so againe, to affirme that to be corruptible bread, which indeed is very God; or that to be very God, which indeed is corruptible bread; both are extreamly foolish.
so again, to affirm that to be corruptible bred, which indeed is very God; or that to be very God, which indeed is corruptible bred; both Are extremely foolish.
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for if you chuse neither, then are you cōdemnable of irreligion: and if you cleane to the false, then are you culpable of impiety or idolatry, if not blaspheming.
for if you choose neither, then Are you condemnable of irreligion: and if you clean to the false, then Are you culpable of impiety or idolatry, if not blaspheming.
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Hee thought good not onely to haue it recorded in Scriptures, and published all the world ouer what he had done for vs (though that might haue beene thought sufficient for beleeuers,) but also to ordaine certain visible tokens and formes of remembring His such performance:
He Thought good not only to have it recorded in Scriptures, and published all the world over what he had done for us (though that might have been Thought sufficient for believers,) but also to ordain certain visible tokens and forms of remembering His such performance:
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that so as His word did inwardly, these seales might outwardly, seuerally in Baptisme, and ioyntly in this Communion, expresse and impart vnto men the benefit of His incarnation and suffring;
that so as His word did inwardly, these Seals might outwardly, severally in Baptism, and jointly in this Communion, express and impart unto men the benefit of His incarnation and suffering;
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and we thereby to haue both His hand and seales to our redemption. Which seales also that they might the more inseparably be made one with His testament,
and we thereby to have both His hand and Seals to our redemption. Which Seals also that they might the more inseparably be made one with His Testament,
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and withall at the first blush more liuely represent the substance thereof; He thought good to stampe and imprint them with his owne image and superscription:
and withal At the First blush more lively represent the substance thereof; He Thought good to stamp and imprint them with his own image and superscription:
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and therefore here in the text calleth the bread expressely His bodie, as an other Scripture likewise calleth the other seale, His blood: (the spirit, water, and blood are one :) And all this finally the rather, that wheras the old Testament had beside the same word inwardly containing it,
and Therefore Here in the text calls the bred expressly His body, as an other Scripture likewise calls the other seal, His blood: (the Spirit, water, and blood Are one:) And all this finally the rather, that whereas the old Testament had beside the same word inwardly containing it,
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and finally beeing likewise cloathed and stamped with the names of the things signified (Circumcision beeing called the Couenant, whereof it was but a seale,
and finally being likewise clothed and stamped with the names of the things signified (Circumcision being called the Covenant, whereof it was but a seal,
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and the Feast the Passeouer, whereof it was but a celebration) it might hereby come to passe, that the new Testament should most perfitly resemble as well as accomplish the old;
and the Feast the Passover, whereof it was but a celebration) it might hereby come to pass, that the new Testament should most perfectly resemble as well as accomplish the old;
as, when it calls Him, a rocke, a stone, a lyon, a lambe, a starre, a dore, a vine, the way, the truth, the life, the resurrection, our head, our roote, our garment, our dwelling, our shepheard, our peace, &c. But aboue all, our Sauiour Himselfe so abounding in this kind,
as, when it calls Him, a rock, a stone, a Lion, a lamb, a star, a door, a vine, the Way, the truth, the life, the resurrection, our head, our root, our garment, our Dwelling, our shepherd, our peace, etc. But above all, our Saviour Himself so abounding in this kind,
as that He •orbare not in His publike morals (when He meant to be most plaine,) to bid men out off the offending hand, and plucke out the offending eye ;
as that He •orbare not in His public morals (when He meant to be most plain,) to bid men out off the offending hand, and pluck out the offending eye;
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as with Nicodemus for so plaine vnderstanding His tearme of beeing borne againe ; with the Disciples for their no better vnderstanding the leauen of the Pharises;
as with Nicodemus for so plain understanding His term of being born again; with the Disciples for their no better understanding the leauen of the Pharisees;
in so much as Paul was not nice to say plainely, the rocke was Christ: as also he saith to all beleeuers, now are yee the bodie of Christ, and members in particular: Yea, we are the members of His body, of His flesh, and of His bones.
in so much as Paul was not Nicaenae to say plainly, the rock was christ: as also he Says to all believers, now Are ye the body of christ, and members in particular: Yea, we Are the members of His body, of His Flesh, and of His bones.
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And yet should not he be thought (at least) distempred in his wittes, that would hereupon inferre a substantiall change of that water? though with farre lesse dishonour vnto God might such a consequence be inferred, and with farre better colour:
And yet should not he be Thought (At least) distempered in his wits, that would hereupon infer a substantial change of that water? though with Far less dishonour unto God might such a consequence be inferred, and with Far better colour:
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In which sense also Paulinus: The heauenly water (saith he in his poeme) marrieth with elementall water; and so (concipit vndi Deum) the water conceiueth God our Sauiour.
In which sense also Paulinus: The heavenly water (Says he in his poem) Marrieth with elemental water; and so (concipit vndi God) the water conceiveth God our Saviour.
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Againe, if the letter must be of such force (though the letter is made to serue not to master our meanings) why may not euery beleeuer account himselfe a member of Christ indeed,
Again, if the Letter must be of such force (though the Letter is made to serve not to master our meanings) why may not every believer account himself a member of christ indeed,
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and substantially according to those alleadged sayings of Paul? especially considering how the beleeuers are in Scripture vsually said to be changed, conuerted, renewed, new created, &c. but neuer was it so said of this bread? Or why shall not euery beleeuer expect as well a litterall performance of that promise of Christ,
and substantially according to those alleged sayings of Paul? especially considering how the believers Are in Scripture usually said to be changed, converted, renewed, new created, etc. but never was it so said of this bred? Or why shall not every believer expect as well a literal performance of that promise of christ,
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when He saith, Behold, I stand at the doore and knocke, and willsup with him that openeth? it beeing of the two, more conceiueable (how thinke you) that He should personally become our companion at supper, then the supper it selfe. To conclude;
when He Says, Behold, I stand At the door and knock, and willsup with him that Openeth? it being of the two, more conceivable (how think you) that He should personally become our Companion At supper, then the supper it self. To conclude;
As Christs Apostles, and the Scriptures, so finally all sorts of men, both holy and common, doe ordinarily vse words, both beyond and beside the litterall sense:
As Christ Apostles, and the Scriptures, so finally all sorts of men, both holy and Common, do ordinarily use words, both beyond and beside the literal sense:
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which forme of speech the Scripture also does not abhorre: and partly finally to make our speech therby the more pearcing, significant, and emphaticall;
which Form of speech the Scripture also does not abhor: and partly finally to make our speech thereby the more piercing, significant, and emphatical;
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as when we say, the fields laugh, the sea roare, &c. or when we call that our heart, our ioy, our glory, or our strength, which wee glory, delight, or put confidence in.
as when we say, the fields laugh, the sea roar, etc. or when we call that our heart, our joy, our glory, or our strength, which we glory, delight, or put confidence in.
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or significantly, or (as departers vse to speake) pathetically, or (as founders take leaue to speake) peculiarly, call that His body, which he meant for a pledge;
or significantly, or (as departers use to speak) pathetically, or (as founders take leave to speak) peculiarly, call that His body, which he meant for a pledge;
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or earnest seale, signe, token, commemoration, celebration, exhibition conueyance, deed and sta•e, Ses•e, testament; or to vse one word •orall, which is generally vsed of •ll;
or earnest seal, Signen, token, commemoration, celebration, exhibition conveyance, deed and sta•e, Ses•e, Testament; or to use one word •orall, which is generally used of •ll;
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but •nto them which haue their •ares neuer so little touched •ith the language of Canaan, how •n it seeme otherwise then most •ire, sincere, and sensible;
but •nto them which have their •ares never so little touched •ith the language of Canaan, how •n it seem otherwise then most •ire, sincere, and sensible;
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But this kind of proofe, which proceedes vpon testimonies, in this our short intended Treatise, wee purpose to be sparing in both because out of the mouth of two or three,
But this kind of proof, which proceeds upon testimonies, in this our short intended Treatise, we purpose to be sparing in both Because out of the Mouth of two or three,
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as also for that late Writers of principall reading & learning, haue alreadie published, and still doe, intire Tractates, containing the full consent of Antiquitie in this point:
as also for that late Writers of principal reading & learning, have already published, and still do, entire Tractates, containing the full consent of Antiquity in this point:
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the corruption also of editions, imperfection of translations, and vnworthinesse of Authors, may make vs the lesse to set by this Testimoniall proofe in matter of faith;
the corruption also of editions, imperfection of Translations, and unworthiness of Authors, may make us the less to Set by this Testimonial proof in matter of faith;
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which holy direction wee of these latter times may take more especially vnto our selues, for that we liue neere or neerest vnto those dayes whereof the Lord thus speaketh;
which holy direction we of these latter times may take more especially unto our selves, for that we live near or nearest unto those days whereof the Lord thus speaks;
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but else when light so abounds in the house (and what house is void of necessary light when the Sunneshines) then to goe into the yard for it, is but a gadding disposition,
but Else when Light so abounds in the house (and what house is void of necessary Light when the Sunshines) then to go into the yard for it, is but a gadding disposition,
that which is so open and glaring beeing a dazler and confounder, and which who so vseth himselfe vnto, may happe in the ende to be depriued of the light he hath,
that which is so open and glaring being a dazler and confounder, and which who so uses himself unto, may happen in the end to be deprived of the Light he hath,
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and be driuen to seeke out of himselfe to bee resolued in most palpable things. A notable example whereof our Aduersaries haue made them•elues in the present cause.
and be driven to seek out of himself to be resolved in most palpable things. A notable Exampl whereof our Adversaries have made them•elues in the present cause.
For whilest they would not be con•ent with that light which the window of our Sauiours words lets in [ Doe this in remembrance of me, ] but must needs be rouing and ranging abroad, passing and compassing seas and lands, tossing and ransaking all manner of writings whereby to find in this His Bodie, an other manner of matter then a remembrance;
For whilst they would not be con•ent with that Light which the window of our Saviour's words lets in [ Do this in remembrance of me, ] but must needs be roving and ranging abroad, passing and compassing Seas and Lands, tossing and ransacking all manner of writings whereby to find in this His Body, an other manner of matter then a remembrance;
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it is now at length befallen them, partly beeing confounded in their imaginations, and partly beeing peruerted in their iudgements (thorough a skorne to bee content wit a home-growing truth after so great trauells) that now they cannot perceiue a difference betwixt His remembrance, and His very reall presence;
it is now At length befallen them, partly being confounded in their Imaginations, and partly being perverted in their Judgments (through a scorn to be content wit a home-growing truth After so great travels) that now they cannot perceive a difference betwixt His remembrance, and His very real presence;
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whereby finally by the iust iudgement of God, who suffreth men to beleeue lies which will not obey the truth, they haue not onely lost the substance by catching at the shadowe, with the dogge in the fable;
whereby finally by the just judgement of God, who suffers men to believe lies which will not obey the truth, they have not only lost the substance by catching At the shadow, with the dog in the fable;
not onely smothered and ouerwhelmed the Sacrament, by houering and doting vpon the outward element, as children with hugging and dandling choake their birds;
not only smothered and overwhelmed the Sacrament, by hovering and doting upon the outward element, as children with hugging and dandling choke their Birds;
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but also by conferring vpon it the same incompetible respects which their forefathers did vpon the brazen serpent, they haue in the end peruerted it vnto the like abhomination:
but also by conferring upon it the same incompetible respects which their Forefathers did upon the brazen serpent, they have in the end perverted it unto the like abomination:
and in stead of a faithfull remembrancer of Gods infinite loue vnto man, erected vnto themselues a most execrable fore-staller of their hearts and deuotions vnto God,
and in stead of a faithful remembrancer of God's infinite love unto man, erected unto themselves a most execrable forestaller of their hearts and devotions unto God,
that so you may, as ex vngue leonem, so also ex cauda draconem cognoscere, and accordingly abominari. For vpon their expounding This, in the text, to become His bodie and person indeed; both body, soule,
that so you may, as ex vngue leonem, so also ex cauda draconem cognoscere, and accordingly abominari. For upon their expounding This, in the text, to become His body and person indeed; both body, soul,
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and diuinity, (as the Councell of Trent decreeth) really, verily, and substantially (for els they agree with vs;) iudge whether these Conclusions following doe not spawne and issue; as, First,
and divinity, (as the Council of Trent decreeth) really, verily, and substantially (for Else they agree with us;) judge whither these Conclusions following doe not spawn and issue; as, First,
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or contract the same, as the holy Ghost did the forme of a doue (to point out vnto Iohn Baptist who was the Christ:) but wil take the forme of that bread which a little before the baker had made,
or contract the same, as the holy Ghost did the Form of a dove (to point out unto John Baptist who was the christ:) but will take the Form of that bred which a little before the baker had made,
nor saue themselues out of captiuity, (Isa. 42.2.) does notwithstanding present Himselfe in such a forme to be worshipped, which euery liuing thing can make a prey of.
nor save themselves out of captivity, (Isaiah 42.2.) does notwithstanding present Himself in such a Form to be worshipped, which every living thing can make a prey of.
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That the breaden forme wherein he wil be adored, does there enter, where (Himselfe hath said it, Matt. 15.17.) whatsoeuer entreth is cast forth into the draught.
That the breaden Form wherein he will be adored, does there enter, where (Himself hath said it, Matt. 15.17.) whatsoever entereth is cast forth into the draught.
as amongst others these following: 1. An vtter extinquishing and nullifying, or new informing the substance of the elements: 2. a retaining the accidents after such substance be departed,
as among Others these following: 1. an utter extinquishing and nullifying, or new informing the substance of the elements: 2. a retaining the accidents After such substance be departed,
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or new informed: 3. An inuesting those acccidents or breaden substances, with the perfect bodie of man: 4. The so qualifying that body, both for shape, quantitie,
or new informed: 3. an investing those accidents or breaden substances, with the perfect body of man: 4. The so qualifying that body, both for shape, quantity,
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and properties, as that it cannot bee outwardly discerned from a morsell of bread: 5. That body to be subdued vnto the iawes and digestions of the receiuer, without hauing a bone broken: 6. That the humane bodie which thus is eaten, is alwayes in the heauens notwithstanding: 7. That there beeing but one bodie for all the world,
and properties, as that it cannot be outwardly discerned from a morsel of bred: 5. That body to be subdued unto the Jaws and digestions of the receiver, without having a bone broken: 6. That the humane body which thus is eaten, is always in the heavens notwithstanding: 7. That there being but one body for all the world,
yet shall euery true beleeuer, wholly eat that particular bodie substantially: 8. That the appearance of all these miracles, is with-holden from sense & reason: 9. That as many seuerall administrations,
yet shall every true believer, wholly eat that particular body substantially: 8. That the appearance of all these Miracles, is withholden from sense & reason: 9. That as many several administrations,
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That He which hath so done His maruelous acts, as that they ought to bee had in remembrance, (Psal. 111.) Hee which will haue His works considered to the verie sparkes:
That He which hath so done His marvelous acts, as that they ought to be had in remembrance, (Psalm 111.) He which will have His works considered to the very sparks:
(Eccl. 42.) And He whose works doe not hinder one another: (Eccl. 16.26.) is not with standing the author of all those inglorious, obscure, and selfe-confounding miracles.
(Ecclesiastes 42.) And He whose works do not hinder one Another: (Ecclesiastes 16.26.) is not with standing the author of all those inglorious, Obscure, and self-confounding Miracles.
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yet not withstanding must they which haue Moses, and the Prophets, and the Gospel continually published amongst them, notwithstanding expect a continual course of the greatest miracles, toward onely the confirming their beleefe.
yet not withstanding must they which have Moses, and the prophets, and the Gospel continually published among them, notwithstanding expect a continual course of the greatest Miracles, towards only the confirming their belief.
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(Wis. 14.5.) will notwithstanding vse incredible miracles towards the producing that effect (the strengthning of faith,) which both, doth loose the grace the more it is supported by miracles,
(Wis. 14.5.) will notwithstanding use incredible Miracles towards the producing that Effect (the strengthening of faith,) which both, does lose the grace the more it is supported by Miracles,
nothing beeing of force to conuert outwardly an vnbeleeuer vnto the faith, but that which the light of nature (beyond which his capacitie cannot reach) can entertaine;
nothing being of force to convert outwardly an unbeliever unto the faith, but that which the Light of nature (beyond which his capacity cannot reach) can entertain;
That the Sunne in the firmament so abundantly inlightning and refreshing all creatures here below, by meanes of ordinarie beames without any corporall descending;
That the Sun in the firmament so abundantly enlightening and refreshing all creatures Here below, by means of ordinary beams without any corporal descending;
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That whereas Kings and Princes vpon earth haue this prerogatiue, to indow and possesse whome they thinke good with dignities and benefits, by the meanes of a Patent,
That whereas Kings and Princes upon earth have this prerogative, to endow and possess whom they think good with dignities and benefits, by the means of a Patent,
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does notwithstanding deale so extreamely with His littlest ones, as vnlesse they can beleeue that to bee their Sauiour, which all the world would take to be a morsell of bread, they must looke for no saluation.
does notwithstanding deal so extremely with His littlest ones, as unless they can believe that to be their Saviour, which all the world would take to be a morsel of bred, they must look for no salvation.
That whereas the strong beleeuer Moses, did doubt whether water would follow vpon his striking the rocke, (Numb. 20.10.) though God had expressely promised as much,
That whereas the strong believer Moses, did doubt whither water would follow upon his striking the rock, (Numb. 20.10.) though God had expressly promised as much,
whereas also that vertuous Sarah, and the blessed Marie did likewise make question how those miraculous conceptions could betide them, which Angels from heauen did sensibly and expresly promise them:
whereas also that virtuous Sarah, and the blessed marry did likewise make question how those miraculous conceptions could betide them, which Angels from heaven did sensibly and expressly promise them:
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and must be acknowledged for ordinarie bread) that they presently vpon the speaking two or three words, beleeue vpon paine of damnation, that it is out-right become their very God:
and must be acknowledged for ordinary bred) that they presently upon the speaking two or three words, believe upon pain of damnation, that it is outright become their very God:
and that without hauing more motiues so to beleeue, then they haue to beleeue, a rocke, a lyon, a lambe, or &c. (by which names He is as expressely called,
and that without having more motives so to believe, then they have to believe, a rock, a Lion, a lamb, or etc. (by which names He is as expressly called,
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That He which appeared so glorious, and so wonderfull, when He shewed but a little of Himselfe vnto some of his seruants ( Moses and Elias ) and that but seuerally;
That He which appeared so glorious, and so wonderful, when He showed but a little of Himself unto Some of his Servants (Moses and Elias) and that but severally;
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That He which in Scripture ordinarily conuinceth men of Idolatrie, onely vpon this, because they worship that, which their common sense can tell them is a sensles creature:
That He which in Scripture ordinarily Convinces men of Idolatry, only upon this, Because they worship that, which their Common sense can tell them is a senseless creature:
That the euidence which our Sauiour produceth to prooue Himselfe to be risen from the dead, (handle me, and see me, &c. Luk. 24.) is not sufficient to prooue,
That the evidence which our Saviour Produceth to prove Himself to be risen from the dead, (handle me, and see me, etc. Luk. 24.) is not sufficient to prove,
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Finally, (to ransacke this denne of darkenes no further) That wheras the Lord thought it so great an indulgence vnto His most faithfull seruant Iosuah, when He caused the Sunne for a season to stand still at his prayer,
Finally, (to ransack this den of darkness no further) That whereas the Lord Thought it so great an indulgence unto His most faithful servant Joshua, when He caused the Sun for a season to stand still At his prayer,
as that He decreed neuer so againe to heare the voice of a man, (Iosuah, 10.14.) yet notwithstanding since that decree, He hath bound Himselfe that at the voice, not of one man,
as that He decreed never so again to hear the voice of a man, (Joshua, 10.14.) yet notwithstanding since that Decree, He hath bound Himself that At the voice, not of one man,
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or as Himselfe did when He was beheld of Steuen at his Martyrdome, but to leaue His throane, (His glory at least) and then to descend in such manner and forme,
or as Himself did when He was beheld of Stephen At his Martyrdom, but to leave His throne, (His glory At least) and then to descend in such manner and Form,
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and wrestle with the starres, yea fasten vpon the throne of the highest? Or say if that Beast could haue more names of blasphemy vpon his head then this hath? For if it be Blasphemy to attribute any thing vnto God, which is not conuenient ;
and wrestle with the Stars, yea fasten upon the throne of the highest? Or say if that Beast could have more names of blasphemy upon his head then this hath? For if it be Blasphemy to attribute any thing unto God, which is not convenient;
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then what shall it be to attribute that vnto Him which is as despightfull and reproachfull as can be imagined? For what meant Moses when he tooke that golden calfe,
then what shall it be to attribute that unto Him which is as despiteful and reproachful as can be imagined? For what meant Moses when he took that golden calf,
and to shewe the people how that which they had made their god, was not able to saue it selfe out of the filthy gutter? Could there then be imagined a more abominable reproach against the highest,
and to show the people how that which they had made their god, was not able to save it self out of the filthy gutter? Could there then be imagined a more abominable reproach against the highest,
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what • it else but so much the more •lasphemous mocking Him, •hen it is accompanied with •ch abhominable entertainement? yea, what more abominable vsage can be imagined? •ore dishonourable to the per•n of God;
what • it Else but so much the more •lasphemous mocking Him, •hen it is accompanied with •ch abominable entertainment? yea, what more abominable usage can be imagined? •ore dishonourable to the per•n of God;
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and properties? •magine who can? Imagine, O •ucifer, if thou canst? and if •ou canst not imagine more •bellious, more treacherous, •ore impious, more hellish •pposes against the State and Person of thy Creator;
and properties? •magine who can? Imagine, Oh •ucifer, if thou Canst? and if •ou Canst not imagine more •bellious, more treacherous, •ore impious, more hellish •pposes against the State and Person of thy Creator;
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the• (since thy malice is incurable• and yet an excellent caldron to boyle thine owne torment) ca• out vnto thy imps and furies t• •plie their fire-workes:
the• (since thy malice is incurable• and yet an excellent caldron to boil thine own torment) ca• out unto thy imps and furies t• •plie their fireworks:
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for th• maine engine wherewith o• late thou hast inclosed suc• multitudes of Idolaters vnt• thy kingdome begins to crac• call therefore vpon thy hang men to deuise new tortours, vp• on thy pen-men to forge new • authors, to bowell, mangl• poison Fathers, and perue• Scriptures:
for th• main engine wherewith o• late thou hast enclosed suc• Multitudes of Idolaters vnt• thy Kingdom begins to crac• call Therefore upon thy hang men to devise new tortours, vp• on thy penmen to forge new • Authors, to bowel, mangl• poison Father's, and perue• Scriptures:
or that He spake not of His body before it was glorified? But principally and with most fell violence let them crie, out vpon all arguing and reasoning in this busines.
or that He spoke not of His body before it was glorified? But principally and with most fell violence let them cry, out upon all arguing and reasoning in this business.
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He could passe through the wombe of a woman without defilement, &c. but aboue all, let them neuer forget to tell vs of Gods Omnipotence, and that we infinitely robbe the same, by denying these their monstrous supposes, as if there were any thing impossible with Him? And thereupon finally let them glory in the strength of their owne Faith,
He could pass through the womb of a woman without defilement, etc. but above all, let them never forget to tell us of God's Omnipotence, and that we infinitely rob the same, by denying these their monstrous supposes, as if there were any thing impossible with Him? And thereupon finally let them glory in the strength of their own Faith,
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for that, it is so strong (numbd, seared, and senselesse indeed) as that with ease they can beleeue, that which their aduersaries are afraid once to imagine.
for that, it is so strong (numbed, seared, and senseless indeed) as that with ease they can believe, that which their Adversaries Are afraid once to imagine.
then how abominably foolish is he, that builds most rotten and most vile stuffe, vpon the most precious foundation? As if cob-webs were any whit the stronger for beeing built in pallaces? shall they not so much the sooner be swept away? so this their like planting such spider-like, abominable stuffe thus at the right hand of God,
then how abominably foolish is he, that builds most rotten and most vile stuff, upon the most precious Foundation? As if cobwebs were any whit the Stronger for being built in palaces? shall they not so much the sooner be swept away? so this their like planting such spiderlike, abominable stuff thus At the right hand of God,
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For else, why saies an other Scripture, it is impossible that God should lie? but to shew vs, that no kind of dishonourable actions (whereof lying is one) may bee ascribed vnto Him:
For Else, why Says an other Scripture, it is impossible that God should lie? but to show us, that no kind of dishonourable actions (whereof lying is one) may be ascribed unto Him:
True indeed, time was, and wee blesse the time, when He tooke contempt vpon Him; (so loued He the world, mans misery otherwise beeing endlesse;) but what of that? is therefore honour and dishonour vnto Him all one? He passed through the wombe of a woman without defilement; true:
True indeed, time was, and we bless the time, when He took contempt upon Him; (so loved He the world, men misery otherwise being endless;) but what of that? is Therefore honour and dishonour unto Him all one? He passed through the womb of a woman without defilement; true:
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but was it without abasement? where then is the merit thereof? Or he that humbleth Himselfe, in that He does behold the things done in heauen and earth ;
but was it without abasement? where then is the merit thereof? Or he that Humbleth Himself, in that He does behold the things done in heaven and earth;
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did He not infinitely more humble Himselfe in descending into the heart of the earth? Or because also He was scourged and crucified without any defilement, shall that also be counted all one vnto Him, that so thou mayest crucifie Him,
did He not infinitely more humble Himself in descending into the heart of the earth? Or Because also He was scourged and Crucified without any defilement, shall that also be counted all one unto Him, that so thou Mayest crucify Him,
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But as He hath set Himselfe in reference and aspect vnto his creature, especially that creature whose nature He hath assumed, He now hath determined to see,
But as He hath Set Himself in Referente and aspect unto his creature, especially that creature whose nature He hath assumed, He now hath determined to see,
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though not peruersly as wicked men, nor shallowly as all men, yet by those courses and formes of conceiuing, which he hath ingrained His creature withall:
though not perversely as wicked men, nor shallowly as all men, yet by those courses and forms of conceiving, which he hath engrained His creature withal:
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the holy Baptist therfore professing himselfe not worthy to vntie the latchet of his shooes ; and the good Centurion esteeming him too great to enter the roofe of his house:
the holy Baptist Therefore professing himself not worthy to untie the latchet of his shoes; and the good Centurion esteeming him too great to enter the roof of his house:
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Remember therefore, O presumptuous man, (wormes meate, dust, and ashes,) remember, that His reuealed Law, not his incomprehensible nature, must bee thy square and gouernour.
remember Therefore, Oh presumptuous man, (worms meat, dust, and Ashes,) Remember, that His revealed Law, not his incomprehensible nature, must be thy square and governor.
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vnto whome thou owest all honour, feare, dread, and reuerence vnto? Or belike when Hee so calls for honour, glorie, maiestie, &c. Hee meanes some other matter,
unto whom thou owest all honour, Fear, dread, and Reverence unto? Or belike when He so calls for honour, glory, majesty, etc. He means Some other matter,
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or retaines some speciall notion vnder those words, which man neuer meant? As if God speakes vnto vs in any other language but our owne? or when He forbids murther, adulterie, stealing, &c. He meanes any thing else by such words,
or retains Some special notion under those words, which man never meant? As if God speaks unto us in any other language but our own? or when He forbids murder, adultery, stealing, etc. He means any thing Else by such words,
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but as man (the maker of words, as God is the maker of all things) intended them to signifie? Then know, O peruerse man, that when he generally calls for honour, glorie, maiestie, wisedome, iustice, &c. to be ascribed vnto Him, Hee meanes nothing else but those respects and offices (saue onely in the highest degree) which man that made those words did first meane to vnderstand by such words;
but as man (the maker of words, as God is the maker of all things) intended them to signify? Then know, Oh perverse man, that when he generally calls for honour, glory, majesty, Wisdom, Justice, etc. to be ascribed unto Him, He means nothing Else but those respects and Offices (save only in the highest degree) which man that made those words did First mean to understand by such words;
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must they therefore of necessitie be beleeued? because dooms day may be to morrowe, must it needs therefore so befal? God can raise children out of stones,
must they Therefore of necessity be believed? Because dooms day may be to morrow, must it needs Therefore so befall? God can raise children out of stones,
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must it therefore so be expected? does possibility impose necessitie? to what purpose then is there so great labour to prooue a possibilitie of these things, which both they are infinitely shut from,
must it Therefore so be expected? does possibility impose necessity? to what purpose then is there so great labour to prove a possibility of these things, which both they Are infinitely shut from,
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For are not Sense & Reason the very ordinance of God, imprinted in mans nature when it was most perfect? yea, in the estate we now are in, are they not the onely meanes whereby wee are both capable of His will, stand liable vnto his lawes,
For Are not Sense & Reason the very Ordinance of God, imprinted in men nature when it was most perfect? yea, in the estate we now Are in, Are they not the only means whereby we Are both capable of His will, stand liable unto his laws,
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and tractable to His purposes? Does not euery word of God presuppose at least a reasonable vnderstanding, being otherwise as commendable vnto the beast? yea,
and tractable to His Purposes? Does not every word of God presuppose At least a reasonable understanding, being otherwise as commendable unto the beast? yea,
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when the Lord meanes most palpably to conuince men, does He not referre them to their senses? Are not not all His expostulations & messages whatsoeuer, directed vnto the conscience, whose ground is Sense and Science? does He not send the vnbeleeuer to his touch, to feele the truth of his resurrection? the Ruffian to the light of nature, to see the deformitie of long haire? and the hypocrite to the common opinion, to see the madnesse of speaking in an vnknowne tongue? yea, does He not euerie where conuince men of the greatest sinne,
when the Lord means most palpably to convince men, does He not refer them to their Senses? are not not all His expostulations & messages whatsoever, directed unto the conscience, whose ground is Sense and Science? does He not send the unbeliever to his touch, to feel the truth of his resurrection? the Ruffian to the Light of nature, to see the deformity of long hair? and the hypocrite to the Common opinion, to see the madness of speaking in an unknown tongue? yea, does He not every where convince men of the greatest sin,
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yea and that so infallibly, as that the worshipper thereof shall bee condemned, by the sentence of the most vpright Iudge, to be an Idolater thereupon? For may not the Idolater iustly plead, that howsoeuer his common Sense told him it was a stocke,
yea and that so infallibly, as that the worshipper thereof shall be condemned, by the sentence of the most upright Judge, to be an Idolater thereupon? For may not the Idolater justly plead, that howsoever his Common Sense told him it was a stock,
or a stone, yet might it indeede bee very God, as well as that which common sense affirmeth to be a morsell of bread, is notwithstanding very God? And if it be replyed vpon him, that he might haue found Scripture to warrant the person of God in the appearance of bread;
or a stone, yet might it indeed be very God, as well as that which Common sense Affirmeth to be a morsel of bred, is notwithstanding very God? And if it be replied upon him, that he might have found Scripture to warrant the person of God in the appearance of bred;
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and a rocke, whereof for ought hee knowes, his God may bee a peice? And thus by the disabling the iudgement of common sense, shall the Idolater be furnished with a faire excuse;
and a rock, whereof for ought he knows, his God may be a piece? And thus by the disabling the judgement of Common sense, shall the Idolater be furnished with a fair excuse;
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like a flocke of sheep,) and flatly to peruert the rule, and blaspheme the proceedings of His Iustice? True indeed, the Scripture often tells vs, that humane wisedome and vnderstanding is vanitie, foolishnes, yea, enmity with God;
like a flock of sheep,) and flatly to pervert the Rule, and Blaspheme the proceedings of His justice? True indeed, the Scripture often tells us, that humane Wisdom and understanding is vanity, foolishness, yea, enmity with God;
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But shall we therefore from theselike respectiue, comparatiue, and abusiue speeches, proceed absolutely to frustrate and disanull the faculties themselues? Because the corruption of nature must be wrought out, must therefore nature it selfe be destroyed? Or because the light of nature must be subiect vnto the Faith (and so is a Prince to his Physitian,
But shall we Therefore from theselike respective, comparative, and abusive Speeches, proceed absolutely to frustrate and disannul the faculties themselves? Because the corruption of nature must be wrought out, must Therefore nature it self be destroyed? Or Because the Light of nature must be Subject unto the Faith (and so is a Prince to his physician,
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or Pilot, in their elements) shall therefore the faith cleane put out the light of nature? does ruling ouer subiects consist in destroying subiects? cannot my beast be subiect vnto me,
or Pilot, in their elements) shall Therefore the faith clean put out the Light of nature? does ruling over Subjects consist in destroying Subjects? cannot my beast be Subject unto me,
vnlesse it falls downe vnder me? or because the Eye cannot heare, shall therefore the Eare put out the eye? So because sense and reason cannot lay hold of future things, shall therefore the Faith deny their iudgement in present things? yea take away these reasonable powers,
unless it falls down under me? or Because the Eye cannot hear, shall Therefore the Ear put out the eye? So Because sense and reason cannot lay hold of future things, shall Therefore the Faith deny their judgement in present things? yea take away these reasonable Powers,
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and finde materialls vnto it, Or againe, how shall an infidell be conuerted (though in the act of conuersion these naturall faculties most of all must be restrained) if Sense and reason be thus wholly laid aside? For the onely meanes which Grace vseth vnto mans conuersion, being preaching and miracles:
and find materials unto it, Or again, how shall an infidel be converted (though in the act of conversion these natural faculties most of all must be restrained) if Sense and reason be thus wholly laid aside? For the only means which Grace uses unto men conversion, being preaching and Miracles:
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and what shall become of miracles? how shal they mooue admiration and astonishment, or get acknowledgement? In so much as it might bee a short decision of this whole cause, to retort their argument, and say;
and what shall become of Miracles? how shall they move admiration and astonishment, or get acknowledgement? In so much as it might be a short decision of this Whole cause, to retort their argument, and say;
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For the first intent of all miracles beeing to conuince vnbeleefe; either in whole, as in the vnbeleeuer, or in part, as in the weake beleeuer: As for the vnbeleeuer;
For the First intent of all Miracles being to convince unbelief; either in Whole, as in the unbeliever, or in part, as in the weak believer: As for the unbeliever;
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considering that weakenesse of faith is (in degree) a want of faith, neither againe can he be outwardly wrought vpon toward the remoouing that his weakenes,
considering that weakness of faith is (in degree) a want of faith, neither again can he be outwardly wrought upon towards the removing that his weakness,
So as those manner of miracles which this outward light of nature cannot acknowledge, must needs be as vaine (and therefore not of Gods working,) as to point out the way to a traueller,
So as those manner of Miracles which this outward Light of nature cannot acknowledge, must needs be as vain (and Therefore not of God's working,) as to point out the Way to a traveller,
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and then to put out his eyes: the proper intent of all miracles beeing this; outwardly to point vnto that supernaturall power, which inwardly Grace onely does reueale.
and then to put out his eyes: the proper intent of all Miracles being this; outwardly to point unto that supernatural power, which inwardly Grace only does reveal.
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For neither does the Scripture, nor (Scriptures expositour) the Church (the onely windowes of the light of Grace) affirme any substantiall change, any miracle, any con-or transubstantiation whatsoeuer to be wrought at this time. For first concerning Scripture;
For neither does the Scripture, nor (Scriptures expositor) the Church (the only windows of the Light of Grace) affirm any substantial change, any miracle, any con-or transubstantiation whatsoever to be wrought At this time. For First Concerning Scripture;
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where does that affirme or import any such matters? That He tooke, brake, blessed, and gaue bread, &c. all the reports of the first institution doe auouch:
where does that affirm or import any such matters? That He took, brake, blessed, and gave bred, etc. all the reports of the First Institution do avouch:
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must we needs suppose •ese most incredible, mon•rous and impious operations, •nely for this ende to help the words to a meaning? yea had it •ot beene farre better to haue •rofessed ignorance of their meaning,
must we needs suppose •ese most incredible, mon•rous and impious operations, •nely for this end to help the words to a meaning? yea had it •ot been Far better to have •rofessed ignorance of their meaning,
then thus to con•ound and offer violence vnto God, and all his courses to•ard the filling vp of dead let•rs with a meaning? Or belike •annot the intent of our Saui•ur in this His Ordinance take •ffect,
then thus to con•ound and offer violence unto God, and all his courses to•ard the filling up of dead let•rs with a meaning? Or belike •annot the intent of our Saui•ur in this His Ordinance take •ffect,
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Secondly, if our Sauiours intent in this His ordinance was not onely for His remembrance, (though to say more, what is it but to adde vnto His owne words,) but also to giue the receiuers a full and reall possession of Him and all His benefits:
Secondly, if our Saviour's intent in this His Ordinance was not only for His remembrance, (though to say more, what is it but to add unto His own words,) but also to give the Receivers a full and real possession of Him and all His benefits:
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namely, by the publication of the Gospell, wherein these benefits and all manner of promises, are most immediately tendred vnto the faith of the hearer.
namely, by the publication of the Gospel, wherein these benefits and all manner of promises, Are most immediately tendered unto the faith of the hearer.
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but also to giue vs State and Sesne of such possession; yet neither hereunto is either His Reall presence, or these miraculous supposes any way requisite:
but also to give us State and Sesne of such possession; yet neither hereunto is either His Real presence, or these miraculous supposes any Way requisite:
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Fourthly, if the intent of this our Sauiours ordinance be, not so much for our spirituall partaking Him (which is the worke of faith alone,) nor againe onely for our visible partaking Him, (which is the intent of euery Sacrament,) but further that we may mutually and ioyntly so partake Him, which is the most proper in•ent thereof) yet as we be seue•lly made His visible mem•ers, by the sensible partaking •aptisme, where no such pre•nce nor wonders are suppo•d:
Fourthly, if the intent of this our Saviour's Ordinance be, not so much for our spiritual partaking Him (which is the work of faith alone,) nor again only for our visible partaking Him, (which is the intent of every Sacrament,) but further that we may mutually and jointly so partake Him, which is the most proper in•ent thereof) yet as we be seue•lly made His visible mem•ers, by the sensible partaking •aptisme, where no such pre•nce nor wonders Are suppo•d:
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Or finally, shall we suppo• the intent of this Ordinance • be (as some of the Aduersari• would haue it,) for the exerci• and triall of our faith, whereb• to learne to beleeue His omn•potence, in first beleeuing H• bodily presence in so vnlike appearance? and is this a fit e•ercise for to learne a weak fai• to beleeue, by putting vpon such manner of supposes? h• that shall complaine of a wea• stomacke, shall he be prescribe to go eate the strongest mea• or he that can hardly stand o• his legges, shall he for his re•uery be aduised to runne race• then indeed may he that complaines of a weake faith, be w•shed vnto the exercises of th• strongest faith;
Or finally, shall we suppo• the intent of this Ordinance • be (as Some of the Aduersari• would have it,) for the exerci• and trial of our faith, whereb• to Learn to believe His omn•potence, in First believing H• bodily presence in so unlike appearance? and is this a fit e•ercise for to Learn a weak fai• to believe, by putting upon such manner of supposes? h• that shall complain of a wea• stomach, shall he be prescribe to go eat the Strongest mea• or he that can hardly stand o• his legs, shall he for his re•uery be advised to run race• then indeed may he that complains of a weak faith, be w•shed unto the exercises of th• Strongest faith;
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and hee th• would faine beleeue that th• Sonne of God was once made man for him, let him be taught for a preparatiue to beleeue, that hee thus daily takes the forme of a peice of bread for him;
and he th• would feign believe that th• Son of God was once made man for him, let him be taught for a preparative to believe, that he thus daily Takes the Form of a piece of bred for him;
Last of all, what intent or benefit can there be imagined for the behoofe of man, which our Sauiour cannot effect vnto vs without his bodily presence? yea, the least miracle that euer we read of,
Last of all, what intent or benefit can there be imagined for the behoof of man, which our Saviour cannot Effect unto us without his bodily presence? yea, the least miracle that ever we read of,
or the reaching forth of a hand, &c. would it not far more mooue and worke vpon the hearts of men, (were miracles now to be expected,) then this all-surpassing Reall-presence,
or the reaching forth of a hand, etc. would it not Far more move and work upon the hearts of men, (were Miracles now to be expected,) then this all-surpassing Real-presence,
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and most stupendious concurring operations? Wee conclude then, that no possible or imaginable intent of this our Sauiours Ordinance, does take any the least furtherance by these manner of supposes,
and most stupendious concurring operations? we conclude then, that no possible or imaginable intent of this our Saviour's Ordinance, does take any the least furtherance by these manner of supposes,
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and renounce all our wits for gain-saying it? or that Scripture which tells vs that wee must eate His flesh, &c. does it of necessitie bind vs to beleeue, that here it is in the forme of bread? as if the true eating of this flesh indeed, did not consist in our onely beleeuing on Him,
and renounce all our wits for gainsaying it? or that Scripture which tells us that we must eat His Flesh, etc. does it of necessity bind us to believe, that Here it is in the Form of bred? as if the true eating of this Flesh indeed, did not consist in our only believing on Him,
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For had our Sauiour intended, that this His Ordinance should bee accompanied with these so vncouth and incredible operations, together with such deformitie of His presence, would he not haue giuen most expresse intelligence and warning thereof at the first institution? would He haue giuen them no expectation of such wonders toward? no caueat to heare with the right eare, and see with a single eie, as alwaies in matters of more importance then appearance, He vsed to quicken His hearers withall? yea, had the Disciples supposed any such wonders, would they haue bin so silent, without so much as asking, how can these things be? or they which were so apt to make questions,
For had our Saviour intended, that this His Ordinance should be accompanied with these so uncouth and incredible operations, together with such deformity of His presence, would he not have given most express intelligence and warning thereof At the First Institution? would He have given them no expectation of such wonders towards? no caveat to hear with the right ear, and see with a single eye, as always in matters of more importance then appearance, He used to quicken His hearers withal? yea, had the Disciples supposed any such wonders, would they have been so silent, without so much as asking, how can these things be? or they which were so apt to make questions,
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yea, to be so astonished at a strange draught of fishes, could they let passe this masse of miracles vnregarded? Or if they so easily swallowed all these things,
yea, to be so astonished At a strange draught of Fish, could they let pass this mass of Miracles unregarded? Or if they so Easily swallowed all these things,
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and a little while and ye shall see me, &c. they were so troubled, as that they professed they knewe not what Hee said? could they conceiue immediately before,
and a little while and you shall see me, etc. they were so troubled, as that they professed they knew not what He said? could they conceive immediately before,
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especially beeing a thing farre more credible, and farre more becomming the Almighty (then the most tolerable amongst these supposes,) and whereof He had often forewarned them,
especially being a thing Far more credible, and Far more becoming the Almighty (then the most tolerable among these supposes,) and whereof He had often forewarned them,
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and yet His turning a morsell of bread into the perfect body of a man, or making them both one (which is worse) not worth the speaking of? Could His multiplying loaues be more wonderfull,
and yet His turning a morsel of bred into the perfect body of a man, or making them both one (which is Worse) not worth the speaking of? Could His multiplying loaves be more wonderful,
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then this His transformation, or, transubstantiation, if it were not counterfeit? Or was the Apostles power ouer Scorpions and serpents more worthy to be recorded,
then this His transformation, or, transubstantiation, if it were not counterfeit? Or was the Apostles power over Scorpions and Serpents more worthy to be recorded,
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so all circumstances are most contrary to this Reall presence, and the rest of those intollerable supposes, which the light of nature is so shent for gain-saying.
so all Circumstances Are most contrary to this Real presence, and the rest of those intolerable supposes, which the Light of nature is so shent for gainsaying.
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for as much as they made no mention of these which are pretended, may it not be a faire argument, that the Church neuer knew them? would they haue omitted those wonders, which in regard of obscurenesse more needed, in regard of strangenesse more challenged,
for as much as they made no mention of these which Are pretended, may it not be a fair argument, that the Church never knew them? would they have omitted those wonders, which in regard of obscureness more needed, in regard of strangeness more challenged,
and in regard of (supposed) necessitie more required, notice and Faith at the hands of men then any of the rest? Yea, hee which writ them at the full (as all things else) least he might be thought of forgetfulnesse to haue left out this biggest miracle,
and in regard of (supposed) necessity more required, notice and Faith At the hands of men then any of the rest? Yea, he which writ them At the full (as all things Else) lest he might be Thought of forgetfulness to have left out this biggest miracle,
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Euen thus much alone might it not bee sufficient to conclude the Church to be negatiue concerning these supposes? or must we rather goe search from age to age, the particular determination of the Fathers and writers in their times about these matters? So indeed would the Aduersaries haue it:
Even thus much alone might it not be sufficient to conclude the Church to be negative Concerning these supposes? or must we rather go search from age to age, the particular determination of the Father's and writers in their times about these matters? So indeed would the Adversaries have it:
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not because they thinke to help their cause thereby, but, partly because they haue no succour left, where-vnder to shelter themselues, but this pretence;
not Because they think to help their cause thereby, but, partly Because they have no succour left, whereunder to shelter themselves, but this pretence;
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And for a tast thereof, my selfe was purposed, Christian Reader, to haue noted from the first (in time) of note, Clemens Romanus, and so through Ignatius, Iustine Martyr, Ireneus, Tertullian, Clemens Presb. Alexandrinus, Origen, Cyprian, Eusebius Emissenus, Eusebius Caesariensis, Concilium Nicenum, Athanasius, Cyril, Epiphanius, Ambrose, Greg Nissen: Chrysostome, Greg. Nazien. Hierome, Austine, Fulgentius, Vigilius Concil. Con•nt.
And for a taste thereof, my self was purposed, Christian Reader, to have noted from the First (in time) of note, Clemens Romanus, and so through Ignatius, Justin Martyr, Irenaeus, Tertullian, Clemens Presbytery Alexandrian, Origen, Cyprian, Eusebius Emissenus, Eusebius Caesariensis, Concilium Nicene, Athanasius, Cyril, Epiphanius, Ambrose, Greg Nissen: Chrysostom, Greg. Nazien. Jerome, Augustine, Fulgentius, Vigilius Council. Con•nt.
Beda, Theodoret ▪ Bernard, •rtram Pascha•us, R•banus M. Dru h•u Lumbard Bonauen•ure, Ius canonicum, vntill the •imes of the first protestation, •he elements in this Sacrament were neuer esteemed to depart with their nature,
Beda, Theodoret ▪ Bernard, •rtram Pascha•us, R•banus M. Drunk h•u Lumbard Bonauen•ure, Just Canonical, until the •imes of the First protestation, •he elements in this Sacrament were never esteemed to depart with their nature,
and partly •ecause this kinde of proofe, •ough the Authors were ne•er so worthy, must be answe•ed in the end as that woman of •maria was by her country•en;
and partly •ecause this kind of proof, •ough the Authors were ne•er so worthy, must be answe•ed in the end as that woman of •maria was by her country•en;
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those testimo•es which they truely alleadge out of the auncient Fathers, for many hundred yeares together, immediately succeeding the first institution, are vrged and pressed of them beyond and contrary to the intent of the writer:
those testimo•es which they truly allege out of the ancient Father's, for many hundred Years together, immediately succeeding the First Institution, Are urged and pressed of them beyond and contrary to the intent of the writer:
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namely, by taking those sayings according to the fulnesse and propriety of the letter, which they by way o• figure only, hyperbollically, o• comparatiuely, vsed to amplifi• and exaggerate the worthine• of this Sacrament vnto the receiuer.
namely, by taking those sayings according to the fullness and propriety of the Letter, which they by Way o• figure only, hyperbollically, o• comparatively, used to amplifi• and exaggerate the worthine• of this Sacrament unto the receiver.
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As one saying of it thus Thinke not that thou receiue bread, or wine, when thou come to these mysteries, &c. euen a neighbours will say when the• inuite one another, looke for • good cheere &c. meaning tha• good cheere is not the inten• of their inuiting:
As one saying of it thus Think not that thou receive bred, or wine, when thou come to these Mysteres, etc. even a neighbours will say when the• invite one Another, look for • good cheer etc. meaning tha• good cheer is not the inten• of their inviting:
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yea some peraduenture not forbearing to sa• flatly, that the bread and the wine are conuerted into His bodie and blood, euen as monie may be said to be conuerted into land, a penny into a penny loafe, &c. An other againe saying;
yea Some Peradventure not forbearing to sa• flatly, that the bred and the wine Are converted into His body and blood, even as money may be said to be converted into land, a penny into a penny loaf, etc. an other again saying;
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and partly by so attributing vnto the signe, the vertue and power of the thing, the spirit of the receiuer might the more kindly glide out of earthly shadowes and resemblances, into heauenly apprehensions and fruitions:
and partly by so attributing unto the Signen, the virtue and power of the thing, the Spirit of the receiver might the more kindly glide out of earthly shadows and resemblances, into heavenly apprehensions and fruitions:
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so as from such kind of comparatiue, ardent, and hyperbolicall speeches, for any to gather positiue and absolute conclusions, beside the impiety of it, what is it else but extreame rudenesse and violence? And as well may they conclude, that the Anachims had cities fenced vp to heauen ;
so as from such kind of comparative, Ardent, and hyperbolical Speeches, for any to gather positive and absolute conclusions, beside the impiety of it, what is it Else but extreme rudeness and violence? And as well may they conclude, that the Anakims had cities fenced up to heaven;
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yea and 〈 ◊ 〉 well may they conclude •m the same Father, that we •ust not thinke to receiue His •die at this Sacrament, be•use also these be his words in • other place;
yea and 〈 ◊ 〉 well may they conclude •m the same Father, that we •ust not think to receive His •die At this Sacrament, be•use also these be his words in • other place;
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Thinke not that •n receiuest by the hand of man, •e Bodie of God, but that with •gs thou receiuest fire from hea•, &c. Yet these manner of •ings they are which the Aduersarie culls forth;
Think not that •n receivest by the hand of man, •e Body of God, but that with •gs thou receivest fire from hea•, etc. Yet these manner of •ings they Are which the Adversary culls forth;
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and stretc•ing them vpon his monstro• opinion, according to the v• most and hyperbolicall exte• of the letter, does thereupo• boast, that the Church and F•thers are wholly of his side:
and stretc•ing them upon his monstro• opinion, according to the v• most and hyperbolical exte• of the Letter, does thereupo• boast, that the Church and F•thers Are wholly of his side:
a• so as one of the Fathers saith • the Pharisies, that simplicem • quendo literam occidunt fil• Dei, may it most truely be sa• of them, that by their sticki• in the naked letter, they bo• (as much as in them lies) kil t• Sonne of God,
a• so as one of the Father's Says • the Pharisees, that simplicem • quendo Literam occidunt fil• Dei, may it most truly be sa• of them, that by their sticki• in the naked Letter, they bo• (as much as in them lies) kill t• Son of God,
But, blesse be God, the Church was a•waies waking, and quicke •nough to discouer, and crie o• against such abhomination and as shee neuer failed to r•store the truth and Sacraments vnto their integritie,
But, bless be God, the Church was a•waies waking, and quick •nough to discover, and cry o• against such abomination and as she never failed to r•store the truth and Sacraments unto their integrity,
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In which busines, •f Her zeale to restore this Sacrament to the first simplicitie, made Her pare it to the quicke, •nd withall peraduenture to •ereaue it of some allowable respects,
In which business, •f Her zeal to restore this Sacrament to the First simplicity, made Her pare it to the quick, •nd withal Peradventure to •ereaue it of Some allowable respects,
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considering how prone •ans nature is to goe a who•ng after euery fancie, and to •ne the glorie of the inuisible God, not onely into the simili•de of a beast that eateth hay, •ut also into the similitude of that which beasts and worme doe consume and eate.
considering how prove •ans nature is to go a who•ng After every fancy, and to •ne the glory of the invisible God, not only into the simili•de of a beast that Eateth hay, •ut also into the similitude of that which beasts and worm do consume and eat.
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and shew so goodly, as not onely the fruite shall be shadowed and sowred thereby, but also it selfe in the stead thereof most greedily gathered and intertained.
and show so goodly, as not only the fruit shall be shadowed and soured thereby, but also it self in the stead thereof most greedily gathered and entertained.
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As (for a faire example) these words of our Sauiour [ This is my bodie, ] when it perceiued them to carrie more breadth and compasse then the meaning intended did require;
As (for a fair Exampl) these words of our Saviour [ This is my body, ] when it perceived them to carry more breadth and compass then the meaning intended did require;
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what does it but crowd it selfe within them, and filling them according (indeed) to the latitude of the letter, hath gotten it selfe to be preferred (of the blind) before the meaning intended;
what does it but crowd it self within them, and filling them according (indeed) to the latitude of the Letter, hath got it self to be preferred (of the blind) before the meaning intended;
For whereas at first it perswaded men to make no reckoning of it, but to resort vnto it as to an ordinarie feast, as if they had no other houses where to eate and to drinke ;
For whereas At First it persuaded men to make no reckoning of it, but to resort unto it as to an ordinary feast, as if they had no other houses where to eat and to drink;
now at last, after they were beaten from such grosse prophanenes, principally by the Apostles admonition, to discerne the Lords bodie (from the vse, not from the substance of bread;) and partly by the diligence of succeeding Pastors, continually beating their conceit from minding the outward element, (thinking it needles to put men in mind that still the outward element remained,) what does this cunning serpent,
now At last, After they were beaten from such gross profaneness, principally by the Apostles admonition, to discern the lords body (from the use, not from the substance of bred;) and partly by the diligence of succeeding Pastors, continually beating their conceit from minding the outward element, (thinking it needles to put men in mind that still the outward element remained,) what does this cunning serpent,
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and so consequently (for some thing it must be,) His verie bodie indeed. Euen as those Barbarians did by Paul, when first they iudged him to be some murtherer,
and so consequently (for Some thing it must be,) His very body indeed. Even as those Barbarians did by Paul, when First they judged him to be Some murderer,
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so this sallying •eruersenes of man (alwaies •bbing or flowing in extremi•ies for want of foundation to settle vpon) through the instigation of this crooked serpent, dealing by this Sacrament;
so this sallying •eruersenes of man (always •bbing or flowing in extremi•ies for want of Foundation to settle upon) through the instigation of this crooked serpent, dealing by this Sacrament;
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whereas at first it esteemed it little, or no whit better then common bread, now, vpon occasion of those wholesome caueats of the Fathers, will vphold it to be no lesse then verie God:
whereas At First it esteemed it little, or no whit better then Common bred, now, upon occasion of those wholesome caveats of the Father's, will uphold it to be no less then very God:
and to preuent a relaps •nto that Corinthian grossenes, was therefore accordingly the •esse gainesayed: but when the corruption plainely appeared, •nd beganne to be authorised;
and to prevent a relapse •nto that Corinthian grossness, was Therefore accordingly the •esse gainsaid: but when the corruption plainly appeared, •nd began to be authorised;
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Then Hee also awaked as one out of sleepe, and li• a gyant refreshed with wine, d• smite our enemies in the hinder parts, driue them home to their dennes, put them to a perpetua• shame:
Then He also awaked as one out of sleep, and li• a giant refreshed with wine, d• smite our enemies in the hinder parts, driven them home to their dens, put them to a perpetua• shame:
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For this cause, as they •home God hath possessed with temporall power, cannot •ore commendably extend it, •hen toward the rescuing of •hose which so groane and •ffer (the persecuting our bre•ren for the truth sake, beeing farre more iust cause of hosti•y,
For this cause, as they •home God hath possessed with temporal power, cannot •ore commendably extend it, •hen towards the rescuing of •hose which so groan and •ffer (the persecuting our bre•ren for the truth sake, being Far more just cause of hosti•y,
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then haue the command • such outward power, and are •iuiledged to sleep (as it were) • the day, in respect of bodily faires, whereby the better to •tch in the night vnto inuisible busines;
then have the command • such outward power, and Are •iuiledged to sleep (as it were) • the day, in respect of bodily fairs, whereby the better to •tch in the night unto invisible business;
what should we d• else but lift vp our voices, a• aduance our pens, at least, bo• for the incouraging the goo• hearted vnto perseuerance, a• also to keep the drowsie mi•ded from falling into the li•pit of darkenesse any mo• And the rather, let vs prouo• and stirre vp one another so• doe;
what should we d• Else but lift up our voices, a• advance our pens, At least, bo• for the encouraging the goo• hearted unto perseverance, a• also to keep the drowsy mi•ded from falling into the li•pit of darkness any mo• And the rather, let us prouo• and stir up one Another so• do;
considering the doub• diligence of the Aduersary (a•cording to the children of th• generation,) and how vncessa• they are (hoping belike wh• they cannot preuaile by arg•ment, to tyre by importunit• in all kind of writings, paine and trauells, choosing, rath• then faile, with those Ephesia• to support this their Dia• though it be with nothing b• hourely out-cries:
considering the doub• diligence of the Adversary (a•cording to the children of th• generation,) and how vncessa• they Are (hoping belike wh• they cannot prevail by arg•ment, to tyre by importunit• in all kind of writings, pain and travels, choosing, rath• then fail, with those Ephesia• to support this their Dia• though it be with nothing b• hourly Outcries:
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because He needs it? Is it any thing to the Almighty that thou art righteous? Is it not for thy exercise and benefite, that He puts duties and seruices vpon thee, that thou thereby mayst sweat out thy corruption, gather vp thy scattered soule, make it capable of blisse,
Because He needs it? Is it any thing to the Almighty that thou art righteous? Is it not for thy exercise and benefit, that He puts duties and services upon thee, that thou thereby Mayest sweat out thy corruption, gather up thy scattered soul, make it capable of bliss,
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I beleeued (saith the sweet Psalmist ) and therefore I spake: we also beleeue (saith the most feruent Apostle) and therefore speake: Then if we all beleeue, let vs all speake,
I believed (Says the sweet Psalmist) and Therefore I spoke: we also believe (Says the most fervent Apostle) and Therefore speak: Then if we all believe, let us all speak,
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as we haue more then probability to take these men to be, and that indeed they beleeue not themselues, that, which with extreame terrours and tortours they force vpon the faith of others:
as we have more then probability to take these men to be, and that indeed they believe not themselves, that, which with extreme terrors and tortours they force upon the faith of Others:
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whether it be their pollicie (most damnable though foolish) that by making men swallow this monstrous opinion, they may then readily bring them to bibbe •n all other creeping vncleane errours whatsoeuer:
whither it be their policy (most damnable though foolish) that by making men swallow this monstrous opinion, they may then readily bring them to bibbe •n all other creeping unclean errors whatsoever:
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or whether it bee their foolish dotage vpon a few late forefathers (aboue a thousand yeares since the first institution) whose blind children they choose rather to be,
or whither it be their foolish dotage upon a few late Forefathers (above a thousand Years since the First Institution) whose blind children they choose rather to be,
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or whether finally, the cause be in their siluer-smithes, and shrine-makers, those chalicers, iuglers, and wire-drawers, which finding daily as much foyson and fa• from this breaden,
or whither finally, the cause be in their silversmiths, and Shrine-makers, those chalicers, jugglers, and wire-drawers, which finding daily as much foison and fa• from this breaden,
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To such therefore, Reader, be thou as farre from offering argument, as they will be farre from imbracing the truth, which howsoeuer in other matters they sufficiently can discerne, and with much perspicacitie afford;
To such Therefore, Reader, be thou as Far from offering argument, as they will be Far from embracing the truth, which howsoever in other matters they sufficiently can discern, and with much perspicacity afford;
and therefore to offer them light herein, what is it els but to shew them their deadly foe to shoot at? the strength of this their hold beeing affected and wilfull darkenesse.
and Therefore to offer them Light herein, what is it Else but to show them their deadly foe to shoot At? the strength of this their hold being affected and wilful darkness.
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though knowledge, wisedome, temperance, iustice, grauity, and courage (if these be the onely motiues of their affection) haue abounded euen in Pagans, heathens, Philosophers,
though knowledge, Wisdom, temperance, Justice, gravity, and courage (if these be the only motives of their affection) have abounded even in Pagans, Heathens, Philosophers,
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The principal intent wherof, though it was for the protesting and exercising our due and necessary indignation against this Idoll, which so aduanceth it selfe in the Church of God,
The principal intent whereof, though it was for the protesting and exercising our due and necessary Indignation against this Idol, which so Advanceth it self in the Church of God,
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Notwithstanding, for as much as that Spirit which requireth feruencie, does also commend vnto vs the loue of our enemies, (and who are a Christians enemies,
Notwithstanding, for as much as that Spirit which requires fervency, does also commend unto us the love of our enemies, (and who Are a Christians enemies,
but Gods enemies,) therefore, Christian Reader, according to the example of that blessed Steuen, who at his last gaspe, prai•d for those which immediately before he had charged with al•aies resisting the holy Ghost ;
but God's enemies,) Therefore, Christian Reader, according to the Exampl of that blessed Stephen, who At his last gasp, prai•d for those which immediately before he had charged with al•aies resisting the holy Ghost;
they may find at the mercie of God some degree of that Grace, wherewith that raging persecutor Saul, was tempted into the humble professor Paul: yea, Lord;
they may find At the mercy of God Some degree of that Grace, wherewith that raging persecutor Saul, was tempted into the humble professor Paul: yea, Lord;
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they that are content to part with preferment, liberty, loue of friends, and life (it seemes) rather then with that (falshood) which they are perswaded is the truth:
they that Are content to part with preferment, liberty, love of Friends, and life (it seems) rather then with that (falsehood) which they Are persuaded is the truth:
But •ll things shall be done in His •e time; to whome be ascri•ed, all honour, and glory, and •raise; all might, maiestie, and •ominion; all feare, respect, •d subiection;
But •ll things shall be done in His •e time; to whom be ascri•ed, all honour, and glory, and •raise; all might, majesty, and •ominion; all Fear, respect, •d subjection;
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