and have told them, that whosoever did bear it about him, should not be slain, and that it does serve for more other things, of like Superstition.
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The cause wherfore the Iewes holde so muche of this name is this, where as this name Lorde standeth in the scripture there doth it signifie God in his Godly essence and Maiestie,
The cause Wherefore the Iewes hold so much of this name is this, where as this name Lord Stands in the scripture there does it signify God in his Godly essence and Majesty,
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But that we call God also a Lorde, this haue we out of the Euangelistes, which call him Dominum, Lorde, whome we do folowe herein leaninge it as we fynde it.
But that we call God also a Lord, this have we out of the Evangelists, which call him Dominum, Lord, whom we do follow herein leaning it as we find it.
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I haue my selfe reasoned thereof with the Iewes, euen with the Chiefest and best learned, whiche knowe the Byble so well, that there is neuer a letter in it,
I have my self reasoned thereof with the Iewes, even with the Chiefest and best learned, which know the bible so well, that there is never a Letter in it,
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But they coulde alledge nothinge agaynste me, at the laste, made they this answere, and sayde that they beleued their Talmud, that is, their exposition, whiche speaketh nothinge of Christe,
But they could allege nothing against me, At the laste, made they this answer, and said that they believed their Talmud, that is, their exposition, which speaks nothing of Christ,
In lyke maner are also all Christians called Goddes, as Christe, oute of the.lxxxij. Psalme, in the.x. of Iohn maketh rehersall, where as he sayde vnto the Iewes:
In like manner Are also all Christians called God's, as Christ, out of the lxxxij Psalm, in the x of John makes rehearsal, where as he said unto the Iewes:
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Item a God of Peace, a God of pacience, a God of consolation, as Sayncte Paule doth often name hym accordinge as occasion is geuen vnto hym in the mater whereof he doth intreate.
Item a God of Peace, a God of patience, a God of consolation, as Saint Paul does often name him according as occasion is given unto him in the mater whereof he does entreat.
Therefore let vs marke diligently this texte, that when heretykes and Sectes shall aryse, and assaulte this Artycle of oure faythe, that Christe is not a very and naturall God (as vndoubtedly this heresye will come) that we then maye be furnysshed,
Therefore let us mark diligently this text, that when Heretics and Sects shall arise, and assault this Article of our faith, that Christ is not a very and natural God (as undoubtedly this heresy will come) that we then may be furnished,
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All the occasion hereof is that they preferre their owne Imagination in the scripture, and that the scripture muste be iudgeth after their owne fantasyes and after their owne vnderstanding,
All the occasion hereof is that they prefer their own Imagination in the scripture, and that the scripture must be Judgeth After their own fantasies and After their own understanding,
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And beware whatsoeuer thou doest, thou fall not into it with thyne owne Imagination, for yf thou come into it with thyne Imagination, thou shalt ouershute thy selfe as oure Spirites of errour haue done,
And beware whatsoever thou dost, thou fallen not into it with thine own Imagination, for if thou come into it with thine Imagination, thou shalt ouershute thy self as our Spirits of error have done,
Euen so happened it also vnto the Iewes, they could not perceyue it, neither can they yet at this day perceyue it, that Christe shoulde be a naturall very God,
Even so happened it also unto the Iewes, they could not perceive it, neither can they yet At this day perceive it, that Christ should be a natural very God,
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Therefore beware of Sectes, It is easy to come into them, but it is harde to come oute agayne, beleue me thou canst not so easely come oute agayne, as thou wentest in.
Therefore beware of Sects, It is easy to come into them, but it is harden to come out again, believe me thou Canst not so Easily come out again, as thou wentest in.
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And therefore speaketh the one Lorde of the other Lorde, that is, one very naturall God, of another very naturall God (for the Prophete speaketh hereof two persons) and sayth, I Lord and very God, wil rayse vp vnto Dauid a braunche, which also shal be called Lorde, and very God.
And Therefore speaks the one Lord of the other Lord, that is, one very natural God, of Another very natural God (for the Prophet speaks hereof two Persons) and say, I Lord and very God, will raise up unto David a branch, which also shall be called Lord, and very God.
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There is yet, as I haue sayd, an heresye to come, agaynste thys Article of our faith that Christ is a very & naturall God, God graunte that we do not lyue so longe.
There is yet, as I have said, an heresy to come, against this Article of our faith that christ is a very & natural God, God grant that we do not live so long.
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Furthermore sayth the Prophete that thys sede of Dauid shall also be called, oure ryghteousnes, The fyrst name, that he is called Lorde, is concernyng hys Godly person, whereof he geueth nothynge,
Furthermore say the Prophet that this seed of David shall also be called, our righteousness, The fyrst name, that he is called Lord, is Concerning his Godly person, whereof he Giveth nothing,
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neyther doth he participate any thynge thereof vnto vs. But the other, that he is called oure ryghteousnes, is as touchinge hys offyce, wherewith he ministreth vnto vs,
neither does he participate any thing thereof unto us But the other, that he is called our righteousness, is as touching his office, wherewith he Ministereth unto us,
or oure iustification, whiche maketh vs iuste and ryghteous, as also Paule declareth in many places, and specially to the Corith. i. Corint. i. whereas he sayth, Christe, of God is made vnto vs wysedome, and also ryghteousnes, and sanctifyenge and redemption.
or our justification, which makes us just and righteous, as also Paul Declareth in many places, and specially to the Corinth. i. Corinth. i. whereas he say, Christ, of God is made unto us Wisdom, and also righteousness, and sanctifyenge and redemption.
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Now behold what rychesse a christē man hath, which can neuer dye, for he hath CHRIST hymselfe, what wyll nowe death or synne preuayle agaynst a Christen man at the houre of hys departynge? Nothynge, death is a laughinge stock for hym, he doeth also care nothynge for synne,
Now behold what richesse a christian man hath, which can never die, for he hath CHRIST himself, what will now death or sin prevail against a christian man At the hour of his departing? Nothing, death is a laughing stock for him, he doth also care nothing for sin,
Therfore when death cometh to a faythfull Christian, then sayth the Christian, Ye are welcome good Syr death, what good newes with you? what seke ye here? knowest thou not, whome I haue by my? Christe is my ryghteousnes, I pray the go to and take her from me,
Therefore when death comes to a faithful Christian, then say the Christian, You Are welcome good Sir death, what good news with you? what seek you Here? Knowest thou not, whom I have by my? Christ is my righteousness, I pray the go to and take her from me,
And so do the Christians defye death, and speake with sayncte Paule, i. Cor. xv. Death where is thy stynge? Helle where is thy victory? And as he saith in another place.
And so do the Christians defy death, and speak with saint Paul, i. Cor. xv. Death where is thy sting? Helle where is thy victory? And as he Says in Another place.
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It followeth further nowe in Ieremye, And therfore beholde, the tyme cometh (sayth the Lorde) that it shall be no more sayde, the Lorde lyueth, whiche brought the children of Israell oute of the lande of Egypte.
It follows further now in Jeremiah, And Therefore behold, the time comes (say the Lord) that it shall be no more said, the Lord liveth, which brought the children of Israel out of the land of Egypt.
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It were not sufficyent, althoughe thys were preached euen as ye haue heard it, for there myght peraduenture yet be founde some weake consciences, that woulde yet hange vpon the olde Testament,
It were not sufficient, although this were preached even as you have herd it, for there might Peradventure yet be found Some weak Consciences, that would yet hang upon the old Testament,
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and beleue thesame, Those doeth the Prophete here preuente, and speaketh of the Christian liberte, and doth hole abrogate and dissanulle the olde Testament, for he wyll teache a newe,
and believe The same, Those doth the Prophet Here prevent, and speaks of the Christian liberte, and does hold abrogate and dissanulle the old Testament, for he will teach a new,
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namely that amōg the Christians, there shoulde be no lawe or commaundement outwardely, for thus sayth he vnto the Galathians. ij. I through the lawe am dead to the lawe, That is, throughe the newe lawe in the newe Testamente, am I dead to the olde lawe in the olde Testament.
namely that among the Christians, there should be no law or Commandment outwardly, for thus say he unto the Galatians. ij. I through the law am dead to the law, That is, through the new law in the new Testament, am I dead to the old law in the old Testament.
and in the lande, howe they shoulde ordre them selues concernyng meates and rayment, and whatsoeuer there were more of suche lawes and commaundemētes,
and in the land, how they should ordre them selves Concerning Meats and raiment, and whatsoever there were more of such laws and Commandments,
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and apparell as the Iewes, but it shulde be a free people withoute any compulsyon, whiche shoulde do al thynges voluntarely & wyllyngly. Therfore sayth the. Cx. Psalm.
and apparel as the Iewes, but it should be a free people without any compulsyon, which should do all things voluntarily & willingly. Therefore say thee. Cx. Psalm.
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The lawe is not geuē vnto a ryghteous man, but vnto the vnryghteous and disobedient, to the vngodly and to synners, to vnholye and vncleane, to murtherers of fathers,
The law is not given unto a righteous man, but unto the unrighteous and disobedient, to the ungodly and to Sinners, to unholy and unclean, to murderers of Father's,
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Therfore sayth nowe the Prophete here, that at that tyme, whan this iuste and ryghteous Kynge shall raygne, shal the lawe of Moyses stande no more in effecte, whiche he expresseth with these wordes, where he sayth, It shall no more be sayde, The Lorde lyueth, whiche brought the chyldren of Israell out of the lande of Egypte,
Therefore say now the Prophet Here, that At that time, when this just and righteous King shall Reign, shall the law of Moses stand no more in Effect, which he Expresses with these words, where he say, It shall no more be said, The Lord liveth, which brought the children of Israel out of the land of Egypt,
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Thys is also the maner of the scripture to sweare, as we se euery where in the Prophetes, whereby they woulde certifye and assure the people, that they teache & preache in the name of God,
This is also the manner of the scripture to swear, as we see every where in the prophets, whereby they would certify and assure the people, that they teach & preach in the name of God,
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and make other partakers of theyr goodes and do accordynge as God hath done vnto them? where be they that gladly suffre the Crosse? A christian is a seldome byrde.
and make other partakers of their goods and doe according as God hath done unto them? where be they that gladly suffer the Cross? A christian is a seldom bird.
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then muste thou knoweledge, that thou arte made pure and ryghteous by thys Kynge Christe IESVS onely, by the meanes of hys bloud, whithe he hath shedde for thy vpon the crosse, thys maketh the free,
then must thou knowledge, that thou art made pure and righteous by this King Christ JESUS only, by the means of his blood, White he hath shed for thy upon the cross, this makes the free,
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or diddest fede the hungry, for it is also a dede of charite, whiche floweth and springeth onte of fayth, not that thou shouldest be made ryghteous through thys worke,
or didst fede the hungry, for it is also a deed of charity, which flows and springs onte of faith, not that thou Shouldst be made righteous through this work,
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but that it declare thy fayth, Therfore is thys the summe, before god shalt thou be ryghteous, without workes, without al lawes, onely through Christe Iesus.
but that it declare thy faith, Therefore is this the sum, before god shalt thou be righteous, without works, without all laws, only through Christ Iesus.
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Here seest thou, howe counyngly and myghtelye, the Prophetes coulde counterfaycte Christe and hye kyngdome, to thintent that they would make vs sure and certayn, wherein our saluation consisteth.
Here See thou, how counyngly and mightily, the prophets could counterfaycte Christ and high Kingdom, to intent that they would make us sure and certain, wherein our salvation Consisteth.
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Lord our Lord &c. made at Mersburg the syxte daye of Aug. anno 1545. THys is one of the principall Psalmes of the kyngely Prophete Dauid, wherin he hath written of Christe and his kyngdom.
Lord our Lord etc. made At Mersburg the Sixth day of Aug. Anno 1545. This is one of the principal Psalms of the kingly Prophet David, wherein he hath written of Christ and his Kingdom.
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yet is it also here beneeth in earth, and in all the worlde, and seperateth the kyngdom of Christ, from the worldely kyngdome, which is gouerned by worldly kynges & Powers.
yet is it also Here beneeth in earth, and in all the world, and separateth the Kingdom of christ, from the worldly Kingdom, which is governed by worldly Kings & Powers.
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As when thou seest and hearest a preacher, preaching the word of God, thorough the whiche by the commaun hemente of Christe he pronounceth Repentaunce and forgeuenes of synnes, there seeste thou neither plough nor harrowe.
As when thou See and Hearst a preacher, preaching the word of God, through the which by the command hemente of Christ he pronounceth Repentance and forgiveness of Sins, there See thou neither plough nor harrow.
In lyke maner also, when we se the holy Sacramentes ministred, wherein God offereth and geueth vnto vs remission of all our syunes, mercy saluation, and the lyfe euerlastinge:
In like manner also, when we see the holy Sacraments ministered, wherein God Offereth and Giveth unto us remission of all our syunes, mercy salvation, and the life everlasting:
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There seest thou the delyueraunce from synne and death, that thou also arte no more deteyned captiue in the kingdom of the deuill, thou doeste not se it,
There See thou the deliverance from sin and death, that thou also art no more detained captive in the Kingdom of the Devil, thou dost not see it,
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The seconde and newe byrth, which is done through the water, worde, and the spirite, is not sene, there are onely the wordes hearde, whiche yf I beleue I am made the chyld and heyre of God,
The seconde and new birth, which is done through the water, word, and the Spirit, is not seen, there Are only the words heard, which if I believe I am made the child and heir of God,
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but of the euerlastinge lyfe, not an heyre of money and goodes. Siluer and Gold. But I am made heyre of the euerlasting and heauenly goodes and giftes of God.
but of the everlasting life, not an heir of money and goods. Silver and Gold. But I am made heir of the everlasting and heavenly goods and Gifts of God.
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& cometh so to passe agayne, whatsoeuer it denyeth the same is •ay, whosoeuer therfore doth sticke to the worde and his promises, thesame doth also receyue whatsoeuer it promiseth and offereth.
& comes so to pass again, whatsoever it denyeth the same is •ay, whosoever Therefore does stick to the word and his promises, The same does also receive whatsoever it promises and Offereth.
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Wherfore? and why so? I thought, whosoeuer had money and goodes, power & dominiō, had hadde all thinges? No, not so, he is yet farre from the remissiō of synnes,
Wherefore? and why so? I Thought, whosoever had money and goods, power & dominion, had had all things? No, not so, he is yet Far from the remission of Sins,
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And whersoeuer the worde nor God hym selfe is not, there is darkenes and the kyngedome of the deuill, out of the whiche, nomoney, goodes, power nor dominion, is able to delyuer him.
And wheresoever the word nor God him self is not, there is darkness and the Kingdom of the Devil, out of the which, nomoney, goods, power nor dominion, is able to deliver him.
Thus speaketh the Prophete clearly, & distinctly of bothe the kingdomes not that he doth abrogate and disanull the worldely and externall kyngdome which consisteth in the doyuge and applyenge,
Thus speaks the Prophet clearly, & distinctly of both the kingdoms not that he does abrogate and disannul the worldly and external Kingdom which Consisteth in the doyuge and applyenge,
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& would set more by it yf a Cronne of syluer or of Golde garnyshed with Perles & precious stones, were set on a mans heade, this doth an infidell regarde muche,
& would Set more by it if a Crown of silver or of Gold garnished with Pearls & precious stones, were Set on a men head, this does an infidel regard much,
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& a thousandtymes more, then the layenge on of handes, and forgeuing of synnes, notwitstanding that it is not to be compared with any substaunce, treasure of this worlde.
& a thousandtymes more, then the layenge on of hands, and forgiving of Sins, notwithstanding that it is not to be compared with any substance, treasure of this world.
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And besydes that, shall haue a mercifull God, & obtayne euerlastinge lyfe? This is wonderfully spoken, but thou muste beleue, then shalt thou obtayne all these thinges,
And besides that, shall have a merciful God, & obtain everlasting life? This is wonderfully spoken, but thou must believe, then shalt thou obtain all these things,
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& set me in the kyngdome of God, howe is it then possible, that the mouth & wordes of my Curate, shoulde haue more efficacie, to geue all the benefices aboue rehersed? To this shall we answer on this wyse:
& Set me in the Kingdom of God, how is it then possible, that the Mouth & words of my Curate, should have more efficacy, to give all the Benefices above rehearsed? To this shall we answer on this wise:
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and the worde of a Preacher, which difference Dauid doth here clerely shewe, saynge: Thou haste anaunced thy prayse out of the mouth of Infantes & suckinge babes.
and the word of a Preacher, which difference David does Here clearly show, saying: Thou haste anaunced thy praise out of the Mouth of Infants & sucking babes.
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and to all ministers of the Churche of God, biddeth here to speake and to preache, he doth laye a worde in their mouth, which is another word, thā thy word, namely:
and to all Ministers of the Church of God, bids Here to speak and to preach, he does say a word in their Mouth, which is Another word, than thy word, namely:
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This church preacheth the worde of God, commaundeth to beleue, forgeueth synnes, ministreth the Sacramentes, vpon the worde, whiche is the ryghte foundation,
This Church Preacheth the word of God, commandeth to believe, forgiveth Sins, Ministereth the Sacraments, upon the word, which is the right Foundation,
namely, that she in his name and by his commaundemēt, hath geuen and left vs his worde, whiche he speaketh and preacheth by oure mouthes, which also we ought to heare, receyue and beleue,
namely, that she in his name and by his Commandment, hath given and left us his word, which he speaks and Preacheth by our mouths, which also we ought to hear, receive and believe,
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But the Catholyke Churche, which hath thys confort and power, notwithstandynge, that in comparyson of the worlde, whiche exercyseth great and mighty thinges, she is counted for foolyshenes and despysed.
But the Catholic Church, which hath this Comfort and power, notwithstanding, that in comparison of the world, which Exerciseth great and mighty things, she is counted for foolyshenes and despised.
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But whence cometh suche great power, & strength, to the poore despysed flocke, the feloweshyppe of Christe? The worldely power geueth her not thys strenght,
But whence comes such great power, & strength, to the poor despised flock, the feloweshyppe of Christ? The worldly power Giveth her not this strength,
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But the worde of God ordeyneth thys power, kyngedome, and churche, whiche is suche a people, called here in earth, through the Gospel, in the vniuersall Christianite, that hath the pure and syncere worde,
But the word of God ordaineth this power, Kingdom, and Church, which is such a people, called Here in earth, through the Gospel, in the universal Christianite, that hath the pure and sincere word,
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and that not in one place, nor in one people But in all the worlde, wheresoeuer the Christians are dispersed, whiche kyngdome of Christe is ruled and gouerned withoute external compulsyon and violence,
and that not in one place, nor in one people But in all the world, wheresoever the Christians Are dispersed, which Kingdom of Christ is ruled and governed without external compulsyon and violence,
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and withoute worldely wysedome, and vnderstandynge, but onelye through the mouth of infaūten that is, onelye through the worde of fayth, Thesame sucke lynges and infantes are the foules of the worlde, & are despysed.
and without worldly Wisdom, and understanding, but only through the Mouth of infaunten that is, only through the word of faith, The same suck lings and Infants Are the fowls of the world, & Are despised.
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For beholde, what sayth here Dauid therof, He sayeth, that the kyngdome of the Lorde Christ is such a kyngdom, which ruleth & beareth do minion throughoute al the worlde, not with haruas, Golde, syluer, dominyons and Lordeshyppes,
For behold, what say Here David thereof, He Saith, that the Kingdom of the Lord christ is such a Kingdom, which Ruleth & bears doe minion throughout all the world, not with haruas, Gold, silver, dominyons and Lordships,
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howe doth he than set furth suche a great power? only through the worde, which procedeth & is hearde out of the mouthes of the sucke lynges and infantes,
how does he than Set forth such a great power? only through the word, which Proceedeth & is heard out of the mouths of the suck lings and Infants,
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But he toke, poore despysed beggers, poore fysshers, as Peter, Andrewe, Iohn, Iames, Thomas, and other poore synners for it, into theyr mouthes dyd he put hys worde,
But he took, poor despised beggars, poor Fishers, as Peter, Andrew, John, James, Thomas, and other poor Sinners for it, into their mouths did he put his word,
yet were they counted & called fooles before the worlde, But behold in what case were they on Vvhit sonday, there dyd theyr power shyne & breoke furth,
yet were they counted & called Fools before the world, But behold in what case were they on Whit Sunday, there did their power shine & breoke forth,
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& afterward by theyr preachyng many thousandes were broughte to the kyngedome of Christe, then was theyr power sene and hys power bare rule in Hierusalem,
& afterwards by their preaching many thousandes were brought to the Kingdom of Christ, then was their power seen and his power bore Rule in Jerusalem,
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Therfore do we also whiche are preachers of the worde, suffre greate wronge & iniurye, that we be so hated reuyled and abhorred, which notwithstandynge, brynge neytherharnas nor weapen,
Therefore do we also which Are Preachers of the word, suffer great wrong & injury, that we be so hated reviled and abhorred, which notwithstanding, bring neytherharnas nor weapen,
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neyther also poyson, nor any other euyll thynge with vs, But only the sauynge worde of God, what do we then? or wherewith do we deserue it? that they do so be heretyke vs? what are the great crymes, wherein we do offende? Here sayst thou,
neither also poison, nor any other evil thing with us, But only the Saving word of God, what do we then? or wherewith do we deserve it? that they do so be heretic us? what Are the great crimes, wherein we do offend? Here Sayest thou,
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and haddest hearbe thy Curate, whiche preacheth vnto the, and out of the mouthe of the suckelynges & infantes, sheweth the, the sure & ryght way to saluation, where thou mightest be sure to haue remissyon of synnes for thy wyfe and children sitte ydell, thou spendest thy money,
and Hadst herb thy Curate, which Preacheth unto thee, and out of the Mouth of the suckelynges & Infants, shows thee, the sure & right Way to salvation, where thou Mightest be sure to have remission of Sins for thy wife and children sit idle, thou spendest thy money,
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and they that haue hearde masse, what doth it helpe the than, that thou doest longe holde taste? for thou muste awaye, where are they become, that lye aboute and are buryed in the Cloysters? what good hath the masse done to them? what profite haue they had by her? they haue ben,
and they that have heard mass, what does it help the than, that thou dost long hold taste? for thou must away, where Are they become, that lie about and Are buried in the Cloisters? what good hath the mass done to them? what profit have they had by her? they have been,
Vvell, yf thou wilte not in any wyse haue it otherwyse, then go thy wayes, But I holde me selfe to the euerlastynge, incorruptyble promyse of the worde, go thou thy waies stil with thy temporall goodes, masses, prebendes and Canosyes.
Well, if thou wilt not in any wise have it otherwise, then go thy ways, But I hold me self to the everlasting, Incorruptible promise of the word, go thou thy ways still with thy temporal goods, masses, Prebends and Canopies.
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But howe? Fyrste thorow the Pallia, Annates, Bulles, and Pardons, wherevpon the Emperoure Maximilian, hath cōplayned sence aboue measure, aboue xlviij.
But how? First thorough the Pallia, Annates, Bulls, and Pardons, whereupon the Emperor Maximilian, hath complained sense above measure, above xlviij.
yeares agone, whā the Pope by a Pardon toke oute of Douchelande more then foure hundreth thousande crounes, whereby they waxed hote & couetous vpō the money,
Years ago, when the Pope by a Pardon took out of Douchelande more then foure Hundredth thousande crowns, whereby they waxed hight & covetous upon the money,
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Then, what haue they taken yerely oute of the great Mynsters, & Bisshoprikes, and of the great Prelatures Yf I do well remember, they toke euery yere, of the Prouostye of Mirtzburg, ij. m.
Then, what have they taken yearly out of the great Monsters, & Bishoprics, and of the great Prelatures If I do well Remember, they took every year, of the Provost of Mirtzburg, ij. m.
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Vvel to the matter agayne, I saye thus, yf the Gospel had not come, the Pope with hys Romysh court had aboue twenty yeares agone and more plucked to hym selfe al Prebendes, Prelatures,
Well to the matter again, I say thus, if the Gospel had not come, the Pope with his Romish court had above twenty Years ago and more plucked to him self all Prebends, Prelatures,
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nor geneth them meat, but onely kepeth them for thys, distributeth and geueth them the Tytels after that forte, that throughe them he may pull all Prelatures and Prebendes to hym selfe,
nor geneth them meat, but only Keepeth them for this, distributeth and Giveth them the Titles After that fort, that through them he may pull all Prelatures and Prebends to him self,
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and in other mynsters, at Magdeburge, Halberstadt, and Vvirtzburge, the Pope woulde haue trimmed you after the newe guyse, by his cookes, chāberlaynes,
and in other Monsters, At Magdeburg, Halberstadt, and Würzburg, the Pope would have trimmed you After the new guise, by his Cooks, Chamberlains,
For the Pope doeth onelye for thys cause (as hath ben sayd) kepe so many persons about hym, that throughe them he maye drawe and plucke vnto hym, the goodes and incomes of al Churches, all Cauonisyes and Prelatures,
For the Pope doth only for this cause (as hath been said) keep so many Persons about him, that through them he may draw and pluck unto him, the goods and incomes of all Churches, all Canonise and Prelatures,
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as emptye Barnes, which of a suretie are wel so great & wyd, or rather greater then thys fayre cathedral church is, wherein before many men were fed, relieued entretayned,
as empty Barns, which of a surety Are well so great & wed, or rather greater then this fair cathedral Church is, wherein before many men were fed, relieved entretayned,
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But here is one thyng in thy waye agayne, namely the masse which thou wouldest fayn maintayne• Alas, what is the masse? Let go what soeuer wil not avyde, thou diddest neuer willyngly say masse before, this is sure,
But Here is one thing in thy Way again, namely the mass which thou Wouldst fain maintayne• Alas, what is the mass? Let go what soever will not avyde, thou didst never willingly say mass before, this is sure,
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and I knowe it by me self, which notwithstāding haue ben a holy freer, and haue miserably and pitefully blasphemed my Lord Iesus Christ for the space of xv. yeares with my massyng, & yet I dyd neuer say masse willingly, howe holy & deuoute soeuer I was.
and I know it by me self, which notwithstanding have been a holy freer, and have miserably and pitefully blasphemed my Lord Iesus christ for the Molle of xv. Years with my massing, & yet I did never say mass willingly, how holy & devout soever I was.
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Seynge then, that thou diddest it vnwillingly before, why doest thou then holde so sore with the masse? But yf thou haue a delyte styll to accumulate and gether money and to geue thesame to the Romanystes,
Sing then, that thou didst it unwillingly before, why dost thou then hold so soar with the mass? But if thou have a delight still to accumulate and gether money and to give The same to the Romanists,
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and preuent, that yet the Pope myght not plucke all thynges into his handes, & vndo vs in the Douche countries and natiōs, what doeth he for it? He casteth a bulle before vs, wherewith he leadeth vs to the deuil.
and prevent, that yet the Pope might not pluck all things into his hands, & undo us in the Douche countries and Nations, what doth he for it? He Cast a bull before us, wherewith he leads us to the Devil.
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we that are preachers, seke nothynge elles, than thys, that the word of God myght sounde and be taught, oute of the mouthes of infantes and suckynge babes,
we that Are Preachers, seek nothing Else, than this, that the word of God might sound and be taught, out of the mouths of Infants and sucking babes,
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The corporall and worldely kyngedome, will also be and geue thesame, and gropeth there after, but it is but onely gropinge, and geueth onely occupienge and defence.
The corporal and worldly Kingdom, will also be and give The same, and gropeth there After, but it is but only groping, and Giveth only occupienge and defence.
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Chapter, of the woman, whiche was grieued with the issew of bloudde, and of the doughter of the chief ruler, which being dead Christ restored to lyfe, preached to the people of Hannouer in Saxon.
Chapter, of the woman, which was grieved with the issue of blood, and of the daughter of the chief ruler, which being dead christ restored to life, preached to the people of Hannover in Saxon.
WElbeloued in the Lord, whan before the space of two yeres, I was called to you, accordinge to the wyl of God our celestiall father, that I might aduaunce your loue and honour dewe vnto God and healthe of your soules by teaching, admonyshing & writinge, I ceased not from that tyme to praye vnfaynedly and diligently God oure heauenli father, that he would vouchesafe to preserue you in holsome doctrine, true fayth and hope of the Gospell,
Well-beloved in the Lord, when before the Molle of two Years, I was called to you, according to the will of God our celestial father, that I might advance your love and honour dew unto God and health of your Souls by teaching, admonishing & writing, I ceased not from that time to pray unfeignedly and diligently God our heauenli father, that he would vouchsafe to preserve you in wholesome Doctrine, true faith and hope of the Gospel,
And now I thanke his fatherly goodnes, that he hath preserued you vnder so many temptations, stormes & ingines of afflictions and persecutions and hath fortified your myndes to cōstaunce,
And now I thank his fatherly Goodness, that he hath preserved you under so many temptations, storms & Engines of afflictions and persecutions and hath fortified your minds to constance,
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and because all your afflictiōs and persecutions haue chaunced to the increase and stabilitie of your sanynge hope, through the fatherly goodnes of God and his singulare counsayll, that ye may be now more strong and more perfite to a deuoute and blessed lyfe in euery exercise, than ye haue bene before.
and Because all your afflictions and persecutions have chanced to the increase and stability of your sanynge hope, through the fatherly Goodness of God and his singular counsel, that you may be now more strong and more perfect to a devout and blessed life in every exercise, than you have be before.
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But forsothe for as muche as the deuil our most cruell and most sworne enemye, doth assaulte and endeuoure to destroye the fayth and doctrine of Christe, by diuerse and continuall temptations, by merualous wiles, by most crafty subtilitie,
But forsooth for as much as the Devil our most cruel and most sworn enemy, does assault and endeavour to destroy the faith and Doctrine of Christ, by diverse and continual temptations, by merualous wiles, by most crafty subtility,
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and an vnuincible sworde, that is to say, the worde of God, the worde of sauyng and eternal veritie, whiche the deuill more feareth and dreadeth tremblyng,
and an unvincible sword, that is to say, the word of God, the word of Saving and Eternal verity, which the Devil more fears and dreads trembling,
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than the exercise of the pure word of God, by which his counsayls and weapons be made blunte and be broken, by whiche also we be fortified in faythe and hope of Christ more and more, that we may fyght valiauntly in spirituall fyghtyng & battayle, against the Lordes of thys worlde, the gouernoures of darkenesse of this time,
than the exercise of the pure word of God, by which his Counsels and weapons be made blunt and be broken, by which also we be fortified in faith and hope of christ more and more, that we may fight valiantly in spiritual fighting & battle, against the lords of this world, the Governors of darkness of this time,
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& admonition, bycause I came agayne to you, God so gouernyng and willinge. Therfore I wil intreate the gospell of this present day of s. Mathew, in the ix. chapter, in which s.
& admonition, Because I Come again to you, God so governing and willing. Therefore I will entreat the gospel of this present day of s. Matthew, in the ix. chapter, in which s.
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Mathew setteth out to vs two notable myracles done of Christ, whiche was written of the Euāgelist to our profyt, that our faith may be stirred vp, renewed, quickened fortifyed and preserued,
Matthew sets out to us two notable Miracles done of christ, which was written of the Euāgelist to our profit, that our faith may be stirred up, renewed, quickened fortified and preserved,
First, Christ restored to health that miserable woman, which was grieued sore with a flixe of bloude xij. yeres, & coulde not be healed with any medicynes.
First, christ restored to health that miserable woman, which was grieved soar with a flix of blood xij. Years, & could not be healed with any medicines.
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& because we knowe that he hath testored her, by hys owne propre power, puttyng away her sickenes, a netessary questyon presenteth it selfe to to vs, which is worthy to be discussed & declared, that is,
& Because we know that he hath testored her, by his own proper power, putting away her sickness, a netessary question presents it self to to us, which is worthy to be discussed & declared, that is,
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In an other place we reade agayn, that faith bryngeth iustice & eternal saluation, whan not withstandynge it is manifest, that our fayth is yet vnperfite & weake, that we be constrayned with the disciples to praye, Lord encrease oure faythe, Vve heare also often in these tymes,
In an other place we read again, that faith bringeth Justice & Eternal salvation, when not withstanding it is manifest, that our faith is yet unperfect & weak, that we be constrained with the Disciples to pray, Lord increase our faith, We hear also often in these times,
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for it is tempted by merueylouse and horrible wayes of the world, which iudgeth that fayth to be a mere folyshenesse, it is tempted also of oure owne propre reason,
for it is tempted by merueylouse and horrible ways of the world, which Judgeth that faith to be a mere folyshenesse, it is tempted also of our own proper reason,
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CHriste prayseth the faithe of the woman, & he doeth that in many places in the histori of the Gospel, ther of it may be easeli vnderstād, that faith shuld be published & exalted with prayses,
Christ Praiseth the faith of the woman, & he doth that in many places in the Histori of the Gospel, there of it may be easeli understand, that faith should be published & exalted with praises,
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Wherfore, fyrst I shall teache & proue, that the prophetes Christe, the Apostles & old writters of the right opiniō & fayth haue preached and published alwayes fayth after the same maner, that it may be sene, that we be reproued & blamed now vnworthely for this doctrine.
Wherefore, fyrst I shall teach & prove, that the Prophets Christ, the Apostles & old witters of the right opinion & faith have preached and published always faith After the same manner, that it may be seen, that we be reproved & blamed now unworthily for this Doctrine.
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Rom. 3 &. 4 also galat. 3. I beseche you, is it a light and litle matter, that Abraham was reputed iust before God for his faith? here surly saith vnto the promises of god is preferreth to al the workes of Abrahā,
Rom. 3 &. 4 also Galatians. 3. I beseech you, is it a Light and little matter, that Abraham was reputed just before God for his faith? Here surly Says unto the promises of god is preferreth to all the works of Abrahā,
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& all thinges shal chaunce prosperouse, And whan the people did synge praises to god in faith, the lorde turned the wiles and crafte of their enemies against thē selfes for the sonnes of Ammō & Moab did arise togither against the Edomites,
& all things shall chance prosperous, And when the people did sing praises to god in faith, the lord turned the wiles and craft of their enemies against them selves for the Sons of Ammō & Moab did arise together against the Edomites,
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and afterwarde they did slea & destroye thier selfes by motual dismēbring, but al the people of Iuda & their king hauing the riche spoile & so great a fortune, rei••ed excedingly.
and afterward they did slay & destroy their selves by motual dismembering, but all the people of Iuda & their King having the rich spoil & so great a fortune, rei••ed exceedingly.
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For whatsoeuer I be leue of the promise of God, & therfore not yet do I see it (for that which is sene is not beleued) I truste that, that shall come & be here after,
For whatsoever I be leave of the promise of God, & Therefore not yet do I see it (for that which is seen is not believed) I trust that, that shall come & be Here After,
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Therfore Esaias teacheth vs that same thing in that chapter, whiche Paule teacheth in the iij. and.iiij. chapters to the Romaynes, and in the.iij. and in the.iij. chapter to the Galatians, that fayth in Christe maketh vs iust. Ieremi. xvij. blessed is the mā which trusteth in the Lord, and whose cōfidēce shall be the Lord.
Therefore Isaiah Teaches us that same thing in that chapter, which Paul Teaches in the iij. and iiij Chapters to the Romans, and in the iij and in the iij chapter to the Galatians, that faith in Christ makes us just. Jeremi. xvij. blessed is the man which Trusteth in the Lord, and whose confidence shall be the Lord.
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but ernestlye and of good wil and courage that he may cleaue to with full trust of harte and constante, taythe to the most true promise of God, whiche can not deceaue, lye and disapointe.
but earnestly and of good will and courage that he may cleave to with full trust of heart and constant, taythe to the most true promise of God, which can not deceive, lie and disapointe.
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but grace and faith, as faithfull fathers haue their eyes fyred vpon their children with the most inclined and ardent affection of harte, that they may kepe them, their harte alwaies fyxed thider, whither their eyes be directed.
but grace and faith, as faithful Father's have their eyes fired upon their children with the most inclined and Ardent affection of heart, that they may keep them, their heart always fixed thider, whither their eyes be directed.
Seest thou not that faith obtaineth also victori wher battalle is begonne with most cruell lyons? the lorde saith in the second of Oseas, shal be trouth she to me in faith forsothe this is the greatest & truest praise of faith, that it is the betruthinge and weddinge ringe, with which we be affyaunced to god,
See thou not that faith obtaineth also Victory where battalle is begun with most cruel lyons? the lord Says in the second of Hosea, shall be troth she to me in faith forsooth this is the greatest & Truest praise of faith, that it is the betruthinge and wedding ring, with which we be affyaunced to god,
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chapter of Mathew, whan christe had sene the faith of the mā sycke in the palsey and theyr faith which brought to christ the man taken with the palsey, lyeng sycke in a bedde, he did forgeue to hym hys syunes and restored hys healthe to him.
chapter of Matthew, when Christ had seen the faith of the man sick in the palsy and their faith which brought to Christ the man taken with the palsy, lying sick in a Bed, he did forgive to him his syunes and restored his health to him.
In the.xxi. chapter of Mathew, ye shalres ceyue all thinges, whatsoeuer ye beleuing shal aske in your prayer. In the ix. chapter of Marke, to men beleuing all thinges are possible.
In the xxi chapter of Matthew, you shalres ceyue all things, whatsoever you believing shall ask in your prayer. In the ix. chapter of Mark, to men believing all things Are possible.
In the xviij. chap. of Luke Faith is called the gyfte of God, And through the holy Gospel of Iohn, God promiseth euerlastinge lyfe to them that beleue in Christe. In the xv. chapter of the Actes, Peter tea cheth that fayth purifieth our hartes. And in the xvi.
In the xviij. chap. of Luke Faith is called the gift of God, And through the holy Gospel of John, God promises everlasting life to them that believe in Christ. In the xv. chapter of the Acts, Peter tea Cheth that faith Purifieth our hearts. And in the xvi.
of the Act. whā the kepar of the prison sayth to Paul & Sila, Maisters what thing must I do, that I may be saued? They answered to him, beleue in the Lord Iesu,
of the Act. when the kepar of the prison say to Paul & Silas, Masters what thing must I do, that I may be saved? They answered to him, believe in the Lord Iesu,
How often sayth Paule, that fayth without workes iustifyeth, whiche thynge the auncient Doctours of the church of ryght opinyon and fayth setfurthe by these wordes: onely fayth iustifyeth.
How often say Paul, that faith without works Justifieth, which thing the ancient Doctors of the Church of right opinion and faith setfurthe by these words: only faith Justifieth.
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Wherfore let no man suffre hymself to be leadde awaye from the trueth by the rebukes of oure aduersaryes, by whiche they ouerthrowe vs. That not any man may be troubled lightly, and called away from the true sentence, we shall shewe the causes wherfore scripture prayseth and exalteth so greatly faith in Christ.
Wherefore let no man suffer himself to be lead away from the truth by the rebukes of our Adversaries, by which they overthrown us That not any man may be troubled lightly, and called away from the true sentence, we shall show the Causes Wherefore scripture Praiseth and Exalteth so greatly faith in christ.
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Faythe in vs is vnperfite, & euereaceth from day to day, & for that cause it is not so perfite a work by it selfe, that so great thynges may be attributed and gyuen for the perfection of it selfe.
Faith in us is unperfect, & euereaceth from day to day, & for that cause it is not so perfect a work by it self, that so great things may be attributed and given for the perfection of it self.
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For because the Gospel sheweth, offereth & gyueth to vs Iesu Christe the Sonne of God, whiche alone and no other hath delyuered vs from synne and death,
For Because the Gospel shows, Offereth & gyveth to us Iesu Christ the Son of God, which alone and no other hath Delivered us from sin and death,
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Vvherfore note ye diligentlye and forgette not, that true fay the in Christe is onely the true meane and instrument, by which we laye hande on, apprehende and receyue the mercye of God promysed to vs in Christ,
Wherefore note you diligently and forget not, that true faith thee in Christ is only the true mean and Instrument, by which we say hand on, apprehend and receive the mercy of God promised to us in christ,
But whan we heare that faith is greatly praysed let vs not thinke that there is suche a perfection in vs, whiche hath deserued so great testification in wordes, honoures and prayses.
But when we hear that faith is greatly praised let us not think that there is such a perfection in us, which hath deserved so great testification in words, honours and praises.
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Therforouer thoughtes must be anone directed vnto Christe, vnto whome faythe casteth it selfe, to whome it fasteneth and conioyneth it selfe, to whome it cleaueth,
Therefore thoughts must be anon directed unto Christ, unto whom faith Cast it self, to whom it fasteneth and conjoineth it self, to whom it cleaveth,
Faythe is alwayes vnperfyte, but Christe to whome faith afflixed cleaue to, is not vnperfite, but the true, infinite, and vnmeasurable treasure of all perfection.
Faith is always unperfect, but Christ to whom faith afflixed cleave to, is not unperfect, but the true, infinite, and unmeasurable treasure of all perfection.
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forasmuch as no creature myghte delyuer vs, and therfor we should hane peryshed, than God fende and gaue to vs hys owne propre sonue vnto a redemer, that he myght be oure redemption i. Corinth i. In conclusyon we haue all fulnesse in Christ, and we haue these thynges in hym mooste sufficiently, mooste plenteously and most abundauntly, whiche we haue nede of:
forasmuch as no creature might deliver us, and Therefore we should have perished, than God fend and gave to us his own proper sonue unto a redeemer, that he might be our redemption i. Corinth i. In conclusion we have all fullness in christ, and we have these things in him most sufficiently, most plenteously and most abundantly, which we have need of:
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But whan we praise so greatly fayth, than we speake of true faythe in Christ, which is a certayne liuely trust & hope of the grace of God, whiche he hath promysed to vs in Christe, that is to say, yt he wyl forgeue to vs all oure synnes for Christes sake, whiche hath satisfyed for our synnes, he wil repute vs iuste,
But when we praise so greatly faith, than we speak of true faith in christ, which is a certain lively trust & hope of the grace of God, which he hath promised to us in Christ, that is to say, that he will forgive to us all our Sins for Christ's sake, which hath satisfied for our Sins, he will repute us just,
And whan scripture prayseth thys fayth, thā is ye grace and mercy of god, for this fayth is ye trust vnto ye meregrace of god promysed for christes sakerther for thei mē must uede be rude, dismaied, vnaduised yea frowarde and maliciouse, whiche can not suffre, that ye most abundaunt grace of God, by whiche we ware delyuered from the power of darkenesse be praysed and exalted.
And when scripture Praiseth this faith, than is the grace and mercy of god, for this faith is the trust unto you meregrace of god promised for Christ's sakerther for they men must uede be rude, dismayed, unadvised yea forward and malicious, which can not suffer, that you most abundant grace of God, by which we beware Delivered from the power of darkness be praised and exalted.
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The worlde hearyng this, standeth by with styf & astouyeng eyes, & reasō mocketh, for it semeth incredible and a mere folyshenes, that a deformed, mortall, colde, styffe, and stynkyng caryon sleapeth.
The world hearing this, Stands by with styf & astouyeng eyes, & reason mocks, for it Seemeth incredible and a mere folyshenes, that a deformed, Mortal, cold, stiff, and stinking carrion Sleepeth.
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Whosoeuer hath not the gospel, or beleueth not it, he cā knowe nothing of the resurrectiō nor of eternal lyfe, which thing ye blind & ignorant gētiles, witnesseth sufficiētly in their writtynges. Therfor sayeth Paule. i. Cor. ij.
Whosoever hath not the gospel, or Believeth not it, he can know nothing of the resurrection nor of Eternal life, which thing you blind & ignorant Gentiles, Witnesseth sufficiently in their writings. Therefore Saith Paul. i. Cor. ij.
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And this is the desteny of the gospell alwayes in the worlde, that it is supposed & called folyshenesse.i. Cor. i. Whan Paul in the.xxvi. of the Actes teached of the resurrection of the dead the lieuetenaunt Festus iudged that he was madde.
And this is the destiny of the gospel always in the world, that it is supposed & called folyshenesse i Cor. i. When Paul in the xxvi of the Acts teached of the resurrection of the dead the lieutenant Festus judged that he was mad.
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At Athenes they called the sermones of Paul of the resurrection a babblynge, although they auaunted that there was the fountayne of al artes, sciences, and wysedome, the xvij. of the Actes.
At Athens they called the Sermons of Paul of the resurrection a babbling, although they avanted that there was the fountain of all arts, sciences, and Wisdom, the xvij. of the Acts.
The Sadducees amōg the Iewes iudged that the sermones of Christe of the resurrection was a certayne tryflyng fable & thynges impossyble. Math. xxij. And Augustyne writeth in the.xxij. boke de ciui. dei. the.v. Chapter.
The Sadducees among the Iewes judged that the Sermons of Christ of the resurrection was a certain trifling fable & things impossible. Math. xxij. And Augustine Writeth in the xxij book de ciui. dei. the v Chapter.
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The secōd point, that is to say, that mē notwithstāding hath beleued this thinge, although it was incredible, they be constrayned to see before ther eyes it,
The secōd point, that is to say, that men notwithstanding hath believed this thing, although it was incredible, they be constrained to see before their eyes it,
forasmuche as the resurrection of the dead is beleued so stedfastly & constat̄ly throughout al the worlde of al christianes, yt therfor they may dispise this lyfe with al his ryches, profittes, pleasures,
forasmuch as the resurrection of the dead is believed so steadfastly & constatnly throughout all the world of all Christians, that Therefore they may despise this life with all his riches, profittes, pleasures,
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but it can see nothyng els here, than these thynges, which may be apprehended, with corporal & outward senses, that is to say, a wenche theyr lyeng, styf, horryble in sight, deade and destitute of alher strenghtes:
but it can see nothing Else Here, than these things, which may be apprehended, with corporal & outward Senses, that is to say, a wench their lying, styf, horrible in sighed, dead and destitute of alher strengths:
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Here speaketh the creatoure and first maker himself of al thynges of hys own creature, which he made before of nothing of whome Iohn and Paule beare witnesse, that al thynges be made by hym,
Here speaks the creator and First maker himself of all things of his own creature, which he made before of nothing of whom John and Paul bear witness, that all things be made by him,
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of health, in their lyfe, in whiche Messyas presente dyd these selfe workes, which be attributed & assigned to his first coming in scriptures, in whiche tyme he declareth also hym self a true & perfite sauyour of our bodies & soules.
of health, in their life, in which Messias present did these self works, which be attributed & assigned to his First coming in Scriptures, in which time he Declareth also him self a true & perfect Saviour of our bodies & Souls.
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but he calleth hym in thesame chapter clerely & well to the purpose Iehouah, or god our iustice, which thing nether the Iewes nor christianes may deuye, whyche hath knowen the holy tonge. Also in. xxij. psalme, and in the prophete Abdia, the kingdome is the lordes or gods.
but he calls him in The same chapter clearly & well to the purpose Jehovah, or god our Justice, which thing neither the Iewes nor Christians may deuye, which hath known the holy tongue. Also in. xxij. psalm, and in the Prophet Abdias, the Kingdom is the Lords or God's.
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In bothe the places the speche is of Messias or of Christe, and it calleth hym by thesame name by whiche scripture nameth in euery place the trewe and onely God, maker of heauē and earth,
In both the places the speech is of Messias or of Christ, and it calls him by The same name by which scripture names in every place the true and only God, maker of heaven and earth,
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Secōdely yt law & the prophetes teache vs, what is the ministratiō of Messias, or what he hys workes which he wolde do after in earthe, that is to say to put away synnes, to slea death, to redeme his chosē mē frō power of death, to call again dead men vnto lyfe,
Secōdely that law & the Prophets teach us, what is the ministration of Messias, or what he his works which he would do After in earth, that is to say to put away Sins, to slay death, to Redeem his chosen men from power of death, to call again dead men unto life,
Of these the Iewes might haue gottē forsothe to them selfes so great vnderstandinge, if they had takē heede, that they wolde not haue mocked the wordes of Christ, saing, the whenche sleapeth,
Of these the Iewes might have got forsooth to them selves so great understanding, if they had taken heed, that they would not have mocked the words of christ, saying, the whenche Sleepeth,
And 3. chapter he teacheth who shall take away and destroie death, truely, the sede of the woman, whiche shoulde after tread doune the head of the serpēt the deuyll, that is to say to ouerthrowe & destroie his Kingedome.
And 3. chapter he Teaches who shall take away and destroy death, truly, the seed of the woman, which should After tread down the head of the serpent the Devil, that is to say to overthrown & destroy his Kingdom.
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The sede of the womā, that is to say christ should breake and trouble this kingdome and this power of syune and death, holde faste and slea synne, and kyl death. Esa. xxxxiij. whan Christ had said, thou hast made me to serue in thy synnes, thou hast geuē labour to me in thy iniquities, he reherseth anone.
The seed of the woman, that is to say Christ should break and trouble this Kingdom and this power of syune and death, hold fast and slay sin, and kill death. Isaiah xxxxiij. when christ had said, thou hast made me to serve in thy Sins, thou hast given labour to me in thy iniquities, he rehearseth anon.
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If he putteth awai sinne or iniquities, from whense death cometh, than withoute all controuersy he putteth away death the wages of synne Esa. xxv. the prophete sayth of Messias, he shall throwe doune headlynge, or consume death for euer.
If he putteth Away sin or iniquities, from whence death comes, than without all controversy he putteth away death the wages of sin Isaiah xxv. the Prophet say of Messias, he shall throw down headlynge, or consume death for ever.
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Osee xiij I shall delyuer them from the power of death, I shall redeme them frō death O death I shal be thy death. Esa. ix. Christe is called the father of the world to come, or father euerlastingly.
Hosea xiij I shall deliver them from the power of death, I shall Redeem them from death Oh death I shall be thy death. Isaiah ix. Christ is called the father of the world to come, or father everlastingly.
Ye see here of now, how great and grosse blyndenesse was in Iewry, whā Christe was sent to them, he declareth by mightie and meruailous workes & myracles that he is very Messias, whiche scripture promysed sauiour & delyueret of the whole worlde,
You see Here of now, how great and gross blindness was in Iewry, when Christ was sent to them, he Declareth by mighty and marvelous works & Miracles that he is very Messias, which scripture promised Saviour & delyueret of the Whole world,
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as also the seruauntes of the house of the lieuetenaunt meetinge their maister, shewe that the whench is deade, that he should not offend Christ Therfor they myght not say that the whenc did lie in a traunse or a swoune,
as also the Servants of the house of the lieutenant meeting their master, show that the whench is dead, that he should not offend christ Therefore they might not say that the whenc did lie in a trance or a swoon,
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And therfor they ware cōstrained after, to knowledge and confesse that a trew miracle was done here, that is to say, that the whench was called againe trewly from death vnto lyfe.
And Therefore they beware constrained After, to knowledge and confess that a true miracle was done Here, that is to say, that the whench was called again truly from death unto life.
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Matthew declared this myracle in fewe words, but Marc, and Luc, adde to that anone after that Christ had said, whenche ryse thou vp, her spirite returned,
Matthew declared this miracle in few words, but Marc, and Luke, add to that anon After that christ had said, whenche rise thou up, her Spirit returned,
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Some mē suppose that that miracle which Math. declareth, where Christe onely raiseth vp again the dead whēche by touching her, is an other miracle, from that whiche Luke & Marke declare, whome they suppose to write of a whenche of ij peres olde, the doughter of a chiefman of the synagoge, whose name was Iairus but I haue supposed hither to with Ensebius, Hierome, Augustine in the ij, boke of the consent of the Euāgelistes the xxvi chapter,
some men suppose that that miracle which Math. Declareth, where Christ only Raiseth up again the dead whenche by touching her, is an other miracle, from that which Luke & Mark declare, whom they suppose to write of a whenche of ij Peers old, the daughter of a chiefman of the synagogue, whose name was Jairus but I have supposed hither to with Eusebius, Jerome, Augustine in the ij, book of the consent of the Evangelists the xxvi chapter,
& it should remaine death and euerlastinge sleape against all the power of the whole worlde, whiche might not at any tyme breake & vanquishe euerlastingly this sleape,
& it should remain death and everlasting sleep against all the power of the Whole world, which might not At any time break & vanquish everlastingly this sleep,
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because Christ (for asmuche as he him self is almighty lyfe and euerlastinge fontaine of al lyfe) speaketh onely one word, Lazarus come thou fourth. Iohn the.xi. Ionge man.
Because christ (for asmuch as he him self is almighty life and everlasting fontaine of all life) speaks only one word, Lazarus come thou fourth. John the xi Long man.
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and death is constrayned to departe, and the selfe lyfe to returne, as here Matthew the ix. anone after he helde the hande of the whenche, the soule returneth vnto the body.
and death is constrained to depart, and the self life to return, as Here Matthew the ix. anon After he held the hand of the whenche, the soul returns unto the body.
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The fathers of trew faith hath wined and consydered with muche more diligence, than we this diuine power of Christ, which he hath declared in raisyng vp the dead by onely touchinge,
The Father's of true faith hath wined and considered with much more diligence, than we this divine power of christ, which he hath declared in raising up the dead by only touching,
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So he raised vp the doughter of iairus by his worde & touchinge of her body frō death, whiche warke was done of him whiche is God & mā in one person,
So he raised up the daughter of Jairus by his word & touching of her body from death, which work was done of him which is God & man in one person,
for he called not againe the dead vnto life alwaies by his onely word, but also by touchinge, that he might declare & trache that his body also might make lyuely & quicken,
for he called not again the dead unto life always by his only word, but also by touching, that he might declare & trache that his body also might make lively & quicken,
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how than should we not liue whiche do eate the flesh of Christe? Ther is no doubte but he will bringe & reforme them to perpetuall lyfe, which be partakers of him,
how than should we not live which do eat the Flesh of Christ? There is no doubt but he will bring & reform them to perpetual life, which be partakers of him,
but also this grosse & eartly body, must nedes be brought to a perpetuall lyfe by tastinge, touching and by meate, whichis conueniēt and agreat to his nature, Hilarius speaketh almost after the same maner of the se thinges also vpon Matthew the. ix. chapter.
but also this gross & eartly body, must needs be brought to a perpetual life by tasting, touching and by meat, Whichis convenient and agreat to his nature, Hilary speaks almost After the same manner of the se things also upon Matthew the. ix. chapter.
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Luke saith in the.vij. of the actes, ye Steuen sleaped whā he was stoned. Paul i. Corin. xv. nameth Christ the fyrst fruites of them whiche had sleaped, & he saith, we all shall not sleape also he saith i. tes. 4. brethrē I wil not that ye be ignoraunt of these which hath sleaped, that ye be not sory &c. Also Dauiel hath spoken in the xij.
Luke Says in the vij of the acts, the Stephen sleaped when he was stoned. Paul i. Corin. xv. names christ the fyrst fruits of them which had sleaped, & he Says, we all shall not sleep also he Says i. tes. 4. brothers I will not that you be ignorant of these which hath sleaped, that you be not sorry etc. Also Daniel hath spoken in the xij.
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after this maner of corporal death, for sosaith he many of them whiche sleape in the dust of the earth, shal awake, here he calleth the resurrection to come in the last day awakinge, all these forsoth be very great consolation to all Christianes,
After this manner of corporal death, for sosaith he many of them which sleep in the dust of the earth, shall awake, Here he calls the resurrection to come in the last day awaking, all these forsooth be very great consolation to all Christians,
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Now let vs heare wherfor scripture compareth our death to natural sleape fyrst whosoeuer sleapeth naturally, he resteth from those thoughtes and laboures, which he suffereth that watche• and he reneweth his strēghtes by that rest,
Now let us hear Wherefore scripture compareth our death to natural sleep fyrst whosoever Sleepeth naturally, he rests from those thoughts and labours, which he suffers that watche• and he Reneweth his strengths by that rest,
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whan he waketh he is not so wery as he was, before he did take the sleape but quicke of spirite and witte, freshe, stronger his strēghtes being renewed,
when he waketh he is not so weary as he was, before he did take the sleep but quick of Spirit and wit, fresh, Stronger his strengths being renewed,
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So also our death is a rest frō all care, heuinesse, thoughtes and laboures of this lyfe a litle whyle enduring, miserable, most punished and most full of aduersitie,
So also our death is a rest from all care, heaviness, thoughts and labours of this life a little while enduring, miserable, most punished and most full of adversity,
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Christ our God may cal againe so easely and much more easely deade men vnto lyfe, whose soules be not deade nor may die, Math. x. but be in the hāde of Christe.
christ our God may call again so Easily and much more Easily dead men unto life, whose Souls be not dead nor may die, Math. x. but be in the hand of Christ.
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and corporall death or sleape is conuerted and ordeined here to vs by him vnto a necessary and holsome medicine, that is to say, that synne and the body of synne may haue sometyme their end,
and corporal death or sleep is converted and ordained Here to us by him unto a necessary and wholesome medicine, that is to say, that sin and the body of sin may have sometime their end,
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But although Christ raiseth vp also so easely wicked men from corporall death, as vs, not withstandinge the death of deuout and godly men is called properly a sleape,
But although christ Raiseth up also so Easily wicked men from corporal death, as us, not withstanding the death of devout and godly men is called properly a sleep,
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and is afterward as a certaine abominable thīg cast vnto the earth, tarieng that God may raise it vp to euerlastinge ponishement, that it may be made a fyrebrande of hell, which burneth alwaies,
and is afterwards as a certain abominable thing cast unto the earth, tarrying that God may raise it up to everlasting ponishement, that it may be made a fyrebrande of hell, which burns always,
like as an euill doar worthy to be headed, whiles he sytteth bounden in prison & cage, knowinge ye a very sure rewarde or whele is at haude, althongh yt punishemēt is differred a few daies,
like as an evil doar worthy to be headed, while he Sitteth bounden in prison & cage, knowing you a very sure reward or wheel is At haude, althongh that punishment is differed a few days,
Athanasins writinge of diuerse questions vseth this symilitude, as Luke teacheth vs of the riche man lieng in tourmētes in the.xvi. chapter, and desyreth greatly at ye least his tung to be refreshed of Lazarus,
Athanasians writing of diverse questions uses this symilitude, as Luke Teaches us of the rich man lying in tormets in the xvi chapter, and desireth greatly At you lest his tongue to be refreshed of Lazarus,
But Lazarus had consolation & rest in the bosome of Abraham, wher that blessed kepar tariethto gither with the sanctes vntil all the chosen be borne & be called, for they holy fathers (as Paul saith in ye xi chapter to the Hebrues) receiued not the promise,
But Lazarus had consolation & rest in the bosom of Abraham, where that blessed kepar tariethto gither with the sanctes until all the chosen be born & be called, for they holy Father's (as Paul Says in you xi chapter to the Hebrews) received not the promise,
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because God had prouided a certain better thīg for vs, that they should not be made perfecte with out vs. It is plainly a contrary thing betwene them and which haue not beleued to the gospel of Iesu christ,
Because God had provided a certain better thing for us, that they should not be made perfect with out us It is plainly a contrary thing between them and which have not believed to the gospel of Iesu Christ,
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& the denout & Godly men, fyrst the bodies of the deuout and godly men be so holy reliques, that the wicked misheuous mē be vnworthy to beholde with their eyes deuout & godly men,
& the devout & Godly men, fyrst the bodies of the devout and godly men be so holy Relics, that the wicked misheuous men be unworthy to behold with their eyes devout & godly men,
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This most sure hope was somuch worth alwaies with deuout faithful Christianes, that they did not caste away their bodies as som most vile and naughty carion,
This most sure hope was So much worth always with devout faithful Christians, that they did not cast away their bodies as Some most vile and naughty carrion,
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as that gētile Philosopher diogenes, but they honoured it as a welbeloued cōpanion and tellowe worker of their blessed soule and buried it honorably.
as that gentile Philosopher diogenes, but they honoured it as a well-beloved Companion and tellowe worker of their blessed soul and buried it honorably.
And as we see here that a great cōpany of mē was presēt before the house of this principal mā of the sinagoge, that hys doughter beīg dead, might be brought houorabely to ye sepulture, & be buried.
And as we see Here that a great company of men was present before the house of this principal man of the synagogue, that his daughter being dead, might be brought houorabely to you sepulture, & be buried.
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For they had hearde & learned of scriptures to haue a sure hope, that it shuld be thereafter, that that self body shuld reuiue, raysed vp agayne in the owne tyme:
For they had heard & learned of Scriptures to have a sure hope, that it should be thereafter, that that self body should revive, raised up again in the own time:
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for the Iewes hath the promise & the word of God, that is to say, the gospell of Iesu Christ, whiche we haue, whiche is the promyse of eternal lyfe. ij. Tim. i. Paul calleth this hope in the xxviij. of the Act. a hope of Israel, that is to say, which al true Israelites or deuout Iewes loked for.
for the Iewes hath the promise & the word of God, that is to say, the gospel of Iesu christ, which we have, which is the promise of Eternal life. ij. Tim. i. Paul calls this hope in the xxviij. of the Act. a hope of Israel, that is to say, which all true Israelites or devout Iewes looked for.
The greke church also calleth the court or that plase of sepulchres or tōbes cemiterium, that is to say, a place of sleapyng, that they shuld not doubt that mē there buryed should sleape & rest vnto the laste day onely, in which they shal aryse agayne vnto euerlastynge lyfe.
The greke Church also calls the court or that Place of sepulchres or tombs cemiterium, that is to say, a place of sleeping, that they should not doubt that men there buried should sleep & rest unto the laste day only, in which they shall arise again unto everlasting life.
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But bechaunche some man wil say, than why mock the Christ, if thei knewe by the word of God, that dead mē should aryse agayn? I answer, thei waxe not al true Israelites, that is to say, faithfull Chistianes,
But bechaunche Some man will say, than why mock the christ, if they knew by the word of God, that dead men should arise again? I answer, they wax not all true Israelites, that is to say, faithful Christians,
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Wherfor the men in our tymes be wycked and Saduceis, whiche worshippe not fearfully the churcheyardes of Christianes, and setteth nothinge by an honourable sepulture,
Wherefore the men in our times be wicked and Sadducees, which worship not fearfully the churcheyardes of Christians, and sets nothing by an honourable sepulture,
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All faythful Christianes, as wel among the Iewes, as the gentiles, worshipped alwayes fearefully sepultures, as bothe the testamentes beareth witnesse.
All faithful Christians, as well among the Iewes, as the Gentiles, worshipped always fearfully sepultures, as both the Testaments bears witness.
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& they which haue done good, shall come fourth vnto the resurrectiō of lyfe, but they which haue done euil, shall come fourth vnto resurrectiō of iudgemēt.
& they which have done good, shall come fourth unto the resurrection of life, but they which have done evil, shall come fourth unto resurrection of judgement.
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So also Chrisostome wont to apply these miracles, & drawe them to an Article of our faith of the mystery of the resurrection, that we may fortifie by thēthe faith of that generall resurrection, which shalbe in the later commyng of christ,
So also Chrysostom wont to apply these Miracles, & draw them to an Article of our faith of the mystery of the resurrection, that we may fortify by thenthe faith of that general resurrection, which shall in the later coming of Christ,
Therfor whan temptations inuade vs in these greatest articles, that is to saye, of resurrection and lyfe to come, that they may ouerthrowe & destroye oure faythe of the diuine promyse to vs,
Therefore when temptations invade us in these greatest Articles, that is to say, of resurrection and life to come, that they may overthrown & destroy our faith of the divine promise to us,
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He sayd ye he wolde send his holy ghost for ernest money of the celestial heritage, ye also was done, He promysed ye he wold publishe abrode the gospel, throughout ye hole world & cal the gentiles to euerlastyng lyfe.
He said you he would send his holy ghost for earnest money of the celestial heritage, you also was done, He promised you he would publish abroad the gospel, throughout you hold world & call the Gentiles to everlasting life.
Hè dyd yt also, he promised yt he wolde saue & defend hys welbeloued people, faithful christianes, in ye world among so many deuils & impedimētes, yt they may perseuer & abyde vnto ye ende. He did yt also.
He did that also, he promised that he would save & defend his well-beloved people, faithful Christians, in the world among so many Devils & impediments, that they may persever & abide unto you end. He did that also.
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He shal come vnto iudgement, he shall rayse vp frō ye sea & earthe, all dead mē frō Adā vnto the last mā, he shal leade good mē vnto his king dō, he shal thruste doune euil mē to ye helles vnto euer lasting tourmētes.
He shall come unto judgement, he shall raise up from you sea & earth, all dead men from Adā unto the last man, he shall lead good men unto his King dom, he shall thrust down evil men to you Hells unto ever lasting tormets.
Thou readest ye dette, & yu feast what is payed, wherfor doubtest thou, but also he will performe & pay ye reste? By what faythful execution of promyse he hath payed those thinges, which we haue receyued now, by thesame faithful executiō of promyse, he wil pay those thynges which rest & remayne,
Thou Readest the debt, & thou feast what is paid, Wherefore doubtest thou, but also he will perform & pay you rest? By what faithful execution of promise he hath paid those things, which we have received now, by The same faithful execution of promise, he will pay those things which rest & remain,
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& he shal rayse vs vp agayne, & he wil trāsfigure our bodyes, which be now vyle, yt he may make thē lyke to hys gloriouse body, in effect or vertue, by which it may also make subiect to it self al thynges. Phil. iij. These be sayd of this gospel.
& he shall raise us up again, & he will transfigure our bodies, which be now vile, that he may make them like to his glorious body, in Effect or virtue, by which it may also make Subject to it self all things. Philip iij. These be said of this gospel.
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