The second and last part of Reasons for refusall of subscription to the Booke of common prayer vnder the hands of certaine ministers of Deuon. and Cornwall, as they were exhibited by them to the right Reuerend Father in God William Cotton Doctor of Diuinitie, and Lord Bishop of Exceter. As also an appendix, or compendious briefe of all other exceptions taken by others against the bookes of communion, homilies, and ordination, word for word, as it came to the hands of an honorable personage. VVith an ansvvere to both at seuerall times returned them in publike conference, and in diuerse sermons vpon occasion preached in the cathedrall church of Exceter by Thomas Hutton Bachiler of Diuinitie, and fellow of S. Iohns Colledge in Oxon.
Chap. 1. Of Buriall. VVe may not Subscribe, because we see not, how it may agree with the Scripture to commit the body of a notorious wicked man, dying without tokens of repentance to the earth, in sure and certaine hope of resurrection to eternall life.
Chap. 1. Of Burial. We may not Subscribe, Because we see not, how it may agree with the Scripture to commit the body of a notorious wicked man, dying without tokens of Repentance to the earth, in sure and certain hope of resurrection to Eternal life.
we intreate them in the feare of the Lord, as they shall answere in that great day of accounts for false witnes-bearing, that they shew vs in what line, leafe, Page of the Communion Booke, there is so much as one sillable of a wicked man, of a notorious wicked man, or impenitent person dying without tokens of Repentance.
we entreat them in the Fear of the Lord, as they shall answer in that great day of accounts for false Witnessbearing, that they show us in what line, leaf, Page of the Communion Book, there is so much as one Syllable of a wicked man, of a notorious wicked man, or impenitent person dying without tokens of Repentance.
and recouerie, Originall from a vessell of much weakenesse, and therefore themselues not much better (Man that is borne of a woman) Continuance short, and sharpe:
and recovery, Original from a vessel of much weakness, and Therefore themselves not much better (Man that is born of a woman) Continuance short, and sharp:
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For with their owne eies they shall see their Redeemer. Wherefore the suruiuers at the graue in viewe of their owne estate, by a present spectacle of mortalitie presented to their eye, make their confession with a prayer,
For with their own eyes they shall see their Redeemer. Wherefore the survivers At the graven in view of their own estate, by a present spectacle of mortality presented to their eye, make their Confessi with a prayer,
In the midst of life we be in death, of whom may we seeke for succour but of thee O Lord, which for our sinnes art iustly displeased? Yet O Lord God most holy, O Lord most mightie, O holy and most mercifull Sauiour deliuer vs not into the bitter paines of eternall death.
In the midst of life we be in death, of whom may we seek for succour but of thee Oh Lord, which for our Sins art justly displeased? Yet Oh Lord God most holy, Oh Lord most mighty, Oh holy and most merciful Saviour deliver us not into the bitter pains of Eternal death.
Thus it is for the dead, but commonly such as depart in the true faith of Christ, that they may haue their perfit consummation both in body and soule in eternall and euerlasting glory:
Thus it is for the dead, but commonly such as depart in the true faith of christ, that they may have their perfect consummation both in body and soul in Eternal and everlasting glory:
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and committed to the earth, how appeareth it contrary vnto Scripture? Doth Scripture any where forbid to commit the carcasse of a wicked man that is dead to the ground? Rather as was said of Iezabel Bury hir, she was a Kings daughter,
and committed to the earth, how appears it contrary unto Scripture? Does Scripture any where forbid to commit the carcase of a wicked man that is dead to the ground? Rather as was said of Jezebel Bury his, she was a Kings daughter,
For it is better & a more safe course to thinke well of bad persons, then of the good to iudge ill, vnlesse we fully see they are obstinate, stubbourne, and contumelious.
For it is better & a more safe course to think well of bad Persons, then of the good to judge ill, unless we Fully see they Are obstinate, stubbourne, and contumelious.
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Now as the Church of God in preaching the Gospell deliuereth it pell mell in the hearing of elect and reprobate, which directly pertaineth to the faithfull that loue and feare the Lord,
Now as the Church of God in preaching the Gospel Delivereth it pell mell in the hearing of elect and Reprobate, which directly pertaineth to the faithful that love and Fear the Lord,
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so in giuing thankes to God for this, or that brother the Church intendeth hir direction in generall for buriall of the dead, which in speciall belongeth to them, that die in the Lord, At whose sickenesse the Minister was either present, or not present:
so in giving thanks to God for this, or that brother the Church intends his direction in general for burial of the dead, which in special belongeth to them, that die in the Lord, At whose sickness the Minister was either present, or not present:
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For as once an honest man is euer presumed to be an honest man, till euidence come in against him, so once a member of Christ to be thought euer after, till sentence be pronounced by those to whom Authoritie is committed.
For as once an honest man is ever presumed to be an honest man, till evidence come in against him, so once a member of christ to be Thought ever After, till sentence be pronounced by those to whom authority is committed.
And if sentence be pronounced, but not reuersed, or otherwise a man be taken in some notorious sinne of Treason, wilfully murdering, strangling, browning himselfe,
And if sentence be pronounced, but not reversed, or otherwise a man be taken in Some notorious sin of Treason, wilfully murdering, strangling, browning himself,
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or the like, and good proofe made thereof, at such times this order for buriall of such a notorious, wicked person is not prescribed to any Minister, nor required of him.
or the like, and good proof made thereof, At such times this order for burial of such a notorious, wicked person is not prescribed to any Minister, nor required of him.
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yet of his great mercy toward his Church, in disburdening the world of him. Some haue thought, and more then thought it, for they haue disputed the contrarie.
yet of his great mercy towards his Church, in disburdening the world of him. some have Thought, and more then Thought it, for they have disputed the contrary.
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For first they shal take &c. is a spéech vsuall in the language of Hebrew, Greeke, Latine, and English: They say, they report, they giue out, &c. When our meaning is no other,
For First they shall take etc. is a speech usual in the language of Hebrew, Greek, Latin, and English: They say, they report, they give out, etc. When our meaning is no other,
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for that we cannot distinctly tell, only a generall report: it is like that of Paul It is generally said, that there is fornication, &c. So Luke 12. to whom much is giuen, of him they require much (that is) as the same Euangelist there in the same verse rendreth, it shall be required: Secondly to say (that by those words obiected) the deuill and his Angels are meant is to restraine it,
for that we cannot distinctly tell, only a general report: it is like that of Paul It is generally said, that there is fornication, etc. So Lycia 12. to whom much is given, of him they require much (that is) as the same Evangelist there in the same verse rendereth, it shall be required: Secondly to say (that by those words objected) the Devil and his Angels Are meant is to restrain it,
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as we are to one another, where being demaunded Who it is that calleth, we answere It is I, and who it is that fetcheth his soule, It is they. They it is:
as we Are to one Another, where being demanded Who it is that calls, we answer It is I, and who it is that Fetches his soul, It is they. They it is:
Egyptians frogs, li•e, &c. A Fi•e in the vttermost parts of the floods, a Bée in the lande of Ashur. And what ministers of indignation can be wante for any exploite by death, that hath a mightie and strong host like a tempest of haile and a whirlewinde? that causeth the blood fall on the head of Ioab and all his Fathers house, that the house of Ioab was neuer without some, that had running issues,
egyptians frogs, li•e, etc. A Fi•e in the uttermost parts of the floods, a Been in the land of Ashur. And what Ministers of Indignation can be want for any exploit by death, that hath a mighty and strong host like a tempest of hail and a whirlwind? that Causes the blood fallen on the head of Ioab and all his Father's house, that the house of Ioab was never without Some, that had running issues,
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So as what Rabsake said for his Master is true of the Almightie How canst thou despise any Captame of the least of my Masters seruants? The least of them (contemptible though they seeme) are able to take our life,
So as what Rabshakeh said for his Master is true of the Almighty How Canst thou despise any Captame of the least of my Masters Servants? The least of them (contemptible though they seem) Are able to take our life,
And reason. For we are somewhat beholding to the receiued stile of our countrie, somewhat to humanitie, somewhat to our opinion and the outward appearance of a thing.
And reason. For we Are somewhat beholding to the received style of our country, somewhat to humanity, somewhat to our opinion and the outward appearance of a thing.
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and to contrarie (as it were) the Lord his owne wordes nor did the Lord himselfe contrarie his owne saing Luke. 6. A good manous of the good treasure of the heart bringeth foorth good thinges:
and to contrary (as it were) the Lord his own words nor did the Lord himself contrary his own saying Lycia. 6. A good manous of the good treasure of the heart brings forth good things:
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and vnchangeablie, but man is not so, and yet be there proueth withall, how man may be called good. So as euerie scripture inforced to lend the coppie of a countenance for some notable obiection must not detaine vs from vsing kinde termes of one another,
and unchangeably, but man is not so, and yet be there Proves withal, how man may be called good. So as every scripture enforced to lend the copy of a countenance for Some notable objection must not detain us from using kind terms of one Another,
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Liberius Bishoppe of Rome in the daies of Constantius the Emperor became an Arrian, and an some histories write was not thought to haue reuoked his heresie and repented. Yet Saint Ambrose speaking of him nameth him not,
Liberius Bishop of Room in the days of Constantius the Emperor became an Arrian, and an Some histories write was not Thought to have revoked his heresy and repented. Yet Saint Ambrose speaking of him names him not,
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Saint Basill hath these wordes Certaine thinges were proposed him by most blessed Liberius All these good men in their gratious hope call Liberius more then a deere brother though somtime liuing,
Saint Basil hath these words Certain things were proposed him by most blessed Liberius All these good men in their gracious hope call Liberius more then a deer brother though sometime living,
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and (as histories doe record) dying a profest Arrian, and in sure and certaine hope of resurrection to eternall life call him blessed of the Lord, the memory of his name blessed, yea himselfe a most blessed man: Vppon occasion or which wordes Maister Iunius obserueth in the monuments of antiquitie that it is a verie vsuall thing to call the deade whether men or weomen by the name of blessed, who though they liued blame-worthie yet by the duetie of charitie and humanitie are presumed by vs to bee receiued into grace and glorie.
and (as histories do record) dying a professed Arrian, and in sure and certain hope of resurrection to Eternal life call him blessed of the Lord, the memory of his name blessed, yea himself a most blessed man: Upon occasion or which words Master Iunius observeth in the monuments of antiquity that it is a very usual thing to call the dead whither men or women by the name of blessed, who though they lived blameworthy yet by the duty of charity and humanity Are presumed by us to be received into grace and glory.
our blessed sauiour calleth him, that had not on a wedding garment fellow, and Abraham nameth the glutton in hell Sonne: He was not his sonne, nor the other hailefellow. Noe such fault therefore (as somethinke) to call a man Brother, deare brother. The phrase of our countrie, the guise of eiuill conuersation, the outward appearance, the rule of charitie all iustifie this appellation,
our blessed Saviour calls him, that had not on a wedding garment fellow, and Abraham names the glutton in hell Son: He was not his son, nor the other hailefellow. Noah such fault Therefore (as somethinke) to call a man Brother, deer brother. The phrase of our country, the guise of evil Conversation, the outward appearance, the Rule of charity all justify this appellation,
So manie of these waies one that dyeth may bee a brother, a deare brother, how much rather may wee vse the name, not knoweing his finall and last end, as wee doe not.
So many of these ways one that Dies may be a brother, a deer brother, how much rather may we use the name, not knowing his final and last end, as we do not.
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for so doth hope, receiuing hir direction from the rules of Christian charitie, which otherwhiles kindely qualifieth, what knowledge would ouer seuerely censure.
for so does hope, receiving his direction from the rules of Christian charity, which otherwhiles kindly Qualifieth, what knowledge would over severely censure.
as we know not, so of our knowledge we speake not, but hoping in the rules of our Christian loue we make a fauourable construction such as (we nothing doubt) is most acceptable to God and men.
as we know not, so of our knowledge we speak not, but hoping in the rules of our Christian love we make a favourable construction such as (we nothing doubt) is most acceptable to God and men.
Doth any one know to the contrary, and can so well skill of all the infallible tokens of an impenitent heart, which is no ordinarie knowledge, the Booke no more inforceth him to vse euery word in that precise manner there set downe,
Does any one know to the contrary, and can so well skill of all the infallible tokens of an impenitent heart, which is no ordinary knowledge, the Book no more enforceth him to use every word in that precise manner there Set down,
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But at any time will a Minister bary from the standing rule, and order prescribed, let him consult episcopall authoritie to whom direction at such times belongeth,
But At any time will a Minister bary from the standing Rule, and order prescribed, let him consult Episcopal Authority to whom direction At such times belongeth,
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and from thence reciue warrant for his proceedings? And withall let him be of sure ground, that he speake according to knowledge, which bold ignorance cannot,
and from thence receive warrant for his proceedings? And withal let him be of sure ground, that he speak according to knowledge, which bold ignorance cannot,
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and draw vpon himselfe a needelesse hatred, as no other likelihood but he shall, vnlesse at such times for that particular he be lawfully authorized, remembring what Saint Austin aduertiseth, Not to despaire of any, be he neuer so bad,
and draw upon himself a needless hatred, as no other likelihood but he shall, unless At such times for that particular he be lawfully authorized, remembering what Saint Austin advertiseth, Not to despair of any, be he never so bad,
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And in his last gaspe, who art thou that iudgest of his estate to be dammed? Notes (saith Maister Perkins ) that this often betalleth reprobates to be effeemed christians and they are often like them, that none but Christ can discerne shéepe frō goates true christians from apperant.
And in his last gasp, who art thou that Judges of his estate to be dammed? Notes (Says Master Perkins) that this often betalleth Reprobates to be effeemed Christians and they Are often like them, that none but christ can discern sheep from Goats true Christians from apperant.
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Whatsoeuer disagreeth with Gods word deferueth to be condemned, but because in the misapplying it often falleth out we may be deceiued, let a modest and temperat inquisition goe before that the iudgement giuen may prooue sober, discrete,
Whatsoever disagreeth with God's word deserveth to be condemned, but Because in the misapplying it often falls out we may be deceived, let a modest and temperate inquisition go before that the judgement given may prove Sobrium, discrete,
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This disease breaketh forth into a peruerse holdnesse with a supercilious high looke pasting a finister iudgement of that, which might better be interpreted.
This disease breaks forth into a perverse holdnesse with a supercilious high look pasting a finister judgement of that, which might better be interpreted.
and order is, by iudging out of the word of God, bringing that iudgement (we thence make) to the rule of charitie, alway beginning at a mans owne selfe.
and order is, by judging out of the word of God, bringing that judgement (we thence make) to the Rule of charity, always beginning At a men own self.
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and make more of, thē of their own, contrarie wise in sinne and infirmities, that much which is in others, ( much as it is) they would thinke nothing in comparison of their owne.
and make more of, them of their own, contrary wise in sin and infirmities, that much which is in Others, (much as it is) they would think nothing in comparison of their own.
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or thou hast beene taught more, and condemned it more then others. Spirituall sinnes (sayeth one) are of greater fault, carnall of greater punishnment.
or thou hast been taught more, and condemned it more then Others. Spiritual Sins (Saith one) Are of greater fault, carnal of greater punishnment.
But because this hapneth very seldome, and God commending the infinite riches of his grace commaundeth vs to bee mercifull Luk. 6.36. iudgement of eternall death is not rashlie to bee past vpon anie:
But Because this Happeneth very seldom, and God commending the infinite riches of his grace commandeth us to be merciful Luk. 6.36. judgement of Eternal death is not rashly to be passed upon any:
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It is but sometimes, and seldome, and verie seldome: and sometimes or verie seldome, ouerthroweth not a generall order of prayer, which for the most part holdeth, as the communion booke expresseth.
It is but sometime, and seldom, and very seldom: and sometime or very seldom, Overthroweth not a general order of prayer, which for the most part holds, as the communion book Expresses.
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Againe iudgement is a matter of iudgement and therefore not rashlie to bee pronounced, howe much lesse iudgement of eternall death: not vppon anie, in that bee sayeth anie, be tendereth everie particular.
Again judgement is a matter of judgement and Therefore not rashly to be pronounced, how much less judgement of Eternal death: not upon any, in that bee Saith any, be tendereth every particular.
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as if this did well become vs. And therefore in the large view a man takes of others, hee must borrowe helpe from rules of charitie beleeuing all thinges, and hopeing well of his neighbours estate to Godwarde by the profession the partie makes, speaking of him as of one whome the Lord hath bought with a price (for so Saint Peter doth in his 2. epistle:
as if this did well become us And Therefore in the large view a man Takes of Others, he must borrow help from rules of charity believing all things, and hoping well of his neighbours estate to Godward by the profession the party makes, speaking of him as of one whom the Lord hath bought with a price (for so Saint Peter does in his 2. epistle:
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2. Chapter and 1. verse) sanctified with the blood of the couenant, for so doth the Apostle. Heb. 6. and 10. Chapters, yet, notwithstanding such a one (thus charitablie thought of) may in the ende receiue his portion with the deuill and his Angels.
2. Chapter and 1. verse) sanctified with the blood of the Covenant, for so does the Apostle. Hebrew 6. and 10. Chapters, yet, notwithstanding such a one (thus charitably Thought of) may in the end receive his portion with the Devil and his Angels.
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VVee are not to pry into the secret iudgementes of the Lorde, but that probablie all borne of such as professe the Christian faith, wee doe vppon good cause presuppose, are elected to eternall life.
We Are not to pry into the secret Judgments of the Lord, but that probably all born of such as profess the Christian faith, we do upon good cause presuppose, Are elected to Eternal life.
Not to bee inquired into, of vs, but probablie, and vpon good grounde wee doe presuppose it &c. Doth our church with vs anie more? Is it not to bee confest with teares, some die rauing, blaspheeming &c. Alacke at such times what should wee thinke,
Not to be inquired into, of us, but probably, and upon good ground we do presuppose it etc. Does our Church with us any more? Is it not to be confessed with tears, Some die raving, blaspheeming etc. Alack At such times what should we think,
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and frenzies, which often fall out in the paroximse and burnig fit, at what time the choller shoote vp into the braine & so disturbing the spirits with their mobilitie make the head light, and giddie.
and frenzies, which often fallen out in the paroximse and burnig fit, At what time the choler shoot up into the brain & so disturbing the spirits with their mobility make the head Light, and giddy.
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Rather keepe wee to our compasse of hope yea a sure and certayne hope, for hope maketh not ashamed. To hate an euill man because euill is noe hard matter (saith Saint Austin ) but a rare thing, and vertuous to loue the same rarties, because they are men, that so it may appeare wee doe both at once reproue their fault, and approue their nature.
Rather keep we to our compass of hope yea a sure and certain hope, for hope makes not ashamed. To hate an evil man Because evil is no hard matter (Says Faint Austin) but a rare thing, and virtuous to love the same rarties, Because they Are men, that so it may appear we do both At once reprove their fault, and approve their nature.
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1. It must bee wickednesse 2. not anie wickednesse at all aduentures but malice (that is) a malignant cankred minde of set purpose against that, which is good,
1. It must be wickedness 2. not any wickedness At all adventures but malice (that is) a malignant cankered mind of Set purpose against that, which is good,
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All little inough to make experience (if at anie time) so indefinite the time is and vncertaine, whither God will call to repentance, in the turning of a hand, in a trice,, in the twinckleing of an eye twixt the bridge and the water, the cuppe and the lippe.
All little enough to make experience (if At any time) so indefinite the time is and uncertain, whither God will call to Repentance, in the turning of a hand, in a trice,, in the twinckleing of an eye betwixt the bridge and the water, the cup and the lip.
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4. This wickednesse, malice, desperate wickednesse must bee euident, not surmised onely but apparant, certainely apparant, not by guesses but vppon sufficient warrant,
4. This wickedness, malice, desperate wickedness must be evident, not surmised only but apparent, Certainly apparent, not by Guesses but upon sufficient warrant,
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For if God in sparing wicked and vile persons giue them life, yea manie of them, whome hee well knoweth wil neuer repent, how much more should wee hee mercifull towardes them, that (peraduenture) promisse amendment,
For if God in sparing wicked and vile Persons give them life, yea many of them, whom he well Knoweth will never Repent, how much more should we he merciful towards them, that (Peradventure) promise amendment,
one comming into the worlde, the other going out, asoording neither one nor other a good worde, noe not so much as the ••ne of brethren deare brethren. A mariull it is that Deut. 29.29. Forbids vs to hope well,
one coming into the world, the other going out, asoording neither one nor other a good word, no not so much as the ••ne of brothers deer brothers. A mariull it is that Deuteronomy 29.29. Forbids us to hope well,
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Turkes and infidels doe not thus, whose manner, (as our merchants know) is, Alech salem, whereunto the murswere is valich sas lem To the peace and to the peale.
Turkes and Infidels do not thus, whose manner, (as our merchant's know) is, Alech salem, whereunto the murswere is valich sas lem To the peace and to the peal.
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So that by this blinde reason it may seeme should anie of this refined straternitie suffer in bondes, and bée cast into prison as an euill doer, or a busie bodie,
So that by this blind reason it may seem should any of this refined straternitie suffer in bonds, and been cast into prison as an evil doer, or a busy body,
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And let others vpon what ground (I know not) be offended with him, I hold him the deare child of God, a brother in Christ, a deare brother, and in sure and certaine hope of his comming foorth, dare pawne all I am worth,
And let Others upon what ground (I know not) be offended with him, I hold him the deer child of God, a brother in christ, a deer brother, and in sure and certain hope of his coming forth, Dare pawn all I am worth,
and doe ingage my selfe with all thankfulnesse for inlarging his libertie. All this said. One should presently cast him this their position in Diuinitie for a chokepeare.
and do engage my self with all thankfulness for enlarging his liberty. All this said. One should presently cast him this their position in Divinity for a chokepeare.
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It may be so, and it may not be so, In a point so doubtfull as another mans arbitrarie will, dare you tell vs of asure and certaine hope you haue concerning him? You are farre wide,
It may be so, and it may not be so, In a point so doubtful as Another men arbitrary will, Dare you tell us of assure and certain hope you have Concerning him? You Are Far wide,
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As for vs (at his buriall) we come foorth as his brethren, not as his iudges, Remember we what S. Austin hath, The Lord appointeth me to lay out not to call in.
As for us (At his burial) we come forth as his brothers, not as his judges, remember we what S. Austin hath, The Lord appoints me to lay out not to call in.
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Hath God forgot to be mercifull? Hath he shut vp his tender mercies in displeasure? or that Rom. 11. He hath shut vp all in vnbeliefe that he might haue mercie on all: or that, 1. Cor. 4. Judge nothing before the time, &c. and then shall euery man haue praise of God.
Hath God forgotten to be merciful? Hath he shut up his tender Mercies in displeasure? or that Rom. 11. He hath shut up all in unbelief that he might have mercy on all: or that, 1. Cor. 4. Judge nothing before the time, etc. and then shall every man have praise of God.
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And shall any one twit them with this of the Prophet Isay, that they call good euill, &c. Because other whiles their perswasion is greater then their proofe? God forbid, Was it the Prophet his meaning,
And shall any one twit them with this of the Prophet Saiah, that they call good evil, etc. Because other while their persuasion is greater then their proof? God forbid, Was it the Prophet his meaning,
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and his children are those some which he nameth saying, A good man out of the treasure of his hart, &c. Well done good and faithfull seruant enter into thy master his ioy.
and his children Are those Some which he names saying, A good man out of the treasure of his heart, etc. Well done good and faithful servant enter into thy master his joy.
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and their children heires of the same wickednes, a generation of murderers, persecutors, traitors to God & Christ? Yet for all this euill knowen vpon them,
and their children Heirs of the same wickedness, a generation of murderers, persecutors, Traitors to God & christ? Yet for all this evil known upon them,
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and by them, calleth them notwithstanding brethren and Fathers in the one name afording reuerence, in the other loue, in both (because of both) prayeth for them,
and by them, calls them notwithstanding brothers and Father's in the one name afording Reverence, in the other love, in both (Because of both) Prayeth for them,
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yea for all their crosse, obstinate courses in his presence that their harts burst for anger, gnash their teeth, fret, grin, shout, all to pault him with stones,
yea for all their cross, obstinate courses in his presence that their hearts burst for anger, gnash their teeth, fret, grin, shout, all to pault him with stones,
What can be said more against the forme of thankesgiuing inioyned in the booke, then may be (but fondly obiected) against Saint Stephen his practise? They resisted the holy Ghost,
What can be said more against the Form of thanksgiving enjoined in the book, then may be (but fondly objected) against Saint Stephen his practice? They resisted the holy Ghost,
because they are made in loue and charitie, so when a man giueth thankes to God for one, he takes his deare brother, it is not charged vpon him for sinne,
Because they Are made in love and charity, so when a man gives thanks to God for one, he Takes his deer brother, it is not charged upon him for sin,
because of his loue and charitable hope. And little is his loue and lesse his hope, that will néeds despaire as denying him for a brother. All a man looseth is:
Because of his love and charitable hope. And little is his love and less his hope, that will needs despair as denying him for a brother. All a man loses is:
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then to condemne an innocent: and a more gratious worke to call one brother tormented in hell (for so did Abraham ) then set a negatiue in place of it, which must so be, if the contrarie preuaile.
then to condemn an innocent: and a more gracious work to call one brother tormented in hell (for so did Abraham) then Set a negative in place of it, which must so be, if the contrary prevail.
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So in like manner though it be said, that a Minister accustomed to bury the dead, in buriall giuing thanks to God, may giue thankes he knoweth not for whom,
So in like manner though it be said, that a Minister accustomed to bury the dead, in burial giving thanks to God, may give thanks he Knoweth not for whom,
And therefore this practise of ours is most consonant to christian religion speciallie setng the ground of this hope is in that forme of buriall plainelie expressed videlicet. Thorough our Lord Iesus Christ.
And Therefore this practice of ours is most consonant to christian Religion specially setng the ground of this hope is in that Form of burial plainly expressed videlicet. through our Lord Iesus christ.
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Here now it were time to conclude this point but that wee must let thée to vnderstand (good reader) that these exceptions (we take) are not made so much against the wordes deliuered at the graue ouer the dead,
Here now it were time to conclude this point but that we must let thee to understand (good reader) that these exceptions (we take) Are not made so much against the words Delivered At the graven over the dead,
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but onely the neighbours following the corps to the graue, and there with a dumb show turning it to the earth so leaue it without anie admonition and consolation to the liuing,
but only the neighbours following the corpse to the graven, and there with a dumb show turning it to the earth so leave it without any admonition and consolation to the living,
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And this (forsooth) is done vnder a colour of remoouing superstition, so calling that holie custome which our church vseth in hir manifestation of ye christian hope which shee hath and then publisheth concerning the glorious resurrection of our bodies at the last day.
And this (forsooth) is done under a colour of removing Superstition, so calling that holy custom which our Church uses in his manifestation of the christian hope which she hath and then Publisheth Concerning the glorious resurrection of our bodies At the last day.
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and special meditations of our mortalitie with effectuall motives leading vnto mortification: Others that would vary from this order haue onely these pretences for their best reasons.
and special meditations of our mortality with effectual motives leading unto mortification: Others that would vary from this order have only these pretences for their best Reasons.
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Retaine wee our irreproueable discipline in this kinde, had we noe church to ioyne handes of fellowshippe with vs herein, as yet wee knowe we haue examples both of elder and present churches:
Retain we our irreprovable discipline in this kind, had we no Church to join hands of fellowship with us herein, as yet we know we have Examples both of elder and present Churches:
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Greg. Nazian. writing of ye holy man Basil witnesseth, how lamentation for him were so great as the Psalmes then sung were quire borne downe with mourning and heauines.
Greg. Nazian. writing of the holy man Basil Witnesseth, how lamentation for him were so great as the Psalms then sung were choir born down with mourning and heaviness.
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A funerall recompence of Psalmes singing &c. S. Chrisostom of his time what are himnes (saith he)? Doe we not with them glorifie & thanke God, that at the last he hath crowned (our friend) gon hence now he is eased of his sore labours? Againe anon after.
A funeral recompense of Psalms singing etc. S. Chrysostom of his time what Are Hymns (Says he)? Do we not with them Glorify & thank God, that At the last he hath crowned (our friend) gone hence now he is eased of his soar labours? Again anon After.
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Origen vpon Iob, witnesseth that there was thanksgiuing to God for the dead that they dyed in the faith and euery one wished the like for himselfe that he might make the like godlie and peaceable ende.
Origen upon Job, Witnesseth that there was thanksgiving to God for the dead that they died in the faith and every one wished the like for himself that he might make the like godly and peaceable end.
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The shortnesse of the time forceth me to be briefe and the reason your loue knoweth, because we are to performe a solemne duetie to the funerals of a faithfull bodie. In the councell. 3. Of Toledo. can.
The shortness of the time forceth me to be brief and the reason your love Knoweth, Because we Are to perform a solemn duty to the funerals of a faithful body. In the council. 3. Of Toledo. can.
Before the corps be •eliuered to the graue, certaine points are recited by their anncesters written to this purpose wherein the diuine iustice is commended,
Before the corpse be •eliuered to the graven, certain points Are recited by their anncesters written to this purpose wherein the divine Justice is commended,
We vtterly disallow al Cinicks, who neglecting the bodies of the dead, or els tumbling them into the earth in a most negligent & contemptuous sort neuer once mention a good word of their dead.
We utterly disallow all Cinicks, who neglecting the bodies of the dead, or Else tumbling them into the earth in a most negligent & contemptuous sort never once mention a good word of their dead.
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Heluet. confess. Againe the church of Wittenberg. c. 24. Loue and charitie exacteth at our handes to wish the dead al tranquillitie and happinesse in Christ:
Heluet. confess. Again the Church of Wittenberg. c. 24. Love and charity exacteth At our hands to wish the dead all tranquillity and happiness in christ:
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But leauing this argument sufficiently handled so farre forth as it concerneth other mens contradictions or our iust defence, wee proceede to the chap: following.
But leaving this argument sufficiently handled so Far forth as it concerns other men's contradictions or our just defence, we proceed to the chap: following.
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Chap. 2. We cannot Subscribe, Because we know not how it agreeth with Gods word to desire him to grant any thing, which our prayers dare not presume to aske.
Chap. 2. We cannot Subscribe, Because we know not how it agreeth with God's word to desire him to grant any thing, which our Prayers Dare not presume to ask.
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and art wont to giue more then we desire or deserue, power downe vpon vs the abundance of thy mercy, forgiuing vs those things, whereof our conscience is afraid,
and art wont to give more then we desire or deserve, power down upon us the abundance of thy mercy, forgiving us those things, whereof our conscience is afraid,
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and graunt that those thinges, which we aske faithfully, we may obtaine effectually. To aske faithfully, & to aske doubtfully, are contrarie one to the other.
and grant that those things, which we ask faithfully, we may obtain effectually. To ask faithfully, & to ask doubtfully, Are contrary one to the other.
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when either of them is indifferently found in the same person, but with this difference that they are imputed to a seuerall beginning, the one of nature the other of grace, the one of flesh the other of the spirit. The flesh begetteth wauering, doubting, perplexed thoughts,
when either of them is indifferently found in the same person, but with this difference that they Are imputed to a several beginning, the one of nature the other of grace, the one of Flesh the other of the Spirit. The Flesh begetteth wavering, doubting, perplexed thoughts,
and all from a law in the members rebelling against the law of the minde, where the •••fe is like the •ight twixt the house of Saul and the house of Dauid, no day no houre but giuing or taking a soile.
and all from a law in the members rebelling against the law of the mind, where the •••fe is like the •ight betwixt the house of Saul and the house of David, no day no hour but giving or taking a soil.
First, they that contrarie our Cōmunion Booke must know, that the Collects are certaine dartings & quicke elaculations, such as the earnestest deuotion is well acquainted with, fittest to expresse the spéedie thoughts of our Soule,
First, they that contrary our Communion Book must know, that the Collects Are certain dartings & quick elaculations, such as the earnestest devotion is well acquainted with, Fittest to express the speedy thoughts of our Soul,
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The motions are diuersly raised & they diuersly fall, sometimes as in a full sea our thoughts beare aloft, sometimes they are at a low ebbe, all a-mort, dead and aliue in the twinckling of an eye:
The motions Are diversely raised & they diversely fallen, sometime as in a full sea our thoughts bear aloft, sometime they Are At a low ebb, all amort, dead and alive in the twinkling of an eye:
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sometimes as the Crow out of the Arke houering twixt heauen and earth, and as in a sicknesse a good day and a bad day interchangeably haue their entercourse, euer and anone so these haue some swawin or other.
sometime as the Crow out of the Ark hovering betwixt heaven and earth, and as in a sickness a good day and a bad day interchangeably have their intercourse, ever and anon so these have Some swawin or other.
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for a holy substance is in them, as in an Elme or an Oke, when they haue shed their leaues and (vnlikely clusters as they seeme) Wine is found in them Destroy them not for their is a blessing.
for a holy substance is in them, as in an Elm or an Oak, when they have shed their leaves and (unlikely clusters as they seem) Wine is found in them Destroy them not for their is a blessing.
or Gospell, or both, as they know that busie themselues in a diligent obseruation of the particular contents in the Epistle appointed to be reade that day:
or Gospel, or both, as they know that busy themselves in a diligent observation of the particular contents in the Epistle appointed to be read that day:
and so both themselues & their prayers dare much, yet are not sufficient of themselues to pray, because no prayer is without imployment of our thoughts wherein such weakenes they acknowledge, that whereas a man would take it for the easiest matter of a thousand to lend a spare thought vpon occasion, they renounce all possibilitie:
and so both themselves & their Prayers Dare much, yet Are not sufficient of themselves to pray, Because no prayer is without employment of our thoughts wherein such weakness they acknowledge, that whereas a man would take it for the Easiest matter of a thousand to lend a spare Thought upon occasion, they renounce all possibility:
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no sufficiencie how then may they dare? not daring how can they presume? neither daring, nor presuming a truth it is their prayers dare not presume. In the Gospell read the same day, the like may be marked out vnto vs. For the historie taken out of the Euangelist, sheweth,
no sufficiency how then may they Dare? not daring how can they presume? neither daring, nor presuming a truth it is their Prayers Dare not presume. In the Gospel read the same day, the like may be marked out unto us For the history taken out of the Evangelist, shows,
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As for the partie himselfe he was so farre from speaking (for the string of his tounge was not vntied) and so farre from hearing for he was deafe, that if Christ had not beene more ready to heare,
As for the party himself he was so Far from speaking (for the string of his tongue was not untied) and so Far from hearing for he was deaf, that if christ had not been more ready to hear,
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Whereupon our Church gathering briefe notes out of the Gospell (and the collection is warranted by the text) obserueth of Gods part it is meete to acknowledge, he is more ready to heare,
Whereupon our Church gathering brief notes out of the Gospel (and the collection is warranted by the text) observeth of God's part it is meet to acknowledge, he is more ready to hear,
then we to pray, and is wont to giue more then either wee desire or deserue, yea so gratious our God is, that he forgiueth vs, what our consciences may well be afraid of,
then we to pray, and is wont to give more then either we desire or deserve, yea so gracious our God is, that he forgives us, what our Consciences may well be afraid of,
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Had they such brused, humblest, wounded consciences, as that seruant of God (whosoeuer in his meditation penned these Collects) they would soone skill,
Had they such Bruised, Humblest, wounded Consciences, as that servant of God (whosoever in his meditation penned these Collects) they would soon skill,
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For as a discord in Musicke giueth a grace, and commendation to the song, so these discords and iars in our petitions desirous to pray, and yet not daring to pray, comming, returning,
For as a discord in Music gives a grace, and commendation to the song, so these discords and jars in our petitions desirous to pray, and yet not daring to pray, coming, returning,
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These streights they fall into, that fall to prayer, and (what Saint Paul said of life and death) they are difficulties the faithfull are streightned with.
These straights they fallen into, that fallen to prayer, and (what Saint Paul said of life and death) they Are difficulties the faithful Are straighteneth with.
The presence of his Maiestie to whom they pray, the guiltienesse of their sinne, the rigour of the law, the multitude of their wants, some bid thē pray for mercy, aboundance of mercie,
The presence of his Majesty to whom they pray, the guiltienesse of their sin, the rigour of the law, the multitude of their Wants, Some bid them pray for mercy, abundance of mercy,
as if a little would not serue but abundance must be powred downe, some againe (to their thinking) forbid them to pray, and demaund how they dare presume, and so both waies their speech sauoureth of confidence, and infirmitie.
as if a little would not serve but abundance must be poured down, Some again (to their thinking) forbid them to pray, and demand how they Dare presume, and so both ways their speech savoureth of confidence, and infirmity.
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and not all fulnes of faith, sometime a feeling that we beleeue, sometime complaineing that we doe not beleeue the tongue of our ballance bearing so doubtfull, doubtfull it is, which scale will preuaile,
and not all fullness of faith, sometime a feeling that we believe, sometime complaining that we do not believe the tongue of our balance bearing so doubtful, doubtful it is, which scale will prevail,
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For thorough stitch it goeth, commeth, ouercometh, and ouercomeing triumpheth, triumphing concluddeth and the conclusion is through our Lord Iesus Christ, so as in the same sentence the fall of the leafe,
For thorough stitch it Goes, comes, Overcometh, and ouercomeing Triumpheth, triumphing concluddeth and the conclusion is through our Lord Iesus christ, so as in the same sentence the fallen of the leaf,
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and that the childrē were aliue, so they who are brought vpon their knées, finding the maiestie of God infinite, his iustice strict, his knoweledge searching the reines, his holinesse such,
and that the children were alive, so they who Are brought upon their knees, finding the majesty of God infinite, his Justice strict, his knowledge searching the reins, his holiness such,
as Angels are not pure in his sight, and what themselues are on the other side, their basenesse odious, their ignorance blockish, their sinnes abhominable, their wants lamentable, (at what time notwithstanding they conceiue comfort,
as Angels Are not pure in his sighed, and what themselves Are on the other side, their baseness odious, their ignorance blockish, their Sins abominable, their Wants lamentable, (At what time notwithstanding they conceive Comfort,
Whereas our prayers, by which we craue that thou power downe the aboundance of thy mercies are thorough the want of a most holie faith ouerlaide with vnspeakable imperfections, such as tire them out in the way to heauen,
Whereas our Prayers, by which we crave that thou power down the abundance of thy Mercies Are through the want of a most holy faith overlaid with unspeakable imperfections, such as tire them out in the Way to heaven,
therefore we pray thée O Lord with al other transgressions forgiue vs euen our prayers, whereof our conscience guiltie as it is (yt they are so stained as they are) presumeth not nor dareth presum: to aske, what otherwise it would,
Therefore we pray thee Oh Lord with all other transgressions forgive us even our Prayers, whereof our conscience guilty as it is (that they Are so stained as they Are) Presumeth not nor dareth presum: to ask, what otherwise it would,
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and at other times doth, when more comforted then now it is, thou well knowest O almighty God the petitions of them that aske in thy sons name, we beseech the mercifully to incline thine eares to vs, that haue made now our praiers and supplications vnto thee,
and At other times does, when more comforted then now it is, thou well Knowest Oh almighty God the petitions of them that ask in thy Sons name, we beseech the mercifully to incline thine ears to us, that have made now our Prayers and supplications unto thee,
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and graunt that these things which we haue faithfully asked according to thy will, may effectually be obtained to the reliefe of our necessity & to the setting forth of thy glory &c. Thus a faithfule soule in praier sōtime raised & anon deiected wrestling wt God as did Iacob in his conflict with y• Angel, diuersly tuneth the phrase of his troubled spirite & notwithstanding a supposed discord kéepeth measure & concord with faith and with the holy scripture.
and grant that these things which we have faithfully asked according to thy will, may effectually be obtained to the relief of our necessity & to the setting forth of thy glory etc. Thus a faithfule soul in prayer sometime raised & anon dejected wrestling with God as did Iacob in his conflict with y• Angel, diversely tuneth the phrase of his troubled Spirit & notwithstanding a supposed discord Keepeth measure & concord with faith and with the holy scripture.
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But when men set their wits vpon the tenter to reach out their obiections, and to deale as if they had to deale with Beuis of Southhampton, thinking noe more reuerently of the humble, duetifull, bashfull, modest, low and lowly speethes proceding from a broken heart, thence it is, they make a doubt where no doubting is if the same minde were in them,
But when men Set their wits upon the tenter to reach out their objections, and to deal as if they had to deal with Bevis of Southampton, thinking no more reverently of the humble, dutiful, bashful, modest, low and lowly speethes proceeding from a broken heart, thence it is, they make a doubt where no doubting is if the same mind were in them,
and eschewed euill confesseth of himselfe though he were iust he could not answer, but would make supplicatiōs to his iudge, holding it more fit to leaue wrangling, disputing, boasting,
and Eschewed evil Confesses of himself though he were just he could not answer, but would make supplications to his judge, holding it more fit to leave wrangling, disputing, boasting,
We see how the look of a Prince dasheth his subiect out of coūtenance & therefor much rather may the presence of ye Lord (who is a dreadful God clothed with vnspeakable maiesty,
We see how the look of a Prince dasheth his Subject out of countenance & Therefore much rather may the presence of the Lord (who is a dreadful God clothed with unspeakable majesty,
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All which sentences debasing him discouer the true estate of an humble soule, who vpon due examination made, saieth in effect as a troubled conscience in this collect, that dareth not presume to aske,
All which sentences debasing him discover the true estate of an humble soul, who upon due examination made, Saith in Effect as a troubled conscience in this collect, that dareth not presume to ask,
The like may be obserued in Abraham the father of all the faithfull, who in his cōmunication with God & prayer to him for Sodome, ministreth to our edification these excellent notes.
The like may be observed in Abraham the father of all the faithful, who in his communication with God & prayer to him for Sodom, Ministereth to our edification these excellent notes.
He praieth to turne away ye Lord his wrath, & so maketh his pelitiō acceptable by his humble sute, teaching vs withal, how we must not be saucy nor impudēt to aske any thing at al aduēturs,
He Prayeth to turn away the Lord his wrath, & so makes his pelition acceptable by his humble suit, teaching us withal, how we must not be saucy nor impudent to ask any thing At all aduenturs,
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for he which beleueth in yt truth (of a truth) féeleth many wants & doubts like a sound man after a recouery frō an ague féeleth many grudgings of that disease, which if he had no health,
for he which Believeth in that truth (of a truth) feeleth many Wants & doubts like a found man After a recovery from an ague feeleth many grudgings of that disease, which if he had no health,
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Let alone now. For it wel beséemeth vs to fulfil al humility, & if any be vile in his own eies vpon true repentance for sin, he will thinke of himselfe more vildely thē all this commeth to, resoluing the more a man is ashamed of himselfe,
Let alone now. For it well beseemeth us to fulfil all humility, & if any be vile in his own eyes upon true Repentance for since, he will think of himself more vildly them all this comes to, resolving the more a man is ashamed of himself,
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Did we not know more sin of presumtion thē are guilty of faultles humility, & come to the Lord like hail fellow wel met, rather thē smitten with a holy feare, such clauses as these might otherwhiles be spared.
Did we not know more since of presumption them Are guilty of faultless humility, & come to the Lord like hail fellow well met, rather them smitten with a holy Fear, such clauses as these might otherwhiles be spared.
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For is not forgiuenes the remission of sin, & hath not our conscience good cause to be afraid of sin, doing that which God seuerely forbiddeth, omitting that wt he strictly cōmandeth, negligently performing ye best duties, we should intend? Can it be other,
For is not forgiveness the remission of since, & hath not our conscience good cause to be afraid of since, doing that which God severely forbiddeth, omitting that with he strictly commands, negligently performing the best duties, we should intend? Can it be other,
hence is it that our praiers are often interrupted, & troubled & that in thy presence O Lord, while with ye voice of our heart we apply our selues to thy eare, I know not how so great a seruice is cut off in yt very entrance by trifling thoughts rushing in vpon vs. S. Ierom witnesseth ye like, whē I am at my prayers (I should thus & thus lament my sins & intreat my sauiour) very often one while I am ether walking in our gallerys or casting vp my accounts,
hence is it that our Prayers Are often interrupted, & troubled & that in thy presence Oh Lord, while with you voice of our heart we apply our selves to thy ear, I know not how so great a service is Cut off in that very Entrance by trifling thoughts rushing in upon us S. Jerom Witnesseth you like, when I am At my Prayers (I should thus & thus lament my Sins & entreat my Saviour) very often one while I am either walking in our galleries or casting up my accounts,
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In time of praier we must entreat, saith Barnard the court of heauē, euen that very court wherein the king of heauē sitteth on his thron, attended vpō with an vnspeakable armie of blessed spirits,
In time of prayer we must entreat, Says Barnard the court of heaven, even that very court wherein the King of heaven Sitteth on his thron, attended upon with an unspeakable army of blessed spirits,
how fearfull how suppliant how humble, & carefull, wholy, heartily thoroughly intentiue on the maiestie of his glory in the presence of his Angels, in the counsell of the iust can such a habberdehoy dare to stand or shew his face.
how fearful how suppliant how humble, & careful, wholly, heartily thoroughly intentive on the majesty of his glory in the presence of his Angels, in the counsel of the just can such a habberdehoy Dare to stand or show his face.
but we may arknowledge, God giueth somewhat which our prayers dare not presume to aske? Iosias Simler in his Oration vpon Peter Martir his death toward his conclusion maketh this prayer.
but we may arknowledge, God gives somewhat which our Prayers Dare not presume to ask? Iosias Simler in his Oration upon Peter Martyr's his death towards his conclusion makes this prayer.
Graunt vnto vs O most gratious good Father, if not another Martir and such a one we ought hardly so much, as to pray for, yet at the least, &c. Where it appeareth how the excellencie of God his gifts so rauisheth the mind of an humble suiter, that in the fulnesse of admiration astonished with the Lord his singular mercie,
Grant unto us Oh most gracious good Father, if not Another Martyr's and such a one we ought hardly so much, as to pray for, yet At the least, etc. Where it appears how the excellency of God his Gifts so ravisheth the mind of an humble suitor, that in the fullness of admiration astonished with the Lord his singular mercy,
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and on the other side with his owne lothsome vslemsse, he plainely confesseth his prayer dareth not aske what the Almighty notwithstanding giueth for his Sonne Christ.
and on the other side with his own loathsome vslemsse, he plainly Confesses his prayer dareth not ask what the Almighty notwithstanding gives for his Son christ.
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These places are directly against doubting, and slauish feare: Ergō not to be Subscribed vnto. Be they, and euer may they he places directly against doubting, and slauish feare.
These places Are directly against doubting, and slavish Fear: Ergon not to be Subscribed unto. Be they, and ever may they he places directly against doubting, and slavish Fear.
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At the entrance how it worketh may appeare by a similitude taken from a Sempsters worke, who whither Dorcas, or some other drawing her néedle in & out bringeth the silke after.
At the Entrance how it works may appear by a similitude taken from a Sempsters work, who whither Dorcas, or Some other drawing her needle in & out brings the silk After.
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Farre wide he is (saith Bernard ) that doth so kisse the foote of Gods mercie that he doth not heede the foote of his iustice, as if he were a father and not a Lord.
far wide he is (Says Bernard) that does so kiss the foot of God's mercy that he does not heed the foot of his Justice, as if he were a father and not a Lord.
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Such boldnesse we haue to Godward thorough Christ his blood. Let vs goe boldly to the throne, &c. Heb. 4.16. That is, Let vs not sticke, and be doubtfull in seeking after other mediators, as if he alone were not sufficient.
Such boldness we have to Godward through christ his blood. Let us go boldly to the throne, etc. Hebrew 4.16. That is, Let us not stick, and be doubtful in seeking After other mediators, as if he alone were not sufficient.
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Such wauering, and vncertaintie propending to inuocation of Angels, or Saints (as if there were n•t a God in Israel ) our Church is no lesse vehement in prosecuting for erronious doctrine,
Such wavering, and uncertainty propending to invocation of Angels, or Saints (as if there were n•t a God in Israel) our Church is no less vehement in prosecuting for erroneous Doctrine,
What doe these places Heb. 10. and the fourth Chapter more discredit the vse of this straine (whereof our consciences are afraid) then Master Caluin, who speeking of the Publican his vnfained him liation writeth, that God will not be intreated of any,
What do these places Hebrew 10. and the fourth Chapter more discredit the use of this strain (whereof our Consciences Are afraid) then Master Calvin, who speeking of the Publican his unfeigned him liation Writeth, that God will not be entreated of any,
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but those who in a trembling manner, flye to his mercie? Where this fourth to the Hebrewes hath, Let vs goe boldly, this author writeth tremblingly, yet will not we fondly iniury him so much,
but those who in a trembling manner, fly to his mercy? Where this fourth to the Hebrews hath, Let us go boldly, this author Writeth tremblingly, yet will not we fondly injury him so much,
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as these doe wrong our Church with taunis, & reproches saying, It is against the word, This against true faith, &c. A doubting which proceeds of infidelitie may be thought so,
as these do wrong our Church with taunis, & Reproaches saying, It is against the word, This against true faith, etc. A doubting which proceeds of infidelity may be Thought so,
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but not that doubting, which ariseth from admiration, like that in Ioel 2. who knoweth whether God will turne & leaue a blessing? Which wordes carry a doubt in sound,
but not that doubting, which arises from admiration, like that in Joel 2. who Knoweth whither God will turn & leave a blessing? Which words carry a doubt in found,
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Well had it béene with some long ere now, if they would haue skilled of this point, that as in learning some held themselues for great Scholers, who faile of it,
Well had it been with Some long ere now, if they would have skilled of this point, that as in learning Some held themselves for great Scholars, who fail of it,
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Men that finde such contrarietie twixt Heb. 4. and this Collect our consciences are afraid, may by their wrangling principles cauill with ease at a thousand places else,
Men that find such contrariety betwixt Hebrew 4. and this Collect our Consciences Are afraid, may by their wrangling principles cavil with ease At a thousand places Else,
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As where the Publican is said to stand a farre off, loth to come to the Altar, not daring to lift vp his eyes, that the Lord might lift vp the light of his countenance vpō him, &c. May not a faire glasse be set vpon it that he did amisse.
As where the Publican is said to stand a Far off, loath to come to the Altar, not daring to lift up his eyes, that the Lord might lift up the Light of his countenance upon him, etc. May not a fair glass be Set upon it that he did amiss.
if not reproued for want of faith, Let vs goe (say they) Why then stood she the still? Boldly. Why did she trouble hir selfe with Christ his feete, when she was to to goe to the throne of grace? And what was he at whose feete she stood,
if not reproved for want of faith, Let us go (say they) Why then stood she the still? Boldly. Why did she trouble his self with christ his feet, when she was to to go to the throne of grace? And what was he At whose feet she stood,
Was her eys d•m, that she could not see eye-water was more precious, then to trickle at ones feete? (She did wipe them) Happily with a towell, No such matter.
Was her eyes d•m, that she could not see eyewater was more precious, then to trickle At ones feet? (She did wipe them) Happily with a towel, No such matter.
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If I may) What Ifs and Ands be these, Why did she not goe boldly? (Touch) why did she not imbrace? (But touch) was not be reproued that smote but three times, whē he might haue smote a many more? (His garment) why not his person? Belike a little would serue the turne. Ouermuch squeamishnesse spoyleth all.
If I may) What Ifs and Ands be these, Why did she not go boldly? (Touch) why did she not embrace? (But touch) was not be reproved that smote but three times, when he might have smote a many more? (His garment) why not his person? Belike a little would serve the turn. Overmuch squeamishness spoileth all.
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The Collect speaketh neither of slauish nor seruile feare, neither of the spirit of bondage, onely this is all ( whereof our consciences are afraid.) Now all feare is not contrary to faith.
The Collect speaks neither of slavish nor servile Fear, neither of the Spirit of bondage, only this is all (whereof our Consciences Are afraid.) Now all Fear is not contrary to faith.
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Thus feare stirreth vp and quickneth faith. Little to the commendation of the Disciples, that our Sauiour said, Why are ye afraid, O ye of •••le faith? A small faith, but faith notwithstanding.
Thus Fear stirs up and Quickeneth faith. Little to the commendation of the Disciples, that our Saviour said, Why Are you afraid, Oh you of •••le faith? A small faith, but faith notwithstanding.
the mercies of God are the support of our faith, so are they the roote of our feare, and forgiuenesse of sinne, a iust occasion ministering sufficient matter for true humiliation (forgiuing vs those things, whereof our consciences are afraid) like those couples in the Lords prayer Forgiue vs our sinnes & presently in the next petition Lead vs not into tentation:
the Mercies of God Are the support of our faith, so Are they the root of our Fear, and forgiveness of sin, a just occasion ministering sufficient matter for true humiliation (forgiving us those things, whereof our Consciences Are afraid) like those couples in the lords prayer Forgive us our Sins & presently in the next petition Led us not into tentation:
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Th• one immediatly following the other, as if we said more then euery one is aware of in saying (forgiuing vs those thinges) &c. either because of sinne (the remembrance whereof is gréeuous, the burden intollerable) or else because of forgiuenes it selfe,
Th• one immediately following the other, as if we said more then every one is aware of in saying (forgiving us those things) etc. either Because of sin (the remembrance whereof is grievous, the burden intolerable) or Else Because of forgiveness it self,
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Be not high-minded but feare, or that of our Sauiour, Thou art made whole, sinne no more lest a worse thing happen vnto thee, as it will soone doe, where securitie bréedeth pride:
Be not High-minded but Fear, or that of our Saviour, Thou art made Whole, sin no more lest a Worse thing happen unto thee, as it will soon do, where security breedeth pride:
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He that said be not high minded but feare gaue a generall aduertisement to all the members of Christ, worke out your saluation with feare and trembling. Anone after that blessed father addeth.
He that said be not high minded but Fear gave a general advertisement to all the members of christ, work out your salvation with Fear and trembling. Anon After that blessed father adds.
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Doth not that sentence beat thee of from presumptuous pride, woe vnto the world because of offences? Dost thou not stand in a we? lest thou be reckoned among those many, whose loue should ware cold and iniquitie abound? dost thou •h• strike thy blest when thou hearest this sentence.
Does not that sentence beatrice thee of from presumptuous pride, woe unto the world Because of offences? Dost thou not stand in a we? lest thou be reckoned among those many, whose love should aware cold and iniquity abound? dost thou •h• strike thy blessed when thou Hearst this sentence.
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Let him that stands take héede lest be fall? As for the other clause (Giuing vs those things, which our praiers dare not presume to aske) is and may be referd to spirituall & temporall blessings, which in the generall we may assure our selues shall be graunted,
Let him that Stands take heed lest be fallen? As for the other clause (Giving us those things, which our Prayers Dare not presume to ask) is and may be referred to spiritual & temporal blessings, which in the general we may assure our selves shall be granted,
Paul prayed that Satan might be remooued, and be prayed often, and earnestly, yet was he not then remooued. Some things we may pray for absolutely, and affirmatiuely, as that the kingdome of God doe come, his will he done, the forgiuenesse of sinne,
Paul prayed that Satan might be removed, and be prayed often, and earnestly, yet was he not then removed. some things we may pray for absolutely, and affirmatively, as that the Kingdom of God do come, his will he done, the forgiveness of sin,
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& if they haue it not, they will possesse their soules in patience, onely because, they will not be thought wiser then the Lord, they commend all to his blessed disposition.
& if they have it not, they will possess their Souls in patience, only Because, they will not be Thought Wiser then the Lord, they commend all to his blessed disposition.
but of being restored to his former estate, or else thinking of the hainousnesse of sinne before committed, doubteth whether his afflictions should be asswaged so speedily.
but of being restored to his former estate, or Else thinking of the heinousness of sin before committed, doubteth whither his afflictions should be assuaged so speedily.
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The Prophet Amos hath the like It may be, the Lord God of Israel will be mercifull to the remnant of Ioseph. He meaneth in preuenting their captiuitie:
The Prophet Amos hath the like It may be, the Lord God of Israel will be merciful to the remnant of Ioseph. He means in preventing their captivity:
But whether deliuerance, or no, the reckoning is made, they forgot not all comfort, well perswading themselues, that if the mercy of God faile them one way, some other way it shall meete with them,
But whither deliverance, or no, the reckoning is made, they forgotten not all Comfort, well persuading themselves, that if the mercy of God fail them one Way, Some other Way it shall meet with them,
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for all such changeable circumstances, knowing that fall they out so, or not so, or contrariwise, they fall out for the best to them that feare the Lord
for all such changeable Circumstances, knowing that fallen they out so, or not so, or contrariwise, they fallen out for the best to them that Fear the Lord
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Cap. 3 Almighty God those things, which for our vnworthinesse we dare not, and for our blindnes we cānot aske, vouchsafe to giue vs &c. These words directly fight against gods word & true faith Iam. 1.5.6.7.
Cap. 3 Almighty God those things, which for our unworthiness we Dare not, and for our blindness we cannot ask, vouchsafe to give us etc. These words directly fight against God's word & true faith Iam. 1.5.6.7.
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Againe they vrge Rom. 14. whatsoeuer is not of faith is sin) So thinke we the man sinneth that continueth doubting of Gods mercy whē he cometh to God in praier.
Again they urge Rom. 14. whatsoever is not of faith is since) So think we the man Sinneth that Continueth doubting of God's mercy when he comes to God in prayer.
& casting aside all confidence both of our selues, & of the whole world we may learne to flye in all humility vnto thee &c. But M. Caluin mistooke no more,
& casting aside all confidence both of our selves, & of the Whole world we may Learn to fly in all humility unto thee etc. But M. Calvin mistook no more,
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Wherfore if we hold our selues vnworthie, & such, as for our vnworthines dare not aske, what are we any whit the worse more-then the woman wt the bloudy issue, who was sufficiently perswaded of Christs power,
Wherefore if we hold our selves unworthy, & such, as for our unworthiness Dare not ask, what Are we any whit the Worse more-then the woman with the bloody issue, who was sufficiently persuaded of Christ power,
but desireth onely the state of a seruant &c. Some such vnworthinesse was that of ye Centuriō who had done much good to Christ, his countrimē, built thē a sinagog &c. yet professeth he was altogether vnworthie yt our sauiour should come vnder his roofe,
but Desires only the state of a servant etc. some such unworthiness was that of the Centurion who had done much good to christ, his countrymen, built them a Synagogue etc. yet Professes he was altogether unworthy that our Saviour should come under his roof,
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Nor is this humbling our selues, not dareing to presēt our persons in the Lords sight an argument, we want faith, more then this behauiour of the Centurion so highly commended for his faith both speedy,
Nor is this humbling our selves, not daring to present our Persons in the lords sighed an argument, we want faith, more then this behaviour of the Centurion so highly commended for his faith both speedy,
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In the confession, which Daniel maketh for Israel, and in that prayer while Israel thinkes and speakes of their owne vnworthinesse, that vnto thē belongeth confusion of faces, that they haue sinned,
In the Confessi, which daniel makes for Israel, and in that prayer while Israel thinks and speaks of their own unworthiness, that unto them belongeth confusion of faces, that they have sinned,
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& cōmitted iniquitie & done wickedly, yea rebelled & departed from Gods precepts and iudgements, largely amplyfying the inditement against their owne soules, they take hold of the mercies of God, and haue comfort in this that compassion and forgiuenesse of sinne is the Lords.
& committed iniquity & done wickedly, yea rebelled & departed from God's Precepts and Judgments, largely amplifying the indictment against their own Souls, they take hold of the Mercies of God, and have Comfort in this that compassion and forgiveness of sin is the lords.
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And if because our faith excludeth carnall doubting any finall distrust of Gods sauing health, it must also spare confession of our vnworthinesse, then (belike) we shall doe well to giue way to those supposed arguments, that vpon like misprisō conclude possibility of merit, & impossibility of error.
And if Because our faith excludeth carnal doubting any final distrust of God's Saving health, it must also spare Confessi of our unworthiness, then (belike) we shall do well to give Way to those supposed Arguments, that upon like Misprision conclude possibility of merit, & impossibility of error.
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For if no such vnworthinesse, why may we not merit? & if noe such blindnes what feare is there of rūning into error. For ye first say we as ye deuines of Louain God fordid the iust should wait for life euerlasting,
For if no such unworthiness, why may we not merit? & if no such blindness what Fear is there of running into error. For you First say we as you Divines of Louvain God fordid the just should wait for life everlasting,
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For the second say we as they likewise doe, because the faithfull are led by the spirite into all truth, that they are therefore exempt from all blin denes to be seduced.
For the second say we as they likewise do, Because the faithful Are led by the Spirit into all truth, that they Are Therefore exempt from all blind denes to be seduced.
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In remedie whereof let vs learne to distrust our owne selues, and altogether our owne industry but most of all our owne worth and worthines, as Bernard speaketh.
In remedy whereof let us Learn to distrust our own selves, and altogether our own industry but most of all our own worth and worthiness, as Bernard speaks.
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then there is cause, who can nether do nor thinke ought as of our selues who are dull and ouer partiall toward our selues, who if we know anie thing know not as we ought to knowe, whither of our sinne,
then there is cause, who can neither doe nor think ought as of our selves who Are dull and over partial towards our selves, who if we know any thing know not as we ought to know, whither of our sin,
for we cannot (saith hée) dispose our matter because of darknesse, and that great ignorance wherein we are? The regard of which truth led S. Paul to say asmuch, where he writeth we knowe not to pray as we ought.
for we cannot (Says he) dispose our matter Because of darkness, and that great ignorance wherein we Are? The regard of which truth led S. Paul to say as, where he Writeth we know not to pray as we ought.
yet our mindes are more intangled, & coufounded, then that readilie they can well choose what is good and conuenient? How often haue we called for a stone,
yet our minds Are more entangled, & coufounded, then that readily they can well choose what is good and convenient? How often have we called for a stone,
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or in respect of the end, to abuse Gods gifts in pride, lust and sensualitie, turning the graces of God into wantonnesse like the serpents receit, that changeth all into poyson.
or in respect of the end, to abuse God's Gifts in pride, lust and sensuality, turning the graces of God into wantonness like the Serpents receipt, that changes all into poison.
Lastlie how often hath our ignorance beene more, then all this? And for all this shame we not with the Jewes to make a doubt, Are we also blinde? that speaking vnto God in prater take it offen••ue to confesse our vnworthines and our blindnesse? Among many things we beg of God, when we aske well, this must be a clause necessarilie remembered to aske, that those things may not be giuen, which we in our ignorance did not well to pray for.
Lastly how often hath our ignorance been more, then all this? And for all this shame we not with the Jews to make a doubt, are we also blind? that speaking unto God in prater take it offen••ue to confess our unworthiness and our blindness? Among many things we beg of God, when we ask well, this must be a clause necessarily remembered to ask, that those things may not be given, which we in our ignorance did not well to pray for.
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vnto him that is able to doe exceeding aboundantly aboue all that we aske, or thinke according to the power that worketh in vs, bee praise in the church through all generations, for euer Amen.
unto him that is able to do exceeding abundantly above all that we ask, or think according to the power that works in us, be praise in the Church through all generations, for ever Amen.
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for in the prime of the Gospell restored he did shew, and but shew himselfe, establishing the booke of common prayer, gaue way to noe such surmise of error,
for in the prime of the Gospel restored he did show, and but show himself, establishing the book of Common prayer, gave Way to no such surmise of error,
Nor did that gratious Ladie ourlate good Quéene Elizabeth. Far was it from hir innocent vertuous soule or any manner of authoritie designed by her sacred appointment, to admit anie the least sillable of doctrine contrarie to Gods word, and true religion.
Nor did that gracious Lady ourlate good Queen Elizabeth. far was it from his innocent virtuous soul or any manner of Authority designed by her sacred appointment, to admit any the least Syllable of Doctrine contrary to God's word, and true Religion.
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The like (as we must acknowledge to the glorie of God) doth manifest it seise in that royall care of our dread soueraigne, wherein we may safely repose our selues knowing for our part, his maiesty,
The like (as we must acknowledge to the glory of God) does manifest it seize in that royal care of our dread sovereign, wherein we may safely repose our selves knowing for our part, his majesty,
as he holdeth himselfe obliged both in conscience and wisdome, so hath, and will vse all good meanes to keepe his subiects from being infected with superstitious opinions in master of religiō, This special deuine care, his learned, orations, generall proclamations, finall determination at the last conference haue all solemnely witnessed to the world, in redeeming the state of our church from all such scandals,
as he holds himself obliged both in conscience and Wisdom, so hath, and will use all good means to keep his Subjects from being infected with superstitious opinions in master of Religion, This special divine care, his learned, orations, general Proclamations, final determination At the last conference have all solemnly witnessed to the world, in redeeming the state of our Church from all such scandals,
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This is against the manifest word, & decre of God, & true faith Act 14 ▪ 22. we must through many afflictions enter into the kingdom of God. And 2. Timoth 3.12. all that will liue godly in christ Iesus shall suffer persecutions. And Ioh 16.33. In the world ye shal haue tribulation.
This is against the manifest word, & Decree of God, & true faith Act 14 ▪ 22. we must through many afflictions enter into the Kingdom of God. And 2. Timothy 3.12. all that will live godly in Christ Iesus shall suffer persecutions. And John 16.33. In the world you shall have tribulation.
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THis collect we finde the church vseth on the 22. sunday after Trini. Lord we beseech thee keepe thy houshold the church in continual godlinesse, that through thy protection it may be free from all aduersities,
THis collect we find the Church uses on the 22. sunday After Trinity. Lord we beseech thee keep thy household the Church in continual godliness, that through thy protection it may be free from all adversities,
and deuoutly giuen to serue thee in good workes to the glory of thy name, &c. In which prayer the church supposeth not all immunity and freedome, that noe aduersitie shall come neere hir.
and devoutly given to serve thee in good works to the glory of thy name, etc. In which prayer the Church Supposeth not all immunity and freedom, that no adversity shall come near his.
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Who knoweth not, that in our Letanie such a particular sute is remembred vnto God that in all time of our tribulation he will deliuer vs, that in all our troubles,
Who Knoweth not, that in our Letanie such a particular suit is remembered unto God that in all time of our tribulation he will deliver us, that in all our Troubles,
or man worketh against vs be brought to naught &c. She confesseth hir frailty, ye with out the Lord she cannot but fall that she cannot continue without his suero••,
or man works against us be brought to nought etc. She Confesses his frailty, you with out the Lord she cannot but fallen that she cannot continue without his suero••,
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and giuing things profitable to hir saluation, that so being gouerned and preserued euermore both in body & soule by the stedfastnes, of faith, she may be defended from all aduersities.
and giving things profitable to his salvation, that so being governed and preserved evermore both in body & soul by the steadfastness, of faith, she may be defended from all adversities.
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In all which places ye honest godly vertuous meaning of our church wel appeareth praying to be frée from all aduersities, not but that she must feele thē,
In all which places you honest godly virtuous meaning of our Church well appears praying to be free from all adversities, not but that she must feel them,
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but in assurance of hir God, she may ouercome them, Therefor is it she beseecheth God, the course of this world may be so peaceably ordred by his gouernance that she may ioyfully serue him in al godly quietnesse, crauing by this free dome such readinesse both in body,
but in assurance of his God, she may overcome them, Therefore is it she Beseecheth God, the course of this world may be so peaceably ordered by his governance that she may joyfully serve him in all godly quietness, craving by this free dome such readiness both in body,
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and soule, as a free heart that would accomplish those things, which the Lord would haue done All which petitions concurring in this clause minister diuerse good notes.
and soul, as a free heart that would accomplish those things, which the Lord would have done All which petitions concurring in this clause minister diverse good notes.
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because they are against the sence of our infirmity, by a generall, or vnsuersal will we pray that these things may be taken frō vs. But this point of deuotion we are indebted to god for, that if he take not such thinges away from vs, wee should not therefore thinke we are neglected,
Because they Are against the sense of our infirmity, by a general, or vnsuersal will we pray that these things may be taken from us But this point of devotion we Are indebted to god for, that if he take not such things away from us, we should not Therefore think we Are neglected,
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if nature & dutie vtterly forgottē he should wish otherwise? So that the matter of our obedience is not séene alwaies in our willing, what God decreeth,
if nature & duty utterly forgotten he should wish otherwise? So that the matter of our Obedience is not seen always in our willing, what God decreeth,
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Sixtlie at these times that wee intreate God in this manner, there is a liuelie euidence of our faith in his power and of a full resolution in making our refuge to him,
Sixthly At these times that we entreat God in this manner, there is a lively evidence of our faith in his power and of a full resolution in making our refuge to him,
though this clause be not word for word set downe in the Collect. Lastly, the eye of our thought looketh two waies, one to Gods prouidence, the other to our selues,
though this clause be not word for word Set down in the Collect. Lastly, the eye of our Thought looks two ways, one to God's providence, the other to our selves,
An example hereof our Sauiour gaue vs, when he had said these words, Father if it be possible let this Cuppe passe from me, transforming the will of man vpon himselfe by taking our nature he presently addeth this withall, Yet not as I will but as thou wilt O Father.
an Exampl hereof our Saviour gave us, when he had said these words, Father if it be possible let this Cup pass from me, transforming the will of man upon himself by taking our nature he presently adds this withal, Yet not as I will but as thou wilt Oh Father.
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yet so it pleaseth some to giue foorth. This is against the manifest word and decree of God. Act. 14.22. A man may will a diuerse thing from that, which God willeth, and yet without sinne.
yet so it Pleases Some to give forth. This is against the manifest word and Decree of God. Act. 14.22. A man may will a diverse thing from that, which God wills, and yet without sin.
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For we (saith he) that are in this tabernacle figh and are burdened because we would not be vnclothed but clothed vpon, that mortalitie might be swallowed of life, which yet we know God had otherwise determined.
For we (Says he) that Are in this tabernacle figh and Are burdened Because we would not be unclothed but clothed upon, that mortality might be swallowed of life, which yet we know God had otherwise determined.
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For Iohn 21.18. another shall gird thee and lead thee whither thou wouldest not. The Prophet Dauid in Psalme 55. wisheth that he had the wings of a Doue,
For John 21.18. Another shall gird thee and led thee whither thou Wouldst not. The Prophet David in Psalm 55. wishes that he had the wings of a Dove,
seekes and willeth the saluation of euery one which neuerthelesse the Lord in his eternall counsell willeth not, twixt which two wils, a difference without contrarietie.
seeks and wills the salvation of every one which nevertheless the Lord in his Eternal counsel wills not, betwixt which two wills, a difference without contrariety.
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That we must through many afflictions enter into the kingdom of heauen, that all who will liue godly in Christ Iesus shall suffer tribulation, that in the world we shall haue it,
That we must through many afflictions enter into the Kingdom of heaven, that all who will live godly in christ Iesus shall suffer tribulation, that in the world we shall have it,
as they are the manifest words of God, so is it manifest they are much wronged in being vrged against this clause (freedome from all aduersitie.) For as it was true that the treason of Iudas must be,
as they Are the manifest words of God, so is it manifest they Are much wronged in being urged against this clause (freedom from all adversity.) For as it was true that the treason of Iudas must be,
yet who is he that with the Apostle prayeth not for himselfe, and for others, that they neither giue, nor take offence but that in their course of a Christian life, they may carry themselues wth an euen foote in all things possibly indenouring to please all men, and yet such a necessitie of offences our Sauiour mentioneth as that it cannot be otherwise, nor can they be auoyded.
yet who is he that with the Apostle Prayeth not for himself, and for Others, that they neither give, nor take offence but that in their course of a Christian life, they may carry themselves with an even foot in all things possibly indenouring to please all men, and yet such a necessity of offences our Saviour mentioneth as that it cannot be otherwise, nor can they be avoided.
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Iudas must betray his Master, and that his Lord & Master well knew, yet no preiudice to the prayet made that the Cup might passe which our Sauiour would neuer haue so done if he might not haue so prayed:
Iudas must betray his Master, and that his Lord & Master well knew, yet no prejudice to the prayet made that the Cup might pass which our Saviour would never have so done if he might not have so prayed:
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Saint Austin saith well, What is he that can finde in his hart to suffer troubles and difficulties? God commaundeth vs to tolerate them not to loue them.
Saint Austin Says well, What is he that can find in his heart to suffer Troubles and difficulties? God commandeth us to tolerate them not to love them.
& plenty, & such prosperity the Lord promised by the mouth of his Prophet, as old men & old women should dwell in yt stréets of Ierusalem, & euery man with his staffe in his hand for very age,
& plenty, & such Prosperity the Lord promised by the Mouth of his Prophet, as old men & old women should dwell in that streets of Ierusalem, & every man with his staff in his hand for very age,
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& the stréets of ye citty shalbe full of boies and girles, who shall liue securely and without trouble at all (I meane outward) For we know, it cannot come to passe that many olde men be seene in any place spent for very age:
& the streets of the City shall full of boys and girls, who shall live securely and without trouble At all (I mean outward) For we know, it cannot come to pass that many old men be seen in any place spent for very age:
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Of Constantine, whose gouernment was so happy that be b•d the whole Romaine world in subiection vnder him, most victorious in his wars, euery where throughout prosperous in subduing of tyrants, of a very great age ere he died,
Of Constantine, whose government was so happy that be b•d the Whole Roman world in subjection under him, most victorious in his wars, every where throughout prosperous in subduing of Tyrants, of a very great age ere he died,
Haue we not examples in our owne age? The kingdome wherein we liue vnder that forme of Religion, which by law was established in the daies of our late Queen of famous memorie, blessed with a peace and prosperitie both extraordinary,
Have we not Examples in our own age? The Kingdom wherein we live under that Form of Religion, which by law was established in the days of our late Queen of famous memory, blessed with a peace and Prosperity both extraordinary,
which promiseth what euer a righteous man taketh in hand shall prosper: verified in Ioseph, who was a man that prospered; in Ezechia that prospered in all his works,
which promises what ever a righteous man Takes in hand shall prosper: verified in Ioseph, who was a man that prospered; in Hezekiah that prospered in all his works,
and in the resolution that Ichosuphat made the people, beléeue the Prophets and yée shall prosper. If any reply these thrée sentences last quoted meane by prosperitie, the fauour & mercies of God,
and in the resolution that Ichosuphat made the people, believe the prophets and the shall prosper. If any reply these thrée sentences last quoted mean by Prosperity, the favour & Mercies of God,
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For that which the wicked name aduersitie she calleth not so, nor what they hold for prosperitie doth she alwaies account so, hauing well learned by comparing the Scriptures that there is no prosperitie to the mercies of God,
For that which the wicked name adversity she calls not so, nor what they hold for Prosperity does she always account so, having well learned by comparing the Scriptures that there is no Prosperity to the Mercies of God,
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and that reward were prosperitie, and the mercies of God were that prosperitie: yet so far forth as the righteous & prophane necessarily communicate in the meaning of the same language, freedome from infirmitie, sicknesse, persecution, troubles, bondage, ex•e, deration,
and that reward were Prosperity, and the Mercies of God were that Prosperity: yet so Far forth as the righteous & profane necessarily communicate in the meaning of the same language, freedom from infirmity, sickness, persecution, Troubles, bondage, ex•e, deration,
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and we not haue recourse vnto prayer against it. It is contrarie to Gods decres. It is not contrarie to Gods Decree, that some particular Church at some one time,
and we not have recourse unto prayer against it. It is contrary to God's decrees. It is not contrary to God's decree, that Some particular Church At Some one time,
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And in as much, as there is reason to pray for freedome against one affliction, as another, and so in effect by consequent against all (for a ship may sinke by a leake,
And in as much, as there is reason to pray for freedom against one affliction, as Another, and so in Effect by consequent against all (for a ship may sink by a leak,
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Not knowing saith Austin, who belong, and who doe not belong to the number of the predestinate, it is our duetie to be so affected toward all with a charitable affection, that we should wish all might be saued. And if because the Lord hath decreed his Church shall haue aduersitie, therefore it may not vse prayer against it,
Not knowing Says Austin, who belong, and who do not belong to the number of the predestinate, it is our duty to be so affected towards all with a charitable affection, that we should wish all might be saved. And if Because the Lord hath decreed his Church shall have adversity, Therefore it may not use prayer against it,
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For who knoweth not that in Scripture persecution, reproch, &c. are the ordinarie portion commonly allotted those, that professe the Gospell in truth and sinceritie? And if because the Lord hath decreed his Church shall haue aduersitie, therefore it may not vse prayer against it,
For who Knoweth not that in Scripture persecution, reproach, etc. Are the ordinary portion commonly allotted those, that profess the Gospel in truth and sincerity? And if Because the Lord hath decreed his Church shall have adversity, Therefore it may not use prayer against it,
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and if he haue purposed you none, doe all you can, you shall haue none. One pin driuen out with another, both of them a sufficient proofe that our actions and counsels must not depend vpon vncertainties this way or that way,
and if he have purposed you none, do all you can, you shall have none. One pin driven out with Another, both of them a sufficient proof that our actions and Counsels must not depend upon uncertainties this Way or that Way,
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yet on the otherside being vtterly impossible in the course of nature for a man to haue children without companie of some woman, we are to doe in this case, what godly reason counselleth, not what the Sophister concluded.
yet on the otherside being utterly impossible in the course of nature for a man to have children without company of Some woman, we Are to do in this case, what godly reason counselleth, not what the Sophister concluded.
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So likewise what euer aduersitie the Church feareth, and God hath decreed to exercise her patience withall, she must binde the sacrifice of her prayers with cords to the hornes of the Altar;
So likewise what ever adversity the Church fears, and God hath decreed to exercise her patience withal, she must bind the sacrifice of her Prayers with cords to the horns of the Altar;
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and increase we may hope for, pray for, and here obtaine, but fully after this life an ende of all aduersitie. Vppon those words of our Sauiour his prayer.
and increase we may hope for, pray for, and Here obtain, but Fully After this life an end of all adversity. Upon those words of our Saviour his prayer.
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For the prayers of the faithfull doe not alway flow one with a continuall tenour to the ende, they doe not alway keepe an euen temper, they are not alway composed in a distinct order,
For the Prayers of the faithful do not always flow one with a continual tenor to the end, they do not always keep an even temper, they Are not always composed in a distinct order,
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It is no absurditie if Christ by a common receiued manner among the faithfull (the view in of Gods counsell being omitted) laid downe in his Fathers besome that desire of his, wherewith he did boile.
It is no absurdity if christ by a Common received manner among the faithful (the view in of God's counsel being omitted) laid down in his Father's besom that desire of his, wherewith he did boil.
nor are alway at lessure to weigh what is possible, but are sometimes speedily carried with the feruencie of their prayers to the thing which they begge.
nor Are always At lessure to weigh what is possible, but Are sometime speedily carried with the fervency of their Prayers to the thing which they beg.
and the more she indured an open repulse the more she was extraordinarily incouraged to waite in expectation and giue attendance vpon the Lord for what she craued.
and the more she endured an open repulse the more she was extraordinarily encouraged to wait in expectation and give attendance upon the Lord for what she craved.
What expresse promise had Christ to be deliuered from the Cup, who well knew that therefore be came into the world, and that the prophe••es, •acritices, tipes,
What express promise had christ to be Delivered from the Cup, who well knew that Therefore be Come into the world, and that the prophe••es, •acritices, tipes,
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if he desire the sons of God be freed from sorrowes, and that all superstitions be vtterlie taken away and that the lustful licentiousnes of the wicked be repressed, least it doe hurt.
if he desire the Sons of God be freed from sorrows, and that all superstitions be utterly taken away and that the lustful licentiousness of the wicked be repressed, lest it do hurt.
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although it please God otherwise to haue his some raigne among his enimies, his children exercised vnder the crosse &c. For as Origin hath vpon like occasion.
although it please God otherwise to have his Some Reign among his enemies, his children exercised under the cross etc. For as Origin hath upon like occasion.
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there is noe likelihood to the contrarie but we may pray and praying shall effectually obtaine to the reliefe of our necessity and the setting forth of his glorie.
there is no likelihood to the contrary but we may pray and praying shall effectually obtain to the relief of our necessity and the setting forth of his glory.
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But scripture is full of promises made to the faithfull for freedome from all aduersities except we thinke they were onely currant with the Jewes and noe way concerne the Israel of God.
But scripture is full of promises made to the faithful for freedom from all adversities except we think they were only currant with the Jews and no Way concern the Israel of God.
And Deut. 7. The Lord will take away all infirmities, and will put none of the euill diseases &c. Cap 28. The Lord is rich in mercie and vouchsafeth large promises of all manner of blessings to his people that barken to the law and obey the same, whither at home,
And Deuteronomy 7. The Lord will take away all infirmities, and will put none of the evil diseases etc. Cap 28. The Lord is rich in mercy and vouchsafeth large promises of all manner of blessings to his people that barken to the law and obey the same, whither At home,
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or abroad in the fielde, in the house in his children, cattell going forth, conuning home &c. As may be scene by the specialties there expressed crossing the particular crosses and ••ses threa••ed to be cast vpon the shineched and disobedient.
or abroad in the field, in the house in his children, cattle going forth, conuning home etc. As may be scene by the specialties there expressed crossing the particular Crosses and ••ses threa••ed to be cast upon the shineched and disobedient.
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The like is Psal. 91. there shal no euil come vnto thee v. 10, & a little before v. 3 The Lord will deliuer thee from the snare &c that is saieth M. Iunius the Lord will deliner thee from all danger, and v. 4. Where the prophet saieth, he will couer theé vnter his winges &c. that is hee will defend thee from all euil.
The like is Psalm 91. there shall no evil come unto thee v. 10, & a little before v. 3 The Lord will deliver thee from the snare etc. that is Saith M. Iunius the Lord will deliner thee from all danger, and v. 4. Where the Prophet Saith, he will cover thee vnter his wings etc. that is he will defend thee from all evil.
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All danger and aleuil is no more then answereable vnto this collect All aduersities. Of which indgement is Marlorat and Mollerus. After a specialty of some euils he saieth humanity and in generall.
All danger and aleuil is no more then answerable unto this collect All adversities. Of which judgement is Marlorat and Mollerus. After a specialty of Some evils he Saith humanity and in general.
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The Lord out of Sion shall preserue thee from all euill, and he shall preferue thy going out and thy comming in, that is all the actions and occasions of our life,
The Lord out of Sion shall preserve thee from all evil, and he shall preferue thy going out and thy coming in, that is all the actions and occasions of our life,
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Far der Psal. 122.6. the prophet sheweth it is the duety of the faithfull to pray for the peace of Jeruslem, that peace may be within hir wales & prosperitie within hir pallaces.
far der Psalm 122.6. the Prophet shows it is the duty of the faithful to pray for the peace of Jerusalem, that peace may be within his wales & Prosperity within his palaces.
or as Maister Iunius diuideth it for al peace whither priuate or publicke, whither within or without. Againe Psal. 128. The Lord out of slon shal blesse ye & thou shalt see ye wealth & prospecous estate of Jerusalem al the days of thy life, to like effect is yt promise by Esay yt prophet whē thou passest thorough the waters I will be with the,
or as Master Iunius Divideth it for all peace whither private or public, whither within or without. Again Psalm 128. The Lord out of slon shall bless you & thou shalt see you wealth & prospecous estate of Jerusalem all the days of thy life, to like Effect is that promise by Isaiah that Prophet when thou passest through the waters I will be with thee,
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If al these quotations suffice not, the words of our sauiour note asmuch in the praier deliuer vs from cuil that is (faieth Vrsinus whom we haue quoted els where) all euels both of sin & punishment whither present or to come.
If all these quotations suffice not, the words of our Saviour note as in the prayer deliver us from cuil that is (faith Ursinus whom we have quoted Else where) all evils both of since & punishment whither present or to come.
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If whatsoeuer a man can aske, he shall haue, what cause is there that ye church praying for freedome from all aduersities, any son or daughter of hirs should doubt that the Lord will grant it,
If whatsoever a man can ask, he shall have, what cause is there that the Church praying for freedom from all adversities, any son or daughter of hers should doubt that the Lord will grant it,
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4. (From) not vtterly without all, but in aduersitie, and then afterwardes freed, For though this worde from in most languages bee sometimes taken exclusiuè for without in what manner young schollers proue their argument by a proposstion drawne from Aristotle where it neuer was, meaning it is not in Aristotle at all, and so is out but quite out,
4. (From) not utterly without all, but in adversity, and then afterwards freed, For though this word from in most languages be sometime taken exclusiuè for without in what manner young Scholars prove their argument by a proposstion drawn from Aristotle where it never was, meaning it is not in Aristotle At all, and so is out but quite out,
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So God deliuereth from euill but a man is first in the tentation & then the Lord makes way out So. Mat 27. of Christ scoffingly they spake, he trusted in God let him deliuer him, if he wil haue him.
So God Delivereth from evil but a man is First in the tentation & then the Lord makes Way out So. Mathew 27. of christ scoffingly they spoke, he trusted in God let him deliver him, if he will have him.
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But as S. Austin well noteth vpon Deut, 29.20, 27. The Lord his Ielousie shall smoke against that man and euery curse that is written in this booke shall light vpon him.
But as S. Austin well notes upon Deuteronomy, 29.20, 27. The Lord his Jealousy shall smoke against that man and every curse that is written in this book shall Light upon him.
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so many seuerall kindes of death, as are set downe in that booke But (all) he said for anie. Or els this word (all) may be taken for most as Rom 1. Because your faith is published throughout the whole world (that is) in all churches of the whole world. An hiperbolicall, or excessiue speech.
so many several Kinds of death, as Are Set down in that book But (all) he said for any. Or Else this word (all) may be taken for most as Rom 1. Because your faith is published throughout the Whole world (that is) in all Churches of the Whole world. an hiperbolicall, or excessive speech.
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For the Apostle thereby meaneth most churches, or verie many churches. So in this petition here all aduersities that is most aduersities. Sixtly (Aduersitie) may be taken here for what euer is aduerse and contrarie to soules health whither sinne, or the punishment for sinne:
For the Apostle thereby means most Churches, or very many Churches. So in this petition Here all adversities that is most adversities. Sixty (Adversity) may be taken Here for what ever is adverse and contrary to Souls health whither sin, or the punishment for sin:
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Sutable whereunto is that petition, which our sauiour taught his disciples Deliuer vs from euil, which Vrsinus interpreteth in these wordes vnder the name of euill some vnderstand the diuill, some vnderstand sinne, others vnderstand death:
Suitable whereunto is that petition, which our Saviour taught his Disciples Deliver us from evil, which Ursinus interpreteth in these words under the name of evil Some understand the Devil, Some understand sin, Others understand death:
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& to come both of sin and punishment &c. Read the place in Vrsinus his Carechisme. Seuenthly (through thy protectiō) may be free from al aduersities (that is) being taken into the trust and custodie of God,
& to come both of since and punishment etc. Read the place in Ursinus his Carechisme. Seuenthly (through thy protection) may be free from all adversities (that is) being taken into the trust and custody of God,
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and by his protection secure ouer sinne, death, the gates of hell, and the whole kingdome of Sathan we may continue vnconquered. Implying All it is free from, is by his protection,
and by his protection secure over sin, death, the gates of hell, and the Whole Kingdom of Sathan we may continue unconquered. Implying All it is free from, is by his protection,
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so not that the church is free from all, but that all she may be free from, may be by his protection as S. Austin interpreth that in 2. Tim 2.4. (All men are saued,) not that all are saued,
so not that the Church is free from all, but that all she may be free from, may be by his protection as S. Austin interpreth that in 2. Tim 2.4. (All men Are saved,) not that all Are saved,
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Lastlie in the communion booke which themselues perued and offered to the parliament in a prayer that followeth after their prayer for the whole church, are the like wordes.
Lastly in the communion book which themselves perued and offered to the parliament in a prayer that follows After their prayer for the Whole Church, Are the like words.
Asswage and stay thy corrections, and so at length by deliuering them from all their troubles. Wee in our leiturgie say All aduersities which they call corrections and all troubles. Graunt it good in theirs after their meaning,
Assuage and stay thy corrections, and so At length by delivering them from all their Troubles. we in our liturgy say All adversities which they call corrections and all Troubles. Grant it good in theirs After their meaning,
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Now when so euident a truth in the manifold explanation sheweth it selfe, they who haue had a hand in wounding the credit of our church about this prayer, will in the end receiue condigne reproch,
Now when so evident a truth in the manifold explanation shows it self, they who have had a hand in wounding the credit of our Church about this prayer, will in the end receive condign reproach,
and well worthie are they for their fond defamations raised against that, which so manie waies cleareth it selfe in the vpright iudgement of the Godlie well aduised
and well worthy Are they for their found defamations raised against that, which so many ways cleareth it self in the upright judgement of the Godly well advised
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Cap. 6. Of the name Priest. The worde Priest is often giuen to the minister of the worde and sacraments as the name of his office, which is neuer found in the new testament giuen to any minister, but to Christ.
Cap. 6. Of the name Priest. The word Priest is often given to the minister of the word and Sacraments as the name of his office, which is never found in the new Testament given to any minister, but to christ.
But if our word (Priest) being lished for that in the originall hebrue wee must knowe there are more thē onely two sorts of Priests. For the original word in in Hebrue signifieth a principall honourable officer of chiefe no•• whither in ecclesiasticall or eiuill occasions.
But if our word (Priest) being lished for that in the original hebrew we must know there Are more them only two sorts of Priests. For the original word in in Hebrew signifies a principal honourable officer of chief no•• whither in ecclesiastical or evil occasions.
So the sonnes of Dauid, who might not burne incense are called 2. Sam. 8. So Iarah a chiefe prince about Dauid 2. Sam 20.26. And because Aaron & his sons were to be of greater account then the Lenite, this name of preheminence they distinctlie had from the rest.
So the Sons of David, who might not burn incense Are called 2. Sam. 8. So Iarah a chief Prince about David 2. Sam 20.26. And Because Aaron & his Sons were to be of greater account then the Lenite, this name of pre-eminence they distinctly had from the rest.
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and so the word from Presbyteros and presbyter contracted and made short Priest. The occasion intended may charge our language with penurie and want of words, in that she is inforced to make one english word interpreter to them al,
and so the word from Presbyters and presbyter contracted and made short Priest. The occasion intended may charge our language with penury and want of words, in that she is enforced to make one english word interpreter to them all,
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The priest his lips should preserue knoweledge, and of him should the people aske counsell, which verie course continueth in the ministers of the worde and sacraments.
The priest his lips should preserve knowledge, and of him should the people ask counsel, which very course Continueth in the Ministers of the word and Sacraments.
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And yt very word, which the holy ghost calleth vs by in yt new testament, is the grand-sire to this name priest: Wherein our language (if anie complaine of hir pouertie that shée is not copious as yt griek is) yet may reioyce in this hir dexteritie, that she giueth the name in yt very same characts the other doth.
And that very word, which the holy ghost calls us by in that new Testament, is the grandsire to this name priest: Wherein our language (if any complain of his poverty that she is not copious as that Greek is) yet may rejoice in this his dexterity, that she gives the name in that very same characts the other does.
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True also it is, Euerie godlie man and woman is a Priest in the common receiued sence as the prophet speakes Isay 61. yee shalbe named the Priests of the Lord yet from among them he will take out some more speciallie to bee Priests and Leuites, that is such,
True also it is, Every godly man and woman is a Priest in the Common received sense as the Prophet speaks Saiah 61. ye shall nam the Priests of the Lord yet from among them he will take out Some more specially to be Priests and Levites, that is such,
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and their bodies a liuing, reasonable sacrifice, yet in two respects els for distinction sake the minister may haue that name, rather then the people.
and their bodies a living, reasonable sacrifice, yet in two respects Else for distinction sake the minister may have that name, rather then the people.
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and for them in the name of the congregation, standing vp before the Lord, and offering their prayers in that onely attonement, Christ Iesus, they in the meane while accompanying him with sighs and grones, sealing vp euery petition with a still, silent, but effectuall Amen:
and for them in the name of the congregation, standing up before the Lord, and offering their Prayers in that only atonement, christ Iesus, they in the mean while accompanying him with sighs and groans, sealing up every petition with a still, silent, but effectual Amen:
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Secondly he ministreth in holie things the word and sacraments, which ministration Saint Paul calleth by the name of one imploied in a sacred businesse, for the word is a sacrificing knife in the hand of his minister, by which our flesh is killed,
Secondly he Ministereth in holy things the word and Sacraments, which ministration Saint Paul calls by the name of one employed in a sacred business, for the word is a sacrificing knife in the hand of his minister, by which our Flesh is killed,
Where Peguer nekinus in his promtuarie vpō Marlorat, saieth in the title of the pastor. (In which sense Pastors are called sacrificers, or ministring in holie things) And it may be thought S. Chrisost. so meant intituling six books by yt name (Hierosune) & S. Austin writing that Bishops and Priests are now properlie called sacerdotall Priests. Zanchius saieth in the 4. commaundement:
Where Peguer nekinus in his promtuarie upon Marlorat, Saith in the title of the pastor. (In which sense Pastors Are called sacrificers, or ministering in holy things) And it may be Thought S. Chrysostom so meant intituling six books by that name (Hierosune) & S. Austin writing that Bishops and Priests Are now properly called sacerdotal Priests. Zanchius Saith in the 4. Commandment:
It was a most auncient custome in the church of christ, that the ministers of the word & sacramēts should be called sacerdotall Priests, because ministers of sacred things Nor doe I much contend about names, so we did agrece in the thinges themselues.
It was a most ancient custom in the Church of Christ, that the Ministers of the word & Sacraments should be called sacerdotal Priests, Because Ministers of sacred things Nor do I much contend about names, so we did agrece in the things themselves.
For it is Priest, whose name is presbuteros, and so translated into our tongue, as other words Bible, Euangilest, Baptisme, Church, and the like, which retaine the foot-print of their originall.
For it is Priest, whose name is presbuteros, and so translated into our tongue, as other words bible, Euangilest, Baptism, Church, and the like, which retain the footprint of their original.
nor so contentiously to be imrupned, more then yt word (Sunday) among the beathē, which name we retaine, vnderstanding not yt Sun in the firmamēt (though Pagans do) but our Lord the sun of righteousnesse to whose honour wee obserue it.
nor so contentiously to be imrupned, more then that word (Sunday) among the beathen, which name we retain, understanding not that Sun in the firmament (though Pagans do) but our Lord the sun of righteousness to whose honour we observe it.
Christn••• day is here onely named, but through the ••des thereof, another in the time of the Commu••ion appointed for the same purpose, a third for Innocents say, a faineth for Whitsunday, all wounded at••••• •ith the flourish of a pen,
Christn••• day is Here only nam, but through the ••des thereof, Another in the time of the Commu••ion appointed for the same purpose, a third for Innocents say, a feigneth for Whitsunday, all wounded at••••• •ith the flourish of a pen,
and this day to be borne of a pure Virgin, graunt that we being regenerabe and made thy Children by adoption may dayly be •••ued by thy holy spirit, &c. Againe, at the Communion, proper prefaces vpon Christmas day, and scuen daies after.
and this day to be born of a pure Virgae, grant that we being regenerabe and made thy Children by adoption may daily be •••ued by thy holy Spirit, etc. Again, At the Communion, proper prefaces upon Christmas day, and scuen days After.
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Because thou didst giue Iesus Christ thy only Son to be born as this day for vs, who by the operation of the holy Ghost was made very man of the substance of the Virgin, &c. On Innocents day thus.
Because thou didst give Iesus christ thy only Son to be born as this day for us, who by the operation of the holy Ghost was made very man of the substance of the Virgae, etc. On Innocents day thus.
God (which as vpon this day) bast taught the harts of thy faithfull, &c. Againe, in the preface through Iesus Christ our Lord according to whose most true promise the holy Ghost came downe this day from headen with a sudden great sound, &c. Where that on Whitsunday interpreteth what is meant, not precisely determining the very day whereon Christ was borne, solemnized by the Innocents, presented in the Temple sent forth his holy spirits for that neither the Church proposeth,
God (which as upon this day) baste taught the hearts of thy faithful, etc. Again, in the preface through Iesus christ our Lord according to whose most true promise the holy Ghost Come down this day from headen with a sudden great found, etc. Where that on Whitsunday interpreteth what is meant, not precisely determining the very day whereon christ was born, solemnized by the Innocents, presented in the Temple sent forth his holy spirits for that neither the Church Proposeth,
and therefore in one of the Prefaces it is, God which (as vpon this day) And that in common English is much about that time: Now that a thing done one day, many •ayes and ••ea•••, after• may beare some speciall note of choice remembrance,
and Therefore in one of the Prefaces it is, God which (as upon this day) And that in Common English is much about that time: Now that a thing done one day, many •ayes and ••ea•••, after• may bear Some special note of choice remembrance,
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Exod. 12. when foure himbred and thirtie yeares were erpired ouen the self same day departed all the •••tes of the Lord, &c. And •••s••. •1. the selfe sallie day, &c. Did the Lord bring the children of Israel, &c. Where in the Originall the words are.
Exod 12. when foure himbred and thirtie Years were erpired oven the self same day departed all the •••tes of the Lord, etc. And •••s••. •1. the self sally day, etc. Did the Lord bring the children of Israel, etc. Where in the Original the words Are.
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yet not precisely of that very day but of the cause and occasion, wherefore it might well be thought to be panegyricall, and triumphant-like. In the new Testament.
yet not precisely of that very day but of the cause and occasion, Wherefore it might well be Thought to be panegyrical, and triumphant-like. In the new Testament.
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It is not necessary to be taken for the same day, since it may be taken after the manner of the Scripture for time a• large. In all which pla•es euiden•ly appeareth a thing done 〈 ◊ 〉 day, many dai••,
It is not necessary to be taken for the same day, since it may be taken After the manner of the Scripture for time a• large. In all which pla•es euiden•ly appears a thing done 〈 ◊ 〉 day, many dai••,
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So Cypri••, or one of that time speaking of Christ his birth day 200. yeares after Christ, accounteth him as then newly to be borne. The birth of Christ is come so long desired and much looked for that famous solemnitie is very now, and in the presence of the Sauiour the holy Church •••dreth thanks,
So Cypri••, or one of that time speaking of christ his birth day 200. Years After christ, accounteth him as then newly to be born. The birth of christ is come so long desired and much looked for that famous solemnity is very now, and in the presence of the Saviour the holy Church •••dreth thanks,
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but one Sunne dayly ariseth, so the Pasch o• Easter is alway consummated, and séeing it is alway celebrated it is one for the matter of our solemnitie.
but one Sun daily arises, so the Pasch o• Easter is always consummated, and seeing it is always celebrated it is one for the matter of our solemnity.
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Where that Reue•nd Father sayeth None were so foolish, men of this generation are become so wise, that the veriest punie of our rath-ripe age can partly controull him for this man•er of spéech, which he vsed not once,
Where that Reue•nd Father Saith None were so foolish, men of this generation Are become so wise, that the veriest puny of our rath-ripe age can partly controull him for this man•er of speech, which he used not once,
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Againe, This day (wherein Christ coupled to mans flesh came foorth as a Bridegroome out of his bed-chamber) is now called this day, to morrow it is made yesterday,
Again, This day (wherein christ coupled to men Flesh Come forth as a Bridegroom out of his bedchamber) is now called this day, to morrow it is made yesterday,
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yet notwithstanding this day commendeth him borne of a Virgine eternall, because eternall borne of a Virgin hath consecrated this day. Again, in another Sermon following Christ vouchsafed to be borne this day by whom all things were made.
yet notwithstanding this day commends him born of a Virgae Eternal, Because Eternal born of a Virgae hath consecrated this day. Again, in Another Sermon following christ vouchsafed to be born this day by whom all things were made.
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Which spéeches compared toge•h•• 〈 ◊ 〉 each •••ers •••erpreter, one alluding to the word• of the Prophet Esay, and the Angell Thou shalt conceaue, and bring foorth a Sonne, the other not strictly vsing the same words,
Which Speeches compared toge•h•• 〈 ◊ 〉 each •••ers •••erpreter, one alluding to the word• of the Prophet Isaiah, and the Angel Thou shalt conceive, and bring forth a Son, the other not strictly using the same words,
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but in stéed of that which they foretould Christ to be borne this mentioneth in the time past namely that he is borne. A practise of the auncient which our Church (it sé••es) followeth.
but in steed of that which they foretold christ to be born this mentioneth in the time passed namely that he is born. A practice of the ancient which our Church (it sé••es) follows.
and unlesse a man will be too abs••d iudging against all equitie, y•• 〈 ◊ 〉 his owne vnderstanding, it intreateth from the Reader a warrantable construction.
and unless a man will be too abs••d judging against all equity, y•• 〈 ◊ 〉 his own understanding, it intreateth from the Reader a warrantable construction.
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For except we will shamefully wrong the Saints in heauen, we cannot thinke that those holy men (whose labours were vsed in penning our Communion Booke) did propose vnto vs matters of absurditie for a forme of publi•e prayer.
For except we will shamefully wrong the Saints in heaven, we cannot think that those holy men (whose labours were used in penning our Communion Book) did propose unto us matters of absurdity for a Form of publi•e prayer.
Christ had his naturall birth in one onely day, •ut not his solemnized birth in one onely day, which is the meaning of the words in the Collect. And if that which hath béen already spoken suffice not, this we adde for a more plenary and ful answere.
christ had his natural birth in one only day, •ut not his solemnized birth in one only day, which is the meaning of the words in the Collect. And if that which hath been already spoken suffice not, this we add for a more plenary and full answer.
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supernaturall as that in Iosua his time, & in the raigne of King Ezechias, so is there a day Politicall, & Ecclesiasticall; Politicall as that of our Kings, who are crowned one day,
supernatural as that in Iosua his time, & in the Reign of King Hezekiah, so is there a day Political, & Ecclesiastical; Political as that of our Kings, who Are crowned one day,
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More, as that of Christ his Natiuitie, Passeouer, and the comming of the holy Ghost, at which times the Church ordaineth not onely for the anniuersaries,
More, as that of christ his Nativity, Passover, and the coming of the holy Ghost, At which times the Church ordaineth not only for the Anniversaries,
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In a word little he obserueth in Scripture, Philosophie or other learning, who obserueth not, that these words Now, this day, yesterday, &c. signifie more then a bare stint either of moment, 12. houres, &c. For they reach sometimes to 3. 4. 6. daies yea a great while after vpon occasion.
In a word little he observeth in Scripture, Philosophy or other learning, who observeth not, that these words Now, this day, yesterday, etc. signify more then a bore stint either of moment, 12. hours, etc. For they reach sometime to 3. 4. 6. days yea a great while After upon occasion.
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Lastly, considering Aduent sunday before presenting Christ to come, though come before, as also the phrase, Herod asked, where Christ should be borne, who was borne already,
Lastly, considering Advent sunday before presenting christ to come, though come before, as also the phrase, Herod asked, where christ should be born, who was born already,
yet a truth by a grace of spéech putting that in the present or future tence, which should be in the preterperfect tence, all prooue that this clause in the Collect thus carped at, is sufficiently defended.
yet a truth by a grace of speech putting that in the present or future tense, which should be in the preterperfect tense, all prove that this clause in the Collect thus carped At, is sufficiently defended.
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THese wordes are set downe in the third Collect for morning prayer, thus O Lord, &c. which hast safely brought vs to the beginning of this day, defend vs in the same by thy mighty power,
THese words Are Set down in the third Collect for morning prayer, thus Oh Lord, etc. which haste safely brought us to the beginning of this day, defend us in the same by thy mighty power,
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but that all our doings may be ordred by thy gouernance to do alwaies, that is righteous in thy sight, &c. Where the meaning of these words (that we fall into no sinne) is expounded by the clause following,
but that all our doings may be ordered by thy governance to do always, that is righteous in thy sighed, etc. Where the meaning of these words (that we fallen into no sin) is expounded by the clause following,
and the prayers of other of Gods children, and is found in the stile of our Sauiours prayer, which he taught his Disciples, (Lead vs not into tentation,
and the Prayers of other of God's children, and is found in the style of our Saviour's prayer, which he taught his Disciples, (Led us not into tentation,
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Now in the third Collect after Easter it is, Almighty God, &c Grant vnto all them, that be admitted into the fellowship of Christs Religion, that they may eschew all those things that be contrary to their profession & follow all such things as are agreeable to the same.
Now in the third Collect After Easter it is, Almighty God, etc. Grant unto all them, that be admitted into the fellowship of Christ Religion, that they may eschew all those things that be contrary to their profession & follow all such things as Are agreeable to the same.
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Which words interpret what the other prayer mentioneth (To fall into no sin.) 3. Because our eye much respecteth the writings of strangers more, then of our own countrimen.
Which words interpret what the other prayer mentioneth (To fallen into no since.) 3. Because our eye much respecteth the writings of Strangers more, then of our own countrymen.
Take a view of the morning prayers published by M. Caluin where it is thus, Grant O Lord, I may spend this whole day in the seruice and worship of thy holie power.
Take a view of the morning Prayers published by M. Calvin where it is thus, Grant Oh Lord, I may spend this Whole day in the service and worship of thy holy power.
as appeareth in the Letanie wherin the praier of the congregation is to strengthen thē that stand & to raise vp thē that fall which is the condition of a righteous man seuen times a day (a certaine number put for an vncertaine) that is many times, but the wicked runne, or rush into sinne: so as this prayer fall into implyeth our godly desire that we cast not our selues headlong:
as appears in the Letanie wherein the prayer of the congregation is to strengthen them that stand & to raise up them that fallen which is the condition of a righteous man seuen times a day (a certain number put for an uncertain) that is many times, but the wicked run, or rush into sin: so as this prayer fallen into Implies our godly desire that we cast not our selves headlong:
the compound aggrauating the single, naked, bare signification of the simple word supposing not a fréedome from falling, but from falling into, which is a sore bruze or downefall:
the compound aggravating the single, naked, bore signification of the simple word supposing not a freedom's from falling, but from falling into, which is a soar bruise or downfall:
So fall into no sin not so grieuous, and hainous, as otherwise, but for our prayers (apprehending the swéete mercies of God) we might readily fall into.
So fallen into no since not so grievous, and heinous, as otherwise, but for our Prayers (apprehending the sweet Mercies of God) we might readily fallen into.
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Where sinne is taken, not for euery the least breach of Gods commaundement, for he that taketh it in that sense deceiueth himselfe, as the Apostle sheweth.
Where sin is taken, not for every the least breach of God's Commandment, for he that Takes it in that sense deceiveth himself, as the Apostle shows.
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when the faithfull slip through infirmities of the flesh, but yet vnder the burden of sinne they grone, they displease themselues, they cease not to feare God.
when the faithful slip through infirmities of the Flesh, but yet under the burden of sin they groan, they displease themselves, they cease not to Fear God.
The prayer of the Church therefore is not to fall into sinne, that is, as the holy Ghost meaneth in other places, that she neither sinne, nor may sin. Besides, we would aske this question? What sin it is we néede not pray against, or what reason haue we to be at peace with any? In as much as we are to feare one,
The prayer of the Church Therefore is not to fallen into sin, that is, as the holy Ghost means in other places, that she neither sin, nor may sin. Beside, we would ask this question? What since it is we need not pray against, or what reason have we to be At peace with any? In as much as we Are to Fear one,
I neither praise, nor dispraise (saith he) dayly cōmunicating at the Lords table, yet euery Lords day I aduise, and exhort that men would communicate;
I neither praise, nor dispraise (Says he) daily communicating At the lords table, yet every lords day I advise, and exhort that men would communicate;
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then that of our sauiour or of S. Paul, or of S. Iude? Our sauiour taught his disciples to pray lead vs not into tentation &c. not praying that sinne might bee forgiuen,
then that of our Saviour or of S. Paul, or of S. Iude? Our Saviour taught his Disciples to pray led us not into tentation etc. not praying that sin might be forgiven,
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for that was mentioned before, but that it might bee preuented. Two waies (saieth Saint Austin ) the euill of a disease is shunned in the bodie, either that it happen not at all, or hapning be quicklie healed.
for that was mentioned before, but that it might be prevented. Two ways (Saith Faint Austin) the evil of a disease is shunned in the body, either that it happen not At all, or happening be quickly healed.
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That wee fal into no sin. So the Apostle beggeth for the Thessalonians that the verie God of peace sanctifie them throughout, and that their whole spirite,
That we fall into no since. So the Apostle beggeth for the Thessalonians that the very God of peace sanctify them throughout, and that their Whole Spirit,
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All this Saint Paul prayeth for which is asmuch, as if he had prayed they might fall into no sinne. Finally Saint Iude in his epistle commendeth the Saintes vnto God, who is able to kéepe them from falling whereof to little purpose he should put them in minde,
All this Saint Paul Prayeth for which is as, as if he had prayed they might fallen into no sin. Finally Saint Iude in his epistle commends the Saints unto God, who is able to keep them from falling whereof to little purpose he should put them in mind,
Then shall the minister receiue the cōmunion in both kinds, himselfe, and next deliuer it to other ministers (if anie be there present) that they may helpe the chiefe minister,
Then shall the minister receive the communion in both Kinds, himself, and next deliver it to other Ministers (if any be there present) that they may help the chief minister,
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How can any man thinke the minister should deliuer it otherwise, being as he is to passe from one to another? To receiue the sacramēt kneeling is dangerous for minister,
How can any man think the minister should deliver it otherwise, being as he is to pass from one to Another? To receive the sacrament kneeling is dangerous for minister,
The 28. article speaks not by way of cōmaund, but onely in these words, The sacrament of the Lords supper was not by Christs ordinance reserued, carried about, lifted vp,
The 28. article speaks not by Way of command, but only in these words, The sacrament of the lords supper was not by Christ Ordinance reserved, carried about, lifted up,
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or worshipped whereunto as an article of truth the statute Elizabeth 13. requireth our subscription, and if anie shall teach otherwise, it passeth vpon him sentence of depriuation.
or worshipped whereunto as an article of truth the statute Elizabeth 13. requires our subscription, and if any shall teach otherwise, it passes upon him sentence of deprivation.
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nor thus, and al for feare of law, truth wil detect a bad mind, & easily proue, that they respect not law nor lawful procéedings more, then fits their own humor:
nor thus, and all for Fear of law, truth will detect a bad mind, & Easily prove, that they respect not law nor lawful proceedings more, then fits their own humour:
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And therefore what tell they vs of law that are themselues lawlesse, and carelesse? But did they well smart for this breach of good order, offences would be fewer, and obedience more vsuall.
And Therefore what tell they us of law that Are themselves lawless, and careless? But did they well smart for this breach of good order, offences would be fewer, and Obedience more usual.
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Iairus gaue not Christ anie diuine honor, but reuerenced him as a prophet of God. For bending the knee, how common it was among the easterne men is well knowne,
Jairus gave not christ any divine honour, but reverenced him as a Prophet of God. For bending the knee, how Common it was among the eastern men is well known,
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and the manner of the countrie in the debter to his creditor Mathew 18. & in Iacob his obe•sance to Esau in Abraham, before the people of H•th, Gen, 23.7.
and the manner of the country in the debtor to his creditor Matthew 18. & in Iacob his obe•sance to Esau in Abraham, before the people of H•th, Gen, 23.7.
Children do it to their parents, subiects to their king, and no hard point is it to be perswaded, that some, who obiect thus, haue asmuch done them by the fruite of their loines when their children aske blessing,
Children do it to their Parents, Subjects to their King, and no hard point is it to be persuaded, that Some, who Object thus, have as done them by the fruit of their loins when their children ask blessing,
1220. teaching the people thereby to worshippe the bread, and all to be-god it. The question is not of kneeling to the sacrament, but kneeling at the sacrament.
1220. teaching the people thereby to worship the bred, and all to be-god it. The question is not of kneeling to the sacrament, but kneeling At the sacrament.
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The name of the book is a treatise of custome, and truth inserted in the book of Martyrs in King Edward the 6. his daies, where it speaketh of the practise of the primitiue church.
The name of the book is a treatise of custom, and truth inserted in the book of Martyrs in King Edward the 6. his days, where it speaks of the practice of the primitive Church.
VVhen the sacrament was dealt, none of them all crouched down and tooke it for his God, forgetting him, that sat there present before their eies, but tooke, and eat it, knowing it was a sacrament,
When the sacrament was dealt, none of them all crouched down and took it for his God, forgetting him, that sat there present before their eyes, but took, and eat it, knowing it was a sacrament,
Honorius appointed and thus the question is handled by Maister Caluin. The Apostles are not read prostrated or laid along on the earth to haue worshipped the sacrament.
Honorius appointed and thus the question is handled by Master Calvin. The Apostles Are not read prostrated or laid along on the earth to have worshipped the sacrament.
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What these wordes may imply wee coniecture, but as here they are set downe we cannot, following their example, but needes must dislike. Som error sure it is;
What these words may imply we conjecture, but as Here they Are Set down we cannot, following their Exampl, but needs must dislike. some error sure it is;
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for they afterward (as it appeareth) challendge our booke of common prayer, wherein the title of the communion the Eucharist hath the name of Sacraments. But we wil take their meaning.
for they afterwards (as it appears) challenge our book of Common prayer, wherein the title of the communion the Eucharist hath the name of Sacraments. But we will take their meaning.
and vnfained heart cannot but be, (as it is) acceptable vnto God, otherwise in deedes, if the heart goe not withall, of asmuch acceptance with the Lord,
and unfeigned heart cannot but be, (as it is) acceptable unto God, otherwise in Deeds, if the heart go not withal, of as acceptance with the Lord,
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therefore neither must wee bee baptised sooner. Which proposition if it goe vncontrouled, then must wee bee first circumcised, and afterwardes baptised,
Therefore neither must we be baptised sooner. Which proposition if it go uncontrolled, then must we be First circumcised, and afterwards baptised,
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For satisfying of which doubt, least any man be offended at the omitting hereof, the answer which Maister Zanchius giueth, is the answer generally, which the rest of our diuines returne:
For satisfying of which doubt, lest any man be offended At the omitting hereof, the answer which Master Zanchius gives, is the answer generally, which the rest of our Divines return:
and strictly so to bee vnderstood as if one should wash anothers feeet, but onely a lesson of humilitie, that euery one so carrie himselfe, vpon occasion,
and strictly so to be understood as if one should wash another's feeet, but only a Lesson of humility, that every one so carry himself, upon occasion,
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For the Romaines and Grecians wee referre our selues to Horace, Plutarch, Plato, and Lucian: For the Jewes in the time of the law to Amos 2.8. and Ester 7.8. and in the dayes of our sauiour because that more nearely concerneth this argumēt, we cōmend the reader to Petrus Ciaccon de triclinio. but more specially to M. Beza, & M. Caluin. M. Beza vpon this verse there was one of his disciples, which leaned on Iesus bosome This is to bee referd (saieth hee) to the sitting downe of the auncient, that many being sat, the last did (as it were) leane back vpon the former, his feete laid out from him.
For the Romans and Greeks we refer our selves to Horace, Plutarch, Plato, and Lucian: For the Jews in the time of the law to Amos 2.8. and Ester 7.8. and in the days of our Saviour Because that more nearly concerns this argument, we commend the reader to Peter Ciaccon de triclinio. but more specially to M. Beza, & M. Calvin. M. Beza upon this verse there was one of his Disciples, which leaned on Iesus bosom This is to be referred (Saith he) to the sitting down of the ancient, that many being sat, the last did (as it were) lean back upon the former, his feet laid out from him.
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for they did not sitte, as wee doe now at thee table, but their shooes of, leaning on cushions, laid all along vpon little beds with their bodies halfe way boult vpright.
for they did not sit, as we do now At thee table, but their shoes of, leaning on cushions, laid all along upon little Beds with their bodies half Way boult upright.
Although I will not greatly contend, yet to tel you my minde freely, I say there is a double fault or blemish in those churches, which vse rather vnleauened, then leauened bread.
Although I will not greatly contend, yet to tell you my mind freely, I say there is a double fault or blemish in those Churches, which use rather unleavened, then leavened bred.
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First because it sauoureth of Iudaisme, 2. because it is lesse fitted to the analogie and proportion of our ordinarie bread. True it is Christ blessed vnleauened bread, because at that time he ordained his supper,
First Because it savoureth of Judaism, 2. Because it is less fitted to the analogy and proportion of our ordinary bred. True it is christ blessed unleavened bred, Because At that time he ordained his supper,
Christ & his A postls did that, which the custome both of those times & of their coūtry made vsual, we do now that, which the custome of our church of a long time hath made vsuall.
christ & his A postls did that, which the custom both of those times & of their country made usual, we do now that, which the custom of our Church of a long time hath made usual.
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For what were that else, but to proue vs both slaunderers? as S. Austin well noteth in his answere to Petilian. This shall be onely our defence at this present.
For what were that Else, but to prove us both slanderers? as S. Austin well notes in his answer to Petilian. This shall be only our defence At this present.
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Any indifferent gesture might beséeme his person, because without sin, yet chose he to frame himselfe to the rites of his countrey for that action at that time.
Any indifferent gesture might beseem his person, Because without since, yet chosen he to frame himself to the Rites of his country for that actium At that time.
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We are sinners, we come to confesse our sinnes, and to craue pardon for the same, in token whereof is our humiliation, by knéeling, &c. None of all which needed Christ to doe.
We Are Sinners, we come to confess our Sins, and to crave pardon for the same, in token whereof is our humiliation, by kneeling, etc. None of all which needed christ to do.
as there is in time of fasting to annoint our head, and wash our face, what bitter words would they spare to lode vs withall, who vpon so small occasion here giuen, charge vs for shamelesse,
as there is in time of fasting to anoint our head, and wash our face, what bitter words would they spare to load us withal, who upon so small occasion Here given, charge us for shameless,
The Lord commaunded vs to be annointed, not that we should absolutely doe it, but that alwaies withall diligence we should study to hide this good treasure of fasting in priuate. Master Beza his obseruation is, that the manner of annointing was the fashion of those times,
The Lord commanded us to be anointed, not that we should absolutely do it, but that always withal diligence we should study to hide this good treasure of fasting in private. Master Beza his observation is, that the manner of anointing was the fashion of those times,
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Whence we may obserue, if notwithstanding Christ his owne practise, yea his expresse commaundement, the Church vseth her libertie in refusall of this custome,
Whence we may observe, if notwithstanding christ his own practice, yea his express Commandment, the Church uses her liberty in refusal of this custom,
Some were miraculous as his walking vpon the water, Math. 14. Clensing the Lepars, restoring sight to the blinde, fasting fortie daies and fortie nights,
some were miraculous as his walking upon the water, Math. 14. Cleansing the Lepars, restoring sighed to the blind, fasting fortie days and fortie nights,
These many waies aboue mentioned are Christ his actiōs sorted, & euery one is a lesson for our instruction but not a sampler for imitation. Christ faith not his fast is to be imitated, nor learne of me to make the world,
These many ways above mentioned Are christ his actions sorted, & every one is a Lesson for our instruction but not a sampler for imitation. christ faith not his fast is to be imitated, nor Learn of me to make the world,
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His sitting therefore being arbitrarie, and none of those morall actions, which necessarily require our obedience, we are in this to relie on the iudgement of our Church, in whose power it is to supply it with some other decent and reuerent behauiour.
His sitting Therefore being arbitrary, and none of those moral actions, which necessarily require our Obedience, we Are in this to rely on the judgement of our Church, in whose power it is to supply it with Some other decent and reverent behaviour.
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I deny not (saith Bishop Iewell ) certaine circumstances, as fasting, sitting, standing, kneeling, & other like ceremonies obserued in celebrating the holy mysteries are to be moderated and appointed at the iudgemēt of the Church, which resolution though to be acknowledged as a truth,
I deny not (Says Bishop Jewel) certain Circumstances, as fasting, sitting, standing, kneeling, & other like ceremonies observed in celebrating the holy Mysteres Are to be moderated and appointed At the judgement of the Church, which resolution though to be acknowledged as a truth,
for a truth it is, yet because some will not be idle, but incumber themselues and others with vaine iangling to the contrary, read we, M. Caluin touching this action, who in his institutions moouing the question whither (kneeling) at time of solemne prayer be a humaine tradition, that one may refuse, or neglect, answereth thus.
for a truth it is, yet Because Some will not be idle, but encumber themselves and Others with vain jangling to the contrary, read we, M. Calvin touching this actium, who in his institutions moving the question whither (kneeling) At time of solemn prayer be a human tradition, that one may refuse, or neglect, Answers thus.
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I say it is so a humaine tradition that withall it is diuine: Gods it is so farre foorth as it is a part of that beautie, whose care and obseruation is commended vs by the Apostle:
I say it is so a human tradition that withal it is divine: God's it is so Far forth as it is a part of that beauty, whose care and observation is commended us by the Apostle:
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The briefe of all which answere is, that in the generall it is diuine, in the speciall it is humaine. Being therefore at the solemne time of prayer, for the Minister prayeth ouer the Communicant.
The brief of all which answer is, that in the general it is divine, in the special it is human. Being Therefore At the solemn time of prayer, for the Minister Prayeth over the Communicant.
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The body of our Lord Iesus Christ that was giuen for thy body preserue it to eternall life, &c. And of thankesgiuing for therefore it is called the Eucharist, we must take this action as a diuine ordinance,
The body of our Lord Iesus christ that was given for thy body preserve it to Eternal life, etc. And of thanksgiving for Therefore it is called the Eucharist, we must take this actium as a divine Ordinance,
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Where they vrge in Circumcision it was not so, nor in Baptisme, how doe they proone it? A Catholike affirmatiue hath either néede be, or giue a Catholike proofe.
Where they urge in Circumcision it was not so, nor in Baptism, how do they proone it? A Catholic affirmative hath either need be, or give a Catholic proof.
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Because the Paschall Lamb was eate standing, meane they this must be so to, and if standing how then kneeling. To be of one minde standing, of another minde sitting argueth inconstancie.
Because the Paschal Lamb was eat standing, mean they this must be so to, and if standing how then kneeling. To be of one mind standing, of Another mind sitting argue inconstancy.
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A strange definition of Idolatrie. For then by that reckoning if a man kneele, his Bible lying before him, he is an Idolater, then Peter at the raising vp of Tabitha must be so charged,
A strange definition of Idolatry. For then by that reckoning if a man kneel, his bible lying before him, he is an Idolater, then Peter At the raising up of Tabitha must be so charged,
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or our bréethren, & sisters where we are and liue, or the roofe, and wals, and whole edifice where we pray, valesse peraduenture these are not to be thought creatures,
or our brethren, & Sisters where we Are and live, or the roof, and walls, and Whole edifice where we pray, Valesse Peradventure these Are not to be Thought creatures,
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Againe, where it is obiected that bowing before a creature in the matter of Gods worship is a breach of the second Commandement, it is very materiall to know, what they meane by these words (in a matter of Gods worship.) If they meane the time,
Again, where it is objected that bowing before a creature in the matter of God's worship is a breach of the second Commandment, it is very material to know, what they mean by these words (in a matter of God's worship.) If they mean the time,
or place of diuine seruice, sure we are, that kneeling is expedient to professe our humilitie in the houre of solemne prayer, which then is performed by the Communicants.
or place of divine service, sure we Are, that kneeling is expedient to profess our humility in the hour of solemn prayer, which then is performed by the Communicants.
If they meane bowing to, or before a creature it selfe in a matter of Gods worship (that is) exhibiting diuine worship vnto the creature, which is due vnto God, they knowing that we detest Idolatrie, know also that we detest that doctrine.
If they mean bowing to, or before a creature it self in a matter of God's worship (that is) exhibiting divine worship unto the creature, which is due unto God, they knowing that we detest Idolatry, know also that we detest that Doctrine.
As for the meaning of the second Commaundement, hitherto alwaies we vnderstood this clause (Thou shalt not bow downe to them nor worship them,) to forbid vs worshiping or bowing downe is them, which God there mentioneth, such as we make vnto our selues either grauen,
As for the meaning of the second Commandment, hitherto always we understood this clause (Thou shalt not bow down to them nor worship them,) to forbid us worshipping or bowing down is them, which God there mentioneth, such as we make unto our selves either graven,
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because of that holy action, which is then in hand, namely a religious communicating of that blessed Sacrament of the very body and blood of our Lord Jesus, partly to stirre vp in others a more religious estimation of those diuine seales;
Because of that holy actium, which is then in hand, namely a religious communicating of that blessed Sacrament of the very body and blood of our Lord jesus, partly to stir up in Others a more religious estimation of those divine Seals;
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partly to remooue all prophane thoughts of Epicures and like contemners; partly to put a difference hereby euen externally from other Bread, and Wine, which at home,
partly to remove all profane thoughts of Epicureans and like contemners; partly to put a difference hereby even externally from other Bred, and Wine, which At home,
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but standing, or sitting, neuer kneeling as we vse to doe in receiuing this Sacrament, and therefore we giue it the more reuerence because it is more, then ordinarie Bread, and Wine.
but standing, or sitting, never kneeling as we use to do in receiving this Sacrament, and Therefore we give it the more Reverence Because it is more, then ordinary Bred, and Wine.
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as that which our Sauiour had. 2. In the qualitte, for the thinnesse did not so fully represent the forme of ordinary Bread. 3. The fashion was round. 4. The stampe vpon it was, we thinke, the Image of Christ crucified. 5. The grosse opinion then had of it,
as that which our Saviour had. 2. In the qualitte, for the thinness did not so Fully represent the Form of ordinary Bred. 3. The fashion was round. 4. The stamp upon it was, we think, the Image of christ Crucified. 5. The gross opinion then had of it,
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All which opinions being now confuted, & we by the preaching of the Gospell better instructed, the commendable practise of knéeling may be retained safely, where before it could not well be, at what time men held transubstantiation for a doctrine of faith;
All which opinions being now confuted, & we by the preaching of the Gospel better instructed, the commendable practice of kneeling may be retained safely, where before it could not well be, At what time men held transubstantiation for a Doctrine of faith;
True it is, that where Master Beza liueth, the Communicants receaue standing, but that no more impeacheth our kneeling, then that of theirs who receaue in Wafer cakes, and we in ordinarie Bread:
True it is, that where Master Beza lives, the Communicants receive standing, but that no more impeacheth our kneeling, then that of theirs who receive in Wafer cakes, and we in ordinary Bred:
If any (saith he) compelled by the infirmitie of their owne brethren or for some other causes shall thinke good to retaine any of the auncient rites let euery one haue their accustomed libertie herein Peter Martyr thus determineth this question for vs, & others.
If any (Says he) compelled by the infirmity of their own brothers or for Some other Causes shall think good to retain any of the ancient Rites let every one have their accustomed liberty herein Peter Martyr thus determineth this question for us, & Others.
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For many do in a godly manner bend the knée, & adore at the hearing of those words of the Gospell (and the word was made flesh) yet those words are not to be said to be adored,
For many do in a godly manner bend the knee, & adore At the hearing of those words of the Gospel (and the word was made Flesh) yet those words Are not to be said to be adored,
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Like a indicious wise man that speakes vnder correction of better aduertisement, not peremptorily as some among vs that are euery way inferior to him both for modestie and learning.
Like a judicious wise man that speaks under correction of better advertisement, not peremptorily as Some among us that Are every Way inferior to him both for modesty and learning.
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The congregation of the faith all most vsually kneeling on their knees receiue it with thankes giuing, ioyfulnesse, singing of himnes and holie Psalmes &c. The spirit of God directing them,
The congregation of the faith all most usually kneeling on their knees receive it with thanks giving, joyfulness, singing of Hymns and holy Psalms etc. The Spirit of God directing them,
and our churches in the vnitie of one externall holie behauiour doing the like, may be a motiue to perswade others contrarilie minded, to thinke that the Lord hath not left vs destitute of that small portion of knoweledge, which may determin a circumstance of this nature,
and our Churches in the unity of one external holy behaviour doing the like, may be a motive to persuade Others contrarily minded, to think that the Lord hath not left us destitute of that small portion of knowledge, which may determine a circumstance of this nature,
A priuate communion. Vpon what ground we knowe it, but with what a sinister minde, and to how wrong a conclusion any one may coniecture, and mame doe feare.
A private communion. Upon what ground we know it, but with what a sinister mind, and to how wrong a conclusion any one may conjecture, and mame do Fear.
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Bishop Iewell prouing that a priuate masse, for 600. yeares after Christ was neuer heard of, calleth that a priuate masse, where the masse-priest alone did eat,
Bishop Jewel proving that a private mass, for 600. Years After christ was never herd of, calls that a private mass, where the Mass priest alone did eat,
and drinke although in publicke, and that happilie 2. or 3. or more such as himselfe all apart were mumbling, one in this corner, another in that ende, a third in a third place,
and drink although in public, and that happily 2. or 3. or more such as himself all apart were mumbling, one in this corner, Another in that end, a third in a third place,
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These termes were neuer knowne to fit our church doctrine, till those first moniters and the heires of their scruples had the vse of the feruler more fit themseles to be vnder a ferular.
These terms were never known to fit our Church Doctrine, till those First moniters and the Heirs of their scruples had the use of the feruler more fit themselves to be under a ferular.
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And is it not reason they should first proue that we inioyne a priuate communion, before they inioyne vs to proue what they now reproue? Looke ouer the booke of common prayer from the first worde to the last lease, it were an aduenture warrantable (should the maine cause lie on it) to iustifie all by this one,
And is it not reason they should First prove that we enjoin a private communion, before they enjoin us to prove what they now reprove? Look over the book of Common prayer from the First word to the last lease, it were an adventure warrantable (should the main cause lie on it) to justify all by this one,
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yet shall there be no communion except 4. or 3. at the least communicate. Where a good number is to communicate, where at least, •. or 3. are to communicate no iust suspicion of ministring to one alone. Peraduenture ye words they mislike, are not in the stile & title of ye cōmunion but in some other place. What thē.
yet shall there be no communion except 4. or 3. At the least communicate. Where a good number is to communicate, where At least, •. or 3. Are to communicate no just suspicion of ministering to one alone. Peradventure you words they mislike, Are not in the style & title of the communion but in Some other place. What them.
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Turne we to yee cōmuniō of ye ūcke, where the Rubricke is thus. For asmuch as al mortall men be subiect to manie sudden perils, diseases, & sickenesses,
Turn we to ye communion of you ūcke, where the Rubric is thus. For as as all Mortal men be Subject to many sudden perils, diseases, & Sicknesses,
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and euer vncertaine at what time they shall depart out of this life, therefore to the intent they may be alwaies in a readines to die, whensoeuer it shal please almigty God to call thē, the curats shal diligently frō time to time,
and ever uncertain At what time they shall depart out of this life, Therefore to the intent they may be always in a readiness to die, whensoever it shall please Almighty God to call them, the curats shall diligently from time to time,
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and a good number to receiue the communion with the sicke person &c. A quicke eye may soon ouerhip these words (in the church) which considered satisfie to the full,
and a good number to receive the communion with the sick person etc. A quick eye may soon overhip these words (in the Church) which considered satisfy to the full,
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Other words there are in an other place following, at the time of the distribution of the holy sacrament, the priest shall first receiue the communion himselfe,
Other words there Are in an other place following, At the time of the distribution of the holy sacrament, the priest shall First receive the communion himself,
Here stil in these places are more then one to ioyne with the minister, and therefore is not the communion ministred to one alone. Where then is it they haue somuch as the least them for pretence of dislike.
Here still in these places Are more then one to join with the minister, and Therefore is not the communion ministered to one alone. Where then is it they have So much as the least them for pretence of dislike.
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& stedfastly beleeue that Iesus Christ hath suffred death vpō the crosse for him, & shed his blood for his redemption, earnestly remēbring the ben•fits he hath thereby,
& steadfastly believe that Iesus christ hath suffered death upon the cross for him, & shed his blood for his redemption, earnestly remembering the ben•fits he hath thereby,
Were it not for one onely sentence violently wrested, they had no colour at all. The wordes are vpon a closing point of direction for the communion of the sick.
Were it not for one only sentence violently wrested, they had no colour At all. The words Are upon a closing point of direction for the communion of the sick.
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Where the caucat greatly sets forth the wisdome of God in raising vp the thoughts of his church, by kindely prouideing for occurrences, whither of health, sicknesse or anie contagious disease.
Where the caucat greatly sets forth the Wisdom of God in raising up the thoughts of his Church, by kindly prouideing for occurrences, whither of health, sickness or any contagious disease.
For no doubt in the stirring of the seas one waue ouertaketh not another more busilie then surges of griefe accompany one another in a mans deepe meditation, to thinke with himselfe, what he is depriued of.
For no doubt in the stirring of the Seas one wave overtaketh not Another more busily then surges of grief accompany one Another in a men deep meditation, to think with himself, what he is deprived of.
and praysing, as doth a multitude that keepes a feast. (O Lord of hosts how amiable are thy owellings) when he sendeth long wishes after the courts of his God:
and praising, as does a multitude that keeps a feast. (Oh Lord of hosts how amiable Are thy owellings) when he sends long wishes After the Courts of his God:
The flight of a sparrow, yt sluttering of a swallow occasion multiplyed thoughts The little ones scarce peeping forth of their shell, more happie then he.
The flight of a sparrow, that slattering of a swallow occasion multiplied thoughts The little ones scarce peeping forth of their shell, more happy then he.
Hiperius and others •••ge•ously fallen ••ke vpon some heaue, and ••••uous brunt they indured by tentations outward, ins••••• or both, to desire comfort vpon comfort,
Hiperius and Others •••ge•ously fallen ••ke upon Some heave, and ••••uous brunt they endured by tentations outward, ins••••• or both, to desire Comfort upon Comfort,
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and how it hath ministred much ioy vnto them heretofore, with earnest destres they haue crau••d the like helpes for their langaishing conscient• before they giue their last 〈 ◊ 〉 will is a decayed nature:
and how it hath ministered much joy unto them heretofore, with earnest destres they have crau••d the like helps for their langaishing conscient• before they give their last 〈 ◊ 〉 will is a decayed nature:
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But manie in their distresse thus pers waded, yet 〈 ◊ 〉 the 〈 ◊ 〉 thereof, 〈 ◊ 〉 they reckon, (and they reckon not a misse) that th••• last and may thereby be made vnto them the more comfortable.
But many in their distress thus pers waded, yet 〈 ◊ 〉 the 〈 ◊ 〉 thereof, 〈 ◊ 〉 they reckon, (and they reckon not a miss) that th••• last and may thereby be made unto them the more comfortable.
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their sp••ite in that ••guish is much troubled, and panting like the hart, that brayeth for the water brookes will not take comfort to arile purpose, till it be had into the wine celler,
their sp••ite in that ••guish is much troubled, and panting like the heart, that Brayeth for the water brooks will not take Comfort to arile purpose, till it be had into the wine cellar,
No than but instructed in the words acknowledgeth that hee, which repents and beleeues the Gospell receiueth forgi•enesse of soute ▪ which as it is a true foundation,
No than but instructed in the words acknowledgeth that he, which repents and believes the Gospel receiveth forgi•enesse of soute ▪ which as it is a true Foundation,
so an ill frame is raised vpon it, that therefore there is no neede of the sacrament. For to what ende seeke we remission of sins when wee haue obtained it alreadie? But such conclusions are in force with those, who looke vpon the truth with popish spa•tacles, or Anabaptises — eyes:
so an ill frame is raised upon it, that Therefore there is no need of the sacrament. For to what end seek we remission of Sins when we have obtained it already? But such conclusions Are in force with those, who look upon the truth with popish spa•tacles, or Anabaptises — eyes:
Now they are much deceiued that thinke our reconciliation with God, and forgiuenesse of sinne are like colors laid in ayle away alike fresh, the beauty neuer fading,
Now they Are much deceived that think our reconciliation with God, and forgiveness of sin Are like colours laid in ail away alike fresh, the beauty never fading,
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Nay there is not anie moment of time in this corrupt estate of ours, what with the deuils snares, the worlds suggestions, and our own deceuable heartes.
Nay there is not any moment of time in this corrupt estate of ours, what with the Devils snares, the world's suggestions, and our own deceuable hearts.
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or how may I assure my selfe certainly hereof? To this end therefore God, who is rich in mercie which he hath powred out in ab••••dance vpon thē, that •o bele•••e, beside the word, hath ordained the vse of the fro••meded ▪ Shall we looks to the times auncient,
or how may I assure my self Certainly hereof? To this end Therefore God, who is rich in mercy which he hath poured out in ab••••dance upon them, that •o bele•••e, beside the word, hath ordained the use of the fro••meded ▪ Shall we looks to the times ancient,
or present, the equitie of this truth 〈 ◊ 〉 soo•• shew it selfe? The auncient christians reckoning the communion performed in publicke to be their act, that were absent,
or present, the equity of this truth 〈 ◊ 〉 soo•• show it self? The ancient Christians reckoning the communion performed in public to be their act, that were absent,
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and so (in token of bear••• re•••••ation on all sides) were made pertakers of the holi••misteries, though at home an their deathbed This witnesseth Iustin Martyr, who was in the first age after the Apostles:
and so (in token of bear••• re•••••ation on all sides) were made partakers of the holi••misteries, though At home an their deathbed This Witnesseth Justin Martyr, who was in the First age After the Apostles:
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And in the second age a•ample may be taken from Dionys. of Alexandria in his Epistle vnto Fabius as it is quotet by Eus•b. writing the bistorie of Serapion, how falling through pe•se• uutiō, offerin• to I•ols he was out off from the church, to the terror & affrighting of others:
And in the second age a•ample may be taken from Dionys of Alexandria in his Epistle unto Fabius as it is quotet by Eus•b. writing the bistorie of Serapion, how falling through pe•se• uution, offerin• to I•ols he was out off from the Church, to the terror & affrighting of Others:
His •cknesse out en•••• belay 〈 ◊ 〉 blasse f•• th••• whole dayes depriued of the vse of ••••nces the 〈 ◊ 〉 to himselfe againe, at what time, seing how it was with him, he grew more instant,
His •cknesse out en•••• belay 〈 ◊ 〉 blasse f•• th••• Whole days deprived of the use of ••••nces the 〈 ◊ 〉 to himself again, At what time, sing how it was with him, he grew more instant,
then euer before to receiue the sacrant out, the pledge of his peace made with God & the church which no soner obtained but withal most com ortably be finished his life 〈 ◊ 〉 thing vsual in those times for such ••lay a dying,
then ever before to receive the sacrant out, the pledge of his peace made with God & the Church which no sooner obtained but withal most come ortably be finished his life 〈 ◊ 〉 thing usual in those times for such ••lay a dying,
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if they made request special earnest suppliant, humble request, they were allowed yt fauour of the cōmnuion, that supported with a good hope they might depart hence in peace.
if they made request special earnest suppliant, humble request, they were allowed that favour of the commnuion, that supported with a good hope they might depart hence in peace.
In the next one the same course was held by the coūcel of Nice where the fathers & gan••in charge according to the auncient rule, that the holy ▪ cōmnuion should be denied none toward the time of their death.
In the next one the same course was held by the council of Nicaenae where the Father's & gan••in charge according to the ancient Rule, that the holy ▪ commnuion should be denied none towards the time of their death.
This coūcel so aunciēt as it was nigh 1300 yeares ago, euen thē cousessed that this order (the church tooke 〈 ◊ 〉 retaine was before those times much auncioniar ▪ Sa•i• 〈 … 〉 long after,
This council so ancient as it was High 1300 Years ago, even them cousessed that this order (the Church took 〈 ◊ 〉 retain was before those times much auncioniar ▪ Sa•i• 〈 … 〉 long After,
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and that the weakenesse of the sicke partie doe require it, wee would not truely that anie one for such a cause should rent the church by schisme; and contention.
and that the weakness of the sick party do require it, we would not truly that any one for such a cause should rend the Church by Schism; and contention.
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And certainely it seemeth the generall opinion hath been from time to time, that if men in their health neede this sacrament, much more when they are weakened and spent with sicknesse.
And Certainly it seems the general opinion hath been from time to time, that if men in their health need this sacrament, much more when they Are weakened and spent with sickness.
or hauing wasted themselues in lawlesse states, or conceiuing amuse of our sacraments ministery, doctrine &c. afterwar•es touches in heart seing the grossones of their error vs recover themselues, the Lord mightning their eies, that they beg with great earnestnes to haue a part in that sacrament visibly, whose fellowship poore seduced soules they did either detest,
or having wasted themselves in lawless states, or conceiving amuse of our Sacraments Ministry, Doctrine etc. afterwar•es touches in heart sing the grossones of their error us recover themselves, the Lord mightning their eyes, that they beg with great earnestness to have a part in that sacrament visibly, whose fellowship poor seduced Souls they did either detest,
What ioyes the Lord ministr•th his children at such times, as in faith, and true repentance they receiue these infallible tokens of his gratious loue, they onelie knowe whome the Lord hath prepared for that heauenly banquet,
What Joys the Lord ministr•th his children At such times, as in faith, and true Repentance they receive these infallible tokens of his gracious love, they only know whom the Lord hath prepared for that heavenly banquet,
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howe the Lord may yeelde them like comfortes, and that with more chéerefulnesse then hitherto he hath done? And may it not be hoped that a faithfull Communicant in the very instant twixt life and death, séeth in this loue-token the very ioyes of heauen presented vnto him,
how the Lord may yield them like comforts, and that with more cheerfulness then hitherto he hath done? And may it not be hoped that a faithful Communicant in the very instant betwixt life and death, seeth in this love-token the very Joys of heaven presented unto him,
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as an effectuall motiue to hasten him hence, and to strengthen him in his iourney to his long home? The Communion Booke giueth allowance to the Minister, to minister to one alone.
as an effectual motive to hasten him hence, and to strengthen him in his journey to his long home? The Communion Book gives allowance to the Minister, to minister to one alone.
or other good neighbour he hath (beside the Minister) whom (vnlesse the congregation be prouided of another sufficiently able, that may supply his absence) the laws of our.
or other good neighbour he hath (beside the Minister) whom (unless the congregation be provided of Another sufficiently able, that may supply his absence) the laws of our.
Master Zanchius sheweth this at large speaking of Epaphroditus and his earnest care for the Saints at Philippi, so doe other writers, whose names we spare in this argument,
Master Zanchius shows this At large speaking of Epaphroditus and his earnest care for the Saints At Philippi, so do other writers, whose names we spare in this argument,
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yea so doth the Rubricke in the Booke of common prayer, and the Canons Ecclesiasticall in case the disease be knowne or probably suspected to be infectious.
yea so does the Rubric in the Book of Common prayer, and the Canonas Ecclesiastical in case the disease be known or probably suspected to be infectious.
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though the least of all numbers? If but two, or thrée agrée vpon earth sayeth our Sauiour, &c. To minister the Sacrament to one alone doth not stand with eat yee.
though the least of all numbers? If but two, or thrée agree upon earth Saith our Saviour, etc. To minister the Sacrament to one alone does not stand with eat ye.
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But to say take thou, eate thou, drinke thou, stands not with the words of institution, eate yee, drinke yee, &c. Therefore to minister it in such words, is without exception forbidden.
But to say take thou, eat thou, drink thou, Stands not with the words of Institution, eat ye, drink ye, etc. Therefore to minister it in such words, is without exception forbidden.
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and one apart by themselues, which howsoeuer singled, are more then one being reckoned together? For so is this Eate thou, Drinke thou, Being but of two, how much rather.
and one apart by themselves, which howsoever singled, Are more then one being reckoned together? For so is this Eat thou, Drink thou, Being but of two, how much rather.
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then leaue we our naturall language, and speake we Siriack or some such like, because he so deliuered the wordes of institution? And must we vse these words (Eate yee) once for all and no other? Why then is not a complaint taken vp against other Churches beyond the Seas, where one Minister commeth,
then leave we our natural language, and speak we Syriac or Some such like, Because he so Delivered the words of Institution? And must we use these words (Eat ye) once for all and no other? Why then is not a complaint taken up against other Churches beyond the Seas, where one Minister comes,
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In Sermons we doe not distinctly speake to one man apart from another, therefore neither is it conuenient to speake these words, Eate thou, drinke thou, seuerally to man after man.
In Sermons we do not distinctly speak to one man apart from Another, Therefore neither is it convenient to speak these words, Eat thou, drink thou, severally to man After man.
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but splenetickly to gall mens persons as if men would call them distinctly by their proper names, growing into particulars by a finger-pointing description, culling a man out thus? Thus attired,
but splenetickly to Gall men's Persons as if men would call them distinctly by their proper names, growing into particulars by a finger-pointing description, culling a man out thus? Thus attired,
and that they, who doe so, are rather satyricall, then other. But come we to the second branch of their comparison, which is rather a disparison, if it be rightly called.
and that they, who do so, Are rather satyrical, then other. But come we to the second branch of their comparison, which is rather a disparison, if it be rightly called.
Because, first though Christ said, Eate yee, Drinke yee, collectiuely all at once, yet that distributiuely he did not, they must proue before we reuerse that forme we haue receiued.
Because, First though christ said, Eat ye, Drink ye, collectively all At once, yet that distributively he did not, they must prove before we reverse that Form we have received.
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4. These pettie controuerst Diuines, that are so hard to please, allow in Baptisme, that the Minister say, I Baptise, though our Sauiour spake in the plurall goe yee, and Baptise: And if in one Sacrament the application must be made,
4. These Petty controuerst Divines, that Are so hard to please, allow in Baptism, that the Minister say, I Baptise, though our Saviour spoke in the plural go ye, and Baptise: And if in one Sacrament the application must be made,
To iustifie their opposition they might alleadge against vs the manner of the Gréeke Church which saith not as we doe I Baptise thee, but let, N. the seruant of Christ be Baptized in the name, &c. But will we know,
To justify their opposition they might allege against us the manner of the Greek Church which Says not as we do I Baptise thee, but let, N. the servant of christ be Baptised in the name, etc. But will we know,
In briefe to fit both their scruples, whether Eate yee, or in particular, Eate thou, the answere, which Master Beza maketh in the words of Baptisme may sutably be vsed in the words of the Eucharist: Christ hath not inioyned his Ministers what,
In brief to fit both their scruples, whither Eat ye, or in particular, Eat thou, the answer, which Master Beza makes in the words of Baptism may suitably be used in the words of the Eucharist: christ hath not enjoined his Ministers what,
Because the Minister speaking of himselfe in the first person I baptize, and putting to the pronoune (thee) maketh the minde of the partie baptized, both to obserue the action more diligently,
Because the Minister speaking of himself in the First person I baptise, and putting to the pronoun (thee) makes the mind of the party baptised, both to observe the actium more diligently,
why in the Euchatist we vse these words Eate thou. First, because often repeated better remembred, 2. Because of the speciall denomination, and applycation then made:
why in the Euchatist we use these words Eat thou. First, Because often repeated better remembered, 2. Because of the special denomination, and application then made:
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namely the Minister blessing the Eucharist, and he to whom the Sacrament of the Eucharist is dispensed, so speakes the Church of Wittenberg, naming it that godly ointment (in S. Iohn his Epistle) whereby the holy Ghost is effectuall in those that doe beleeue.
namely the Minister blessing the Eucharist, and he to whom the Sacrament of the Eucharist is dispensed, so speaks the Church of Wittenberg, naming it that godly ointment (in S. John his Epistle) whereby the holy Ghost is effectual in those that do believe.
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In diuers other Churches this maner of ministring the Communion in a priuate manner is to be retained as Musculus witnesseth for this end, that the partie thereby may bee strengthned in faith, māde stronger against tentations of Sathan,
In diverse other Churches this manner of ministering the Communion in a private manner is to be retained as Musculus Witnesseth for this end, that the party thereby may be strengthened in faith, mand Stronger against tentations of Sathan,
As for the place (though priuate because some chamber, or the like) yet we must not thinke it frustrateth the power of the sacrament and the vertue of the administration.
As for the place (though private Because Some chamber, or the like) yet we must not think it frustrateth the power of the sacrament and the virtue of the administration.
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What els was the roome but an vpper chamber, where our sauiour kept his supper with his disciples? Where was it but at home the paschall lambe was eaten? and where for manie yeares after Christ the whole seruice and sacraments celebrated,
What Else was the room but an upper chamber, where our Saviour kept his supper with his Disciples? Where was it but At home the paschal lamb was eaten? and where for many Years After christ the Whole service and Sacraments celebrated,
for God hath raised vppe one, whose iust title Defēder of the true auncient faith strengthē & eue• long may it our good hope of the peace of the Gospel but impotencie thorough sickenesse to come abroad,
for God hath raised up one, whose just title Defender of the true ancient faith strengthen & eue• long may it our good hope of the peace of the Gospel but impotency through sickness to come abroad,
as also the weake conscience needing speciall choice comforts are euen now verie vrgent occasions to haue the communion sometymes somwhat priuate, not any way herein cōtrarie to our sauiour christ his institution.
as also the weak conscience needing special choice comforts Are even now very urgent occasions to have the communion sometimes somewhat private, not any Way herein contrary to our Saviour Christ his Institution.
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For what with the venom of some doctrine, as that sacraments neede not, what with the prophainnesse of men, that they care not, what with the slacknesse of some minister, what with forgetfulnesse in the sick, what with friuolous obiectiones in misliking it, what with yt danger of contagion by some diseases, a verie auncient praiseworthie commendatione is discontinued.
For what with the venom of Some Doctrine, as that Sacraments need not, what with the prophainnesse of men, that they care not, what with the slackness of Some minister, what with forgetfulness in the sick, what with frivolous obiectiones in misliking it, what with that danger of contagion by Some diseases, a very ancient praiseworthy commendation is discontinued.
Satan much aduantaged and the sick soule, that néedes the spirit of corroboration agaynst the terrors of death and hartned in a ioyfull expectation of deliuerance in good time, is then left destitute,
Satan much advantaged and the sick soul, that needs the Spirit of corroboration against the terrors of death and heartened in a joyful expectation of deliverance in good time, is then left destitute,
Because they pray, fast, giue almes, &c. We shall do well to doe none of all, these like one Ithacius, who so farre detested Priscillians doctrine of abstinence,
Because they pray, fast, give alms, etc. We shall do well to do none of all, these like one Ithacius, who so Far detested Priscillians Doctrine of abstinence,
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as fix not the grace of the Lord on the outward Element, but bring their thoughts in obedience to his commaundement, distressed soules crauing comfort at home,
as fix not the grace of the Lord on the outward Element, but bring their thoughts in Obedience to his Commandment, distressed Souls craving Comfort At home,
as effectually in that houre of their necessitie, as in times of greater assemblies and more publike meetings? Alway remembred that some neighbours ioyne in fellowship for that holy businesse, they prepared aforehand,
as effectually in that hour of their necessity, as in times of greater assemblies and more public meetings? Always remembered that Some neighbours join in fellowship for that holy business, they prepared aforehand,
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as it becommeth, and the sicknesse b• (though desperate yet) not infectious, or if none can be got (and that were very strange) yet because others default may not abringe a sicke mans comfort, resolue that the Minister communicating, the sicke partie cannot be thought to receaue alone, as some are disposed to argue.
as it becomes, and the sickness b• (though desperate yet) not infectious, or if none can be god (and that were very strange) yet Because Others default may not abringe a sick men Comfort, resolve that the Minister communicating, the sick party cannot be Thought to receive alone, as Some Are disposed to argue.
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For so our Sauiour promised They shal lay their hands on the sick, &c. But then (& alway after) the Apostles, and after the Apostles in succéeding ages, ( Bishops in regard of their prelacie (as S. Ierom witnesseth) did accustome themselues to this ceremony,
For so our Saviour promised They shall lay their hands on the sick, etc. But then (& always After) the Apostles, and After the Apostles in succeeding ages, (Bishops in regard of their Prelacy (as S. Jerom Witnesseth) did accustom themselves to this ceremony,
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As for this speach where the wordes in the Rubricke by imposition of handes and prayer the baptised receiue strength. &c. as (if like the children of the prophets crying Death in the pot, when somewhat was shred in, scarcely pleasing their tast),
As for this speech where the words in the Rubric by imposition of hands and prayer the baptised receive strength. etc. as (if like the children of the Prophets crying Death in the pot, when somewhat was shred in, scarcely pleasing their taste),
wee answere this phraise by imposition of handes &c. is agreeable to scripture, and the auncient truth recorded since that time in the monuments, and writinges of the fathers.
we answer this phrase by imposition of hands etc. is agreeable to scripture, and the ancient truth recorded since that time in the monuments, and writings of the Father's.
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To scripture, where this expresse forme is mentioned when Simon Magus, saw that by laying on of handes the holie spirite was giuen &c. So to stirre vppe the gist of God, which is in thee by the putting on of my handes, which latter place though it speake of this ceremonie in ordination yet the former of these quotations intreats of confirmation after baptisme as doth also Asts 19.6. But (whither first,
To scripture, where this express Form is mentioned when Simon Magus, saw that by laying on of hands the holy Spirit was given etc. So to stir up the gist of God, which is in thee by the putting on of my hands, which latter place though it speak of this ceremony in ordination yet the former of these quotations intreats of confirmation After Baptism as does also Asts 19.6. But (whither First,
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or last of those scriptures cited in the margent) the grace of speach is the same namely by imposition of handes &c. The like wee finde in the writinges of the fathers.
or last of those Scriptures cited in the margin) the grace of speech is the same namely by imposition of hands etc. The like we find in the writings of the Father's.
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The faithfull in Samaria (saieth he) had alreadie obtained baptisme, onely that which was wanting Peter, and Iohn, supplied by prayer and imposition of hands to the end the holie ghost might be powred vpon them, which also is now done among our selues, that they which are baptised in the church, are offered vp to God by the prelates of the church,
The faithful in Samaria (Saith he) had already obtained Baptism, only that which was wanting Peter, and John, supplied by prayer and imposition of hands to the end the holy ghost might be poured upon them, which also is now done among our selves, that they which Are baptised in the Church, Are offered up to God by the Prelates of the Church,
and by our prayers, and imposition of handes obtaine the holie ghost. This phraise continued to the daies of Saint Ambrose who speaking of confirmation writeth.
and by our Prayers, and imposition of hands obtain the holy ghost. This phrase continued to the days of Saint Ambrose who speaking of confirmation Writeth.
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Saint Ierom against the Luciferians writing that the Bishop did giue the holy Gost vnto the baptised by imposition of hands addeth you are earnest to knowe where it is written:
Saint Jerom against the Luciferians writing that the Bishop did give the holy Ghost unto the baptised by imposition of hands adds you Are earnest to know where it is written:
77. Those which the Deacon hath baptised, the bishoppe must perfit by prayer or benediction. The councell of Arls. handes are laid on by the bishoppe, that they may receiue the holy Ghost.
77. Those which the Deacon hath baptised, the bishop must perfect by prayer or benediction. The council of Ariel hands Are laid on by the bishop, that they may receive the holy Ghost.
Chemnit: God giueth grace by impositiō of handes. And Zanch. the gist was confirmed & augmented in him by imposition of handes. True it is that our writers speake of the cerimonie vsed in ordination,
Chemnit: God gives grace by imposition of hands. And Zanchius the gist was confirmed & augmented in him by imposition of hands. True it is that our writers speak of the ceremony used in ordination,
namely that by impositiō of hands & prayer children may receiue strength and defence. Confirmation hath that ascribed vnto it, which is proper to the sacraments, in these wordes;
namely that by imposition of hands & prayer children may receive strength and defence. Confirmation hath that ascribed unto it, which is proper to the Sacraments, in these words;
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For the spirit properlie is the spirit of strength, and corroboration and none els. As meanes indeede, or helpes so the sacramentes are, but so are they not alone.
For the Spirit properly is the Spirit of strength, and corroboration and none Else. As means indeed, or helps so the Sacraments Are, but so Are they not alone.
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and daylie experience of Gods mercies heretofore, and conference with learned men, and diuerse other good blessings from Goddoe strengthen a man against all tentations &c. Wherefore in a worde wee returne them for answer, it is manifestlie vntrue, that confirmation hath that ascribed vnto it, which is proper to the sacraments.
and daily experience of God's Mercies heretofore, and conference with learned men, and diverse other good blessings from Goddoe strengthen a man against all tentations etc. Wherefore in a word we return them for answer, it is manifestly untrue, that confirmation hath that ascribed unto it, which is proper to the Sacraments.
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All churches, that take this ceremonie to vse, vnderstand that it is a signe of commending to God that same partie, on whome handes are laid and if so, what difference is herein, from that practise, which our church retaineth.
All Churches, that take this ceremony to use, understand that it is a Signen of commending to God that same party, on whom hands Are laid and if so, what difference is herein, from that practice, which our Church retaineth.
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May it bee a signe of commending vnto God without derogation to the sacraments, and shall it not be as lawfull to certifie of Gods fauour? Hitherto we haue alwaies thought, that they who are commended vnto God by prayer (as at this time they are) haue a sure euidence, that they are the Lords.
May it be a Signen of commending unto God without derogation to the Sacraments, and shall it not be as lawful to certify of God's favour? Hitherto we have always Thought, that they who Are commended unto God by prayer (as At this time they Are) have a sure evidence, that they Are the lords.
then this ceremonie annexed withall for a visible signe and not a sacramentall signe, which consisteth of some outward earthlie element as breade, and wine &c. but signe in this prayer is signe of what the Bishoppe doth and the partie baptised vnderstandeth is done, which is to such a one a plaine certificate, that he hath had Gods singular fauour reuealed vnto him, in that of an infant of a day olde, hee is brought to some competent measure of knowledge of God his grace,
then this ceremony annexed withal for a visible Signen and not a sacramental Signen, which Consisteth of Some outward earthly element as bread, and wine etc. but Signen in this prayer is Signen of what the Bishop does and the party baptised understandeth is done, which is to such a one a plain certificate, that he hath had God's singular favour revealed unto him, in that of an infant of a day old, he is brought to Some competent measure of knowledge of God his grace,
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Imposition of handes and prayer are both lincked together with a coniunction copulatiue (And) implying that they both ioyntlie concur to obtayne this strength,
Imposition of hands and prayer Are both linked together with a conjunction copulative (And) implying that they both jointly concur to obtain this strength,
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If this copulatiue (And) were in the same kinde of cause, as it is couched in the course of the same sentence, Reason were to iudge equallie of them both,
If this copulative (And) were in the same kind of cause, as it is couched in the course of the same sentence, Reason were to judge equally of them both,
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Auncient as Saint Austin and after him Doctor Fulk, and Peter Martyr. Imposition of handes by Doctor Fulke after Saint Austin, is prayer ouer a man. Maister Peter Martyr in his common places,
Ancient as Saint Austin and After him Doctor Fulk, and Peter Martyr. Imposition of hands by Doctor Fulke After Saint Austin, is prayer over a man. Master Peter Martyr in his Common places,
When infants were baptised not able to giue an account of their faith, it was decreed that when they came to riper yeares, they should be called to the Bishop to make publicke profession of their faith.
When Infants were baptised not able to give an account of their faith, it was decreed that when they Come to riper Years, they should be called to the Bishop to make public profession of their faith.
Then the Bishop did lay his handes vpon them, that is he prayed for them, that they might continue in that true faith, which they publickelie professed.
Then the Bishop did lay his hands upon them, that is he prayed for them, that they might continue in that true faith, which they publicly professed.
Of the baptised, because by this meanes such an one knowing hee should bee examined, did looke the better to the learning of those principles, which were required and after the episcopal benediction was much comforted and strengthened as his own comfortable experience herein could best witnesse.
Of the baptised, Because by this means such an one knowing he should be examined, did look the better to the learning of those principles, which were required and After the Episcopal benediction was much comforted and strengthened as his own comfortable experience herein could best witness.
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and of no vse, Peter and Iohn needed not to haue tooke such paines as to come frō Ierusalem to Samaria to haue laid hands vpon them, whom Philip the Deacon did baptise.
and of no use, Peter and John needed not to have took such pains as to come from Ierusalem to Samaria to have laid hands upon them, whom Philip the Deacon did baptise.
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therefore is it, they did both accordinglie euer since the church of God hath vsed both praier and imposition of hands for distinction sake to distinguish the baptised after examination from others that are praied for,
Therefore is it, they did both accordingly ever since the Church of God hath used both prayer and imposition of hands for distinction sake to distinguish the baptised After examination from Others that Are prayed for,
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Because though praiers be made for others, and so the comparison is alike, yet are they not with imposition of handes after catechizing a young graft, as then the manner is.
Because though Prayers be made for Others, and so the comparison is alike, yet Are they not with imposition of hands After catechizing a young grafted, as then the manner is.
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or seale vppe vnto vs Gods fauour as speciall graces, which the said sacramentes were instituted to represent, is to detract from the sufficiencie of Christ his institution, and is an impious addition.
or seal up unto us God's favour as special graces, which the said Sacraments were instituted to represent, is to detract from the sufficiency of christ his Institution, and is an impious addition.
So far forth as this obiection concerneth the signe of the crosse in baptisme, because we would not trouble our selues, or the reader againe, wee intreat him to looke our first part cap. 26. As for that where it is added.
So Far forth as this objection concerns the Signen of the cross in Baptism, Because we would not trouble our selves, or the reader again, we entreat him to look our First part cap. 26. As for that where it is added.
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or ye Eucharist but long after baptisme & sometime before ye Euchrist: therfore (supposing it were true that is fasly surmised) the like may not be saide of imposition of hantes in comfirmation.
or you Eucharist but long After Baptism & sometime before you Euchrist: Therefore (supposing it were true that is fasly surmised) the like may not be said of imposition of hantes in Confirmation.
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If the signes that God hath ordained in the law were sufficient to represēt and seale vppe vnto the Iewes God his fauour as in circumcisiō the cutting of the flesh, in the passeouer the representatiōs, which the Paschall Lamb did offer to their minds, thē to bring in other signes as imposition of hands &c. is to detract from the sufficiency of Gods ordinance and is an impious addition.
If the Signs that God hath ordained in the law were sufficient to represent and seal up unto the Iewes God his favour as in circumcision the cutting of the Flesh, in the passover the representations, which the Paschal Lamb did offer to their minds, them to bring in other Signs as imposition of hands etc. is to detract from the sufficiency of God's Ordinance and is an impious addition.
The sufficiencie of a thing, whither sacrament, signe, yea of ye word it selfe is not impeached be addition of that which is explicatorie and of good vse.
The sufficiency of a thing, whither sacrament, Signen, yea of the word it self is not impeached be addition of that which is explicatory and of good use.
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yet none of all their persons are in danger thereof, whose reuerend, ancient, painful godly labours haue béen imploied in cōmentaries, expositions, sermons, catechisme, paraphrase,
yet none of all their Persons Are in danger thereof, whose reverend, ancient, painful godly labours have been employed in commentaries, expositions, Sermons, Catechism, Paraphrase,
As if other thinges added to, or after the sacraments, not commended vnto vs by Christ were impious additions for this coherence we note in the wordes by their necessarie dependance from the former.
As if other things added to, or After the Sacraments, not commended unto us by christ were impious additions for this coherence we note in the words by their necessary dependence from the former.
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And that other things, which our church approueth, not mētioned by institutiō or impious addition, wee hold a speach that proceedeth from more spleene then truth.
And that other things, which our Church approveth, not mentioned by Institution or impious addition, we hold a speech that Proceedeth from more spleen then truth.
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yet no impious addition: The ceremonie of dipping once or forice in baptisme is that, which the church hath vsed diuersly sometimes one way sometimes another:
yet no impious addition: The ceremony of dipping once or forice in Baptism is that, which the Church hath used diversely sometime one Way sometime Another:
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as now, because of the Arians and other hereticks, which did abuse that triple actiō to signifie thrée natures of the 3. persons, where before it was intended by the church to signifie 3. persons in the Trinitie, and Christ his 3. daies abode in the graue.
as now, Because of the Arians and other Heretics, which did abuse that triple actium to signify thrée nature's of the 3. Persons, where before it was intended by the Church to signify 3. Persons in the Trinity, and christ his 3. days Abided in the graven.
The giuing of a name (as wee tearme it a christian name) to the childe in baptisme is not commended vnto vs by Christ his institution yet wee hold it (as our church vseth herein) no impious addition. The ceremonies of diuing the whole bodie into the water, pausing vnter the water and rising vppe againe from thence seemeth to bee an auncient rite, whereunto the Apostle Romans 6. is thought to allude in the death of the old man, his buriall,
The giving of a name (as we term it a christian name) to the child in Baptism is not commended unto us by christ his Institution yet we hold it (as our Church uses herein) no impious addition. The ceremonies of diving the Whole body into the water, pausing vnter the water and rising up again from thence seems to be an ancient rite, whereunto the Apostle Romans 6. is Thought to allude in the death of the old man, his burial,
A signe added vnto baptisme (notwithstanding baptisme it selfe doth signifie so much) and neuer then called an impious addition, nor detracting from the sufficiencie of that holie sacrament, which hereby appeareth not essentiall,
A Signen added unto Baptism (notwithstanding Baptism it self does signify so much) and never then called an impious addition, nor detracting from the sufficiency of that holy sacrament, which hereby appears not essential,
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as also the tendernesse of our infants, with whom charitie and necessitie doe both well to dispence. These signes, actions, additions all significant vsed in the administration of baptisme,
as also the tenderness of our Infants, with whom charity and necessity do both well to dispense. These Signs, actions, additions all significant used in the administration of Baptism,
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The like wee are to exemplifie in the sacrament of the Lord his supper, which is (that wee may returne men their owne english) a signe, that Christ instituted in the Gospell to represent,
The like we Are to exemplify in the sacrament of the Lord his supper, which is (that we may return men their own english) a Signen, that christ instituted in the Gospel to represent,
yet ye, which this signe instituted by christ doth represent and scale vnto vs, the verie same representation was offered to the mindes of the faithfull by a kisse when they saluted one another at the same time.
yet you, which this Signen instituted by Christ does represent and scale unto us, the very same representation was offered to the minds of the faithful by a kiss when they saluted one Another At the same time.
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For it was a symbol and significant signe of linking their affections and giuing like honor one to another, and so by consequent a note of Gods loue vnto them.
For it was a symbol and significant Signen of linking their affections and giving like honour one to Another, and so by consequent a note of God's love unto them.
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Not of Christs institution, yet not therefore detracting from the sufficiencie of the Sacrament, nor an impious addition. Many other instances we might adde,
Not of Christ Institution, yet not Therefore detracting from the sufficiency of the Sacrament, nor an impious addition. Many other instances we might add,
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but this shall serue only for this time. Mutuall consent twixt couples maketh mariage, specially solemnized in publicke and witnessed by the congregation,
but this shall serve only for this time. Mutual consent betwixt couples makes marriage, specially solemnized in public and witnessed by the congregation,
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& sanctified by the Minister his holy benediction, yet the ceremonie of the Ring is added hereunto by the Church, which is so farre from being impious as that Master Bucer, and Master Viret (a man ignorant of our controuersies now on foote) doth allow the vse thereof.
& sanctified by the Minister his holy benediction, yet the ceremony of the Ring is added hereunto by the Church, which is so Far from being impious as that Master Bucer, and Master Viret (a man ignorant of our controversies now on foot) does allow the use thereof.
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So likewise imposition of hands is not in the administration of either Sacrament, and therefore the instance, which we bring is pertinent inough to the purpose wherfore alleadged,
So likewise imposition of hands is not in the administration of either Sacrament, and Therefore the instance, which we bring is pertinent enough to the purpose Wherefore alleged,
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The like may be said (namely that they are impious additions, what are not commended by Christ his institution. But to conclude our answere to this straine,
The like may be said (namely that they Are impious additions, what Are not commended by christ his Institution. But to conclude our answer to this strain,
For to call the Elements (instituted by Christ) of water in Baptisme, and of bread and wine in the Eucharist representations, which offer to our minds, &c. Or such as represent speciall graces, as if their seale were to represent, and make some faire shew, we hold no definition,
For to call the Elements (instituted by christ) of water in Baptism, and of bred and wine in the Eucharist representations, which offer to our minds, etc. Or such as represent special graces, as if their seal were to represent, and make Some fair show, we hold no definition,
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Againe, this clause is doubtfull where it is said (to bring in, or to approue by subscription the bringing in of other signes, &c.) (other signes) if they meane, such as thrust foorth those, which Christ hath instituted,
Again, this clause is doubtful where it is said (to bring in, or to approve by subscription the bringing in of other Signs, etc.) (other Signs) if they mean, such as thrust forth those, which christ hath instituted,
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and will needs supply their place, or (other signes) if they meane of like necessitie vse or validitie, equaling them to the Sacraments which Christ hath instituted, we confesse to bring in such signes were to detract from Christ his institution,
and will needs supply their place, or (other Signs) if they mean of like necessity use or validity, equaling them to the Sacraments which christ hath instituted, we confess to bring in such Signs were to detract from christ his Institution,
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but otherwise as tokens from man to man, yea some of them through prayer in the spirit as certificates of Gods grace and fauour, we how no way derogatorie at,
but otherwise as tokens from man to man, yea Some of them through prayer in the Spirit as certificates of God's grace and favour, we how no Way derogatory At,
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There is reason to iudge of the two, yoong children (anone after they haue beene entred in the principles of our holy faith) haue more neede of this after-helpe to put them in minde of the power of Baptisme,
There is reason to judge of the two, young children (anon After they have been entered in the principles of our holy faith) have more need of this after-help to put them in mind of the power of Baptism,
then to translate it from the sacrifices of the Law now to deriue it ouer from those times to vs. This fashion of imposition of hands the Church (saith Austin speaking of the custome continued vnto his daies) retaineth in her Prelats. And the reason is manyfold,
then to translate it from the Sacrifices of the Law now to derive it over from those times to us This fashion of imposition of hands the Church (Says Austin speaking of the custom continued unto his days) retaineth in her Prelates. And the reason is manifold,
2. Because all ages since Christ held a Bishop superior to an ordinarie Minister in his Diocesse, for without all contradiction the lesse is blessed of the greater.
2. Because all ages since christ held a Bishop superior to an ordinary Minister in his Diocese, for without all contradiction the less is blessed of the greater.
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Euery lawfull Minister fitteth for Baptisme, but not euery one so fit for imposition of hands: that a holy Sacrament of Christ his owne institution, and by him commanded:
Every lawful Minister fits for Baptism, but not every one so fit for imposition of hands: that a holy Sacrament of christ his own Institution, and by him commanded:
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and excellencie of Baptisme aboue it, because euery approoned Minister is vsed in that, and not in this, which argueth the worthinesse of the Sacrament, be the Minister of superior or inferior note.
and excellency of Baptism above it, Because every approoned Minister is used in that, and not in this, which argue the worthiness of the Sacrament, be the Minister of superior or inferior note.
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Can our Church then be thought to doe without warrant, when it doth but as it hath the first and following Churches for an example? So Piscator obserueth, that when children haue been taught the doctrine of repentance and faith, they are to make profession thereof,
Can our Church then be Thought to do without warrant, when it does but as it hath the First and following Churches for an Exampl? So Piscator observeth, that when children have been taught the Doctrine of Repentance and faith, they Are to make profession thereof,
After the example of the Apostles we haue laid on our hands, &c. Chemnitius writeth thus vnto prayer ouer the child to be confirmed, imposition of hands may be vsed without superstition.
After the Exampl of the Apostles we have laid on our hands, etc. Chemnitz Writeth thus unto prayer over the child to be confirmed, imposition of hands may be used without Superstition.
This rite (saith he) would bring much profit to the edefying of youth, and of the whole Church, and were also agreeing to Scripture and purer antiquitie.
This rite (Says he) would bring much profit to the edifying of youth, and of the Whole Church, and were also agreeing to Scripture and Purer antiquity.
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Examples of the Apostolicall Church are extant, Act. 14.15. & 18. Which being so, witnesseth in their iudgement whom we cannot thinke partiall in this behalfe, that the phrase, which our Booke vseth (after the example of the Apostles, &c.) is a phrase irreprouable.
Examples of the Apostolical Church Are extant, Act. 14.15. & 18. Which being so, Witnesseth in their judgement whom we cannot think partial in this behalf, that the phrase, which our Book uses (After the Exampl of the Apostles, etc.) is a phrase irreprovable.
Is it now expected that so many speake with toongs, as haue hands laid on them to receiue the holy Ghost? or when we haue laid hands on children, doth euery one attend,
Is it now expected that so many speak with tongues, as have hands laid on them to receive the holy Ghost? or when we have laid hands on children, does every one attend,
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whether they speake with toonges, and when he hath seene they speake not with toonges, hath any of you beene so frowardly bent to say, they receaued not the holy Ghost? &c. Since therefore by such kinde of miracles there is not now that witnesse of the presence of the holy Ghost, whence it is,
whither they speak with tongues, and when he hath seen they speak not with tongues, hath any of you been so frowardly bent to say, they received not the holy Ghost? etc. Since Therefore by such kind of Miracles there is not now that witness of the presence of the holy Ghost, whence it is,
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if there be in him the loue of peace and vnities, the loue of the Church, &c. Which whole discourse verbatim, word for word rendred by that Father is more plainly to like purpose laid open, else where writing of Baptisme against the Donatist.
if there be in him the love of peace and unities, the love of the Church, etc. Which Whole discourse verbatim, word for word rendered by that Father is more plainly to like purpose laid open, Else where writing of Baptism against the Donatist.
The holy Ghost is not now giuen in temporall, and sensible miracles by laying on of hands as heretofore, &c. But inuisibly and secretly, loue is knowne to be inspired in their hearts through the bond of peace.
The holy Ghost is not now given in temporal, and sensible Miracles by laying on of hands as heretofore, etc. But invisibly and secretly, love is known to be inspired in their hearts through the bound of peace.
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though former extraordinary graces long since discontinued. So in effect answereth Doctor Fulke in his defence of our translation against the Rhemists,
though former extraordinary graces long since discontinued. So in Effect Answers Doctor Fulke in his defence of our Translation against the Rhemists,
whether they will continue Christians or no, he utterly denieth that imputation, adding hereunto in our Churches name, that they are required to make confession from their owne mouth of the same articles, and performe by themselues, what others promised for them.
whither they will continue Christians or no, he utterly Denieth that imputation, adding hereunto in our Churches name, that they Are required to make Confessi from their own Mouth of the same Articles, and perform by themselves, what Others promised for them.
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Those of vnbeléeuing first Catechized in the word, conuerts from Paganisme, able to yéeld good reason for maintenance of the true Faith, were by Baptisme admitted into the fellowship of Christ his visible Church, the other borne of beléeuing parents (and so in the couenant) were first baptized,
Those of unbelieving First Catechized in the word, converts from Paganism, able to yield good reason for maintenance of the true Faith, were by Baptism admitted into the fellowship of christ his visible Church, the other born of believing Parents (and so in the Covenant) were First baptised,
and then after growing vp to yeares of maturitie, were confirmed by the Bishop with prayer, &c. In the ende this was called a Sacrament, but by the Primitiue Church plainly and simply Confirmation.
and then After growing up to Years of maturity, were confirmed by the Bishop with prayer, etc. In the end this was called a Sacrament, but by the Primitive Church plainly and simply Confirmation.
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and the ancient Church to be of more account & indeede they should be a diuine rule vnto vs. Would they so were as he well aduertiseth they should be. For we may,
and the ancient Church to be of more account & indeed they should be a divine Rule unto us Would they so were as he well advertiseth they should be. For we may,
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but because infants hauing receiued baptisme were instructed in the faith, so as nothing remayned but to lay hands vpon them? This instruction in the faith was point after point a graue declaration how,
but Because Infants having received Baptism were instructed in the faith, so as nothing remained but to lay hands upon them? This instruction in the faith was point After point a graven declaration how,
3. If in any thing any one of them doubted, or had béene corruptly taught (for there were heretickes sometimes Nouatians and Arrians, &c. that did seduce) he was better informed,
3. If in any thing any one of them doubted, or had been corruptly taught (for there were Heretics sometime Novatians and Arians, etc. that did seduce) he was better informed,
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and there publikely did disclaime all such false doctrines and heresies. 4. If he did answere right, then followed an open protestation solemnely vndertaken to perseuere,
and there publicly did disclaim all such false doctrines and heresies. 4. If he did answer right, then followed an open protestation solemnly undertaken to persevere,
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so did the Hebrewes their beasts in the law when they laid hands vpon their sacrifice, 2. To giue thē right to be receiued among yt rest of the children;
so did the Hebrews their beasts in the law when they laid hands upon their sacrifice, 2. To give them right to be received among that rest of the children;
so Iacob laid his hands on Ephraim and Manasses. 3. For confirming the graces of Gods spirit in thē, namely that the good &c. might be augmented and confirmed by imposition of hands.
so Iacob laid his hands on Ephraim and Manasses. 3. For confirming the graces of God's Spirit in them, namely that the good etc. might be augmented and confirmed by imposition of hands.
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4. Tonote that the Lord tooke thē into his protection, to win reuerēce (as M. Caluin noteth) to that graue holy actiō of the Bishops, imposition of hands was vsed, that it might haue the more reuerence and dignitie.
4. Tonote that the Lord took them into his protection, to win Reverence (as M. Calvin notes) to that graven holy actium of the Bishops, imposition of hands was used, that it might have the more Reverence and dignity.
or whether they are to be reconciled, that haue grieuously offended, or whether the Ministers of the Church are to be ordained, all these ministeries doe best become those, to whom the chiefe care is committed.
or whither they Are to be reconciled, that have grievously offended, or whither the Ministers of the Church Are to be ordained, all these ministeries do best become those, to whom the chief care is committed.
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Master Caluin in his institutions and other treatises doth greatly commend it, and wisheth the restoring of the same. What impregnable necessities commanded it forth of some Churches we know not,
Master Calvin in his institutions and other treatises does greatly commend it, and wishes the restoring of the same. What impregnable necessities commanded it forth of Some Churches we know not,
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2. Or detract we from Baptisme to giue vnto it? 3. Or make we vnction a part thereof? 4. Or giue we it prehemiuence aboue Baptisme? 5. Or make we the essentiall forme to be the holy Chrisme, (as some call it) of saluation? 6. Or teach we that it doth confer grace? 7. Or doe we vse balme? &c. 8. Or pussing ouer a cruze salute it with all hasle holy Chrisme? 9. Or put we the child to kisse the Pax? 10. Or, in stéed of laying on of hands giue it a pat with the thumb,
2. Or detract we from Baptism to give unto it? 3. Or make we unction a part thereof? 4. Or give we it prehemiuence above Baptism? 5. Or make we the essential Form to be the holy Chrism, (as Some call it) of salvation? 6. Or teach we that it does confer grace? 7. Or do we use balm? etc. 8. Or pussing over a Cruise salute it with all hast holy Chrism? 9. Or put we the child to kiss the Pax? 10. Or, in steed of laying on of hands give it a pat with the thumb,
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The worde of God, alloweth not a woman or any other person beside the minister to speake in the church 1. Cor. 14.34. This Rubricke admitteth any one of the communicants to make the confession, therefore not to be allowed nor subscribed vnto.
The word of God, alloweth not a woman or any other person beside the minister to speak in the Church 1. Cor. 14.34. This Rubric admitteth any one of the communicants to make the Confessi, Therefore not to be allowed nor subscribed unto.
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personall for the day before, at what time this conference was had, a minister being conuented did confesse at the mariage of his daughter, hee required hir to take the communion booke, which shee did accordingly and without anie spiritual guide to informe hir (contrarie to our church order set downe) holding the booke in hir hand, did publicklie and audiblie read the wordes, wherein hir consent is required.
personal for the day before, At what time this conference was had, a minister being Convicted did confess At the marriage of his daughter, he required his to take the communion book, which she did accordingly and without any spiritual guide to inform his (contrary to our Church order Set down) holding the book in his hand, did publicly and audibly read the words, wherein his consent is required.
So as if the obiection here made haue strength, it mightily ouermatcheth this practise of some one, who hath fellowshippe in other points of opposition against our ecclesiasticall canons and order.
So as if the objection Here made have strength, it mightily overmatcheth this practice of Some one, who hath fellowship in other points of opposition against our ecclesiastical Canonas and order.
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First none could giue instance that any other did it but the minister, the rest of the congregation pronoūcing that generall confession, word for word after him.
First none could give instance that any other did it but the minister, the rest of the congregation pronouncing that general Confessi, word for word After him.
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Where it handling the kay of opening the kingdome of God by the ministrie of his word, that the Rubricke should say This sentence of absolution be pronounced by man or woman,
Where it handling the kay of opening the Kingdom of God by the Ministry of his word, that the Rubric should say This sentence of absolution be pronounced by man or woman,
But the truth is, the booke wisely prouideth that the priest or Bishop being present shall vpon confession first made, turning himselfe to the people say &c. Well knowne it is that in the vniuersities, our colledges,
But the truth is, the book wisely Provideth that the priest or Bishop being present shall upon Confessi First made, turning himself to the people say etc. Well known it is that in the universities, our Colleges,
or els how shall they sing Psalmes, and seueral alone by themselues, as occasion may bee offred, whither at the lauer of regeneration when they became sureties and Godmothers for little ones then to be baptised,
or Else how shall they sing Psalms, and several alone by themselves, as occasion may be offered, whither At the laver of regeneration when they became sureties and Godmothers for little ones then to be baptised,
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and they againe in like words say asmuch on their owne behalfe audibly, and aloud, that the rest of the congregation may witnesse the publicke vow each of them make to one another.
and they again in like words say as on their own behalf audibly, and aloud, that the rest of the congregation may witness the public Voelli each of them make to one Another.
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Wherefore it cannot bee thought scandalous if neede so require, that a confession bee made in the name of all those that receiue the holy communion, either by one of them (as this obiection wil needes haue it thought) man or woman,
Wherefore it cannot be Thought scandalous if need so require, that a Confessi be made in the name of all those that receive the holy communion, either by one of them (as this objection will needs have it Thought) man or woman,
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For as it appeareth in storie the manner was, that weomen hauing publickely offended, the church required publick proofe of their vntained repentance, both by word and deed.
For as it appears in story the manner was, that women having publicly offended, the Church required public proof of their vntained Repentance, both by word and deed.
This Irenaeus witnesseth Certaine weomen seduced, & corrupted by one Marke an heriticke, and afterwards conuerted did manifestly publish their confession weeping and bewailing their error, that they were so abused.
This Irnaeus Witnesseth Certain women seduced, & corrupted by one Mark an heriticke, and afterwards converted did manifestly publish their Confessi weeping and bewailing their error, that they were so abused.
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The like course was kept with diuerse others who (not withstanding priuate persons) made a publicke confession of their sins in their owne name and behalfe.
The like course was kept with diverse Others who (not withstanding private Persons) made a public Confessi of their Sins in their own name and behalf.
as some churches yet haue in supply 2.3. yea more that did attend their publicke function till such time as they were called forth to reside in some speciall charge.
as Some Churches yet have in supply 2.3. yea more that did attend their public function till such time as they were called forth to reside in Some special charge.
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Therefore person, vicar, curate, yea many more then al these in greater churches Cathedral, and the like as in the citie of Rome vnder one Bishop, 46. presbiters, 7. deacons, beside many other inferior helpers for many seueral duetys so at Constantinople 60. priests, 100. Deacons &c. to reade, sing, expound,
Therefore person, vicar, curate, yea many more then all these in greater Churches Cathedral, and the like as in the City of Room under one Bishop, 46. presbyters, 7. Deacons, beside many other inferior helpers for many several duetys so At Constantinople 60. Priests, 100. Deacons etc. to read, sing, expound,
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now in regard of these occasions before specified, that men and weomen did, as also for that ample supplie was and is in some churches, the booke offeceth it in these termes.
now in regard of these occasions before specified, that men and women did, as also for that ample supply was and is in Some Churches, the book offeceth it in these terms.
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namelie singing of Psalmes, praying with the congregatiō, or publickly confessing their sins, but debarreth them onely the ecclesiasticall function of preaching, which yet is not vtterly forbidden.
namely singing of Psalms, praying with the congregation, or publicly confessing their Sins, but debarreth them only the ecclesiastical function of preaching, which yet is not utterly forbidden.
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THat is, Hee shall communicate to and with the Saints (for communicating is twofold in scripture) to them by way of releefe, with them in prayer thanksgiuing & other bolie duties so often as occasion is ministred.
THat is, He shall communicate to and with the Saints (for communicating is twofold in scripture) to them by Way of relief, with them in prayer thanksgiving & other bolie duties so often as occasion is ministered.
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And for feare hée will slip his necke out of this yoke, or may by some vrgent occasions be drawn away, he is to note that at the least 3. times in the yeare, of which Easter to be one,
And for Fear he will slip his neck out of this yoke, or may by Some urgent occasions be drawn away, he is to note that At the least 3. times in the year, of which Easter to be one,
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The Rubricke speaketh in the plurall number. Shall also receiue the sacraments. It doth, but either it taketh the word (sacraments) properly, or at large.
The Rubric speaks in the plural number. Shall also receive the Sacraments. It does, but either it Takes the word (Sacraments) properly, or At large.
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He shall also receiue the sacraments that is he shall also receiue one of the sacraments. Like vnto that speach of the'uangelist Math. 12. Iesus went on the sabboths, through the corne which S. Luke rendreth in the singular number on the sabboth the second after the first, so this, the sacraments, namely yt second after the first or like vnto that Ioh, 6.45. a sentence writtē in the prophets that is one of the prophets namely Esay. For the vulgar people vse thus to speake indefinitlie.
He shall also receive the Sacraments that is he shall also receive one of the Sacraments. Like unto that speech of the'uangelist Math. 12. Iesus went on the Sabbaths, through the corn which S. Lycia rendereth in the singular number on the Sabbath the second After the First, so this, the Sacraments, namely that second After the First or like unto that John, 6.45. a sentence written in the Prophets that is one of the Prophets namely Isaiah. For the Vulgar people use thus to speak indefinitely.
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After which manner Maister Zanchius writting of the Eucharist receiued by a man of vnderstanding able to distinguish twixt the signe and the thing signified, which cannot be done by children.
After which manner Master Zanchius writing of the Eucharist received by a man of understanding able to distinguish betwixt the Signen and the thing signified, which cannot be done by children.
Sacraments (saieth hee) are misteries whereunto none are admitted, but such as indued with faith can vnderstand and discerne the signe from the thing signified.
Sacraments (Saith he) Are Mysteres whereunto none Are admitted, but such as endued with faith can understand and discern the Signen from the thing signified.
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Where this word sacraments vnderstood of the Lords supper, for of that hee intreateth, must needes be taken for one of the sacraments. Secondly this worde sacraments is taken at large for rites, as the terme accompanying doth well imply:
Where this word Sacraments understood of the lords supper, for of that he intreateth, must needs be taken for one of the Sacraments. Secondly this word Sacraments is taken At large for Rites, as the term accompanying does well imply:
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He shall also receiue the sacraments and rites, as appeareth in another Rubricke, where it is saide by the holie sacraments of his bodie and blood, that is the consecrated bread and wine. As for the wrong conclusion (which men doe wrest vpon those wordes) followeth not at all,
He shall also receive the Sacraments and Rites, as appears in Another Rubric, where it is said by the holy Sacraments of his body and blood, that is the consecrated bred and wine. As for the wrong conclusion (which men do wrest upon those words) follows not At all,
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Not that euery parishioner shal communicate and also receiue the sacraments and other rites. For had the booke meant other sacraments as of pennance, confirmation &c. Hee would haue set them in this order.
Not that every parishioner shall communicate and also receive the Sacraments and other Rites. For had the book meant other Sacraments as of penance, confirmation etc. He would have Set them in this order.
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Not that euerie parishioner shall receiue the sacraments, and other rites, and shall also communicate. Because in a popish sense, parishoners are first brought to eareshrift and then after haueing done pennance &c. They are suffred to communicate But the contrarie order is here set downe,
Not that every parishioner shall receive the Sacraments, and other Rites, and shall also communicate. Because in a popish sense, parishioners Are First brought to eareshrift and then After having done penance etc. They Are suffered to communicate But the contrary order is Here Set down,
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namely the body and blood answereable to the outward elements, which are like 2. eyes though but one sight. One signe alone is called a sacrament how much more being more may they bee called sacraments. If so:
namely the body and blood answerable to the outward elements, which Are like 2. eyes though but one sighed. One Signen alone is called a sacrament how much more being more may they be called Sacraments. If so:
because as then many were baptised at one time, and therefore baptismes so one cōmunicating many times it may bee called sacraments. A speech somewhat vnusuall, yet not vntrue.
Because as then many were baptised At one time, and Therefore baptisms so one communicating many times it may be called Sacraments. A speech somewhat unusual, yet not untrue.
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Baptisme is but one saieth S. Paul, yet in the language of aunciēt fathers as Tertullian and S. Ierom, and others it is not strange to say the sacraments of baptisme. Tertullian saieth, we & they haue one faith, one God, ye same Christ, the same hope, the same sacraments of the lauer of baptisme. S. Ierom thus.
Baptism is but one Saith S. Paul, yet in the language of ancient Father's as Tertullian and S. Jerom, and Others it is not strange to say the Sacraments of Baptism. Tertullian Saith, we & they have one faith, one God, you same christ, the same hope, the same Sacraments of the laver of Baptism. S. Jerom thus.
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An Apostolicall traditiō it is, which is published in ye whole world, as ye sacraments of baptisme. The meaning of which word (saieth M. Iunius ) is that an Apostolicall tradition is nothing els,
an Apostolical tradition it is, which is published in you Whole world, as you Sacraments of Baptism. The meaning of which word (Saith M. Iunius) is that an Apostolical tradition is nothing Else,
Which spéech of Ieroms M. Iunius condemneth not, but niterpreteth The sacramēts of baptisme for holy things & rites as our communion booke there interprets it.
Which speech of Jeromes M. Iunius Condemneth not, but niterpreteth The Sacraments of Baptism for holy things & Rites as our communion book there interprets it.
Whither according to the word of God a man hauing been once baptised and communicating 3. times a yeare there be any other sacraments to be receiued? Wee answer:
Whither according to the word of God a man having been once baptised and communicating 3. times a year there be any other Sacraments to be received? we answer:
Whither according to the word of God Iudas hauing hung himselfe, & therefor but 11. it may be said there were anie other to be reckoned then at that time for a 12. No difference at all in the scruple occasioned.
Whither according to the word of God Iudas having hung himself, & Therefore but 11. it may be said there were any other to be reckoned then At that time for a 12. No difference At all in the scruple occasioned.
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Els wee shall not onely indanger the booke of common prayer, but euen by the like choplogick (at vnawares peraduenture) make worke for Atheists & their reprobate contradictions.
Else we shall not only endanger the book of Common prayer, but even by the like choplogick (At unawares Peradventure) make work for Atheists & their Reprobate contradictions.
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A man hauing beene once baptised and communicating 3. times in a yeare, hath no other sacraments to receiue but the Lord his supper, which is called sacraments because it is one of the sacraments,
A man having been once baptised and communicating 3. times in a year, hath no other Sacraments to receive but the Lord his supper, which is called Sacraments Because it is one of the Sacraments,
For all which respects though but vnum totale, one intire thing, yet as hath beene saide in the language of 1400. yeares agoe and now since in the communion booke called sacraments in these wordes:
For all which respects though but One total, one entire thing, yet as hath been said in the language of 1400. Years ago and now since in the communion book called Sacraments in these words:
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and therefore seing both by law and practise the contrarie is required, what reason haue men to wrong out church thus? (Other rites a man must receiue according to the order in the booke prescribed) namely bread and not a water cake, leauened not vnleauened, onely wine alone for the other element,
and Therefore sing both by law and practise the contrary is required, what reason have men to wrong out Church thus? (Other Rites a man must receive according to the order in the book prescribed) namely bred and not a water cake, leavened not unleavened, only wine alone for the other element,
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Is not baptisme the sacrament of faith and repentance? Children (as hath beene shewd) haue no actuall faith but yet (as S. Austin well saieth) the verie action of baptisme is in some sort a profession of faith. Againe in another place.
Is not Baptism the sacrament of faith and Repentance? Children (as hath been showed) have no actual faith but yet (as S. Austin well Saith) the very actium of Baptism is in Some sort a profession of faith. Again in Another place.
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Let none tel mee that a child hath no faith, to whom the mother imparteth her own, applying it and inrowling it in the sacrament, till such time as by it own kind assent, it become fit to receiue it open and plaine.
Let none tell me that a child hath no faith, to whom the mother imparts her own, applying it and inrowling it in the sacrament, till such time as by it own kind assent, it become fit to receive it open and plain.
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the latter quotation of Scripture speaketh of such as are come to yeares and can distinguish twixt the right hand and the left, which children neither doo nor through imperfection of age can they.
the latter quotation of Scripture speaks of such as Are come to Years and can distinguish betwixt the right hand and the left, which children neither do nor through imperfection of age can they.
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Which faith obtained at the humble request which we make (like that of the Palsie man his friends) may so farre iustifie, as remission of sinnes and eternall life will certainely follow.
Which faith obtained At the humble request which we make (like that of the Palsy man his Friends) may so Far justify, as remission of Sins and Eternal life will Certainly follow.
Thus Saint Austin and other of the Fathers, take that Paul was conuerted at the prayer of Stephen For if holy Stephen had not thus prayed, the Church should not haue had Paul a conuert.
Thus Saint Austin and other of the Father's, take that Paul was converted At the prayer of Stephen For if holy Stephen had not thus prayed, the Church should not have had Paul a convert.
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And it is manifest (saith that good Father) that God giueth men in their prayer things to be giuen as the beginnings & entrance of faith and that he prepareth for others (not vnlesse they pray) perseuerance and constancie to the ende.
And it is manifest (Says that good Father) that God gives men in their prayer things to be given as the beginnings & Entrance of faith and that he Prepareth for Others (not unless they pray) perseverance and constancy to the end.
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Saint Chrisostome vpon these words Christ seeing their faith, Math. 9.2. referreth it not onely to those that bare the sicke man, bu• vnto him also that was borne. The ordinarie glosse.
Saint Chrysostom upon these words christ seeing their faith, Math. 9.2. Refers it not only to those that bore the sick man, bu• unto him also that was born. The ordinary gloss.
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This may I truely say (the words are Master Bezaes ) The faith of the Godly parents entring betweene, it cometh to passe that infants borne or to be borne are holy (that is) reckoned in the couenant & therfore saued.
This may I truly say (the words Are Master Beza's) The faith of the Godly Parents entering between, it comes to pass that Infants born or to be born Are holy (that is) reckoned in the Covenant & Therefore saved.
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when Seruetus had said as much, as some else, thus he replyeth If thy word (Seruetius) must be an oracle vnto vs, we must belleue it is a Popish deuice to say that one is Baptized into anothers faith,
when Seruetus had said as much, as Some Else, thus he Replieth If thy word (Seruetius) must be an oracle unto us, we must belleue it is a Popish device to say that one is Baptised into another's faith,
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then was by Michael Seruetus, if sureties may promise, what children (God inabling them) in time will themselues actually performe, we may doe well not to héed, what others haue done ill vnaduisedly to vtter.
then was by Michael Seruetus, if sureties may promise, what children (God enabling them) in time will themselves actually perform, we may do well not to heed, what Others have done ill unadvisedly to utter.
This word generall importeth other & more Sacraments in particular implying the Popish Sacraments and so cleane contrary to the 15. article of Religion, whereas it is said. There are two Sacraments onely.
This word general imports other & more Sacraments in particular implying the Popish Sacraments and so clean contrary to the 15. article of Religion, whereas it is said. There Are two Sacraments only.
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Beside one might thinke the word (as) should tell them a partition wall is betwixt the Sacraments & generall, giuing thē a reason why two Sacraments receiued & no more.
Beside one might think the word (as) should tell them a partition wall is betwixt the Sacraments & general, giving them a reason why two Sacraments received & no more.
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I beseech yee as strangers and pilgrims abstaine from fleshly lusts, &c. Where the Apostle drawing an argument from the thing wherof he intreateth vseth a course dehortatorie and exhortatorie.
I beseech ye as Strangers and pilgrim's abstain from fleshly Lustiest, etc. Where the Apostle drawing an argument from the thing whereof he intreateth uses a course dehortatory and exhortatory.
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Dehortatorie abstaine from fleshly lusts, exhortatorie and haue your conuersation, &c. From the person (As strangers and pilgrims) that is, because strangers and pilgrims. So Math. 6. Forgiue vs our trespasses as we forgiue which in Luke c. 11. is forgiue,
Dehortatory abstain from fleshly Lustiest, exhortatory and have your Conversation, etc. From the person (As Strangers and pilgrim's) that is, Because Strangers and pilgrim's. So Math. 6. Forgive us our Trespasses as we forgive which in Luke c. 11. is forgive,
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But because children make orts, and are sicke of the wantons, they haue a rod otherwhiles and the bread taken from thē and all little inough to bring downe their stout stomack glad afterwards to leape at a crust & to prize husks & hogs wash as the vnthrift did,
But Because children make orts, and Are sick of the wantons, they have a rod otherwhiles and the bred taken from them and all little enough to bring down their stout stomach glad afterwards to leap At a crust & to prize husks & hogs wash as the unthrift did,
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The first wee call generallie necessarie, the second strictly, absolutely, simply necessary. There are two sacramēts as generally necessary in yt significatiō takē at large meaning no more,
The First we call generally necessary, the second strictly, absolutely, simply necessary. There Are two Sacraments as generally necessary in that signification taken At large meaning no more,
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But being neither so, nor in part so, neither too much nor at all, our brethren haue not done the part of the ministers and seruants of Iesus Christ to slaunder the doctrine of our church, generallie in all our bookes contrarily professed,
But being neither so, nor in part so, neither too much nor At all, our brothers have not done the part of the Ministers and Servants of Iesus christ to slander the Doctrine of our Church, generally in all our books contrarily professed,
briefly one clause distinguishing both dangerous opinions (the bodie and blood of Christ verilie and indeede) So then not onely bare and naked signes (are taken and receiued) so then not (are onely) as if there a stop and breath (but are taken and receiued) to shew they are not if out of vse,
briefly one clause distinguishing both dangerous opinions (the body and blood of christ verily and indeed) So then not only bore and naked Signs (Are taken and received) so then not (Are only) as if there a stop and breath (but Are taken and received) to show they Are not if out of use,
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Of the faithful, to distinguish from that falshood which teacheth the bodie and blood of Christ are verily and indeede (vsed or not vsed, bee the party faithful or not faithful) For al this that our booke speaketh so expreslie,
Of the faithful, to distinguish from that falsehood which Teaches the body and blood of christ Are verily and indeed (used or not used, be the party faithful or not faithful) For all this that our book speaks so expressly,
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yet men that are disposed to bee thwarting will slily beare the simple in hand as if what became not Eleazar did beseeme vs to dissemble, whereby many young persons, that take all vpon credit, might thinke that our church so long continuing the Gospell publikelie profest, were now gone to another religion.
yet men that Are disposed to be thwarting will slily bear the simple in hand as if what became not Eleazar did beseem us to dissemble, whereby many young Persons, that take all upon credit, might think that our Church so long Continuing the Gospel publicly professed, were now gone to Another Religion.
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Verilie and indeede the words they stick at, fauour as much of transubstantiation, as these words of M. Caluin, where speaking of the elements in the Eucharist he saieth.
Verily and indeed the words they stick At, favour as much of transubstantiation, as these words of M. Calvin, where speaking of the elements in the Eucharist he Saith.
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They are not bare signes, but ioyned to their truth and substance, neither must the sacraments by anie meanes be seprated from their truth, and substance.
They Are not bore Signs, but joined to their truth and substance, neither must the Sacraments by any means be seprated from their truth, and substance.
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M. Peter Martyr in diuerse epistles shewing his iudgement, confesseth that the godly cōmunicating in the holy supper doe verily receiue the body and blood of the Lord.
M. Peter Martyr in diverse Epistles showing his judgement, Confesses that the godly communicating in the holy supper do verily receive the body and blood of the Lord.
In the disputation kept at Basill vnder Amandus Polanus Doctor of the chaire, one Iohan: Hosmā being respondēt, the bodie of Christ is absent from vs in place but most present with vs by our vnion with him, through the holie spirit dweling in him,
In the disputation kept At Basil under Amandus Polanus Doctor of the chair, one John: Hosmā being respondent, the body of christ is absent from us in place but most present with us by our Union with him, through the holy Spirit Dwelling in him,
nor onely the vertue and efficacie of Christ is present in yt supper, but also ye very body and the very blood of Christ arpresent indeed in the holie supper.
nor only the virtue and efficacy of christ is present in that supper, but also you very body and the very blood of christ arpresent indeed in the holy supper.
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As if eaten onelie after a heauenlie, and spirituall manner by faith, it were not eaten verilie and indeede. Verilie and indeede such opponents shew want of loue,
As if eaten only After a heavenly, and spiritual manner by faith, it were not eaten verily and indeed. Verily and indeed such opponents show want of love,
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and truth, and what maruell, if they euer learne, and neuer bee learned? Carnall men take nothing for verilie and indeede, that is heauenly and spirituall:
and truth, and what marvel, if they ever Learn, and never be learned? Carnal men take nothing for verily and indeed, that is heavenly and spiritual:
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Chap. 17. Of matrimonie. O God which hast consecrated the state of matrimonie to such an excellent misterie, that in it is signified and represented the spirituall marriage and vnitie of Christ his church.
Chap. 17. Of matrimony. Oh God which hast consecrated the state of matrimony to such an excellent mystery, that in it is signified and represented the spiritual marriage and unity of christ his Church.
3. The place in the Ephesians speaketh of Christ and his Church, so doth it of Adam and Eue vers. 31. so doth it generally of all vers. 28. and therefore an in•urie to streighthen it more then that quotation doth.
3. The place in the Ephesians speaks of christ and his Church, so does it of Adam and Eue vers. 31. so does it generally of all vers. 28. and Therefore an in•urie to streighthen it more then that quotation does.
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Hearest thou not Paul saying, that marriage is a mysterie, and the image of the loue of Christ, which he hath declared to his Church? Of our later writers Doctor Whitakers against Dur, Matrimonie is a similitude wherein is signified the ceniunction of Christ,
Hearst thou not Paul saying, that marriage is a mystery, and the image of the love of christ, which he hath declared to his Church? Of our later writers Doctor Whitakers against Dur, Matrimony is a similitude wherein is signified the ceniunction of christ,
To this purpose the same writer quoteth Paul. Ephes. 5.23. The Church of Tigurin vseth the like in the celebration of Matrimonie as we do, where these words are set downe:
To this purpose the same writer quoteth Paul. Ephesians 5.23. The Church of Tigurine uses the like in the celebration of Matrimony as we do, where these words Are Set down:
Chen•nitius handling the title of Mariage speaketh as our Communion Booke dath. Mariage (saith he) is a most sweete image of Christ and the Church, as Paul maketh the exposition.
Chen•nitius handling the title of Marriage speaks as our Communion Book dath. Marriage (Says he) is a most sweet image of christ and the Church, as Paul makes the exposition.
For whereas Eue is framed of the side of Adam fallen a sléepe, that she is bone of his bones, this the auncient make a godly interpretation of, that it did signifie and foreshew how the Sonne of God leauing his Father, &c. Againe, A most sweete Image of mans redemption is proposed in Wedlocke,
For whereas Eue is framed of the side of Adam fallen a sleep, that she is bone of his bones, this the ancient make a godly Interpretation of, that it did signify and foreshow how the Son of God leaving his Father, etc. Again, A most sweet Image of men redemption is proposed in Wedlock,
as the obiection reciteth the words, namely, that God hath consecrated the state of Matrimonie to an excellent mysterie that is he hath applyed Matrimonie to represent, signifie, and shadow out vnto man the mysticall vnion twixt Christ and his Church.
as the objection reciteth the words, namely, that God hath consecrated the state of Matrimony to an excellent mystery that is he hath applied Matrimony to represent, signify, and shadow out unto man the mystical Union betwixt christ and his Church.
Chap. 18. Of the Letanie. From fornication, and all other deadly sins. This maintaineth that Popish distinction of deadly, and veniall sinnes. Whereas all sinnes are deadly.
Chap. 18. Of the Letanie. From fornication, and all other deadly Sins. This maintaineth that Popish distinction of deadly, and venial Sins. Whereas all Sins Are deadly.
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for reckoning fornication with things of indifferent nature, as blood strangled, and the like, that so busilie except against this, being as it is mentioned here amongst hainous and grieuous sinnes.
for reckoning fornication with things of indifferent nature, as blood strangled, and the like, that so busily except against this, being as it is mentioned Here among heinous and grievous Sins.
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and if they did, no Church misliketh them rightly vnderstood, because all sinnes are pardonable to the Elect, and to the reprobate no sinne euen the least but is damnable:
and if they did, no Church misliketh them rightly understood, Because all Sins Are pardonable to the Elect, and to the Reprobate no sin even the least but is damnable:
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Chap. 19. Of suddaine death. The Letanie teacheth the people to pray against suddaine death. This clause would be reformed, for we are not to pray against it.
Chap. 19. Of sudden death. The Letanie Teaches the people to pray against sudden death. This clause would be reformed, for we Are not to pray against it.
It came pa••ly through the 〈 ◊ 〉 of the diuell, who lyed vnto man, saying yee shall not die, partly through the transgression of Adam, and partly through the wrath of God, rendring it as a due recompence vp•n mans head for sinne.
It Come pa••ly through the 〈 ◊ 〉 of the Devil, who lied unto man, saying ye shall not die, partly through the Transgression of Adam, and partly through the wrath of God, rendering it as a due recompense vp•n men head for sin.
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thus farre it may be thought an euill, because this good commeth by a lay urable and treatable dissolution, our selues are better able to set all things in order towards God and the world:
thus Far it may be Thought an evil, Because this good comes by a lay urable and treatable dissolution, our selves Are better able to Set all things in order towards God and the world:
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towardes God there is time to bethinke our selues in better earnest, then we did before of his power, iustice, mercie, &c. toward the world, finding the deceaueablenesse thereof in all her flitting pleasures, which vpon our experience we see then come to an ende.
towards God there is time to bethink our selves in better earnest, then we did before of his power, Justice, mercy, etc. towards the world, finding the deceaueablenesse thereof in all her flitting pleasures, which upon our experience we see then come to an end.
how ready a man is to die, how willing, and with what patience fitted, contentedly induring the griefes of this mortall life, till his changing shall come.
how ready a man is to die, how willing, and with what patience fitted, contentedly enduring the griefs of this Mortal life, till his changing shall come.
Moreouer heathen men, and such as haue beene giuen to a reprobate sense are content to be gone in all hast, not caring, so they be rid of a present pain•.
Moreover heathen men, and such as have been given to a Reprobate sense Are content to be gone in all haste, not caring, so they be rid of a present pain•.
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And howsoeuer we must stand all content if it come, yet no man but his harts wish is, he might not fall vnder voubtfull construction, which all are subiect vnto, that on a suddaine are taken hence.
And howsoever we must stand all content if it come, yet no man but his hearts wish is, he might not fallen under voubtfull construction, which all Are Subject unto, that on a sudden Are taken hence.
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In the Books of Genesis we reade, that when Iacob made an ende of giuing charge to his Sunnes, he plucked vp his seete into the bed, and gaue vp the Ghost,
In the Books of Genesis we read, that when Iacob made an end of giving charge to his Suns, he plucked up his feet into the Bed, and gave up the Ghost,
so man he be otherwhiles extraordinarily affected, and yet in a holy manner, as did Saint Paul desiring himselfe to be cut off, so his kinsmen in the flesh all Israel might be saued,
so man he be otherwhiles extraordinarily affected, and yet in a holy manner, as did Saint Paul desiring himself to be Cut off, so his kinsmen in the Flesh all Israel might be saved,
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or notwithstanding this particular clause should die suddainely, yet his, prayer made in what manner the Church giueth direction, is not so much distributiuely in his owne person,
or notwithstanding this particular clause should die suddenly, yet his, prayer made in what manner the Church gives direction, is not so much distributively in his own person,
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For the soote of the auswere is not deliuer me good Lord, but deliuer vs. The effect of which petition howsoeuer some one person may misse of in the particular of suddaine death,
For the soot of the auswere is not deliver me good Lord, but deliver us The Effect of which petition howsoever Some one person may miss of in the particular of sudden death,
So as in a word to cut off all controuersies, & meete withall exceptions, this may giue full contentment to a peaceable, honest hart, that when we pray against suddaine death we pray against vnprepared death.
So as in a word to Cut off all controversies, & meet withal exceptions, this may give full contentment to a peaceable, honest heart, that when we pray against sudden death we pray against unprepared death.
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and others, which we might yeelde vpon respite giuen by sicknesse, yet the substance of that clause is, that suddaine death may in no case preuent vs of the glorious inheritance prepared of God for the Saints.
and Others, which we might yield upon respite given by sickness, yet the substance of that clause is, that sudden death may in no case prevent us of the glorious inheritance prepared of God for the Saints.
Chap. 20. Also the often repetition of good Lord deliuer vs, and that saying, we beseech thee to heare vs, is against the Commandement of our Sauiour. Math. 6.7. FOrasmuch as the Letanie is the a•••, whereupon these obiections are thus hammered one after another, it shall not be amisse to make knowne out defence in this behalfe.
Chap. 20. Also the often repetition of good Lord deliver us, and that saying, we beseech thee to hear us, is against the Commandment of our Saviour. Math. 6.7. FOrasmuch as the Letanie is the a•••, whereupon these objections Are thus hammered one After Another, it shall not be amiss to make known out defence in this behalf.
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The Letanie a greeke word (the same which Rogations, is in latine, solemne, set supplications, in english) to our vnderstanding is well sampled to y• body of praiers, supplicatiōs, intercessions,
The Letanie a greek word (the same which Rogations, is in latin, solemn, Set supplications, in english) to our understanding is well sampled to y• body of Prayers, supplications, intercessions,
& interpreted by the Fathers, Hilaric, Amb. Austin, Cassian, Bern. & Theophilact. For all those foure sweete companions namely praiers, supplicatiōs, &c. interchangeably sort together.
& interpreted by the Father's, Hilaric, Ambassadors Austin, Cassian, Bern. & Theophilact. For all those foure sweet Sodales namely Prayers, supplications, etc. interchangeably sort together.
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Prayer in the entrance, appealing to the glorious persons in the blessed Trinitie. Supplications for feare of enils to come, wherein the soule humbly deprecateth and prayeth against them,
Prayer in the Entrance, appealing to the glorious Persons in the blessed Trinity. Supplications for Fear of enils to come, wherein the soul humbly deprecateth and Prayeth against them,
when our communicants treb•le their try, O Lord God lamb of God, Sonne of the Father, thou that takest away the sins of the world, &c. Lastly, Thanksgiuing is in that Letanie also mentioned,
when our communicants treb•le their try, Oh Lord God lamb of God, Son of the Father, thou that Takest away the Sins of the world, etc. Lastly, Thanksgiving is in that Letanie also mentioned,
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though but once said, Good Lord deliuer vs. But others of more experience (and beléeue their experience) hold it not sufficient to send one but another,
though but once said, Good Lord deliver us But Others of more experience (and believe their experience) hold it not sufficient to send one but Another,
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Innumerable such like through all the Scripture, but in these, saith Austin, It is sufficient to commend this kinde of speech, which you may obserue in many the like.
Innumerable such like through all the Scripture, but in these, Says Austin, It is sufficient to commend this kind of speech, which you may observe in many the like.
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Be repetitions and oft repetitions so harsh in their quaint eares, whose eyes are acquainted with that which they read, Isa. 24. my leannesse, my leannesse, wo is me, the transgressors haue transgressed, yea the transgressors haue transgressed a sore transgression. Be these repet••ions so offensiue with them, whose hands haue handled the historie of the King,
Be repetitions and oft repetitions so harsh in their quaint ears, whose eyes Are acquainted with that which they read, Isaiah 24. my leanness, my leanness, woe is me, the transgressors have transgressed, yea the transgressors have transgressed a soar Transgression. Be these repet••ions so offensive with them, whose hands have handled the history of the King,
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but proue rather, that our affections double, & multiply in vs, yea so long as they hold out, they shew what a delight we take to be heard in that which he prayed for.
but prove rather, that our affections double, & multiply in us, yea so long as they hold out, they show what a delight we take to be herd in that which he prayed for.
and once, and once, and againe, and more, and more, and more they did striue with God, in the earnestnes of our soule, that he would be pleased to deliuer vs troin that which we stand in feare of:
and once, and once, and again, and more, and more, and more they did strive with God, in the earnestness of our soul, that he would be pleased to deliver us troin that which we stand in Fear of:
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and suffreth himselfe to be raised our of his bed? O how it seemeth, be maketh it a matter of necessitie, which is in his owne power? O how desireous was he to méete thée,
and suffers himself to be raised our of his Bed? O how it seems, be makes it a matter of necessity, which is in his own power? O how desirous was he to meet thee,
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or the same diuersly handled, because one is manie times ouer fulsome, and cloyeth. Deut. 27. from the 15. to the 26. verse fresh imprecations, and still fresh acclamations,
or the same diversely handled, Because one is many times over fulsome, and cloyeth. Deuteronomy 27. from the 15. to the 26. verse fresh imprecations, and still fresh acclamations,
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here but 20. times, we beseech thee to heare vs &c. no offence to scripture in those and is it in these? It is against the commaundement of our sauiour Math. 6.7. when yee pray vse no vaine repetitions as the heathen for they thinke to be heard for their much babling.
Here but 20. times, we beseech thee to hear us etc. no offence to scripture in those and is it in these? It is against the Commandment of our Saviour Math. 6.7. when ye pray use no vain repetitions as the heathen for they think to be herd for their much babbling.
Doe such doubt makers rightly vnderstand the place in Saint Mathew 6.7. where auncient and late writers all concur in this, with the wordes of the scripture that our sauiour condemneth the manner of the heathen, who as without faith,
Do such doubt makers rightly understand the place in Saint Matthew 6.7. where ancient and late writers all concur in this, with the words of the scripture that our Saviour Condemneth the manner of the heathen, who as without faith,
the first was, they thought, that if they prated much, and tolde God a faire taile, that they should bee heard for that much talke; the second was, they had a conceit, that they instructed God,
the First was, they Thought, that if they prated much, and told God a fair tail, that they should be herd for that much talk; the second was, they had a conceit, that they instructed God,
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But herein wee may see how men to aduance their owne credit care not what account they make of their brethren, as if they iudged no better of vs then of heathen men, infidels and the like.
But herein we may see how men to advance their own credit care not what account they make of their brothers, as if they judged no better of us then of heathen men, Infidels and the like.
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For that which they should attribute to the feruencie of spirit vttered in the publicke assemblies with an audible voice in giuing assēt to, what is praied for they cal by no better name the idle babling,
For that which they should attribute to the fervency of Spirit uttered in the public assemblies with an audible voice in giving assent to, what is prayed for they call by no better name the idle babbling,
or battologie: Whereas that fault of battology is an idle trifling with God, holding off and on, playing fast & loose as if we would or could deceiue God.
or battology: Whereas that fault of battology is an idle trifling with God, holding off and on, playing fast & lose as if we would or could deceive God.
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Who being demaunded for one, which way he went, nothing could be got of him more then this, he was vnder those nils, so he was, that he was, whom Mercurie taking tardie, reproueth in the like accent:
Who being demanded for one, which Way he went, nothing could be god of him more then this, he was under those nils, so he was, that he was, whom Mercury taking tardy, Reproveth in the like accent:
In which speech of both sides, there is iugling, and inuerting of wordes, as if the parties were in dalliance to and ••o, playing wilie beguile one with another.
In which speech of both sides, there is juggling, and inverting of words, as if the parties were in dalliance to and ••o, playing wily beguile one with Another.
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And much speaking or babling is not, when wee pray long, but when wee multiply wordes without faith and spirit, persuaded (as Peter Martyr writeth) that for the verie number of wordes we may be heard.
And much speaking or babbling is not, when we pray long, but when we multiply words without faith and Spirit, persuaded (as Peter Martyr Writeth) that for the very number of words we may be herd.
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Admit wee not this interpretation which yet is the meaning of the scripture, and Saint Augustin, after it, stand wee to the iudgement of Chrisostom and Theophilact, no aduantage haue:
Admit we not this Interpretation which yet is the meaning of the scripture, and Saint Augustin, After it, stand we to the judgement of Chrysostom and Theophilact, no advantage have:
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For these Gréek writers (as may appeare by him selfe & by Chrisost. in that ordinarily hee is an abridgement of Chrisost. call it babling or battologie,
For these Greek writers (as may appear by him self & by Chrysostom in that ordinarily he is an abridgement of Chrysostom call it babbling or battology,
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Now (vnlesse spirituall graces such as accompanie saluation, and temporall blessings in their commendable furderance to sanctification goe for trifles) an humble,
Now (unless spiritual graces such as accompany salvation, and temporal blessings in their commendable furderance to sanctification go for trifles) an humble,
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and penitent heart cannot denie their assent to this multiplyed petition in the letanie. Wherefore such must take heede that they grieue not the holy Ghost,
and penitent heart cannot deny their assent to this multiplied petition in the letanie. Wherefore such must take heed that they grieve not the holy Ghost,
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as his eye lighteth vpon these errors of theirs that euer and anon as hee commeth to a new straine, that his heart in silence will let fall some such request to Godward,
as his eye lights upon these errors of theirs that ever and anon as he comes to a new strain, that his heart in silence will let fallen Some such request to Godward,
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WHat one sillable in Gods worde for this one order, or how can it bee an order if but one? When allegation shalbe forced to appeare in scriptures, more particular answer shalbe then made.
WHat one Syllable in God's word for this one order, or how can it be an order if but one? When allegation shall forced to appear in Scriptures, more particular answer shall then made.
Tertullian thus? when the principles themselues namely the Deacons, Presbiters, and Bishops flye, how shall a lay man forbeare flying? When the leaders runne away, which of the souldiers stand.
Tertullian thus? when the principles themselves namely the Deacons, Presbyters, and Bishops fly, how shall a lay man forbear flying? When the leaders run away, which of the Soldiers stand.
In the articles whereunto by act of Parliament euerie minister at his ordination doth subscribe hee doth accept of thee 32. and 35. Which in effect require as much.
In the Articles whereunto by act of Parliament every minister At his ordination does subscribe he does accept of thee 32. and 35. Which in Effect require as much.
Booke of Consecration. Chap. 22. The Bishop saieth to the new made minister receiue the holie Ghost. It is great presumption &c. PResumption it is, yea great presumption to doe, what episcopall dignitie admitteth, but resisting of authoritie and re, fusall of obedience to wholsome lawes is no presumption in the world, no not a little much lesse any great presumptiō for a prickeard saucines is no presumption, more then the reprobate Angels sinne was noe aposticie.
Book of Consecration. Chap. 22. The Bishop Saith to the new made minister receive the holy Ghost. It is great presumption etc. PResumption it is, yea great presumption to do, what Episcopal dignity admitteth, but resisting of Authority and re, fusall of Obedience to wholesome laws is no presumption in the world, no not a little much less any great presumption for a prickeard sauciness is no presumption, more then the Reprobate Angels sin was no aposticie.
Presumptiō great or smal, more or lesse, if they cal this, their speach is fearefullie pitched in dangerous places and may soone tilt vnlesse a helping hand support with the soonest.
Presumption great or small, more or less, if they call this, their speech is fearfully pitched in dangerous places and may soon tilt unless a helping hand support with the soonest.
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so euerie embassador considered as himselfe a priuate person Iohn, or Thomas, when he draweth articles of peace twixt nation and nation, doth a thing not being in his own power but by vertue of his embassie from that great monarch from whome he is sent.
so every ambassador considered as himself a private person John, or Thomas, when he draws Articles of peace betwixt Nation and Nation, does a thing not being in his own power but by virtue of his embassy from that great monarch from whom he is sent.
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Iohn Baptist a burning, and a shining lamp, and the prophets in their time, some such whose labours the Lord vsed to giue light to them that sat in darkenesse.
John Baptist a burning, and a shining lamp, and the Prophets in their time, Some such whose labours the Lord used to give Light to them that sat in darkness.
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Then may none offer to plucke vppe, roote, destroie, builde, plant, saue a soule from death, hinde vppe the broken, Baptise, beget in the Gospell and the like for none of all these are in a mans owne power.
Then may none offer to pluck up, root, destroy, build, plant, save a soul from death, hind up the broken, Baptise, beget in the Gospel and the like for none of all these Are in a men own power.
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Morall for a seruant who many times hath not a halfepenny of his owne doth many times deliuer from his Master many crownes at a time to some other man at his Masters appointment.
Moral for a servant who many times hath not a halfpenny of his own does many times deliver from his Master many crowns At a time to Some other man At his Masters appointment.
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For what forme of a chaire hath an Axe, Chrisill, or Saw, yet these are instruments to some such purpose? and in arguing of the Sunnes influence, of the elements,
For what Form of a chair hath an Axe, Chrisill, or Saw, yet these Are Instruments to Some such purpose? and in arguing of the Suns influence, of the elements,
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so in the question of the Sacraments for their dependance from the Minister, what violence hath beene offered by the like, euery young Student of reasonable paines is sufficiently instructed,
so in the question of the Sacraments for their dependence from the Minister, what violence hath been offered by the like, every young Student of reasonable pains is sufficiently instructed,
Because as they said they gaue the Lord reuerence, in whom they held it was a case of reseruation, and none else could giue that, which was not in his power.
Because as they said they gave the Lord Reverence, in whom they held it was a case of reservation, and none Else could give that, which was not in his power.
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Iniuriously therefore doe they by whom the vse of these words Receiue the holy Ghost is hailed into obloquie, to the reproch of our Church and as we iudge to no small preiudice vnto others.
Injuriously Therefore do they by whom the use of these words Receive the holy Ghost is hailed into obloquy, to the reproach of our Church and as we judge to no small prejudice unto Others.
For in the manner of imposition of hands ordinarily obserued in the Churches of Fraunce it is decreed that these very words of Saint Iohn. Receiue the holy Ghost should be at that time in the election of their Ministers repeated,
For in the manner of imposition of hands ordinarily observed in the Churches of France it is decreed that these very words of Saint John. Receive the holy Ghost should be At that time in the election of their Ministers repeated,
and stood vpon, as also those other following, whosoeuer sinnes ye remit, &c. Then after followeth a prayer, which vsually compriseth the contents of their Sermon, beséeching God for successe in that worke in hand of ordaining Ministers.
and stood upon, as also those other following, whosoever Sins you remit, etc. Then After follows a prayer, which usually compriseth the contents of their Sermon, beseeching God for success in that work in hand of ordaining Ministers.
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as in Moses when the Lord tooke of the spirit which was vpon him, and gaue vnto the 70. Num. 11.17. yea sometimes doubling it vpon one from another, as 2. King. 2.9. that of Elia vpon Elizeus. Surely,
as in Moses when the Lord took of the Spirit which was upon him, and gave unto the 70. Num. 11.17. yea sometime doubling it upon one from Another, as 2. King. 2.9. that of Elia upon Elisha. Surely,
Receiue the holy Ghost, then at those, which euery Minister vseth the Lord be with you, or at that which the people returne as in S. Chrysostome his time the manner was,
Receive the holy Ghost, then At those, which every Minister uses the Lord be with you, or At that which the people return as in S. Chrysostom his time the manner was,
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Besides at such times what imply these words but authoritie in him that consecrateth? And they that are consecrated are giuen to vnderstand they haue power being thus ordained to intermeddle in spirituall, Ghostly,
Beside At such times what imply these words but Authority in him that consecrateth? And they that Are consecrated Are given to understand they have power being thus ordained to intermeddle in spiritual, Ghostly,
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and are no intruders, hereby giuing vs and others to vnderstand, what reuerence is to be yeelded them for their sacred function, which they now discharge.
and Are no intruders, hereby giving us and Others to understand, what Reverence is to be yielded them for their sacred function, which they now discharge.
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So little reason had any to trouble himselfe, or the Church with these occurrences, which are no sooner mooued, but assoone answere for themselues. Another Paper maketh exception thus.
So little reason had any to trouble himself, or the Church with these occurrences, which Are no sooner moved, but As soon answer for themselves. another Paper makes exception thus.
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We cannot subscribe to the Booke of ordination as is required, because the Bishop is appointed in ordaining of Priests and Bishops to vse the very words receaue the holy Ghost, which Christ our Sauiour vsed at the sending foorth of his Apostles, which he did because he being God was able and did extraordinarily giue that which he willed them to receiue.
We cannot subscribe to the Book of ordination as is required, Because the Bishop is appointed in ordaining of Priests and Bishops to use the very words receive the holy Ghost, which christ our Saviour used At the sending forth of his Apostles, which he did Because he being God was able and did extraordinarily give that which he willed them to receive.
In the ordination of Priests according to the forme established by law in our Church after sundrie exhortations, instructions, admonitions, prayers, protestations,
In the ordination of Priests according to the Form established by law in our Church After sundry exhortations, instructions, admonitions, Prayers, protestations,
and promises to, for, and by the partie to be made Priest, the Bishop with the rest of the Priests that are present laying his handes vpon his head vseth these words Receiue the holy Ghost, whose sinnes thou doest forgiue they shall be forgiuen,
and promises to, for, and by the party to be made Priest, the Bishop with the rest of the Priests that Are present laying his hands upon his head uses these words Receive the holy Ghost, whose Sins thou dost forgive they shall be forgiven,
and whose sinnes thou doest retaine they shall be retained, and be thou a faithfull dispenser of the word of God and his holy Sacraments, In the name of the Father,
and whose Sins thou dost retain they shall be retained, and be thou a faithful dispenser of the word of God and his holy Sacraments, In the name of the Father,
At the ordination of Bishops and Priests in the Apostels times the holy Ghost was giuen to such as were ordained by imposition of hands as in that Epistle to Timothie, I put thée in remembrance that thou stir vp the gift of God, which is in thee by the putting on of my hands, Séeing then the Apostle knew that Christ in the ordination of ministery did bestowe the holy Ghost vpon such as they laid hands on, what other forme of words can any man probably coniecture, they should vse,
At the ordination of Bishops and Priests in the Apostles times the holy Ghost was given to such as were ordained by imposition of hands as in that Epistle to Timothy, I put thee in remembrance that thou stir up the gift of God, which is in thee by the putting on of my hands, Seeing then the Apostle knew that christ in the ordination of Ministry did bestow the holy Ghost upon such as they laid hands on, what other Form of words can any man probably conjecture, they should use,
when for the ceremonis of insufflation they laid hands on shē, but those which Christ himselfe by his owne example hath taught namely Receiue the holy Ghost, whose sinnes ye remit they are remitted, &c. If any man can tell vs, what words they vsed, he shall doe well to declare them,
when for the Ceremonies of insufflation they laid hands on shen, but those which christ himself by his own Exampl hath taught namely Receive the holy Ghost, whose Sins you remit they Are remitted, etc. If any man can tell us, what words they used, he shall do well to declare them,
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Alexander Alesius borne in Scotland in 1501. a Preather, and a famous excellent professor in Diuinitie (as appeareth in his answere to the defence, of the Louain articles set out by Ruardus Tapper ) and buing at Basil, when the authoritie of Bishops was tumultuarily supprest,
Alexander Alesius born in Scotland in 1501. a Preather, and a famous excellent professor in Divinity (as appears in his answer to the defence, of the Louvain Articles Set out by Ruardus Tapper) and buing At Basil, when the Authority of Bishops was tumultuarily suppressed,
And we must know that it is a calling to the ministerie, or ordination, wherein is conferd a power to teach and administer Sacraments but withall, with this ceremonie the holy Ghost is bestowed vpon them, that come worthily to ordination.
And we must know that it is a calling to the Ministry, or ordination, wherein is conferred a power to teach and administer Sacraments but withal, with this ceremony the holy Ghost is bestowed upon them, that come worthily to ordination.
And it were to be wished that to imposition of hands were appointed also to breath and say Receaue the holy Ghost, which is a thing hath a long time been obserued in the Church,
And it were to be wished that to imposition of hands were appointed also to breath and say Receive the holy Ghost, which is a thing hath a long time been observed in the Church,
because the Apostles, when they would vse some 〈 … 〉 to•he not this of insufflation 〈 … 〉, ••ast it should be thought that Christ gaue commandement to vse it,
Because the Apostles, when they would use Some 〈 … 〉 to•he not this of insufflation 〈 … 〉, ••ast it should be Thought that christ gave Commandment to use it,
Receaue the holy Ghost. Sufficient it may be our Church retaineth the latter clause which is no more blasphemous for the Bishop to say, then to say. They baptise, they absolue.
Receive the holy Ghost. Sufficient it may be our Church retaineth the latter clause which is no more blasphemous for the Bishop to say, then to say. They baptise, they absolve.
For in execution of these particular offices he is but the minister of God, who doth himselfe, in or by his ministrie beget vs, feede vs, absolue vs, baptise vs,
For in execution of these particular Offices he is but the minister of God, who does himself, in or by his Ministry beget us, feed us, absolve us, baptise us,
3. Why may we not affirme Christ his example in saying Receiue the holy Ghost, should be as well continued in ordaining Ministers without any far•er expresse commandement,
3. Why may we not affirm christ his Exampl in saying Receive the holy Ghost, should be as well continued in ordaining Ministers without any far•er express Commandment,
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4. These words This is my body, and this is the blo•d of the new Testament, which Christ vsed at his last Supper are generally held to be the words of the holy institution,
4. These words This is my body, and this is the blo•d of the new Testament, which christ used At his last Supper Are generally held to be the words of the holy Institution,
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So stands the case with ordination of Priests, Receiue the holy Ghost, are the words of their consecration, which although it be not in expresse termes prescribed to be continued,
So Stands the case with ordination of Priests, Receive the holy Ghost, Are the words of their consecration, which although it be not in express terms prescribed to be continued,
yet the ordination being deduced frō Christ his example, the same forme of ordination is thereby included, which he meant should continue as a perpetuall succession in the ministerie.
yet the ordination being deduced from christ his Exampl, the same Form of ordination is thereby included, which he meant should continue as a perpetual succession in the Ministry.
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By these very words (faith Master Caluin on this 20. of Saint Iohn ) Christ after a sort doth inaugurat his Apostles vnto an office, whereunto he before had destinate and appointed them.
By these very words (faith Master Calvin on this 20. of Saint John) christ After a sort does inaugurat his Apostles unto an office, whereunto he before had destinate and appointed them.
That which Christ giueth by imposition of the Bishops hands to the partie, that thereby is ordained Priest, the Bishop in Christ his name may will him to receiue.
That which christ gives by imposition of the Bishops hands to the party, that thereby is ordained Priest, the Bishop in christ his name may will him to receive.
Therefore the Bishop in Christ his name may say vnto him, Receiue the holy Ghost. In vaine and idlie are these words vsed, Receiue the holy Ghost in ordination of Ministers,
Therefore the Bishop in christ his name may say unto him, Receive the holy Ghost. In vain and idly Are these words used, Receive the holy Ghost in ordination of Ministers,
when Christ would restore the kingdome of Israel, &c. Where Master Caluin noteth maruelous great was their rudenesse and ignorance that being so exquisitely taught,
when christ would restore the Kingdom of Israel, etc. Where Master Calvin notes marvelous great was their rudeness and ignorance that being so exquisitely taught,
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So many errors are therefore in this their interrogatiue. Secondly, Saint Paul giuing rules vnto Timothie and Titus doth describe what manner of persons,
So many errors Are Therefore in this their interrogative. Secondly, Saint Paul giving rules unto Timothy and Titus does describe what manner of Persons,
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and how qualified they must be afore they 〈 ◊ 〉 •o ordination namely, bl•••lesse, pr•••t, •ha••, 〈 ◊ 〉, •oly, 〈 ◊ 〉 is te•th and 〈 … 〉, vpon •••asion of which note •ha•geth them they should •ay h•••s o•r none (as neere as they could) that were not first in•ued with these vertues and gift•, which had not béene so necessarie a precept,
and how qualified they must be afore they 〈 ◊ 〉 •o ordination namely, bl•••lesse, pr•••t, •ha••, 〈 ◊ 〉, •oly, 〈 ◊ 〉 is te•th and 〈 … 〉, upon •••asion of which note •ha•geth them they should •ay h•••s o•r none (as near as they could) that were not First in•ued with these Virtues and gift•, which had not been so necessary a precept,
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So as neither gift of learning, g•dlinesse, •••ome, or any aboue last mentioned were either bestowed vpō the Apostles when Christ said vnto them, Receaue the holy Ghost, nor vpon Timothis, nor any other that was ••is three ordained.
So as neither gift of learning, g•dlinesse, •••ome, or any above last mentioned were either bestowed upon the Apostles when christ said unto them, Receive the holy Ghost, nor upon Timothis, nor any other that was ••is three ordained.
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but while is so doth, it shameth the persons, it cannot aimihslate their calling. For Sacraments are the same administred by them and no •••ng defectiue, though themselues be. As for want of knowledge.
but while is so does, it shameth the Persons, it cannot aimihslate their calling. For Sacraments Are the same administered by them and not •••ng defective, though themselves be. As for want of knowledge.
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comparatiuely, want of knowledge in respect of others, may be the best mans case compared with a better then himselfe at one time or another, in one place or another,
comparatively, want of knowledge in respect of Others, may be the best men case compared with a better then himself At one time or Another, in one place or Another,
yea it may so fall out, and doth in our dayly experience that men growing in years are much inferior to themselues of that, which they were in middle age,
yea it may so fallen out, and does in our daily experience that men growing in Years Are much inferior to themselves of that, which they were in middle age,
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If the Sacrament (faith S. Austin̄) be so much the better to him that taketh, adhe•• is the better by whom it is deliuered, there is by so much, a varietie of Baptismes in the receiuers,
If the Sacrament (faith S. Austin̄) be so much the better to him that Takes, adhe•• is the better by whom it is Delivered, there is by so much, a variety of Baptisms in the Receivers,
yea incredible, we may and doe hold him learned, but we doe not account him a Minister, whose duetie stands in this, that being ordained, he is, to baptise. 2. To Catechize.
yea incredible, we may and do hold him learned, but we do not account him a Minister, whose duty Stands in this, that being ordained, he is, to baptise. 2. To Catechise.
or else (a man being not so well prouided by reason of sicknesse or some other lawfull hinderance) reading some homilie warranted by authority of our Church.
or Else (a man being not so well provided by reason of sickness or Some other lawful hindrance) reading Some homily warranted by Authority of our Church.
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We confesse with teares that a wicked Minister though his toong be plausible, if his life be not agreable, the insamie of his losell demeanor blemisheth the glory of his best doctrine, such is the weakenes of the people in taking offence,
We confess with tears that a wicked Minister though his tongue be plausible, if his life be not agreeable, the insamie of his losel demeanour blemisheth the glory of his best Doctrine, such is the weakness of the people in taking offence,
We acknowledge such may be compared to Noahs workemen that made the Ark to saue others & thēselues perished in the 〈 ◊ 〉 But this 〈 … 〉 answer; who say.
We acknowledge such may be compared to Noahs workmen that made the Ark to save Others & themselves perished in the 〈 ◊ 〉 But this 〈 … 〉 answer; who say.
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In the eye of the church it is not a mans learning, nor•••••• of life (for these are qualities in common with other men) but ordinanation with imposition of hand•• which maketh a minister.
In the eye of the Church it is not a men learning, nor•••••• of life (for these Are qualities in Common with other men) but ordinanation with imposition of hand•• which makes a minister.
Ambrose vpon Timothie. Imposition of handes are misticall wordes, by which he that is elected is confirmed vnto the worke receiuing authoritie his conscience bearing witnesse that in stood of the Lord he• d••eth 〈 ◊ 〉 offer to sacrifice vnto God.
Ambrose upon Timothy. Imposition of hands Are mystical words, by which he that is elected is confirmed unto the work receiving Authority his conscience bearing witness that in stood of the Lord he• d••eth 〈 ◊ 〉 offer to sacrifice unto God.
As concerning the outward and visible ministrie both good and bad do baptise, but inuisiblie he doth baptise by them, whose i• i• both visible baptisme, and invisible grace.
As Concerning the outward and visible Ministry both good and bad doe baptise, but invisibly he does baptise by them, whose i• i• both visible Baptism, and invisible grace.
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When man•het is vpon the tai•••• man •ue••oneth whither the husbandman where he sowes the seed••, 〈 ◊ 〉 a leprous hand like Na••an, it contenteth so the séede be good, the ground battle, the time seasonable, the heauens kindely with their first and latter raine.
When man•het is upon the tai•••• man •ue••oneth whither the husbandman where he sows the seed••, 〈 ◊ 〉 a leprous hand like Na••an, it contents so the seed be good, the ground battle, the time seasonable, the heavens kindly with their First and latter rain.
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I cannot doubt (saieth M. Caluin ) that the breade and cup reached vnto me by h•• 〈 ◊ 〉, are vnto not the true pledges of the •odis and blood of Christ.
I cannot doubt (Saith M. Calvin) that the bread and cup reached unto me by h•• 〈 ◊ 〉, Are unto not the true pledges of the •odis and blood of christ.
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If not to be able to preach make a man a dumb dog, the doubt is bo•• that ordinatiō may be good, which setteth apart such ones to the work of the ministrie.
If not to be able to preach make a man a dumb dog, the doubt is bo•• that ordination may be good, which sets apart such ones to the work of the Ministry.
This frame of words fée••eth to take many things for gra•ted, as that a man not able to preach is a dumb dog, and that such a one his ordination is not good.
This frame of words fée••eth to take many things for gra•ted, as that a man not able to preach is a dumb dog, and that such a one his ordination is not good.
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In the first wee doubt what is meant by preaching, secondlie who are these domb dogs. By preaching meane they, making a sermon vpon a text, expounding of the wordes for their depentance and fence, raising of the doctrin with their seueral vses, ane due application to time, person,
In the First we doubt what is meant by preaching, Secondly who Are these domb Dogs. By preaching mean they, making a sermon upon a text, expounding of the words for their depentance and fence, raising of the Doctrine with their several uses, ane due application to time, person,
but then are they a verie few, that must beheld forable minister•, and (belike) because others not thus able to preach must be reputed no ministers, which is vndoubtedlie a very dangerous, and false consequent.
but then Are they a very few, that must beheld forable minister•, and (belike) Because Others not thus able to preach must be reputed no Ministers, which is undoubtedly a very dangerous, and false consequent.
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and his rich mercy which he hath vouchsafed vnto our church, but that other are not therefor lawfull ministers, nor their ordination good who cannot doe somuch, wee dare not so iudge.
and his rich mercy which he hath vouchsafed unto our Church, but that other Are not Therefore lawful Ministers, nor their ordination good who cannot do So much, we Dare not so judge.
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but cannot so well inuent, neither for matter, nor wordes, but if they take of others, what is well penned (as homilies or sermons) & pronounce thē to the people,
but cannot so well invent, neither for matter, nor words, but if they take of Others, what is well penned (as homilies or Sermons) & pronounce them to the people,
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Where wee may note 1. the way to haue many preachers, secondlie that they who take other mens labours to vse do a profitable worke, 3. that they are not reckoned dumb dogs or vnpreaching ministers,
Where we may note 1. the Way to have many Preachers, Secondly that they who take other men's labours to use do a profitable work, 3. that they Are not reckoned dumb Dogs or unpreaching Ministers,
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They of a bad memory may haue help from their notes in their paper booke, as it lieth before them. 3. others a gaine there are that can, neither inuent,
They of a bad memory may have help from their notes in their paper book, as it lies before them. 3. Others a gain there Are that can, neither invent,
For so auncient and late writers vnderstand that place in 1 Corinthians where Paul saieth he was sent not to baptise but to preach For (saith Chrifostome) preach a very few can,
For so ancient and late writers understand that place in 1 Corinthians where Paul Saith he was sent not to baptise but to preach For (Says Chrifostome) preach a very few can,
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Other Apostles that were imployed in continuall teaching followed this course of Saint Paul, they commended baptisme to manie others, who perhaps were lesse fit•ed to preach.
Other Apostles that were employed in continual teaching followed this course of Saint Paul, they commended Baptism to many Others, who perhaps were less fit•ed to preach.
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Wee speake not of Hemingius, and others, whose indgement agreeth hereunto Onely we wil content our selues with the confession of Heluetia. we acknowledge (saieth it) that harmles simplicity of pastors in the anncient church did profit the church a great deale more,
we speak not of hemingius, and Others, whose judgement agreeth hereunto Only we will content our selves with the Confessi of Helvetia. we acknowledge (Saith it) that harmless simplicity of Pastors in the ancient Church did profit the Church a great deal more,
wherefore we reiect not at this day the honest simplicity of some ministers so it be not too vnlearned. 4. to conclude if by preaching they meane the spending of an hower idlie, to no• •urpose,
Wherefore we reject not At this day the honest simplicity of Some Ministers so it be not too unlearned. 4. to conclude if by preaching they mean the spending of an hour idly, to no• •urpose,
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or schismatically or out of order, or like bold baiard, thē we graūt such as can exhort, say seruice, •e•ebrat ye facr aments, read at times some s•odlie sermons which themselues haue penned,
or schismatically or out of order, or like bold bayard, them we grant such as can exhort, say service, •e•ebrat you facr aments, read At times Some s•odlie Sermons which themselves have penned,
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or some others for them, to be no ministers, because they cannot preach in that scandalous manner of preaching. Dumb dogges. As touching this appellation.
or Some Others for them, to be no Ministers, Because they cannot preach in that scandalous manner of preaching. Dumb Dogs. As touching this appellation.
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for of them he spake in the wordes going before, but those he so nameth which are negligent and sluggish being able and not doing it 2. hee calleth not them dumb dogs that did read the law, administer the sacraments,
for of them he spoke in the words going before, but those he so names which Are negligent and sluggish being able and not doing it 2. he calls not them dumb Dogs that did read the law, administer the Sacraments,
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and those legall ceremonies with other such duties as became the priests though they all could not make farder proo•e of their memories inuentiō, audacity, vtterance, learning & in a most paineful manner spending their spirits aforehand to be prouided,
and those Legal ceremonies with other such duties as became the Priests though they all could not make farther proo•e of their memories invention, audacity, utterance, learning & in a most painful manner spending their spirits aforehand to be provided,
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for such able Priests were alwaies verie rare, but those they are, whome he calleth dumb dogs, that did nothing at all, appertaining to their office but onely bearing a name were altogether idle and slothfull 3. neither doth the Prophet reproue onely those to whome the function of teaching was committed,
for such able Priests were always very rare, but those they Are, whom he calls dumb Dogs, that did nothing At all, appertaining to their office but only bearing a name were altogether idle and slothful 3. neither does the Prophet reprove only those to whom the function of teaching was committed,
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ignorance, and some defects make not a iudge, magistrate, or king his office void nor frustrateth the election (for that graunted will drawe on manie absurd, rebellious, anabaptisticall conclusions) so neither doth want of some more speciall commendable perfection make a nullitie of the minister his calling or canonicall ordination.
ignorance, and Some defects make not a judge, magistrate, or King his office void nor frustrateth the election (for that granted will draw on many absurd, rebellious, anabaptistical conclusions) so neither does want of Some more special commendable perfection make a nullity of the minister his calling or canonical ordination.
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And certaine it is, manie there are, who because they will shunne the reprochfull name of dumb dogs are readiest to fling a stone at the head of others more sufficient then themselues.
And certain it is, many there Are, who Because they will shun the reproachful name of dumb Dogs Are Readiest to fling a stone At the head of Others more sufficient then themselves.
For of these vntimely, rathripe, vnlettered, vnpreaching preachers, some haue beene found so able to conuince the cōmon aduersary, that they haue not blushed to disclame the knowledge of the latin tongue (as forsooth and great reasō the marke of the beast) nor ashamed to thanke God they defile not their studies with those antichristiā controuersies,
For of these untimely, rathripe, unlettered, unpreaching Preachers, Some have been found so able to convince the Common adversary, that they have not blushed to disclaim the knowledge of the latin tongue (as forsooth and great reason the mark of the beast) nor ashamed to thank God they defile not their studies with those Antichristian controversies,
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and as for writing of the fathers they haue wished them all on a light fire, not any thing better affected to the studie of the arts and philosiphie, accounting them all vaine and curious,
and as for writing of the Father's they have wished them all on a Light fire, not any thing better affected to the study of the arts and philosiphie, accounting them all vain and curious,
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& when they should strike at his head they are nibbling at our beeles, and where they should fight for vs, it is either with vs or gainst vs. The Apostle 1. Tim. 3. & in Titus 1. expressing the dueties of a Bishop or a minister doth write they must be apt to teach &c. not left arbitrarie, but a matter of necessity.
& when they should strike At his head they Are nibbling At our beeles, and where they should fight for us, it is either with us or gainst us The Apostle 1. Tim. 3. & in Titus 1. expressing the duties of a Bishop or a minister does write they must be apt to teach etc. not left arbitrary, but a matter of necessity.
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The word must is a word of conuenience not simplie absolute, meaning that Bishoppes, as neare as they can, ought to make choice of such men as are so qualified.
The word must is a word of convenience not simply absolute, meaning that Bishops, as near as they can, ought to make choice of such men as Are so qualified.
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But the holy Ghost neither thinketh, writeth, or commandeth anie thing, which is not simplie and in euerie respect absolute and perfect, onely proposing the idea or patterne of a perfect minister not that alway there can be such a one.
But the holy Ghost neither Thinketh, Writeth, or commands any thing, which is not simply and in every respect absolute and perfect, only proposing the idea or pattern of a perfect minister not that always there can be such a one.
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He must be irreprouable, such a one is not at al or very rare, and that other which followeth apt to teach with the rest of the virtues you shall hardlie finde. Anon after.
He must be irreprovable, such a one is not At all or very rare, and that other which follows apt to teach with the rest of the Virtues you shall hardly find. Anon After.
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That he be accused of none, be well reported of them that are abrode, and free from euill speaches of the aduersaries, I thinke it be harde to finde such a one, specially so mightie as that he can resist the aduersaries,
That he be accused of none, be well reported of them that Are abroad, and free from evil Speeches of the Adversaries, I think it be harden to find such a one, specially so mighty as that he can resist the Adversaries,
Which verie truth manifestly proueth that abilitie to preach is not the definition of a minister for definitions doe not rise and fall, like a bow that is strong and weake,
Which very truth manifestly Proves that ability to preach is not the definition of a minister for definitions do not rise and fallen, like a bow that is strong and weak,
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If the Bishoppe could as well fit them for the calling as admit thē into the calling, there were no doubt but he might vse the words Receiue the holy Ghost.
If the Bishop could as well fit them for the calling as admit them into the calling, there were no doubt but he might use the words Receive the holy Ghost.
Wee doe not say It is the Bishoppe that doth fit him to the ministrie, but God in and with the ordination giuen him by the Bishoppe, in which partie so ordained the holy Ghost worketh (saieth S. Austin ) that if the party admitted be not a counterseit the holy Ghost worketh by him both to his owne reward for eternall saluation,
we do not say It is the Bishop that does fit him to the Ministry, but God in and with the ordination given him by the Bishop, in which party so ordained the holy Ghost works (Saith S. Austin) that if the party admitted be not a counterfeit the holy Ghost works by him both to his own reward for Eternal salvation,
First because freely giuen without respect of any merit before God in the party ordained 2. a gift of the holy Ghost, that thereby it might bee vnderstood to be an authority proceeding from God himselfe,
First Because freely given without respect of any merit before God in the party ordained 2. a gift of the holy Ghost, that thereby it might be understood to be an Authority proceeding from God himself,
though externallie collated by man 3. to distinguish it from other callings in the world 4. because such a singular and diuine gift hath euer annexed vnto it in the true execution of duties thereunto belonging, a powerfull presence, assistance,
though externally collated by man 3. to distinguish it from other callings in the world 4. Because such a singular and divine gift hath ever annexed unto it in the true execution of duties thereunto belonging, a powerful presence, assistance,
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In respect whereof it may not only be said, that when Bishops or Priests doe those things which they are commaundéd according to Christs institution, it is not they,
In respect whereof it may not only be said, that when Bishops or Priests do those things which they Are commaundéd according to Christ Institution, it is not they,
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as that it is therefore called the ministerie of the spirit they doe therewith in like manner, specially if they feare God, receiue sundrie graces of his spirit, whereby there labours are made profitable vnto others.
as that it is Therefore called the Ministry of the Spirit they do therewith in like manner, specially if they Fear God, receive sundry graces of his Spirit, whereby there labours Are made profitable unto Others.
The Author of the questions out of the new Testament much auncienter then Saint Austin witnesseth that where it is read, that the Lord breathed vpon his Disciples,
The Author of the questions out of the new Testament much ancienter then Saint Austin Witnesseth that where it is read, that the Lord breathed upon his Disciples,
and that for these reasons Christ in bestowing this power did vse these words, 1. To teach vs that all things, which are to be ministerially done in the name of Christ are really performed by the holy Ghost,
and that for these Reasons christ in bestowing this power did use these words, 1. To teach us that all things, which Are to be ministerially done in the name of christ Are really performed by the holy Ghost,
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The like sense and construction is made by Cyrill, or the Author vnder his name who interpreteth this, Receiue the holy Ghost, for, Take yee the power to forgiue sinnes,
The like sense and construction is made by Cyril, or the Author under his name who interpreteth this, Receive the holy Ghost, for, Take ye the power to forgive Sins,
Theophilact and that almost in the very same words with Chrisostome. Wherefore these words, Receiue the holy Ghost, is in effect as much as Receiue the gift of God bestowed vpon thée by imposition of hands,
Theophilact and that almost in the very same words with Chrysostom. Wherefore these words, Receive the holy Ghost, is in Effect as much as Receive the gift of God bestowed upon thee by imposition of hands,
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Chap. 23. Homilies against the word. In the first tome of homilies. Of swearing: By like holy promise the Sacrament of Matrimony knitteth man and wife in perpetuall loue.
Chap. 23. Homilies against the word. In the First tome of homilies. Of swearing: By like holy promise the Sacrament of Matrimony knits man and wife in perpetual love.
THe Booke from whence this grieuance springeth is taken out, is the Booke of homilies set out in the daies of King Edward the sixt, of which times and Booke Doctor Ridley Bishop of London, who afterwards suffered for the Gospell, giueth this iudgement.
THe Book from whence this grievance springs is taken out, is the Book of homilies Set out in the days of King Edward the sixt, of which times and Book Doctor Ridley Bishop of London, who afterwards suffered for the Gospel, gives this judgement.
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and likewise other homilies against the most pernicious and capitall vices, that vse (alas) to raigne in the Church of England. How the times are altered.
and likewise other homilies against the most pernicious and capital vices, that use (alas) to Reign in the Church of England. How the times Are altered.
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Then that good Martir saw nothing in them dangerous to holy and wholesome instructions, now euery smattrer in Diuinitie can finde intolerable vntruths. But to be briefe.
Then that good Martyr's saw nothing in them dangerous to holy and wholesome instructions, now every smattrer in Divinity can find intolerable untruths. But to be brief.
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Secondly, in this place somewhat more particularly for the faith plighted twixt couples, which was the auncient signification of the word in forraine writers Tully, &c. who call the oth giuen by the Captaine to the souldiers, the oth and Sacrament of warfare.
Secondly, in this place somewhat more particularly for the faith plighted betwixt couples, which was the ancient signification of the word in foreign writers Tully, etc. who call the oath given by the Captain to the Soldiers, the oath and Sacrament of warfare.
whether warfare be fit for Christians, and whether we beléeue a humane Sacrament may be added ouer and aboue the Diuine Sacrament. The Churches of Heluetia in their former confession so take it speaking of, what is due to the Magistrate.
whither warfare be fit for Christians, and whither we believe a humane Sacrament may be added over and above the Divine Sacrament. The Churches of Helvetia in their former Confessi so take it speaking of, what is due to the Magistrate.
To him we know we are to perfou••e fidelitie, and the Sacrament vpon which place we reade this obseruation Fide litie and the Sacrament (that is) the oth, whereby subiects are tied to their Magistrates.
To him we know we Are to perfou••e Fidis, and the Sacrament upon which place we read this observation Fide litie and the Sacrament (that is) the oath, whereby Subjects Are tied to their Magistrates.
Now the meaning of the homilie to be some such thing appeareth both by the title (of swearing) as also by the words following in this place of holy promises, vowes,
Now the meaning of the homily to be Some such thing appears both by the title (of swearing) as also by the words following in this place of holy promises, vows,
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By like holy promise the Sacrament of Matrimonie knitteth man and wife in perpetuall loue that they disire not to be separated for any displeasure or aduersitie that shall happen.
By like holy promise the Sacrament of Matrimony knits man and wife in perpetual love that they disire not to be separated for any displeasure or adversity that shall happen.
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or generally for a holy state ordained of God, as Doctor Whitakers noteth Saint Austin tooke the word, who honested Mariage by the name of a Sacrament, when against certaine mens false criminations he defended the dignitie thereof,
or generally for a holy state ordained of God, as Doctor Whitakers notes Saint Austin took the word, who honested Marriage by the name of a Sacrament, when against certain men's false criminations he defended the dignity thereof,
Chemnitius could be content Mariage were called a Sacrament so it might be an aduertisement of she whole doctrine thereof against the doctrine of the diuels,
Chemnitz could be content Marriage were called a Sacrament so it might be an advertisement of she Whole Doctrine thereof against the Doctrine of the Devils,
Take we first or last of these interpretations, we shall easily frée these words in the Homily of that waight, with which some delight to burden it withall.
Take we First or last of these interpretations, we shall Easily free these words in the Homily of that weight, with which Some delight to burden it withal.
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because the word Sacrament is more generally vsed but to speake strictlie 〈 ◊ 〉 what manner Baptisme & the Lord his supper are called Sacraments, the booke doth not so take marriage.
Because the word Sacrament is more generally used but to speak strictly 〈 ◊ 〉 what manner Baptism & the Lord his supper Are called Sacraments, the book does not so take marriage.
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For in the 2. tome of homilies speaking of matrimony there is not somuch as a sillable that soundeth to this purpose, where was both time and place to giue it the name of a sacrament if there had been any such meaning.
For in the 2. tome of homilies speaking of matrimony there is not So much as a Syllable that soundeth to this purpose, where was both time and place to give it the name of a sacrament if there had been any such meaning.
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But their opposing the book of homilies to the 25. article is as if a man would by their example knowing they allow but 2. sacraments make them contrarie to themselues who call imposition of hands as it were a sacrament or set M. Caluin against himselfe because in his institutions he alloweth but two sacraments baptisme and the Lord his supper as we doe, and yet willingly accepteth of the sunction of the ministry to haue that name,
But their opposing the book of homilies to the 25. article is as if a man would by their Exampl knowing they allow but 2. Sacraments make them contrary to themselves who call imposition of hands as it were a sacrament or Set M. Calvin against himself Because in his institutions he alloweth but two Sacraments Baptism and the Lord his supper as we do, and yet willingly Accepteth of the sunction of the Ministry to have that name,
WHereunto the answere we make is two fold, one in generall concerning the second Booke of Homilies, the second is in particular as touching the very place here stumbled at.
WHereunto the answer we make is two fold, one in general Concerning the second Book of Homilies, the second is in particular as touching the very place Here stumbled At.
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In generall it plainely appeareth that these men Subscribe not to the Booke of articles as they should by a Statute, Elizabeth 13. Where among the rest, the 35. article is thus:
In general it plainly appears that these men Subscribe not to the Book of Articles as they should by a Statute, Elizabeth 13. Where among the rest, the 35. article is thus:
The second Booke of Homilies, (the seuerall titles whereof we haue ioyned vnder this article) doth containe a godly wholsome doctrine, necessary for these times as doth the former booke of Homilies.
The second Book of Homilies, (the several titles whereof we have joined under this article) does contain a godly wholesome Doctrine, necessary for these times as does the former book of Homilies.
2. We will shew what reasons there are to approoue these words of the homilie. 3. The iudgement of our old and newe writers shall be alleadged. For the first: these words the Booke hath.
2. We will show what Reasons there Are to approve these words of the homily. 3. The judgement of our old and new writers shall be alleged. For the First: these words the Book hath.
The pluralitie of wiues was by a speciall prerogatiue suffered to the Fathers of the olde Testament, not for satisfying their carnall and fleshly lusts,
The plurality of wives was by a special prerogative suffered to the Father's of the old Testament, not for satisfying their carnal and fleshly Lustiest,
but to haue many children, because euery one of them hoped and begged of God oftentimes in their praiers that, that blessed seede, which God had promised, should come into the world to breake the Serpents head might come, and be borne of his stocke and kindred.
but to have many children, Because every one of them hoped and begged of God oftentimes in their Prayers that, that blessed seed, which God had promised, should come into the world to break the Serpents head might come, and be born of his stock and kindred.
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Secondly, children borne of both wiues at once were legitimate, which could not be if poligamse (that is) pluralitie of wiues at once had beene the sin of adulterie.
Secondly, children born of both wives At once were legitimate, which could not be if poligamse (that is) plurality of wives At once had been the since of adultery.
Thirdly, the Iewes had answered little, whē being accused to be an adulterous generation they replyed they had Abraham to their Father, not onely in a spirituall but a naturall propagation.
Thirdly, the Iewes had answered little, when being accused to be an adulterous generation they replied they had Abraham to their Father, not only in a spiritual but a natural propagation.
Fiftly, in asmuch as these words are the words of truth, that a man borne of God sinneth not (that is) continueth in sin, a very offensiue spéech it is to say that the Patriarks, Abraham, Iacob, &c. did continue in a sinne, successiuely, continually without repentance, and therefore it may well be thought, that the Lord of his speciall mercy, did beare with them,
Fifty, in as as these words Are the words of truth, that a man born of God Sinneth not (that is) Continueth in since, a very offensive speech it is to say that the Patriarchs, Abraham, Iacob, etc. did continue in a sin, successively, continually without Repentance, and Therefore it may well be Thought, that the Lord of his special mercy, did bear with them,
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Aforetime Iustin Martir, Clem. Alexandrinus, Chrisostom, Ambrose, Ierom, Austin, &c. Iustin Martir. The fathers might not haue many wiues at once, but to shadow out some mysterie. Clem. Alexandrinus.
Aforetime Justin Martyr's, Clem. Alexandrian, Chrysostom, Ambrose, Jerom, Austin, etc. Justin Martyr's. The Father's might not have many wives At once, but to shadow out Some mystery. Clem. Alexandrian.
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Speaking in defence of Iacob the Patriarke against one Fāustus an Hereticke. Sinnes some are against nature, some against custome, some against the Commandement.
Speaking in defence of Iacob the Patriarch against one Fāustus an Heretic. Sinnes Some Are against nature, Some against custom, Some against the Commandment.
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Philip Melancthon, Hemingius, Bullinger, Peter Martyr, Beza, Perkins, and Bucan professor of Diuinitie in Lausanna. The first of these that are named saith, God approued among the Isralites the hauing of many wiues at one time. Hemingius.
Philip Melanchthon, hemingius, Bullinger, Peter Martyr, Beza, Perkins, and Bucan professor of Divinity in Lausanne. The First of these that Are nam Says, God approved among the Israelites the having of many wives At one time. hemingius.
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For God did winke hereat in the people of Israel, that by this means he might make way for his faith he had giuen them, that an innumerable multitude should spring vp from a very few.
For God did wink hereat in the people of Israel, that by this means he might make Way for his faith he had given them, that an innumerable multitude should spring up from a very few.
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Master Beza, his sentence is, God tolerated Poligamie in his people. Master Perkins our countreyman. The Marlage of the Patriarches with many wiues, though it cannot be so well defended,
Master Beza, his sentence is, God tolerated Polygamy in his people. Master Perkins our countryman. The Marlage of the Patriarchs with many wives, though it cannot be so well defended,
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And in his preface to his Chronologies he obserueth the increase by Polygamie such, as 600000. fighting men were sprung vp of Iacobs familie within the space of 200 yeeres.
And in his preface to his Chronologies he observeth the increase by Polygamy such, as 600000. fighting men were sprung up of Iacobs family within the Molle of 200 Years.
For then should it bee permitted now, because the true professors of the Gospell are but few to speake of, inrespect of Atheiests, Papists and other enimies of Christ his Church.
For then should it be permitted now, Because the true professors of the Gospel Are but few to speak of, In respect of Atheiests, Papists and other enemies of christ his Church.
For first in the daies of Adam it might haue seemed most needfull to haue giuen this liberty if so the Lord had created more then one woman, which bee did not:
For First in the days of Adam it might have seemed most needful to have given this liberty if so the Lord had created more then one woman, which bee did not:
They whose leisure it is to view what hath beene cited for testimony herein, may bee intreated to lay these reasons together which our fathers and brethren graue,
They whose leisure it is to view what hath been cited for testimony herein, may be entreated to lay these Reasons together which our Father's and brothers graven,
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as also the manner of speach they grace this question withall: Exacted, required, approued, tolerated, dispensed withall, wincked at, permitted, graunted.
as also the manner of speech they grace this question withal: Exacted, required, approved, tolerated, dispensed withal, winked At, permitted, granted.
vsuall, lawfull, misticall, a custome no way culpable, without blame, free, indifferent, a speciall case, and say the most against it. Such a one it is,
usual, lawful, mystical, a custom no Way culpable, without blame, free, indifferent, a special case, and say the most against it. Such a one it is,
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It is directly against the word of God and his first institution of marriage Gen. 2.24. Malac. 2.15. Rom. 7.10.1. Cor. 16.6.1. Cor. 7.2. The place in Gen. wée wil answer anon.
It is directly against the word of God and his First Institution of marriage Gen. 2.24. Malachi 2.15. Rom. 7.10.1. Cor. 16.6.1. Cor. 7.2. The place in Gen. we will answer anon.
why are they thē vrged against these patriarks y• were long before, & beside were not guilty of ye carnal sin condēned by those scriptures Saint Paul inff••icteth the Rom. and Corinthians in their dueties and liberty in marriage.
why Are they them urged against these Patriarchs y• were long before, & beside were not guilty of you carnal since condemned by those Scriptures Saint Paul inff••icteth the Rom. and Corinthians in their duties and liberty in marriage.
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Ju which sentence these two parts would bee noted 1. that the wordes in this 1. Cor. 7. (and the reason is all alike for the other epistle) maketh not against poligamie of the fathers;
Ju which sentence these two parts would be noted 1. that the words in this 1. Cor. 7. (and the reason is all alike for the other epistle) makes not against Polygamy of the Father's;
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A sinne the more grieuous, as the most innocent truth (for so are the scriptures) is forred to dispose for that, whereof they haue nothing to gaine say.
A sin the more grievous, as the most innocent truth (for so Are the Scriptures) is forred to dispose for that, whereof they have nothing to gain say.
Great vse there may be of them for the times of the Gospell, or of Malachie and after that the law was written in tables, whereunto Leuiticus, 18.18. as Tremellius translates may, haue reference;
Great use there may be of them for the times of the Gospel, or of Malachi and After that the law was written in tables, whereunto Leviticus, 18.18. as Tremellius translates may, have Referente;
but the instances remembred in the homilie are most of them taken out of the booke of Gen. where is added in the close an example of Dauid and Salomon, but with a Caue at in these termes for our vse and vnderstanding which thinges wee see plainely to be forbidden vs by the law of God and are now repugnant to all publike honesly.
but the instances remembered in the homily Are most of them taken out of the book of Gen. where is added in the close an Exampl of David and Solomon, but with a Cave At in these terms for our use and understanding which things we see plainly to be forbidden us by the law of God and Are now repugnant to all public honesly.
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And alittle before in yt 10. homilie God (saieth he) for certaine causes graunted it as a larges and faucur to the Isralites to haue more wiues at once.
And alittle before in that 10. homily God (Saith he) for certain Causes granted it as a largess and faucur to the Israelites to have more wives At once.
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as appeareth in the seuerall quotations afore, and this among the rest of Iohn Drusius. Simplie forbidden (saieth hee) it was not by the law of Moses to haue 2. wiues at once.
as appears in the several quotations afore, and this among the rest of John Drusius. Simply forbidden (Saith he) it was not by the law of Moses to have 2. wives At once.
With their preface, and reasons, greatly accounted of among the ignorant, which we haue thought good to set downe returning euery of them a briefe answer with reference to those places, wherein they are handled more at large.
With their preface, and Reasons, greatly accounted of among the ignorant, which we have Thought good to Set down returning every of them a brief answer with Referente to those places, wherein they Are handled more At large.
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Wee protest before the almightie God, that wee acknowledge the churchs of England, as they be established by publike authority) to be true visible churches of Christ:
we protest before the almighty God, that we acknowledge the Churches of England, as they be established by public Authority) to be true visible Churches of christ:
That we desire the continuance of our ministrie in them aboue all earthlie things, as that without which our whole life would be wearisome and bitter vnto vs. That wee dislike not a set frō of prayer to be vsed in our church:
That we desire the Continuance of our Ministry in them above all earthly things, as that without which our Whole life would be wearisome and bitter unto us That we dislike not a Set from of prayer to be used in our Church:
And a decree of a very auncient counsel prouides that no man should be admitted to speake against that whereunto he had formerly sub scribed, as is alledged in the conserence before the king pag. 26. But leaue wee this their faire glosing, and examin their reasons.
And a Decree of a very ancient counsel provides that no man should be admitted to speak against that whereunto he had formerly sub scribed, as is alleged in the conserence before the King page. 26. But leave we this their fair glossing, and examine their Reasons.
For if they were, what sense is there to put on loue, or where reason is there to put on the bowels of compassion? Is that which we know more inward then the inside of the gowne,
For if they were, what sense is there to put on love, or where reason is there to put on the bowels of compassion? Is that which we know more inward then the inside of the gown,
for it is the life of she body so we esteeme of the bowels, and is the life of the bowels, body, person and al (for so is loue wrought by a holy saith and compassion proceeding from both) as a garment that a man puts of and puts on,
for it is the life of she body so we esteem of the bowels, and is the life of the bowels, body, person and all (for so is love wrought by a holy Says and compassion proceeding from both) as a garment that a man puts of and puts on,
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if so what reason, and if no reason what sense is there so to argue? A naturall man (and we thinke such a one hath sense and reason) perceiueth not the thinges of God neither indeede can bee, no maruell then if he stumble at such places as these following.
if so what reason, and if no reason what sense is there so to argue? A natural man (and we think such a one hath sense and reason) perceives not the things of God neither indeed can be, no marvel then if he Stumble At such places as these following.
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for what euer is manifest, ye same is so by reasō of the light (either in it or vpon it) nor in the coherence of the place (for ye Apostle she weth how al points of darknes, whither in iudgement or practise mani festly are disconered by ye light) nor is it without sense in the vnderstanding of godly interpreters.
for what ever is manifest, you same is so by reason of the Light (either in it or upon it) nor in the coherence of the place (for you Apostle she weth how all points of darkness, whither in judgement or practise mani festly Are discovered by you Light) nor is it without sense in the understanding of godly Interpreters.
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Some of our brethrē (saieth Musculus ) take this word NONLATINALPHABET, not onely passiuely is manifest, but actiuely to, doth manifest. They haue truely their thoughts not vntrue,
some of our brothers (Saith Musculus) take this word, not only passively is manifest, but actively to, does manifest. They have truly their thoughts not untrue,
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We must know a translater his office is whē he commeth to a place somewhat indifferent in the originall (as this word NONLATINALPHABET of the meane to see, partly actiue partly passiue) to commend either interpretation to the godlie wisdome of the learned teacher, who at more leasure vpon better opportunitie may farder expound it in handling his set lecture.
We must know a Translator his office is when he comes to a place somewhat indifferent in the original (as this word of the mean to see, partly active partly passive) to commend either Interpretation to the godly Wisdom of the learned teacher, who At more leisure upon better opportunity may farther expound it in handling his Set lecture.
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All which is answerable to those auncient verses good for memory, sound in diuinitie. Like maiestie of persons, Like power of the same, but the deitie common to all.
All which is answerable to those ancient Verses good for memory, found in divinity. Like majesty of Persons, Like power of the same, but the deity Common to all.
yet but one God to be worshipped. 3. It is without sense. Euery parishoner must communicate thrice a yeare and also receiue the sacraments and other rites.
yet but one God to be worshipped. 3. It is without sense. Every parishioner must communicate thrice a year and also receive the Sacraments and other Rites.
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13. God is sade to be the father of all that is called father in heauen Ephesians 3.15. Our translation speaking of originally one greater then another, and of God aboue all, chooseth to speake of the primitiue namely the father rather then of the diriuatiue, and those that descend of him.
13. God is sade to be the father of all that is called father in heaven Ephesians 3.15. Our Translation speaking of originally one greater then Another, and of God above all, chooses to speak of the primitive namely the father rather then of the diriuatiue, and those that descend of him.
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3. as the Apostle vseth an allusion or holy destant in the Greek, so the translator seemeth to keepe it in our English by a grace of speech, translating the name father, thereby vnderstanding fatherhood, and implying there is no father in heauen or earth whither Adam, Abraham, &c. but God is a father of them,
3. as the Apostle uses an allusion or holy destant in the Greek, so the translator seems to keep it in our English by a grace of speech, translating the name father, thereby understanding fatherhood, and implying there is no father in heaven or earth whither Adam, Abraham, etc. but God is a father of them,
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Before the thorues shoot vppe, or as a thing that is raw suddainelie tooke out of the pot, ere the thornes crackle vnder, both which interpretations (giuen by learned men) giue aime to one and the same marke, shewing the speedinesse of Gods iudgement by two similitudes in one verse;
Before the thorues shoot up, or as a thing that is raw suddenly took out of the pot, ere the thorns crackle under, both which interpretations (given by learned men) give aim to one and the same mark, showing the speediness of God's judgement by two Similitudes in one verse;
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so that they humblie bring peeces of siluer, and when hee hath scattered the people that delight in war Psal. 68.30. words no more voide of sense then are other translations This here deliuered by way of prophesie, the other haue it by way of praier.
so that they humbly bring Pieces of silver, and when he hath scattered the people that delight in war Psalm 68.30. words no more void of sense then Are other Translations This Here Delivered by Way of prophesy, the other have it by Way of prayer.
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That forasmuch as wee are able to discerne, that there is contradiction 1. To the booke of Articles, which denieth that confirmation hath any visible signe:
That forasmuch as we Are able to discern, that there is contradiction 1. To the book of Articles, which Denieth that confirmation hath any visible Signen:
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Confirmation hath not like nature of a Sacrament with Baptisme and the Lords Supper, for that it hath not any visible signe or ceremonie, (that is any visible Element for signe or ceremonie) ordained of God.
Confirmation hath not like nature of a Sacrament with Baptism and the lords Supper, for that it hath not any visible Signen or ceremony, (that is any visible Element for Signen or ceremony) ordained of God.
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namely to certifie children (confirmed vpon the prayer of the Bishop) how God hath beene fauorable and good vnto them, in that they are borne of beléeuing parents, baptized into Christ, brought vnto the knowledge of his grace & will as is found by examining them in the principles of their holy faith, &c. Wherefore the Bishop praieth ouer them for increase of grace,
namely to certify children (confirmed upon the prayer of the Bishop) how God hath been favourable and good unto them, in that they Are born of believing Parents, baptised into christ, brought unto the knowledge of his grace & will as is found by examining them in the principles of their holy faith, etc. Wherefore the Bishop Prayeth over them for increase of grace,
By which ceremonie (saith Master Iunius ) the holy Apostles, and Orthodox Fathers of sound iudgement would haue signified that a Christian man indued with repentance, and faith,
By which ceremony (Says Master Iunius) the holy Apostles, and Orthodox Father's of found judgement would have signified that a Christian man endued with Repentance, and faith,
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It the Catechisme affirme there are but two Sacraments, how are these exceptions at variance with themselues that men knowing and acknowledging so much,
It the Catechism affirm there Are but two Sacraments, how Are these exceptions At variance with themselves that men knowing and acknowledging so much,
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yet both before in this Booke, as also in the fourth reason here following in the fourth instance, séeme to inforce by their sophistications, that the Catechisme implieth there are more then two.
yet both before in this Book, as also in the fourth reason Here following in the fourth instance, seem to enforce by their sophistications, that the Catechism Implies there Are more then two.
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Can any doubt that the infants which were slaine in Christ his stéede, are crowned among the Martyrs? And méeting with an obiection that might be made.
Can any doubt that the Infants which were slain in christ his steed, Are crowned among the Martyrs? And meeting with an objection that might be made.
In that the children were slaine for the Lord Christ, it implieth that by the accepted worke of humilitie the way is to the crowne of Martyrdome, &c. Hilarie who was some 400. yéeres and vpward after Christ in his exposition vpon Saint Mathew, speaking of these babes,
In that the children were slain for the Lord christ, it Implies that by the accepted work of humility the Way is to the crown of Martyrdom, etc. Hillary who was Some 400. Years and upward After christ in his exposition upon Saint Matthew, speaking of these babes,
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The Church doth not in vaine commend the infants receiued into the honor of martyrs, which were slaine by Herod &c. Which very selfe same sentence he remembreth verbatim in his Epistle to Saint Ierom. Copious in this argument are his Homilies of the Saints in foure senerall Sermons, calling the Innocentes Martyrs and their death Martyrdome, and in his second Booke de symbolo ad Catechumenos the fifth Chap. &c. Before him Saint Origen homil. 3. maketh mention of them after this manner.
The Church does not in vain commend the Infants received into the honour of Martyrs, which were slain by Herod etc. Which very self same sentence he Remember verbatim in his Epistle to Saint Jerom Copious in this argument Are his Homilies of the Saints in foure senerall Sermons, calling the Innocentes Martyrs and their death Martyrdom, and in his second Book de symbolo ad Catechumens the fifth Chap. etc. Before him Saint Origen Homily. 3. makes mention of them After this manner.
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The memory of these infants alwaies is celebrated in our Churches as it is meete, according to the intire order of the saints, that Bethlehem it selfe where the Sauiour was borne, may seeme to offer vnto the Lord the first fruits of the Martyrs. Anone after.
The memory of these Infants always is celebrated in our Churches as it is meet, according to the entire order of the Saints, that Bethlehem it self where the Saviour was born, may seem to offer unto the Lord the First fruits of the Martyrs. None After.
VVell therefore and according to the will of God, the holy Fathers haue giuen in charge that there be celebrated a perpetuall memorie of them as dying for the Lord.
Well Therefore and according to the will of God, the holy Father's have given in charge that there be celebrated a perpetual memory of them as dying for the Lord.
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and whilest in steede of Christ, and for Christ pulled from their mothers breast and slaine they beare witnesse by suffering, what they could not by their speech.
and whilst in steed of christ, and for christ pulled from their mother's breast and slain they bear witness by suffering, what they could not by their speech.
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All which testimonies as they are nothing, if Scripture were against them, so the Scripture no where gainsaying, we shall doe ill to gainsay the testimonie of so many ages succéeding one another,
All which testimonies as they Are nothing, if Scripture were against them, so the Scripture no where gainsaying, we shall do ill to gainsay the testimony of so many ages succeeding one Another,
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And yet though lately denied by some few among vs (not to speake of our own Church here at home) other our brethren in the same faith learned writers of these times approoue the order we do.
And yet though lately denied by Some few among us (not to speak of our own Church Here At home) other our brothers in the same faith learned writers of these times approve the order we do.
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Spangenbergius as may be seene in his postill they of Merdenburg in their Centures note that God by this heauie Tragedie hath shaddowed out the bloody image of Christs Church.
Spangenbergius as may be seen in his Postil they of Merdenburg in their Centures note that God by this heavy Tragedy hath shadowed out the bloody image of Christ Church.
so these infants were the first, which were slaine in the newe Testament for Iesus Christ and crowned with a glorious crowne of Martyrdome, haue changed this mortall life for an immortall,
so these Infants were the First, which were slain in the new Testament for Iesus christ and crowned with a glorious crown of Martyrdom, have changed this Mortal life for an immortal,
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As for that our Church calleth them Martyrs (which seemeth to be some mens grieuance) because Herods sonne was then slaine, is no deniall of the name of Martyrs to the others the children of the faithfull in Bethlehem. For if any were, it was sufficient, and that some were, the allegations before proue sufficiently So needlesse are some mens peremptories they send foorth to wound this truth like Herod his executioners to kill those little ones, that so he might be sure to put Christ to death. To conclude this point.
As for that our Church calls them Martyrs (which seems to be Some men's grievance) Because Herods son was then slain, is no denial of the name of Martyrs to the Others the children of the faithful in Bethlehem. For if any were, it was sufficient, and that Some were, the allegations before prove sufficiently So needless Are Some men's peremptories they send forth to wound this truth like Herod his executioners to kill those little ones, that so he might be sure to put christ to death. To conclude this point.
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As for the second branch namely that they performe faith and repentance by their sureties, is to be vnderstood of that present profession and promise then made, whereby the God-children are bound,
As for the second branch namely that they perform faith and Repentance by their sureties, is to be understood of that present profession and promise then made, whereby the God-children Are bound,
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No more vntruth then that of the Homilie, That infants being baptized, and dying in their infancie, are by his sacrifice washed from their sinnes, brought to Gods fauour and made his children, and inheritors of his kingdome of heauen homily of the saluation of mankind only by Christ &c. No more vntruth,
No more untruth then that of the Homily, That Infants being baptised, and dying in their infancy, Are by his sacrifice washed from their Sins, brought to God's favour and made his children, and inheritors of his Kingdom of heaven homily of the salvation of mankind only by christ etc. No more untruth,
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That infants dying in their infancie, and therefore wanting actuall faith, which none can haue without knowledge of Gods will are no doubt saued by some other speciall working of the spirit vnknowne to vs. But an argument to prooue this Rubricke true may be thus briefly framed.
That Infants dying in their infancy, and Therefore wanting actual faith, which none can have without knowledge of God's will Are no doubt saved by Some other special working of the Spirit unknown to us But an argument to prove this Rubric true may be thus briefly framed.
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We are not required by the booke of common praier to haue a sure and certaine hope of euery one to be buried, because not of euery notorious impenitent malefactor cut off by law,
We Are not required by the book of Common prayer to have a sure and certain hope of every one to be buried, Because not of every notorious impenitent Malefactor Cut off by law,
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or a murtherer of himselse, or dying excommunicate, all which are buried, but of euery one liuing & dying in the fellowship of Christ his Church, professing the same faith, pertaking the same Sacraments, of whom we hope the best,
or a murderer of himself, or dying excommunicate, all which Are buried, but of every one living & dying in the fellowship of christ his Church, professing the same faith, partaking the same Sacraments, of whom we hope the best,
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but no farder, nor otherwise then thorough Iesus Christ, for in the buriall we professe that to be the bond of our hope. If any minister be sure to the contrarie, discretion may be vsed, which we hold safest when it is with direction from the Bishop,
but no farther, nor otherwise then through Iesus christ, for in the burial we profess that to be the bound of our hope. If any minister be sure to the contrary, discretion may be used, which we hold Safest when it is with direction from the Bishop,
Because there are left out as the preface of the Booke sheweth many things, whereof some be vntrue, some vaine and superstitious, in consideration whereof this sentence prefixed there followeth.
Because there Are left out as the preface of the Book shows many things, whereof Some be untrue, Some vain and superstitious, in consideration whereof this sentence prefixed there follows.
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but their idle surmise. 6. That in the course of reading appointed so much as possibly may be, the reading of the holy Scripture is so set forth, that all things shall be done in order without breaking of one peece from another.
but their idle surmise. 6. That in the course of reading appointed so much as possibly may be, the reading of the holy Scripture is so Set forth, that all things shall be done in order without breaking of one piece from Another.
as because where it is, that Booke may not be subscribed to, (for so some reason against the Coma union Booke and the Homilies where it is in both,) then may we not subscribe to the whole Scripture because of these places, 1. Thessal. 4.16. and Saint Iude v. 9. for there it is in them both,
as Because where it is, that Book may not be subscribed to, (for so Some reason against the Coma Union Book and the Homilies where it is in both,) then may we not subscribe to the Whole Scripture Because of these places, 1. Thessal. 4.16. and Saint Iude v. 9. for there it is in them both,
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and in the latter of these two Michaell is called an Archangell, and therefore may well be thought a created Angell. For this word Archangell doth no more deny him whose name it is to be an Angell, then a word of like composition Archbuilder doth deny one to be a builder, but rather inforceth by way of necessary consequent because a chiefe or speciall one, therefore a builder:
and in the latter of these two Michael is called an Archangel, and Therefore may well be Thought a created Angel. For this word Archangel does not more deny him whose name it is to be an Angel, then a word of like composition Archbuilder does deny one to be a builder, but rather enforceth by Way of necessary consequent Because a chief or special one, Therefore a builder:
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yet diuersare of another iudgement taking Michaell and his Angels in their proper signification, for administring spirits to helpe those, which are inheritors of eternall saluation, Heb. 1. Other obiections they make,
yet diuersare of Another judgement taking Michael and his Angels in their proper signification, for administering spirits to help those, which Are inheritors of Eternal salvation, Hebrew 1. Other objections they make,
as first that Michaell signifieth Christ, because it signifieth who is equall to God. •ut ye is no more argument, why Michaell may not be a created Angel, then to reason from the name Gabriell, who signifieth the strong God or strength of God & yet is a peculiar name giuen to a created Angel. Luke. 1. or the worde Daniel, which signifieth the iudgement of God,
as First that Michael signifies christ, Because it signifies who is equal to God. •ut you is no more argument, why Michael may not be a created Angel, then to reason from the name Gabriel, who signifies the strong God or strength of God & yet is a peculiar name given to a created Angel. Luke. 1. or the word daniel, which signifies the judgement of God,
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and none among the creatures like vnto them, yet euen they carrie these names as a remembrance to the sonnes of men, that their power is borrowed of the Lord, and their heutenancie, or principalitie is vnder him.
and none among the creatures like unto them, yet even they carry these names as a remembrance to the Sons of men, that their power is borrowed of the Lord, and their heutenancie, or principality is under him.
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For whoels is the mighty God, and who is equall vnto him? The second argument (some vse that Michael signifieth Christ, and therefore is no created Angel ) is of no consequence at all.
For whoels is the mighty God, and who is equal unto him? The second argument (Some use that Michael signifies christ, and Therefore is no created Angel) is of no consequence At all.
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That there are Angels, and among them Archangels, such as are chiefe, wee neede not doubt, because there is order (not confusion) euen in hell the place of confusion much more in heauen, which is the beautie of all and the glorie of our God.
That there Are Angels, and among them Archangels, such as Are chief, we need not doubt, Because there is order (not confusion) even in hell the place of confusion much more in heaven, which is the beauty of all and the glory of our God.
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The diuerse names of throns, dominions powers, principalities, shew diuerse degrees, for they are not idle names. One Angell brings glad tidings to the shepheardes, the residue anon after accompanig him called an armie of heauenly soldiers singing prayses vnto God, shew there are some first, and others after.
The diverse names of throns, Dominions Powers, principalities, show diverse Degrees, for they Are not idle names. One Angel brings glad tidings to the shepherds, the residue anon After accompanig him called an army of heavenly Soldiers singing praises unto God, show there Are Some First, and Others After.
Thus farre proceeding wee offend not, yea this wee would knowe, what iniurie is it vnto Christ, to say there are degrees of comparison among the Angels, so long as wee take not vpon vs boldlie to marshall them,
Thus Far proceeding we offend not, yea this we would know, what injury is it unto christ, to say there Are Degrees of comparison among the Angels, so long as we take not upon us boldly to marshal them,
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but contenting our selues, (with that wee are taught) giue the soueraigntie of all vnto Christ? Were there not among the Lord his worthies that did fight his battles, some able to resist a hundred, some a thousand, all Captaines in the hoast,
but contenting our selves, (with that we Are taught) give the sovereignty of all unto christ? Were there not among the Lord his worthies that did fight his battles, Some able to resist a hundred, Some a thousand, all Captains in the host,
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so may wee vndoubtedlie conclude of that other in heauen and those celestiall Angelicall spirites, that some are common and ordinarie, others chiefe and more speciall as the worde Archangel doth import.
so may we undoubtedly conclude of that other in heaven and those celestial Angelical spirits, that Some Are Common and ordinary, Others chief and more special as the word Archangel does import.
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But will wee knowe, why it pleaseth some to doubt there are Archangels, their reason is because where Archangell is named, Christ (say they) is to be vnderstood.
But will we know, why it Pleases Some to doubt there Are Archangels, their reason is Because where Archangel is nam, christ (say they) is to be understood.
And though they shuffle off that in Saint Iude, yet can they not that in the Thessalonians. Nor in deede can they that in Saint Iude. For being an historie,
And though they shuffle off that in Saint Iude, yet can they not that in the Thessalonians. Nor in deed can they that in Saint Iude. For being an history,
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and histories Saint Iude relateth plainelie in their letter as the fall of the Angels v. 6. Sodom and Gomorrah v. 7. wee must iudge the like of it, which literall plaine sense while men haue left, they haue digged them pits that hold noe water,
and histories Saint Iude relateth plainly in their Letter as the fallen of the Angels v. 6. Sodom and Gomorrah v. 7. we must judge the like of it, which literal plain sense while men have left, they have dug them pits that hold no water,
and haue made strange interpretations more intricate then the text, some vnderstanding the bodie of Moses for the law, some for the Gospell, others for the people of the Iewes, others taking Moses put for Iosua, all which cast a mist before the Sunne,
and have made strange interpretations more intricate then the text, Some understanding the body of Moses for the law, Some for the Gospel, Others for the people of the Iewes, Others taking Moses put for Iosua, all which cast a missed before the Sun,
The letter of the historie is plaine that Michael a chiefe Angel in the Lords hoast appointed by God (as sometimes one is for one businesse, sometimes another for another) resisted the deuill about the bodie of Moses, when Sathan would haue made it a stumbling blocke for Israel to commit Idolatrie, (as they were forwarde inough) so highlie they esteemed of him, and no maruill.
The Letter of the history is plain that Michael a chief Angel in the lords host appointed by God (as sometime one is for one business, sometime Another for Another) resisted the Devil about the body of Moses, when Sathan would have made it a stumbling block for Israel to commit Idolatry, (as they were forward enough) so highly they esteemed of him, and no maruill.
A historie (this is) not found in other scriptures, no more is the name of Iannes and Iambres, nor is that of Enoch prophecying in those wordes Iude 14. nor manie such like which the Iewes might haue by tradition from their fathers by worde of mouth,
A history (this is) not found in other Scriptures, no more is the name of Jannes and Jambres, nor is that of Enoch prophesying in those words Iude 14. nor many such like which the Iewes might have by tradition from their Father's by word of Mouth,
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For wee doubt not that the fathers told their children manie things of fact, such as were true and done in the generations aforetime, not set downe in Gods booke,
For we doubt not that the Father's told their children many things of fact, such as were true and done in the generations aforetime, not Set down in God's book,
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As for the other place in the Thessalonians it distinguisheth expressie the Archangel from Christ. The Lorde himselfe Christ shall come from heauen with a shoote,
As for the other place in the Thessalonians it Distinguisheth expressie the Archangel from christ. The Lord himself christ shall come from heaven with a shoot,
It alloweth the minister to vse conditionall baptisme in the publike congregation after the child hath beene priualie baptized in this forme in the name &c.
It alloweth the minister to use conditional Baptism in the public congregation After the child hath been priualie baptised in this Form in the name etc.
It affirmeth that our ceremonies tend to edification, and are apt to stir vp the dull minde of man to the remembrance of his duetie to God by some speciall, not able signification, whereby he may be edified. Not amisse so to affirme.
It Affirmeth that our ceremonies tend to edification, and Are apt to stir up the dull mind of man to the remembrance of his duty to God by Some special, not able signification, whereby he may be edified. Not amiss so to affirm.
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how much more may those rites, cereinonies, apparrell and the like, which the church of God doth ordaine for time of diuine seruice? But see more hereafter. 7. It calleth ministers Priests, a thing auoided by the holie Ghost in the new testament as belonging to sacrifices.
how much more may those Rites, cereinonies, apparel and the like, which the Church of God does ordain for time of divine service? But see more hereafter. 7. It calls Ministers Priests, a thing avoided by the holy Ghost in the new Testament as belonging to Sacrifices.
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and multiplieth his prayer in behalfe of the person thus visited, exhorts him to a godlie patience in bearing his sicknesse, to an vnfained repentance for his sinnes, a solemne promisse of amendment of life, to a setled confidence in the mercies of God thorough Christ, to an earnest begging of God the forgiuenesse of sinne, to an humble thanksgiuing for the Lords fatherly chasticement,
and multiplieth his prayer in behalf of the person thus visited, exhorts him to a godly patience in bearing his sickness, to an unfeigned Repentance for his Sins, a solemn promise of amendment of life, to a settled confidence in the Mercies of God through christ, to an earnest begging of God the forgiveness of sin, to an humble thanksgiving for the lords fatherly chastisement,
And satisfaction being giuen this way, the temptation subdued, the wound cured, the terrors of death vanquished by spirituall and wholsome doctrines of the Gospell, the minister, who is in Gods steede a pledge and suretie for furder securing a troubled soule, shall apply these wordes.
And satisfaction being given this Way, the temptation subdued, the wound cured, the terrors of death vanquished by spiritual and wholesome doctrines of the Gospel, the minister, who is in God's steed a pledge and surety for further securing a troubled soul, shall apply these words.
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For when the partie shall haue laid open his sore, and shall heare from the mouth of the Lords minister the wordes of the Gospell directed peculiarlie vnto him. Thy sinnes are forgiuen thee.
For when the party shall have laid open his soar, and shall hear from the Mouth of the lords minister the words of the Gospel directed peculiarly unto him. Thy Sins Are forgiven thee.
Bee of good comfort, it will establish his minde in securitie so as hee shalbee deliuered from that torment of feare, wherewith with before he was miserablie vexed, and disquieted.
Bee of good Comfort, it will establish his mind in security so as he shalbe Delivered from that torment of Fear, wherewith with before he was miserably vexed, and disquieted.
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Concerning priuate confession to bee made vnto the pastors, wee affirme the rite and manner of priuate absolution to be retained in the Church and wee doe constantlie retaine it for manie weightie causes. Afterwarde it followeth.
Concerning private Confessi to be made unto the Pastors, we affirm the rite and manner of private absolution to be retained in the Church and we do constantly retain it for many weighty Causes. Afterward it follows.
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The Lord hath taken away thy sinne 2. Reg. 12. so thou mayest know that the voice of the Gospell preacheth vnto thee forgiuenesse of sinne, which in absolution is by name expounded vnto thee.
The Lord hath taken away thy sin 2. Reg. 12. so thou Mayest know that the voice of the Gospel Preacheth unto thee forgiveness of sin, which in absolution is by name expounded unto thee.
Lucas Osiander in his institution sayeth Priuate absolution bringes verie exceeding great comfort to afflicted consciences, when in speciall it is said to a sinner in the name of the holie Trinitie, All thy sinnes are forgiuen thee.
Lucas Osiander in his Institution Saith Private absolution brings very exceeding great Comfort to afflicted Consciences, when in special it is said to a sinner in the name of the holy Trinity, All thy Sins Are forgiven thee.
But the conclusion wee make with 2. places in Saint Ambrose. the first is in his second booke of Cain and Abel. sinnes are forgiuen by the worde of God whose Leuite is a certaine interpreter and exequutor thereof.
But the conclusion we make with 2. places in Saint Ambrose. the First is in his second book of Cain and Abel. Sins Are forgiven by the word of God whose Levite is a certain interpreter and exequutor thereof.
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The proofs follow in order, which are thus particularized. 1. The name of the holie scriptures are giuen vnto the Apocrypha, which are named parts of the old testament.
The proofs follow in order, which Are thus particularized. 1. The name of the holy Scriptures Are given unto the Apocrypha, which Are nam parts of the old Testament.
The reason wherefore they did call these Apocripha holie scriptures is threefold, that is to say namely because of the occasion 2. the argument 3. the vse.
The reason Wherefore they did call these Apocrypha holy Scriptures is threefold, that is to say namely Because of the occasion 2. the argument 3. the use.
The occasion was this, because, when the Iewes were diuided into 2. orders, some vsing their hebrue tongue and abiding in Iewrie kept the hebrue text of the scripture pure without anie addition at all, others of them speaking Greeke and liuing in other places abroad and not in Iewrie, vsed the Greeke scripture,
The occasion was this, Because, when the Iewes were divided into 2. order, Some using their hebrew tongue and abiding in Jewry kept the hebrew text of the scripture pure without any addition At all, Others of them speaking Greek and living in other places abroad and not in Jewry, used the Greek scripture,
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and translation, hence was it that the auncient christian Church had from the Ie wes a diuerse canon one hebrue and another Greeke, which canon the Christian Church made not,
and Translation, hence was it that the ancient christian Church had from the Ie wes a diverse canon one hebrew and Another Greek, which canon the Christian Church made not,
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and to the Christians to whome they were deliuered, and they made conscience to offend thus publiklie, hereupon these bookes remained as they were deliuered.
and to the Christians to whom they were Delivered, and they made conscience to offend thus publicly, hereupon these books remained as they were Delivered.
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and righteously in this present world, which is the direct purpose of the scripture, partly because they should distingiush from the prophane, partly because read in ye Church publike to preferre them before other ecclesiasticall writings of the Fathers, alway prouiding they know their place not before,
and righteously in this present world, which is the Direct purpose of the scripture, partly Because they should distingiush from the profane, partly Because read in you Church public to prefer them before other ecclesiastical writings of the Father's, always providing they know their place not before,
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Our brethren (knowing this to be the iudgement and interpretation of our Church) might haue eased themselues of this toiling obiectiō & indured the name of holy Scriptures giuen to those Bookes being (as it is) giuen NONLATINALPHABET, humanitus, humano iudicio, graeco canone for these speeches Master Iunius vseth of, taking holy Scripture in a signification at large for the reasons before mentioned,
Our brothers (knowing this to be the judgement and Interpretation of our Church) might have eased themselves of this toiling objection & endured the name of holy Scriptures given to those Books being (as it is) given, Humanitus, Human Judicio, Graeco canon for these Speeches Master Iunius uses of, taking holy Scripture in a signification At large for the Reasons before mentioned,
and among those reasons this we are not to hold the least of them, because these books as it appeareth haue béene thought to fore (though not Canonicall ) yet so farre foorth as they agrée with the Canonicall, as a kindely issue,
and among those Reasons this we Are not to hold the least of them, Because these books as it appears have been Thought to before (though not Canonical) yet so Far forth as they agree with the Canonical, as a kindly issue,
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Wherefore without offence be it vnderstood in this construction, if anywhere they be (as the information here pretends) named parts of the olde Testament, the meaning is in no other sense, then as they are called holy Scripture & as Drusius a very learned, painfull,
Wherefore without offence be it understood in this construction, if anywhere they be (as the information Here pretends) nam parts of the old Testament, the meaning is in no other sense, then as they Are called holy Scripture & as Drusius a very learned, painful,
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Because certaine whole Bookes of holy scripture are left vnread by appointment, as the Booke of Canticles, both the Bookes of Chronicles, and Apocalyps.
Because certain Whole Books of holy scripture Are left unread by appointment, as the Book of Canticles, both the Books of Chronicles, and Apocalypse.
The Psalmes are reade once through euery moneth, diuerse Chapters, Epistles, and Gospels, euery Sunday and holy day, beside other Scriptures at other times,
The Psalms Are read once through every Monn, diverse Chapters, Epistles, and Gospels, every Sunday and holy day, beside other Scriptures At other times,
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part. 1. cap. 22. pag. 125.126. 6. Disgracefull. Because certaine Chapters appointed to be read out of the Apocrypha containe manifest vntruths. Tobi. 12.4.15. Iudith. 42.10.13. The places here set downe are falfly quoted.
part. 1. cap. 22. page. 125.126. 6. Disgraceful. Because certain Chapters appointed to be read out of the Apocrypha contain manifest untruths. Tobit 12.4.15. Iudith. 42.10.13. The places Here Set down Are falsely quoted.
But because they seeme to be those, which others haue alleaged we referre the Reader. part. 1. cap. 13.14. pag. 104.110. Ratio. 6, Because it containeth some praiers whereof the latter part depends not vpon the former.
But Because they seem to be those, which Others have alleged we refer the Reader. part. 1. cap. 13.14. page. 104.110. Ratio. 6, Because it Containeth Some Prayers whereof the latter part depends not upon the former.
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For it is no strange thing in all discourses historicall, thetoricall, poeticall, sacred or prophane, sometimes to interrupt the maine purpose principally intended,
For it is no strange thing in all discourses historical, thetoricall, poetical, sacred or profane, sometime to interrupt the main purpose principally intended,
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And this artificiall handling of a treatise the learned call, as the margent may tell you holding it the very secret of their method. Now if thus in a narration, Epistle,
And this artificial handling of a treatise the learned call, as the margin may tell you holding it the very secret of their method. Now if thus in a narration, Epistle,
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or the like where the Authors thoughts are staied, and may treatably deliberat, how much more may such a spirituall, holy, inward secret be lodged sometimes in prayer, where a broken heart yeelds broken thoughts,
or the like where the Authors thoughts Are stayed, and may treatably deliberate, how much more may such a spiritual, holy, inward secret be lodged sometime in prayer, where a broken heart yields broken thoughts,
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Almightie God, whose praise this day, &c. Where the dependance is excellent by way of relation, that as the babes did die a violent death, Christ being sought for in them, who were witnesses of his name not in speaking but in dying (so the prayer runneth) mortifie and kill, &c. That we also may dye (not a naturall death but) the death to sinne mortifying and killing all vices in vs, that in our conuersation our life may expresse his faith, which with our toongs we confesse, &c. Which coherence what man among vs can iustly mislike,
Almighty God, whose praise this day, etc. Where the dependence is excellent by Way of Relation, that as the babes did die a violent death, christ being sought for in them, who were Witnesses of his name not in speaking but in dying (so the prayer Runneth) mortify and kill, etc. That we also may die (not a natural death but) the death to sin mortifying and killing all vices in us, that in our Conversation our life may express his faith, which with our tongues we confess, etc. Which coherence what man among us can justly mislike,
The Collect on the third Sunday after Easter is, Almighty God, which shewest to all men that be in error the light of thy truth to the intent, that they may returne into the way of righteousnesse, grant vnto all them that be admitted into the fellowship of Christs religion, that they may eschew those things, that be contrary to their profession,
The Collect on the third Sunday After Easter is, Almighty God, which shewest to all men that be in error the Light of thy truth to the intent, that they may return into the Way of righteousness, grant unto all them that be admitted into the fellowship of Christ Religion, that they may eschew those things, that be contrary to their profession,
and follow all such things, as be agreeable to the same, &c. When we say that the Lord sheweth to all men the light of his truth, &c. It is as that Iohn 1.9. The true light that lightneth euery man that commeth into the world.
and follow all such things, as be agreeable to the same, etc. When we say that the Lord shows to all men the Light of his truth, etc. It is as that John 1.9. The true Light that lighteneth every man that comes into the world.
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and that light is to conduct in the way of righteousnesse, the prayer of the Church is for all them, to whom the light hath appeared, that their course may be the course of godlinesse and sanctification eschewing things contrarie, &c.
and that Light is to conduct in the Way of righteousness, the prayer of the Church is for all them, to whom the Light hath appeared, that their course may be the course of godliness and sanctification Eschewing things contrary, etc.
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The Collect on Epiphanie sheweth the Dependance of the prayer in proposing for the argumēt thereof Gods mercy vouchsafed the wise men by the leading of a Starre, to the finding of Christ Jesus his bodily presence, that we also who haue the Starre-light of faith may after this life enioy his glorious Godhead which inioying is well called fruition, because we shall then sée him as he is,
The Collect on Epiphany shows the Dependence of the prayer in proposing for the argument thereof God's mercy vouchsafed the wise men by the leading of a Star, to the finding of christ jesus his bodily presence, that we also who have the Starlight of faith may After this life enjoy his glorious Godhead which enjoying is well called fruition, Because we shall then see him as he is,
when he shall be God all in all vnto vs, 1. Cor. 15.28. And that whereas other things in their vse doe but now tend vnto him, then we may possesse immediately himselfe who is true happinesse and blisse filling vs with grace and glory for euermore.
when he shall be God all in all unto us, 1. Cor. 15.28. And that whereas other things in their use do but now tend unto him, then we may possess immediately himself who is true happiness and bliss filling us with grace and glory for evermore.
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The Collect on the first Sunday in Lent is, O Lord, which for our sakes didst fast fortie daies and fortie nights giue vs grace to vse such abstinence, that our flesh being subdued to the spirit, we may euer obay thy godly motions in righteousnesse,
The Collect on the First Sunday in Lent is, Oh Lord, which for our sakes didst fast fortie days and fortie nights give us grace to use such abstinence, that our Flesh being subdued to the Spirit, we may ever obey thy godly motions in righteousness,
The Collect on Trinitie Sunday is a little before ranged in the number of those particulars, which they can make no sense of, there it is charged to haue no dependance, because speaking of a true saith in the Trinitis and Unitie it concludeth thus, We beseech thee that through the stedfastnesse of this faith we may euermore be defended from all diuersitie.
The Collect on Trinity Sunday is a little before ranged in the number of those particulars, which they can make no sense of, there it is charged to have no dependence, Because speaking of a true Says in the Trinitis and Unity it Concludeth thus, We beseech thee that through the steadfastness of this faith we may evermore be defended from all diversity.
but one God, the very substance and summe of all Christian Religion, as Master Perkins well noteth in these words, Whereas we are taught to come to God as to a Father,
but one God, the very substance and sum of all Christian Religion, as Master Perkins well notes in these words, Whereas we Are taught to come to God as to a Father,
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& therefore in the name of his Sonne our Sauiour Christ, we learne to lay the first ground of all our prayers in the holding and maintaining of the Union and distinction of the three persons in Trinitie.
& Therefore in the name of his Son our Saviour christ, we Learn to lay the First ground of all our Prayers in the holding and maintaining of the union and distinction of the three Persons in Trinity.
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This being the lowest and the first foundation of prayer, it is requisite that all, which would pray aright should haue this knowledge rightly to beleeue of the Trinitie,
This being the lowest and the First Foundation of prayer, it is requisite that all, which would pray aright should have this knowledge rightly to believe of the Trinity,
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then surely grounded vpon a principall stay, as this point is, néedes must it be a truth of great coherence as before is deliuered namely, we beséech thée that through the stedfastnesse of this faith we may euer be defended, &c. The Collect on the Sunday before Easter is thus:
then surely grounded upon a principal stay, as this point is, needs must it be a truth of great coherence as before is Delivered namely, we beseech thee that through the steadfastness of this faith we may ever be defended, etc. The Collect on the Sunday before Easter is thus:
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and to suffer death vpon the Crosse, that all mankinde should follow the example of his great humilitie, mercifully graunt, that we both follow the example of his patience,
and to suffer death upon the Cross, that all mankind should follow the Exampl of his great humility, mercifully grant, that we both follow the Exampl of his patience,
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and to take it patiently followeth it thus, Hereunto yee are called. For Christ also suffered for you leauing an example that yée should follow his steps.
and to take it patiently follows it thus, Hereunto ye Are called. For christ also suffered for you leaving an Exampl that the should follow his steps.
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As for exceptions taken at other prayers, that they are not warrantable they also in their place follow now to be examined. 2. We desire something that our prayers dare not presume to aske,
As for exceptions taken At other Prayers, that they Are not warrantable they also in their place follow now to be examined. 2. We desire something that our Prayers Dare not presume to ask,
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No presumption (happily) to aske any lawfull thing in Christ his name, if men doe alway know what is lawfull in generall, in speciall, in particular, which since the fewest know,
No presumption (happily) to ask any lawful thing in christ his name, if men do always know what is lawful in general, in special, in particular, which since the fewest know,
And yet considering the manifold shape, which Satan taketh to incounter vs withall, who is he that puts confidence in his owne innocencie? But in a word to ende this point:
And yet considering the manifold shape, which Satan Takes to encounter us withal, who is he that puts confidence in his own innocence? But in a word to end this point:
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1. Cor. 6.15. & the temples of the holy Ghost, v. 19 yet Philip. 3. they are called the bodies of basenesse or vilenesse. No more contradiction then that Prov. 26. Answere a foole according to his foolishnesse, answere not a foole, &c. or that Marke 9. I beleeue Lord helpe my vnbeleefe, or that Iohn 4. Jesus baptised, Iesus baptised not, or that Abraham hoped against hope or that, Act. 11.18. They held their peace, and glorified God saying: or that God suffreth vs not to be tempted aboue all that we are able.
1. Cor. 6.15. & the Temples of the holy Ghost, v. 19 yet Philip. 3. they Are called the bodies of baseness or vileness. No more contradiction then that Curae 26. Answer a fool according to his foolishness, answer not a fool, etc. or that Mark 9. I believe Lord help my unbelief, or that John 4. jesus baptised, Iesus baptised not, or that Abraham hoped against hope or that, Act. 11.18. They held their peace, and glorified God saying: or that God suffers us not to be tempted above all that we Are able.
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& inuentions, without any warrant from God his word, of mysticall signification, defiled with superstition, scandalous, of no necessarie vse, appropriated to Gods seruice which ought to be according vnto the truth without ceremonies.
& Inventions, without any warrant from God his word, of mystical signification, defiled with Superstition, scandalous, of no necessary use, appropriated to God's service which ought to be according unto the truth without ceremonies.
As for multiplyed complaints against ours, till men aforde more then bare words or affirmatiue hath strength comparable, yea far beyond their negatiue.
As for multiplied complaints against ours, till men afford more then bore words or affirmative hath strength comparable, yea Far beyond their negative.
In the meane while because this exception breakes the ranke for his fellowes, like Iudas, who was a guide to them that tooke Christ, pardon vs if we stay a little vpon this straine.
In the mean while Because this exception breaks the rank for his Fellows, like Iudas, who was a guide to them that took christ, pardon us if we stay a little upon this strain.
By natures dim light some things are espied, which are corrupt & afterward may be helpt, some things againe not corrupt but are sufficiently well at the first.
By nature's dim Light Some things Are espied, which Are corrupt & afterwards may be helped, Some things again not corrupt but Are sufficiently well At the First.
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Somewhat againe there is, which an ill man findeth not as man but as euill, that may bee corrected by art, which wee call before by the name of vsuall experience:
Somewhat again there is, which an ill man finds not as man but as evil, that may be corrected by art, which we call before by the name of usual experience:
so a naturall religion (for so we call superstition that commeth nearest to our naturall sense) doth and hath inuented some good thing which yet by the true religion must be allowed of,
so a natural Religion (for so we call Superstition that comes nearest to our natural sense) does and hath invented Some good thing which yet by the true Religion must be allowed of,
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And howeuer now in hir decay, yet that at some such time (as shee was much better then now) that nothing hath beene found out by hir mother wit, plainely nothing at all were much to hir shame,
And however now in his decay, yet that At Some such time (as she was much better then now) that nothing hath been found out by his mother wit, plainly nothing At all were much to his shame,
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Witnesse most of the Gentile learning whereof wee make dayly vse, where is found the remainder of that first light dimmed in Adam, yet a light, much of it helped as a lamp with fresh oyle by the information of Noe, to Iaphet, and those of Iaphets posteritie, much againe succoured by trafficke with the Iewes,
Witness most of the Gentile learning whereof we make daily use, where is found the remainder of that First Light dimmed in Adam, yet a Light, much of it helped as a lamp with fresh oil by the information of No, to Japhet, and those of Japhets posterity, much again succored by traffic with the Iewes,
If ye gentile learning of the Egyptian were void of all vse, & all their inuentions to be condemned, what doth scripture cōmend Moses for a man that was learned in al their wisdome Act. 7.22. If natures schoole yeeld no instruction? why doth Paul ask the Cor. as touching their behauiour in publik praier? Doth not nature teach you 1 Cor. 11. if a man haue long haire &c. If an humain inuention bée a matter of such offence, what is the inflectiō of a nowne with such and such articles, the coniugating of a verb in such and such a manner, the Grāmer rules, in hebrue, greek,
If you gentile learning of the Egyptian were void of all use, & all their Inventions to be condemned, what does scripture commend Moses for a man that was learned in all their Wisdom Act. 7.22. If nature's school yield no instruction? why does Paul ask the Cor. as touching their behaviour in public prayer? Does not nature teach you 1 Cor. 11. if a man have long hair etc. If an human invention been a matter of such offence, what is the inflection of a noun with such and such Articles, the conjugating of a verb in such and such a manner, the Grammar rules, in hebrew, greek,
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& latine, and ye construction according to these rules, ar not al these the inuētions of mē, some Iews, enimies to Christ, others Pagans, othersome popish,
& latin, and you construction according to these rules, Are not all these the Inventions of men, Some Iews, enemies to christ, Others Pagans, Othersome popish,
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& daies, & their seuerall names Ianuary, February, March, April &c. and munday twesday &c. If wee may borrow no helps frō humaine inuentions for the policy of God his people,
& days, & their several names Ianuary, february, March, April etc. and munday Tuesday etc. If we may borrow no helps from human Inventions for the policy of God his people,
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if he make himselfe beholding to Iethro. Wee all know this Iethro what he is and that his counsell is but a humaine inuention. But it may bee obiected by humain inuentions they meane.
if he make himself beholding to Jethro. we all know this Jethro what he is and that his counsel is but a human invention. But it may be objected by human Inventions they mean.
For the vse of godfathers & godmothers was inuented by Higinus which yet Peter Martyr approueth in baptisme for a profitable institution. The deu•ding of parishes, churches, churchyards an inuention of a Bishop of Rome, whose name and time we know.
For the use of Godfathers & godmothers was invented by Higinus which yet Peter Martyr approveth in Baptism for a profitable Institution. The deu•ding of Parishes, Churches, Churchyards an invention of a Bishop of Rome, whose name and time we know.
Gualter wee must not think (saith hée) it was done without the power of God, that in these last times of this aged world industrious mē haue foūd out the art of printing, which maketh vp very much the losse of the gift of tongues,
Gualter we must not think (Says he) it was done without the power of God, that in these last times of this aged world Industria men have found out the art of printing, which makes up very much the loss of the gift of tongues,
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& in spight of the enemies, spreadeth abroad the doctrine of truth with admirable successe to the people which are most remote & farte of 3. nor is ye inuentiō of mē popishly affected to be condēned;
& in spite of the enemies, spreadeth abroad the Doctrine of truth with admirable success to the people which Are most remote & farte of 3. nor is the invention of men popishly affected to be condemned;
for ye inhibitiō to disturb a mā in his sermō was a law made by act of parlamēt in ye days of K. Philip & Q. Mary, whose religiō what it was, no mā but knoweth,
for you inhibition to disturb a man in his sermon was a law made by act of parliament in you days of K. Philip & Q. Marry, whose Religion what it was, no man but Knoweth,
1. v. 9. verbatim so in the 10. v. Pag. 142 •in 18. & v. 11. out of M. Gualrer: likewise vpon Esther he taketh whole sentences out of Ludouicus lauater, so Bellarm. out of M. Beza & Iansenius his harmony is framed out of M. Caluin, share many other their writings,
1. v. 9. verbatim so in the 10. v. Page 142 •in 18. & v. 11. out of M. Gualrer: likewise upon Esther he Takes Whole sentences out of Ludovicus Lauater, so Bellarmine out of M. Beza & Jansenius his harmony is framed out of M. Calvin, share many other their writings,
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If Pammachius bee in loue with mens inuentions, and secular wisdome to doe as the Isralite did with his captiue woman taken in warre, shaue hir head, pare hir nailes, strip off hir gaudie attire,
If Pammachius be in love with men's Inventions, and secular Wisdom to do as the Israelite did with his captive woman taken in war, shave his head, pare his nails, strip off his gaudy attire,
Then taken captiue and thus handled shee may bring forth manie children vnto God, and of a Moabitish become as one of the daughters of Israel yea as Clem. Alexan. maketh the comparison:
Then taken captive and thus handled she may bring forth many children unto God, and of a Moabitish become as one of the daughters of Israel yea as Clem. Alexander makes the comparison:
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And therefore if any please to call them humaine yet not merelie humaine, which happilie is their meaning, that make this obiectiō hereby intending as (man) in scripture is other whiles set against God, like that our of Sauiour.
And Therefore if any please to call them human yet not merely human, which happily is their meaning, that make this objection hereby intending as (man) in scripture is other while Set against God, like that our of Saviour.
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This, would men did as readilie confesse, as they sufficiently well knowe, that they haue no warrantable presidēt to cal the institutions of Gods Church a mere humaine inuention as wicked or carnall which are opposit to God and godlinesse:
This, would men did as readily confess, as they sufficiently well know, that they have no warrantable president to call the institutions of God's Church a mere human invention as wicked or carnal which Are opposite to God and godliness:
Prophane men that hold both the power and forme of Godlinesse in a scorne may imply some such contemptible signification, but others, that are sincerelie minded (vnlesse they bee like the Milesians who had wisdome but did vnwisely) are to speake in all reuerence of those commendable orders which the Church inioineth specially in these licentious daies, wherin Atheisme debaseth the due estimation of Gods Church and sacred policie.
Profane men that hold both the power and Form of Godliness in a scorn may imply Some such contemptible signification, but Others, that Are sincerely minded (unless they be like the Milesians who had Wisdom but did unwisely) Are to speak in all Reverence of those commendable order which the Church enjoineth specially in these licentious days, wherein Atheism debaseth the due estimation of God's Church and sacred policy.
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or (as Tremell and Iunius thinke) by a tradition of the fathers, whome Saint Ierom takes were Rabbins, and nameth them Atriba and Simon Hely yet the obseruation of this point was at no time taxed by Christ,
or (as Tremell and Iunius think) by a tradition of the Father's, whom Saint Jerom Takes were Rabbis, and names them Atriba and Simon Hely yet the observation of this point was At no time taxed by christ,
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Likewise there was no warrant expressed in the law for celebrating the feast of the dedication of the temple, which our Sauiour afterwardes present, solenmized.
Likewise there was no warrant expressed in the law for celebrating the feast of the dedication of the temple, which our Saviour afterwards present, solenmized.
Some what (Mysticall) it is, what these obiectors meane by Misticall signification. If hereby they vnderstand a decent and reuerent intimation, or admonition.
some what (Mystical) it is, what these objectors mean by Mystical signification. If hereby they understand a decent and reverent intimation, or admonition.
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First we hold euery godly ceremonie to haue some such profitable vse as may moue and procure reuerence to holy things &c. that by such helpes we may be stirred vp to godlinesse &c. Fit for reuerence of holy misteries,
First we hold every godly ceremony to have Some such profitable use as may move and procure Reverence to holy things etc. that by such helps we may be stirred up to godliness etc. Fit for Reverence of holy Mysteres,
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and a meete exercise vnto godlines, or at the least that which shall beautifie and adorne agreeablie to the actiō in hand, yet so as not without fruit but that it may admonish the faithfull with how great modestie, religion, obseruancie they ought to handle sacred and holy thinges.
and a meet exercise unto godliness, or At the least that which shall beautify and adorn agreeably to the actium in hand, yet so as not without fruit but that it may admonish the faithful with how great modesty, Religion, observancy they ought to handle sacred and holy things.
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Which selfe same iudgement Peter Martyr giueth of the surplisse, adding withall how it were wrong imprisonment to restraine or depriue the Church of her liberties, that in such rites,
Which self same judgement Peter Martyr gives of the surplice, adding withal how it were wrong imprisonment to restrain or deprive the Church of her Liberties, that in such Rites,
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how much rather, such as are ecclesiasticall in the publike seruice of God to his glorie 4. The Apostle vseth this libertie when hee taught the Corinth.
how much rather, such as Are ecclesiastical in the public service of God to his glory 4. The Apostle uses this liberty when he taught the Corinth.
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That the impietie of Poperie is such that whatsoeuer it toucheth is so vtterly polluted, as the godly & the Saints may in no case vse it to holy purposes For then neither may we vse glasse windowes nor Church, Pew Cup, Challice, Patien, Cushion, Gran•st one, nor ground either in Church, or Churchyeard.
That the impiety of Popery is such that whatsoever it touches is so utterly polluted, as the godly & the Saints may in no case use it to holy Purposes For then neither may we use glass windows nor Church, Pew Cup, Chalice, Patient, Cushion, Gran•st one, nor ground either in Church, or Churchyeard.
VVhich consent and profession being changed into a consent and profession of true christian religion, there connot anie note of Antichristianisme cleaue vnto the thinges themselues.
Which consent and profession being changed into a consent and profession of true christian Religion, there connote any note of Antichristianism cleave unto the things themselves.
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The bread and wine which Pagans offred to Diuels (as Iustin Martyr and Tertullian remember) were no hinderance why we should not vse the like ceremonie.
The bred and wine which Pagans offered to Devils (as Justin Martyr and Tertullian Remember) were not hindrance why we should not use the like ceremony.
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For which as the commaundement is expresse, so is it thus far in generall, that al thinges be done for comelinesse, preseruation of order, &c. Where it is farder obiected. They are scandalous.
For which as the Commandment is express, so is it thus Far in general, that all things be done for comeliness, preservation of order, etc. Where it is farther objected. They Are scandalous.
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If the minister bee the partie that taught them, and then afterwardes he complaine that such and such in his parish will take offence, he must thanke himselfe and he shall do well to vnteach them it,
If the minister be the party that taught them, and then afterwards he complain that such and such in his parish will take offence, he must thank himself and he shall do well to unteach them it,
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Againe, a man thus weakelie disposed though otherwise well giuen, must hold other mens iudgement comparable to his own, they being as well affected to the gospel as himselfe,
Again, a man thus weakly disposed though otherwise well given, must hold other men's judgement comparable to his own, they being as well affected to the gospel as himself,
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and is not simplie euill in it owne nature, but indifferent as the Surplice, &c. For in thinges indifferent, none denie but authoritie may commaund where the word soundly taught, remoueth all other doubtes and scruples that may arise. Of necessarie vse.
and is not simply evil in it own nature, but indifferent as the Surplice, etc. For in things indifferent, none deny but Authority may command where the word soundly taught, Removeth all other doubts and scruples that may arise. Of necessary use.
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If they meane vnto saluation we easily graunt what they say, but els necessarie wee hold them for order and preseruation of peace in token of our godlie obedience,
If they mean unto salvation we Easily grant what they say, but Else necessary we hold them for order and preservation of peace in token of our godly Obedience,
The other are some fantastically who (as they bring in fashions, or take them from the vanitie of an vnsetled humor) are as changeable in colours, cuts, iags and the like as other fondlings,
The other Are Some fantastically who (as they bring in fashions, or take them from the vanity of an unsettled humour) Are as changeable in colours, cuts, jags and the like as other foundlings,
how some offended herein, as Sisinius the Nouatian and Eustathius of Sebastia in Armenia, which examples if we had not to learne wisdome by, yet God hath not so disfurnished vs of vnderstanding,
how Some offended herein, as Sisinius the Novatian and Eustathius of Sebastia in Armenia, which Examples if we had not to Learn Wisdom by, yet God hath not so disfurnished us of understanding,
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But no otherwise appropriated to Gods seruice, then aforetime in those dayes, when they were vsed onely for distinction of the minister from the people,
But no otherwise appropriated to God's service, then aforetime in those days, when they were used only for distinction of the minister from the people,
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Therefore not to speak of the last 300. yeres, wherein Bonauenture & Innocentius much busie themselues for iustifying the multitude of their superstitious garmēts,
Therefore not to speak of the last 300. Years, wherein Bonaventure & Innocentius much busy themselves for justifying the multitude of their superstitious garments,
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nor of a hundred yeares before when Rupertus wrote his book of diuine duties, knowing Bellar. his censure of it, that howeuer thought written so long agoe,
nor of a hundred Years before when Rupert wrote his book of divine duties, knowing Bellar his censure of it, that however Thought written so long ago,
yet but late found out, and as a booke of no great account hath lyen almost 400. yeares without honour or title giuen it nor purpose we to stay vpon 300. yeares auncienter,
yet but late found out, and as a book of no great account hath lyen almost 400. Years without honour or title given it nor purpose we to stay upon 300. Years ancienter,
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Which if we doe, it appeareth when they were much more sparing, they yet had some one garment or other distinct from others, which they vsed onely in publike offices of the Church.
Which if we do, it appears when they were much more sparing, they yet had Some one garment or other distinct from Others, which they used only in public Offices of the Church.
Witnesse the councell of Brage, and before it the councell of Toledo, and before them both the councell of Carthage in the daies of Saint Austin. Of which time Saint Hierom (for he was not much elder then that reuerend Austin ) writeth, that some garmēts were distinctly appropriated to Ecclesiastical and publike vse:
Witness the council of Brage, and before it the council of Toledo, and before them both the council of Carthage in the days of Saint Austin. Of which time Saint Hieronymus (for he was not much elder then that reverend Austin) Writeth, that Some garments were distinctly appropriated to Ecclesiastical and public use:
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In his homilies to the people of Antioch, and in his homilies vpon S. 0725 Mat. For blaming the priests or Ministers for their negligence, not caring who receiued or how,
In his homilies to the people of Antioch, and in his homilies upon S. 0725 Mathew For blaming the Priests or Ministers for their negligence, not caring who received or how,
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This is your dignity & crowne, &c. and not to goe about in your goodly white shining garments, &c. Againe, in his Homilies vpon Saint Mathew to the like purpose in words not much differing.
This is your dignity & crown, etc. and not to go about in your goodly white shining garments, etc. Again, in his Homilies upon Saint Matthew to the like purpose in words not much differing.
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About some 300. yeares after Christ (for it séemeth to be no more by the Author of the questions vpon the olde and new Testament, cap. 44. for after the birth of Christ, about some 300. yeares were runne out) then is witnessed that a distinction of ecclesiasticall garments (from others) in the publike seruice was in vse.
About Some 300. Years After christ (for it Seemeth to be no more by the Author of the questions upon the old and new Testament, cap. 44. for After the birth of christ, about Some 300. Years were run out) then is witnessed that a distinction of ecclesiastical garments (from Others) in the public service was in use.
as appeareth before (because but 300. yeares after Christ) as also because of diuers opinions not soundly deliuered as quest. 21. that the woman was not created after the image of God, that Adam sinned the sinne of Idolatrie, quest. 83. that Melchisedech was the holy Ghost, quest. 1091. and that Adam had not the holy spirit, quest. 123. &c. yet notwithstanding these dangerous pointes handled contrary to Scripture and Saint Austin, Beside another prose there is,
as appears before (Because but 300. Years After christ) as also Because of diverse opinions not soundly Delivered as quest. 21. that the woman was not created After the image of God, that Adam sinned the sin of Idolatry, quest. 83. that Melchizedek was the holy Ghost, quest. 1091. and that Adam had not the holy Spirit, quest. 123. etc. yet notwithstanding these dangerous points handled contrary to Scripture and Saint Austin, Beside Another prose there is,
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because the Author of this booke quest. 115. liued at Rome, so did not Saint Austine, yet we say notwithstanding all this, (he may be credited in a matter of fact as to say what was donne,
Because the Author of this book quest. 115. lived At Room, so did not Saint Augustine, yet we say notwithstanding all this, (he may be credited in a matter of fact as to say what was done,
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for therefore we alleadge him namelie that Bishops and Deacons in his time did weare Dalmatish garmentes, that is, a kinde of ecclesiasticall attire before this time.
for Therefore we allege him namely that Bishops and Deacons in his time did wear Dalmatish garments, that is, a kind of ecclesiastical attire before this time.
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In these hundred yeares wherein the Church had breathing after her sore long wasting persecution we haue farder proofe in the daies of Constantine, who (good Emperor) gaue a distinct holie garment to Macarius to weare in administring Baptisme,
In these hundred Years wherein the Church had breathing After her soar long wasting persecution we have farther proof in the days of Constantine, who (good Emperor) gave a distinct holy garment to Macarius to wear in administering Baptism,
and Theodoret recording the same, reports an example of a Stage-player, who for bringing this baptizing garment vppon a Stage to daunce in it, fell sodainly downe and dyed.
and Theodoret recording the same, reports an Exampl of a Stage-player, who for bringing this baptizing garment upon a Stage to dance in it, fell suddenly down and died.
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Eusebius in his Ecclesiasticall storie the tenth booke and fourth Chapter, chronicling the great ioy which was among Christians in good Constantin his raigne pauseth his stile in the gratulatorie triumphes which were made at the solemnizing the dedication of a Church built in Tyre of Phoenicia, where a man of good account prepared a graue, godly exhortation in the presence of Paulinus (that holy and reuerend Bishoppe) with a many other Ecclesiasticall persons then assembled in their ornamentes and sacred attire reaching downe to their feete.
Eusebius in his Ecclesiastical story the tenth book and fourth Chapter, chronicling the great joy which was among Christians in good Constantin his Reign pauseth his style in the gratulatory Triumphos which were made At the solemnizing the dedication of a Church built in Tyre of Phoenicia, where a man of good account prepared a graven, godly exhortation in the presence of Paulinus (that holy and reverend Bishop) with a many other Ecclesiastical Persons then assembled in their Ornament and sacred attire reaching down to their feet.
well content if they might haue then but foode and raiment with the small libertie of the Gospell, which they inioyed no otherwise then as a man that eates stolne bread.
well content if they might have then but food and raiment with the small liberty of the Gospel, which they enjoyed no otherwise then as a man that eats stolen bred.
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Yet so farre as the Records of that time may deserue credit, so wee finde that 60. yeeres before the dayes of Constantin a peculiar vestiment was appointed for celebrating the oCmmunion.
Yet so Far as the Records of that time may deserve credit, so we find that 60. Years before the days of Constantin a peculiar vestiment was appointed for celebrating the oCmmunion.
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Eusebius in his third booke quoting Polycrates his Epistle to Victor writeth that Saint Iohn was wonte to beare a plate on his forehead, such as the high Priest did vse.
Eusebius in his third book quoting Polycrates his Epistle to Victor Writeth that Saint John was wont to bear a plate on his forehead, such as the high Priest did use.
This selfe same history is remembred by Saint Ierom in his Catalogue of Ecclesiasticall writers. To bee briefe for answere to this exception of theirs.
This self same history is remembered by Saint Jerom in his Catalogue of Ecclesiastical writers. To be brief for answer to this exception of theirs.
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Why not some ornament as well appropriated to Gods seruice at times, as to the Minister some garment approptiat fitting him at all times for ordinarie attire distinct from others.
Why not Some ornament as well appropriated to God's service At times, as to the Minister Some garment approptiat fitting him At all times for ordinary attire distinct from Others.
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As that of Heraclas of Alexandria whose garment though it bee not set downe what it was yet scholasticall it was, of some such fashion as the learned then did were.
As that of Heraclas of Alexandria whose garment though it be not Set down what it was yet scholastical it was, of Some such fashion as the learned then did were.
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The first of these his birrhus, the attire so called is mentioned in the Councell of Gangres, where the Canon establishing the vse of it decreeth against all newfanglednesse to the contrarie.
The First of these his birrhus, the attire so called is mentioned in the Council of Gangres, where the Canon establishing the use of it decreeth against all newfangledness to the contrary.
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but onely in token of their Christian profession to distinguish them from Gentiles, and this they did by a priuate consent among themselues without warrant of Gods word (for Gods word no where gaue them expresse commaundement so to doe) wee see not but the like cause may preuaile with vs, (where Gods worde saieth no more for it nor against it then it did,
but only in token of their Christian profession to distinguish them from Gentiles, and this they did by a private consent among themselves without warrant of God's word (for God's word no where gave them express Commandment so to do) we see not but the like cause may prevail with us, (where God's word Saith no more for it nor against it then it did,
Nay more the word of God is so far from commannding so to doe, that if themselues had pleased changing their opinions, they might haue kept their Pag•n attire.
Nay more the word of God is so Far from commannding so to do, that if themselves had pleased changing their opinions, they might have kept their Pag•n attire.
Hence it is she comyelleth not the Philosophers themselues (when they become Christians) to change their habit or manner of diet (which doth not hinder Religion) but their false opinions.
Hence it is she comyelleth not the Philosophers themselves (when they become Christians) to change their habit or manner of diet (which does not hinder Religion) but their false opinions.
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An olde imposter, because be imposed or put vpon himselfe such a garment, slily insinuating withall that such a one was but an imposter or meere coosiner. And among the Carthaginians when they mette with a lately professed Christian, who in token of his Christian profession was attired,
an old imposter, Because be imposed or put upon himself such a garment, slily insinuating withal that such a one was but an imposter or mere coosiner. And among the Carthaginians when they met with a lately professed Christian, who in token of his Christian profession was attired,
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We haue as sufficient meanes to comfort vs in our vniforme vestiment as any those times aforded young nonices for their habit, which they altered? But drawing to a conclusion this we may know.
We have as sufficient means to Comfort us in our uniform vestiment as any those times afforded young nonices for their habit, which they altered? But drawing to a conclusion this we may know.
The ensignes of men in publike office doe aduantage much & intrease the authoritie of their lawfull power, other things want not, which of themselues deserue due reacrence.
The ensigns of men in public office do advantage much & intrease the Authority of their lawful power, other things want not, which of themselves deserve due reacrence.
Signes, are signes, and not the things themselues, yet how much they auaile to adinonish, yea and to mooue the minde, God vouchsafing the increase, he will marualle that shall obserue it.
Signs, Are Signs, and not the things themselves, yet how much they avail to adinonish, yea and to move the mind, God vouchsafing the increase, he will marualle that shall observe it.
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Now because those aduertisements which the learued giue in this case are necessarie for people & Minister, they both must be intreated to accept them, as worthy their best obseruation. The people thus.
Now Because those advertisements which the learued give in this case Are necessary for people & Minister, they both must be entreated to accept them, as worthy their best observation. The people thus.
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Procéede we to the rest. 5. Because we Subscribe to the reading of we cannot tell what videlicet, All Homilies that hereafter shall be set foorth by common authoritis (others make their complaint thus.) Because we subscribe as it were vnto a blancke, wherein afterward may be written, whatsoeuer shall be pleasing vnto the vrgers of subscription.
Proceed we to the rest. 5. Because we Subscribe to the reading of we cannot tell what videlicet, All Homilies that hereafter shall be Set forth by Common authoritis (Others make their complaint thus.) Because we subscribe as it were unto a blank, wherein afterwards may be written, whatsoever shall be pleasing unto the urgers of subscription.
Hereunto the second tome of Homilies hauing reference intitleth the beginning thus. Of such matters, as were promised and intitled in the former part of Homilies.
Hereunto the second tome of Homilies having Referente entitleth the beginning thus. Of such matters, as were promised and entitled in the former part of Homilies.
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But graunt that more Homilies either are alreadie or shall be hereafter set out, yet the vrgers of Subscription can neither make new Articles of Religion,
But grant that more Homilies either Are already or shall be hereafter Set out, yet the urgers of Subscription can neither make new Articles of Religion,
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For it lyeth not in the power of any Bishop within his Diocesie, as of himselfe without warrant of a more plenarie and full authoritie to publish or set foorth any Sermon or Homilies to be inioyned any his ministers for publike vse in our Church,
For it lies not in the power of any Bishop within his Diocesie, as of himself without warrant of a more plenary and full Authority to publish or Set forth any Sermon or Homilies to be enjoined any his Ministers for public use in our Church,
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And of a truth who in his right minde would once imagine that those godly men (who permed that clause) being as they were speciall instruments of Gods glorie,
And of a truth who in his right mind would once imagine that those godly men (who permed that clause) being as they were special Instruments of God's glory,
and enemies to superstition, meant euer to make way by such a Rubricke to bring in, whatsoeuer some one man at his pleasure would deuise? Whereas it did onely prouide for a time,
and enemies to Superstition, meant ever to make Way by such a Rubric to bring in, whatsoever Some one man At his pleasure would devise? Whereas it did only provide for a time,
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Notwithstanding the equitie of this knowne truth, see (we pray thee good Reader but be waile what thou seest) how vncharitablie some indgements are imployed. 6. Because the Collectes, Epistles,
Notwithstanding the equity of this known truth, see (we pray thee good Reader but be wail what thou See) how uncharitably Some Judgments Are employed. 6. Because the Collects, Epistles,
As much sauour of superstition in the vse of Collect, Epistle, and Gospell, as there is store of great loue toward vs in them who make this accusation.
As much savour of Superstition in the use of Collect, Epistle, and Gospel, as there is store of great love towards us in them who make this accusation.
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or let them informe vs what smacke of superstition is in the 2. Corinth. 6. from the first verse to the tenth and Saint Mathew. 4. from the first to the 11. both being scriptures appointed for that first sunday, more then is in •oel 2. from the 12. to the 17. and Mathew 6. from the 16 to the 21. If it bee said as here is pretended that they sauour of superstition be makeing them religious fasts in regard of the time, by that reason they may condemne all the scriptures as sauouring of superstition which for 5. or six weekes euery sabboth are so applyed:
or let them inform us what smack of Superstition is in the 2. Corinth. 6. from the First verse to the tenth and Saint Matthew. 4. from the First to the 11. both being Scriptures appointed for that First sunday, more then is in •oel 2. from the 12. to the 17. and Matthew 6. from the 16 to the 21. If it be said as Here is pretended that they savour of Superstition be making them religious fasts in regard of the time, by that reason they may condemn all the Scriptures as savouring of Superstition which for 5. or six weeks every Sabbath Are so applied:
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Their supposed argument vrged against this, may as rightly be vrged against the others. But to satisfie doubts here occastoned, this briefe following wee desire may be well noted.
Their supposed argument urged against this, may as rightly be urged against the Others. But to satisfy doubts Here occasioned, this brief following we desire may be well noted.
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First that a great nūber (of our christians so called) spend much of their time in gluttonie and bellie-cheare, neuer once knowing somuch as what the name of a true fast meaneth,
First that a great number (of our Christians so called) spend much of their time in gluttony and bellie-cheare, never once knowing So much as what the name of a true fast means,
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and hold it (they say) free for them, as if they needed not vnlesse themselues please 3. if anie doe taske himselfe we may note it is but his priuate denotion, others beare the worlde in hand they se no cause,
and hold it (they say) free for them, as if they needed not unless themselves please 3. if any do task himself we may note it is but his private devotion, Others bear the world in hand they see no cause,
5. or seeing it but seldome, will in his godlie zeale humble himselfe more oft, euen for feare of some iudgement though no such bee either present or imminent:
5. or seeing it but seldom, will in his godly zeal humble himself more oft, even for Fear of Some judgement though no such be either present or imminent:
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6. and therefore in respect of the times as on such daies of the weeke in such a season of the yeare commaund himselfe or be commaun•ed by sacred authoritie to deuote his soule,
6. and Therefore in respect of the times as on such days of the Week in such a season of the year command himself or be commaun•ed by sacred Authority to devote his soul,
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7. and as commaunding himselfe because a law to himselfe, yet he doth it freely, so if commaunded by others, yet his freedome and libertie is no way hindred.
7. and as commanding himself Because a law to himself, yet he does it freely, so if commanded by Others, yet his freedom and liberty is no Way hindered.
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For our obedience to God and our King what is it, but commaunded. Yet wee hope being chearefullie performed may hee thought, and so is free and voluntarie.
For our Obedience to God and our King what is it, but commanded. Yet we hope being cheerfully performed may he Thought, and so is free and voluntary.
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Now for the obseruation of Lent it is •onew inuention, but a godlie ordinance commaunded at the entrance of the spring and •••lly continued in an intire course for 1500. yeares, (the superstition onely excepted which was but of a later time) & now intended (though not principally) for a sparing vse of the creature in some kinde, in other some denying the vse of anie at all for a time (without speciall cause) not for conscience simplie of the meate,
Now for the observation of Lent it is •onew invention, but a godly Ordinance commanded At the Entrance of the spring and •••lly continued in an entire course for 1500. Years, (the Superstition only excepted which was but of a later time) & now intended (though not principally) for a sparing use of the creature in Some kind, in other Some denying the use of any At all for a time (without special cause) not for conscience simply of the meat,
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as if it were damnation to eat, touch, or fast, but for conscience sake to a good order well established for increase of cattle, maintenance of nanigation, which vnder God are the riches and blessing of our land,
as if it were damnation to eat, touch, or fast, but for conscience sake to a good order well established for increase of cattle, maintenance of nanigation, which under God Are the riches and blessing of our land,
and moderately vsing other creatures with prayse and thanksgiuing, spending the fundaies and other houres in the wéek in holie exercises of prayer, priuate,
and moderately using other creatures with praise and thanksgiving, spending the fundaies and other hours in the Week in holy exercises of prayer, private,
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yet then (so farre as in him lieth) raysing his decayed thoughts to a farder humiliation preparing himselfe euery day somewhat against that great and memorable day, which our fathers called the holie time of Caster:
yet then (so Far as in him lies) raising his decayed thoughts to a farther humiliation preparing himself every day somewhat against that great and memorable day, which our Father's called the holy time of Caster:
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the Storke in the ayre knoweth hir appointed times, the Crane, Turtle and Swallow all obserue the time of their comming &c. Yes let men knowe that in the spring time as our blood riseth and multiplyeth:
the Stork in the air Knoweth his appointed times, the Crane, Turtle and Swallow all observe the time of their coming etc. Yes let men know that in the spring time as our blood Riseth and multiplieth:
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so it hath neede of subduing, and that as the flesh begins to pamper it selfe (for so it will doe naturallie at some times of the yeare) so a fit time and verie expedient it is, to check it with some holie counter-buffe, chastning, mortifying, bearing,
so it hath need of subduing, and that as the Flesh begins to pamper it self (for so it will do naturally At Some times of the year) so a fit time and very expedient it is, to check it with Some holy counterbuff, chastening, mortifying, bearing,
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Which Maister Zanchius and some others doe, calling it a time of 40. dayes immediately before Easter continued by a godlie ordinance of the pi•nitiue Church, at which season the faithfull more diligentlie then at anie time els, both by fasting, prayers, hearing the worde and other godlie exercises are stirred vppe to repentance,
Which Master Zanchius and Some Others do, calling it a time of 40. days immediately before Easter continued by a godly Ordinance of the pi•nitiue Church, At which season the faithful more diligently then At any time Else, both by fasting, Prayers, hearing the word and other godly exercises Are stirred up to Repentance,
as that there is holinesse in meats, or any liberty for excesse in the vse of other creatures, fish, wine, oyle &c. or that fasting is meritorious, &c. p•lgrimages, inuocation of Saints, praying in an vnknowne tongue, all which accompanie the popish fast and are r•ghtlie called superstition wee vtterlie condemne.
as that there is holiness in Meats, or any liberty for excess in the use of other creatures, Fish, wine, oil etc. or that fasting is meritorious, etc. p•lgrimages, invocation of Saints, praying in an unknown tongue, all which accompany the popish fast and Are r•ghtlie called Superstition we utterly condemn.
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when the argument is agreable to the season? But some misterie there is in it, that men do mislike scriptures of fasting applyed to a time of fasting, and shew not a worde of dislike to scriptures of ioy applyed to a time of reioycing.
when the argument is agreeable to the season? But Some mystery there is in it, that men do mislike Scriptures of fasting applied to a time of fasting, and show not a word of dislike to Scriptures of joy applied to a time of rejoicing.
And with as faire a glose they may challendge all the Collects, Epistles, and Gospels from Easter to Whitsuntide, with is a time of 50. dayes as these or any of these from after Qinquagesima to Easter:
And with as fair a gloze they may challenge all the Collects, Epistles, and Gospels from Easter to Whitsuntide, with is a time of 50. days as these or any of these from After Qinquagesima to Easter:
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Wel howeuer this adoe men make about little, for wee see few ye fast as they should, know that other churches of our age (as Hemingius, Spangen bergius, and Chitraeus witnesse) apply themselues to the like publike practise sorting out scriptures for epistles, & gospels as we do.
Well however this ado men make about little, for we see few you fast as they should, know that other Churches of our age (as hemingius, Spangen Bergius, and Chitraeus witness) apply themselves to the like public practice sorting out Scriptures for Epistles, & gospels as we do.
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therefore a ciuill & a religious fast, not a superstitious vnles religiō •he superstiti•ō And if any shal say either opēly in ye hearing of others or secretly in his own hart,
Therefore a civil & a religious fast, not a superstitious unless Religion •he superstiti•on And if any shall say either openly in the hearing of Others or secretly in his own heart,
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Strange times that Collects, Epistle, Gospel, Prayers, Scripture, open confessions of sinne to our owne shame and of Gods vengance to his glorie, that all these sauour of superstition;
Strange times that Collects, Epistle, Gospel, Prayers, Scripture, open confessions of sin to our own shame and of God's vengeance to his glory, that all these savour of Superstition;
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No one sentence in that whole argument, but they may subscribe to, vnlesse they meane because wee come not so neare as is wished, therefore wee must not come so neare,
No one sentence in that Whole argument, but they may subscribe to, unless they mean Because we come not so near as is wished, Therefore we must not come so near,
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as wee may, and as our Church boldeth expedient. 8. Because it permits anie of the Communicants to make the publike confession of sinnes, which also containes apraier in the name of the rest, which onelie belongeth to the minister,
as we may, and as our Church boldeth expedient. 8. Because it permits any of the Communicants to make the public Confessi of Sins, which also contains apraier in the name of the rest, which only belongeth to the minister,
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This 9. proofe is bounded vnder the generall head disgracefull as inforcing that our communion booke because it containeth diuerse corrupt translations of holie scriptures by leauing out some wordes.
This 9. proof is bounded under the general head disgraceful as enforcing that our communion book Because it Containeth diverse corrupt Translations of holy Scriptures by leaving out Some words.
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But the Communion booke leaueth out diuerse wordes, ergo the communion Booke centaineth diuerse corrupt translations and so by consequent is disgracefull to bolie scriptures.
But the Communion book Leaveth out diverse words, ergo the communion Book centaineth diverse corrupt Translations and so by consequent is disgraceful to bolie Scriptures.
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But the question is now of this first proposition the falsehood whereof is plaine in this because many translations, Chaldee, Syriacke Arabick, yea the Greeke it selfe of the old testament which the Apostles receiued in their time, all these in diuerse places leaue out some wordes,
But the question is now of this First proposition the falsehood whereof is plain in this Because many Translations, Chaldee, Syriacke Arabic, yea the Greek it self of the old Testament which the Apostles received in their time, all these in diverse places leave out Some words,
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or Mauter Iunius and Tremellius accounted these translations disgracefull to holie scripture, neither would these two latter haue imployed so much time in translating the Chaldee, Syriacke, & Arabick, if they had so thought.
or Mauter Iunius and Tremellius accounted these Translations disgraceful to holy scripture, neither would these two latter have employed so much time in translating the Chaldee, Syriacke, & Arabic, if they had so Thought.
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and therefore no shame for our countrimen to confesse their ignorance. 2. other Churches did follow this course at what time the Psalmes were first translated 3. they that doe render the words doe not render all,
and Therefore no shame for our countrymen to confess their ignorance. 2. other Churches did follow this course At what time the Psalms were First translated 3. they that do render the words do not render all,
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Wherefore not hacking nor sticking vpon doubtfull and disputable titles not of the substance of the Psaimes themselues, they heldit (as Felinuts saieth) wisdome to hasten presently to the Psalmes themselues, where all things were and are plentifull and certaine.
Wherefore not hacking nor sticking upon doubtful and disputable titles not of the substance of the Psaimes themselves, they heldit (as Felinuts Saith) Wisdom to hasten presently to the Psalms themselves, where all things were and Are plentiful and certain.
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Here end the praiers of Daniá the son of I shai, which because other Psalmes follow as the 101.108.109. &c. all carrying the titles of the Psalmes of Dauid, made our translators to forbeare (as it seen eth) in respect of the weake,
Here end the Prayers of Daniá the son of I shai, which Because other Psalms follow as the 101.108.109. etc. all carrying the titles of the Psalms of David, made our translators to forbear (as it seen eth) in respect of the weak,
so the Apostle Rom. 13. not corrupting or disgracing the scriptures thereby, but teaching vs by their example to stay vpon that, which we hold most needfull and omit some other as not so pertinent at that tyme.
so the Apostle Rom. 13. not corrupting or disgracing the Scriptures thereby, but teaching us by their Exampl to stay upon that, which we hold most needful and omit Some other as not so pertinent At that time.
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The like is done in this place here alledged I brought thee out of the land of Egypt &c. They are the wordes onely of a preface not of the commaundement,
The like is done in this place Here alleged I brought thee out of the land of Egypt etc. They Are the words only of a preface not of the Commandment,
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and their purpose is, that penned that part of the communion Booke, to propose vnto the people not the whole chapter of Exodus, but onely somuch, as are the particular commaundements.
and their purpose is, that penned that part of the communion Book, to propose unto the people not the Whole chapter of Exodus, but only So much, as Are the particular Commandments.
And therefore intending that principally, as also to helpe young memories, are to be thought fa•re from doing ought, which may argue a corrupt translation,
And Therefore intending that principally, as also to help young memories, Are to be Thought fa•re from doing ought, which may argue a corrupt Translation,
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or anie way bee disgracefull to the scriptures. 5. In the epistle on the fifth sunday after the Epiphanie these wordes are left out Holie and beloued. Colloss. 3.12. others call the leauing out of these wordes. A gelding of the Scriptures.
or any Way be disgraceful to the Scriptures. 5. In the epistle on the fifth sunday After the Epiphany these words Are left out Holy and Beloved. Colossus. 3.12. Others call the leaving out of these words. A gelding of the Scriptures.
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This dealing with our communion book is no better thē that of the Cardinal Doctor Eureux with the Lord Plessis. Iuciting places out of the auncient fathers, the Lord Plessie desirous to be liuer that,
This dealing with our communion book is no better them that of the Cardinal Doctor Eureux with the Lord Plessis. Iuciting places out of the ancient Father's, the Lord Plessie desirous to be liver that,
wherefore he quotes the authoritie, sometimes leaues out halfe a sentence more or lesse, not that he would corrupt the sense, which he then avoucheth it for,
Wherefore he quotes the Authority, sometime leaves out half a sentence more or less, not that he would corrupt the sense, which he then avoucheth it for,
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But to bee short whither read, or not reade, no corruption either way. For the worde elect necessarilie implyeth the other, because if elect then holie and beloued.
But to be short whither read, or not read, no corruption either Way. For the word elect necessarily Implies the other, Because if elect then holy and Beloved.
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And therefor no meaning was there to geld the scriptures, though some please so to speake intermes neither fitting the dignitie of their persons who write thus,
And Therefore no meaning was there to geld the Scriptures, though Some please so to speak intermes neither fitting the dignity of their Persons who write thus,
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But doe wee a while ex amin the particulars. 1. Three whole verses are put in Psalme 14. Our Church doth, so reade the 14. Psalme with those additions because so alledged by Saint Paul and placed together in the third to the Romans: Read more Part 1. cap.
But doe we a while ex amin the particulars. 1. Three Whole Verses Are put in Psalm 14. Our Church does, so read the 14. Psalm with those additions Because so alleged by Saint Paul and placed together in the third to the Romans: Read more Part 1. cap.
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3. This word (O) added corupteth the text by applying that to Iacob as spoken of him, which belongeth to God Psal. 24.6. The Hebrew is word for word thus verbatim and no other.
3. This word (Oh) added corupteth the text by applying that to Iacob as spoken of him, which belongeth to God Psalm 24.6. The Hebrew is word for word thus verbatim and no other.
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This is the generation of (them that seeke him) of them that séeke thy face Iacob. Where the figure Apostrophe makes this (O) be put in because the speech turneth from the third person to the second.
This is the generation of (them that seek him) of them that seek thy face Iacob. Where the figure Apostrophe makes this (Oh) be put in Because the speech turns from the third person to the second.
But whether this (O) be exprefied, or omitted, the true sense is nothing hindred and the translation answerable to the Hebrew is (thy face Iacob ) which some fill vp for more plainenesse with these particles O Iacob or in Iacob or this is Iacob, or the generation Iacob all expletiuely making vp the sentence with some one word or other;
But whither this (Oh) be exprefied, or omitted, the true sense is nothing hindered and the Translation answerable to the Hebrew is (thy face Iacob) which Some fill up for more plainness with these particles Oh Iacob or in Iacob or this is Iacob, or the generation Iacob all expletiuely making up the sentence with Some one word or other;
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wherein because he that aduentureth least, may be thought to doe best being vpon an aduenture to adde any thing for explication, the translators taking neither fiue sillables (Generation,) nor a sillable (In,) but as little as they could,
wherein Because he that adventureth least, may be Thought to do best being upon an adventure to add any thing for explication, the translators taking neither fiue syllables (Generation,) nor a Syllable (In,) but as little as they could,
This is the generation of them, &c. this is Iacob: vocatiuely by appellation calling to Iacob, or epiphonematically by way of a shout or cry with an acclamatorie demonstration.
This is the generation of them, etc. this is Iacob: vocatiuely by appellation calling to Iacob, or epiphonematically by Way of a shout or cry with an acclamatorie demonstration.
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and therefore put in with the least, as we may obserue in this comparison which so little as it is, stands sufficient to preserue the truth of this interpretation and in nothing deserueth to be challenged but they rather that doe thus complaine.
and Therefore put in with the least, as we may observe in this comparison which so little as it is, Stands sufficient to preserve the truth of this Interpretation and in nothing deserves to be challenged but they rather that do thus complain.
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For it is vsuall to put one person for another, and to apply that to God which was first intended of some other as lerom noteth those words, Zachar. 13.7. Smite the sheaperd, which words of the Prophet ▪ the Euangelist is bold to translate to the person of God.
For it is usual to put one person for Another, and to apply that to God which was First intended of Some other as lerom notes those words, Zachar 13.7. Smite the sheaperd, which words of the Prophet ▪ the Evangelist is bold to translate to the person of God.
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for relating the same historie he found guiltie of this sinne, yea vnlesse also they that vrge these things against the testimonie of S. Marke and S. Luke be able to tell vs vpon their credit, that not onely now no auncient Gréeke and Latin copies haue it,
for relating the same history he found guilty of this sin, yea unless also they that urge these things against the testimony of S. Mark and S. Luke be able to tell us upon their credit, that not only now no ancient Greek and Latin copies have it,
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But leauing probabilities, what false doctrine is it to reade for Gospell what S. Luke and Saint Marke haue in supply of the historie mentioned in S. Mathew? 5. With wisedome. Ierem. 23.5. These words are reade the 25. Sunday after Trinitie prophe•ying of Christ.
But leaving probabilities, what false Doctrine is it to read for Gospel what S. Lycia and Saint Mark have in supply of the history mentioned in S. Matthew? 5. With Wisdom. Jeremiah 23.5. These words Are read the 25. Sunday After Trinity prophe•ying of christ.
He shall •aigne or beare rule, and shall prosper with wisedome. This (with wisedome) is neither too much for Christ, as if it were more then true to say so of the Messias, nor is it more then the word signifieth.
He shall •aigne or bear Rule, and shall prosper with Wisdom. This (with Wisdom) is neither too much for christ, as if it were more then true to say so of the Messias, nor is it more then the word signifies.
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Piscator, O thou hadst beene happy, others as Erasmus obserueth, Thou wouldst haue wept, or as in the Communion booke thou wouldst take heede, which also is the exposition of the auncient 0695 0 (Curares) thou wouldst haue seene to it.
Piscator, Oh thou Hadst been happy, Others as Erasmus observeth, Thou Wouldst have wept, or as in the Communion book thou Wouldst take heed, which also is the exposition of the ancient 0695 0 (Curares) thou Wouldst have seen to it.
And are all these supplies corruptions? What then shall we iudge of most mens labours in this kinde, who in translating are forced to make supply with words not found expresly in the letter of the originall,
And Are all these supplies corruptions? What then shall we judge of most men's labours in this kind, who in translating Are forced to make supply with words not found expressly in the Letter of the original,
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but yet are couched in the grace of a passionate tune, and sought out by that spirit whereby they were first conceiued, wherein for so much as we no otherwise iudge of this place here thus translated, it is but a sorie amends some make those translators (who euer they were) to call the helps they aford vs by no more gracious a name then plaine Corruptions. 7. It is I: feare not. Luke 24.36. These words are read on Twesday in Easter weeke, and were such as our Sauiour vsed after his resurrection, for so it is noted in Marlorat vpon Math. 14. With which no more reason haue any to be effended for being vsed in this place of Luke 24 then with that in verse 38. (why are yee troubled,) which if we goe by thinking (Erasmus saith) is taken out the Gospell of Saint Iohn, and put here.
but yet Are couched in the grace of a passionate tune, and sought out by that Spirit whereby they were First conceived, wherein for so much as we no otherwise judge of this place Here thus translated, it is but a sorry amends Some make those translators (who ever they were) to call the helps they afford us by no more gracious a name then plain Corruptions. 7. It is I: Fear not. Luke 24.36. These words Are read on Tuesday in Easter Week, and were such as our Saviour used After his resurrection, for so it is noted in Marlorat upon Math. 14. With which no more reason have any to be effended for being used in this place of Lycia 24 then with that in verse 38. (why Are ye troubled,) which if we go by thinking (Erasmus Says) is taken out the Gospel of Saint John, and put Here.
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Our blessed Samour said the one as much as the other and (by Erasmus his iudgement) Saint Luke hath one asmuch as the other, Both belike corruptions. But to what ende is this captious quarrelling, at wordes,
Our blessed Samour said the one as much as the other and (by Erasmus his judgement) Saint Lycia hath one as as the other, Both belike corruptions. But to what end is this captious quarreling, At words,
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And the Syriack, and Latin beside the auncient Fathers Saint Ambrose and others doe read these words, It is I, feare not, Luk. 24.36. 8. Be sober, 2. Timoth. 4.5. Words put in, which other Bibles (peraduenture) haue not.
And the Syriac, and Latin beside the ancient Father's Saint Ambrose and Others do read these words, It is I, Fear not, Luk. 24.36. 8. Be Sobrium, 2. Timothy 4.5. Words put in, which other Bibles (Peradventure) have not.
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2. As also from the word here (Nephe) which in Scripture sometimes is interpreted he sober, somtimes watch. 3. Neither is it misbesceming the Apostle Paul to teach,
2. As also from the word Here (Nephe) which in Scripture sometime is interpreted he Sobrium, sometimes watch. 3. Neither is it misbesceming the Apostle Paul to teach,
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But draw we to the instances. 1. Because of mens works done against the words of my lips &c. for Concerning the works of men by the words of thy lips. Psal. 17.4. The difference is twofold.
But draw we to the instances. 1. Because of men's works done against the words of my lips etc. for Concerning the works of men by the words of thy lips. Psalm 17.4. The difference is twofold.
And the learned in that toong well know that it sometimes doth signifie against as Exod. 14. he shall fight for you against the Egyptians the Hebrew is this letter in the Egyptians. Sometimes it signifieth (by) as here some render it.
And the learned in that tongue well know that it sometime does signify against as Exod 14. he shall fight for you against the egyptians the Hebrew is this Letter in the egyptians. Sometime it signifies (by) as Here Some render it.
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As for the exception taken at the Communion Booke, which translateth in the first person my lippes what others reade in the second person thy lips, the reason may be thus,
As for the exception taken At the Communion Book, which Translate in the First person my lips what Others read in the second person thy lips, the reason may be thus,
for a little afore in the third verse the Prophet spake in his owne person, I am vtterly purposed that my mouth should not offend, as also in this 4. he followeth it in his owne person, I haue kept me from the paths of the destroyer.
for a little afore in the third verse the Prophet spoke in his own person, I am utterly purposed that my Mouth should not offend, as also in this 4. he follows it in his own person, I have kept me from the paths of the destroyer.
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Good men, we say but well to say and thinke so, for he that praiseth Athanasius prayseth God, or as the Apostle speaks they glorified God in me, God was glorified in them, good men therefore we shall and doe call them,
Good men, we say but well to say and think so, for he that Praiseth Athanasius Praiseth God, or as the Apostle speaks they glorified God in me, God was glorified in them, good men Therefore we shall and do call them,
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Nay spoken indefinitely, not determining whether God or man, videlicet with the froward any one shall learne frowardnesse, meaning with the froward it is the next way for one to be as froward as he.
Nay spoken indefinitely, not determining whither God or man, videlicet with the froward any one shall Learn frowardness, meaning with the froward it is the next Way for one to be as froward as he.
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By which words vttred in a lisping manner, as nurses to their children, we are taught to conceaue that such speeches are deliuered of God which are found in the creature but not in God.
By which words uttered in a lisping manner, as Nurse's to their children, we Are taught to conceive that such Speeches Are Delivered of God which Are found in the creature but not in God.
and he will not heare. If they Deut. 32. mooue him to ielousie, he will prouoke them to anger. If they contend with him, he will contend with them,
and he will not hear. If they Deuteronomy 32. move him to jealousy, he will provoke them to anger. If they contend with him, he will contend with them,
In all which places the measure which God afordeth giuing like for like, is not of iniquitie for iniquitie, but of punishment of sinne, which yet in regard of the iniquities as frowardnesse, anger, reuenge,
In all which places the measure which God affordeth giving like for like, is not of iniquity for iniquity, but of punishment of sin, which yet in regard of the iniquities as frowardness, anger, revenge,
& the like, the word in this place of the Psalme expresseth by a terme of art, to shew it is not naturall in God, but forced in a fort vpon him, or learned by him.
& the like, the word in this place of the Psalm Expresses by a term of art, to show it is not natural in God, but forced in a fort upon him, or learned by him.
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for both driue to one ende we are taught to be patient, and meeke, and gentle, that so making our selues a glasse for the Lord his actions, he man returne the like vpon vs. As if all were sununed vp in this.
for both driven to one end we Are taught to be patient, and meek, and gentle, that so making our selves a glass for the Lord his actions, he man return the like upon us As if all were sununed up in this.
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Wherefore so many as haue had a finger in reproouing this translation may be intreated to vnderstand what they did reprooue. 3. He maketh them to be of one minde in an house, &c. For he makes the solitarie to dwell with families. Psal. 68.26.
Wherefore so many as have had a finger in reproving this Translation may be entreated to understand what they did reprove. 3. He makes them to be of one mind in an house, etc. For he makes the solitary to dwell with families. Psalm 68.26.
Among all those which haue the vulgar latin translation in chase none wee finde so sharpe set against Bellarmin to charge this sentence as a text that peruerteth the meaning of the holy Ghost,
Among all those which have the Vulgar latin Translation in chase none we find so sharp Set against Bellarmin to charge this sentence as a text that perverteth the meaning of the holy Ghost,
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No doubt when this place heretofore was had in examination, our auncients (whose labours many of vs vntbankfully accept of) did next after the originall looke into other translations, Greek, Latin,
No doubt when this place heretofore was had in examination, our ancients (whose labours many of us vntbankfully accept of) did next After the original look into other Translations, Greek, Latin,
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and the Commentaries of the Fathers vpon them, where finding in the Greeke NONLATINALPHABET and in an auncient paraphrast vpon the Psalter Apollinarius, who was about 380. yeares after Christ a man very skilfull in the Hebrew & Greeke the same very word retained,
and the Commentaries of the Father's upon them, where finding in the Greek and in an ancient Paraphrast upon the Psalter Apollinarius, who was about 380. Years After christ a man very skilful in the Hebrew & Greek the same very word retained,
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& the like in the vulgar latin (of one fashion) and all this with a ioynt consent did not (it seemeth) willingly forgoe on the suddaine what was so cōmonly approued.
& the like in the Vulgar latin (of one fashion) and all this with a joint consent did not (it seems) willingly forgo on the sudden what was so commonly approved.
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Icchidim the Hebrew word signifieth Single, and a single word it is, not expressing whether persons or affections. Hereupon diuerse haue diuersely thought. But howsoeuer we take it:
Icchidim the Hebrew word signifies Single, and a single word it is, not expressing whither Persons or affections. Hereupon diverse have diversely Thought. But howsoever we take it:
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Whereas signifying to make one may intend it ether of persons or of affections, the first of these, these opponents will bane it, the second of these our Communion booke hath and either of both one or other no way preiudiceth the truth of that sentence. 4. They were not obedient, &c For they were not disobedient. Psal. 105.28. Read before the answere. Part. 1. cap. 1. pag. 78. 83. 5. Phineas prayed, &c. For Phineas executed iudgement. Psal. 106.30. Suppose it graunted that the word in Hebrew signifieth to execute iudgement and not to pray, whereas we haue shewed the contrarie, what difference is there more in these two actions (which may be and are copartners in godly men) then in that of the Prouerbs cap. 3. God skorneth with the skornefull which Saint Iames and Saint Peter following the Gréeke, render, God resisteth the proud.
Whereas signifying to make one may intend it either of Persons or of affections, the First of these, these opponents will bane it, the second of these our Communion book hath and either of both one or other no Way preiudiceth the truth of that sentence. 4. They were not obedient, etc. For they were not disobedient. Psalm 105.28. Read before the answer. Part. 1. cap. 1. page. 78. 83. 5. Phinehas prayed, etc. For Phinehas executed judgement. Psalm 106.30. Suppose it granted that the word in Hebrew signifies to execute judgement and not to pray, whereas we have showed the contrary, what difference is there more in these two actions (which may be and Are copartners in godly men) then in that of the Proverbs cap. 3. God skorneth with the scornful which Saint James and Saint Peter following the Greek, render, God Resisteth the proud.
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cap. 2. pag. 84. 86. 6. Though he suffered them to be euill intreated of Tyrants, &c. For he powreth contempt vpon Princes. Psal. 107.40. They are deceiued, that thinke these wordes in the communion book are a peruerting of the meaning of the holie Ghost (for that is stil ye heade of the race, whereunto these allegations make recourse, Brentius and some others before and after him propose it in the same sense as the cōmunion book doth.
cap. 2. page. 84. 86. 6. Though he suffered them to be evil entreated of Tyrants, etc. For he poureth contempt upon Princes. Psalm 107.40. They Are deceived, that think these words in the communion book Are a perverting of the meaning of the holy Ghost (for that is still the head of the raze, whereunto these allegations make recourse, Brent and Some Others before and After him propose it in the same sense as the communion book does.
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Hee powereth contempt vpon Princes though they are not expresly mentioned, yet may well bee vnderstood by coherence of the rest. 7. The rod of the vngodlie commeth not into the l•t of the righteous &c. for the rod of the vngodlie shall not rest on the lot of the right teous Psalme 125.3. Cometh not; for Resleth not (that is) commeth not to rest.
He powereth contempt upon Princes though they Are not expressly mentioned, yet may well be understood by coherence of the rest. 7. The rod of the ungodly comes not into the l•t of the righteous etc. for the rod of the ungodly shall not rest on the lot of the right teous Psalm 125.3. Comes not; for Resleth not (that is) comes not to rest.
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And it more then seemeth that the translators followed some copie which had for reading Beth for, Nun omitting the last letter But cheth which way soeuer the sense is agreeable to scripture and to this place:
And it more then seems that the translators followed Some copy which had for reading Beth for, Nun omitting the last Letter But Cheth which Way soever the sense is agreeable to scripture and to this place:
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And therefore all this considered the translation may bee well indured, 8. Yea I will pray against their wickednesse &c. for within a while I will pray for their miseries Psalme 141.6. This translation hardly appeareth, but to their discredit who haue serued it with a writ at this time.
And Therefore all this considered the Translation may be well endured, 8. Yea I will pray against their wickedness etc. for within a while I will pray for their misery's Psalm 141.6. This Translation hardly appears, but to their discredit who have served it with a writ At this time.
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Haue ye forgotten the wickednesse of your fathers, and the wickednesse, &c. 5. times together in this english, Secondlie Tremel rendereth it in their euils not of miserie which themselues indure,
Have you forgotten the wickedness of your Father's, and the wickedness, etc. 5. times together in this english, Secondly Tremel rendereth it in their evils not of misery which themselves endure,
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but of wickednesse which they commit vexing his righteous soule as S. Peter speaketh Now let any man but of competent knowledge giue sentence whether this be to peruert the meaning of the holy Ghost, seeing that hee who praies for euill mens mileries, because they are in miserie,
but of wickedness which they commit vexing his righteous soul as S. Peter speaks Now let any man but of competent knowledge give sentence whither this be to pervert the meaning of the holy Ghost, seeing that he who prays for evil men's mileries, Because they Are in misery,
well knoweth hee must pray against their wickednesse which is the cause of miseries, yea euen a miserie it selfe. 9. Israeli remembred, &c. for he (that is God) remembred.
well Knoweth he must pray against their wickedness which is the cause of misery's, yea even a misery it self. 9. Israeli remembered, etc. for he (that is God) remembered.
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Here vpon supposall of a true information that Israell is put for God, yet the aduenture wee thinke ouer bould to say it is a per uerting of the holy ghost.
Here upon supposal of a true information that Israel is put for God, yet the adventure we think over bold to say it is a per verting of the holy ghost.
For if is not hard to note as great a difference as this commeth to Ose. 11. Iuda is faithfull with the saints, so our lesser Bibles and Tremellius reades,
For if is not hard to note as great a difference as this comes to Ose. 11. Iuda is faithful with the Saints, so our lesser Bibles and Tremellius reads,
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but others of another iudgement read Iuda is faithful with the holy one, taking him for God not for his saints thus doth Quinquius Aben Ezra, among the hebrues,
but Others of Another judgement read Iuda is faithful with the holy one, taking him for God not for his Saints thus does Quinquius Ben Ezra, among the hebrews,
Shall they herevpō that incline this way or that way condemne each other (after the example here giuen) as peruerters of the meaning of the holy ghost, because some attribute it to God othere to the Saints vpon earth:
Shall they hereupon that incline this Way or that Way condemn each other (After the Exampl Here given) as perverters of the meaning of the holy ghost, Because Some attribute it to God other to the Saints upon earth:
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Strange therefore wee may iustly deeme it, & so do wee that men wil dare thus bouldly staine these words (so translated) as wresting the right purpose of the holy Ghost. Is it true indeede:
Strange Therefore we may justly deem it, & so do we that men will Dare thus boldly stain these words (so translated) as wresting the right purpose of the holy Ghost. Is it true indeed:
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Oecolompadius proposeth it both of God that hee brought the dayes of old to their remembrance, & of the people, namely that Israel calleth to mind the wonders of old to their great shame,
Oecolampadius Proposeth it both of God that he brought the days of old to their remembrance, & of the people, namely that Israel calls to mind the wonders of old to their great shame,
Would wee deale as strictly, as wee haue these men for an ensample, wee might vse our termes flat negatiue, and say it must not be God but Israell. Theodoricus Snepfius in his cōmentaries doth not onely so translate as our communion Booke in the place named hath but writeth this withall.
Would we deal as strictly, as we have these men for an ensample, we might use our terms flat negative, and say it must not be God but Israel. Theodoricus Snepfius in his commentaries does not only so translate as our communion Book in the place nam hath but Writeth this withal.
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Maister Caluin vpon the same place approueth not onely ours, as it is, but also vtterly mislikes them that wil needes haue God put for Israel, holding it to be very harsh, and wide.
Master Calvin upon the same place approveth not only ours, as it is, but also utterly mislikes them that will needs have God put for Israel, holding it to be very harsh, and wide.
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This (hee) is to bee vnderstood for the people of Israel. They are (saieth hee) the wordes of Esay saying that in his time the people of the Iewes remembred that auncient felicitie,
This (he) is to be understood for the people of Israel. They Are (Saith he) the words of Isaiah saying that in his time the people of the Iewes remembered that ancient felicity,
when God by wonderfull signes deliuered Moses with his people from the bondage of the Egyptians. &c. So that by the iudgement of these men our translation deserueth not to be challenged in this place. 10. Whom they bought of the Children of Israel. &c. for, Whom the children of Israel valewed Mathew 27.9. Read on the sunday before Easter for part of the Gospel.
when God by wonderful Signs Delivered Moses with his people from the bondage of the egyptians. etc. So that by the judgement of these men our Translation deserves not to be challenged in this place. 10. Whom they bought of the Children of Israel. etc. for, Whom the children of Israel valued Matthew 27.9. Read on the sunday before Easter for part of the Gospel.
And omitting diuerse points in this clause worthy our sarder inquirie as NONLATINALPHABET which the Syriack followed be the fitter worde for this place.
And omitting diverse points in this clause worthy our sarder inquiry as which the Syriac followed be the fitter word for this place.
2. in this NONLATINALPHABET or NONLATINALPHABET or some such expletiue be vnderstoode to come betweene 3. whither NONLATINALPHABET be to be referred to this NONLATINALPHABET or so NONLATINALPHABET? 4. whither NONLATINALPHABET and NONLATINALPHABET be the third person plural,
2. in this or or Some such expletive be understood to come between 3. whither be to be referred to this or so? 4. whither and be the third person plural,
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as it is commonly thought, or the first person singular according to the Hebrue and Syriack? all which doubts might bee cleared with good aduantage to the reader, omitting wee say all these,
as it is commonly Thought, or the First person singular according to the Hebrew and Syriac? all which doubts might be cleared with good advantage to the reader, omitting we say all these,
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and taking the place, as it is here proposed without more adoe, wee may resolue that neither of the interpretations peruerteth the meaning of the holie Ghost. Both come to one passe.
and taking the place, as it is Here proposed without more ado, we may resolve that neither of the interpretations perverteth the meaning of the holy Ghost. Both come to one pass.
Sith to buy and to valew are such as imply one the other, and in the hebrue phrase of matches or pares, by one wee vnderstand both Like that in Psalme 68.19. thou receiuedst gifts for men which in the Ephesians 4.8. is of the same person he gaue gifts to men. One tert sa•eth he receiued, another citing the place rendreth it he gaue;
Sith to buy and to value Are such as imply one the other, and in the hebrew phrase of Matches or pares, by one we understand both Like that in Psalm 68.19. thou Received Gifts for men which in the Ephesians 4.8. is of the same person he gave Gifts to men. One Tert sa•eth he received, Another citing the place rendereth it he gave;
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Both true because he receiued to giue &c. So little cause was here to produce this quotation. 11. Haile full of grace. &c. for freelie beleued Luke. 1.28. The lesser bibles are not to bee vnipire in this point, but the originall greeke, which if translated thus (freely beloued) M. Marlorat censureth with this marginal note that it is ouerfreely, or somewhat too bouldly attempted to interpret it so:
Both true Because he received to give etc. So little cause was Here to produce this quotation. 11. Haile full of grace. etc. for freely believed Lycia. 1.28. The lesser Bibles Are not to be vnipire in this point, but the original greek, which if translated thus (freely Beloved) M. Marlorat censureth with this marginal note that it is overfreely, or somewhat too boldly attempted to interpret it so:
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And had not some wrong conclusions been drawn from abusing the word full of grace, many hereupon taking the blessed virgin for the fountaine of grace, praying to hir, calling vpon hir &c. (as if what shee had, shee had not receiued) the worde had neuer been altered in Latin nor English.
And had not Some wrong conclusions been drawn from abusing the word full of grace, many hereupon taking the blessed Virgae for the fountain of grace, praying to his, calling upon his etc. (as if what she had, she had not received) the word had never been altered in Latin nor English.
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And that place Ephesians 1.6. he hath accepted vs, Piscator translates he hath made vs gratious, and therefore in this Luke 1. hee rendereth it graced or gratious, which hee doth,
And that place Ephesians 1.6. he hath accepted us, Piscator translates he hath made us gracious, and Therefore in this Lycia 1. he rendereth it graced or gracious, which he does,
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for the Lord is with thee 2. thou hast found grace verse 30. shewing whence and how shee is to bee thus graced, or in grace or gratious, or full of grace. Which last wiselie vnderstood (as in preaching,
for the Lord is with thee 2. thou hast found grace verse 30. showing whence and how she is to be thus graced, or in grace or gracious, or full of grace. Which last wisely understood (as in preaching,
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Stephen and the rest Act. 6.3. full of the holie Ghost and wisedome, full of faith and the spirit verse 5. full of the holy Ghost Act. 7.55. chapter 11.24. &c. no whit confirming ere the more any such opinions formerly maintained of the blessed Virgins ow• merits,
Stephen and the rest Act. 6.3. full of the holy Ghost and Wisdom, full of faith and the Spirit verse 5. full of the holy Ghost Act. 7.55. chapter 11.24. etc. no whit confirming ere the more any such opinions formerly maintained of the blessed Virgins ow• merits,
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and freedome from orginall sinne, or directing prayer vnto hir more then vnto Saint Stephen or other of the Saintes, of whome wordes in the places quoted afore are deliuerd at the full as fulnesse of the holy Ghost, of faith wisdome &c. To say therefore and translate as the Syriack &c. as the auncient Latin fathers do in that sense which our Church receiueth,
and freedom from Original sin, or directing prayer unto his more then unto Saint Stephen or other of the Saints, of whom words in the places quoted afore Are Delivered At the full as fullness of the holy Ghost, of faith Wisdom etc. To say Therefore and translate as the Syriac etc. as the ancient Latin Father's do in that sense which our Church receiveth,
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The lowlines of his handmaide &c. For the poore degree Luc. 1.48. This worde humilitie or basenesse as it signifieth an humble estate, whereinto one is cast,
The lowliness of his handmaid etc. For the poor degree Luke 1.48. This word humility or baseness as it signifies an humble estate, whereinto one is cast,
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For so was it our Sauiours case Act. 8. who was debased, and in his humilitie his indgement was exalted, where humilitie signifieth not onelie his poore abiect degree but withall a lowlie, submisse,
For so was it our Saviour's case Act. 8. who was debased, and in his humility his judgement was exalted, where humility signifies not only his poor abject degree but withal a lowly, submiss,
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and modest cariadge, which if vnderstood of the virgin Maries modesty, as peraduenture the english word lowlinesse implieth, it is no aduantage for auouching workes of merit and desert, more then any other like speeches, wherein wee learne That the eyes of the Lord are vppon the righteous.
and modest cariadge, which if understood of the Virgae Mary's modesty, as Peradventure the english word lowliness Implies, it is no advantage for avouching works of merit and desert, more then any other like Speeches, wherein we Learn That the eyes of the Lord Are upon the righteous.
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Psalm. 34. or that God hath respect vnto the prayers of the Saints, or where it is said Genes. 4. that the Lord had respect vnto Abel and his offring.
Psalm. 34. or that God hath respect unto the Prayers of the Saints, or where it is said Genesis. 4. that the Lord had respect unto Abel and his offering.
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as no doubt he was with the holy Virgin, whose lowe estate as he pitied so her lowly acceptāce of that estate and patient abiding he did highlie respect.
as no doubt he was with the holy Virgae, whose low estate as he pitied so her lowly acceptance of that estate and patient abiding he did highly respect.
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And this maner of spéech, Hee regarded the lowlines of his handmaid, yéelds no other matter for suspiciō of any Pelagianisme or popish semipelagianisme then that, which is in sound of words and substance for sense Psalme:
And this manner of speech, He regarded the lowliness of his handmaid, yields no other matter for suspicion of any Pelagianism or popish Semipelagianism then that, which is in found of words and substance for sense Psalm:
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Where in al our english bidles, little or great, Geneua, or any other haue no worde els but lowly, and therefore may wel be here the lowlinesse of his handmaid. So as vnder correction of better aduertisement they are fowly deceiued that call this translation a peruerting of the meaning of the holy Ghost.
Where in all our english bidles, little or great, Geneva, or any other have no word Else but lowly, and Therefore may well be Here the lowliness of his handmaid. So as under correction of better advertisement they Are foully deceived that call this Translation a perverting of the meaning of the holy Ghost.
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but abiectnesse or basenesse of condition according to that which is sung in the Psalmes so base estate of his handmaide ▪ why may not we suffer the worde lowlinesse stand and distinguish it as Chit•eus doth humilitie rather then vpon so small cause to wound the credit of the translation and our reuerend aged translators? 13. Should be cast away &c. for should be reproued 2 Cor. 9.27. Head on septuages. sunday.
but abjectness or baseness of condition according to that which is sung in the Psalms so base estate of his handmaid ▪ why may not we suffer the word lowliness stand and distinguish it as Chit•eus does humility rather then upon so small cause to wound the credit of the Translation and our reverend aged translators? 13. Should be cast away etc. for should be reproved 2 Cor. 9.27. Head on Septuages. sunday.
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But what reason, that they herein should bee a squire for this, then this for their translation Or what is it contrarie to the meaning of the holie Ghost,
But what reason, that they herein should be a squire for this, then this for their Translation Or what is it contrary to the meaning of the holy Ghost,
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if we kéep it as it is, Suro wee are worde, there in question (NONLATINALPHABET) beareth so Rom. 1. hee gaue them •ppe into a reprobate mind• 0779 0 2. Cor. 13. cap. 6.7. except yee bee reprobates;
if we keep it as it is, Suro we Are word, there in question () bears so Rom. 1. he gave them •ppe into a Reprobate mind• 0779 0 2. Cor. 13. cap. 6.7. except ye bee Reprobates;
Piscator writing vpon this place giueth it, least I bee a reprobate, and in his notes thus what then did hee feare least hee should bee damned? No but this bee feared least by his sinnes hee should offend God, and so bee condemned.
Piscator writing upon this place gives it, lest I be a Reprobate, and in his notes thus what then did he Fear lest he should be damned? No but this be feared least by his Sins he should offend God, and so be condemned.
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Read for part of the epistle the 4. Sunday in Lent. Looke before part 1. cap. 8. pag 94.95. 15. Christ was found in apparrel like a man &c. for In shape like a man Philippians 2.7. These wordes are reade for the epistle on the sunday next before Easter.
Read for part of the epistle the 4. Sunday in Lent. Look before part 1. cap. 8. page 94.95. 15. christ was found in apparel like a man etc. for In shape like a man Philippians 2.7. These words Are read for the epistle on the sunday next before Easter.
Now wee would for out better instruction gladlie learne, what peruerting of the meaning of the holie Ghost this is, to say Christ was found in apparrel like a man? The fathers compare his manhood to a garment: Ignatius saieth of Christ that hee was clothed with a bodie subiect to affections as weare; Cyprian hath the like phrase;
Now we would for out better instruction gladly Learn, what perverting of the meaning of the holy Ghost this is, to say christ was found in apparel like a man? The Father's compare his manhood to a garment: Ignatius Saith of christ that he was clothed with a body Subject to affections as wear; Cyprian hath the like phrase;
Athanasius calleth the body, which Christ did take vnto him a cloke (such as a mā casts about him) of the godhead; Ambrose hath thus when he put on man he did not change the substance.
Athanasius calls the body, which christ did take unto him a cloak (such as a man Cast about him) of the godhead; Ambrose hath thus when he put on man he did not change the substance.
or detracted from the godhead 2. as apparel hath honour for the body, so the manhood of Christ for the godhead 3. as a man is known by apparel so the godhead by the humanity, 4. as yt garmēt changeth for yt body so the humanity & not the godhead.
or detracted from the godhead 2. as apparel hath honour for the body, so the manhood of christ for the godhead 3. as a man is known by apparel so the godhead by the humanity, 4. as that garment changes for that body so the humanity & not the godhead.
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For they were learned, & did much eye what language was in vse afore their time, that if (safely) they might retaine it, they would as it seemeth here they did.
For they were learned, & did much eye what language was in use afore their time, that if (safely) they might retain it, they would as it seems Here they did.
For the word habit (which in latin interpreteth the greek word) sigufieth an habit or attire or kind of raiment 2; when it is said, yt fashiō or figure of this world passeth away, what is it but an attire or garment which weareth euery day,
For the word habit (which in latin interpreteth the greek word) sigufieth an habit or attire or kind of raiment 2; when it is said, that fashion or figure of this world passes away, what is it but an attire or garment which weareth every day,
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Thridlie shape, likenesse, &c. were words vsed immediatlie before, and therefore this word comming next to remembrance, vpon these considerations was accepted of without preiudice to the meaning of the holie Ghost,
Thridlie shape, likeness, etc. were words used immediately before, and Therefore this word coming next to remembrance, upon these considerations was accepted of without prejudice to the meaning of the holy Ghost,
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for Christ his humanity was a garment, and his aparell a garment, and in them both he truly man 4. Though ye word be not NONLATINALPHABET which properly is apparell, or a garment:
for christ his humanity was a garment, and his apparel a garment, and in them both he truly man 4. Though you word be not which properly is apparel, or a garment:
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Yet saint Austine and the author vpō saint John vnder Cyrils name, Haimo, Aquinas, & some of our owne writers by habit vnderstand apparell: Which to say of Christ is no vntruth,
Yet saint Augustine and the author upon saint John under Cyril's name, Haimo, Aquinas, & Some of our own writers by habit understand apparel: Which to say of christ is no untruth,
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By which name wee are to vnderstand that the word is not changed by taking the manhod, no more thē the parts of our body by the raiment which wee put on. And a little after.
By which name we Are to understand that the word is not changed by taking the manhood, no more them the parts of our body by the raiment which we put on. And a little After.
So far forth as mens words may befitted for ineffable thinges, least God the taker of mans frailtie bee thought changed, it was chosen that this susception, or taking should be called in greek NONLATINALPHABET and in latine habit. Lastlie supposing none of all these answers might bee made, let men presse what they will to their vttermost, this testimonie of theirs fitteth not for that purpose,
So Far forth as men's words may befitted for ineffable things, lest God the taker of men frailty be Thought changed, it was chosen that this susception, or taking should be called in greek and in latin habit. Lastly supposing none of all these answers might be made, let men press what they will to their uttermost, this testimony of theirs fits not for that purpose,
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wherefore it is produced, namelie a peruerting of the meaning of the holy Ghost. 16. The high priest entred the holy place with strong bloud, &c. for other bloud which is not his own. Heb. 9.25. Read on wednesday before Easter.
Wherefore it is produced, namely a perverting of the meaning of the holy Ghost. 16. The high priest entered the holy place with strong blood, etc. for other blood which is not his own. Hebrew 9.25. Read on wednesday before Easter.
At the first view of this quotation halfe an eye might see it was an escape in the print strong put for strange. Wherfore recourse made to the late communion book, and finding it strange blood and not strong as the accusation pretendeth;
At the First view of this quotation half an eye might see it was an escape in the print strong put for strange. Wherefore recourse made to the late communion book, and finding it strange blood and not strong as the accusation pretendeth;
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wee examined the former impressiōs, in the daies of our late renowned soueraign, & in neither greater nor lesse so manie as we light vpon, can wee find any such thing as strong put for strāge. Now that the word signifieth strange though wee might appeale to the greek dictionaries for proofe hereof,
we examined the former impressions, in the days of our late renowned sovereign, & in neither greater nor less so many as we Light upon, can we find any such thing as strong put for strange. Now that the word signifies strange though we might appeal to the greek dictionaries for proof hereof,
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In the seuenth of the Acts it is said Abraham his féet should be so•ourners in a strange land. Being therefore no error in the print, nor in the signification of the word, this exception here taken may returne backe with a shame inough to the other, who hath inforced it to appeare. 17. When the long suffering of God was looked for, &c. for the long suffering of God waited. 1. Pet. 3.20. This we read for part of the Epistle on Easter euen;
In the Seventh of the Acts it is said Abraham his feet should be so•ourners in a strange land. Being Therefore no error in the print, nor in the signification of the word, this exception Here taken may return back with a shame enough to the other, who hath enforced it to appear. 17. When the long suffering of God was looked for, etc. for the long suffering of God waited. 1. Pet. 3.20. This we read for part of the Epistle on Easter even;
and tell vs what it did waite or expect or looke for: 5. Grant it actiuely translated did waite, or make an abode, what aduantage is herein more thē in the other,
and tell us what it did wait or expect or look for: 5. Grant it actively translated did wait, or make an Abided, what advantage is herein more them in the other,
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Because it misapplieth many matters to the countenancing of errors and doubtfull matters. 1. To those children whom Herod caused to be murdred, whom the Collect there calleth Gods witnesses. Reuel. 14.1. That which Scripture proposeth in common to all Saints, and so intendeth may he vnderstood with some allusion to others and at other times.
Because it misapplieth many matters to the countenancing of errors and doubtful matters. 1. To those children whom Herod caused to be murdered, whom the Collect there calls God's Witnesses. Revel. 14.1. That which Scripture Proposeth in Common to all Saints, and so intends may he understood with Some allusion to Others and At other times.
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and God his speciall mercies vpon them, our Church and the Diuines thereof by application draw homeward to personall vse, sitting their owne thoughts and their auditors to the same day.
and God his special Mercies upon them, our Church and the Divines thereof by application draw homeward to personal use, sitting their own thoughts and their Auditors to the same day.
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The like may be thought in defence of our practise for reading the 14. of Reuelation which because we finde it commeth nearest in respect of some allusion,
The like may be Thought in defence of our practice for reading the 14. of Revelation which Because we find it comes nearest in respect of Some allusion,
though it were not the maine scope (perhaps) of the Euangelist, we vse as this day to read it publikely in solemnizing the memorie of those harmelesse innocents.
though it were not the main scope (perhaps) of the Evangelist, we use as this day to read it publicly in solemnizing the memory of those harmless Innocents.
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3. They are called first fruits vnto God, and the lamb, because immediatly vpon the daies of our Sauiours birth these poore infants were first put to death.
3. They Are called First fruits unto God, and the lamb, Because immediately upon the days of our Saviour's birth these poor Infants were First put to death.
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To conclude, if it may not be allowed to read such Chapters in way of some correspondence though not altogether in the exactest manner, this course must be condemned (not in our Church alone but) in others also who in times of famine, pestilence, triumphes, funerals and the like haue not a Scripture expresly for euery occasion,
To conclude, if it may not be allowed to read such Chapters in Way of Some correspondence though not altogether in the Exactest manner, this course must be condemned (not in our Church alone but) in Others also who in times of famine, pestilence, Triumphos, funerals and the like have not a Scripture expressly for every occasion,
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As for example, in that memorable publike thankesgiuing vnto God throughout all our Churches for his mercifull discouery of the odious and execrable treason intended the fift of Nouember, (against the Kings highnesse our dread soueraigne,
As for Exampl, in that memorable public thanksgiving unto God throughout all our Churches for his merciful discovery of the odious and execrable treason intended the fift of November, (against the Kings highness our dread sovereign,
as also his dearely beloued both his other selfe the Queenes most excellent maiestie, and those louely branches of his royall body, the yoong Prince and the rest of that regall issue, with the Lords of his Maiesties most honorable Councell,
as also his dearly Beloved both his other self the Queens most excellent majesty, and those lovely branches of his royal body, the young Prince and the rest of that regal issue, with the lords of his Majesties most honourable Council,
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but the Psalme 35.68.69. for Chapter 1. Sam. 22. and part of Saint Mathew 27. for Epistle Romames 13.1.2. and Gospell Actes 23? And our trust is that none will be offended, who haue cause to thanke God as deepely as our selues,
but the Psalm 35.68.69. for Chapter 1. Sam. 22. and part of Saint Matthew 27. for Epistle Romames 13.1.2. and Gospel Acts 23? And our trust is that none will be offended, who have cause to thank God as deeply as our selves,
As for the clause annexed that our Collect calleth those innocents Gods Martyrs. Looke afore in this appendix. 2. The time that Christ, &c. For the time that Christ abode in the graue. 1. Pet. 3.17. What our hot burning reprehenders would say, we cannot coniecture.
As for the clause annexed that our Collect calls those Innocents God's Martyrs. Look afore in this appendix. 2. The time that christ, etc. For the time that christ Abided in the graven. 1. Pet. 3.17. What our hight burning reprehenders would say, we cannot conjecture.
And wherein, or how misapplyed because read as that day we know not, specially being as it is a day of memoriall of the Passion and sufferings of Christ, who in that Chapter is set downe by the Apostle for an example of a holy patience and godly contentation. 3. To Michaell at a created Angell. Reuel. 12.7. Looke the answere afore in the appendix.
And wherein, or how misapplied Because read as that day we know not, specially being as it is a day of memorial of the Passion and sufferings of christ, who in that Chapter is Set down by the Apostle for an Exampl of a holy patience and godly contentation. 3. To Michael At a created Angel. Revel. 12.7. Look the answer afore in the appendix.
For it affirmeth that it is euident vnto all men diligently reading holy Scriptures, or auncient Authors, that from the Apostles times, there haue beene these orders of the Ministers in the Church that is Bishops, Priests, and Deacons.
For it Affirmeth that it is evident unto all men diligently reading holy Scriptures, or ancient Authors, that from the Apostles times, there have been these order of the Ministers in the Church that is Bishops, Priests, and Deacons.
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They are set downe all thrée in the newe Testament, and by consent of the ages following they haue beene from time to time distinguished orders of Ministers in the Church as we haue shewed afore,
They Are Set down all thrée in the new Testament, and by consent of the ages following they have been from time to time distinguished order of Ministers in the Church as we have showed afore,
So that if Stephen and the rest chosen with him, were chosen to such an office, by which they were tied to both, it argueth that they were of better sufficiencie,
So that if Stephen and the rest chosen with him, were chosen to such an office, by which they were tied to both, it argue that they were of better sufficiency,
for they had done it before & did it againe after that the Deacons were appointed as appeareth, Act. 11. Where reliefe was carried by the hands of Paul and Barnabas, and not of the Deacons. So as it argueth not that the Deacons were of more sufficiencie then the Apostles.
for they had done it before & did it again After that the Deacons were appointed as appears, Act. 11. Where relief was carried by the hands of Paul and Barnabas, and not of the Deacons. So as it argue not that the Deacons were of more sufficiency then the Apostles.
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for being ordained with imposition of hands, furnished with gists of knowledge and vtterance, full of the holy Ghost and wisedome, he was no priuate person,
for being ordained with imposition of hands, furnished with gists of knowledge and utterance, full of the holy Ghost and Wisdom, he was no private person,
Although nothing be spoken of his publike Sermons, yet notwithstanding it is euident by the contents of the history that he had these both often, and effectuall, and very serious.
Although nothing be spoken of his public Sermons, yet notwithstanding it is evident by the contents of the history that he had these both often, and effectual, and very serious.
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wherefore we may see that the Deacons of the primitiue Church were not all together estranged from the ministrie of the worde but although they were chiefly occupied about the dispensation of the churches goods, neuerthelesse they imployed their labour so farre as they might in the other ministeries of the Church, that by this meanes according to the sentence of Saint Paul, they might get vnto themselues a good degree 1. Tim. 3. As for that of Philips preaching and baptising at Samaria it was not the Deacon but the Apostle there named.
Wherefore we may see that the Deacons of the primitive Church were not all together estranged from the Ministry of the word but although they were chiefly occupied about the Dispensation of the Churches goods, nevertheless they employed their labour so Far as they might in the other ministeries of the Church, that by this means according to the sentence of Saint Paul, they might get unto themselves a good degree 1. Tim. 3. As for that of Philips preaching and Baptizing At Samaria it was not the Deacon but the Apostle there nam.
First, Philip the Apostle was among the Apostles at Ierusalem who were not dispersed; but this Philip was among the dispersed, and therefor not Philip the Apostle.
First, Philip the Apostle was among the Apostles At Ierusalem who were not dispersed; but this Philip was among the dispersed, and Therefore not Philip the Apostle.
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Hereupon Aretius concludeth it was Philip the Deacon. Master Gualter writeth thus, It was that Philip, not he that was the Apostle but he before, that was reckoned vp among the Deacons, &c. For although it was the Deacons part to beare the care of the common goods of the Church and of the poore notwithstanding it was withall permitted vnto them to vndertake the preaching of the Gospell,
Hereupon Aretius Concludeth it was Philip the Deacon. Master Gualter Writeth thus, It was that Philip, not he that was the Apostle but he before, that was reckoned up among the Deacons, etc. For although it was the Deacons part to bear the care of the Common goods of the Church and of the poor notwithstanding it was withal permitted unto them to undertake the preaching of the Gospel,
and houses, and the ciuill Magistrate prouiding other and more conuenient reliefe, we must not thinke that these men called to the offices, of Deaconship were vtterly disabled,
and houses, and the civil Magistrate providing other and more convenient relief, we must not think that these men called to the Offices, of Deaconship were utterly disabled,
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because there were Deacons at Philippus, at Ephesus, epist. to Timothie, & in Crete as it appeareth by the Epistle to Titus. In all which places the Christians did not liue in common as they did at Ierusalem, that they should néed any ministration after this sort.
Because there were Deacons At Philip, At Ephesus, Epistle. to Timothy, & in Crete as it appears by the Epistle to Titus. In all which places the Christians did not live in Common as they did At Ierusalem, that they should need any ministration After this sort.
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Ignatius who was in the daies of the Apostles, and might know their mind (whose Epistles are much cite• by Eusebius, A thanasius, Ierom, and Theodoret ) writing to Heron the Deacon beside his care of widdowes, orphans,
Ignatius who was in the days of the Apostles, and might know their mind (whose Epistles Are much cite• by Eusebius, A thanasius, Jerom, and Theodoret) writing to Heron the Deacon beside his care of widow's, orphans,
and poore, commands him to attend reading, that he may not onely vnderstand it himselfe but also expound it to others as the champion of God. And in another place.
and poor, commands him to attend reading, that he may not only understand it himself but also expound it to Others as the champion of God. And in Another place.
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Thus farre Ignatius. Within a hundred yéeres after Christ, Iustin Martyr witnesseth that Deacons in his time did deliuer the bread and wine to the people. Tertullian some 200. yeares after.
Thus Far Ignatius. Within a hundred Years After christ, Justin Martyr Witnesseth that Deacons in his time did deliver the bred and wine to the people. Tertullian Some 200. Years After.
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If the Bishop or presbiter be not present, then let the Deacons bring forth the bread and eate, &c. Some 600 yeares after Christ, Greg. the great findeth fault in his tune with some who were Deacons that they being appointed in their Deaconship did intend the tuning of their voice, where it was meete they should intend the office of preaching and the care of distributing the Almes.
If the Bishop or presbyter be not present, then let the Deacons bring forth the bred and eat, etc. some 600 Years After christ, Greg. the great finds fault in his tune with Some who were Deacons that they being appointed in their Deaconship did intend the tuning of their voice, where it was meet they should intend the office of preaching and the care of distributing the Alms.
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Thus we may see by the practise of the Churches in seuerall ages that Deacons did teach and preach, yea also that in the absence of the Bishops they did some other dueties before mentioned.
Thus we may see by the practice of the Churches in several ages that Deacons did teach and preach, yea also that in the absence of the Bishops they did Some other duties before mentioned.
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that then afterward being well and thoroughli• tramed therein, and hauing giuen good pr•ofe might come forward to the degree of a pres••iter and minister,
that then afterwards being well and thoroughli• tramed therein, and having given good pr•ofe might come forward to the degree of a pres••iter and minister,
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Maister Beza doth acknowledge in times past ex perpetuo ecclesiae vsu Deascons by a cōtinual or perpetual vse of the Church did in times past preach and pray, vnder which duties hee comprehends the administration of the sacrament and the blessings of the mariages,
Master Beza does acknowledge in times passed ex perpetuo ecclesiae vsu Deascons by a continual or perpetual use of the Church did in times passed preach and pray, under which duties he comprehends the administration of the sacrament and the blessings of the marriages,
Maister Doewr Fulke in the answer to the Rhemis•s testament dremeth not but that the Deacons ministrie was vsed to other purposes as teaching, baptizing,
Master Doewr Fulke in the answer to the Rhemis•s Testament dreameth not but that the Deacons Ministry was used to other Purposes as teaching, baptizing,
And to close this point Whereas our eye is strangely affected with that which other Churches doe rather then our owne, compare what is done by others contrarilie minded,
And to close this point Whereas our eye is strangely affected with that which other Churches do rather then our own, compare what is done by Others contrarily minded,
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and our practise for Deacons, then will it easily appeare which of vs commeth nearest the first and primitiue times of the Apostles and Apostolicall men:
and our practice for Deacons, then will it Easily appear which of us comes nearest the First and primitive times of the Apostles and Apostolical men:
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and doe those other duties, theirs onely collect for the poore, ours is partlie spirituall, theirs intirely a corporall office, ours are trained vp in learning applying themselues to the studie of diuinitie,
and do those other duties, theirs only collect for the poor, ours is partly spiritual, theirs entirely a corporal office, ours Are trained up in learning applying themselves to the study of divinity,
and are commonly schollers, Bachilers, and maisters of art, able to dispute, and handle an argument schollerlike, theirs are laymen, handicraftsmen tradesmen:
and Are commonly Scholars, Bachilers, and masters of art, able to dispute, and handle an argument schollerlike, theirs Are laymen, Handicraftsmen Tradesmen:
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Our Deacons take the cup of the Bishop and the minister but giue it them not, theirs reach the cuppe to the minister which is flat against Can 14. of the Nicen councell.
Our Deacons take the cup of the Bishop and the minister but give it them not, theirs reach the cup to the minister which is flat against Can 14. of the Nicene council.
Lastly theirs is annuall and yearely and so in end they become lay men againe, which is like the complaint Optatus makes of the Donatists. Yee haue found Deacons, presbiters,
Lastly theirs is annual and yearly and so in end they become lay men again, which is like the complaint Optatus makes of the Donatists. Ye have found Deacons, presbyters,
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And therefore of the two, theirs or ours, good cause is ministred to approue rather then reproue those wordes that our Deacons are called to the like office and administration vnlesse because of some changeable circumstance wee may not so write.
And Therefore of the two, theirs or ours, good cause is ministered to approve rather then reprove those words that our Deacons Are called to the like office and administration unless Because of Some changeable circumstance we may not so write.
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secondly they must be men immediately illumined by the holy spirit and no lesse measure then fulnesse of wisdome and the holy Ghost may be required of them:
secondly they must be men immediately illumined by the holy Spirit and no less measure then fullness of Wisdom and the holy Ghost may be required of them:
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Otherwise if they hold these and some other pointes changeable as in deede they are, it will appeare that our Deacons are likeliest to the times of the Apostles and Apostolicall men as hath beene shewed.
Otherwise if they hold these and Some other points changeable as in deed they Are, it will appear that our Deacons Are likeliest to the times of the Apostles and Apostolical men as hath been showed.
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For. 1. It seemeth to make the Lordes supper greater then baptisme, and confirmation greater then either, by permitting baptisme vnto the Deacons, the Lords supper vnto the Priests,
For. 1. It seems to make the lords supper greater then Baptism, and confirmation greater then either, by permitting Baptism unto the Deacons, the lords supper unto the Priests,
It seemeth, and onely so seemeth. For rather the contrarie may bee hereupon inferred, namely that the dignitie of the sacrament depends not on the dignitie of the person:
It seems, and only so seems. For rather the contrary may be hereupon inferred, namely that the dignity of the sacrament depends not on the dignity of the person:
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Or thus in the Presbiteries, the minister distributeth the bread, the elders deliuer the cup, ergo they make one part of the sacrament greater then another. But of this read afore.
Or thus in the Presbyteries, the minister distributeth the bred, the Elders deliver the cup, ergo they make one part of the sacrament greater then Another. But of this read afore.
2. Is preferreth priuate prayer before publike prayer and action. It is false: This reproofe is sufficient, where the accusation is brought without proofe.
2. Is preferreth private prayer before public prayer and actium. It is false: This reproof is sufficient, where the accusation is brought without proof.
It permits the Bishoppe to order Deacons alon•, requiring no other to ioyne with him in laying on of handes, which is not permitted in the ordring of the Priests.
It permits the Bishop to order Deacons alon•, requiring no other to join with him in laying on of hands, which is not permitted in the ordering of the Priests.
The difference of their office alloweth a difference in the manner of ordination, and therefore the Bishop is alone in the first, in the other hee may take other ministers or Priests vnto him;
The difference of their office alloweth a difference in the manner of ordination, and Therefore the Bishop is alone in the First, in the other he may take other Ministers or Priests unto him;
There is no prescript commandement in scripture to the contrarie, and therefore no such aduantage is giuen this accusation as some doe imagin. 3. Because in it some places of holie scripture are misapplied to the countenancing of errors, for. 1. Act. 6.17. is misapplyed to warrant ordination for our Deacons.
There is no prescript Commandment in scripture to the contrary, and Therefore no such advantage is given this accusation as Some do imagine. 3. Because in it Some places of holy scripture Are misapplied to the countenancing of errors, for. 1. Act. 6.17. is misapplied to warrant ordination for our Deacons.
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More in that point wee see not as yet to answer. 2. The Bishoppe is appointed in ordring of anie Priests or Bishoppes to vse the verie wordes Receiue the holie Ghost, which Christ our sauiour vsed at the sending ferth of his Apostles.
More in that point we see not as yet to answer. 2. The Bishop is appointed in ordering of any Priests or Bishops to use the very words Receive the holy Ghost, which christ our Saviour used At the sending ferth of his Apostles.
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They are thought the firtest words •i the ordination of ministers, because of the spiritual calling & office whereunto they are disigned by the Bishop,
They Are Thought the firtest words •i the ordination of Ministers, Because of the spiritual calling & office whereunto they Are disigned by the Bishop,
after whose words then vsed with imposition of handes as Saint Ierom witnesseth, the ordination is complet and finished not that the Bishoppe giueth the holy Ghost or conferreth grace for (as Saint Ambrose writeth) so is it the iudgement of our Church, man layeth on his handes, but God giueth grace.
After whose words then used with imposition of hands as Saint Jerom Witnesseth, the ordination is complete and finished not that the Bishop gives the holy Ghost or conferreth grace for (as Saint Ambrose Writeth) so is it the judgement of our Church, man Layeth on his hands, but God gives grace.
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And with as great shew of argument a man might except where the Apostle calleth the power of sinne or rather sinne it selfe by name of a body Romans 6.6. taking the phrase from the opinion of the rude and simple, who imagin what soeuer hath a being that the same is a bodie or bodily substance:
And with as great show of argument a man might except where the Apostle calls the power of sin or rather sin it self by name of a body Romans 6.6. taking the phrase from the opinion of the rude and simple, who imagine what soever hath a being that the same is a body or bodily substance:
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Which phrase and sentence Maister Iunius in his answer to Bellarus cap. 11. is farre from deeming to be dangerous, that hee doth not once so much as dislike, much lesse tax it, howeuer now it please some to traduce it.
Which phrase and sentence Master Iunius in his answer to Bellarus cap. 11. is Far from deeming to be dangerous, that he does not once so much as dislike, much less Tax it, however now it please Some to traduce it.
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These wordes are (in the homilie against adulterie the third part of the sermon) deliuered by way of a parenthesis shewing that the displeasure of the Lord,
These words Are (in the homily against adultery the third part of the sermon) Delivered by Way of a parenthesis showing that the displeasure of the Lord,
in amplifying the hainousnes of adulterie, and the heauinesse of the punishment, intending thereby that a latter sinne added to a former brings on iudgement,
in amplifying the hainousnes of adultery, and the heaviness of the punishment, intending thereby that a latter sin added to a former brings on judgement,
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as the alone and sole cause of that vniuersall deludge vpon the earth) 3. It exhorteth (homilie 2. of fast) after Ahabs example to turne vnfainedly to God.
as the alone and sole cause of that universal deluge upon the earth) 3. It exhorteth (homily 2. of fast) After Ahabs Exampl to turn unfeignedly to God.
Had the homilie intended what the instance affirmeth, they who penned it, did looke to the mercie of God which followed vpon Ahabs external humiliatiō and thereby intended to shame vs if wee would not turne vnto God, and to incourage vs if wee did,
Had the homily intended what the instance Affirmeth, they who penned it, did look to the mercy of God which followed upon Ahabs external humiliation and thereby intended to shame us if we would not turn unto God, and to encourage us if we did,
because Ahab found faueur at the Lords hand as appeareth in the historie, and as Tertullian noteth it I see that Ahab the King Iezabels husband guilty of idolatrie & the blood of Naboth, by the name of repentance obteined pardon.
Because Ahab found faueur At the lords hand as appears in the history, and as Tertullian notes it I see that Ahab the King Iezabels husband guilty of idolatry & the blood of Naboth, by the name of Repentance obtained pardon.
yet concludeth with the Niniuits and after their example, (for so it speaketh) not his example, exhorteth the people to turne vufainedly vnto God. 4. In it the fact of Ambrose in excommunicating the Emperour is iustified.
yet Concludeth with the Ninevites and After their Exampl, (for so it speaks) not his Exampl, exhorteth the people to turn vufainedly unto God. 4. In it the fact of Ambrose in excommunicating the Emperor is justified.
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Looke the Bishoppe of winchester his most learned answer to the Iesuits apologie &c. Iunins against Bellarmin, B. Bilson p. 3. pag. 373. Iun. contro. 3 lib. 5. artie. 3. Danaeusad 3. cō tro. c. 7. pag. 547. Lubber.
Look the Bishop of winchester his most learned answer to the Iesuits apology etc. Iunins against Bellarmin, B. Bilson p. 3. page. 373. June Control. 3 lib. 5. Artie. 3. Danaeusad 3. con tro. c. 7. page. 547. Lubber.
Doctor Sutcliff and sundrie others who all commend the good Bishoppe that hee did not suddainely admit the Emperor to the Lords table after so great an outrage was committed.
Doctor Sutcliffe and sundry Others who all commend the good Bishop that he did not suddenly admit the Emperor to the lords table After so great an outrage was committed.
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These are the words By what meanes was Holofernes deceiued, but by the glittering shew of apperell which that holie woman did put on hir, not as delighting in them,
These Are the words By what means was Holofernes deceived, but by the glittering show of apperell which that holy woman did put on his, not as delighting in them,
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but shee ware it of pure necessity by Gods dispensation vsing this vanity to ouercome &c. Apparrell simplie of it selfe is not euill vnlesse the manner of it, or the ende of it bee euill.
but she beware it of pure necessity by God's Dispensation using this vanity to overcome etc. Apparel simply of it self is not evil unless the manner of it, or the end of it be evil.
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That shee now vsed it to ouercome Gods eninne was no more vnlawfull in her then in Iehu, who with a sleight tooke all Baals Priests and put them to the sword, of which fact Conradus Pellican witnesseth thus much by a dispensation from God with a zealous craft they are all slaine.
That she now used it to overcome God's eninne was no more unlawful in her then in Iehu, who with a sleight took all Baal's Priests and put them to the sword, of which fact Conrad Pelican Witnesseth thus much by a Dispensation from God with a zealous craft they Are all slain.
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In the first of Samuel. Dauid before Achish dribbles vpon his beard scrabbled vpon ye wal, disfigureth himselfe as herein cōtrariwise Iudith. did grace hir selfe.
In the First of Samuel. David before Achish dribbles upon his beard scrabbled upon you wall, disfigureth himself as herein contrariwise Iudith. did grace his self.
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This befell Dauid, some other way it shal befal thee by Gods appointment, if hee see it good. &c. In the 4. of the Iudges the historie of Iahel what she did to Sisera compared with the circum stances of Iudith what shee did to Holofernes; will satisfie the exception here taken.
This befell David, Some other Way it shall befall thee by God's appointment, if he see it good. etc. In the 4. of the Judges the history of Iahel what she did to Sisera compared with the circum stances of Iudith what she did to Holofernes; will satisfy the exception Here taken.
For whereas all such controuersies do not a little depend vpon the circumstance of persons considering that shee was a holie, vertuous woman, deuout in praier strenghthened by the hand of the Lord to preserue his truth and people, we haue no reason to the contrarie but we may safely iudge that God himselfe did direct hir heart to this politick stratagem:
For whereas all such controversies do not a little depend upon the circumstance of Persons considering that she was a holy, virtuous woman, devout in prayer strengthened by the hand of the Lord to preserve his truth and people, we have no reason to the contrary but we may safely judge that God himself did Direct his heart to this politic stratagem:
And if we make no doubt, but she might take Holofernes head from his shoulders he being the enimie of God as he was, and she inabled by his spirit thereunto,
And if we make no doubt, but she might take Holofernes head from his shoulders he being the enemy of God as he was, and she enabled by his Spirit thereunto,
yet no fault to say that God who was rich in mercie to grace and adorne hir with so many gifts of his holie spirit did gratiously dispence with some point of circumstance:
yet no fault to say that God who was rich in mercy to grace and adorn his with so many Gifts of his holy Spirit did graciously dispense with Some point of circumstance:
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Thus much and no more is intended by the words in the homily. 6. It affirmeth that pluralitie of wiues was by especial prerogatiue suffred to the fathers of the old testament, that they might haue manie children,
Thus much and no more is intended by the words in the homily. 6. It Affirmeth that plurality of wives was by especial prerogative suffered to the Father's of the old Testament, that they might have many children,
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In all which coherence of this argument not a worde that deserueth other censures then all the religious learned of former times haue thought iustifiable whose iudgement in this question wee referre the reader to, at large before cap.
In all which coherence of this argument not a word that deserves other censures then all the religious learned of former times have Thought justifiable whose judgement in this question we refer the reader to, At large before cap.
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yet a verie wife in scripture, as it is mantsest of Cetura who is called a wife, Gen 25.1. and 1. Chron. 1.32. a Concubine not implying hereby that shamefull name of harlot, strumpet, &c. which are names of dishonestie and disgrace,
yet a very wife in scripture, as it is mantsest of Cetura who is called a wife, Gen 25.1. and 1. Chronicles 1.32. a Concubine not implying hereby that shameful name of harlot, strumpet, etc. which Are names of dishonesty and disgrace,
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as if men would neuer make an end of wrangling. Psal. 28.8. He is the wholesome defence of his annointed, &c. For he is the strength of the deliuerances of his annointed.
as if men would never make an end of wrangling. Psalm 28.8. He is the wholesome defence of his anointed, etc. For he is the strength of the Deliverances of his anointed.
As for the transgressors they shall perish together, and the end of the vngodly is, they shall be rooted out at the last, &c. For transgressors shall be destroyed,
As for the transgressors they shall perish together, and the end of the ungodly is, they shall be rooted out At the last, etc. For transgressors shall be destroyed,
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Ibid. Vers. 27. Giue thanks O Israell vnto God the Lord in the congregations from the ground of the hart, &c. For praise yee God in the assemblies and the Lord;
Ibid Vers. 27. Give thanks Oh Israel unto God the Lord in the congregations from the ground of the heart, etc. For praise ye God in the assemblies and the Lord;
There are (saith Master Caluin ) that expound this of the heart, because we know that fained thanks, which sound onely in (or) from the lips are accursed.
There Are (Says Master Calvin) that expound this of the heart, Because we know that feigned thanks, which found only in (or) from the lips Are accursed.
Of which doctrine he maketh this profitable vse, namely, that our thanksgiuing must be from the hart, hartie and vnfained, else they are an abhomination to the Lord.
Of which Doctrine he makes this profitable use, namely, that our thanksgiving must be from the heart, hearty and unfeigned, Else they Are an abomination to the Lord.
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2. The word it selfe signifying a Well or deepe ground (which we vse to dig vp) may haue reference to the heart which is a fountaine or deepe Well whence good or euill springeth:
2. The word it self signifying a Well or deep ground (which we use to dig up) may have Referente to the heart which is a fountain or deep Well whence good or evil springs:
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But vsuall it is, neither can we otherwise choose in translating, but make supply for better explication of that, which else we could not make tolerable English:
But usual it is, neither can we otherwise choose in translating, but make supply for better explication of that, which Else we could not make tolerable English:
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And the construction in this place so made ministreth not any doctrine, but what is holsome and good in the iudgement of godly well aduised. Psal. 75.3.
And the construction in this place so made Ministereth not any Doctrine, but what is wholesome and good in the judgement of godly well advised. Psalm 75.3.
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And therefore the word bearing it, the sense also agreeable, what meane our brethren to be offended thereat? But an euill minde hath an euill meaning. Psalme 76.5.
And Therefore the word bearing it, the sense also agreeable, what mean our brothers to be offended thereat? But an evil mind hath an evil meaning. Psalm 76.5.
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The proud are robbed, they haue slept, and all the men whose handes were mighty haue found nothing &c. for The stout harted are spoiled, they haue slepte their sleepe,
The proud Are robbed, they have slept, and all the men whose hands were mighty have found nothing etc. for The stout hearted Are spoiled, they have slept their sleep,
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And therefore exception being taken here without any shew at all no farder answere néedeth at this time. Psal. 119.21. Thou hast reb•ked the proud, &c. For thou hast destroied the proud.
And Therefore exception being taken Here without any show At all no farther answer needeth At this time. Psalm 119.21. Thou hast reb•ked the proud, etc. For thou hast destroyed the proud.
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The word in many places of Scripture signifieth both, and though happily as Master Caluin thinks the word destroy be a fitter word yet in effect & substance the matter (he saith) is not great.
The word in many places of Scripture signifies both, and though happily as Master Calvin thinks the word destroy be a fitter word yet in Effect & substance the matter (he Says) is not great.
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And yet so little materiall, as it is very materiall we hold it that men obserue with vs whether Danaeus his words of Bellarmin vpon like occasion proue not true.
And yet so little material, as it is very material we hold it that men observe with us whither Danaeus his words of Bellarmin upon like occasion prove not true.
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What is this but to make hue and cry after euery trifle. Psal. 119.122. Make thy seruant to delight in that which is good, &c. For answere for thy seruant. This branch interpreters expound diuersly.
What is this but to make hue and cry After every trifle. Psalm 119.122. Make thy servant to delight in that which is good, etc. For answer for thy servant. This branch Interpreters expound diversely.
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The reason here of may be as Mollerus giueth because they read NONLATINALPHABET for NONLATINALPHABET, and the Chaldee as Munster interpreteth Make that, which is good become sweete, which is the same in sense, with this place make thy seruant to delight.
The reason Here of may be as Mollerus gives Because they read for, and the Chaldee as Munster interpreteth Make that, which is good become sweet, which is the same in sense, with this place make thy servant to delight.
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Not expresly found in so many syllables, yet the same in effect, namely, that God in submitting his Sonne to be Baptized in Iordan by Iohn Baptist hath manifestly made knowne that the Element of water,
Not expressly found in so many syllables, yet the same in Effect, namely, that God in submitting his Son to be Baptised in Iordan by John Baptist hath manifestly made known that the Element of water,
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whether in Iordan, or in any other fountaine, or riuer may at the appointment of a lawfull Minister be set apart from his common vse to be a visible signe or Sacrament of Baptisme to represent and seale vp the inward, spirituall,
whither in Iordan, or in any other fountain, or river may At the appointment of a lawful Minister be Set apart from his Common use to be a visible Signen or Sacrament of Baptism to represent and seal up the inward, spiritual,
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So any riuer or water is sanctified, &c. As the Eunuch said to Philip. See here is water what doth let me to be baptized? Hereunto the Fathers agree in their seuerall writings.
So any river or water is sanctified, etc. As the Eunuch said to Philip. See Here is water what does let me to be baptised? Hereunto the Father's agree in their several writings.
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Tertullian The flesh of Christ gaue cleannesse to the waters. Againe, the nature of the waters was sanctified by the holy one. Anone after more plainly.
Tertullian The Flesh of christ gave cleanness to the waters. Again, the nature of the waters was sanctified by the holy one. Anon After more plainly.
<8^PAGES^MISSING> drous works of God, which is the case of euery good Christian both to doe and craue of the Lord that they may doe with all thankfulnesse.
<8^PAGES^MISSING> drous works of God, which is the case of every good Christian both to do and crave of the Lord that they may do with all thankfulness.
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Thus whither way soeuer wee take it, and one of these it must needs be this praier cannot be thought scandalous. On the 19. Sunday after Trinitie the Epistle Ephesians 4. 19. Because of the blindnesse of their hearts, which being past repentance &c. for being past feeling. NONLATINALPHABET the word is.
Thus whither Way soever we take it, and one of these it must needs be this prayer cannot be Thought scandalous. On the 19. Sunday After Trinity the Epistle Ephesians 4. 19. Because of the blindness of their hearts, which being passed Repentance etc. for being passed feeling. the word is.
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Where (feeling) is the same that repentance is, and both translations standing, the one in the lesser Bibles, the other in the communion book may minister a helping hand each to other.
Where (feeling) is the same that Repentance is, and both Translations standing, the one in the lesser Bibles, the other in the communion book may minister a helping hand each to other.
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For no doubt a man that hath done forrowing, or gréeuing for his sin committed, that man hath done repenting. The Apostle saieth not NONLATINALPHABET men without feeling, but NONLATINALPHABET (or as some copies had, which the vulgar latin and ye Syriack follow) NONLATINALPHABET, out of hope,
For no doubt a man that hath done forrowing, or grieving for his since committed, that man hath done repenting. The Apostle Saith not men without feeling, but (or as Some copies had, which the Vulgar latin and the Syriac follow), out of hope,
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for euer repenting and sorrowing truly for their sinnes because of the hardnesse of heart, which is impenitencie or as Saint Paul hath a heart that cannot repent, where he coupleth hardnesse of heart withall,
for ever repenting and sorrowing truly for their Sins Because of the hardness of heart, which is impenitency or as Saint Paul hath a heart that cannot Repent, where he Coupleth hardness of heart withal,
And Musculus vpon this 4. to the Ephes. It is one thing to sinne with feeling and griefe of conscience, another thing to sinne without remorse and griefe or feeling, where is a feeling, and sorrow for sin there is some place for repentance, but where the conscience is become stupid, dull and blockish, that albeit sinne bee committed, there is no compunction nor pricking in the heart, there it can hardly bee euer hoped that repentance will finde place in such a sinner.
And Musculus upon this 4. to the Ephesians It is one thing to sin with feeling and grief of conscience, Another thing to sin without remorse and grief or feeling, where is a feeling, and sorrow for since there is Some place for Repentance, but where the conscience is become stupid, dull and blockish, that albeit sin be committed, there is no compunction nor pricking in the heart, there it can hardly be ever hoped that Repentance will find place in such a sinner.
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This therefore past repentance here signifieth not, as if sometimes such a sinner did euer truely and vnfeinedlie before repent, more thou that hee had anie true feeling, and sorrowe of heart for sinne,
This Therefore passed Repentance Here signifies not, as if sometime such a sinner did ever truly and unfeignedly before Repent, more thou that he had any true feeling, and sorrow of heart for sin,
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but this it implyeth, that such a one yeeldeth small hope of euer comming to a true feeling, and repentance of his life past because his heart is hardned,
but this it Implies, that such a one yields small hope of ever coming to a true feeling, and Repentance of his life passed Because his heart is hardened,
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On the 25. sunday after Trinitie stir vp wee beseech the O Lord the will of thy faithfull people, that they plenteously bringing forth the fruites of good works may of thee be plenteouslie rewarded through lesus Christ our Lord.
On the 25. sunday After Trinity stir up we beseech the Oh Lord the will of thy faithful people, that they plenteously bringing forth the fruits of good works may of thee be plenteously rewarded through Jesus christ our Lord.
For hee that hath mercy vpon the poore lendeth vnto the Lord, and the Lord will recompence him that which he hath giuen Prouerbes 19, Accordingly hereunto is that 2. Corinth. 9. hee that soweth sparingly, shall reape sparingly,
For he that hath mercy upon the poor dares unto the Lord, and the Lord will recompense him that which he hath given Proverbs 19, Accordingly hereunto is that 2. Corinth. 9. he that Soweth sparingly, shall reap sparingly,
It is euery mans case Sarcerius noteth in Marlorat that whosoeuer soweth seede, he doth it in this hope to receiue more then hee commendeth vnto the furrowes. Anon after.
It is every men case Sarcerius notes in Marlorat that whosoever Soweth seed, he does it in this hope to receive more then he commends unto the furrows. Anon After.
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So as being the Lord his will that they which sow plentifullie should reape plenteously, wee may well pray, that the Lord will make good this gratious promise.
So as being the Lord his will that they which sow plentifully should reap plenteously, we may well pray, that the Lord will make good this gracious promise.
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All wee find wee haue set downe truely, as the copies were sent vnto vs. Now in lieu of their methodicall exceptions to be seene before, wée present vnto thee (good Reader) a briefe drawne out of their communion booke, which they would obtrude vpon our Church,
All we find we have Set down truly, as the copies were sent unto us Now in lieu of their methodical exceptions to be seen before, we present unto thee (good Reader) a brief drawn out of their communion book, which they would obtrude upon our Church,
nor hath giuen vs anie good proofe, what acceptance it may deserue, but (were it in place authorized) euen for these causes wee cannot subscribe viz. because there are in it mauie thinges doubtfull, disgraceful, vntruths, misappliing, leauing out, putting in &c. Of all which onelie a tast for wee desire to bee short. Doubtfull.
nor hath given us any good proof, what acceptance it may deserve, but (were it in place authorized) even for these Causes we cannot subscribe viz. Because there Are in it mauie things doubtful, disgraceful, untruths, misappliing, leaving out, putting in etc. Of all which only a taste for we desire to be short. Doubtful.
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Whereas learned, godly, wise Diuines, would stile it thus (In all things not repugnant to the word of God) Besides they would adde this wholsome instruction, in such things as are repugnant, the magistrate must be so honoured and obeied,
Whereas learned, godly, wise Divines, would style it thus (In all things not repugnant to the word of God) Beside they would add this wholesome instruction, in such things as Are repugnant, the magistrate must be so honoured and obeyed,
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3 These platformers imagin their owne deuises to bee the onely ordinance of Christ, and all other formes of gouernment of the Church to be the wisdoine of man, couertly seeme to exclude all els (that are otherwise affected) from the kingdome of heauen, where they say in the end of their confession.
3 These platformers imagine their own devises to be the only Ordinance of christ, and all other forms of government of the Church to be the wisdoine of man, covertly seem to exclude all Else (that Are otherwise affected) from the Kingdom of heaven, where they say in the end of their Confessi.
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The Sacraments are not or dained of God to be vsed, but in places of the publike congregation & necessarily annexed to the preaching of the word as seales of the same.
The Sacraments Are not or dained of God to be used, but in places of the public congregation & necessarily annexed to the preaching of the word as Seals of the same.
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And no other ceremonie, nor order being to be vsed (as they craue in their bill exhibited) inforceth that no man must vse any other forme at all in his prayer, but onely the bare name of King Iames without mentioning all the other parts of his iust title accordingly as in our Uniuersities is required,
And no other ceremony, nor order being to be used (as they crave in their bill exhibited) enforceth that no man must use any other Form At all in his prayer, but only the bore name of King James without mentioning all the other parts of his just title accordingly as in our Universities is required,
In his Authoritie. For speaking in that booke of the ciuill Magistrate, they attribute not any direction or gouernment for Ecclesiasticall either orders or persons,
In his authority. For speaking in that book of the civil Magistrate, they attribute not any direction or government for Ecclesiastical either order or Persons,
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2. In their Rubrick before Baptism, Authoritie is giuen the Minister by consent of the Presbyterie to appoint a publike méeting, which we call a holy day, & which hath béene a prerogatiue which Kings and Emper ors alway had. 3. Vntruths.
2. In their Rubric before Baptism, authority is given the Minister by consent of the Presbytery to appoint a public meeting, which we call a holy day, & which hath been a prerogative which Kings and Emperor ors always had. 3. Untruths.
nor minde to be, till solemnization, as it often falleth out by consent of both parties, shall the Minister neuerthelesse peremptorily affirme that they haue contracted matrimonie.
nor mind to be, till solemnization, as it often falls out by consent of both parties, shall the Minister nevertheless peremptorily affirm that they have contracted matrimony.
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For the Maister of the family in the feast of sweete bread (which is celebrated after the Paschall Lamb is eaten) doth take a péece of sweete bread and giuing thanks (per concepta verba) there set downe, doth dip it in the sauce prouided to eate the sower herbs, which he doth eate and then breake so many péeces as there be persons sitting there,
For the Master of the family in the feast of sweet bred (which is celebrated After the Paschal Lamb is eaten) does take a piece of sweet bred and giving thanks (per concepta verba) there Set down, does dip it in the sauce provided to eat the sour herbs, which he does eat and then break so many Pieces as there be Persons sitting there,
This is the bread of tribulation which our Fathers did eate in Egypt, &c. Many other such points we might note, which if they were in our Communion booke should beare reproofe.
This is the bred of tribulation which our Father's did eat in Egypt, etc. Many other such points we might note, which if they were in our Communion book should bear reproof.
And yet herein seemeth a contradiction, because with consent of the presbitery (as may be seene afore) yt Minister may appoint a publike solemn meeting. &c.
And yet herein seems a contradiction, Because with consent of the presbytery (as may be seen afore) that Minister may appoint a public solemn meeting. etc.
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(This bread) more then is in the Euangelists, or in the Apostle Saint Paul. In all which alleadged (beside many else we might adde hereunto) as men vse to beat a cur-dogge in presence of a Lyon that the beast for all his greatnesse of stomacke, may the rather be tamed,
(This bred) more then is in the Evangelists, or in the Apostle Saint Paul. In all which alleged (beside many Else we might add hereunto) as men use to beatrice a cur-dogge in presence of a lion that the beast for all his greatness of stomach, may the rather be tamed,
so haue we thought good at this time in mentioning these doubts, disgraces, contradictions, misapplications, &c. to bring downe their curst hart, who wilfully misconstrue, what they otherwise know was,
so have we Thought good At this time in mentioning these doubts, disgraces, contradictions, misapplications, etc. to bring down their cursed heart, who wilfully misconstrue, what they otherwise know was,
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and is the right godly meaning of our Church, that they who are so ready to finde fault, may themselues see their owne writings are not free from their owne intended exceptions.
and is the right godly meaning of our Church, that they who Are so ready to find fault, may themselves see their own writings Are not free from their own intended exceptions.
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and themselues so wedded vnto innouation and selfe loue, that (excepting the exhortation before the Communion they haue not transserd any thing from thence into their booke. Conclusion.
and themselves so wedded unto innovation and self love, that (excepting the exhortation before the Communion they have not transserd any thing from thence into their book. Conclusion.
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And that thou so doe, the Lord graunt thée his spirit of wisedome and humilitie, that (as Saint Iames speakes) thou receaue our exhortation in méekenesse of wisedome:
And that thou so do, the Lord grant thee his Spirit of Wisdom and humility, that (as Saint James speaks) thou receive our exhortation in meekness of Wisdom:
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Quando nos pra dicamus. &c: Nobis liquere •on potest, qui ad verītatis agnitionem sin• peruenturi, qui non, vndesentire nos decet sal• tem vniuersorum, qui audient. Proponimus en•̄ omnibus in me• dium sicutietiā nobis praec•ptū est, ne cui prae• iudicemusin malum praesertim. Marlo: in 1, Ioh. 4, 14,
Quando nos pra Dicamus. etc.: Nobis liquere •on potest, qui ad verītatis agnitionem sin• peruenturi, qui non, vndesentire nos Deceit sal• tem vniuersorum, qui audient. Proponimus en•̄ omnibus in me• Dium sicutietian nobis praec•ptū est, ne cui prae• iudicemusin malum Especially. Marlow: in 1, John 4, 14,
Tristitia & pudor sunt coniuncta semper, vbi est vera pe•cati agnitie. Quod sicognoscere velumus a• in penitenti• profecerimus, videamus an praoculis istos duos affectus habeamu; C•ls Luc. 18 13.
Tristitia & pudor sunt Coniuncta semper, vbi est vera pe•cati agnitie. Quod sicognoscere velumus a• in penitenti• profecerimus, videamus an praoculis istos duos affectus habeamu; C•ls Luke 18 13.
Ego quidem intuens mores tuas appellaus te virum bonu•s, sed to intuens verba Christi die tibi-ipsi &c. August: Maced epist: 54. Quod cū verū sit hoc eni veritas dixit &c. Fallacia ssentatione dixisse, & dominicis verbis quasi contrarius extitisse Ibid. Nō enim et ipse do•inus cōtrar•a sibi loquutus est &c: Nee •egitur conuersus fuisse ad fidem et paenitent•am. Auctor compilation. Chron•log. Temput est beat a memoria Liberii pracepta reuoluere Ambros•a a vurgim: Lib. 3. Ad Liberium Beatum Roma episcopum vna & Epiphan. hares. 75. A beatisims Liberis &c. Basil, epist 74. ad episcop: occidentales.
Ego quidem intuens mores tuas appellaus te virum bonu•s, sed to intuens verba Christ die tibi-ipsi etc. August: Maced Epistle: 54. Quod cū verū sit hoc eni veritas dixit etc. Fallacy ssentatione dixisse, & dominicis verbis quasi contrarius extitisse Ibid Nō enim et ipse do•inus cōtrar•a sibi loquutus est etc.: Nee •egitur conuersus Fuisse ad fidem et paenitent•am. Auctor compilation. Chron•log. Temput est beatrice a memoria Libraries pracepta reuoluere Ambros•a a vurgim: Lib. 3. Ad Liberium Beatum Roma Bishop Una & Epiphanius. hares. 75. A beatisims Liberis etc. Basil, Epistle 74. ad Bishop: occidentales.
NONLATINALPHABET. Beatos app ellari defunctos &c. qui etsi culpatè vixerunt tamē in gratians & gloriama deo recepti prasismun tur charitatis ethumani tat is officio, Iun. con. Bellar. controuers. 3. Lib 4. c 9. Math. 21 1• NONLATINALPHABET. Luc. 16.25 NONLATINALPHABET.
. Beatos App ellari defunctos etc. qui Though culpatè vixerunt tamē in gratian's & gloriama God recepti prasismun tur charitatis ethumani tat is Officio, June con. Bellar Controversy. 3. Lib 4. c 9. Math. 21 1•. Luke 16.25.
Sed quia hicsape hallucinars conting it pracedat modesta & placida inquisitie, vt sanum sit, ac sobrium iudicium Cal. in Iob. 5. v. 10. Curiose inquirere nō vt emendes &c. ld. in Math. 7. Sed notes, tibique vel probitatis opinionem sicū aliis cōfera ris, vel praus a nimi oblectatinem concilies. Ibid. Superciliose de re qualibet sint strum feramus indicium, etiam si in bonam pat tem accipi poterat. Ibid. Hoe vitio laberant partim inuidi: partim hypocrita: partim amantes sui. Ibid. Vi morosi sumus & maligui magis pendemus in s••ifram parsem Id. Act. 10. 1 f. Qui Iudidicat ex verbo des, Legem domini & Iudicium suum̄ ad charitatis regulam exigit, semper a soip so mititum faciens, &c. Ibid. Math. 7.1.
said quia hicsape hallucinars counting it pracedat Modesta & Placida inquisitie, vt Sanum sit, ac sobrium iudicium Cal. in Job 5. v. 10. Curious inquirere nō vt emend etc. Lord. in Math. 7. said notes, tibique vel probitatis opinionem sicū Others cōfera ris, vel praus a nimi oblectatinem concilies. Ibid Superciliose de re qualibet sint strum feramus indicium, etiam si in Good pat tem accipi poterat. Ibid Hoe vitio laberant Partim inuidi: Partim Hypocrite: Partim amantes sui. Ibid Vi morosi sumus & maligui magis pendemus in s••ifram parsem Id. Act. 10. 1 f. Qui Iudidicat ex verbo des, Legem domini & Iudicium suum̄ ad charitatis regulam exigit, semper a soip so mititum Faciens, etc. Ibid Math. 7.1.
Licebit interdū statuere sitne de ploratus qui cecidit &c. sed quia rarissime hoc accidit. &c Cal. in 1. Ioh. 5.16: Immensas gratia sua diustias commend ins, nos suo exemplo asse iubet. Luc. 〈 ◊ 〉 non temere in quenquam seren dum est mortis aterna iudicisi, potius noscharitas ad bene sperandum flectat Ibid:
Licebit Interdum statuere sitne de ploratus qui cecidit etc. sed quia rarissime hoc accidit. etc. Cal. in 1. John 5.16: Immensas Gratia sua diustias commend Inns, nos Sue exemplo Ass iubet. Luke 〈 ◊ 〉 non Temere in quenquam Seren dum est mortis aterna iudicisi, potius noscharitas ad bene sperandum flectat Ibid:
Quod ait Apost. Heb 6, & 10 de his qui malitia sanguinem Christi pedibus proterunt illos sanguino faederis suisse sanctificatos referendum est ad iudicium charitatis, qua om•nia credēs proximi fidem ex professione estimat, sed interin• non rar• falls tur. Piscat. cōt. And. Schaaf. Thes 68 & 70 2. Pet. 2.1. Heb: 10, & v. 6. Non est in oca cultadei tudici• nobis inquiren; dum, sed probabiliter omnes ex professis Christianisinal natos ad vitam aternam electos merito praesupponimus Q. 9.19: Respom Iaco: Bethake Thes. 5. Ecclesiast. 9.2.
Quod ait Apost. Hebrew 6, & 10 de his qui malitia sanguinem Christ pedibus proterunt Illos sanguino faederis suisse sanctificatos referendum est ad iudicium charitatis, qua om•nia credens proximi fidem ex profession estimate, said interin• non rar• falls tur. Physical. contentedly. And. Schaaf. These 68 & 70 2. Pet. 2.1. Hebrew: 10, & v. 6. Non est in oca cultadei tudici• nobis inquiren; dum, sed probabiliter omnes ex professis Christianisinal natos ad vitam aternam electos merito praesupponimus Q. 9.19: Respom James: Bethake Thebes 5. Ecclesiatest. 9.2.
Facile est atque procliue malos odisse, quia mali sunt, rarum autem et pium eosdem ipsos diligere quia homines sunt vt simul culpam im probes & naturam approbes. August: epist. 54. Si desperata quorundam ma litia & impietas nonsecus nobis apparet, acsi dominus cam digito monstraret non est quodcer temus. &c: Cal in Ioh 15, 16 apud Marlor. Sunt tales diui no iudicio relin quendi. Ibid.
Facile est atque procliue Malos Odyssey, quia mali sunt, Rare autem et pium eosdem ipsos diligere quia homines sunt vt simul Fault im probes & naturam approbes. August: Epistle. 54. Si desperata quorundam ma litia & Impiety nonsecus nobis Appears, acsi dominus cam digito monstraret non est quodcer temus. etc.: Call in John 15, 16 apud Marlor. Sunt tales diui no Judicio relin quendi. Ibid
Si deus iniq•••• & scelestis parcendo •isque vitam largiendo. &c. August. epist. 54 Vtrū faciant quod promittūt incerti sumus, &c. Ibid. Fratres nostri sunt permoti profunditate quastionis, sed regi debuerunt gubernaculo authoritatis. August de verb. Apost. serm. 14.
Si deus iniq•••• & scelestis parcendo •isque vitam largiendo. etc. August. Epistle. 54 Vtrū faciant quod promittunt Incerti sumus, etc. Ibid Brothers Our sunt permoti profunditate quastionis, sed King debuerunt gubernaculo authoritatis. August de verb. Apost. sermon. 14.
Peccarunt ad mortem & in peccato suo mor tui sunt. &c. Mar. in 1. Ioh. 5, 16. Orationes non debito ordine factae, ad nullis nobis imputantur peccatum propter chavitatem qua oramus Ibid. Quinil potest sperare desperet nihil.
Peccarunt ad mortem & in Peccato Sue mor tui sunt. etc. Mar. in 1. John 5, 16. Orationes non Debito Order factae, ad nullis nobis imputantur peccatum propter chavitatem qua oramus Ibid Quinil potest sperare desperet nihil.
Now oblituse•as Abraham se se anima imortali praditum esse sedquod maximè contēp tibile est eligit qui scomni dig•itate exina•iat. Luth. in G•nes. 18.27. Quo propius ad deum accessit co melins sen tit, quam mise ••s•t & abiect• hominum conditio. Solus est •nim deisulgor qui homines stulta & ebria sui fiducia exutos pudore confundit, & peni tus humiliat. Ibs Non debemus •̄pudentes esse ad petendum quidlibet sed pudorē soruare ac vere cundiam. Muse. Ibid. Pro. 28.14. c. 14.16.
Now oblituse•as Abraham se se anima imortali praditum esse sedquod maximè contempt tibile est eligit qui scomni dig•itate exina•iat. Luth. in G•nes. 18.27. Quo propius ad God accessit counterfeit melins sen tit, quam mice ••s•t & abiect• hominum Condition. Solus est •nim deisulgor qui homines stulta & Ebria sui Fiducia exutos Pudore confundit, & peni tus humiliat. Ibs Non debemus •̄pudentes esse ad petendum quidlibet sed pudorē soruare ac vere cundiam. Muse. Ibid Pro 28.14. c. 14.16.
NONLATINALPHABET. Greg. Nazian. orat. in laudem Basil. pag. 516. Grae. 64.98. NONLATINALPHABET. Id. orat. 2, in Iul. pag. 304. NONLATINALPHABET. Pag. 305. NONLATINALPHABET Chris. homil. 4, ad Heb. p. 124. Tertullia lib. de anima mortuos etiam oratione a proesbyteri, cō poni consueuisse Centur. 3. c. 6. pag. 138. Orig. in 3. lib. Iob Ibid Tota ad funus eius Palastimarum vrbjū turba conuenit: hebra•, graco, latmo sermone psalmi in ordine personabant. Hieron, in epist ad E•stoch. Paucanos dice re temporiscogit angustia, quod nouit & charitas vestra aebere nos exequits fidelis corporis solemne objequium. August. con. 2, in Psal. 103. sub mitio.
. Greg. Nazian. Orat. in Laudem Basil. page. 516. Grae 64.98.. Id. Orat. 2, in July page. 304.. Page 305. Chris. Homily. 4, and Hebrew p. 124. Tertullian lib. de anima Mortuos etiam oration a proesbyteri, cō Poni consueuisse Centaur 3. c. 6. page. 138. Origin in 3. lib. Job Ibid Tota ad funus eius Palastimarum vrbjū turba conuenit: hebra•, graco, latmo sermon Psalms in Order personabant. Hieron, in Epistle ad E•stoch. Paucanos dice re temporiscogit angustia, quod Novit & charitas Vestra aebere nos exequits Fidelis corporis solemn objequium. August. con. 2, in Psalm 103. sub Misdo.
Qui diuine •ocatione ab hac vita recodunt cum Psalmis tantūmodo & Psallentium vo cibus debent ad sepulchrū deferri. concil. Tol. 3, can. 21. In sepulturis & exequiis morta lit atis admonitio diligens fiat & exeit ands in ter alia prasentes, vt recogitēt sib teodem modo hinc excedendīs esse. concil. Col. part. 7. c. 52. Antequam cor pustradatur se pultura quaedā recitantur a maioribus eorīa ad hoc conscrip ta, quibus diutna iustitia commendatur & hominum peccata exaggerantur. &c. Maimoni. tractat de luctu c, 4, apud Trē. in mare. 4 8. Improbamus maxime Cyni coscorpora mor tuorum negligentes, aut quā negligentissime contemptissime que in terram abiscientes nun quam vel verbū bonum de defunctis facientes Helnet conf. posler. c. 26 Sect. 16. Iudicamus vtile esse vt in funeribus ca è sacris literis recitentur & explicentur, qua ad corroborandam fidem in horrore mortis & ad cōfirmandam spem resurrectionis conducunt. Witteberg, confes. cap. 24. Ibid an har.
Qui divine •ocatione ab hac vita recodunt cum Psalms tantūmodo & Psallentium vo cibus debent ad sepulchrū deferri. council. Tol. 3, can. 21. In sepulturis & exequiis morta lit atis admonitio Diligens fiat & exeit ands in ter aliam prasentes, vt recogitent sib teodem modo hinc excedendins esse. council. Col. part. 7. c. 52. Antequam cor pustradatur se pultura quaedam recitantur a maioribus eorīa ad hoc conscrip ta, quibus diutna iustitia commendatur & hominum Peccata exaggerantur. etc. Maimonides. Tractate de luctu c, 4, apud Trē. in mare. 4 8. Improbamus maxim Cyni coscorpora mor tuorum negligentes, Or quā negligentissime contemptissime que in terram abiscientes Nun quam vel verbū bonum de defunctis Facientes Helnet Confutation. posler. c. 26 Sect. 16. Iudicamus utile esse vt in funeribus circa è sacris literis recitentur & explicentur, qua ad corroborandam fidem in horror mortis & ad cōfirmandam spem resurrectionis conducunt. Wittenberg, confess. cap. 24. Ibid an Harry.
Quamuis vide autur hac du• pugnare nemb tamen est qui non idem in se experiatur. Marso in Marc, 9, 24. Quum ••squō extet fides perfect a sequitur ex parte nos esse incredulos. Ibid. Etiamsi in n•bis aliquam diffidentia (peciom sentiamus non tamē propt• rea daspōdend•̄• esse animum quasi nullae fiduci•• donat• sumus a domino. Zanch. de relig. lib. 1, de diffiden. Orationes breauissimas & rap tim quodāmodo ci•culatas. Au, gust. ad Probā epist. 121. Act. 20, 10. Isay. 6, 13. NONLATINALPHABET. 2 Cor 4.8. Pro charitate Christi nolis habere Christīs Hieron. ad Algas. 9.9.
Quamuis vide autur hac du• pugnare Nemb tamen est qui non idem in se experiatur. Marso in Marc, 9, 24. Whom ••squō extet fides perfect a sequitur ex parte nos esse Incredulous. Ibid Even if in n•bis aliquam diffidentia (peciom sentiamus non tamē propt• rea daspondend•• esse animum quasi Nullae fiduci•• donat• sumus a domino. Zanchius de relic. lib. 1, de diffiden. Orationes breauissimas & rap time quodāmodo ci•culatas. Au, gust. ad Probā Epistle. 121. Act. 20, 10. Saiah 6, 13.. 2 Cor 4.8. Pro charitate Christ nolis habere Christins Hieron. ad Algas. 9.9.
Iob. 1.1. c 9.15 Altercando, disceptando, gloriando, nihilcorā de• obti•e •imu• La•ater. Ibid. Deo indicante ▪ nemo i•sons est ipse melius qua• nos ipsinoust quales simus, 〈 ◊ 〉 vsde• pectatum vbi nos nullu• animaduertimus. Ibid. 20. Nō ex toto eredo me, velipsi cō scienti• mea, quippe cum 〈 ◊ 〉 ipsa quidem queat me comprehendere tot•• neque iudicare potest de toto, qui totum non audit. Bernard. epist. 42. Audit deus in corde cog•tantis quod non audit velipse, qui cogitat. Ibid. Licet integerrimus essem tamā adeo sulgoro maiestatis eius consternarer, vt de me-ipso ni hi• scirem. Lauater an Iob. 9.21.
Job 1.1. c 9.15 Altercando, disceptando, gloriando, nihilcorā de• obti•e •imu• La•ater. Ibid God indicante ▪ nemo i•sons est ipse Better qua• nos ipsinoust quales Simus, 〈 ◊ 〉 vsde• pectatum vbi nos nullu• animaduertimus. Ibid 20. Nō ex toto eredo me, velipsi cō scienti• mea, quip cum 〈 ◊ 〉 ipsa quidem queat me comprehendere tot•• neque iudicare potest de toto, qui totum non audit. Bernard. Epistle. 42. Audit deus in cord cog•tantis quod non audit velipse, qui cogitat. Ibid Licet integerrimus essem taman adeo sulgoro maiestatis eius consternarer, vt de meipso ni hi• scirem. Lauater an Job 9.21.
Copiosa vanitatis cateruas August confess. lib. 10. c. 35. Irruentibus nugatoriis cogitationibus &c. Ibid. Abductus turpi cogitatione etiā qua dictu erubescenda sunt gero. Heiron. dial. aduers. Luciseria. Quanta cū reu•rentia, quāto timore quanta illuc humilitate accedere debet à palude sua procedens repēs ranuncula vilis, quam tremeb undus, supplex & solicitus Bern. de 4 modes •rands.
Copiosa vanitatis cateruas August confess. lib. 10. c. 35. Irruentibus nugatoriis cogitationibus etc. Ibid Abductus turpi cogitation etiā qua dictu erubescenda sunt gero. Heiron. dial. aduers. Luciseria. Quantum cū reu•rentia, quāto Timore quanta Illuc humilitate accedere debet à palude sua procedens repens ranuncula vilis, quam tremeb undus, supplex & solicitus Bern. de 4 modes •rands.
Sed & vitam aeternā fortassis aliqui non in humilitate quarunt, sed tantum in fiduciae meritorum Idem. Serms. 5. de Quadrag. Prasume non de operatione aut oratione tuae, sed de gras tia Christs. Aug. serm. 28. de veth dom. Constaeutinū imperatorem tantis terrenis impleuit •••ribus, quantae optare nullus auderet. August. de Cinis. des. lib 5. c. 25. Quandoquidē vix petere debe mus. &c. Iosia• Simler, in obitum. P. Martyris.
said & vitam aeternā Fortassis aliqui non in humilitate quarunt, sed Tantum in fiduciae meritorum Idem. Serms. 5. the Quadrag. Prasume non de operation Or oration tuae, sed de grass tia Christ. Aug. sermon. 28. de veth dom. Constaeutinū Imperatorem tantis terrenis impleuit •••ribus, How Large Optare nullus auderet. August. de Cinis. des. lib 5. c. 25. Quandoquiden vix Peter debe mus. etc. Iosia• Simler, in obitum. P. Martyrs.
Potuerunt peruenire, nisi putarent se perueniss. Seneca. Illud ingeniorū pracox genus nō temere vnquā peruenit ad fru gem Quintil. Institut. lib. 1. c. 3.
Potuerunt pervenire, nisi putarent se perueniss. Senecca. Illud ingeniorū pracox genus nō Temere vnquā peruenit ad fru gem Quintil Institute. lib. 1. c. 3.
Arbor em at tendite, Petit imaprius vt sur sum excrescat, Figit radicem in humili, vt verticem tédas in caelum. Aug. de verbo dom. in Ioh serm. 38. Multos impedit a firmit ate presumptio firmitatis. Id.
Arbour em At tendite, Petit imaprius vt sur sum excrescat, Figit Radicem in humili, vt Vertex tédas in caelum. Aug. de verbo dom. in John sermon. 38. Multos Impediment a firmit ate presumptio firmitatis. Id.
Luct a fidei. Vrs sin. Catech. Quemlibet timorem non esse fidet contrarin• inde patet, quod si nihil metusmus, obrepit supina carnis secu ritas. It a la•• guescitfides. Math. 8.26. Stupids magis sunt quam constantes. Ita timor fidem sollicitat ibid.
Luct a fidei. Us since. Catechism Quemlibet timorem non esse fidet contrarin• inde patet, quod si nihil metusmus, obrepit Supine carnis secu ritas. It a la•• guescitfides. Math. 8.26. Stupids magis sunt quam constantes. Ita timor fidem sollicitat Ibid.
Ama dei homit atem, tima seueritatem, vtrumque te superbum esse won sinit: Amado enim times ne amatum & amaurem perodas. August. de sanct. virg. c. 37. Si non amastime ue perdas, si amas time no displiceas. Ibid. Rom. 8.1. Cor. 2. Philip. 2.12. Non te à praefidents elatione reuerberat, va mundo à scandalis: Non contremiscis? &c. Ibid.
Ama dei homit atem, tima seueritatem, vtrumque te superbum esse wone sinit: Amado enim times ne amatum & amaurem perodas. August. the sanct. Virg. c. 37. Si non amastime we Perdas, si amas time no displiceas. Ibid Rom. 8.1. Cor. 2. Philip. 2.12. Non te à praefidents elatione reverberate, va mundo à scandalis: Non contremiscis? etc. Ibid
Quando nihil prorsus sumus, et minus quam nihil, visentiamus nostram NONLATINALPHABET & abiecta ōni fiducia tam nostri quam totius mundi. Caluin. in Iere. 17. To tobsequiis defaenerati, quot defungs non possumus, etiamsi omnes nostra cogitationes, omniaque membra in legit officia verterentur. Marlo in Luc. 17.10. Mat. 9.20. Luc. 15.21. Ad filis affectū, qui omnia quae patris sunt sua esse nō ambigit aspirare nequa quam praesumit, sed mercenaris statumiam proseruitatis, mercede desiderat, Bede. lib. 4. super Luc ▪ m. c. 63. Non proponitur vt admiremur tantum sed etiā vt imitemur. Marlo in Mat. •.
Quando nihil prorsus sumus, et minus quam nihil, visentiamus nostram & abiecta ōni Fiducia tam Our quam totius mundi. Calvin. in Jeremiah 17. To tobsequiis defaenerati, quot defungs non possumus, Even if omnes nostra Cogitations, omniaque membra in legit Offices verterentur. Marlow in Luke 17.10. Mathew 9.20. Luke 15.21. Ad filis affectū, qui omnia Quae patris sunt sua esse nō ambigit aspirare nequa quam praesumit, sed mercenaris statumiam proseruitatis, mercede Desiderate, Bede. lib. 4. super Luke ▪ m. c. 63. Non proponitur vt admiremur Tantum sed etiā vt imitemur. Marlow in Mathew •.
Luk. 15. 19.2• Caeucamus de nobis dicere gloriosa, minimum de se sentire tam magnum quid•̄ est, quaem maximas res feciss•. Chrisost. homili 38 ad pop. Antiocheum. Super Iudaeos factus est admirationis Ibid. Maenum, quam calceamento dixit esse indignam, hanc super caput Christus attraxit. Ibid. Absit vt iusti vt tam aternam expectent, sicut pauper elemosyā Tapper in explicat. artio. Iouan. tom. 2. artic. 9;
Luk. 15. 19.2• Caeucamus de nobis dicere gloriosa, minimum de se sentire tam magnum quid•̄ est, quaem maximas Rest feciss•. Chrysostom homili 38 and pop. Antiocheum. Super Jews factus est admirationis Ibid Maenum, quam calceamento dixit esse indignam, hanc super caput Christus attraxit. Ibid Absit vt Justi vt tam aternam expectent, sicut pauper elemosyā Tapper in Explains. artio. Iouan. tom. 2. artic. 9;
Qui victurisūt securè, & sine aliqua molestia (externa dico) Nā scimus hoc non posse accide re, vt multi senes aliquo in loco cernantur quasi ferè exanimes atar ita vt baculo se se sustineant, nisi vndique pax, et quies sit ab bostibus. Cal. Ibid. Vniuersum Rō. orbem tenuit in gerendis bellis victoriosissimus per omnia prospe•atus est. filios ••per•tes reliqu••. Aug. de Ciuit, dei lib. 5. c. 25. Proclamation for Authorising an vniformitie of the booke of Cōmon prayer. Giuen at Westminster the 5. of March. 1. an. Reg. Iacobi Psalm, 1.3. Genes. 39.2. 2. Chro. 32.30 2. Chro. 20.20. Nunquam benè esse hominibus, nisiquatenus benignum se dominus illi•exhibet Caluin. in Genes. 39.2.
Qui victurisunt securè, & sine Any molestia (External dico) Nā scimus hoc non posse accide re, vt multi senes Aliquo in loco cernantur quasi ferè Exanimes atar ita vt baculo se se sustineant, nisi vndique pax, et quies sit ab bostibus. Cal. Ibid Vniuersum Rō. orbem tenuit in gerendis bellis victoriosissimus per omnia prospe•atus est. Sons ••per•tes reliqu••. Aug. de Civil, dei lib. 5. c. 25. Proclamation for Authorising an uniformity of the book of Common prayer. Given At Westminster the 5. of March. 1. nias. Reg. James Psalm, 1.3. Genesis. 39.2. 2. Chro 32.30 2. Chro 20.20. Never benè esse hominibus, nisiquatenus benignum se dominus illi•exhibet Calvin. in Genesis. 39.2.
Diseamut de nostra owinino industria, magis autem de wostris diffidere meritis. Bern. in fest. Paul. serm 2. Obtusisumus, & indulgenter nimium sentimus de nobis. Marl•. in 1. Cor. 4. 4. 1. Cor. 8.2? Psalm. 19.12. Deus solus nouit quod nescire potest etiam ipse qui fecit. Ambros. in Psalm. 118. Plerunque inter vitia, virtu. tesque caliga mus. Greg. mor. lib. 9. c. 17. & 19. Genes. 18. 15 ▪ 1. Ioh. 3. 20. Iob. 37 19. Rerum inagna egnor antia, qua mentes nostra loborant &c. Mercer. Ibid. Caci sumus in regando deo &c. Marlo in Rom. 8.26. quàm vt rectè eligant, quid conueniat, vel expediat &c. Ibid.
Diseamut de nostra owinino Industria, magis autem de wostris diffidere Meritis. Bern. in fist. Paul. sermon 2. Obtusisumus, & indulgenter Nimium Sentimus de nobis. Marl•. in 1. Cor. 4. 4. 1. Cor. 8.2? Psalm. 19.12. Deus solus Novit quod Not know potest etiam ipse qui fecit. Ambos in Psalm. 118. Plerunque inter Vices, virtue. tesque caliga mus. Greg. mor. lib. 9. c. 17. & 19. Genesis. 18. 15 ▪ 1. John 3. 20. Job 37 19. Rerum inagna egnor antia, qua mentes nostra loborant etc. Mercer. Ibid Caci sumus in regando God etc. Marlow in Rom. 8.26. quàm vt rectè eligant, quid It is fitting, vel Expedite etc. Ibid
Inter alia, qua petimus cum be nè petimus, illud etiam esse debet vt petamus nobit non dari ▪ quod ignorante• non benè petimus. August. tract ▪ 73 in I•a han.
Inter Alias, qua Petimus cum be nè Petimus, illud etiam esse debet vt petamus nobit non dari ▪ quod ignorante• non benè Petimus. August. tract ▪ 73 in I•a han.
In tribulations bus, qua possunt & prodesse & nocere. &c: August: epist: 121 ad Probam vid. c. 14. Vninersals volū tate vt nobis bac auferantur oramus. &c. Ibid. Pia patientia malorum bona speremus ample ora &c. Ibid
In tribulations bus, qua possunt & Profits & nocere. etc.: August: Epistle: 121 ad Probam vid. c. 14. Vninersals volū tate vt nobis bac auferantur oramus. etc. Ibid Pia patientia malorum Bona speremus ample ora etc. Ibid
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Propria infirmi tatis nobis con scit dei prasidso defendi nos cup• mus, vt inexpug Dabiles stemus ad•ersus quaeslibet Satana machinas. Cal in Math, 6.13.
Propria infirmi tatis nobis con scit dei prasidso defend nos cup• mus, vt inexpug Dabiles Stemus ad•ersus quaeslibet Satan machinas. Cal in Math, 6.13.
Huiusmodi exēplum prabuit no ••sille mediator qui cum dixisset Paeter si fiers po test transeat a me calix, huma nam in se volūa tatem ex hominis sosceptione transformans continuò subita cit. August. ad Probam. episte 121. cap. 14.
Huiusmodi exemplum prabuit no ••sille Mediator qui cum dixisset Peter si fierce po test Transit a me calix, huma nam in se volūa tatem ex hominis sosceptione transformans continuò subita cit. August. ad Probam. Epistle 121. cap. 14.
Math. 26.39 Non obstat, qùod rē impossibilem sibi concedi poscit, quia non semper fidelium preces continue tenore ad finem vsque flu•••, non semper •quabile temperamētum seruant, non semper distinctoordine sūt composita, quin potius implicita & perplexa vel confligunt secum, vel in mediocursu sub sistunt. Cal. apud marlor in Math. 26. v. 39. Siomisso diui•• consilis intuit•• desyderium su•̄ quo astuabat inpatris smum depos••rit. Ibid
Math. 26.39 Non obstat, qùod rē impossibilem sibi concedi poscit, quia non semper Fidelium preces continue tenore ad finem vsque flu•••, non semper •quabile temperamētum servant, non semper distinctoordine sūt Composita, quin potius implicita & perplexa vel confligunt secum, vel in mediocursu sub sistunt. Cal. apud Marlor in Math. 26. v. 39. Siomisso diui•• consilis intuit•• desyderium su•̄ quo astuabat inpatris smum depos••rit. Ibid
In fundēdis pre cibus non sēper ad speculanda cēscendunt &c. vel tanquam in otio expendunt quid factu sit possibile. &c. Ibid. Sed votorum fernore interdū celeres ferūtur Ibid.
In fundēdis pre cibus non sēper ad speculanda cēscendunt etc. vel tanquam in otio expendunt quid factu sit possibile. etc. Ibid said votorum fernore Interdum celeres ferūtur Ibid
Quamuis sit vera rectitude for mare n•str•s •mmes affectus ad des arbitriū, esse tamen quā dam obliqua dissensio•is specum qua culpa caret, & in p••catum non imputatur Cala•ud Marls. in Math. 26.39. Si quis trāquil lum & florent•̄ ecclesia statum expetat &c. Ibid. Si cupiat arum •is liber atosessa dei filios, sublatat è medio omnes superstisiones, repressam. &c. Ibid. H•• quam perse recta sint rità possunt à fidelsbus expeti &c. Ibid. Proprium est fidelis •••is nolla pati aliquid doloris. Orig homil. 35. in Math.
Quamuis sit vera rectitude for mare n•str•s •mmes affectus ad des arbitriū, esse tamen quā dam obliqua dissensio•is specum qua culpa caret, & in p••catum non imputatur Cala•ud Marls. in Math. 26.39. Si quis tranquil lum & florent•̄ Church Statum expetat etc. Ibid Si cupiat arum •is liber atosessa dei Sons, sublatat è medio omnes superstisiones, repressam. etc. Ibid H•• quam pierce Recta sint rità possunt à fidelsbus expeti etc. Ibid Proprium est Fidelis •••is nolla pati Aliquid doloris. Origin Homily. 35. in Math.
In nous Testamento prater ••er••nd possessio•••, qua promittitur sanctis •uins possesionis qua transitura est, multiplicatio non substrabitur, & tante fit vberior quan to contemptius pos•idetur, Aug. contra Adimâ. c. 1•. Psalm. 91.20. Abomni pericu le quod tibi creabitur. Iunins. Ibid. defendet te ab emniperi culo. Ibid. Post aliquod malorum specificationem sum matim & in •enere dicit, Non occurret tibi malū di cti one mali omni• generis afflictones miserias & arumnas complectens. Marlo. Ibid. •aollerus totidē p•nè verbis. Psalm. 122.6. Pacis nomen g• neraliter pro la to & felsci sta t• posuit Marlo in Psalm. 121.2 •riuatam, publicam, intus & foris, Iunius. Ibid. Psalm. 128.5.
In nous Testament prater ••er••nd possessio•••, qua promittitur sanctis •uins possesionis qua transitura est, multiplicatio non substrabitur, & tante fit Uberior quan too contemptius pos•idetur, Aug. contra Adimâ. c. 1•. Psalm. 91.20. Abomni pericu le quod tibi creabitur. Iunins. Ibid defendet te ab emniperi culo. Ibid Post aliquod malorum specificationem sum matim & in •enere dicit, Non occurret tibi malū Die cti one mali omni• Generis afflictones miserias & arumnas complectens. Marlow. Ibid •aollerus totiden p•nè verbis. Psalm. 122.6. Pacis Nome g• neraliter Pro la too & felsci Stay t• He placed Marlow in Psalm. 121.2 •riuatam, publicam, intus & Foris, Iunius. Ibid Psalm. 128.5.
Aduersatiu• particula quae media ponitur 2. mēbra inter se simul colliga• quod etiam pr•• denter expēdis Augustinus. Sic •gitur resolui debet •ratione in tentationem feramu•, not a malo redi me Cal. in Math 6.13.
Aduersatiu• Particula Quae media ponitur 2. mēbra inter se simul colliga• quod etiam pr•• denter expendis Augustine. Sic •gitur resolui debet •ratione in tentationem feramu•, not a Malo redi me Cal. in Math 6.13.
Rom. 7. 24.1•.31. 2. Thes. 3.2. 2. Tim. 3.11. Deut. 29.20. Non possunt quidem omnia maledicta e•enire vni homini: Non e•im toties mor• potest quot genera mortis hic dicta sunt, sed omnia dixit pro quibuslibet. August super Deut lib. 5. c. 49. Rom. 1.8. Inomnibus eccles•is totius mundi Synechdo che est generis hyperbolica, nā intelligit ecclesias plurinias. Piscat. Rom. 1 8. Optimè compre henduntur ōnia mala culpa & p•na &c. Vrsin. in orat. dominic. In dei custodiā ac fidem suscepti ac protectione •ius s•curi supra peccatū, mortem, inferorum portas & totum Diabols regnum inuicts duremus. Cal. in Math. 6.13.
Rom. 7. 24.1•.31. 2. Thebes 3.2. 2. Tim. 3.11. Deuteronomy 29.20. Non possunt quidem omnia maledicta e•enire vni Homini: Non e•im Twice mor• potest quot genera mortis hic dicta sunt, sed omnia dixit Pro quibuslibet. August super Deuteronomy lib. 5. c. 49. Rom. 1.8. Inomnibus eccles•is totius mundi Synechdo che est Generis hyperbolica, nā intelligit Ecclesiastes plurinias. Physical. Rom. 1 8. Optimè compre henduntur ōnia mala culpa & p•na etc. Ursin. in Orat. dominic. In dei custodiā ac fidem suscepti ac protection •ius s•curi supra peccatū, mortem, Inferos portas & totum Diabols Kingdom inuicts duremus. Cal. in Math. 6.13.
NONLATINALPHABET. Rom. 15.16. Pastores quo sensu sacerdotes dicantur Feguernek. Crisost. NONLATINALPHABET. Episcopi & prasbyters propriè appellātur sacerdotes Aug de ciuit dei lib. 20 cap 10 vetustissima cō suetudo fuit in ecclesia christiana, vt ministr• vocarēsur sacerdotes Neque egomultum moror nomina modo de rebus conueniat Zanch. deredēp. lib. 1 c. 19. NONLATINALPHABET Kirck Church.
. Rom. 15.16. Pastors quo sensu Sacerdotes dicantur Feguernek. Crisost.. Bishops & prasbyters propriè appellātur Sacerdotes Aug de Civil dei lib. 20 cap 10 vetustissima cō suetudo fuit in Church Christian, vt ministr• vocarensur Sacerdotes Neque egomultum moror nomina modo de rebus It is fitting Zanchius deredemp. lib. 1 c. 19. Kirk Church.
Exod. 12.41 51 NONLATINALPHABET Psalm. 118.24 Non loquitur de die allo praeci se, sed de caus• propter quam diesesse Panegy ricus merebatur. Muscul. Ibid. NONLATINALPHABET. Math. 13.1. NONLATINALPHABET. Marc. 4.1. NONLATINALPHABET Luc. 8.1.
Exod 12.41 51 Psalm. 118.24 Non loquitur de die allo praeci se, sed de caus• propter quam diesesse Panegy ricus merebatur. Muscul. Ibid. Math. 13.1.. Marc. 4.1. Luke 8.1.
A•e•t christi multùm deside r•itu, & expectat• na••iu•t as, adesi solēnit as inclyta &c. Ciprian de nati•. dom. Nunquia• 2. pascha factur• su•••? non sod lysum •••iplic•ter: s•entenim semper solex•ritur &c Christ. hon••t to regres. S. Ioan de Asi•. Paseba propinquaente dicim•••-crastioam vel perendinam esse domini passionem, cum ille tam multos annot passus sit nec omnino nisi semelilla passi• facta sit Aug. epist. 23. ips• die domini co dicimus bodie dominus resurrexit, cū ex qu• resurrexeri• for •••ui trāssierunt. Cur nemoram ••egius est, vt no••s a loquētes arg•at esse mentitus, nisiqu•d• 〈 ◊ 〉 dids secundum u••erum, q••i•us hac g•••a 〈 … 〉 dime•• nu•cup•mus, vs dicatur dies 〈 ◊ 〉 qu• •onest t•se, sedr••o•t 〈 … 〉 should 〈 ◊ 〉 Ibid.
A•e•t Christ multùm deside r•itu, & expectat• na••iu•t as, adesi solēnit as inclyta etc. Cyprian de nati•. dom. Nunquia• 2. pascha factur• su•••? non sod lysum •••iplic•ter: s•entenim semper solex•ritur etc. christ. hon••t to regres. S. Ioan de Asi•. Paseba propinquaente dicim•••-crastioam vel perendinam esse domini passionem, cum Isle tam multos Annot passus sit nec Omnino nisi semelilla passi• facta sit Aug. Epistle. 23. ips• die domini counterfeit dicimus body dominus resurrexit, cū ex qu• resurrexeri• for •••ui trāssierunt. Cur nemoram ••egius est, vt no••s a Loquentes arg•at esse mentitus, nisiqu•d• 〈 ◊ 〉 dids secundum u••erum, q••i•us hac g•••a 〈 … 〉 dime•• nu•cup•mus, us dicatur dies 〈 ◊ 〉 qu• •onest t•se, sedr••o•t 〈 … 〉 should 〈 ◊ 〉 Ibid
Istum celebra ▪ mus diem, quo nasci est dignatus ex virgine. August ▪ de temp ser. 25. ser. 21. Iste quo humana carni copula tut tanquam sponsus processit de thalamo suo, nunc hod•ernus, cras fit hesternus verunt am• hodiernus natū ex virgine commendat aternū quia aternus natui ex virgine consecrauit ••diernum. Ibid. Hodiè nasc•dig 〈 ◊ 〉 est &c. serm. 22. Celebremus cū gaudio diem quo peperit Maria Christum Ibid,
Istum celebra ▪ mus diem, quo Nasci est dignatus ex Virgae. August ▪ de temp ser. 25. ser. 21. Iste quo Humana Carni copula tut tanquam Sponsus processit de Thalamo Sue, nunc hod•ernus, cras fit hesternus verunt am• hodiernus natū ex Virgae commendat aternū quia aternus natui ex Virgae consecrauit ••diernum. Ibid Hodiè nasc•dig 〈 ◊ 〉 est etc. sermon. 22. Celebremus cū gaudio diem quo Peperit Maria Christ Ibid,
Fac. vt diem hunc totum in sanctissimi numinis tu• cult•• & veneration• consumam. Nihilomnino, aut cogitem au• d•cam, aut faciā quod cònon ten dat. Cal prece• matut: inter opuscula.
Fac. vt diem hunc totum in sanctissimi numinis tu• cult•• & veneration• consumam. Nihilomnino, Or cogitem au• d•cam, Or faciā quod cònon ten that. Cal prece• matut: inter opuscula.
Hoc istud est nō peccare, quum labuntur fideles infirmitate carnis sed sub onere peccati ge munt sibi displi cent, deum time re non de sinunt. Cal. in. 1. Ioh. 3,
Hoc istud est nō Peccare, Whom labuntur fideles Infirmity carnis sed sub onere peccati ge munt sibi displi cent, God time re non de sinunt. Cal. in. 1. John 3,
Quotidie e•eha ristia cōmunionē percipere nec laudo, nec repre hendo, omnibus ramen domini cis diebus communicandum suadeo, & horror, sitamen mens sine affectu peccands. Aug. de eccles. dog. cap. 53.
Quotidie e•eha ristia cōmunionē percipere nec laudo, nec repre hendo, omnibus ramen domini cis diebus communicandum Suadeo, & horror, sitamen Mens sine affectu peccands. Aug. de eccles. dog. cap. 53.
Duobus modit &c. Aug. de nat. et grat. 67, caueamus dicēdo, ne nos inferas &c. vt quicquid humana fragilitas vitare non praeualet, hoc ille propitius nobis conferre dignetur serm. 135. de temp. Eum a• omni scelere purū & imu unē seruabit. Cal. 2. Tim. 4 18. Eripiet me ab omnid• licto Theophi lact. Ibid. NONLATINALPHABET, 2. Corin. 13.7. Ne deum offendatis vel vt nihil vnquam delinquatis Theop•ilact Ibid. Oramus dominum ne quid faciatis mali vnde satis apparet quod ad non peccādum &c. Aug. epist. 95. Esse sine offēsa est in culpatū esse, tam in doctrina quā moribus sarcer. in Philip 1.10.
Duobus modit etc. Aug. de nat. et great. 67, caueamus dicēdo, ne nos inferas etc. vt quicquid Humana fragilitas vitare non praeualet, hoc Isle Propitius nobis confer dignetur sermon. 135. de temp. Eum a• omni Scelere purū & imu unē seruabit. Cal. 2. Tim. 4 18. Eripiet me ab omnid• licto Theophilus Lactantius. Ibid, 2. Corin. 13.7. Ne God offendatis vel vt nihil vnquam delinquatis Theop•ilact Ibid Oramus dominum ne quid faciatis mali vnde satis Appears quod ad non peccādum etc. Aug. Epistle. 95. Esse sine offēsa est in culpatū esse, tam in Doctrina quā moribus sarcer. in Philip 1.10.
Tune purus est, & integer homo, sin•hil men te cogitat, nihil corde appetit, nihil de corpore exequitur nisi quod probatur deo. Cal. 1, Thes. 5.23. NONLATINALPHABET. Iud, 24,
Tune purus est, & integer homo, sin•hil men te cogitat, nihil cord appetit, nihil de corpore exequitur nisi quod Probatum God. Cal. 1, Thebes 5.23.. Jud, 24,
Deus nonuult nobis in hac vita praestare liberationem à peccatis perfectam & tamen vult nos cam optare nosque singulis momentis petere vt omnino a peccatis libere utur. Vrsin. Catec, part, 3, pag, 864.
Deus nonuult nobis in hac vita praestare liberationem à peccatis perfectam & tamen vult nos cam Optare nosque Singulis Momentis Peter vt Omnino a peccatis libere utur. Ursin. Catec, part, 3, page, 864.
Christ• diuinū bonorem non exhibuit Iairus, sed coluit vt dei prophetam. Genuautē flexio quàm vulgaris fuerit apud or• entales satit notum. Marlor in Mare. Gen 33.3.23.7.
Christ• diuinū bonorem non Exhibited Jairus, sed coluit vt dei Prophetam. Genuautē flexio quàm vulgaris fuerit apud or• entales satit notum. Marlor in Mare. Gen 33.3.23.7.
Totius terrae prostrationem, terrae deosculais onē, alta suspiri•, pectoris percus•iones Ber. d•••n dom. aduers lodoc. Har. montensis dogmata pag. 144.
Totius terrae prostrationem, terrae deosculais onē, Alta suspiri•, Heart percus•iones Ber. d•••n dom. aduers lodoc. Harry montensis dogmata page. 144.
Ablutio pedum ad essentiam sacraments coenae non pertinet Zanch. de cult• dei exter. lib. 1. argument. 1. pag. 450. Horat. 1. carm: ode. 27. & lib. 2. ode. 3. Plutar Plato. NONLATINALPHABET. Lucian. Amos. 2 8. Ester. 7.8, Pet. Ciaccon. de triclinio. NONLATINALPHABET. Ioh. 13.23. Hoe refertur ad antiquorum discubitum, in quo fiebat pluri bus discumbena tibus, vt proximus quasitu priores recumbe res pedibus exterius repositis. Bez. Ibid. Posset hodiè id vtdert parum decorum, sed ta liserat tum discumbendi ratio
Ablution Pedum ad essentiam Sacraments Coenae non pertinet Zanchius de cult• dei exter. lib. 1. argument. 1. page. 450. Horatio 1. Carm: ode. 27. & lib. 2. ode. 3. Plutarch Plato.. Lucian. Amos. 2 8. Ester. 7.8, Pet. Ciaccon. de triclinio.. John 13.23. Hoe refertur ad Antiquorum discubitum, in quo fiebat pluri bus discumbena tibus, vt Proximus quasitu priores recumbe Rest pedibus exterius repositis. Bez Ibid Posset hodiè id vtdert Parum decorum, sed ta liserat tum discumbendi ratio
Neque enim dubitars potest quin illud sit melius, & faciendum quod Christus secit. Bel. de Euchar. lib. 4. c. 7. Dico nauū esse duplicem in us ecclesiss quaeazy •o potius quā fermentato pane vtuntur. Hoc enim & Iudaismum sapit, & minus est quotidiani c••s analogiae accommodatum. Beza. Qq. & Respon. pag. 139. Nempe qu•niā eo tempore caenam hanc. &c Ibid. Si Christus ad coenam hanc eo qus tum vsitatuserat pane vsus est &c. Ibid. Kneeling crosseth not Christ his practise.
Neque enim dubitars potest quin illud sit Better, & faciendum quod Christus secit. Bel. de Eucharist lib. 4. c. 7. Dico nauū esse duplicem in us ecclesiss quaeazy •o potius quā fermentato pane vtuntur. Hoc enim & Judaism sapit, & minus est quotidiani c••s analogiae accommodatum. Beza. Qq. & Response. page. 139. Nempe qu•niā eo tempore caenam hanc. etc. Ibid Si Christus ad coenam hanc eo qus tum vsitatuserat pane vsus est etc. Ibid Kneeling Crosseth not christ his practice.
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Math. 6.17. Praecipit vngi non vt hoc omnino facianius sed vt semper omns cum diligentia bonum hunc thesaurū studeamut occultare. Chrisost. super Mat. homil. 21. Hubenda est in istis componen dis ratio tempo rum, quibus Christus est loquutus, & spectandus est loquē tis scopus Bez. in Math. Vnguentorum vsu nunc vix quisquam sinc luxus suspicione iusta vtatur. Ibid.
Math. 6.17. Praecipit vngi non vt hoc Omnino facianius sed vt semper omns cum Diligentia bonum hunc thesaurū studeamut occultare. Chrysostom super Mathew Homily. 21. Hubenda est in istis componen dis ratio tempo rum, quibus Christus est loquutus, & Spectandus est loquē this Scope Bez in Math. Vnguentorum vsu nunc vix quisquam sinc luxus suspicion Justa vtatur. Ibid
Luc. 9.23. Christi pana NONLATINALPHABET. Afflictiones no strain NONLATINALPHABET. Non dicit iciunium suum esse imitandū &c. Chrisost. in. Math. homil. 47 Non dicit disci te a m• mundū fabricare aus morious suscita re August. de 5. virginita. c. 35
Luke 9.23. Christ Pana. Afflictiones no strain. Non dicit iciunium suum esse imitandum etc. Chrysostom in. Math. Homily. 47 Non dicit disci te a m• Mundum fabricare aus morious suscita re August. de 5. virginita. c. 35
Dico sic esse bu manam, vt simul sit diuina: Dei est quatenuspars est decoris illiu•, cuius cura & obseruatio per Apostolum commen d•tur, hominū autem quatenus specialiter designat, quod in genere suerat indicatum Cal. Instit. lib. 4. c. 10. et. 30 Quoad genus di vina quoad speciem humana. Ibic. NONLATINALPHABET. Iustin. martyr. apol 2. ad Auto nium imperato rem. Aliud stans als udsedens.
Dico sic esse bu manam, vt simul sit Divine: Dei est quatenuspars est decoris illiu•, cuius Cure & Observation per Apostolum come d•tur, hominū autem quatenus specialiter designat, quod in genere suerat indicatum Cal. Institutio lib. 4. c. 10. et. 30 Quoad genus Die vina quoad Specimen Humana. Ibic.. Justin martyr. Apollinarian 2. and Auto nium Imperator remembering. Aliud stans also udsedens.
Si qui infirmitate suorum ceactivel alias ob causas aliquid aliud ex vetustis ritibus sib• retinendum pu tarit, sua cut. que maneat lia bertas. Beza. 0664 0 de can. do••. adners. lar. li. pag. 146.
Si qui Infirmity suorum ceactivel alias ob causas Aliquid Aliud ex vetustis ritibus sib• retinendum pu tarit, sua Cut. que Maneat Lia bertas. Beza. 0664 0 de can. do••. adners. lar. li. page. 146.
Quoadisti doce rentur P. martyr Com. Loc. clas. 4. c. 10. & 50. Adoratio interna potest absque periculo ex biberi, neque externa sua na tura esset mala Multi eni• piè genu fle•tūt &c Nisi requen• esset de his rebus in conci•ns bus nic•tio. Ibid
Quoadisti doce rentur P. martyr Come Loc. Class. 4. c. 10. & 50. Adoratio Interna potest absque periculo ex biberi, neque External sua na tura esset mala Multi eni• piè genu fle•tunt etc. Nisi requen• esset de his rebus in conci•ns bus nic•tio. Ibid
H•c sacramentum sine adoratione, sinc { que } illo (vni deo debit•) ••ltis, cū debita tamē religione & reuerentia percipi ad•••nis trariq•e debet, atque ca inpri •is, quae ōnium est maximè fide scilicet, & sui ips••s explorati •ne Sect. 14. pag. 120.
H•c sacramentum sine adoration, sinc { que } illo (vni God debit•) ••ltis, cū Debita tamē Religion & Reverence percipi ad•••nis trariq•e debet, atque circa inpri •is, Quae ōnium est maximè fide scilicet, & sui ips••s explorati •ne Sect. 14. page. 120.
Nemo illud vel quarit vel accipit quodiam habet, ergo in vsu •ucharistia, nec quaritur nec ac cipitur remissio peccatorum. Andrad con Chemnit & passim Anabap Illum pater proponit fide appre hendendum, & accipiendum ad remiss••nem peccatorum, & in verbo & in sacramontis. Chemnit. de in stitut. sacram. cana pag. 77. B In hac carnis noctra depranatione inter tam varias Diaboli insidias &c. Ibid. Cum promiss•e loquatur in genere, an etiam ego qui credo, habeam remiss, onem peccatorū an verè, & cer to & firmiter cam •abeam. Ibid.
Nemo illud vel quarit vel accipit quodiam habet, ergo in vsu •ucharistia, nec Quaritur nec ac cipitur Remission peccatorum. Andrad con Chemnit & passim Anabapist Ilum pater proponit fide appre hendendum, & accipiendum ad remiss••nem peccatorum, & in verbo & in sacramontis. Chemnit. de in stitut. Sacrament. cana page. 77. B In hac carnis noctra depranatione inter tam Various Diaboli Insidias etc. Ibid Cum promiss•e loquatur in genere, an etiam ego qui credo, habeam remiss, onem peccatorū an verè, & cer to & firmiter cam •abeam. Ibid
Quoties aliqua infirmit•s superuenerit, corpus & sangusnem ille qui agrotat accipiat, August. ser. de tempore. Aegrotis dare oportet fateor sed etiam corā agroti• p•ssent perage mysteria, I• martyr. Aegrotis quipe tebant cunam dominicam non negabat••u Suta Oecolom-Bue•r censis. Cal. epist. Museut. tis. de can. dom. Sine superstitia ou•, & effendicule & ut a fla• gitat agrotor•̄ infirmitas n•limus sanè ob•qusam ecclesia• s•ind•re, Beca.
How often Any infirmit•s superuenerit, corpus & sangusnem Isle qui agrotat Accept, August. ser. de tempore. Aegrotis Dare oportet Fateor sed etiam corā agroti• p•ssent Perage Mysteries, I• martyr. Aegrotis quipe tebant cunam dominicam non negabat••u Suta Oecolom-Bue•r censis. Cal. Epistle. Museut. this. the can. dom. Sine superstitia ou•, & effendicule & ut a fla• gitat agrotor•̄ Infirmitas n•limus sanè ob•qusam ecclesia• s•ind•re, Became.
Minister ecclesia vnicuique ad canam accedenti partem de pane domini defractam porrigent dicate, panis quem frangimus &c. mi. Formula ad nist. Catech. pag. 296.
Minister Church Everyone ad canam accedenti partem de pane domini defractam porrigent dicate, Paris Whom frangimus etc. mi. Formula ad nist. Catechism page. 296.
Scio me offens• rum esse quam plurimos qui generalem d• viti is disputationē in suam ref•rūt cōtumelians, & dum mihi irascuntur suam indicant conscientiam multo peins de se quam de me iudicant. Ego enim nen inem nominabo, nec veteris com•dia licentia certas personas eligam atque perstringam. Hieron ad R•st epist de viuinds forma.
Scio me offens• rum esse quam Plurimos qui General d• Viti is disputationē in suam ref•runt contumelians, & dum mihi irascuntur suam indicant conscientiam Much peins de se quam de me judicant. Ego enim nen inem nominabo, nec veteris com•dia licentia certas personas eligam atque perstringam. Hieron ad R•st Epistle the viuinds forma.
Non praescripsit suis ministris Christus quibut, vel quot vo cibus essent vsu ri &c. sed actū ipsum definist. Bez. Qq. & Respon. pag. 85. Formula in latinis ecclesiis ob seruata mihs videtur admādatum domins propius accedere, & confirmā dae baptizandi fidei accōmada tior. Ibid.
Non praescripsit suis Ministris Christus quibut, vel quot vo cibus essent vsu ri etc. sed actū ipsum definist. Bez Qq. & Response. page. 85. Formula in latinis Ecclesiis ob seruata mihs videtur admādatum Domins propius accedere, & confirman dae baptizandi fidei accommada tior. Ibid
Hac est pia vuctio qua spiri tus sanctus efficax. Ibid. sect. 15. pag. 197. Priuat a & extrema agro• tantium comunio &c. Musc. tit. de coena d• mini.
Hac est pia vuctio qua Spirit tus Sanctus Effective. Ibid sect. 15. page. 197. Private a & extrema agro• tantium Comunio etc. Music tit. de Coena d• mini.
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Caro manus impositione adumbratur, vt anima spiritu illuminetur. Tertull. de " imponitur per benedictionem aduocans & inuitaus spiriturn sanctum, Id de baptis.
Caro manus imposition adumbratur, vt anima spiritu illuminetur. Tertul de " imponitur per benedictionem aduocans & inuitaus spiriturn sanctum, Id de Baptism.
Nunquid quoque apud nos ge ritur, vt qui in ecclesia baptizantur per pra latos ecclesia offerantur, & per nostram orationem & manus impositi onem spiritum sanctum consequantur. Cyp. epist. 73. ad Iubatan Post fontem sequitur, vt perfectio fiat, quan do ad inuocationem sacerdotis spiritus sanctus infunditur. Ambros. lib 3. de sacrament. c. 2. Exigis vbiscrip tum sit? In acti bus Apost. sed etiamsi scrip turae authoritas non subesset totius orbis in hanc partem cōsensus instar praecepts obtineret. Hieron. aduer. Luciseri. Si superuenerit ad episcopum cumperducat vt per manus impositionem perfics possit. Concil. Eliber can. 38. Eos episcopus per benedictionem perficere debebit. can. 77. thid. Manus ab episcopo imponi vt accipiant spiritum sanctum. Arelat. can. 17. Vt mundi, donū sp••tus sanctvaleant accipire. Aurelian. Deus largitur gratiam per impositionem manuum. Chemuit de sacra ment ordints. pag 245. Donum comfirmatum in eo fuit & auctum per impositionem manuum Zanch pracep. in c. 4.19. pag. 715.
Whether quoque apud nos ge ritur, vt qui in Church baptizantur per pra latos Church offerantur, & per nostram orationem & manus impositi onem spiritum sanctum consequantur. Cyprus Epistle. 73. and Iubatan Post fontem sequitur, vt Perfection fiat, quan do ad inuocationem Sacerdote spiritus Sanctus Poured. Ambos lib 3. de sacrament. c. 2. Exigis vbiscrip tum sit? In acti bus Apost. sed Even if scrip turae Authoritas non subesset totius Orbis in hanc partem cōsensus instar Precepts obtineret. Hieron. Aduer. Luciseri. Si superuenerit ad Bishop cumperducat vt per manus impositionem perfics possit. Council. Eliber can. 38. Eos episcopus per benedictionem perficere debebit. can. 77. thid. Manus ab Bishop imponi vt Accipiant spiritum sanctum. Arles. can. 17. Vt mundi, donū sp••tus sanctvaleant accipire. Aurelian. Deus largitur gratiam per impositionem manuum. Chemuit de sacra ment ordints. page 245. Donum comfirmatum in eo fuit & auctum per impositionem manuum Zanchius pracep. in c. 4.19. page. 715.
Scholiasles NONLATINALPHABET passiuè interpretatur vt sit sēsus. Quicqu•d manifestum fit lucem (s) essel•• cidum fiers cō•e nit. 11. Beza. M•h•tamen simpliciùs videtur vt expositionem quam posui retineamus. Muscul. in Eph. 5.13.
Scholiasles passiuè interpretatur vt sit sēsus. Quicqu•d Manifest fit lucem (s) essel•• cidum fierce con•e nit. 11. Beza. M•h•tamen simpliciùs videtur vt expositionem quam Posui retineamus. Muscul. in Ephesians 5.13.
Doctor Fulk: Act. 8.17.6.7. Cum tincti essēt homines in infantia nec fidei professionem ediderunt, dea cretum est, vt cum venirent ad maturiorem aetatem, vocaren tur ad ep•scopum, vt publicè fidem suā proficerentnr Tune episcopus manus imponebat its, hoc est orabat pro iis, vt in ve rafide persisterent. P. Martyr. Com. loc. clas. 3. c 8.14. Inutilis est confirmatio, nisi primo modo ser uetur. Ibid.
Doctor Fulk: Act. 8.17.6.7. Cum tincti essent homines in infancy nec fidei professionem ediderunt, dea cretum est, vt cum venirent ad maturiorem aetatem, vocaren tur ad ep•scopum, vt publicè fidem suā proficerentnr Tune episcopus manus imponebat its, hoc est orabat Pro iis, vt in ve rafide persisterent. P. Martyr. Come loc. Class. 3. c 8.14. Inutilis est Confirmation, nisi primo modo ser uetur. Ibid
Audiuiiam ex te confessionem sides tuae quodcredas in deum patrem, silium, et spiritum sanctums in hanc igitur confessionem in tingo te in aquam, vi hoc signaculo certus sisle esse insertum Christo. vade in pace Brentius in catechis. de bapt. Sponsores Tert. debaptismo.
Audiuiiam ex te confessionem sides tuae quodcredas in God patrem, silium, et spiritum sanctums in hanc igitur confessionem in tingo te in aquam, vi hoc Signaculo Certus sisle esse insertum Christ. vade in pace Brent in Catechis. de Bapt. Sponsores Tert debaptismo.
Ipsique adhibita impositione manuum in ella sis n• confirman di quanquam ipsam manuū impositionem putamus liberae obseruationis esse, vt cutus exemplum quidem Apostolicū extet, non autē preceptum Christs Riscat. in Heb. 6.2. Ad precationē pro illespueris sine superstitione adhihers posset impositio manu um. Nec inanis esset ea precatio. Nititur enim promissionibus de dono perseuerantiae & gratia confirmationit. Chemnit. de con firm. p. 69. De exhortatione etiam ad per seuerantiam & de confirmatione per verbū in semel suscepta doctrina & fide extant Apostolicae eccle sia exempla. Act. 14.15. & 18. Ibid.
Ipsique adhibita imposition manuum in Ella sis n• confirman Die quanquam ipsam manuū impositionem putamus liberae obseruationis esse, vt cutus exemplum quidem Apostolicū extet, non autē preceptum Christ Riscat. in Hebrew 6.2. Ad precationē Pro illespueris sine Superstition adhihers posset Impositio manu um. Nec inanis esset ea precatio. Nititur enim promissionibus de Dono perseuerantiae & Gratia confirmationit. Chemnit. de con firm. p. 69. De exhortation etiam ad per seuerantiam & de confirmation per verbū in semel suscepta Doctrina & fide extant Apostolic eccle sia exempla. Act. 14.15. & 18. Ibid
Non quia ipsi dabant, sed quia ipsis orantibus datusest. August. in Ioh. euangitract. 6. Orabant, quippè vt veniret in eos, &c. Idem de Trinitate, lib. 15. cap. 26.
Non quia ipsi dabant, sed quia Ipse orantibus datusest. August. in John euangitract. 6. Orabant, quippè vt veniret in eos, etc. Idem de Trinitate, lib. 15. cap. 26.
Signa crant tēpori opportuna, oportebat enim ita significari Ibid. Significatum est & transut numquid modè quibus imponitur mannus vt accipiant spiritum sanctum hoc expectatur vt linguis loquantur? Ibid. Ita peruerse cor de aliquis vestrum fuit vt diceret, non acceperunt? &c. Interroget cor suum &c. 0752 0 Id. tract. 6. in epist Iohan. Sed inuisibiliter & latentur intelligitur per vinculum pacis eorum cordibus diuina charitas inspirari. Id. lib 3. de bapt. c. 16.
Signs Grant tēpori opportuna, Opportune enim ita significari Ibid Significatum est & transut numquid modè quibus imponitur mannus vt Accipiant spiritum sanctum hoc expectatur vt linguis loquantur? Ibid Ita perverse cor de aliquis Vestrum fuit vt diceret, non acceperunt? etc. Interrogate cor suum etc. 0752 0 Id. tract. 6. in Epistle John Said inuisibiliter & latentur intelligitur per vinculum pacis Their cordibus Divine charitas inspirari. Id. lib 3. de Bapt. c. 16.
In primitiua ecclesia, qui ex paganismo in Christianismū &c Innocent. Gentilit. in exā concil. Trid. lib. 2. sess. 7.6.4. pag. 83. Illis manus imponebantur ab episcopo deum orante, &c. Ibid. Hoc denique sed seriùs sacramē tum appellatū est, sed a primitiua ecclesia cōfirmatio simpliciter dicebatur. Ibid.
In primitiua Church, qui ex paganism in Christianismū etc. Innocent. Gentilit. in exan council. Triad lib. 2. sess. 7.6.4. page. 83. Illis manus imponebantur ab Bishop God Orante, etc. Ibid Hoc denique sed seriùs sacrament tum appellatū est, sed a primitiua Church cōfirmatio simpliciter dicebatur. Ibid
Sci• quidem nō extare praceptū hac de re, Inierim exempla Apostolorum & veteris eccle sia vellem pluris astimari, imo deberent nobis esse instar diuina legis. Zanch. in 4. pracep. c. 19 pag. 716. Sciamus enim huius carimonia originem fluxisse ab Apostolis & ab illis authoribus institutam suisse vt esset solennis precands ritus, &c. Marlorat. in Heb. 6.3.
Sci• quidem nō extare praceptū hac de re, Inierim exempla Apostolorum & veteris eccle sia vellem Pluris astimari, imo deberent nobis esse instar Divine Legis. Zanchius in 4. pracep. c. 19 page. 716. Sciamus enim Huius carimonia originem fluxisse ab Apostles & ab illis authoribus institutam suisse vt esset solennis precands Ritus, etc. Marlorat. in Hebrew 6.3.
Consecrare de• & illius gratia Zanch. in 4. pra cep. c. 19. Tradere illis ius vt inter reliquos reciperē• tur Ibid. Bonum auctū & confirmatē per impositionū manuum Ibid. Quo (episcopalis) actio, qua alioqui grauis sanctaque merito esse debebat, plus reuerentia baberet ac dignitatis carimonia adhibebatur manuum impositionis. Cal. instir. lib. 4. c. 19.4.
Consecrate de• & Illius Gratia Zanchius in 4. pra cep. c. 19. Tradere illis Just vt inter Reliquos reciperen• tur Ibid Bonum auctū & confirmatē per impositionū manuum Ibid Quo (Episcopal) actio, qua Otherwise grauis sanctaque merito esse debebat, plus Reverence baberet ac dignitatis carimonia adhibebatur manuum impositionis. Cal. instir. lib. 4. c. 19.4.
Mulieres quaedam à Marco haeretico seducta & corrupta cū conuartebantur in manifest of a ciebant NONLATINALPHABET plāgentes & lamentantes corruptelam. Irena. lib. 1. c. 9 Chemnit. exam 2. part. titul. de confes. Euseb. lib. 6. c. 43 Nouel constitut 3. vt d•termenatus sit nume •rus Clericorum.
Mulieres quaedam à Mark Heretic seducta & corrupta cū conuartebantur in manifest of a ciebant plāgentes & lamentantes corruptelam. Irena. lib. 1. c. 9 Chemnit. exam 2. part. Title. de confess. Eusebius lib. 6. c. 43 Novel constitute 3. vt d•termenatus sit nume •rus Clericorum.
Sacramēta sunt mysteria, ad qua non admittuntur, nisi qui fide praediti relationes possint intelligere discernereque signum a resignata Zanch. de cultu dei exter, pag 3•9. colū. 1.
Sacramēta sunt Mysteries, ad qua non admittuntur, nisi qui fide praediti relationes possint intelligere discernereque signum a resignata Zanchius de cultu dei exter, page 3•9. colū. 1.
Gen. 49.33. Non est prater rationem, quod ist a Moses tam diligenter velu ti ob oculos visēda proponit Muscul. Ibid. Fulcherrimū est et vehementer optandum hoc genus mortes &c. Sic ex hac vita decedūt, quibus a deo datur, vt quasimortē in suapotestate ha beant, vt eam vbi voluerint, admittant Ibid NONLATINALPHABET Iob. 34.20.
Gen. 49.33. Non est prater rationem, quod ist a Moses tam diligently velu ti ob Eyes visēda proponit Muscul. Ibid Fulcherrimū est et Forcefully optandum hoc genus mortes etc. Sic ex hac vita decedunt, quibus a God datur, vt quasimortē in suapotestate would beant, vt eam vbi voluerint, admittant Ibid Job 34.20.
Baptism itum tum intersorts quo Christus nos spiritu sācto baptizat, & igne, tum exterioris, &c. lun. parallel lib. 3. c 6. in Heb. Baptismos plurals numero no ininat solennes ritus & statos baptizandi dies. Cal. Heb. 6.2 Baptisma tum meminit plurali numero, non quod iteratus vnquam sed sed quod plures Catechumini so lerēt ad baptis. conu•nire. Beza. Ibid. NONLATINALPHABET Vnanobis et illis fides, vnus Deus, idem Christus, eadē spes, eadem lauacra sacramēta. Tertull. de velan. virg. c. 2. Apostolica traditio est qua in toto mundo praedicatur vt baptismi sacramenta. Hieron in 2. Thes. 2. Sensus est Apostolicam traditionem nihil aliud esse, quam doctrinam Apostolorum toti ecclesia traditam et sacras res ex ponentem quibus per baptismum initiati sunt. Iunius contra Belarm. de Ro. Pontis. lib. 4. c. 4:
Baptism itum tum intersorts quo Christus nos spiritu sācto baptizat, & Ignite, tum exterioris, etc. Lun. parallel lib. 3. c 6. in Hebrew Baptism plurals numero no ininat solemnness Ritus & statos baptizandi dies. Cal. Hebrew 6.2 Baptism tum Meminit plurali numero, non quod iteratus vnquam sed sed quod plures Catechumini so lerent ad Baptism. conu•nire. Beza. Ibid Vnanobis et illis fides, vnus Deus, idem Christus, Same spes, Same lauacra sacramēta. Tertul de velan. Virg. c. 2. Apostolica Tradition est qua in toto mundo praedicatur vt Baptism Sacraments. Hieron in 2. Thebes 2. Sensus est Apostolicam traditionem nihil Aliud esse, quam Doctrinam Apostolorum Totius Church traditam et sacras Rest ex ponentem quibus per Baptism Initiati sunt. Iunius contra Alarm bell. de Ro. Pontis. lib. 4. c. 4:
part. 1. c. 30. p. 173. Ipsa baptismi actio est sidei professio. Aug. de precat. merit & remiss. cap. 27. Idem epist. 57. ad Dardanum. Nem• mibi dicat, quod non habet fidem, cui mater impertis suam inuoluens •llam sacramēto quousque ido•eus fia• proprio asse•s•• euolutā purāque recipere. Ber•a. ferm. 66. in Cantica.
part. 1. c. 30. p. 173. Ipsa Baptism actio est sidei professio. Aug. de precat. merit & remiss. cap. 27. Idem Epistle. 57. ad Dardanum. Nem• mibi dicat, quod non habet fidem, cui mater impertis suam inuoluens •llam sacramēto How Long ido•eus fia• Properly asse•s•• euolutā purāque recipere. Ber•a. ferm. 66. in Cantica.
Cōst at deum dare alia da•da non or antibus sicut mitium fidei, alsa non nisi or antibus praeparasse, sicut vsque in finem perseuerantiā Id de bono per seueran. lib. 2. c. 16.
Constant At God Dare Alias da•da non or antibus sicut mitium fidei, alsa non nisi or antibus praeparasse, sicut vsque in finem perseuerantian Id de Bono per seueran. lib. 2. c. 16.
Sigrauium pec catorum diffidis veniam, adhibe precatorē, adhibe ecclesiā quapro te prece tur Ambros ▪ lib 5. in Luc. c. 5. Intelligitur simul referri & ad portantes et ad eū quiporta batur. Chrisost. vide quantum vale at apud Deum fides propria, apud quē sic valuit aliema vt intus & exera curaret homi•e•• Glos. ordin ▪ Hoc verè dixerim interuenic ente piorū parē tum fide fieri vt nati vel nascituri infātes sancti sint idest in f•dere censcantur ac proinds seruētur. Bez. Questionū & respons. part. 2. pag. 68. Non negamus, quin baptismus fidem requirat sednon quali• requiritur in c•na. Fidesenim relationem semper ad dei promissionem habet. Ero. etc. Bez. refut. errerum Micha, Seruet. pag. 829.
Sigrauium pec catorum diffidis veniam, adhibe precatorē, adhibe ecclesiā quapro te prece tur Ambos ▪ lib 5. in Luke c. 5. Intelligitur simul referri & ad portantes et ad eū quiporta batur. Chrysostom vide quantum vale At apud God fides propria, apud quē sic valuit aliema vt intus & exera curaret homi•e•• Glos. Ordain ▪ Hoc verè dixerim interuenic ente piorū parē tum fide fieri vt Nati vel nascituri Infants sancti sint idest in f•dere censcantur ac proinds seruētur. Bez Questionū & response. part. 2. page. 68. Non negamus, quin baptismus fidem requirat sednon quali• requiritur in c•na. Fidesenim relationem semper ad dei promissionem habet. Ero etc Bez refut. errerum Micah, Servant. page. 829.
Si v•xtua (Ser nete) pro •rac• l• nobis ost, cre• dimus figment•̄ ess• papistic•̄, quod in alterius fide alter baptizetur, sedqui• prohibet des institutto, •e tibi credam securè contemu•, quod pronuntiat Ibid 834.
Si v•xtua (Ser nete) Pro •rac• l• nobis ost, cre• dimus figment•̄ ess• papistic•̄, quod in alterius fide alter baptizetur, sedqui• Prohibet des institutto, •e tibi Creed securè contemu•, quod pronuntiat Ibid 834.
Math. 6.12. Luc. 11.4. Ve aliquid sit sacramentum ecclesia, requiritur (vt sic loquar) vniuersa litas mādats & promissionis atuina complectēs ōnesministros & omnesfideles omnium temporum in noue testamento. Chemnit. de cōfirmat. p. 62. Cerimonias in ordinatione mi nistrorum eccle siae, modo ritè et cum edificatione obseruatas laudamus, vt quae vntuersalē vsum non obtinent. Nec enim ownes, &c. Goulart. in epist. 63. ad Ca cilian.
Math. 6.12. Luke 11.4. We Aliquid sit sacramentum Church, requiritur (vt sic loquar) vniuersa litas mandates & promissionis atuina complectens ōnesministros & omnesfideles omnium Temporum in Novel Testament. Chemnit. de Confirmed. p. 62. Cerimonias in ordinatione mi nistrorum eccle siae, modo ritè et cum edificatione obseruatas Laudamus, vt Quae vntuersalem vsum non obtinent. Nec enim owns, etc. Goulart. in Epistle. 63. and Circa cilian.
Non sunt signa nuda, sed veritati & substan tiae suae coniuncta nec sacramenta domini vllo mode a sub stantis, et veritate suasep arari oportet Cal institut. lib 4. c 17. & 15. Libéter accipie, quicquid adexprimendà veram substantialemque corporit & sanguinis domini communicationem Ibid. De modo siquis me interroget, fateri non pude bit, sublimtus esse arcanum quam vt vel meoingenio comprehendi, vel enarrari verbisqueat: atque vt apertius dicam: expertor magisquam intelligam. 32. Fios verècorpus & sanguinem domini percipere. P. martyr epest. D. Bullingipag. 1139. & alibi. Non igitur tantum panis & vinum nectātum deitas chri sti &c. Thes. Aman. Pola. Basil. Ipsum corpuset ipse sanguis Christi reuera adsūt in sacra caena.
Non sunt Signs nuda, sed Veritati & substan tiae suae Coniuncta nec Sacraments domini vllo mode a sub stantis, et veritate suasep arari oportet Call Institute. lib 4. c 17. & 15. Libéter accipie, quicquid adexprimendà Veram substantialemque corporit & Blood domini communicationem Ibid De modo siquis me Interrogate, fateri non pude bit, sublimtus esse arcanum quam vt vel meoingenio comprehendi, vel enarrari verbisqueat: atque vt apertius dicam: expertor magisquam intelligam. 32. Fios verècorpus & sanguinem domini percipere. P. martyr epest. D. Bullingipag. 1139. & alibi. Non igitur Tantum Paris & vinum nectātum deitas Christ sti etc. Thebes Haman Pola. Basil. Ipsum corpuset ipse sanguis Christ Revera adsunt in sacra Cena.
Adsunt non inclusa inuisib•liter in cum vel sub pane et vino quia in prima coena non suerunt. Ibid. Ephes, 3, 17, Non delapsa•o coelo in terrena elementa. Act. 3.21. Eam prasentiam non efficit fides sed spiritus, Ibid.
Adsunt non inclusa inuisib•liter in cum vel sub pane et vino quia in prima Coena non suerunt. Ibid Ephesians, 3, 17, Non delapsa•o coelo in Terrena Elementa. Act. 3.21. Eam prasentiam non efficit fides sed spiritus, Ibid
August de bono coniug. c. 18. & alibi Annon audis Paulum dicentem, quod •uptiae sunt sacrameta, & imago dilection•s Christs, quam erga ecclesiam declarauit Chri so. homil. 56. in Gene•. 29. Matrimoniū est similitudo, quam Christs atque ecclesiae coniunctio signi ficat. Whit. con. Duraeum. de pa radox. p. 656. Matrimonium typus & imago fuit verè diuini & spiritualss coniugii, quod futurum erat inter Christum & ecclesiam Bucan. institut theol. loc 12 O Deus quiper hoc vinculum matrimonis excellens et arcanum vinculum •uae inessabilis et patern•a charitatis, significare volussti, quando officio coniugals vouitate fide nostras animas tibi vero sponso copulare placuit de ritibus et inflitutis Tigurme ecclesia. Matrimdnium dulcissima est imago inter Christum et ecclesiam Lauat, narratio. de Nabale.
August de Bono conjugal. c. 18. & alibi Annon audis Paulum dicentem, quod •uptiae sunt Secrets, & imago dilection•s Christ, quam Erga Church declarauit Christ so. Homily. 56. in Gene•. 29. Matrimoniū est similitudo, quam Christ atque ecclesiae Coniunctio Sign ficat. Whit. con. Duraeum. de Paul radox. p. 656. Matrimonium Typhus & imago fuit verè Divine & spiritualss coniugii, quod Future erat inter Christ & Church Bucan. Institute Theology. loc 12 Oh Deus quiper hoc vinculum matrimonis excellens et arcanum vinculum •uae inessabilis et patern•a charitatis, significare volussti, quando Officio coniugals vouitate fide nostras animas tibi vero sponso copulare Placuit de ritibus et inflitutis Tigurme Church. Matrimdnium dulcissima est imago inter Christ et Church Lauat, Narration. de Nabale.
Dulcis sima ìmago redēptionis ext in ipso coniugio proposita, & quasua •icr picturaetc. Ibid. Non dubium est ceniugrum inec clesia semper fuisse mysteriū co•iunction is christi & eccle sie Ibid. pag. 256. calum. 2.
Dulcis sima ìmago redēptionis Ext in ipso coniugio proposita, & quasua •icr picturaetc. Ibid Non Dubium est ceniugrum inec clesia semper Fuisse mysteriū co•iunction is Christ & eccle sie Ibid page. 256. Column. 2.
Haec dixi, vt nō putetis repetiti onem in verbis sanctae lingua lo quacitatis esse appetitum sape•bi repetitio habet vim. Paratum cor meum alio loco dicit sustine dominū viriliter age &c. Psal 74. Innumerabilia talia sunt &c. Quod obseruetis in omnibus similibus. Ibid. Hoc puto non iustuen est, illud male, rectius istud Persius. Isa. 24.16.
Haec I have said, vt nō putetis repetiti onem in verbis sanctae lingua lo quacitatis esse appetitum sape•bi repetitio habet vim. Paratum cor meum Alio loco dicit Sustain dominū Viriliter age etc. Psalm 74. Innumerabilia Talia sunt etc. Quod obseruetis in omnibus similibus. Ibid Hoc puto non iustuen est, illud male, rectius istud Persius. Isaiah 24.16.
O quam dare valt qu• se inquietari taliter taliter patitur suscitari: O quā necessitatis quod suae potestatis est. Petrus Chrysolo. serm. 36. O quam non ad •anuam ••an tum dominus sed ipse ianua
O quam Dare valt qu• se inquietari taliter taliter patitur suscitari: O quā necessitatis quod suae potestatis est. Peter Chrysolo. sermon. 36. O quam non ad •anuam ••an tum dominus sed ipse Gate
— Sub illis montbus (in quit) erāt, er āt submontibus illis — & me mihs perf•de pro dis me mihi pro dis ait Ouid. Metam. lib. 2. NONLATINALPHABET vel NONLATINALPHABET quod significat idem quod NONLATINALPHABET exiuit, et significat eos qui delectantur mul toisermones proferre, et quo rum ore multa prodeunt verba gallice babillards. Tremel in Math. 6.7. Absit ab cratione multa loquutio sed non desit multa pre catio, si feruens perseuerat tutētio. Aug. epist. 121. ad probà. Multum precari est ad eum quem precamur diuturna & pia cordis excitatione pulsare Ibid. multiloquium adhibers, non cum di• precamur sed cum ci trafidem et spiritum verba multiplicamus persuasin•s propter numerū verborum audiri posse. P. martyr in 1. Sa•t. v. 12. NONLATINALPHABET. Luc. 6.12. Math. 26. •4. NONLATINALPHABET. Luck. 18 32.
— Sub illis montbus (in quit) Erant, er Ant submontibus illis — & me mihs perf•de Pro dis me mihi Pro dis ait Ovid Metam. lib. 2. vel quod significat idem quod exiuit, et significat eos qui delectantur Mul toisermones proffer, et quo rum over Multa prodeunt verba gallice babillards. Tremel in Math. 6.7. Absit ab cratione Multa loquutio sed non desit Multa pre catio, si feruens perseuerat tutētio. Aug. Epistle. 121. ad probà. Multum precari est ad Eum Whom Precamur Diuturna & pia Cordis excitatione pulsare Ibid multiloquium adhibers, non cum di• Precamur sed cum ci trafidem et spiritum verba multiplicamus persuasin•s propter numerū verborum audiri posse. P. martyr in 1. Sa•t. v. 12.. Luke 6.12. Math. 26. •4.. Luck. 18 32.
Quum ipsi authores idest ipsidiaconi, praes biters, et episco pi fugiunt, quomodo laicus etc? Tertull. in fuga Quatuor genera capitūsūt in ecclesia episcopo rum praesbytero rum, diaconorū fidelium. Optat lib. 2. Quam mul•os episcoposoptimos viros, sanctsssimosque cognoui, quam multos praesbyteros, quam multos diaconos & huiusmodi ministros diuinorum sacramentorum. Aug. de moribus eccles. lib. 1. cap. 32. NONLATINALPHABET. Socrat lib. 1. c. 2 Varios in ecclesia esse ordines ministrorum aliosesse diaconos, aliot praesbyteros a•ios episcopot quibus institutio populi Confes Anglic. artic. 5.
Whom ipsi authores idest ipsidiaconi, Praes biters, et Episco pi fugiunt, quomodo Laicus etc? Tertul in fuga Quatuor genera capitunsunt in Church Bishop rum praesbytero rum, diaconorū Fidelium. Optat lib. 2. Quam mul•os episcoposoptimos viros, sanctsssimosque cognoui, quam multos praesbyteros, quam multos diaconos & huiusmodi ministros Divinorum Sacramentorum. Aug. de moribus eccles. lib. 1. cap. 32.. Socrates lib. 1. c. 2 Varios in Church esse ordines Ministers aliosesse diaconos, aliot praesbyteros a•ios episcopot quibus Institution People Confess Anglic. artic. 5.
Professor theologus celebris & excellens &c. Admonis. Christi. de authori Lutheri p. 234. Est sūma ministerii laus quod in eo verè donetur spiritus sāctus: nam hae verba insufflauit et dixit Accipite sp. sāctū accommodā da sunt ad ordinationem, vel collationem ministerii. Alex. Ales. in Iohan. in qua confertur potestas docendi & administrandi sacramenta &c. Ac optandum esset, vt ad impositionē manuum hee simul accederet. &c. id quod dus obseruatum fuit in ecclesia & bodie adhuc obseruatur apud episcopos, sic enim et po pulus doceretur per ceremoniam de dignitate ministerii cum quo donatur sp. sanctus, & maiori oum reuerentia accederent. ld.
Professor Theologus celebris & excellens etc. Admonis. Christ. de authori Lutheran p. 234. Est sūma Ministerii laus quod in eo verè donetur spiritus sāctus: nam hae verba insufflauit et dixit Accipite Spa. sāctū accommodan da sunt ad ordinationem, vel collationem Ministerii. Alexander Ales. in John in qua confertur potestas docendi & administrandi Sacraments etc. Ac optandum esset, vt ad impositionē manuum he simul accederet. etc. id quod dus obseruatum fuit in Church & body Adhoc obseruatur apud episcopos, sic enim et po pulus doceretur per ceremoniam de dignitate Ministerii cum quo donatur Spa. Sanctus, & maiori oum Reverence accederent. Lord.
Cum vellent ad hibere aliquem ritum inordination• non sump seru•nt symbelū insufflationis &c. Chemni•t exam co•etl. de sacrament. ordinis pag. 240. sed sumpseru•nt alium •s tum indifferētem imposit. etc. Christus vt. oftē deret a se procedere spiritum sa•••um sicut & a patre insuffla•s in discip•los suos accipite spiritum sanctum. Aug. de Trinit. & vnitate des. c. l.
Cum vellent ad hibere aliquem Ritum inordination• non sump seru•nt symbelū insufflationis etc. Chemni•t exam co•etl. de sacrament. Order page. 240. sed sumpseru•nt Alium •s tum indifferētem imposit. etc Christus vt. often deret a se procedere spiritum sa•••um sicut & a patre insuffla•s in discip•los suos accipite spiritum sanctum. Aug. de Trinity. & vnitate des. c. l.
His Verbis Apostolos swos que dammodo inau gurat Christus in officium cui cis pri•t destina •erat. Calum. Ioh. 20. Ne { que } profan a fuit in angera tis ritus ille &c. Id, in 2. Tim. 1.
His Verbis Apostles swos que dammodo inau gurat Christus in officium cui cis pri•t Destina •erat. Column. John 20. Ne { que } profan a fuit in angera this Ritus Isle etc. Id, in 2. Tim. 1.
Mira fuit illerum r•ditas, quod tam absolute, tantaque curae per trientum edocti nō minorem insciriam produnt. Cal. in Act. 1. Totidem in hae •uterrogations sunt errores quos verba Ibid
Mira fuit illerum r•ditas, quod tam absolute, tantaque Curae per trientum edocti nō Minor insciriam produnt. Cal. in Act. 1. Totidem in hae •uterrogations sunt Errors quos verba Ibid
Sitanto est m•lius quod accipitur, quanto est melior per quē traditur, tanto est in accipienti bus baptismorī• •farietas, quan•o in ministris di•ersit as meritorum. Aug. Cometra Cresco•. lib. 3. cap. 6.
Sitanto est m•lius quod accipitur, quanto est melior per quē traditur, tanto est in accipienti bus baptismorin• •farietas, quan•o in Ministris di•ersit as meritorum. Aug. Cometra Cresco•. lib. 3. cap. 6.
Manus impositi ones verba sū• mystica, quibus confirmatur ad hoc opus electus, accipient autho vitatem testa conscientia sua vt andeat vice domius sacrifici um deo offerr• Ambros. in. 1 Timoth. 4. Baptizaut quantum atti•et ad visibile ministerium boni & mali, inuisebiliter autem per cos count est & visibile baptisme, & inuisibilis gratia. Aug contra Crescon. lib. 2. cap 21. Naziā. •r•t. de baptis. An solis 〈 ◊ 〉 ••per 〈 ◊ 〉 diff••••• 〈 … 〉 contra 〈 ◊ 〉 Aug 〈 … 〉 temperies & 〈 ◊ 〉 contra Cescon. lib. 3. c. 8.
Manus impositi ones verba sun• Mystica, quibus confirmatur ad hoc opus Electus, accipient autho vitatem testa conscientia sua vt andeat vice Domius sacrifici um God offerr• Ambos in. 1 Timothy 4. Baptizaut quantum atti•et ad visibile ministerium boni & mali, inuisebiliter autem per cos count est & visibile Baptism, & Invisible Gratia. Aug contra Crescon. lib. 2. cap 21. Naziā. •r•t. de Baptism. an solis 〈 ◊ 〉 ••per 〈 ◊ 〉 diff••••• 〈 … 〉 contra 〈 ◊ 〉 Aug 〈 … 〉 temperies & 〈 ◊ 〉 contra Cescon. lib. 3. c. 8.
Qui bene pronūtiare possunt, quid autem pro•untiēt excogitare non poss••t Quod si ah a lies sumant elo quen ter sapienter que cōscriptum, nemo riaque cōmēdent at que ad populū profer ant sieam personam gerūt, nō improbe facions. Sic enim (quod vtile est) •ult• pradicatores 〈 … 〉 mu•t• mag••tr••st 〈 ◊ 〉 verimagestri id ips•um die an• •••ia, et nē sunt in iis schismata, Aug. de doct. Christia. lib. 4. c. 28.
Qui bene pronūtiare possunt, quid autem pro•untient excogitare non poss••t Quod si ah a lies sumant Elo quen ter Sapienter que cōscriptum, nemo riaque cōmēdent At que ad populū proffer Ant sieam Personam gerunt, non improbe fashions. Sic enim (quod utile est) •ult• pradicatores 〈 … 〉 mu•t• mag••tr••st 〈 ◊ 〉 verimagestri id ips•um die an• •••ia, et nē sunt in iis schismata, Aug. de doct. Christian. lib. 4. c. 28.
Tyr•nibus aliquid sub imitie conceds potest et indulgeri, vt vel adverbēl ma moriterediscāt, veles chartale gant &c. Zeppen Art. habend. concion. lib. •. Breus, memoria subsidnum in charta, not at 〈 ◊ 〉 & in libre repositum se•finum Bernar. Texter. Pandect sacra. •om•to••. En•angelizare enim perpance 〈 ◊ 〉 rum est baptizare antem cuinslibet ••de sacerdotie figatur Chrisest. in 1. Corinth. 1. Nune quidem prasbyteris qui in habilteres some hoc momustradimus Ibid.
Tyr•nibus Aliquid sub imitie conceds potest et indulgeri, vt vel adverbēl ma moriterediscant, veles chartale gaunt etc. Zeppen Art. Having. concion. lib. •. Breus, memoria subsidnum in charta, not At 〈 ◊ 〉 & in libre repositum se•finum Bernard Texter. Pandect sacra. •om•to••. En•angelizare enim perpance 〈 ◊ 〉 rum est Baptizare antem cuinslibet ••de sacerdotie figatur Christest. in 1. Corinth. 1. Nune quidem prasbyteris qui in habilteres Some hoc momustradimus Ibid
Maiusest •n an gelizare quam baptizare. Non emnisqui baps tizat idoneut est euāgelizare. Ambros. in 1. Corinth. 1. Perfecte baptizare etiam mi nus decti possūt perfecte autem euangelizare multo difficili• ris & rarioris est operis. Ideo doctor gentium pl•rimis excellentior enangele zaremissusestuō baptizare, quo. niam hoc per mul•or fiers pot• rat, illud per pa•cos, inter quireminebat. August •ōrra titer. Petils, lib. 3 c 56. Cū pa•corū esset docare, pluri but autem baptizare datū foret. &c. Calum in 1. Corinth. 1.17. Baptismune fere aliis ma•d•runt q•i ad pradication••• for tassis •i••s ido •ei erant Gualter. Ibid. M•••s tingends cuiuis in ecclesia cōmitti potest, nō itē munus euangelizā di. P. martir. Ibid. Ag••scimus quor••dā inecclesiaveteri pastorū •implicitatem innocuam plus aliquand• profecisse eccle (in, qua• quor•dam er•dition• variam exquisitam, delicatam { que } sed paul• post fastu osiorem v•de we bodieè quidē re•ici••ds •imphcit••te• quorandā pribā nee tumē 〈 ◊ 〉 imperitā, Con•es. 〈 ◊ 〉.
Maiusest •n an gelizare quam Baptizare. Non emnisqui baps tizat idoneut est Evangelize. Ambos in 1. Corinth. 1. Perfect Baptizare etiam mi nus decti possūt perfect autem Evangelize Much difficili• ris & rarioris est operis. Ideo Doctor gentium pl•rimis excellentior enangele zaremissusestuon Baptizare, quo. niam hoc per mul•or fierce pot• rat, illud per pa•cos, inter quireminebat. August •ōrra titer. Petils, lib. 3 c 56. Cū pa•corū esset docare, pluri but autem Baptizare datū foret. etc. Column in 1. Corinth. 1.17. Baptismune fere Others ma•d•runt q•i ad pradication••• for tassis •i••s ido •ei Erant Gualter. Ibid M•••s tingends Cuvius in Church cōmitti potest, nō itē munus euangelizā Die. P. Martyr's. Ibid Ag••scimus quor••dan inecclesiaveteri pastorū •implicitatem innocuam plus aliquand• profecisse eccle (in, qua• quor•dam er•dition• Varying exquisitam, Delicatam { que } sed paul• post Fastu osiorem v•de we bodieè quidē re•ici••ds •imphcit••te• quorandan priban nee tumen 〈 ◊ 〉 imperitā, Con•es. 〈 ◊ 〉.
Nunquid, quia tuenercitu ferti sun us quisque eligendus est, •d circo non assumentur, &c. Hieron lib. 1. aduers. Iouinian. Sic in descriptione episcopi, & in corum expositione quaescrip ta sunt, &c. Hieron ad Oceanum epist. 83. Quod dixit irreprehensibilis: aut nullus, aut rarus. Idem. aduers. Blags•nes lib. 1. c. 8• Illud certè NONLATINALPHABET qui possit cum cateris virtutibus difficulter inuenies. Ibid. Maximèque illud vt potens sit aduersariis resistere & per uersas opprimere at que superare doctrinas. Ibid. Ita fit quodin alio primum aut totum est, in also in parte versetur, & tamen non sit in crimine, qui nō haebet omnia nec condemnetur ex eo, quòd non habet, sed iustificetur in co quod possidet Ib. Non suscip•unt magis & minus. Topic. lib. 6.
Nuqquid, quia tuenercitu ferti sun us Quisque eligendus est, •d circo non assumentur, etc. Hieron lib. 1. aduers. Jovinian. Sic in description Bishops, & in corum exposition quaescrip ta sunt, etc. Hieron and Ocean Epistle. 83. Quod dixit irreprehensibilis: Or nullus, Or Rarus. Idem. aduers. Blags•nes lib. 1. c. 8• Illud certè qui possit cum cateris virtutibus Difficult inuenies. Ibid Maximèque illud vt potens sit aduersariis resistere & per uersas opprimere At que superare doctrinas. Ibid Ita fit quodin Alio primum Or totum est, in also in part versetur, & tamen non sit in crimine, qui nō haebet omnia nec condemnetur ex eo, quòd non habet, sed iustificetur in counterfeit quod possidet Ib. Non suscip•unt magis & minus. Topic. lib. 6.
1. Ioh. 5.9. Qualis lex, tali• despensatio Priutlegium dicitur guodema nat contra ius commane in fu• ro••m aliquam personarum Glos lib. 6. de Rescript. c: vers in Printlegium quasi prin•ta lox.
1. John 5.9. Qualis lex, tali• despensatio Priutlegium dicitur guodema nat contra Just commane in fu• ro••m aliquam personarum Glos lib. 6. de Rescript. c: vers in Printlegium quasi prin•ta lox.
24.27 &c. Ioel. 3.4. Pro. 1.24.28. Deut. 32, 21. Isa. 49.25. Pro. 3.34. Obadia. 15. Luc. 6.38. Non iniquita tis ad intquita tem sed paenae ad culpam.
24.27 etc. Joel 3.4. Pro 1.24.28. Deuteronomy 32, 21. Isaiah 49.25. Pro 3.34. Obadiah. 15. Luke 6.38. Non iniquita this ad intquita tem sed Paenae ad Fault.
Spiritus sanctus in ecclesia praepo sito vel ministro soc inest, vt si fictus nonest, operetur per cū spiritus sanctus & adeius mercedem in salutē sempiternam et ad eorum regenerationem & adificationem, quiper cum &c. August. contra epist. Parm. lib. 2. cap 11. Nonest aqua profana & adultera super quam nomen Dei innocatur, etiamsià profanis & adulterisinuocemur &c. August de bapt contra Donet. lib. 3. c. 10.
Spiritus Sanctus in Church praepo sito vel Minister soc Inset, vt si fictus nonce, operetur per cū spiritus Sanctus & adeius mercedem in salutē sempiternam et ad Their regenerationem & adificationem, quiper cum etc. August. contra Epistle. Parm. lib. 2. cap 11. Nonce aqua Profana & adultera super quam Nome Dei innocatur, etiamsià profanis & adulterisinuocemur etc. August de Bapt contra Donet. lib. 3. c. 10.
Illud &c. accipi te spiritū sanctū ecclesiastica potestas collata in telligituresse August, tom. 4. Qq ex nouo testamento c. 93. Quia omnia in traditione domi nicaper spiritū sanctum aguntur. Ibid. Idcirco cum regula tis & for ma traditur buius disciplina dicitur tis accipite spiritū sanctum Ibid. Non dixit accepistis sed accipite spiritū sanctū &c Chrisost in Ioh. c 20. homil. 85: Potestatein quandam & pratiam spirita lem cos accepisse Ibid: Sed vt peccata dimitterent dof ferentes enim sunt gratia spiritos, quare addidit. Quorum remiseritis peccata. &c. ostendens quod genus virtutis largiat•r Ibid. Theophilact Ibid.
Illud etc. accipi te spiritū sanctū ecclesiastica potestas collata in telligituresse August, tom. 4. Qq ex nouo Testament c. 93. Quia omnia in tradition At Home nicaper spiritū sanctum aguntur. Ibid Idcirco cum regula this & for ma traditur buius Discipline dicitur this accipite spiritū sanctum Ibid Non dixit accepistis sed accipite spiritū sanctū etc. Chrysostom in John c 20. Homily. 85: Potestatein quandam & pratiam Spirita lem cos accepisse Ibid: said vt Peccata dimitterent dof ferentes enim sunt Gratia spiritos, quare addidit. Quorum Remiss Peccata. etc. ostendens quod genus virtue largiat•r Ibid Theophilact Ibid
Huie not etiāst libers simus &c vera cum fide subiiciendos esse fidelitatem •o sacramētū prastate scimus Heluet. confes. 1: artic. 26. Idest •usiura• dum quosuis magistr at thus obstringuntur obseruat. 2. Ibid.
Huie not etianst libers Simus etc. vera cum fide subiiciendos esse fidelitatem •o sacramētū prastate scimus Heluet. confess. 1: artic. 26. Idest •usiura• dum quosuis Magistrate At thus obstringuntur obseruat. 2. Ibid
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Sacramenti no mine matrimonium. Aug. coh• nestauit quando cius dignitae tem contra que rundam criminationes defendit quod in illo li•ro •octissimè acsanctissimè fecit What. cōtra Duraū. p. 6•6. St hoc inquam à pontificits ageretur facilè posset de apellati one conuentre Chemnit. de Matrim. p. 256. Quia coniugtum est sanctum vita genus divinitus institutum & commend atum libenter et tri busmus nomen sacramenti, Confes. Wittenberg.
Sacrament no mine matrimonium. Aug. coh• nestauit quando cius dignitae tem contra que rundam criminationes defendit quod in illo li•ro •octissimè acsanctissimè fecit What. cōtra Duraū. p. 6•6. Saint hoc inquam à pontificits ageretur facilè posset de apellati one conuentre Chemnit. de Matrimony. p. 256. Quia coniugtum est sanctum vita genus Divinely institutum & commend atum Libenter et Tri busmus Nome Sacrament, Confess Wittenberg.
Manuum signū hoc & quasi sacramentū vsurparunt eccles. discip fol. 25. Quantum ad verum presbyte ri• 0536 0 munus liben ter eoloco habeo Institut. lib. 4. c. 19 sect. 28. Quod 3. in numero non posui, eo factum est quod non ordinarium nec cōmune, sed ad cer tam fūctionem specialis ritus Ibid.
Manuum signū hoc & quasi sacramentū vsurparunt eccles. Disciple fol. 25. Quantum ad verum presbyte ri• 0536 0 munus liben ter eoloco habeo Institute. lib. 4. c. 19 sect. 28. Quod 3. in numero non Posui, eo factum est quod non Ordinarium nec commune, sed ad cer tam fūctionem Specialis Ritus Ibid
Non licuisse patribus simul plures vxores habere, nisi ad delineandum mysterium Instin. mart. in Tryph. Deum illis primis temporibus polygamian: exegisse. Clem. Alexan. lib. 4. Strom. Permissum fuit cum duabus etc Chrisost. homil. 56. in Gen. Vt humanum genus propagaretur & pietatis incrementū caperet. Ibid. Eo tempore nondum adulteriū lege prohibitū, & amore posteritatis non ardoris libidine id factum, & de consens•• vxoris ad aliquid significandū quod futurum erat, vt in Agar. 3. Sara. Ambros de Abra. et. lib. 1. c. 4.
Non licuisse Patribus simul plures vxores habere, nisi ad delineandum mysterium Instinct. mars. in Tryph God illis Primis temporibus polygamian: exegisse. Clem. Alexander lib. 4. Strom. Permissum fuit cum Duabus etc Chrysostom Homily. 56. in Gen. Vt humanum genus propagaretur & pietatis incrementū caperet. Ibid Eo tempore Nondum adulteriū lege prohibitū, & amore posteritatis non ardoris libidine id factum, & the consens•• vxoris ad Aliquid significandun quod Future erat, vt in Agar. 3. Sarah. Ambos de Abra. et. lib. 1. c. 4.
Seiebat Apostolus lege concessū & exemplo Patriarcharum, ac Moses familiare populo nouerat in multis vxoribusliberos spargere. Hierō in epist. ad Oceā Sufficienda prolis causa erat vxorum plurium simul vni viro habendarum inculpabilis consuetudo Aug. de doctrina Christiana lib. 3. c. 12. Ibid. cap. 18. St naturam cōsulas non lasciutends causa vtebatur, si merē &c contra Faust: Manch, lib. 22. c. 47. Nulli vnquam licitum fuit si•ne diuina dispē satione plures simul vxores habere. Innoc. 3, c Gaudemus, de Diuortiis. Polygamiam Deus inter Isra elitas probauit, Melanct. epitom Ethicor. Specialis casus fuit patrum polygamia quae peculiarem rationem habuit. Heming. de diuort. pag. 36. Polygamia vsurpata patribuscitra culpam, nobis nullam legem cōstituit. Bullin. decad 2, serus, 10. Deum illis legē suam remisisse quia cos non videmus vspiam ea de causa reprehendi, Pet. Mart. 1, Sam, 25.
Seiebat Apostles lege concessū & exemplo patriarcharum, ac Moses familiar populo nouerat in multis vxoribusliberos spargere. Hierō in Epistle. ad Ocean Sufficienda prolis causa erat vxorum Plurium simul vni viro habendarum inculpabilis consuetudo Aug. de Doctrina Christian lib. 3. c. 12. Ibid cap. 18. Saint naturam cōsulas non lasciutends causa vtebatur, si merē etc. contra Faust: manch, lib. 22. c. 47. None vnquam licitum fuit si•ne Divine Dispen satione plures simul vxores habere. Innocent 3, c We rejoice, de Diuortiis. Polygamiam Deus inter Israel elitas probauit, Melanchthon epitome Ethicor. Specialis casus fuit patrum polygamia Quae peculiarem rationem Habuit. Heming. de diuort. page. 36. Polygamia vsurpata patribuscitra Fault, nobis Nullam legem Constituted. Bullin. decade 2, Serus, 10. God illis legen suam remisisse quia cos non Videmus vspiam ea de causa reprehendi, Pet. Mart. 1, Sam, 25.
Nolim co• nimium aggranare. Ibid. Viti• ne vertas fuit enim tempore illo huiusmod• res libera & adiophora Idem. in Gens. c. 29.27. Deus tollerauit in populo su• polygamian. Bez. de polyg. et diuor. Potest tamē ex cusari quia ad propagationem humans generis velsalte• ad propagationem •cclesi• pertine bat. Perk. Ar• milla. •urea. p. 78. Arm•tto• 600000. è Iacobi familia duccutum annorum spatio. Id. prolegam, Chronol. Polygamia qua quis Vuo tempore plures habuit Vxores patrobus indulta suit, non casciuienda sed gignenda pie sobolis gratia, tum quia iam erant tum temporis mores politici, tum vt esse• aditus quidam, quo Deus promissions suade innumerab••i sobol• expauets oritura locum daret Bucan. Institut. loc. 12
Nolim co• Nimium aggranare. Ibid Viti• ne vertas fuit enim tempore illo huiusmod• Rest Libera & adiophora Idem. in Gens. c. 29.27. Deus tollerauit in populo su• polygamian. Bez the polyg. et diuor. Potest tamē ex cusari quia ad propagationem humans Generis velsalte• ad propagationem •cclesi• pertine bat. Perk. Ar• Milla. •urea. p. 78. Arm•tto• 600000. è James familia duccutum Annorum spatio. Id. prolegam, Chronology. Polygamia qua quis Vuo tempore plures Habuit Vxores patrobus indulta suit, non casciuienda sed gignenda pie sobolis Gratia, tum quia iam Erant tum Temporis mores Politici, tum vt esse• aditus quidam, quo Deus promissions suade innumerab••i sobol• expauets oritura locum dart Bucan. Institute. loc. 12
Verba hae aliqui putant face re aduersus polygamiā, quod mihi non displicet, modo hinc non inferatur. Patres qu• in veteri lege habue runt vxores, nō vsos fuisse tusto matrimonio, sed potius adulteros indicandos. Nam cum ea de causa insacris literis non damnentur, om nino putandum est tis tum tem poris licuisse. Martyr in Cor. 7. Leuit. 18.18.
Verba hae aliqui Putant face re Adversus polygamiā, quod mihi non displicet, modo hinc non inferatur. Patres qu• in Veteri lege habue runt vxores, nō vsos Fuisse tusto Matrimonio, sed potius Adulterers indicandos. Nam cum ea de causa insacris literis non damnentur, om Nino putandum est this tum tem poris licuisse. Martyr in Cor. 7. Levites 18.18.
Sedenim qui l•gem sanxit De u• cande relax ands potest arē habet Pecuitare quid damest, quod •e mo temerè in ex plum, quo prod•giosam (uam lea bodinem excuset, traxerit. Lauatur. in Easter. homil. 11. c. 2. pag. 22. Certis de causis largitus est plu rescodem tempore Vxores habere. Id homil. 10. pag. 20. Tam abest vt hac ceniugia culpauerie Deus. vt etiam fortunaucrit. Id de vita & obit. Nabal. hemil. 10. pag. 12. Duas sim•l vxores habera simpliciter lege Mosis vetitum nō fuit. Drus•n Ruth. 4.5.
Suddenly qui l•gem sanxit De u• cande relax ands potest aren habet Pecuitare quid damest, quod •e more temerè in ex plum, quo prod•giosam (uam lea bodinem excuset, traxerit. Lauatur. in Easter. Homily. 11. c. 2. page. 22. Certis de Causis largitus est plum rescodem tempore Vxores habere. Id Homily. 10. page. 20. Tam abest vt hac ceniugia culpauerie Deus. vt etiam fortunaucrit. Id de vita & obit. Nabal. hemil. 10. page. 12. Duas sim•l vxores habera simpliciter lege Moses vetitum nō fuit. Drus•n Ruth. 4.5.
Far maiestas personarum. Par potest asest earum. & communis deitas. Victorious. Id vnitatem cōcernit potentiae, vt vna• in diuinis reimeat gloriam & maiestatem. Basil. bexamero•s. homil. 10.
far Majestas personarum. Par potest asest earum. & Communis deitas. Victorious. Id vnitatem cōcernit potentiae, vt vna• in Diuinis reimeat gloriam & maiestatem. Basil. bexamero•s. Homily. 10.
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Qua cerimōia sancti Apostoli & orthodoxi patres significatū voluerunt Christianū hominc̄ resipiscentia, et fide praditum, atque ecclesia insitum vbilegi time probatus esset, mancipari domino, & consecrari ad voca tionem suam sancte & relligiose obeundam &c. Iun. Paral lib. 3. c. 6. Libers Christiancrum statim post partum vt membra ecclesie baptizabātur, & post quam no•nihil adeleuissent institueban tur, & impositione mannum confirmabantur, ac dimittebantur ex coetu Catechumenorum; ita vt liceret illis deinde adcaena• accedere. Vrsin. Proleg. Catechis. pag 3.
Qua cerimōia sancti Apostles & Orthodoxi patres significatū voluerunt Christianū hominc̄ Repentance, et fide praditum, atque Church insitum vbilegi time probatus esset, mancipari domino, & consecrari ad voca tionem suam sancte & relligiose obeundam etc. June Parallel lib. 3. c. 6. Libers Christiancrum Immediately post partum vt membra Churches baptizabātur, & post quam no•nihil adeleuissent institueban tur, & imposition mannum confirmabantur, ac dimittebantur ex coetu Catechumenorum; ita vt liceret illis Deinde adcaena• accedere. Ursin. Proleg. Catechis. page 3.
Fro Christo trucidatos infā tes inter marty res coronart. Bern serm. 1. de Innocent. Si quaris eorū apud Deum merita, vt coro narentur, qua re & apu• Herodem crimina vt trucidarentur. An fortè minor Christi pietas quam Herodis impietas. vt ille quidem potuerit innoxios neci dare, Christus non potuit propter (e occises coronare ibid. Audi quod ini• ria non affectisint sed doronas m•ruerunt. Theophi. in Math, cap. 2. Quod pueri prodommo oceisi sunt, significat per humilisatis merstum ad c•ron āmartyrit esse ve•iondū. Haimo part, hyem desanct. Innocen. Iudaet martyrū sanguine redūdante. Hilar. Can. 1. in Mat. Hercdis furor, & infantum mors populi Iudates in Christi anos sausentis est forma, &c. Beatorum mar tyrum caede pos• se &c. In aternitatis profectum per martyrii gloriam efferchantur, Ibid. Pro Christo potuerunt pati quum nondum poterant confiters. August. •m Epipha. •erm. 6. inserm. 23. de tempore. Non habebates atatem qua in passurum Chrustum crederet•• sed habebatis carnem, in qua pro Christo passuro passionem sustineretis. Ib. Non •rustra infantes illos, qui (cum •ominus Iesus necandus quareretur) occisilunt in honorem martyrum receptos commend it ecclesia Id. de lib. arbit. lib. 3. c. 23. & epist. ••. Hier. Homil, de sanctis & lib. 2. de symb ad Catechu. c. 5.
From Christ trucidatos infā tes inter Mart Rest coronart. Bern sermon. 1. the Innocent. Si quaris eorū apud God Merita, vt Coro narentur, qua re & apu• Herodem Crimes vt trucidarentur. an fortè minor Christ pietas quam Herod Impiety. vt Isle quidem potuerit innoxios neci Dare, Christus non Potuit propter (e occises coronare Ibid. Audi quod ini• ria non affectisint sed doronas m•ruerunt. Theophilus. in Math, cap. 2. Quod pueri prodommo oceisi sunt, significat per humilisatis merstum ad c•ron ammartyrit esse ve•iondun. Haimo part, hyem desanct. Innocent. Iudaet martyrū sanguine redūdante. Hilar. Can. 1. in Mathew Hercdis Furor, & Infantum mors People Iudates in Christ anos sausentis est forma, etc. Beatorum mar Tyre Kill pos• see etc. In aternitatis profectum per Martyr gloriam efferchantur, Ibid Pro Christ potuerunt pati Whom Nondum poterant confiters. August. •m Epiphany. •erm. 6. inserm. 23. de tempore. Non habebates atatem qua in passurum Chrustum crederet•• sed habebatis Carnem, in qua Pro Christ passuro passionem sustineretis. Ib. Non •rustra Infants Illos, qui (cum •ominus Iesus necandus quareretur) occisilunt in Honor Martyrs receptos commend it Church Id. de lib. Arbitrate. lib. 3. c. 23. & Epistle. ••. Hier. Homily, de sanctis & lib. 2. de Symbol ad Catechu. c. 5.
Horum memoria semper, vt dignum est, in ecclesits celebratur: secundum integrum ordinem sactorum vt primorum martyrum &c Origen: homil, 3. in diuersos. Benè & secundum voluntatē Dei corum memoriam sancti patres celebrari mādauerunt sē piternam in ecclesus, velut pro domino morien tium. Ibid. Ecle paruuli esti, quos hostis natura, crudelitatis monstrū Herodes occidit subito fiūt mar tyres, & dum vice Christi & pro Christo. Cypriā. de stella & Magis. Testimon•igrave; um, quod non poterāt sermone, per hibent passione Ilid. Spangenberg. Postil. Ista tam tristi tragaedia cruen tam ecclesiae Christs imaginem delintauit Centur. 1: lib, 1, cap, 3. Vt Abel prim•s veteris testamenti •artyr fuit, cuius sanguis ad Deū clamauit it a isti primi in nouo test amento propter Iesum Christum recisi sint & gloriosa mar tyris corona redimiti, vitam hanc mortalem cum immortali commutauerunt, & cum ill• nunc in coelis viuunt. Gualter. homil. 18. in Math. 2.
Horum memoria semper, vt dignum est, in ecclesits celebratur: secundum integrum ordinem sactorum vt primorum Martyrs etc. Origen: Homily, 3. in diuersos. Benè & secundum voluntatē Dei corum memoriam sancti patres celebrari mādauerunt sē piternam in Ecclesiastes, velut Pro domino morien tium. Ibid Eccle Parvuli Esti, quos hostis Nature, crudelitatis monstrū Herod occidit subito Fluent mar tires, & dum vice Christ & Pro Christ. Cypriā. de stella & Magis. Testimon•igrave; um, quod non poterāt sermon, per hibent passion Ilid. Spangenberg. Postil. Ista tam tristi tragaedia cruen tam ecclesiae Christ imaginem delintauit Centaur 1: lib, 1, cap, 3. Vt Abel prim•s veteris Testamenti •artyr fuit, cuius sanguis ad Deū clamauit it a Isti Primi in nouo test amento propter Jesus Christ recisi sint & gloriosa mar tyris corona redimiti, vitam hanc mortalem cum immortali commutauerunt, & cum ill• nunc in Coelis viuunt. Gualter. Homily. 18. in Math. 2.
Voluntate & actu vt S. Stephan voluntate non actu. Iohannes. Actu nō voluntate, vt in nocentes Bernar, serm, de Inno, Cutus vice suppleuit quod deerat voluntatis Ibid.
Voluntate & Acts vt S. Stephen voluntate non Acts. Iohannes. Acts nō voluntate, vt in nocentes Bernard, sermon, de Inno, Cutus vice suppleuit quod deerat voluntatis Ibid
Meliora sunt inuenta peccan ta cum humilitate quam in nocentia cum superbia. Optat lib. 20. Contra milleformes damonum incursut quis innocentia sua fidit August. de civit. Dei. lib. 22. c. 2•.
Meliora sunt inuenta peccan ta cum humilitate quam in nocentia cum superbia. Optat lib. 20. Contra milleformes Damonum incursut quis Innocence sua fidit August. de Civit. Dei. lib. 22. c. 2•.
In paruulis qui baptizantur, sunt qui negāt omnem actionē et operationem spiritus sancti. Chem. de bapt. Hic dico quod omnes dicunt aliena fide eorū qui offerūs eos paruulis succurri, &c. Luther. de captiv. Babylon. Sicut verbum Dei potens est, dum sonat etiā impis cor immutare, quod non minus est surdum & incapax quam vllus paruulus. Ibid.
In paruulis qui baptizantur, sunt qui negāt omnem actionē et operationem spiritus sancti. Chemistry the Bapt. Hic dico quod omnes dicunt Aliena fide eorū qui offeruns eos paruulis succurri, etc. Luther. de captive. Babylon. Sicut verbum Dei potens est, dum Sonnet etiā impis cor immutare, quod non minus est surdum & incapax quam vllus paruulus. Ibid
Composita hutusmods nomina habent Angels vt intellig• museos non habere potectatē separatam à Deo, sed princia patum sub nomine Dei gere re vt totum Deo tribuatur. Marlo in Luc. 〈 ◊ 〉. 19.
Composita hutusmods nomina habent Angels vt intellig• museos non habere potectatē separatam à God, sed princia patum sub nomine Dei gere re vt totum God tribuatur. Marlow in Luke 〈 ◊ 〉. 19.
Dan. 10.13. Aliud est specta re caput secun dum ordinationem nature cu insque in suo ge nere, aliud secū dum ordinationem gratia. Iun. Contro. 3. lib. 1. c. 9.
Dan. 10.13. Aliud est Spectacle re caput secun dum ordinationem nature cu insque in Sue ge never, Aliud secū dum ordinationem Gratia. June Control. 3. lib. 1. c. 9.
Archangelū no minat quasi d•• cem exercitus Archangelus praeconis ossicio fūgetur. Quan quā enim, &c. Tamen vt in ordinihus fieri solet primariū ftatuis vnum, qui al•is pracinat, Marlorat. in 1. Thes. 4.16.
Archangelū no minat quasi d•• cem Exercitus Archangel Praeconis ossicio fūgetur. Quan quā enim, etc. Tamen vt in ordinihus fieri Solent primariū ftatuis One, qui al•is pracinat, Marlorat. in 1. Thebes 4.16.
Videmus ministros ipsos vt de remissione peccatorum certi•res reddant cō scientias, testes ac sponsores. Cal. Institut. lib. 3. c. 4.12. Nec minor is efficati•, aut fructus est priuata absolutio, vbi ab tis petitur, qui singula ri remedso ad infirmitatem suam subleuandam opus habēt Ibid. 14. Secretum animi valnus aperuerit, at { que } illam Euangelii vocem pecu liariter ad se directam audi•rit Tibi, &c. Ibid. Animum confir mabit ad se•iritatem, illaque qua prius astuabat trepidatione liberabitur. Ibid. Priuata absolutio in eccl• si•s retinenda est, quanquam in confessione non sit necessaria omnium delectorum confessio. Aug. confes. artic. 11. De confess. priuata facienda pastoribus, affirmam•s ritum priuata absolutionis in ecclesia retinēdum, & constanter retinemus propter multas gra•ts causas. Confess. Saxon: 1.
Videmus ministros ipsos vt de remission peccatorum certi•res reddant cō scientias, testes ac sponsores. Cal. Institute. lib. 3. c. 4.12. Nec minor is efficati•, Or fructus est privata absolutio, vbi ab this petitur, qui singula ri remedso ad infirmitatem suam subleuandam opus habēt Ibid 14. Secretum animi valnus aperuerit, At { que } Illam Gospel vocem pecu liariter ad se directam audi•rit Tibi, etc. Ibid Animum Confirm mabit ad se•iritatem, illaque qua prius astuabat trepidatione liberabitur. Ibid Privata absolutio in eccl• si•s retinenda est, quanquam in Confessi non sit necessaria omnium delectorum confessio. Aug. confess. artic. 11. De confess. privata facienda pastoribus, affirmam•s Ritum privata absolutionis in Church retinēdum, & Constanter retinemus propter multas gra•ts causas. Confess. Saxon: 1.
Qua in absolutione tibi nomi natim exponttur. Ibid. In specie homini peccatori in nomine Sanct. Trinit dicitur• Tibi remissa sunt peccata ōnia: Priuatam absolutionem recitanit Christus paralytico. Luc. Osian. Institut c. 8. Prituata absolutione absoluit Christus. Ibid. Priuata confessionis vsut apud nos seruatur, &c. Chem•it. de Confess. pag. 216. Remittuntur peccata per Dei verbum, cuius Leuites •nter pres quidam & exequutor •st. Amb. de Cain. & Abel. lib. 2. c. 4. Per spiritum sanctum peccata donantur, homines autom in remissionem peccatorum ministerium suum exhibent, non iusalicuius potesta. tis exercent. Neque enim in sua nomine sed, &c. Illi rogant, sed diusnitas dona•: humanum enim obsequium sed munificentia superna est potestatis. Amb. de spiritu sancto. lib. 3. cap. 19.
Qua in absolution tibi nomi natim exponttur. Ibid In specie Homini peccatori in nomine Sanct. Trinity dicitur• Tibi Remission sunt Peccata ōnia: Priuatam absolutionem recitanit Christus paralytico. Luke Osian. Institute c. 8. Prituata absolution absoluit Christus. Ibid Privata confessionis vsut apud nos seruatur, etc. Chem•it. de Confess. page. 216. Remittuntur Peccata per Dei verbum, cuius Levites •nter pres quidam & exequutor •st. Ambassadors de Cain. & Abel. lib. 2. c. 4. Per spiritum sanctum Peccata donantur, homines autom in remissionem peccatorum ministerium suum exhibent, non iusalicuius potesta. this exercent. Neque enim in sua nomine sed, etc. Illi rogant, sed diusnitas dona•: humanum enim obsequium sed munificentia Superna est potestatis. Ambassadors de spiritu sancto. lib. 3. cap. 19.
Tribus de causis maximè, occasione, argumè to, vsu. Iun. Contro. lib. 1.5.4. Quòd cum Iudei in duotordines diuisi essent Ibid. NONLATINALPHABET. qui alibi agentes vbiuis locorum, &c. Ibid. Ecclesia Christs an a prisca diuersum can•nē a ludais accepit, &c. Ibid. Gr•acam scripturam ab eccle sits Iudaeorum hellenist arum auctam si resecuissit, &c. Publicū autem offendere religio erat, &c. Ibid. Quamobrē isti libri vt traditi fuerant permanserunt. Ibid. Horum librorū argumentum de rebus sacris ac non profanis, &c. Ibid.
Tribus de Causis maximè, occasion, argumè to, vsu. June Control. lib. 1.5.4. Quòd cum Iudei in duotordines divisi essent Ibid. qui alibi agents vbiuis locorum, etc. Ibid Ecclesia Christ nias a prisca diuersum can•nē a ludais accepit, etc. Ibid Gr•acam scripturam ab eccle sits Jews hellenist arum auctam si resecuissit, etc. Publicū autem offendere Religio erat, etc. Ibid Quamobrē Isti Libri vt traditi fuerant permanserunt. Ibid Horum librorū argumentum de rebus sacris ac non profanis, etc. Ibid
Vbi quaritur vnitas Trinitatis pater filius, spiritus sactus, nec alicubi periculosiùs erratur, neclabor•osius aliquid qua ritur, nèc fru•ctuosius aliqui & inuenitur. Aug de Trinit. lib. 1. c. 3.
Vbi Quaritur vnitas Trinitatis pater filius, spiritus sactus, nec Alicubi periculosiùs erratur, neclabor•osius Aliquid qua ritur, nèc fru•ctuosius aliqui & Inuenitur. Aug de Trinity. lib. 1. c. 3.
Homo, peccator duo nomina nō sunt s•per flua, &c. August. 〈 ◊ 〉 Psal. 102. Aliud est homo aliud est peccater. Ibid. Gratia nō tollit naturam sed perficit, nec natura gratiam repellit, sed suscipit.
Homo, peccator duo nomina nō sunt s•per flua, etc. August. 〈 ◊ 〉 Psalm 102. Aliud est homo Aliud est peccater. Ibid Gratia nō Tollit naturam sed perficit, nec Nature gratiam Repellit, sed suscipit.
Vtile sanè infli tutum. Peter. martyr. I. oc. com de padobap c. 8.5. Dion•sius compla, caemiteria & parochias diuisit. Polyd. Virgil. de inuet. rer. lib. 4. c. 9. Non sine num• ne factum put a bimus quòd no•issime hoc mū di senescentis sac•lo ar••• typograph•ca• repererunt vir• industrit qua & amissi done inguarū iacturam maxima ex parte sarcit, &c. Gualter in Abac. c. 2.
Vtile sanè infli tutum. Peter. martyr. I. oc. come the padobap c. 8.5. Dion•sius compla, Cemetery & parochias Divided. Polydore Virgil. de inuet. rer. lib. 4. c. 9. Non sine num• ne factum put a bimus quòd no•issime hoc mum Die senescentis sac•lo ar••• typograph•ca• repererunt vir• industrit qua & amissi done inguarun iacturam maxima ex parte sarcit, etc. Gualter in Abac. c. 2.
Si adamaueris captiuam muli erem id est sapi entiam sacularem, &c. Haeron. ad. Pammachium su per obitu Paulinae. Multos tibi foetus captiua dabit, ac de Moabitic de essicietur Is raelitis. Ibid. Adquam studi osus & fidelis Thamar declinauit, indeque genuit Phares & Zaram qui in Euangelio memorantur. Clem. Alexan. lib. 1. Stromat.
Si adamaueris captiuam muli Hermit id est Sapi entiam sacularem, etc. Haeron. ad. Pammachius sum per obitu Pauline. Multos tibi foetus captiua Dabit, ac de Moabitic de essicietur Is raelitis. Ibid Adquam Study osus & Fidelis Tamar declinauit, indeque genuit Phares & Zerah qui in Gospel memorantur. Clem. Alexander lib. 1. Stromat.
Ritus qui venerationem rebus sacris concilient &c. Talibus admini culis ad pietatē excitemur. Cal. institut. lib. 4. cap 10.28. Ad sacrorum misteriorum reuerentiam apiū 29. Vt sit idoneum ad pietatem exercitium Ibid. Non sine fructu Ibid. Vt fideles admo neat quanta mo destia, religione, &c. Ibid. Non licet prina re ecclesiam ea libertate vt nō possit suis actio nibus ac ritibus aliquid significare, P Martyr Hoopero. Ea libertate vsus est Apostolus cum docet, &c. Vt illes signis admoneantur sui officti. Ibid. Rerum significationes reuotal nobis in mentem quidnos deceat. Ibid. Ministri magis memores simi offictisui & in maicre Veneratione. Ibid.
Ritus qui venerationem rebus sacris concilient etc. Talibus admini culis ad pietatē excitemur. Cal. Institute. lib. 4. cap 10.28. Ad Sacred misteriorum reuerentiam apiū 29. Vt sit idoneum ad pietatem Exercise Ibid Non sine fructu Ibid Vt fideles Adamo neat quanta more destia, Religion, etc. Ibid Non licet prina re Church ea Libertate vt nō possit suis actio nibus ac ritibus Aliquid significare, P Martyr Hoopero. Ea Libertate vsus est Apostles cum docet, etc. Vt illes signis admoneantur sui officti. Ibid Rerum significationes reuotal nobis in mentem quidnos deceat. Ibid Ministri magis Memories simi offictisui & in maicre Veneration. Ibid
Ose. 11.12. Psalm. 78.36. Infantilia. Aug de Trinitate. lib. 1. cap. 〈 ◊ 〉 NONLATINALPHABET. Hac c̄nia Deus habet per essectum non per naturam. Ber. serm. 4. in Càutic. Luc. 19.22. Leuit. 26.23.
Ose. 11.12. Psalm. 78.36. Infantilia. Aug de Trinitate. lib. 1. cap. 〈 ◊ 〉. Hac c̄nia Deus habet per essectum non per naturam. Ber. sermon. 4. in Càutic. Luke 19.22. Levites 26.23.
Aliquid esse notā antichrists. in nulla re inest In hoc enim mul lares condita sūt a deo, sed pē• det totū à cōsen su in Antichristianism•• & eius professionē Quo consensis quaque professione commutatis in cōsensum. &c. Bucer Iohn a Lasco. Nihil potest in rebus ipsis harere nota Antichristianismi Ibid. Distributionem panis & vint sacrificulis damonibus celebrarunt Ibid. Preceptum est vt decorum seruetur. Ibid.
Aliquid esse notā Antichrists. in nulla re Inset In hoc enim Mul lares Condita sūt a God, sed pen• debt totū à cōsen sum in Antichristianism•• & eius professionē Quo consensis quaque profession commutatis in cōsensum. etc. Bucer John a Lasco. Nihil potest in rebus Ipse harere nota Antichristianismi Ibid Distributionem Paris & vint sacrificulis damonibus celebrarunt Ibid Preceptum est vt decorum seruetur. Ibid
Rupert. de diui n offici• liber est qui sine b• nore & titul• iacuit annis s•rè 400. Bellar. de Euchar. lib. 3. cap. 11. Concil Bragaren. 1. can. 27. Concil. Toles. 4. can. 39. Concil. Cartha. 4. can: 41. Quae sunt rogo inimicitia contra Deum, si in nicam habuero mundiorem? Si episcopus, presbyter, & di aconus, & reliquus ordo ecclesiaflicus in ada ministratione 07 sacramentorum candida vest• pracesserint. Hieron. lib. 1. ad uers. Pelag. c. 9. Religio 0725 diuina alterum habet habitum in ministerio, alterū in vsu, vetaque communi. Idem. in Ezech. c. 44 Apprehēsa auū culs manu hanc inquit tunicam qua vtebar in ministerio Christi, mitte dilectissim• mihi at ate patri, fratri collegi•, Hieron ad Helioder.
Rupert. de diui n offici• liber est qui sine b• nore & titul• iacuit Annis s•rè 400. Bellar de Eucharist lib. 3. cap. 11. Council Bragaren. 1. can. 27. Council. Toles. 4. can. 39. Council. Cartha. 4. can: 41. Quae sunt Ask Enmity contra God, si in nicam habuero mundiorem? Si episcopus, presbyter, & Die aconus, & reliquus ordo ecclesiaflicus in ada ministratione 07 Sacramentorum candida vest• pracesserint. Hieron. lib. 1. ad Verses. Pelagius c. 9. Religio 0725 Divine alterum habet habitum in Ministerio, alterū in vsu, vetaque Communi. Idem. in Ezekiel c. 44 Apprehēsa auū culs manu hanc inquit tunicam qua vtebar in Ministerio Christ, Mitte dilectissim• mihi At ate patri, fratri collegi•, Hieron ad Helioder.
Hac vestra dig nitas est, hac ou• nis corona, non vt albam & splendentem tu nicam circumeatis amicti. Chrisost. homil. 60. ad populum Anticchen. Haec est dignitas vestra, haec stabilitas, haec corona, nō quia tunicam induts cādidissimā per ecclesiam ambu latis ld. homil. 83. in. Math. Trecenti circiter anni, &c. Auctor quaestiō. vet. & nous Testam. c. 44. Quod mulier non sit creata ad imaginem Dei. Qq. 21. quod Melchisedech foerit spiri tus s•nctus Q. 1091, quod Ada non habuerit spirituns sactū Quast. 123. Idolatria ad misit per quod peccauerat in Deum, &c. Q. 8•. His in vrbe Roma. Q. 115. Quasi non b•diè Diacons Dal•• a •icis induantur sucut Episceps Id. cap: 46. Vtea cir••••amictus ministerium sacri baptismatis adimpleret. Tri part••. histor. lib. 5. cap. 35.
Hac Vestra dig nitas est, hac ou• nis corona, non vt albam & splendentem tu nicam circumeatis amicti. Chrysostom Homily. 60. ad Populum Anticchen. Haec est dignitas Vestra, haec stabilitas, haec corona, nō quia tunicam induts candidissiman per Church ambu Latis Lord. Homily. 83. in. Math. Trecenti circiter anni, etc. Auctor question. vet. & nous Testament. c. 44. Quod mulier non sit Created ad imaginem Dei. Qq. 21. quod Melchizedek foerit Spirit tus s•nctus Q. 1091, quod Ada non habuerit spirituns sactū Quast. 123. Idolatria ad misit per quod peccauerat in God, etc. Q. 8•. His in vrbe Roma. Q. 115. Quasi non b•diè Diacons Dal•• a •icis induantur sucut Episceps Id. cap: 46. Vtea cir••••amictus ministerium sacri baptismatis adimpleret. Tri part••. History. lib. 5. cap. 35.
Expoliaeit se birrho, & trade dit caruificibus Dalmaticam vero tradidet Diaconibus Pō tius Diacon, in passion Cyprian So quis propter continentiam, &c. quasiper hoc habere se iustitiam credeus, & despicit eos qui cum reuerentia bir his & aluscō. munibus & solitis vtuntura. nathema sit. Concil. Gang. can. 12.
Expoliaeit se birrho, & trade dit caruificibus Dalmaticam vero tradidet Diaconibus Pō tius Diacon, in passion Cyprian So quis propter continentiam, etc. quasiper hoc habere se iustitiam credeus, & despicit eos qui cum Reverence bir his & aluscon. munibus & solitis vtuntura. nathema fit. Council. Gang. can. 12.
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Nibil s••• ad 〈 ◊ 〉 am pertions ci•itatte•, q••• habita vel more vi•oudi, si nō est contra diuis no pracepta, &c. Vnde spsos phylolophos, quādo Christiane sūt, non habitum vol cōsmendinem victus qua nithil impedit religio no••, sed falsa dogmata muta re compellis, August, de ciustate Dei. 19. cap. •9. NONLATINALPHABET. Hiero•, ad Furiam, B. Rhinan. in Tuttu• pras. de pallio. Dicterio locu• apud Carthagi nenses. A toga ad pallium. Tert de pallio. Insignia gereutium publica munera conferunt aliquid ad retimendam, augendamque authoritatē, sicatera nō desint, quibus vera reuerentia his per so subsistis. Bucer•••• a Laseo.
Nobil s••• ad 〈 ◊ 〉 am pertions ci•itatte•, q••• Habita vel more vi•oudi, si nō est contra Divis no pracepta, etc. Vnde spsos phylolophos, quādo Christian sūt, non habitum vol cōsmendinem victus qua nithil Impediment Religio no••, sed Falsa dogmata muta re compellis, August, de ciustate Dei. 19. cap. •9.. Hiero•, ad Fury, B. Rhinan. in Tuttu• pras. de Pallio. Dicterio locu• apud Carthagi nenses. A togam ad pallium. Tert de Pallio. Insignia gereutium Public Munera conferunt Aliquid ad retimendam, augendamque authoritatē, sicatera nō desint, quibus vera Reverence his per so subsistis. Bucer•••• a Laseo.
Signa quidē sū signa, non res Quantum valant ad mor 〈 ◊ 〉 dum, ac etiam mouendum ani mot. ibid. Nibil Antichri stianitatis illarum vestium vsu esse renouae tum. 2. magistratibus obeds endum, &c. Buc. Crāmero. Licere ritibus pie vti, quibus alii impre abusi sunt. Ibid. Suspictonem su isse visandam nos irreligsosa-leuitate & malitta commo tos coscuncta &c. Id. Quod aliquid significet & alicutus admoniat.
Signs quidē sū Signs, non Rest Quantum valant ad mor 〈 ◊ 〉 dum, ac etiam mouendum ani mot. Ibid. Nobil Antichri stianitatis Illarum Vestium vsu esse renouae tum. 2. magistratibus obeds endum, etc. Buc. Crāmero. Licere ritibus pie vti, quibus alii impre Abusi sunt. Ibid Suspictonem sum isse visandam nos irreligsosa-leuitate & malitta Common tos coscuncta etc. Id. Quod Aliquid significet & alicutus admoniat.
Ad gloriâ Dei etiam ad vsum significationis Iaem. Artificium Satane vt peccata faciamus qua non sunt, & qua sunt peccata reuera in nobis min•s obsernemus. Id.
Ad gloriâ Dei etiam ad vsum significationis Jaem. Artificium Satane vt Peccata Faciamus qua non sunt, & qua sunt Peccata Revera in nobis min•s obsernemus. Id.
Est tempui 40. dierum vsque ad sanctune pas cha ex pia vete•ris ecclesia ordinatione consi•atutum, in quo fi deles diligétius quam vllo tempore alio tum ie tun•is tum precibus t••• auditione verbi. &c; Zanch, in 4. precep. pag. 634. Eoque ad canā domini in paschate dignius sumendam pr•parantur. Ibid Si sic definias quis eam queat meritò improb• re. Ibid.
Est tempui 40. Days vsque ad sanctune pas cham ex pia vete•ris Church ordinatione consi•atutum, in quo Fi deles diligétius quam vllo tempore Alio tum ie tun•is tum precibus t••• auditione verbi. etc.; Zanchius, in 4. precept. page. 634. Eoque ad canā domini in Pasch Dignius sumendam pr•parantur. Ibid Si sic definias quis eam queat meritò improb• re. Ibid
Doctissimiviri obseruant titu lis Psalmorum nonesse temerè fidendum. Hieron. Guadal in Osean. praefat. pag. 8. Dum in anbiguo adbuc resest properandum videtur ad certa. Felin. praefat. in Psam.
Doctissimiviri observant titu Lies Psalmorum nonesse temerè fidendum. Hieron. Guadal in Osean. Praeface. page. 8. Dum in anbiguo adbuc resest properandum videtur ad Certa. Felin. Praeface. in Psam.
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Translata 2. radicali in loc•• primae NONLATINALPHABET posito an•e 〈 ◊ 〉 Coniugatio Hythpael nen semper veram sed aliquando fictam actionem denotat Elias in •ram, Heb. orat. •. •. 13. sect. 2.
Translata 2. radicali in loc•• primae Placed an•e 〈 ◊ 〉 Coniugatio Hythpael nen semper Veram sed aliquando fictam actionem Denotat Elias in •ram, Hebrew Orat. •. •. 13. sect. 2.
Recorda•us est Israel quod NONLATINALPHABET intelligendum est. S•epfius. in Isatam. Quod nonnull• ad Deum referunt &c. videtur esse asper•usac nimis •enootum. Cal.
Recorda•us est Israel quod intelligendum est. S•epfius. in Isatam. Quod nonnull• ad God referunt etc. videtur esse asper•usac nimis •enootum. Cal.
Subauditur populus Israeliticus verbasū• E saiaedicētissuo tē pore recordatū suisse populum Iudaicum illius antiquae faelicitatis, &c. Pint•s in Esai. 6•. 7.
Subauditur populus Israeliticus verbasun• E saiaedicentissuo tē poor recordatū suisse Populum Iudaicum Illius antiquae faelicitatis, etc. Pint•s in Isaiah. 6•. 7.
NONLATINALPHABET. Rom. 1.28. 2. Cor. 13.5.6.7. 2. Tim. 3.8. Titus. 1.16. Ipse reprobui fiam. Piscator. Ne Deum pece. tris suis ossenderet, at que it a causam damnā di sui praeberet. Ibid.
. Rom. 1.28. 2. Cor. 13.5.6.7. 2. Tim. 3.8. Titus. 1.16. Ipse reprobui fiam. Piscator. Ne God piece. tris suis ossenderet, At que it a Causam damnā Die sui praeberet. Ibid
Quo nomine •portet intelligi non mutatum esse verbum susceptione hominis sicuti nec menbra veste induta mutantur. Aug. Q. 83 Q. 73. Humana fragilitass assūptor. Illa susceptio.
Quo nomine •portet intelligi non mutatum esse verbum susceptione hominis As nec menbra veste induta mutantur. Aug. Q. 83 Q. 73. Humana fragilitass assumptor. Illa susceptio.
Docuerunt ecclesiam de singulis doctrinae christianae capitsbus purè & syncere Ibid, Communia A postolorum & Prophetarum, Euangelistarum, pastorum, doctorum, Praesbyterorum, Diaconrum haec fuerunt opera Ibid. De ratione ac for•a gubernationis. pag. 510.
Docuerunt Church de Singulis Doctrine Christian capitsbus purè & sincere Ibid, Communia A postolorum & Prophetarum, Euangelistarum, Pastorum, doctorum, Praesbyterorum, Diaconrum haec fuerunt opera Ibid De ratione ac for•a gubernationis. page. 510.
Verum etiam & aliis expo was vt Des athl•ta. Ignati us ad Herone. diaconum suū. Eos qui sunt in Tarsone ne neg ligas, sed assiauè visua con firmans eos in E•angelio. Id. Nihil sine Epis copis aga• sacer dotes enim sunt tu vero minister sacerd•tū. Ill• taptizant, sacrs faciunt, ordinant, maz nu• imponunt, tu vero its ministras. vt Hie r•s•lymis Sact. Stephan. lacobo & prasbyteris. Idem: Iustin martyr. ap•l. 2. Batizandi quidem tus babet summus sa cerdos, qui est Episcopus; deinde Prasbyters & Diaconi, nō tamen sine Epis co•t authoritaz te propter eccle sia honorem, Tertul. lib. de baptis. Apud Diaconum exomelogesin facere delicti sai. Cy•. lib. 3. epislola 17. Solennibus adimpletis calice•• Diaconus offerre praseatibus e•pit, &c. Id serm. 5. de lapsis, Si non fuerit inprasenti 01 vel Episc• pus ve• Praesbyter tune ipsi proferant & edant. Con. Nicen. can. 14. Quo• ad pradic ati•nis •ffictum e•em•synarumque studium vacare congruebat. Greb., lib. 4, epist, 88.
Verum etiam & Others expo was vt Des athl•ta. Ignati us and Heron. Diaconum suū. Eos qui sunt in Tarsone ne neg ligas, sed assiauè visua con firmans eos in E•angelio. Id. Nihil sine Ethics copis aga• sancer dotes enim sunt tu vero minister sacerd•tū. Ill• taptizant, sacrs faciunt, ordinant, maz nu• imponunt, tu vero its ministras. vt High r•s•lymis Sact. Stephen. lacobo & prasbyteris. Idem: Justin martyr. ap•l. 2. Batizandi quidem tus babet Summus sa cerdos, qui est Episcopus; Deinde Prasbyters & Deacons, nō tamen sine Ethics co•t authoritaz te propter eccle sia Honor, Tertulian lib. de Baptism. Apud Diaconum exomelogesin facere Delicti sai. Cy•. lib. 3. epislola 17. Solennibus adimpletis calice•• Deacon offer praseatibus e•pit, etc. Id sermon. 5. de Lapsis, Si non fuerit inprasenti 01 vel Episc• pus ve• Presbyter tune ipsi proferant & Eat. Con. Nicene can. 14. Quo• and pradic ati•nis •ffictum e•em•synarumque studium vacare congruebat. Greb., lib. 4, Epistle, 88.
Discip. du Frāc•. Ex perpetuo ecclesia vsu. Beza confess•c, 5. aph• ris. 25. Quamuis (apè Diaconi in his rebus suppleuerint past•ris vices Ibid. Doctor Fulk in Act. 6.1.
Disciple du Frāc•. Ex perpetuo Church vsu. Beza confess•c, 5. aph• ris. 25. Quamuis (apè Deacons in his rebus suppleuerint past•ris vices Ibid Doctor Fulk in Act. 6.1.
NONLATINALPHABET & communi opinione. Iun. de verbo Des. lib. 1. cap. 7. Rom. 6 6. NONLATINALPHABET. Metaphora na ta ex opinione rudiorum qui quicquid per se subsestis corpore um imaginantur Fisca. Ibid. Lequitur in scripturis spiritus sanctus Cyp de Elemos. Iun. com. Bel, 1.11.
& Communi opinion. June de verbo Des. lib. 1. cap. 7. Rom. 6 6.. Metaphor na ta ex opinion rudiorum qui quicquid per se subsestis corpore um imaginantur Fisca. Ibid Lequitur in Scriptures spiritus Sanctus Cyprus de Elemos. June come. Bel, 1.11.
Iudithse, vt adultero placeret ornauit quae tamen quia hoc religione non a more faciebat nemo eam adul teram iudica uit. Ambros•d virgin. Iudith. 10.4.2, Reg. 10.18, 25.26. Dispensatione Des pio delo trucidantur ōnes. P•llica. ibid. Instinctu diuino viam tuadendi centauit, Pellic.
Iudithse, vt adultero placeret ornauit Quae tamen quia hoc Religion non a more faciebat nemo eam adul teram Iudica uit. Ambros•d Virgae. Iudith. 10.4.2, Reg. 10.18, 25.26. Dispensation Des Pious delo trucidantur onnes. P•llica. Ibid. Instinctu diuino viam tuadendi centauit, Pellic
Sancts inci•ūt vbi opus est in ista consilia nō quarunt, nec po stea ducūt imitanda, &c. Pomeran. Quia omnis cō trouersia non parum NONLATINALPHABET. pendet. Pet. martyr in Iudic. 4.
Sancts inci•unt vbi opus est in ista consilia nō quarunt, nec po stea ducunt imitanda, etc. Pomeranian. Quia omnis cō trouersia non Parum. Pendet. Pet. martyr in Judith 4.
An cilla vnita viro absque sers ptura, (id est contractis) et sponsalibus, vera tamen vxcrim sacris literis vt palam est de Celura qua dicitur vxor, Gen. 25.1. Pagnin. in Thesau Pet, mar. Iude, 8. & a. Sam. 5.
an cilla vnita viro absque sers ptura, (id est contractis) et sponsalibus, vera tamen vxcrim sacris literis vt Palam est de Celura qua dicitur vxor, Gen. 25.1. Pagnin. in Thesau Pet, mar. Iude, 8. & a. Sam. 5.
Defectores pers di pariter finē improborum excindi. Trem, Transgressores delebuntur, su••l finis impiorum excindetur, id est, impii tandem excindentur. Moller.
Defectores pers Die pariter finē improborum excindi. Tremor, Transgressores delebuntur, su••l finis Impious excindetur, id est, Impious tandem excindentur. Moller.
Nusquam nisi hoc in loco scrip tura vsurpat NONLATINALPHABET ideò diffusie est tudicare de pro prietate husus verbs. Moller. In re obscura se quor communē doctiorum interpretum sententiam qui verbo subsiliendi aut exiliendi reddiderunt. Ibid. Quasi diceret. Quid superbitis aut effertis vos vestracelsitudine? Nibil omnia illa ornamenta vestra si ad Sion comparentur. Ibid.
Nusquam nisi hoc in loco scrip tura vsurpat ideò diffusie est tudicare de Pro prietate husus verbs. Moller. In re Obscure se quor communē doctiorum Interpreters sententiam qui verbo subsiliendi Or exiliendi reddiderunt. Ibid Quasi diceret. Quid superbitis Or effertis vos vestracelsitudine? Nobil omnia illa Ornamenta Vestra si ad Sion comparentur. Ibid
Vterque sensus non male quadrat vocabulū NONLATINALPHABET. interpretari possumus vel cu tum ipsum vel tempus constis tutum. Caluin. Moller. Post quam po• pulus Israeliticus coeperis me agnoscere suum regem seque mihi adiungere. Nam quamuis à Sam. vngeretur tamen mansit id Hebron donec omnes tribuise contungerent. &c. Moller.
Utterque sensus non male quadrat vocabulū. interpretari possumus vel cu tum ipsum vel Tempus constis tutum. Calvin. Moller. Post quam po• pulus Israeliticus coeperis me agnoscere suum regem Seek mihi adiungere. Nam quamuis à Sam. vngeretur tamen mansit id Hebron donec omnes tribuise contungerent. etc. Moller.
Act. 8.36. Caro Christi mūditias aquis tradidit. Tert. de pudicitia c. 6 De sancte sanctificata natura aquarum. Id. de baptis. Nulla distincti• est mari, qui• an stague, flumine an fonte, lacu, an alueo diluators Nee quicquā resert inter tes quos loh•••es in Iordan•, & quos Betrus in Tyberi ti•xit, Ibod, Nou ille necessitatem habuit abluendi, sed per illum in aquis abluttonis nostra erat sanstefi••da porgati•, Hilar, in Math. Can. 2.
Act. 8.36. Caro Christ mūditias aquis tradidit. Tert de Chastity c. 6 De sancte sanctificata Nature aquarum. Id. de Baptism. Nulla distincti• est Mary, qui• an stague, Flumine an Fonte, lacu, an alueo diluators Nee quicquā resert inter tes quos loh•••es in Iordan•, & quos Betrus in Tyberi ti•xit, Ibod, Now Isle necessitatem Habuit abluendi, sed per Ilum in aquis abluttonis nostra erat sanstefi••da porgati•, Hilar, in Math. Can. 2.
Non indolentes, sed dedolentes. NONLATINALPHABET. Aliud est peccare cum sensu ac dolere conscien•ia et abud peccare sine vlloco setentia morsu. Muscul. Conscientia stupida & insensata. Ibid. AEgrè sperari potest poenitenti am aliquando locum in eius• modi peccatore inuenturam. Ibid.
Non indolentes, said dedolentes.. Aliud est Peccare cum sensu ac Dolere conscien•ia et abud Peccare sine vlloco setentia Morsu. Muscul. Conscientia stupida & insensata. Ibid AEgrè sperari potest poenitenti am aliquando locum in eius• modi peccatore inuenturam. Ibid
Pro. 19.17. Retributionem dates. 2. Cor. 9.6. Quisquis semen tem facit hac spe facere comprobatur, vt pl•ra acciptat, quā sulcis commendat, Marlor. Ibid. Neque enim tantum in Caelo remuner atur Deus beneficentiam fidelium sed ettam in h••••do. Ibid. Qu• nullius indigens est Deut in seassumit be na• operationes nostras, ad boc vt prastet nobis retrib utionem bonorumsuorum operum. Ire•. lib. 4. c. 34. Deus coronat dona sua in nobis August. Debitcrem se fecis non accipioud• sed promittendo. Nō es dic redde quod accepicti, sed redde quod promisitt•. Aug
Pro 19.17. Retributionem dates. 2. Cor. 9.6. Quisquis semen tem facit hac See facere comprobatur, vt pl•ra acciptat, quā sulcis commendat, Marlor. Ibid Neque enim Tantum in Caelo remuner atur Deus beneficentiam Fidelium sed ettam in h••••do. Ibid Qu• Nullius indigens est Deuteronomy in seassumit be na• operationes nostras, ad boc vt prastet nobis retrib utionem bonorumsuorum Operum. Ire•. lib. 4. c. 34. Deus Coronat dona sua in nobis August. Debitcrem se fecis non accipioud• sed promittendo. Nō es Die red quod accepicti, sed red quod promisitt•. Aug
Quaeso lector ve recorder••tribis nalis Dommi, & de iudicio tuo te intelliga• iudicandum, not m•hi nee aduer sario faueas, sed causā iudices Hieron. aduerserro. Ioh. Hier•sol.
Quaeso lector ve recorder••tribis nalis Dommi, & de Judicio tuo te intelliga• iudicandum, not m•hi nee Aduer sario faueas, sed causā Judges Hieron. aduerserro. John Hier•sol.
