A sermon preached before the honorable assembly of knights, citizens, and burgesses of the lower house of Parliament, February the last, 1623 by Isaac Bargrave ...
Vpon this ground (all actions receiuing perfection from their end) all vnderstanding men haue beene wont to Praeface all great Consultations for the common good, with some such religious Acts,
Upon this ground (all actions receiving perfection from their end) all understanding men have been wont to Preface all great Consultations for the Common good, with Some such religious Acts,
p-acp d n1 (d n2 vvg n1 p-acp po32 n1) d vvg n2 vhb vbn j p-acp n1 d j n2 p-acp dt j j, p-acp d d j n2,
It was euer the stile of the Ciuill Law to begin, A Deo optimo maximo; and our old Saxon Lawes, had the ten great Praecepts of the Decalogue prefixed in their Front.
It was ever the style of the Civil Law to begin, A God optimo Maximo; and our old Saxon Laws, had the ten great Precepts of the Decalogue prefixed in their Front.
We find in the old Testament, that the Israelites beeing to warre against the Beniamites, Three seueral times they went vp to aske counsell at the mouth of God, Iudg. 20. 26. And it is remarkable in the New, that though the holy Ghost himselfe had separated Barnabas and Saul to that great Worke, the Conuersion of the Gentiles; yet the Church would not dismisse them, till they were consecrated by fasting, prayer, and imposition of hands. Act. 13. 3. For Sacraments in particular, those two notable actions in the holy Story.
We find in the old Testament, that the Israelites being to war against the Benjaminites, Three several times they went up to ask counsel At the Mouth of God, Judges 20. 26. And it is remarkable in the New, that though the holy Ghost himself had separated Barnabas and Saul to that great Work, the Conversion of the Gentiles; yet the Church would not dismiss them, till they were consecrated by fasting, prayer, and imposition of hands. Act. 13. 3. For Sacraments in particular, those two notable actions in the holy Story.
And the second, that memorable Redemption of mankinde from the bondage of sinne, by the Passion of CHRIST our Sauiour, blessed for euer, Hee himselfe aggrauated by the solemne Sacrament of his last Supper.
And the second, that memorable Redemption of mankind from the bondage of sin, by the Passion of CHRIST our Saviour, blessed for ever, He himself aggravated by the solemn Sacrament of his last Supper.
and washing his hands in Innocēcy, the best Preparatiue to the Altar, I will wash my, &c. Good lucke then in the Name of the Lord, to this honourable Assembly: euen in this, Honorable;
and washing his hands in Innocency, the best Preparative to the Altar, I will wash my, etc. Good luck then in the Name of the Lord, to this honourable Assembly: even in this, Honourable;
cc vvg po31 n2 p-acp n1, dt js n1 p-acp dt n1, pns11 vmb vvi po11, av j n1 av p-acp dt n1 pp-f dt n1, p-acp d j n1: av p-acp d, j;
Hath not, thinke you, the deuill domineer'd in their hearts, who haue set a marke vpon your two last Parlamentary Assemblies, as if your endeuors prospered not,
Hath not, think you, the Devil domineered in their hearts, who have Set a mark upon your two last Parliamentary Assemblies, as if your endeavours prospered not,
Was their Gun-powder Plot the worse for their Sacramēt? or their Sacrament the worse for that plot? Indeed there is a communicatiue power in euill as well as in good:
Was their Gunpowder Plot the Worse for their Sacrament? or their Sacrament the Worse for that plot? Indeed there is a communicative power in evil as well as in good:
vbds po32 n1 vvi dt av-jc p-acp po32 n1? cc po32 n1 dt av-jc p-acp d n1? np1 a-acp vbz dt j n1 p-acp j-jn c-acp av c-acp p-acp j:
But is there no difference betwixt their washing their hands in bloud, & our washing our hands in innocency? Betwixt the intention of butchering of Kings and Kingdomes,
But is there no difference betwixt their washing their hands in blood, & our washing our hands in innocency? Betwixt the intention of butchering of Kings and Kingdoms,
the GOD of mercy conuert the hearts of these malicious furies, these wily Gibeonites, who while they dwell among vs, labour to deceiue vs, with the pretence of Antiquitie, their old shooes of S. Peter, their old garments of their owne merit, their old mouldy Bread of Transubstantiation, with all which,
the GOD of mercy convert the hearts of these malicious furies, these wily Gibeonites, who while they dwell among us, labour to deceive us, with the pretence of Antiquity, their old shoes of S. Peter, their old garments of their own merit, their old mouldy Bred of Transubstantiation, with all which,
but it was because they asked not counsell of the Lord, Ios. 9. 14. Let vs therfore to preuent the like wiles, goe on in the Name of the Lord, whom we come to serue,
but it was Because they asked not counsel of the Lord, Ios. 9. 14. Let us Therefore to prevent the like wiles, go on in the Name of the Lord, whom we come to serve,
But that Truth may run on with order, the maine generall parts of the Text, are a Praeparation, & a Resolution; The first, a Praeface; the second, the Worke it selfe.
But that Truth may run on with order, the main general parts of the Text, Are a Preparation, & a Resolution; The First, a Preface; the second, the Work it self.
The first, a Condition propounded, I will wash my, &c. The second, a Dutie performed, So will I compasse, &c. In the Praeparation be pleased to obserue with me these 4. things.
The First, a Condition propounded, I will wash my, etc. The second, a Duty performed, So will I compass, etc. In the Preparation be pleased to observe with me these 4. things.
dt ord, dt n1 vvn, pns11 vmb vvi po11, av dt ord, dt n1 vvn, av vmb pns11 vvi, av p-acp dt n1 vbb vvn pc-acp vvi p-acp pno11 d crd n2.
The second is, Terminus, the place he aimes at, The Altar. To which I can adde nothing but this, that the Lord stands at the Center in the middle of the Text,
The second is, Terminus, the place he aims At, The Altar. To which I can add nothing but this, that the Lord Stands At the Centre in the middle of the Text,
and that in Circulo Theologico, leauing curiosity to her owne Courtiers, assuring my selfe, that the plaine way of truth, is the best way to the Altar.
and that in Circulo Theological, leaving curiosity to her own Courtiers, assuring my self, that the plain Way of truth, is the best Way to the Altar.
yet when I consider the Subiect here, I find 'twas Dauid, Dauid, a man so often repeating his innocency in this Psalm, that Caietan conceiues, he wrot it in the person of Christ (there being none but Christ capable of so much innocency) yet euen Dauid himselfe had not so much,
yet when I Consider the Subject Here, I find 'twas David, David, a man so often repeating his innocency in this Psalm, that Caietan conceives, he wrote it in the person of christ (there being none but christ capable of so much innocency) yet even David himself had not so much,
av c-crq pns11 vvb dt n-jn av, pns11 vvb pn31|vbds np1, np1, dt n1 av av vvg po31 n1 p-acp d n1, cst np1 vvz, pns31 vvd pn31 p-acp dt n1 pp-f np1 (pc-acp vbg pix cc-acp np1 j pp-f av d n1) av av-j np1 px31 vhn xx av av-d,
And if Greatnesse might haue priuiledged this person from impurity, Dauid was a King; if the Grace of his soule might haue freed him from the soyle of sinne;
And if Greatness might have privileged this person from impurity, David was a King; if the Grace of his soul might have freed him from the soil of sin;
What euer Romes NONLATINALPHABET pretend for the power of nature, and of free-will, wee wretched sinners are taught to conceiue more truely of our owne infirmitie.
What ever Romes pretend for the power of nature, and of freewill, we wretched Sinners Are taught to conceive more truly of our own infirmity.
q-crq av npg1 vvb p-acp dt n1 pp-f n1, cc pp-f n1, pns12 j n2 vbr vvn pc-acp vvi av-dc av-j pp-f po12 d n1.
Christs owne Apostle, stout Thomas, fayled in the faith of his Resurrection; Peter (whose Chayre is now the pretended seate of Infallibility) denyes his Master;
Christ own Apostle, stout Thomas, failed in the faith of his Resurrection; Peter (whose Chair is now the pretended seat of Infallibility) Denies his Master;
Dauid, a man after GODS owne heart, hath need of washing; and who can say, I am pure in the sight of the LORD? Certainly, O Lord, No flesh is righteous in thy sight. No:
David, a man After GOD'S own heart, hath need of washing; and who can say, I am pure in the sighed of the LORD? Certainly, Oh Lord, No Flesh is righteous in thy sighed. No:
why should wee like Taylors, measure all men but our selues? As if the best of vs had not sin enough of his owne to thinke on See Dauid heere cals himselfe to an account for his owne sinnes;
why should we like Tailors, measure all men but our selves? As if the best of us had not since enough of his own to think on See David Here calls himself to an account for his own Sins;
q-crq vmd pns12 vvi n2, vvb d n2 p-acp po12 n2? p-acp cs dt js pp-f pno12 vhn xx n1 av-d pp-f po31 d pc-acp vvi p-acp vvb np1 av vvz px31 p-acp dt n1 p-acp po31 d n2;
when by the reflectiue Act of the Vnderstanding, Science is turned into Conscience, and our knowledge is but the glasse of our owne imperfection, the glasse wherein the sight of our sinnes, send vs presently to God,
when by the reflective Act of the Understanding, Science is turned into Conscience, and our knowledge is but the glass of our own imperfection, the glass wherein the sighed of our Sins, send us presently to God,
as it did Dauid here, who makes this account onely betwixt God and his owne Soule, I, O Lord. First, Hee takes his rise from Humility, and the sight of his owne sinnes,
as it did David Here, who makes this account only betwixt God and his own Soul, I, Oh Lord. First, He Takes his rise from Humility, and the sighed of his own Sins,
c-acp pn31 vdd np1 av, r-crq vvz d n1 av-j p-acp np1 cc po31 d n1, pns11, uh n1. ord, pns31 vvz po31 n1 p-acp n1, cc dt n1 pp-f po31 d n2,
or the Priests Spectacles, he is his owne Poenitentiary and Confessor; heere's no intercession by Saints, no Masses, Merits, Indulgences, Trētals, Dirges:
or the Priests Spectacles, he is his own Penitentiary and Confessor; here's no Intercession by Saints, no Masses, Merits, Indulgences, Trentals, Dirges:
cc dt ng1 n2, pns31 vbz po31 d n1 cc n1; av|vbz dx n1 p-acp n2, dx n2, n2, n2, n2, n2:
then with the eye of Faith, to God and his mercy, and from both these, results a third vertue of Repentance in the Act of Praeparation, washing the soyle of sinne in the Bathe of Sorrow, I will wash my hands, &c. This washing in religious Praeparations, is a custome established euen by the Law of Nature.
then with the eye of Faith, to God and his mercy, and from both these, results a third virtue of Repentance in the Act of Preparation, washing the soil of sin in the bath of Sorrow, I will wash my hands, etc. This washing in religious Preparations, is a custom established even by the Law of Nature.
av p-acp dt n1 pp-f n1, p-acp np1 cc po31 n1, cc p-acp d d, vvz dt ord n1 pp-f n1 p-acp dt n1 pp-f n1, vvg dt n1 pp-f n1 p-acp dt n1 pp-f n1, pns11 vmb vvi po11 n2, av d vvg p-acp j n2, vbz dt n1 vvd av-j p-acp dt n1 pp-f n1.
And in the New Law, 'tis our Sauiours Ordinance, that wee beginne with Baptizing; and 'twas his owne practice, to Wash his Apostles feete, before the LORDS SVPPER:
And in the New Law, it's our Saviour's Ordinance, that we begin with Baptizing; and 'twas his own practice, to Wash his Apostles feet, before the LORDS SUPPER:
cc p-acp dt j n1, pn31|vbz po12 ng1 n1, cst pns12 vvb p-acp vvg; cc pn31|vbds po31 d n1, p-acp vvi po31 n2 n2, p-acp dt ng1 n1:
It troubled my Soule in these times of Tryall, to perceiue the hearts of men filled with distracted thoughts, their mouthes with discontented Obloquyes:
It troubled my Soul in these times of Trial, to perceive the hearts of men filled with distracted thoughts, their mouths with discontented Obloquyes:
Through this Red Sea of Sorrow, all our FATHERS were wont to passe to the Land of Promise, leauing their enemies, their sins, all swallowed vp in those Waters, and by these blessed Streames they were cleansed, not onely from ciuill and temporall, but spirituall and eternall punishments.
Through this Read Sea of Sorrow, all our FATHERS were wont to pass to the Land of Promise, leaving their enemies, their Sins, all swallowed up in those Waters, and by these blessed Streams they were cleansed, not only from civil and temporal, but spiritual and Eternal punishments.
p-acp d j-jn n1 pp-f n1, d po12 n2 vbdr j pc-acp vvi p-acp dt n1 pp-f n1, vvg po32 n2, po32 n2, d vvn a-acp p-acp d n2, cc p-acp d j-vvn n2 pns32 vbdr vvn, xx av-j p-acp j cc j, cc-acp j cc j n2.
So Abimelech, Hezekiah, Manasseh, Iob, the Niniuites. So the Israelites; 'tis true, twice they went vp to aske Councell of God, and were ouerthrowne by the Beniamites, but the third time,
So Abimelech, Hezekiah, Manasses, Job, the Niniuites. So the Israelites; it's true, twice they went up to ask Council of God, and were overthrown by the Benjaminites, but the third time,
np1 np1, np1, np1, np1, dt fw-la. av dt np1; pn31|vbz j, av pns32 vvd a-acp p-acp vvb n1 pp-f np1, cc vbdr vvn p-acp dt np2, p-acp dt ord n1,
when they went vp to GODS House, and sate Weeping, and Fasting, from Morne till Euen, then they ouerthrew Beniamin, and Slew twenty-fiue thousand men of those that drew the Sword, Iudg. 20. 35.
when they went up to GOD'S House, and sat Weeping, and Fasting, from Morn till Even, then they overthrew Benjamin, and Slew twenty-five thousand men of those that drew the Sword, Judges 20. 35.
c-crq pns32 vvd a-acp p-acp npg1 n1, cc vvd vvg, cc vvg, p-acp n1 c-acp av, av pns32 vvd np1, cc vvd j crd n2 pp-f d cst vvd dt n1, np1 crd crd
Yee now present the whole body of the Land, and therefore now before you approach the Altar, Repent for the whole body of the Land. Certainly we haue no Purgatory but true Repentance, no holy water but this, can quench the fire of Lust and Hell.
Ye now present the Whole body of the Land, and Therefore now before you approach the Altar, repent for the Whole body of the Land. Certainly we have no Purgatory but true Repentance, no holy water but this, can quench the fire of Lust and Hell.
pn22 av j dt j-jn n1 pp-f dt n1, cc av av c-acp pn22 vvb dt n1, vvb p-acp dt j-jn n1 pp-f dt n1 av-j pns12 vhb dx n1 cc-acp j n1, dx j n1 p-acp d, vmb vvi dt n1 pp-f n1 cc n1.
Indeede it is not enough to come with wet eyes, if we come with foule hands, to offer NONLATINALPHABET, with vnwashen hands, The Gentiles would not do it.
Indeed it is not enough to come with wet eyes, if we come with foul hands, to offer, with unwashen hands, The Gentiles would not do it.
av pn31 vbz xx av-d pc-acp vvi p-acp j n2, cs pns12 vvb p-acp j n2, pc-acp vvi, p-acp n1 n2, dt n2-j vmd xx vdi pn31.
Non remittitur peccatum nisi restituatur ablatum, It is an true as old, and in old Father Latimers English it is, either there must be restitution open or secret, or else Hell.
Non remittitur peccatum nisi restituatur ablatum, It is an true as old, and in old Father Latimers English it is, either there must be restitution open or secret, or Else Hell.
fw-fr fw-la fw-la fw-la fw-la fw-la, pn31 vbz dt j c-acp j, cc p-acp j n1 np1 np1 pn31 vbz, av-d pc-acp vmb vbi n1 j cc j-jn, cc av n1.
Prouerbs 2. 14. Where there is no satisfaction, Non agitur sed fingitur paenitentia, sayth Saint Augustine: and those who restore not all, wash not their whole hands;
Proverbs 2. 14. Where there is no satisfaction, Non agitur sed fingitur Penitence, say Saint Augustine: and those who restore not all, wash not their Whole hands;
n2 crd crd c-crq pc-acp vbz dx n1, fw-fr fw-la fw-la fw-la fw-la, vvz n1 np1: cc d r-crq vvb xx d, vvb xx po32 j-jn n2;
Extortion, Rapine, Bribery, these are the sinnes of the hands, (sinnes so proper to the Iewes that they may wel conceiue as they doe, that the Diuell lies all night on their hands,
Extortion, Rapine, Bribery, these Are the Sins of the hands, (Sins so proper to the Iewes that they may well conceive as they do, that the devil lies all night on their hands,
n1, n1, n1, d vbr dt n2 pp-f dt n2, (n2 av j p-acp dt np2 cst pns32 vmb av vvi c-acp pns32 vdb, cst dt n1 vvz d n1 p-acp po32 n2,
the Vnderstanding, the Will, the Affections, the Minde, the Conscience, Administration, Counsell, All. This washing here, it is not onely Ablutio, but Balneatio, it is not a little washing, but an entire Bathing;
the Understanding, the Will, the Affections, the Mind, the Conscience, Administration, Counsel, All. This washing Here, it is not only Ablution, but Balneatio, it is not a little washing, but an entire Bathing;
dt n1, dt n1, dt n2, dt n1, dt n1, n1, n1, d d vvg av, pn31 vbz xx av-j np1, p-acp np1, pn31 vbz xx dt j n-vvg, cc-acp dt j vvg;
Otherwise Pilate washt his hands, and at the same instant condemned Christ. Wee must wash, and wash thoroughly NONLATINALPHABET, in innocency. This is the Integrity of the Act.
Otherwise Pilate washed his hands, and At the same instant condemned christ. we must wash, and wash thoroughly, in innocency. This is the Integrity of the Act.
av np1 vvd po31 n2, cc p-acp dt d n-jn vvn np1. pns12 vmb vvi, cc vvb av-j, p-acp n1. d vbz dt n1 pp-f dt n1
First Dissemblers, such as our Church-Papists in whom Machiauell in the head hath gotten the aduantage of the Pope in the belly; halfe Papists, halfe Protestants;
First Dissemblers, such as our Church papists in whom Machiavelli in the head hath got the advantage of the Pope in the belly; half Papists, half Protestants;
There is another sort of them yet, to whome wee are more beholding though it be but for their impudency, profest Dissemblers, who wilbe profest Papists,
There is Another sort of them yet, to whom we Are more beholding though it be but for their impudence, professed Dissemblers, who will professed Papists,
giue me leaue to hunt them out with their owne Weapons, euen such as shall challenge the best Buckler the Diuell affoords them, their Equivocation. First then tell me: thou profest Hypocrite.
give me leave to hunt them out with their own Weapons, even such as shall challenge the best Buckler the devil affords them, their Equivocation. First then tell me: thou professed Hypocrite.
vvb pno11 n1 pc-acp vvi pno32 av p-acp po32 d n2, av d c-acp vmb vvi dt js n1 dt n1 vvz pno32, po32 n1. ord av vvb pno11: pns21 j-vvn n1.
To deny Gods true Worship, is not this to deny God himselfe? and doest not thou by ioyning in our Sacraments, deny thine owne Religion? in thy conceite the onely true worshippe:
To deny God's true Worship, is not this to deny God himself? and dost not thou by joining in our Sacraments, deny thine own Religion? in thy conceit the only true worship:
p-acp vvi npg1 j n1, vbz xx d pc-acp vvi np1 px31? cc vd2 xx pns21 p-acp vvg p-acp po12 n2, vvb po21 d n1? p-acp po21 n1 dt j j n1:
18 If yet yee will not go when the Diuel driues you, at the least let that which you preferre aboue eyther GOD or the Diuell, the power of your Church, let that exorcize you Is it not your Trent Prescription, fetcht out of Lombard, and Aquin Firmi in side non debent conuersari cum Haereticis in diuinis. Those that are firme in the Roman faith, ought not to conuerse with Hereticks in Diuine Worship.
18 If yet ye will not go when the devil drives you, At the least let that which you prefer above either GOD or the devil, the power of your Church, let that exorcise you Is it not your Trent Prescription, fetched out of Lombard, and Aquinas Firmi in side non debent conuersari cum Heretics in Diuinis. Those that Are firm in the Roman faith, ought not to converse with Heretics in Divine Worship.
crd cs av pn22 vmb xx vvi c-crq dt n1 vvz pn22, p-acp dt av-ds vvn cst r-crq pn22 vvb p-acp d np1 cc dt n1, dt n1 pp-f po22 n1, vvb d vvi pn22 vbz pn31 xx po22 np1 n1, vvd av pp-f np1, cc np1 np1 p-acp n1 fw-la fw-la fw-la fw-la fw-la p-acp fw-la. d cst vbr j p-acp dt njp n1, vmd xx pc-acp vvi p-acp n2 p-acp j-jn n1.
Was it thinke you well done of Saint Peter, to scandalize the Gospel by eating with the Gentils, if he do, Saint Paul will withstand him to his owne face, and so doe I you.
Was it think you well done of Saint Peter, to scandalise the Gospel by eating with the Gentiles, if he do, Saint Paul will withstand him to his own face, and so do I you.
vbds pn31 vvb pn22 av vdi pp-f n1 np1, pc-acp vvi dt n1 p-acp vvg p-acp dt n2-j, cs pns31 vdb, n1 np1 vmb vvi pno31 p-acp po31 d n1, cc av vdb pns11 pn22.
Onely spare me so much of your pious liberty, to commend to your Religious endeauours, one prodigious strayne of corruption, the stayne both of Religion and nature, some of the Professors whereof haue fallen within the lists of mine owne knowledge,
Only spare me so much of your pious liberty, to commend to your Religious endeavours, one prodigious strain of corruption, the stain both of Religion and nature, Some of the Professors whereof have fallen within the lists of mine own knowledge,
j vvb pno11 av d pp-f po22 j n1, pc-acp vvi p-acp po22 j n2, crd j vvi pp-f n1, dt vvi d pp-f n1 cc n1, d pp-f dt n2 c-crq vhb vvn p-acp dt n2 pp-f po11 d n1,
I might subioyne to these such World-wormes, as sell their consciences eyther for Court-fauour, or popular applause, pretending the Common good, but ayming at their owne.
I might subjoin to these such World-wormes, as fell their Consciences either for Court favor, or popular applause, pretending the Common good, but aiming At their own.
pns11 vmd vvi p-acp d d n2, c-acp vvb po32 n2 av-d p-acp n1, cc j n1, vvg dt j j, cc-acp vvg p-acp po32 d.
Wash you, make you cleane, cease to doe euill, learne to doe well, seeke iudgement, releeue the oppressed, iudge the Fatherlesse, pleade for the widdow;
Wash you, make you clean, cease to do evil, Learn to do well, seek judgement, relieve the oppressed, judge the Fatherless, plead for the widow;
though your sinnes be as scarlet, they shall be white as snow, though they be red like Crimson, they shall bee as white as Wool. Esay 1. 16. Not that all this washing and innocency of ours sufficeth to salvation, without Gods Altar: If it had, it is likely Dauid would haue gone no farther:
though your Sins be as scarlet, they shall be white as snow, though they be read like Crimson, they shall be as white as Wool. Isaiah 1. 16. Not that all this washing and innocency of ours Suffices to salvation, without God's Altar: If it had, it is likely David would have gone no farther:
and passe by the Altar, but with seemely deuotion hee compasseth the Altar: as in the new Tran. I might here Litigate which were the fittest gesture at the holy Table;
and pass by the Altar, but with seemly devotion he Compasseth the Altar: as in the new Tran I might Here Litigate which were the Fittest gesture At the holy Table;
The reason of this diuersity is the generality of the Gospell Phrase, NONLATINALPHABET, Matth. 26. 20. NONLATINALPHABET Luke 22. 14. They both signifie leaning, or falling downe, not sitting.
The reason of this diversity is the generality of the Gospel Phrase,, Matthew 26. 20. Lycia 22. 14. They both signify leaning, or falling down, not sitting.
dt n1 pp-f d n1 vbz dt n1 pp-f dt n1 n1,, np1 crd crd av crd crd pns32 d vvi vvg, cc vvg a-acp, xx vvg.
but I would not heere make a quarrell of a Ceremony, I leaue that to the Tithers of mint and cummin, who in the meane time let passe the more essentiall comfort of Gods Table.
but I would not Here make a quarrel of a Ceremony, I leave that to the Tithers of mint and cummin, who in the mean time let pass the more essential Comfort of God's Table.
It is enough that the Text runnes with our Church, making humility and penitence the best preparatiue to the Altar, no gesture too low in the receite of so high a benefite, Humble your selues in the fight of the Lord,
It is enough that the Text runs with our Church, making humility and penitence the best preparative to the Altar, no gesture too low in the receit of so high a benefit, Humble your selves in the fight of the Lord,
Iames 4. 10. And as for this and the whole body of our Church-orders, I had it from the mouth of that Reuerend Father Paul of Venice, the worthy Author of (that excellent discouery) the History of the Councell of Trent, that hee esteemed the Hyerarchy of our Church, the most excellent peece of Discipline in the whole Christian VVorld.
James 4. 10. And as for this and the Whole body of our Church orders, I had it from the Mouth of that Reverend Father Paul of Venice, the worthy Author of (that excellent discovery) the History of the Council of Trent, that he esteemed the Hierarchy of our Church, the most excellent piece of Discipline in the Whole Christian World.
But howeuer they esteeme it abroad, wee here at home, if wee bee not vnworthily-vnthankfull must needes confesse, that for this sixty yeares and vpwards, wee haue felt such a blessed effect of it,
But however they esteem it abroad, we Here At home, if we be not vnworthily-vnthankfull must needs confess, that for this sixty Years and upwards, we have felt such a blessed Effect of it,
cc-acp c-acp pns32 vvb pn31 av, pns12 av p-acp n1-an, cs pns12 vbb xx j vmb av vvi, cst p-acp d crd n2 cc av-j, pns12 vhb vvn d dt j-vvn n1 pp-f pn31,
Compasse you Gods Altar, with your protection, and you haue Gods owne Word for it: hee will compasse you with his prouidence, Hee will open the Chatar acks of Heauen,
Compass you God's Altar, with your protection, and you have God's own Word for it: he will compass you with his providence, He will open the Chatar acks of Heaven,
I confesse that NONLATINALPHABET and NONLATINALPHABET come both from NONLATINALPHABET, to sacrifice, and with Bellarmine that an Altar properly taken, infers a sacrifice properly taken.
I confess that and come both from, to sacrifice, and with Bellarmine that an Altar properly taken, infers a sacrifice properly taken.
pns11 vvb d cc vvb d p-acp, pc-acp vvi, cc p-acp np1 cst dt n1 av-j vvn, vvz dt n1 av-j vvn.
Iohn 6. 63. Our High Priest is Spirituall. Heb. 10. 22. our Priesthood, and our Sacrifice Spirituall, 1. Peter 2. 5. When wee speake properly, in our Canons and Communion Booke, wee call it with the Apostles, (and as Bellarmine confesseth with all the Fathers to Tertullians time, 200. yeares of Christ) The Table of the Lord, 1 Cor. 10. 21. Not but that in a Metaphorical sense we can allow it to be called Altar, and Sacrifice too:
John 6. 63. Our High Priest is Spiritual. Hebrew 10. 22. our Priesthood, and our Sacrifice Spiritual, 1. Peter 2. 5. When we speak properly, in our Canonas and Communion Book, we call it with the Apostles, (and as Bellarmine Confesses with all the Father's to Tertullia's time, 200. Years of christ) The Table of the Lord, 1 Cor. 10. 21. Not but that in a Metaphorical sense we can allow it to be called Altar, and Sacrifice too:
We are content to heare Saint Chrysostome call it NONLATINALPHABET, a Sacrifice, if hee adde by way of explanatiall NONLATINALPHABET, rather the memoriall of a sacrifice.
We Are content to hear Saint Chrysostom call it, a Sacrifice, if he add by Way of explanatiall, rather the memorial of a sacrifice.
In this wee will subscribe to their owne Lumbard, Vocatur Sacrificium quia memoria est veri Sacrificij. It is called a Sacrifice because it is the memoriall of a true Sacrifice.
In this we will subscribe to their own Lumbard, Vocatur Sacrificium quia memoria est very Sacrificij. It is called a Sacrifice Because it is the memorial of a true Sacrifice.
p-acp d pns12 vmb vvi p-acp po32 d np1, fw-la fw-la fw-la fw-la fw-la av fw-la. pn31 vbz vvn dt n1 c-acp pn31 vbz dt n1 pp-f dt j n1.
We contemplate at the Altar, the Sonne of God himselfe sweating Blood, wrestling with the wrath of his Father, torne on the Crosse, pierced to the Heart, for our sinnes.
We contemplate At the Altar, the Son of God himself sweating Blood, wrestling with the wrath of his Father, torn on the Cross, pierced to the Heart, for our Sins.
why haue those men of blood, for this NONLATINALPHABET this word-quarrell of the Altar, sacrificed the liues of so many Deuout Confessors? while they professe they drinke the blood of Christ,
why have those men of blood, for this this word-quarrell of the Altar, sacrificed the lives of so many Devout Confessors? while they profess they drink the blood of christ,
q-crq vhb d n2 pp-f n1, p-acp d d n1 pp-f dt n1, vvd dt n2 pp-f av d j n2? cs pns32 vvb pns32 vvb dt n1 pp-f np1,
why haue they made themselues so drunke with the blood of Christians and Christian Princes? In these men is too truly fulfilled that vision of Iohn, Reuele. 6. 9. I saw vnder the Altar, the soules of them that were killed for the Word of God,
why have they made themselves so drunk with the blood of Christians and Christian Princes? In these men is too truly fulfilled that vision of John, Reveal. 6. 9. I saw under the Altar, the Souls of them that were killed for the Word of God,
Heb. 10. 11. But let vs who haue an Altar whereof they haue no right to eate, Let vs holde fast the Profession of our Faith, without wauering, Hebrews 10. 23. As all Iewish sacrifices lookt forward,
Hebrew 10. 11. But let us who have an Altar whereof they have no right to eat, Let us hold fast the Profession of our Faith, without wavering, Hebrews 10. 23. As all Jewish Sacrifices looked forward,
Beleeue it Christians, the maine axiome and anuile of popish Pollicy, the very Axell whereon they winde about the whole body of their Machiauilisme in England, is our diuision and dissension;
Believe it Christians, the main axiom and Anuile of popish Policy, the very Axle whereon they wind about the Whole body of their Machiauilisme in England, is our division and dissension;
Away with these distracting names of Lutheran, Caluinist, Puritan, &c. We are all the children of the same father, who hath begotten vs in the loue of one Mediatour,
Away with these distracting names of Lutheran, Calvinist, Puritan, etc. We Are all the children of the same father, who hath begotten us in the love of one Mediator,
av p-acp d n-vvg n2 pp-f np1, np1, np1, av pns12 vbr d dt n2 pp-f dt d n1, r-crq vhz vvn pno12 p-acp dt n1 pp-f crd n1,
He wash you in his blood, cloath you in his innocency, Crowne you with his Glory. He this Day at his Altar conueigh such grace into your hearts, that yee may forme all your ensuings, actions,
He wash you in his blood, cloth you in his innocency, Crown you with his Glory. He this Day At his Altar convey such grace into your hearts, that ye may Form all your ensuings, actions,
