A returne from Argier A sermon preached at Minhead in the county of Somerset the 16. of March, 1627. at the re-admission of a relapsed Christian into our Church. By Edward Kellet Doctor of Diuinity.
Publisher: Printed by T homas H arper for I ohn P arker and are to be sold by Richard Thrale dwelling in Pauls Church yard at the signe of the Crosse Keyes
and we are commanded, when we haue opportunity, to doe good, Gal. 6.10. and there is no such opportunity of doing good, as when expectation is raised, by new or strange occurrences:
and we Are commanded, when we have opportunity, to do good, Gal. 6.10. and there is no such opportunity of doing good, as when expectation is raised, by new or strange occurrences:
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nor was any Citie of the world called Galatia, but it is the name of a whole country, situated in Lesser-Asia, called first Gallo-Graecia, because of the French Colonies thither transplanted,
nor was any city of the world called Galatia, but it is the name of a Whole country, situated in Lesser-Asia, called First Gallo-Graecia, Because of the French Colonies thither transplanted,
and there fixed, and then Galatia: which contained a great tract of ground, (as may appeare by its boundaries) in which were three famous Cities, (saith Pliny ) and innumerable Churches;
and there fixed, and then Galatia: which contained a great tract of ground, (as may appear by its boundaries) in which were three famous Cities, (Says pliny) and innumerable Churches;
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For he went ouer all the Country of Galatia, in order, strengthening all the Disciples, Acts 18.23. NONLATINALPHABET, sigillatim, one Church after another; euery Church hee visited.
For he went over all the Country of Galatia, in order, strengthening all the Disciples, Acts 18.23., Sigillatim, one Church After Another; every Church he visited.
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You see (saith he) how large a letter I haue written to you with mine owne hand, Gal. 6.11. so the cause why he wrote it, was remarkable, and is now to be vnfolded.
You see (Says he) how large a Letter I have written to you with mine own hand, Gal. 6.11. so the cause why he wrote it, was remarkable, and is now to be unfolded.
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After that the good seede of the Gospell was sowed amongst them, whilst S. Paul (whose iurisdiction was not limited) did labour other-where, in the conuersion of others, there were certaine halfe-fac'd Christians, who receiued Christ,
After that the good seed of the Gospel was sowed among them, while S. Paul (whose jurisdiction was not limited) did labour otherwhere, in the conversion of Others, there were certain half-faced Christians, who received christ,
Briefly, to our purpose, thus, Acts 15.1. Certaine men came downe from Iudea, and taught the Brethren, saying, Except yee be circumcised after the manner of Moses, yee cannot be saued: what sort of men, these Seducers were, is mentioned, Acts 15.5. They were of the sect of the Pharisees, which beleeued.
Briefly, to our purpose, thus, Acts 15.1. Certain men Come down from Iudea, and taught the Brothers, saying, Except ye be circumcised After the manner of Moses, ye cannot be saved: what sort of men, these Seducers were, is mentioned, Acts 15.5. They were of the sect of the Pharisees, which believed.
These Christian-Iewes, or Iewish-Christians, would ioyne Moses and Christ, the Law and the Gospell, forgetting the substance of the Precepts giuen vnto them, Leuit. 19.19. Thou shalt not let thy Cattle gender with a diuers kinde;
These Christian-Iewes, or Iewish-Christians, would join Moses and christ, the Law and the Gospel, forgetting the substance of the Precepts given unto them, Levites 19.19. Thou shalt not let thy Cattle gender with a diverse kind;
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Thou shalt not sow thy field with a mingled seed, neither shall a garment of linnen and woollen come vpon thee. And Deut. 22.9. Thou shalt not sow thy vineyard with diuers seeds, nor plough with an Oxe and an Asse together.
Thou shalt not sow thy field with a mingled seed, neither shall a garment of linen and woollen come upon thee. And Deuteronomy 22.9. Thou shalt not sow thy vineyard with diverse seeds, nor plough with an Ox and an Ass together.
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Of this kind, were the Millenaries long after, who would haue the Law and Circumcision in force with the Gospell, whom Epiphanius Haeres. 77, From my Text confuteth:
Of this kind, were the Millennials long After, who would have the Law and Circumcision in force with the Gospel, whom Epiphanius Haeres. 77, From my Text confuteth:
and Gentiles, where vnder the same tye and yoke, concering Circumcision, when S. Paul wrote thus? 2. From the Commination, Christ shall profit you nothing, is occasion administred to shew, what the losse of Christ is,
and Gentiles, where under the same tie and yoke, Concerning Circumcision, when S. Paul wrote thus? 2. From the Commination, christ shall profit you nothing, is occasion administered to show, what the loss of christ is,
then thirdly and lastly, from the praesent tense of the verbe, as the former point is punctually established, viz the danger of damnation, that they are in for the praesent, who trust in Circumcision, and are Iewes in heart;
then Thirdly and lastly, from the present tense of the verb, as the former point is punctually established, videlicet the danger of damnation, that they Are in for the present, who trust in Circumcision, and Are Iewes in heart;
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but rather from the present danger of obstinate Iudaizing-Gentils, the future freedome of the Circumcised Gentile, whensoeuer hee becommeth a Repentant Christian, may be iustly gathered, or inferred.
but rather from the present danger of obstinate Iudaizing-Gentils, the future freedom of the Circumcised Gentile, whensoever he becomes a Repentant Christian, may be justly gathered, or inferred.
Indeed at any time, after Christ's death, if the Iewes had vsed Circumcision, as thinking it absolutely necessarie to saluation, they had sinned For it was a type of Christ,
Indeed At any time, After Christ's death, if the Iewes had used Circumcision, as thinking it absolutely necessary to salvation, they had sinned For it was a type of christ,
yet in other respects, it was, it might be in long vse after S. Hierom did well maintaine, that the Ceremonials were neither mortna, nor mortifera, till Christ's Passion,
yet in other respects, it was, it might be in long use After S. Hieronymus did well maintain, that the Ceremonials were neither mortna, nor Deadly, till Christ's Passion,
Yet euen this last Position, is not sound, vnlesse we stretch it, to a large latepatencie For the faith of the Romans, was spoken-of, throughout the whole world, Rom. 1.8.
Yet even this last Position, is not found, unless we stretch it, to a large latepatencie For the faith of the Roman, was spoken-of, throughout the Whole world, Rom. 1.8.
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And the Apostles had in their perfectest Counsaile at Hierusalem, determined against the Ceremonials, Act. 15.10. — Yet after this, S. Paul did Circumcisie Timothie, Act. 16.3. and shaued his head at Cenchrea, Act. 18.18.
And the Apostles had in their perfectest Counsel At Jerusalem, determined against the Ceremonials, Act. 15.10. — Yet After this, S. Paul did Circumcisie Timothy, Act. 16.3. and shaved his head At Cenchrea, Act. 18.18.
And the Ceremonials might lawfully be practized euen after this, vpon two especiall reasons: first, because they were not buried, though they were dead. For, if not only Princes,
And the Ceremonials might lawfully be practised even After this, upon two especial Reasons: First, Because they were not buried, though they were dead. For, if not only Princes,
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and solemnly interred, then why not Moses? Why not his Law, which being so full of Ceremonies, was not to want that ordinarie, great and last Ceremonie of a prolonged, stately, Princely, buriall? If any one be so curious,
and solemnly interred, then why not Moses? Why not his Law, which being so full of Ceremonies, was not to want that ordinary, great and last Ceremony of a prolonged, stately, Princely, burial? If any one be so curious,
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for the Iewish-Christians, to bee Circumcisied? I will answer, that as the Lord buried Moses, and no man knoweth of his Sepulcher, vnto this day, Deuter. 34.6.
for the Iewish-Christians, to be Circumcised? I will answer, that as the Lord buried Moses, and no man Knoweth of his Sepulcher, unto this day, Deuter 34.6.
but permitted, is drawne from the scandall of the weake Brethren, in whose behalfe, and for whose saluation, these things were lawfully put in vre, which otherwise had beene vnlawfull.
but permitted, is drawn from the scandal of the weak Brothers, in whose behalf, and for whose salvation, these things were lawfully put in use, which otherwise had been unlawful.
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For, though we neede not yeeld any thing, when there is an obdurate passiue scandall; called Scandalum Iudaeorum, or Pharisaeorum, because, they were offended with Christ's wholsome Doctrine, Matt. 15.12. and with the miraculous raysing of Lazarus, Iohn 11.47. and at his wisdome and mighty workes, Matt. 13.57. but we are to follow Christ, who did not many mighty workes there, Matt. 13.58. and went thence, Ioh. 11.54. and only of them, Sinite illos, caeci duces sunt caecorum. Matt. 15.14. and yet continued doing of good otherwhere, Mark. 6.6. The Prophet Isaiah 57.14. saith, Not only, lay no stumbling block;
For, though we need not yield any thing, when there is an obdurate passive scandal; called Scandalum Jews, or Pharisees, Because, they were offended with Christ's wholesome Doctrine, Matt. 15.12. and with the miraculous raising of Lazarus, John 11.47. and At his Wisdom and mighty works, Matt. 13.57. but we Are to follow christ, who did not many mighty works there, Matt. 13.58. and went thence, John 11.54. and only of them, Finite Illos, Caeci duces sunt caecorum. Matt. 15.14. and yet continued doing of good otherwhere, Mark. 6.6. The Prophet Isaiah 57.14. Says, Not only, lay no stumbling block;
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but if others lay it, Take vp the stumbling-blocke; not to let it fall againe; but take it out of the way of my people. And 1. Thessal. 5.22. Abstaine from all appearance of sinne:
but if Others lay it, Take up the stumbling-block; not to let it fallen again; but take it out of the Way of my people. And 1. Thessal. 5.22. Abstain from all appearance of sin:
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Many thousand Iewes, were turned Christians, who were zealous for Moses his Law, Act. 21.20. who were scandalized by S. Paul, as if he had taught all the Iewes, among the Gentiles, to forsake Moses, saying, that they ought not to circumcise their children.
Many thousand Iewes, were turned Christians, who were zealous for Moses his Law, Act. 21.20. who were scandalized by S. Paul, as if he had taught all the Iewes, among the Gentiles, to forsake Moses, saying, that they ought not to circumcise their children.
Yea, to take away this stone of offence, Circumcision was retained, a long time, in the Citie of Hierusalem, and fifteene Christian Bishops of Hierusalem were all successiuely of the Circumcision.
Yea, to take away this stone of offence, Circumcision was retained, a long time, in the city of Jerusalem, and fifteene Christian Bishops of Jerusalem were all successively of the Circumcision.
and Sulpitius Seuerus lib. 2. Histor. though Baronius doth nibble at it, ad Annum Christi 138. In these two cases onely, Circumcision might without offence, be kept on foote, by the beleeuing Iewes,
and Sulpitius Severus lib. 2. History though Baronius does nibble At it, ad Annum Christ 138. In these two cases only, Circumcision might without offence, be kept on foot, by the believing Iewes,
though they may praetend a third reason, for the continuation of it, from the words of God, Gen. 17.13. My Couenant shal bein your flesh for an euerlasting conenant;
though they may pretend a third reason, for the continuation of it, from the words of God, Gen. 17.13. My Covenant shall bein your Flesh for an everlasting Covenant;
as a Ward, is for euer a Ward, vntill the time appointed of the father, Gal. 4.2. which euerlastingnesse is not vnlimited, but bounded; not simple, but referentiall:
as a Ward, is for ever a Ward, until the time appointed of the father, Gal. 4.2. which everlastingness is not unlimited, but bounded; not simple, but referentiall:
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so circumcision being but a Type, was to last only, to a Typicall, paedagogicall, periodicall, euerlastingnesse, that is till the substance should come. Deuter. 15.17. He shal be thy seruant for euer;
so circumcision being but a Type, was to last only, to a Typical, paedagogicall, Periodical, everlastingness, that is till the substance should come. Deuter 15.17. He shall be thy servant for ever;
and the reasons, why Circumcision was allowed vnto them. Now concerning the Christian-Gentile, hee was not permitted in any case to be Circumcised, no,
and the Reasons, why Circumcision was allowed unto them. Now Concerning the Christian-Gentile, he was not permitted in any case to be Circumcised, no,
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though hee were at Hierusalem, among the fauourers of Circumcision, as appeareth by the example of Titus, Gal. 2.3. The Apostles in their Councell, reckon among other things, Circumcision, as a trouble to the Gentiles, Act. 15.19. and in their missiues, Act. 15.28. they account it a burden. S. Paul calleth it an entanglement, a yoke, a bondage, in the verse immediatly before my Text;
though he were At Jerusalem, among the favourers of Circumcision, as appears by the Exampl of Titus, Gal. 2.3. The Apostles in their Council, reckon among other things, Circumcision, as a trouble to the Gentiles, Act. 15.19. and in their missives, Act. 15.28. they account it a burden. S. Paul calls it an entanglement, a yoke, a bondage, in the verse immediately before my Text;
Now, least that presumptious credulitie might cosen it selfe, in hoping that Christ, would be their Mediator, that he had satisfied the whole Law for them,
Now, lest that presumptuous credulity might Cousin it self, in hoping that christ, would be their Mediator, that he had satisfied the Whole Law for them,
S. Paul, with more then common earnestnesse, and holy feruencie, protesteth, Behold, I Paul say vnto you, that if you, you Galatians, bee Circumcised, Christ shall profit you nothing.
S. Paul, with more then Common earnestness, and holy fervency, protesteth, Behold, I Paul say unto you, that if you, you Galatians, be Circumcised, christ shall profit you nothing.
Thus am I fallen off from the first generall part of my Text, which was extracted from the qualitie and condition of those, to whom our holy Apostle wrote;
Thus am I fallen off from the First general part of my Text, which was extracted from the quality and condition of those, to whom our holy Apostle wrote;
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But, first, let me haue a venue with the words NONLATINALPHABET, nisi circumcidamini; Yee cannot be saned say the false Brethren, Acts 15.1. NONLATINALPHABET si circumcidamini, saith the Apostle in my Text, If ye be circumcised, Christ shall profit you nothing.
But, First, let me have a venue with the words, nisi circumcidamini; Ye cannot be sinned say the false Brothers, Acts 15.1. si circumcidamini, Says the Apostle in my Text, If you be circumcised, christ shall profit you nothing.
NONLATINALPHABET, though the word doth more properly, and natiuely, betoken gaine, benefit, emolument, or increase, as NONLATINALPHABET its primitiue, signifieth to heape vp, to amasse, or gather together:
, though the word does more properly, and natively, betoken gain, benefit, emolument, or increase, as its primitive, signifies to heap up, to amass, or gather together:
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all which in euery kinde, as the sound Christian reapeth by his Sauiour, so hee who circumciseth himselfe, in confidence of its vertue, shall gather no fruit by Christ, no blessing any way.
all which in every kind, as the found Christian reapeth by his Saviour, so he who Circumciseth himself, in confidence of its virtue, shall gather no fruit by christ, no blessing any Way.
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Wee were Lords of the Creatures; now Wee are seruants to sinne. We were in Him the Sonnes of God, Luk. 3.38. now we are by Him, the children of wrath, Ephes. 2.3. The obiect of our vnderstanding was truth; the perfection was knowledge:
we were lords of the Creatures; now we Are Servants to sin. We were in Him the Sons of God, Luk. 3.38. now we Are by Him, the children of wrath, Ephesians 2.3. The Object of our understanding was truth; the perfection was knowledge:
but now we are ignorant, Ephes. 4.18. The obiect of our will was goodnesse, the perfection Loue but now we are naturally vaine, Ephes. 4.17. The obiect of our irascible part, was Difficultie, if any thing then might be said to be difficult, which might haue beene perfected in victorie;
but now we Are ignorant, Ephesians 4.18. The Object of our will was Goodness, the perfection Love but now we Are naturally vain, Ephesians 4.17. The Object of our irascible part, was Difficulty, if any thing then might be said to be difficult, which might have been perfected in victory;
The obiect of our part concupisci•le, was moderate delight, the perfection was contentment; but now we are fallen pointblanke to the contrary, Ephes. 4.19. Omnes morimur in Adamo, 1 Cor. 15.22. and through Him, the whole nature of euery one of mankinde, (Christ onely excepted, who is the immaculate Lamb of God ) is corrupted, secundùm se totum, & totum sui:
The Object of our part concupisci•le, was moderate delight, the perfection was contentment; but now we Are fallen pointblank to the contrary, Ephesians 4.19. Omnes morimur in Adam, 1 Cor. 15.22. and through Him, the Whole nature of every one of mankind, (christ only excepted, who is the immaculate Lamb of God) is corrupted, secundùm se totum, & totum sui:
He who desireth to see our corrupt nature more liuely painted forth, let him haue recourse to Rom. 3. from the ninth, to the nineteenth verse: and Ephes. 2.1.2. and 3. verses, and especially Gen. 6.5. that euery imagination of the thoughts of mans heart, was onely euill continually.
He who Desires to see our corrupt nature more lively painted forth, let him have recourse to Rom. 3. from the ninth, to the nineteenth verse: and Ephesians 2.1.2. and 3. Verses, and especially Gen. 6.5. that every imagination of the thoughts of men heart, was only evil continually.
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the chastisement of our peace, was vpon Him, and with his stripes we are healed, Esa. 53.5. God hath made Him to be sin for Ʋs, who kne no sinne, 2 Cor. 5.21. Christ hath redeemed Ʋs from the curso of the Law, being made accursed for vs, Gal. 3.13.
the chastisement of our peace, was upon Him, and with his stripes we Are healed, Isaiah 53.5. God hath made Him to be since for Ʋs, who kne no sin, 2 Cor. 5.21. christ hath redeemed Ʋs from the curso of the Law, being made accursed for us, Gal. 3.13.
Thus, are we deliuered from the power of darkenesse, Colos. 1.13. yea, he hath now reconciled vs, who were alienated and enemies, verse 21. We were wounded, and the good Samaritane hath healed vs;
Thus, Are we Delivered from the power of darkness, Colos 1.13. yea, he hath now reconciled us, who were alienated and enemies, verse 21. We were wounded, and the good Samaritan hath healed us;
We were dead in our sins, and He hath quickned vs, and hath forgiuen vs all our trespasses, Col. 2.13. He is our peace, Ephes. 2.14. In him wee are compleat;
We were dead in our Sins, and He hath quickened us, and hath forgiven us all our Trespasses, Col. 2.13. He is our peace, Ephesians 2.14. In him we Are complete;
In him we are circumcised, with the Circumcision made without hands; buried with him, risen with him, Colos. 2.10. And God hath made vs sit together in heauenly places, in Christ Iesus, Ephes. 2.6. Christ Iesus of God, is made vnto vs, Wisedome, and Righteousnesse, Sanctification and Redemption, 1 Cor. 1.30.
In him we Are circumcised, with the Circumcision made without hands; buried with him, risen with him, Colos 2.10. And God hath made us fit together in heavenly places, in christ Iesus, Ephesians 2.6. christ Iesus of God, is made unto us, Wisdom, and Righteousness, Sanctification and Redemption, 1 Cor. 1.30.
We are iustified by his bloud, and we shall be saued from wrath by him, Rom. 5.9. Briefly thus, he hath now done vs more good, than euer Adam did harm, Rom. 5.15.
We Are justified by his blood, and we shall be saved from wrath by him, Rom. 5.9. Briefly thus, he hath now done us more good, than ever Adam did harm, Rom. 5.15.
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as Patience, Virginitie, Repentance, Bowels of Pitie, and tender commiseration, fraternall Correction, and the perfection of Christianitie, glorious Martyrdome.
as Patience, Virginity, Repentance, Bowels of Pity, and tender commiseration, fraternal Correction, and the perfection of Christianity, glorious Martyrdom.
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Christs obedience was the obedience of the Sonne of God, the Mediator betweene God and Man, the Man Iesus Christ, 1 Tim 2.5. Adams sinne was but the producer of that effect, which must needs haue beene in God:
Christ Obedience was the Obedience of the Son of God, the Mediator between God and Man, the Man Iesus christ, 1 Tim 2.5. Adams sin was but the producer of that Effect, which must needs have been in God:
and a good God, and yet not mercifull. For Mercy presupposeth Misery; Miserecordiae propria sedes est, Miseria, saith Bernard; and Misery might not haue beene.
and a good God, and yet not merciful. For Mercy presupposeth Misery; Miserecordiae propria sedes est, Miseria, Says Bernard; and Misery might not have been.
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Thirdly, by Adams offence, Man is compared to the Beasts that perish, Psal. 49.12. By the grace of Christ, we shall be NONLATINALPHABET equall to Angels, Mark. 12.25. Man being at the best, in the first Adam, our nature was inferiour to the Angels, Heb. 2.7. yea, Christ himselfe on earth, by his suffering of death, Heb. 2.9. though now we see him crowned with glory and honour;
Thirdly, by Adams offence, Man is compared to the Beasts that perish, Psalm 49.12. By the grace of christ, we shall be equal to Angels, Mark. 12.25. Man being At the best, in the First Adam, our nature was inferior to the Angels, Hebrew 2.7. yea, christ himself on earth, by his suffering of death, Hebrew 2.9. though now we see him crowned with glory and honour;
and Heb. 1. the whole Chapter is but an Eulogie, Magnificat, and Landatory of our Sauiour, both as God and Man, exalting him aboue the Angels, in his Person,
and Hebrew 1. the Whole Chapter is but an Eulogy, Magnificat, and Landatory of our Saviour, both as God and Man, exalting him above the Angels, in his Person,
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as he hath by inheritance, obtained a more excellent name, verse 4. That God neuer spake to the Angels, Thou art my Sonne, this day haue I begotten thee,
as he hath by inheritance, obtained a more excellent name, verse 4. That God never spoke to the Angels, Thou art my Son, this day have I begotten thee,
and I will be to him a Father, and he shall be to mee a Sonne, verse 5. But God said concerning Christ, Let all the Angels of God worship him, verse 6. They are his ministers and instruments, verse 7. He is a Iudge, an eternall Iudge;
and I will be to him a Father, and he shall be to me a Son, verse 5. But God said Concerning christ, Let all the Angels of God worship him, verse 6. They Are his Ministers and Instruments, verse 7. He is a Judge, an Eternal Judge;
and Arch-Angels, Cherubims, or Seraphims, or any Creature of that Spirituall and Coelestiall Hierarchie. Fourthly, Adams NONLATINALPHABET, could not reach to Christ, and infect him.
and Arch-Angels, Cherubims, or Seraphims, or any Creature of that Spiritual and Celestial Hierarchy. Fourthly, Adams, could not reach to christ, and infect him.
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but if GOD should create more worlds of men, and all they be sinners, and after sinne, repentant and beleeuing in Christ, the superabundant riches and treasure of his merit, could not be spent:
but if GOD should create more world's of men, and all they be Sinners, and After sin, repentant and believing in christ, the superabundant riches and treasure of his merit, could not be spent:
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disclayming his portion in the second Person of the indiuiduall Trinity, and in fact, if not in word, professing himselfe an enemy to the sonne of the Blessed Virgin full of grace;
disclaiming his portion in the second Person of the Individu Trinity, and in fact, if not in word, professing himself an enemy to the son of the Blessed Virgae full of grace;
though in bodily durance, wouldest thou be taken captiue by Satan? and to auoid the slauerie of the little Diuell, the Turke, deuote thy selfe to the great Diuell the enemy of mankinde? By not adhering to Christ, by wauing thy beliefe, by disclayming thy vow in Baptisme, by professing Turcisme, thou hast sold heauen, art initiated into hell,
though in bodily durance, Wouldst thou be taken captive by Satan? and to avoid the slavery of the little devil, the Turk, devote thy self to the great devil the enemy of mankind? By not adhering to christ, by waving thy belief, by disclaiming thy Voelli in Baptism, by professing Turcisme, thou hast sold heaven, art initiated into hell,
For, the true Christian, by hauing Christ, hath an Interest in all things: All things are ours, and we are Christ's, and Christ is God's, 1 Corinth. 3.33.
For, the true Christian, by having christ, hath an Interest in all things: All things Are ours, and we Are Christ's, and christ is God's, 1 Corinth. 3.33.
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— Many Angels, round about the Throne, or that Throne, NONLATINALPHABET with a lowd voyce, sayd, Worthy is the Lambe, that was slaine, (namely our Sauiour Iesus Christ) to receiue, Power, Riches,
— Many Angels, round about the Throne, or that Throne, with a loud voice, said, Worthy is the Lamb, that was slain, (namely our Saviour Iesus christ) to receive, Power, Riches,
but NONLATINALPHABET, all the off-spring of all Creatures, said, Blessing, Honour, Glory, and Power, be vnto Him that sitteth vpon that Throne, (to distinguish him from others who sate on other Thrones) and to the Lamb for euer and euer.
but, all the offspring of all Creatures, said, Blessing, Honour, Glory, and Power, be unto Him that Sitteth upon that Throne, (to distinguish him from Others who sat on other Thrones) and to the Lamb for ever and ever.
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They are all for Christ, and are Christs; and by Him, for vs; Wee being called vnto the fellowship of Iesus Christ our Lord. 1 Cor. 1.9. Co-heires with him, Rom. 8.17.
They Are all for christ, and Are Christ; and by Him, for us; we being called unto the fellowship of Iesus christ our Lord. 1 Cor. 1.9. Coheirs with him, Rom. 8.17.
Fourthly, the exceeding sinfulnesse of thy transgression, is yet aggrauated, both from the excellencie of Christs person, whom thou didst forsake, (He being the second Person in Trinity, the Sonne of God, the holy Redeemer of man, the great NONLATINALPHABET, the Angelus Foederis, ) and likewise from the rationall verities of our Christian profession.
Fourthly, the exceeding sinfulness of thy Transgression, is yet aggravated, both from the excellency of Christ person, whom thou didst forsake, (He being the second Person in Trinity, the Son of God, the holy Redeemer of man, the great, the Angelus Fœderis,) and likewise from the rational verities of our Christian profession.
and for the terrour of others, to plucke the figgelcaues, to take away the excuses, to remoue the loose veiles and couers, that so you may see and bewa•le the monstrousnesse of your offence;
and for the terror of Others, to pluck the figgelcaues, to take away the excuses, to remove the lose veils and covers, that so you may see and bewa•le the monstrousness of your offence;
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but alwaies citra condignum; and yet shall behold the seueritie of Gods iudgments against small trespasses. The breach of the Sabbaoth was attended with death, Exod. 31.14. The gatherer of sticke• in the Sabbaoth was put in Ward and then stoned, Numb. 15.34. Saul reiected for not destroying of Amalech, 1 Sam. 15 23. Vzza smote for his rashnesse, 2 Sam. 6.7. though he intended well.
but always citra condignum; and yet shall behold the severity of God's Judgments against small Trespasses. The breach of the Sabbaoth was attended with death, Exod 31.14. The gatherer of sticke• in the Sabbaoth was put in Ward and then stoned, Numb. 15.34. Saul rejected for not destroying of Amalek, 1 Sam. 15 23. Uzza smote for his rashness, 2 Sam. 6.7. though he intended well.
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Aplague sent to sweepe a whole country, for Dauids numbring of the people, 2 Sam. 24.15. In the new Testament, Ananias and Saphira strooken with sudden death for a lye, Acts 5.3. The buyers and sellers in the Temple cast out and scourged with small cords, Ioh. 2.14. though their actions were conducible, to the readier administration of sacrifices in the Temple, S. Peter was called Satan, for giuing ill aduise, Math. 16.23.
Aplague sent to sweep a Whole country, for David numbering of the people, 2 Sam. 24.15. In the new Testament, Ananias and Sapphira strooken with sudden death for a lie, Acts 5.3. The buyers and sellers in the Temple cast out and scourged with small cords, John 2.14. though their actions were conducible, to the Readier administration of Sacrifices in the Temple, S. Peter was called Satan, for giving ill advise, Math. 16.23.
though, non odiendo Christum, sedse nimis amando peccauit, saith Bernard. And that which in application may strike horror to our soules, the Figge-tree was cursed for bearing nothing but leaues,
though, non odiendo Christ, sedse nimis Amando peccauit, Says Bernard. And that which in application may strike horror to our Souls, the Fig tree was cursed for bearing nothing but leaves,
but euery sinne deserueth death, euen the least anomy, in the exactnesse of Gods iustice. One mortall sinne is not expiable with seuen yeeres lying in the torments of hell.
but every sin deserves death, even the least anomy, in the exactness of God's Justice. One Mortal sin is not expiable with seuen Years lying in the torments of hell.
but a flat Rebellious vnderstanding of it: A trecherous opposition, a seandalous contradiction; stayning and ingrayning of the Christal clere-sauing water of Baptisme, with the bloud of Circumcision.
but a flat Rebellious understanding of it: A treacherous opposition, a scandalous contradiction; staining and ingrayning of the Crystal clere-sauing water of Baptism, with the blood of Circumcision.
Thy abiuring of thy Sauiour, was an offence, almost beyond Pardon, and aboue Indulgence; as may appeare, by a comparatiue Reference of some particulars, of thy Sinne, with others.
Thy abjuring of thy Saviour, was an offence, almost beyond Pardon, and above Indulgence; as may appear, by a comparative Referente of Some particulars, of thy Sin, with Others.
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and haue crucified to your selfe againe, the Sonne of God afresh, and put him to an open shame, Heb. 6.6. The bloud of Abel did cry against Caine: Vox sanguinum clamantium fratris tui, Gen. 4.10. Vox seminum clamantium, saith the Chaldee;
and have Crucified to your self again, the Son of God afresh, and put him to an open shame, Hebrew 6.6. The blood of Abel did cry against Cain: Vox Sanguinum clamantium fratris tui, Gen. 4.10. Vox seminum clamantium, Says the Chaldee;
so Estius and Ribera. What punishment then did you deserue, in betraying your Elder-brother that offered vp a better sacrifice than Abel, and would more profit you,
so Estius and Ribera. What punishment then did you deserve, in betraying your Elder brother that offered up a better sacrifice than Abel, and would more profit you,
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Thy Offence was greater, then diuerse of the Iewes, who put our Redeemer vnto death; for, they did it through ignorance, as did also their rulers, Act. 3.17.
Thy Offence was greater, then diverse of the Iewes, who put our Redeemer unto death; for, they did it through ignorance, as did also their Rulers, Act. 3.17.
But you wittingly against your owne Conscience, forsooke your Sauiour; and though they praeferred Barabbas (who was a Robber Iohn 18.40. a Murtherer, Act, 3.14.
But you wittingly against your own Conscience, forsook your Saviour; and though they preferred Barabbas (who was a Robber John 18.40. a Murderer, Act, 3.14.
a Rebel against Heraclius, who was his Benefactor: a Gentile, in some pointes, a Iew in others, a Christian in others, a Maniche, Nestorian; and Arrian; a very Compound of Heresies; a Compounder of Vanities;
a Rebel against Heraclius, who was his Benefactor: a Gentile, in Some points, a Iew in Others, a Christian in Others, a Manichean, Nestorian; and Arrian; a very Compound of Heresies; a Compounder of Vanities;
yet in spight of worldly Policy, there haue broke-forth, seauentie two principall Mahumetan Sectes, saith Iohannes Leo, in his third Booke, of his African Historie, And Leo was sometime himselfe a learned Mahumtan; but seeing, with the eyes of his minde, their abhominable Errors;
yet in spite of worldly Policy, there have broke-forth, seauentie two principal Mahometan Sects, Says Iohannes Leo, in his third Book, of his African History, And Leo was sometime himself a learned Mahumtan; but seeing, with the eyes of his mind, their abominable Errors;
Likewise of late, d•uerse Turkes, haue sealed their Profession of Christianitie, with their Blood, euen in Constantinople. Yea a very Preist of their owne, a famous eminent Priest;
Likewise of late, d•uerse Turkes, have sealed their Profession of Christianity, with their Blood, even in Constantinople. Yea a very Priest of their own, a famous eminent Priest;
his head after cut off, and his body burned, for preferring Christ before Mah•met. Diuers also of his Disciples were beheaded, others were made Gally-slaues,
his head After Cut off, and his body burned, for preferring christ before Mah•met. Diverse also of his Disciples were beheaded, Others were made Galley-slaves,
Turkes who dye for Christ, will arise in iudgment against Christians, who imbrace Mahomet. Who knoweth not, that the Turkes themselues acknowledge Christ to be a Prophet, a great Prophet, a most holy man? triumphing, that they are Lords of the two Sepulchers, the one at Hierusalem, the other at Mecha? I might enlarge, that almost incredible story of Matthew Paris, in the sixteenth yeare of the Raigne of King Iohn: that the irreligious King offered to abandon Christ,
Turkes who die for christ, will arise in judgement against Christians, who embrace Mahomet. Who Knoweth not, that the Turks themselves acknowledge christ to be a Prophet, a great Prophet, a most holy man? triumphing, that they Are lords of the two Sepulchers, the one At Jerusalem, the other At Mecha? I might enlarge, that almost incredible story of Matthew paris, in the sixteenth year of the Reign of King John: that the irreligious King offered to abandon christ,
and to sticke faithfully to Mahomet; but the halfe religious Turke, the King of Morocco, gaue King Iohns Embassadors to vnderstand, that if himselfe had beene to choose a Religion, he would haue chosen to be a Christian.
and to stick faithfully to Mahomet; but the half religious Turk, the King of Morocco, gave King Iohns ambassadors to understand, that if himself had been to choose a Religion, he would have chosen to be a Christian.
yea, blasphemies, than their Antilop, their Chymaera, their Coran, (common vse and custome will beare you out to call it their Alcaron. ) Take a taste of them.
yea, Blasphemies, than their Antilop, their Chimera, their Coran, (Common use and custom will bear you out to call it their alcaron.) Take a taste of them.
That the Angels and God, pray for Mahomet; which God, since they make but one person, to whom shall that person pray? That God sweareth by the Diuels, where he esteemeth the diuels to be greater than God.
That the Angels and God, pray for Mahomet; which God, since they make but one person, to whom shall that person pray? That God Sweareth by the Devils, where he esteems the Devils to be greater than God.
For all the world suppose, the things they sweare by, to bee greater than themselues. And Auerroes, that great Arabick Philosopher, and Mahumetan thinketh there are no diuels.
For all the world suppose, the things they swear by, to be greater than themselves. And Averroes, that great Arabic Philosopher, and Mahometan Thinketh there Are no Devils.
which perchance, encrooked ouer to his Pole, and scratcht his necke, and made him a scald pate, That after this life they shall marry, and be giuen in mariage:
which perchance, encrooked over to his Pole, and scratched his neck, and made him a scald pate, That After this life they shall marry, and be given in marriage:
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It is true, that the Turkes doe call themselues Musselmans, that is, true beleeuers, (as euery Nation of the earth presumes, they beleeue aright) yet since the Turkes refuse the tryall of their Religion, by the touch-stone of Scripture•,
It is true, that the Turkes do call themselves Musselmans, that is, true believers, (as every nation of the earth Presumest, they believe aright) yet since the Turkes refuse the trial of their Religion, by the touchstone of Scripture•,
euen Adam prophecied of Christ, and in all certaintie, before the expulsion out of Paradise, GOD himselfe forespake to Satan, concerning Christ, Gen. 3.15. I will put enmity betweene thy seed, and her seed:
even Adam prophesied of christ, and in all certainty, before the expulsion out of Paradise, GOD himself forespake to Satan, Concerning christ, Gen. 3.15. I will put enmity between thy seed, and her seed:
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the diuels inuisibly on the other side of the Crosse, saith Origen: I say, since God himselfe fore-promised this, not of the seed of Adam, but of the seed of the woman;
the Devils invisibly on the other side of the Cross, Says Origen: I say, since God himself forepromised this, not of the seed of Adam, but of the seed of the woman;
and Augustine on Psal. 99.5. (which according to the Septuagint, and Augustine, is the 98. Psalme) since the Turkes confesse this much of this, and yet cannot bring one place in all the old Testament, that euer prophecied of Mahomet.
and Augustine on Psalm 99.5. (which according to the septuagint, and Augustine, is the 98. Psalm) since the Turkes confess this much of this, and yet cannot bring one place in all the old Testament, that ever prophesied of Mahomet.
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Let Mahomet be branded for a Iuggler, a Mount-bank, a beastiall people pleaser; ingrossing beliefe to him and his contrarie to Truth, Reason, or sound Religion:
Let Mahomet be branded for a Juggler, a Mountebank, a bestial people pleaser; engrossing belief to him and his contrary to Truth, Reason, or found Religion:
That great seducer Mahomet, was a salacious Iustfull Amoroso; and his intemperate lasciuiousnesse, was wayted on by infirmities and sicknesses correspondent to his lewdnesse.
That great seducer Mahomet, was a salacious Justful Amoroso; and his intemperate lasciviousness, was waited on by infirmities and Sicknesses correspondent to his Lewdness.
Hippocrates calleth Coitum, NONLATINALPHABET, paruum morbum Comitialem; but he, for his lust, and by it, was tormented with the Great-falling-sicknesse;
Hippocrates calls Coitum,, paruum morbum Comitialem; but he, for his lust, and by it, was tormented with the Great-falling-sicknesse;
For, whereas it is appointed for all men to die once, Heb. 9.27. for that one first sinne of Adam; Mahomet, who had so many, so great sinnes, was striken also with many deaths.
For, whereas it is appointed for all men to die once, Hebrew 9.27. for that one First sin of Adam; Mahomet, who had so many, so great Sins, was stricken also with many death's.
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and the torments of a vessell of wrath, in his soule, for his Imposturage. Whose sicknesse is not so much denyed, as guilded ouer by his owne followers.
and the torments of a vessel of wrath, in his soul, for his Imposturage. Whose sickness is not so much denied, as Guilded over by his own followers.
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And after death, he (promising to rise againe) lay till he stanke, and his side was eaten with dogs, saith Eulogius the Martyr, (who liued the next age after) in his Apologie.
And After death, he (promising to rise again) lay till he stank, and his side was eaten with Dogs, Says Eulogius the Martyr, (who lived the next age After) in his Apology.
when I am to confound that Rake-shame, and purge my lippes from the corruption they may contract, in speaking of su•h an hell-hound,) I say, concerning our gracious Redeemer, the Turkes themselues doe not, they cannot say, that euer hee sinned, or was sicke;
when I am to confound that Rakeshame, and purge my lips from the corruption they may contract, in speaking of su•h an hellhound,) I say, Concerning our gracious Redeemer, the Turks themselves do not, they cannot say, that ever he sinned, or was sick;
In his face, syderium quiddam illuxit, saith Hierom. His whole body was speciosum, quia formatum virtute Spiritus Sancti, in cuius opere, non potest esse error, aut defectus, saith Lyra on Psal. 45.
In his face, syderium Quiddam Illuxit, Says Hieronymus His Whole body was Speciosum, quia formatum virtute Spiritus Sancti, in cuius Opere, non potest esse error, Or defectus, Says Lyram on Psalm 45.
and was planted in holy simplicitie, watered with the bloud, not of Murtherers, but of Martyrs, (Sanguis Martyrum, semen Ecclesiae) and whereas all other Religions haue decayed by Opposition, the Christian Church gathereth strength, and groweth vnder its Burden;
and was planted in holy simplicity, watered with the blood, not of Murderers, but of Martyrs, (Sanguis Martyrs, semen Ecclesiae) and whereas all other Religions have decayed by Opposition, the Christian Church gathereth strength, and grows under its Burden;
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But I returne to the person of our blessed Sauiour Christ (of whom neuer good enough can be spoken) and resume, that the Turkes themselues, confesse him to haue beene a most holy Prophet, a worker of many wonders, greater than Moses: that Pilate his Iudge pronounced him to be iust;
But I return to the person of our blessed Saviour christ (of whom never good enough can be spoken) and resume, that the Turks themselves, confess him to have been a most holy Prophet, a worker of many wonders, greater than Moses: that Pilate his Judge pronounced him to be just;
all things being created In him, and By him, and for him, Colos. 1.16. NONLATINALPHABET, not NONLATINALPHABET In him, there, Christ is the cause - Ideal, or exemplary:
all things being created In him, and By him, and for him, Colos 1.16., not In him, there, christ is the cause - Ideal, or exemplary:
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From which fore-sight of Moses, Plate tooke his Ideaes, saith Iustin Martyr. Now, as the Tabernacle had an intellectuall esse, in the notion of Moses, ere it had its esse materiall,
From which foresight of Moses, Plate took his Idea's, Says Justin Martyr. Now, as the Tabernacle had an intellectual esse, in the notion of Moses, ere it had its esse material,
and the forme of Artificials is first in the minde of the worke-man, before it is in the outward worke, saith Aristotle, Metaphys. 7. (though otherwhere himselfe is the greatest Opposer, often times of Platonicall Ideas, which he confuted but verbally, saith his greatest defender Aquinas. ) Likewise for naturall things of this world, I will say,
and the Form of Artificials is First in the mind of the workman, before it is in the outward work, Says Aristotle, Metaphys. 7. (though otherwhere himself is the greatest Opposer, often times of Platonical Ideas, which he confuted but verbally, Says his greatest defender Aquinas.) Likewise for natural things of this world, I will say,
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Who dare say, that God doth any thing irrationabiliter? Hee framed all things, NONLATINALPHABET saith Mercurius Trismegistus; and the manner of making all things, was directed,
Who Dare say, that God does any thing irrationabiliter? He framed all things, Says Mercurius Trismegistus; and the manner of making all things, was directed,
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as well by the Reason, as by the Power, of an infinite Spirit, saith Anaxagoras. For, Recta ratio, est lex, summi Iouis, saith, Cicero 2. de Legibus. See this confirmed by Scriptures, Pro. 3.19. Ecclosiast. 1.10. Esa, 40.12. Psal. 104.24. Ier. 51.15. The Idea of all things was in God, ere they were actually produced; and this Idea was Christ.
as well by the Reason, as by the Power, of an infinite Spirit, Says Anaxagoras. For, Recta ratio, est lex, summi Jove, Says, Cicero 2. de Legibus. See this confirmed by Scriptures, Pro 3.19. Ecclosiast. 1.10. Isaiah, 40.12. Psalm 104.24. Jeremiah 51.15. The Idea of all things was in God, ere they were actually produced; and this Idea was christ.
And lest the word (All) might be thought in this place, not to comprehend, the seuerally-singular parts of multitude (because it doth not so otherwhere) the Apostle addeth remarkably, And without Him was not any thing made, that was made.
And lest the word (All) might be Thought in this place, not to comprehend, the seuerally-singular parts of multitude (Because it does not so otherwhere) the Apostle adds remarkably, And without Him was not any thing made, that was made.
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Where he intimateth that God made not the world by Christ, as the workeman doth the worke, by the Physicall instrument, (for this sauoureth of Arrianisme) but that Christ was indiuisibly coworking with the Father:
Where he intimateth that God made not the world by christ, as the workman does the work, by the Physical Instrument, (for this savoureth of Arianism) but that christ was indivisibly coworking with the Father:
nothing was made, but in a more emphaticall phrase, NONLATINALPHABET not one thing, not any thing; by which the Diuinity of our blessed Sauiour is cleerely proued.
nothing was made, but in a more emphatical phrase, not one thing, not any thing; by which the Divinity of our blessed Saviour is clearly proved.
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And though, concerning his humane nature, We are Christs, and Christ is Gods, 1. Cor. 2.23. and the Head of euery man is Christ, and the Head of Christ is God, 1 Cor. 11.3. yet, in regard of his Diuinity, He is equall to his Father;
And though, Concerning his humane nature, We Are Christ, and christ is God's, 1. Cor. 2.23. and the Head of every man is christ, and the Head of christ is God, 1 Cor. 11.3. yet, in regard of his Divinity, He is equal to his Father;
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As he is the Mediator betweene God and man, God hath appointed him heire of all things, Heb. 1.2. Deus ipse sine Christo, idolum est, saith Tertullian: God is worshipped with false worship, if he be not worshipped through Christ.
As he is the Mediator between God and man, God hath appointed him heir of all things, Hebrew 1.2. Deus ipse sine Christ, idolum est, Says Tertullian: God is worshipped with false worship, if he be not worshipped through christ.
Whatsoeuer wee doe in word or deede, let vs doe it in the name of Iesus Christ, Colos. 3.17. Our prayers are then accepted, when they are closed, either with his Prayer, or with his Name.
Whatsoever we do in word or deed, let us do it in the name of Iesus christ, Colos 3.17. Our Prayers Are then accepted, when they Are closed, either with his Prayer, or with his Name.
Him who is the Fountaine of liuing waters, and hast hewed out, for thy selfe, Cisternes, broken Cisternes that can hold no water, Ier. 2.13. These Cisternes are thy excuses, pretensions, motiues, or false guides, which seduced thee;
Him who is the Fountain of living waters, and hast hewed out, for thy self, cisterns, broken Cisterns that can hold no water, Jeremiah 2.13. These Cisterns Are thy excuses, pretensions, motives, or false guides, which seduced thee;
For, though euery one shall haue the Penny of eternall happinesse, called in Aquins Supplement, aurea: and the Essentials of heauenly blisse, are neither more nor lesse,
For, though every one shall have the Penny of Eternal happiness, called in Aquins Supplement, Aurea: and the Essentials of heavenly bliss, Are neither more nor less,
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but euery one shall possesse enough, to his full contentment, and a surplussage be remaining: (for, the entring into the Masters ioy, supposeth the ioy to be greater and larger, than he that entreth;
but every one shall possess enough, to his full contentment, and a surplusage be remaining: (for, the entering into the Masters joy, Supposeth the joy to be greater and larger, than he that entereth;
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but the Martyrs reward is simply aboue the Aureolae of Teachers, or Virgins (as it is in Aquins Supplement, part. 3. Quest. 96. Articul. 12. I dare not say with Gerson, per Martyrium, deletur in proprio sanguine, quaelibet culpa, simul & poena:
but the Martyrs reward is simply above the Aureolae of Teachers, or Virgins (as it is in Aquins Supplement, part. 3. Quest. 96. Articul. 12. I Dare not say with Gerson, per Martyrium, deletur in Properly sanguine, Quaelibet culpa, simul & poena:
so holdeth Scotus and Ʋalentia, Tom. 4. Disput. 7. Quest. 6. Punct. 10. in fine: and certaine, with Caietan, That an vniuersall absolution from sinne and punishment, is giuen in the preception of Baptisme and Martyrdome: in primam part.
so holds Scotus and Ʋalentia, Tom. 4. Dispute 7. Quest. 6. Punct. 10. in fine: and certain, with Caietan, That an universal absolution from sin and punishment, is given in the preception of Baptism and Martyrdom: in primam part.
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and not all that are persecuted, but they NONLATINALPHABET which suffer persecution for righteousnesse sake, are blessed, Math. 5.10. Augustine ad Bonifacium, Epist. 50. Dominus cum latronibus crucifixus est;
and not all that Are persecuted, but they which suffer persecution for righteousness sake, Are blessed, Math. 5.10. Augustine and Boniface, Epistle 50. Dominus cum latronibus Crucifix est;
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And one may be a Martyr, not onely for points de fide, but Omnium virtutum Opera, secundùm quod referuntur in Deum, sunt quaedam Protestationes fidei, per quam nobis innotescit, quòd Deus, huiusmodi opera, à nobis requirit,
And one may be a Martyr, not only for points de fide, but Omnium Virtues Opera, secundùm quod referuntur in God, sunt quaedam Protests fidei, per quam nobis innotescit, quòd Deus, huiusmodi opera, à nobis Requires,
vnde & beati Ioannis Baptistae Martyriū, in Ecclcsiâ celebratur, qui non pro negandâ Fide (Aquinas shouldsay, pro defensione fidei or to the like sence) fed pro reprehēsione Adulterij mor•em sustinuit, Aquin. 2a. 2ae.
vnde & Beati John Baptistae Martyriū, in Ecclcsiâ celebratur, qui non Pro negandâ Fide (Aquinas shouldsay, Pro defension fidei or to the like sense) fed Pro reprehension Adulterij mor•em Sustinuit, Aquinas 2a. 2ae.
Ipso momento temporis, quo ad voluptatis peruenitur extremum, poenè omnis acies, & quasi vigilia cogitationis obruitur, saith Augustine, de Ciuit. 14.16 And not onely poenè, but Delight stealeth away the intellect of a wise man, saith Aristotle, Ethic. 7.9.
Ipso momento Temporis, quo ad voluptatis peruenitur extremum, poenè omnis acies, & quasi vigilia cogitationis obruitur, Says Augustine, de Civil 14.16 And not only poenè, but Delight steals away the intellect of a wise man, Says Aristotle, Ethic. 7.9.
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Nemo est qui non magis dolorem fugiat (the Schooles reade it amisse, when they cited it, lugeat) quàm appetat voluptatem, saith Augustine, in lib. Octoginta-trium Quaest;
Nemo est qui non magis dolorem fugiat (the Schools read it amiss, when they cited it, lugeat) quàm appetat voluptatem, Says Augustine, in lib. Octoginta-trium Question;
yet sinneth (neuerthelesse,) and that mortally, because he exposeth himselfe to a Passion, in which he cannot vse Reason, saith Scotus, Sentent. 3. Distinct. 15. Quaest. 1. circa medium: so in the passion Martyrs,
yet Sinneth (nevertheless,) and that mortally, Because he exposeth himself to a Passion, in which he cannot use Reason, Says Scotus, Sentent. 3. Distinct. 15. Question 1. circa medium: so in the passion Martyrs,
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and as to an Act of charitie imperatiuè. For, greater charitie none hath, than this, that a man lay downe his life, Ioh. 15.13. Faulus Diaconus writeth of S. Cyprian, that he answered the Pro-Consul Galerius thus, Consultum mihi meliùs esse non quaero, quàm vt Deum meum adorans ad ipsum totâ mentis Auiditate festinem:
and as to an Act of charity imperatiuè. For, greater charity none hath, than this, that a man lay down his life, John 15.13. Faulus Deacon Writeth of S. Cyprian, that he answered the Pro-Consul Galerius thus, Consultum mihi meliùs esse non Quaero, quàm vt God meum adorans ad ipsum totâ mentis Auiditate festinem:
and hee addeth, Ceruicem obtulit gladio. I cannot passe by what S. Cyprian himselfe, Epist. 9. ad Martyres & Confessores, saith of the admirable resolutions of primitiue Martyrs, steterunt serui Christi voce liberâ, mente incorruptâ, virtute diuinâ, telis quidem saecularibus nudi, sed armis Fidei credentes armati.
and he adds, Ceruicem obtulit Gladio. I cannot pass by what S. Cyprian himself, Epistle 9. and Martyrs & Confessores, Says of the admirable resolutions of primitive Martyrs, steterunt Servant Christ voce liberâ, mente incorruptâ, virtute diuinâ, telis quidem saecularibus nudi, sed armis Fidei Believers Armati.
Mors est de ratione Martyrij, saith Aquin. 2â 2ae. Quest. 124. Artic. 4. not onely Mors in facto esse, but Mors in fieri. Inflictio Mortis (as Aquin tearmeth it) so that death follow. Augustine de Ciuit. 13.4. Dictum est homini, morieris, si peccaueris:
Mors est de ratione Martyrij, Says Aquinas 2â 2ae. Quest. 124. Artic. 4. not only Mors in facto esse, but Mors in fieri. Infliction Mortis (as Aquinas termeth it) so that death follow. Augustine de Civil 13.4. Dictum est Homini, Morieris, si peccaueris:
and perchance, by so much neerer, than some Angels, by how much the more thou resembledst Christ, by being baptized, in the Baptisme of bloud for his glory, (which the Angels cannot doe) as Christ dyed to saue and glorifie thee:
and perchance, by so much nearer, than Some Angels, by how much the more thou resembledst christ, by being baptised, in the Baptism of blood for his glory, (which the Angels cannot do) as christ died to save and Glorify thee:
the exchanging of your ordinarie clothing for the Mahometan you cannot deny, you were seene and taken in it, taken (I heare say) willingly to come to our side,
the exchanging of your ordinary clothing for the Mahometan you cannot deny, you were seen and taken in it, taken (I hear say) willingly to come to our side,
Habemus confitentem Reum. Oh why beginning in the Spirit, whilst they mangled thy flesh, didst thou end in the flesh, by subiecting thy spirit vnto them!
Habemus confitentem Reum. O why beginning in the Spirit, while they mangled thy Flesh, didst thou end in the Flesh, by subjecting thy Spirit unto them!
whose Gownes betokened Lordly Domineering, and were lined with pride, though fringed with Calcei, proprium Togae tormentum immundissima pedum tutela, Tertul. ibid. durt.
whose Gowns betokened Lordly Domineering, and were lined with pride, though fringed with Calcei, proprium Togae Tormentum immundissima Pedum Tutela, Tertulian Ibid. dirt.
Mahomet, besides that he was an vnhandsome man, and his whole race to this day, the ill-fauouredst, that are seene in the world, descending from one man;
Mahomet, beside that he was an unhandsome man, and his Whole raze to this day, the ill-fauouredst, that Are seen in the world, descending from one man;
among many other foule diseases, was alwaies plagued, not onely with a Scabbed head, but a Scald pate, which occasioned himselfe (as some say) to weare a white Shash (woollen would haue made his scald pate sorer) therefore his Turbant was of linnen;
among many other foul diseases, was always plagued, not only with a Scabbed head, but a Scald pate, which occasioned himself (as Some say) to wear a white Shash (woollen would have made his scald pate Sorer) Therefore his Turbant was of linen;
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To this thy great fault of wearing Vestures, of Turkish fashion, didst thou adde a greater of bearing Armes against Christians, in one of the Turkish shippes.
To this thy great fault of wearing Vestures, of Turkish fashion, didst thou add a greater of bearing Arms against Christians, in one of the Turkish ships.
and a Piraticall Thiefe of the sea, vpon most innocent and oppressed Christians? What had Christ deserued at thy hands, that thou shouldest turne thy weapons against thy Countrymen, friends,
and a Piratical Thief of the sea, upon most innocent and oppressed Christians? What had christ deserved At thy hands, that thou Shouldst turn thy weapons against thy Countrymen, Friends,
but by a fountaine of teares; for a little bloud discoloureth much water: no purple is so vnchanging, in-growne and lasting, as the purpured bloud of Innocents:
but by a fountain of tears; for a little blood discoloureth much water: no purple is so unchanging, in-growne and lasting, as the purpured blood of Innocents:
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And when thou hast wept, whil'st thou canst weepe, yet then vtter the prayer of the Prophet, Ieremy 9.1. Oh that my head were waters, and mine eyes a fountaine of teares.
And when thou hast wept, whilst thou Canst weep, yet then utter the prayer of the Prophet, Ieremy 9.1. O that my head were waters, and mine eyes a fountain of tears.
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Christ himselfe shed three sorts of teares, Teares of compassion on Hierusalem, Luk. 19.41. Oh powre forth thou the like, for those that are in any misery.
christ himself shed three sorts of tears, Tears of compassion on Jerusalem, Luk. 19.41. O pour forth thou the like, for those that Are in any misery.
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magis dat, quise dat, quàm, qui de suis, saith Gregorie. The second sort of teares, which Christ shed, were teares of good will: when Lazarus was dead,
magis that, quise that, quàm, qui de suis, Says Gregory. The second sort of tears, which christ shed, were tears of good will: when Lazarus was dead,
and Christ saw Mary weepe, and the Iewes weepe, hee wept also, Ioh. 11.35. whence perhaps proceeded that iniunction (that we might be like to our Sauiour) Weepe with them that weepa, Rom. 12.15.
and christ saw Marry weep, and the Iewes weep, he wept also, John 11.35. whence perhaps proceeded that injunction (that we might be like to our Saviour) Weep with them that weepa, Rom. 12.15.
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Thou didst forget thine old lesson, though it be the Pearle, the Crowne, the Glory of Christianitie, Their damnation was iust, who did (but) affirme, that S. Paul did say, Let vs doe euill, that good may come, Rom. 11.8. More gri•uously may they be damned, who doe euill, that good may come.
Thou didst forget thine old Lesson, though it be the Pearl, the Crown, the Glory of Christianity, Their damnation was just, who did (but) affirm, that S. Paul did say, Let us doe evil, that good may come, Rom. 11.8. More gri•uously may they be damned, who do evil, that good may come.
thirdly, the baites and allurements of immunitie present, and prosperity promised. Against all, and euery of which, thou shouldest haue beene armed with a Christian Panoply.
Thirdly, the baits and allurements of immunity present, and Prosperity promised. Against all, and every of which, thou Shouldst have been armed with a Christian Panoply.
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Among all the Reuolters in Africa, you cannot name one, who whilest he was of our profession, serued God daily, honoured Christ duly, liued consciously, euidencing his fruitfull faith, by multitude of charitable workes.
Among all the Revolters in Africa, you cannot name one, who whilst he was of our profession, served God daily, honoured christ duly, lived consciously, evidencing his fruitful faith, by multitude of charitable works.
In point of imitation, we are to follow the best men, not the worst, saith Augustine, in Psal. 39. He who of his owne deuoire without a patterne doth well, is best to be approued;
In point of imitation, we Are to follow the best men, not the worst, Says Augustine, in Psalm 39. He who of his own devoir without a pattern does well, is best to be approved;
Iudah cannot want an Adullamite, his friend in shew, to carry to Thamar, her promised gifts, Gen. 28.20. nor Ammon a subtile Ionadab, to draw him to villany, 2 Sam. 13.5.
Iudah cannot want an Adullamite, his friend in show, to carry to Tamar, her promised Gifts, Gen. 28.20. nor Ammon a subtle Ionadab, to draw him to villainy, 2 Sam. 13.5.
but thou mightest turne it at thy pleasure: O blinde guides, leaders of the blinde! euen iust like him, who said, Iuravi linguâ, mentem iniuratam gero.
but thou Mightest turn it At thy pleasure: Oh blind guides, leaders of the blind! even just like him, who said, Iuravi linguâ, mentem iniuratam gero.
He likes not the halfe seruice of the Soule alone, he loues the whole-burnt-Offering. All is too little that we can do, that we can giue. Causa diligendi Deum, Deus est;
He likes not the half service of the Soul alone, he loves the whole-burnt-Offering. All is too little that we can do, that we can give. Causa diligendi God, Deus est;
In a great suggestion, when one is cunningly set vpon, to forsake his Sauiour, it is a new sinne, a sinne, Vastans Conscientiam, ship-wracking a good Conscience, Then, not to call actually on Christ;
In a great suggestion, when one is cunningly Set upon, to forsake his Saviour, it is a new sin, a sin, Wasting Conscientiam, shipwrecking a good Conscience, Then, not to call actually on christ;
Thirdly, When a man of Discretion, receiueth, either of the Sacraments. Fourthly, When a man is Contrite, and humbled extraordinarily, by the sight of his sinnes;
Thirdly, When a man of Discretion, receiveth, either of the Sacraments. Fourthly, When a man is Contrite, and humbled extraordinarily, by the sighed of his Sins;
Sixtly, When we are at any solemne Exercise, of Religion, in any place. Seuenthly, When priuately, we are in a serious delightfull speculation, and Contemplation of things diuine.
Sixty, When we Are At any solemn Exercise, of Religion, in any place. Seuenthly, When privately, we Are in a serious delightful speculation, and Contemplation of things divine.
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either by our owne Concupiscence, or by Satan, or by his Agents, if we doe not practise at these times, especially, according as we vowed in Baptisme, (that is) if we renounce not then, aboue other times, the Flesh, the World and the Deuill. If we do not then, feruently Pray; then actually implore Christ's ayde:
either by our own Concupiscence, or by Satan, or by his Agents, if we do not practise At these times, especially, according as we vowed in Baptism, (that is) if we renounce not then, above other times, the Flesh, the World and the devil. If we do not then, fervently Pray; then actually implore Christ's aid:
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if we doe not then, really Loue God aboue all things, summè, appreciatiue, and vnite our selues to him, with all our Heart, Soule, Minde and strength, we are debtors to that Law, Damnation is our Due, in Rigore.
if we do not then, really Love God above all things, summè, appreciative, and unite our selves to him, with all our Heart, Soul, Mind and strength, we Are debtors to that Law, Damnation is our Endue, in Rigore.
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thy praesent Paine, and Feare of future worse harmes. Oh, but thou shouldest haue remembred, what Christ charged thee, Mat. 10.28. Feare not those, which kill the Body, but are not able to kill the Soule;
thy present Pain, and fear of future Worse harms. O, but thou Shouldst have remembered, what christ charged thee, Mathew 10.28. fear not those, which kill the Body, but Are not able to kill the Soul;
For it is thank-worthy, if a man, for Conscience sake toward God, endure greife; suffering wrongfully, saith the Apostle, 1. Peter 2.19. Which hee diuinely establisheth, by our Calling, and by the Example of Christ.
For it is thankworthy, if a man, for Conscience sake towards God, endure grief; suffering wrongfully, Says the Apostle, 1. Peter 2.19. Which he divinely Establisheth, by our Calling, and by the Exampl of christ.
The Last Motiue, why you yeelded to their temptations, might be, The consideration of your present enlargment, your freedome from all Taxes, your worldly reputation among them,
The Last Motive, why you yielded to their temptations, might be, The consideration of your present enlargement, your freedom from all Taxes, your worldly reputation among them,
by Whippes discoloured with thy blood, by multiplyed blowes, fiercely inflicted on thy Belly, by yokes, by manicles and pedicles of iron; by vnwholsome vapoures;
by Whips discoloured with thy blood, by multiplied blows, fiercely inflicted on thy Belly, by yokes, by manacles and pedicles of iron; by unwholesome vapours;
by reproaches, hunger, thirst, nakednes, scorching heates, labour, and torture in the day, (for, this is the misusage of poore Captiued-Christians, by the barbarous tyranny of sauage Mahumetans) I say, what those Miscreantes by such extreamities could not compasse;
by Reproaches, hunger, thirst, nakedness, scorching heats, labour, and torture in the day, (for, this is the misusage of poor Captiued-Christians, by the barbarous tyranny of savage Mahumetans) I say, what those Miscreants by such extremities could not compass;
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Heere you should haue remembred the Apostolicall Thunder-bolt, vpon those; that are Louers of pleasure, more then louers of God, 2. Timoth, 3.4. From such turne away or, the Example, of that chosen Vessel of Honor, Galat. 6, 14. God forbid, that I should glory, saue in the Crosse of our Lord Iesus Christ, whereby the World, is crucified vnto me; and I vnto the World.
Here you should have remembered the Apostolical Thunderbolt, upon those; that Are Lovers of pleasure, more then lovers of God, 2. Timothy, 3.4. From such turn away or, the Exampl, of that chosen Vessel of Honour, Galatians 6, 14. God forbid, that I should glory, save in the Cross of our Lord Iesus christ, whereby the World, is Crucified unto me; and I unto the World.
For, how can a Christian be bettered then the world? when he is better then the World. Matt. 6.20. We must lay our our treasure, where Rust, Moth or Theiues, thinges senselesse, sensitiue or reasonable may not hurt.
For, how can a Christian be bettered then the world? when he is better then the World. Matt. 6.20. We must lay our our treasure, where Rust, Moth or Theiues, things senseless, sensitive or reasonable may not hurt.
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False pleasures, and seeming-gaine, with-drew you from Him, who is the Great, the Only Gaine. For, if you be Circumcised, Christ shall profit you nothing.
False pleasures, and seeming-gaine, withdrew you from Him, who is the Great, the Only Gain. For, if you be Circumcised, christ shall profit you nothing.
As I expect mercy, I would not adde weight to the oppressed, nor, breake, the bruized reede. But, since in my hearing, such a Fault, was said in effect, to be payde-for too deare, with such a Pennance:
As I expect mercy, I would not add weight to the oppressed, nor, break, the Bruised reed. But, since in my hearing, such a Fault, was said in Effect, to be payde-for too deer, with such a Penance:
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since it is presumed, that Diuerse praesent, haue runne the same course, with the delinquent (though it cannot be prooued as yet) and since it may turne to the terror of others hereafter (who of this Maritime-towne may be taken Captiues) I haue laboured, to cut-out the Core;
since it is presumed, that Diverse present, have run the same course, with the delinquent (though it cannot be proved as yet) and since it may turn to the terror of Others hereafter (who of this Maritime-towne may be taken Captives) I have laboured, to cutout the Core;
Yea, therefore dyed, that, it might not dye. When there was mors in ollâ, Meale was cast in. 2. Kings, 4.41. An ouer-earnest impetuous Reproofe, kills, insteede of cutting Yet, the naughtie water and barren Ground were healed with Salt, by the meanes of the same Elisha 2. Kings. 2.21. The good Samaritan, powred, as well Wine as Oile into the wound.
Yea, Therefore died, that, it might not die. When there was mors in ollâ, Meal was cast in. 2. Kings, 4.41. an over-earnest impetuous Reproof, kills, instead of cutting Yet, the naughty water and barren Ground were healed with Salt, by the means of the same Elisha 2. Kings. 2.21. The good Samaritan, poured, as well Wine as Oil into the wound.
The Word of God is likened to Hony. Psal. 19, 11. Yet Hony applyed to woundes, breedes smart, saith Plutarch in the beginning of Phocions Life NONLATINALPHABET;
The Word of God is likened to Hony Psalm 19, 11. Yet Honey applied to wounds, breeds smart, Says Plutarch in the beginning of Phocions Life;
With Lots-wife thou hast look't backe to Sodom. Thou hast giuen cause of offence to many Thou conuersed'st with Turkes and Renegados, and they are able almost to corrupt a Saint:
With Lots-wife thou hast looked back to Sodom. Thou hast given cause of offence to many Thou conuersed'st with Turkes and Renegados, and they Are able almost to corrupt a Saint:
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Thy deforming of thy head, thy Crimen crinium, I will call, naturally, morally, in a double sense Capitale. Thy fighting against Christians, was an offence of an high-hand, lifted vp against Christ.
Thy deforming of thy head, thy Crimen crinium, I will call, naturally, morally, in a double sense Capital. Thy fighting against Christians, was an offence of an high-hand, lifted up against christ.
Therefore will I now come to the third, and last inference from my Text. That the present damnable estate, of them, that beleeue in Circumcision, doth not hinder,
Therefore will I now come to the third, and last Inference from my Text. That the present damnable estate, of them, that believe in Circumcision, does not hinder,
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but rather include, the blessed estate of him who repenting after Circumcision, desireth to be receiued into the Body of Christs Church. I must be breefe.
but rather include, the blessed estate of him who repenting After Circumcision, Desires to be received into the Body of Christ Church. I must be brief.
Let not the bold, daring presumptuous sinner heare this Truth: I speake to a Contrite Heart, to a Sorrowfull soule, a Conscience, in agonie and anguish, to keepe it from Gulph of dispaire.
Let not the bold, daring presumptuous sinner hear this Truth: I speak to a Contrite Heart, to a Sorrowful soul, a Conscience, in agony and anguish, to keep it from Gulf of despair.
yet, since metaphorically, and NONLATINALPHABET He is said to be iealous, and Angry, for our transgressions, Ezek. 16.42. My iealousie shall depart from thee, and I will be quiet, and no more angry, and verse 43. Thou hast fretted me in all these things NONLATINALPHABET, contristabas me. They vexed his holy spirit, Esa. 63.10. NONLATINALPHABET, afflicted it. And, I am pressed vnder you, as a Cart is pressed that is full of sheaues, Amos 2.13.
yet, since metaphorically, and He is said to be jealous, and Angry, for our transgressions, Ezekiel 16.42. My jealousy shall depart from thee, and I will be quiet, and no more angry, and verse 43. Thou hast fretted me in all these things, contristabas me. They vexed his holy Spirit, Isaiah 63.10., afflicted it. And, I am pressed under you, as a Cart is pressed that is full of sheaves, Amos 2.13.
And not onely Christ, as man, did weepe for Hierusalem, (for his enemies in Hierusalem) but, The holy spirit may be grieued, Ephes. 4.30. Grieue not the holy Spirit of God, whereby ye are sealed to the day of Redemption:
And not only christ, as man, did weep for Jerusalem, (for his enemies in Jerusalem) but, The holy Spirit may be grieved, Ephesians 4.30. Grieve not the holy Spirit of God, whereby you Are sealed to the day of Redemption:
And if You, our deare afflicted Brother, bee now throughly sorrowfull, for your enormous sinnes, I dare say, There is ioy extraordinary, in heauen at this time, for thy sake.
And if You, our deer afflicted Brother, be now thoroughly sorrowful, for your enormous Sins, I Dare say, There is joy extraordinary, in heaven At this time, for thy sake.
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much more, haue the halfe-learned, and the vnlearned, neede of counsaile, comfort, reprehension, of the spirituall foode of the Body and Bloud of our Lord; of Absolution and Benediction ministeriall.
much more, have the half-learned, and the unlearned, need of counsel, Comfort, reprehension, of the spiritual food of the Body and Blood of our Lord; of Absolution and Benediction ministerial.
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That God hath giuen the guidance of soules to the Ministers of the Church, who haue a true Ministeriall Power, to remit Sinnes, and to inflict Poenitentiall Punishments.
That God hath given the guidance of Souls to the Ministers of the Church, who have a true Ministerial Power, to remit Sinnes, and to inflict Penitential Punishments.
and when they haue done all these things, or the like deedes of mortification, they would be more willing than they are now, to humble themselues to our Church,
and when they have done all these things, or the like Deeds of mortification, they would be more willing than they Are now, to humble themselves to our Church,
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I Shall be forced to doe what Israel promised Sihon king of the Amorites, Numb. 21. passe through his country, without turning aside into the Fields or Vineyards:
I Shall be forced to do what Israel promised Sihon King of the amorites, Numb. 21. pass through his country, without turning aside into the Fields or Vineyards:
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verse 1. and here vnto the Angell of the Church of Ephesus, write, I passe by that strange assertion of some men in fauour of vnwritten Traditions that tell vs the Apostles receiued commandement, not to Write, but onely to Preach:
verse 1. and Here unto the Angel of the Church of Ephesus, write, I pass by that strange assertion of Some men in favour of unwritten Traditions that tell us the Apostles received Commandment, not to Write, but only to Preach:
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and for the Scriptures, praesumunt, lacerant. O what sencelesse sence doe those presumptuous Ignorants oft times impose vpon it? But the wisest will remember they are but Candlestickes,
and for the Scriptures, praesumunt, lacerant. Oh what senseless sense do those presumptuous ignorants oft times impose upon it? But the Wisest will Remember they Are but Candlesticks,
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but the Candles, the Starres themselues which giue the light, are the Angels of the Churches, those whom God hath singled out and set apart to teach his people.
but the Candles, the Stars themselves which give the Light, Are the Angels of the Churches, those whom God hath singled out and Set apart to teach his people.
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First, what God approues and commends: secondly, what he dislikes and discommends. Many were their good workes, especially their vndergoing the Crosse and persecution patiently.
First, what God approves and commends: secondly, what he dislikes and discommends. Many were their good works, especially their undergoing the Cross and persecution patiently.
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and what makes much for their commendation, they did all couragiously, they fainted not. And yet after all this, comes in a neuerthelesse, and they are reproued.
and what makes much for their commendation, they did all courageously, they fainted not. And yet After all this, comes in a nevertheless, and they Are reproved.
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tels vs that he suffered a strange kinde of shipwrack. He had made a good voyage, and lost all at home in his owne harbour: this can selfe-conceit doe.
tells us that he suffered a strange kind of shipwreck. He had made a good voyage, and lost all At home in his own harbour: this can Self-conceit do.
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The parts are two 1 An Exhortation, the first discouers the wound, 2 A Direction. the second declares the remedy ▪ Or here's Remember for the time past.
The parts Are two 1 an Exhortation, the First discovers the wound, 2 A Direction. the second declares the remedy ▪ Or here's remember for the time past.
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2 The height or greatnesse of their sinne. Whence and whither they fell. 3 The salue, Repentance. 4 The Rowle which tyes it on, or the application. Doe thy first workes.
2 The height or greatness of their sin. Whence and whither they fell. 3 The salve, Repentance. 4 The Roll which ties it on, or the application. Do thy First works.
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And therefore it is not said, They were fallen from loue, for so they must haue come within the compasse of S. Pauls Nothing, 1 Cor. 13. but they were fallen from their first loue, à tanto gradu, from that feruency which formerly they had.
And Therefore it is not said, They were fallen from love, for so they must have come within the compass of S. Paul's Nothing, 1 Cor. 13. but they were fallen from their First love, à tanto Grade, from that fervency which formerly they had.
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This is that sinne which called for so heauy a punishment, and without Repentance and Returning to their first estate, would (notwithstanding their many other religious actions) bring on them an euerlasting misery.
This is that sin which called for so heavy a punishment, and without Repentance and Returning to their First estate, would (notwithstanding their many other religious actions) bring on them an everlasting misery.
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and Lazarus is dismissed with that cold, comfortlesse almes in S. Iames, Depart in peace. And most of vs are become Custodes non Domini, slaues to god Mammon;
and Lazarus is dismissed with that cold, comfortless alms in S. James, Depart in peace. And most of us Are become Custodes non Domini, slaves to god Mammon;
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or the voice of a Maide, will terrifie vs, as it befell Peter; and we are prone vpon the least occasion to renounce, disclaime, defie that excellent Name by which wee haue hope, the blessed name of Iesus. A name which euery tongue must confesse, to which euery knee must bow,
or the voice of a Maid, will terrify us, as it befell Peter; and we Are prove upon the least occasion to renounce, disclaim, defy that excellent Name by which we have hope, the blessed name of Iesus. A name which every tongue must confess, to which every knee must bow,
then which there is no other name vnder heauen whereby we must be saued; and of which a Heathen could giue this testimony, Ʋt vno verbo exprimi non possit.
then which there is no other name under heaven whereby we must be saved; and of which a Heathen could give this testimony, Ʋt vno verbo exprimi non possit.
The Basilidians, the Dauid-Georgians, not onely defend that damnable opinion of denying, but (so commonly doth one absurditie, one sinne beget another) they scoffed at, they scorned, they cryed shame on all the holy Mar•yrs for their sufferings.
The Basilidians, the Dauid-Georgians, not only defend that damnable opinion of denying, but (so commonly does one absurdity, one sin beget Another) they scoffed At, they scorned, they cried shame on all the holy Mar•yrs for their sufferings.
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and to run vpon those vnsufferable torments and iawes of death, ex zelo fidei & charitate fraterna, &c, saith Aquinas. Out of the feruency of their faith,
and to run upon those unsufferable torments and Jaws of death, ex Zeal fidei & charitate fraterna, etc., Says Aquinas. Out of the fervency of their faith,
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and indeed which of the Prophets haue not beene persecuted and slaine? nor of Eleazer beaten to death being fourescore yeere old and ten? nor of that honourable woman,
and indeed which of the prophets have not been persecuted and slain? nor of Eleazar beaten to death being fourescore year old and ten? nor of that honourable woman,
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yet she exhorted euery one of them, with a manly stomacke, and prayed them all to dye couragiously, neuer deploring that she had brought them forth to such misery,
yet she exhorted every one of them, with a manly stomach, and prayed them all to die courageously, never deploring that she had brought them forth to such misery,
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Yet will I touch at a few of those holy Saints and blessed Soules in Heauen Who willingly, ioyfully, constantly yeelded vp their spirits in his quarrell, who first trod out the way, and shed his blood for them.
Yet will I touch At a few of those holy Saints and blessed Souls in Heaven Who willingly, joyfully, constantly yielded up their spirits in his quarrel, who First trod out the Way, and shed his blood for them.
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Policarpe, When many vrged him to deny his Sauiour and saue himselfe, answered resolutly, fourescore and six yeeres haue I serued him, neither hath he euer offended me in any thing,
Polycarp, When many urged him to deny his Saviour and save himself, answered resolutely, fourescore and six Years have I served him, neither hath he ever offended me in any thing,
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Thou threatnest fire for an hower, which lasteth a while and is quickly quenched, but thou art ignorant of the euerlasting fire, of the day of Iudgment,
Thou threatnest fire for an hour, which lasteth a while and is quickly quenched, but thou art ignorant of the everlasting fire, of the day of Judgement,
O God (saith he) I thanke thee, that thou hast graciously vouchsafed this day and this houre, to alot me a portion among the number of Martyrs and seruants of Christ.
O God (Says he) I thank thee, that thou hast graciously vouchsafed this day and this hour, to allot me a portion among the number of Martyrs and Servants of christ.
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Sanctus, one that would neither confesse his name, kindred, or country, but onely that he was a Christian, had his body fired, seared, scorched with hot plates of brasse. Forty Martyrs, yong Gentlemen,
Sanctus, one that would neither confess his name, kindred, or country, but only that he was a Christian, had his body fired, seared, scorched with hight Plataea of brass. Forty Martyrs, young Gentlemen,
And (to borrow the Apostles words,) what shall I more say? for the time would be too short for me to tell how some had their eyes pricked out with sharpe quilles,
And (to borrow the Apostles words,) what shall I more say? for the time would be too short for me to tell how Some had their eyes pricked out with sharp quills,
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as Apollonia. And what should I speake of the setting them in the stockes, and stretching their legges vnto the fifth hole? or of the iron chayre, wherein they sate broyling to death? of holes made in their neckes,
as Apollonia. And what should I speak of the setting them in the stocks, and stretching their legs unto the fifth hold? or of the iron chair, wherein they sat broiling to death? of holes made in their necks,
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and their tongues drawne out backward? their eyes pulled out, and the hollow places seared with hot irons? powning in mortars? rowling in barrels armed with pikes of iron? Womens breasts seard? Virgins faces whipped? their whole body abused, prostituted and tormented? I am faint in telling,
and their tongues drawn out backward? their eyes pulled out, and the hollow places seared with hight irons? powning in mortars? rolling in barrels armed with pikes of iron? Women's breasts seared? Virgins faces whipped? their Whole body abused, prostituted and tormented? I am faint in telling,
Yea the persecutors themselues were astonished to see their constancy, and how they went to their Martyrdom, tanquam ad epulas, tanquam ad delicias, tanquam ad nuptialem thalamum, they went to the fire as to a feast,
Yea the persecutors themselves were astonished to see their constancy, and how they went to their Martyrdom, tanquam ad Epulas, tanquam ad Delicias, tanquam ad nuptialem thalamum, they went to the fire as to a feast,
for Iob was one and suffered more then many Martyrs did, saith Bernard in his Sermon of Abbot Benedict pretily differenceth Martyrs from Confessors and somwhere else tells vs of three kinds of Martyrdom without bloud.
for Job was one and suffered more then many Martyrs did, Says Bernard in his Sermon of Abbot Benedict prettily differenceth Martyrs from Confessors and somewhere Else tells us of three Kinds of Martyrdom without blood.
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I thinke S. Augustine calls them Circumcelliones. And likewise Pelibianus who taught them to be Martyrs who slew themselues in detestation of their sinnes.
I think S. Augustine calls them Circumcellions. And likewise Pelibianus who taught them to be Martyrs who slew themselves in detestation of their Sins.
The other whom the Church calls Confessors, are Perinde ac Martyres, aequiuocè Martyres, so Zanchius: designati Martyres, so Tertullian interpretatiuè, inchoatiuè secundum quid,
The other whom the Church calls Confessors, Are Perinde ac Martyrs, aequiuocè Martyrs, so Zanchius: designati Martyrs, so Tertullian interpretatiuè, inchoatiuè secundum quid,
and question other some euen the holy innocents themselues, question I say not their blisse, but their testimony that the dignity of proto-martyrship may remaine vnto S. Steuen. The summe of all is this.
and question other Some even the holy Innocents themselves, question I say not their bliss, but their testimony that the dignity of proto-martyrship may remain unto S. Stephen. The sum of all is this.
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He that giues his bread to the poore members of Christ, feedes his Sauiour, But he that giues himselfe, his life, his bloud, doth giue all, and therefore more then all.
He that gives his bred to the poor members of christ, feeds his Saviour, But he that gives himself, his life, his blood, does give all, and Therefore more then all.
if to be alwaies happy, better than euer in hazard, in feare, in trouble, then hee that suffereth for the name of Christ, doth to himselfe purchase name, fame, heauen, happinesse;
if to be always happy, better than ever in hazard, in Fear, in trouble, then he that suffers for the name of christ, does to himself purchase name, fame, heaven, happiness;
and with Mary hath chosen the better part, which shall neuer be taken from him: then he that loseth his life shall finde it, Math. 10.39. and he that dyes with Christ, shall liue with him, shall raigne with him, 2 Tim. 2.11. and the momentany afflictions which he doth here endure, shall cause to him NONLATINALPHABET, a more excellent weight of glory, 2 Cor. 4.17. In a word, participes passionis shall be gloriae participes (as saith Chrysologus ) If we share with him in affliction here, he will impart to vs blessednesse hereafter.
and with Marry hath chosen the better part, which shall never be taken from him: then he that loses his life shall find it, Math. 10.39. and he that dies with christ, shall live with him, shall Reign with him, 2 Tim. 2.11. and the momentany afflictions which he does Here endure, shall cause to him, a more excellent weight of glory, 2 Cor. 4.17. In a word, participes passionis shall be Glory participes (as Says Chrysologus) If we share with him in affliction Here, he will impart to us blessedness hereafter.
So did the constancy of Pope Sixtus the second, strengthen S. Laurence; and S. Laurence brings Romanus from a persecuting Souldier to bee his fellow Martyr.
So did the constancy of Pope Sixtus the second, strengthen S. Laurence; and S. Laurence brings Romanus from a persecuting Soldier to be his fellow Martyr.
Semen est sanguis christianorum. Now if they that turne many to righteousnesse, shall shine as the stars for euer and euer, Dan. 12. How happy are those faithfull witnesses in heauen, whose holy liues,
Semen est sanguis Christians. Now if they that turn many to righteousness, shall shine as the Stars for ever and ever, Dan. 12. How happy Are those faithful Witnesses in heaven, whose holy lives,
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and vnterrified, vnappalled deaths did strengthen some, and raise vp others, and draw thousands from the very sinke of Atheisme and infidelity, to know and acknowledge their most gracious Redeemer? And therefore remember from whence thou art fallen, thou couldest neuer leaue a better example to others.
and unterrified, unappalled death's did strengthen Some, and raise up Others, and draw thousands from the very sink of Atheism and infidelity, to know and acknowledge their most gracious Redeemer? And Therefore Remember from whence thou art fallen, thou Couldst never leave a better Exampl to Others.
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The Heathen when his childe was dead, comforted himselfe with that inexorable, vnauoidable law of mortality, sci• me genuisse mortalem: but what vnspeakeable comfort would it be, to say, I know I haue begat one who is now a Saint in heauen? This made those three Mothers, Felicitas, Simphorosa, and that other in the Machabees, to encourage each of them their seuen children in their torments;
The Heathen when his child was dead, comforted himself with that inexorable, unavoidable law of mortality, sci• me genuisse mortalem: but what unspeakable Comfort would it be, to say, I know I have begat one who is now a Saint in heaven? This made those three Mother's, Felicity, Symphorosa, and that other in the Maccabees, to encourage each of them their seuen children in their torments;
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This made the Mother of Simphorianus run after him when he went to his Martyrdome, still crying out, sonne, sonne, be mindfull of euerlasting life, looke vp to heauen, &c. And this made that women in Theodoret, renowned for her care, as well as constancy.
This made the Mother of Symphorianus run After him when he went to his Martyrdom, still crying out, son, son, be mindful of everlasting life, look up to heaven, etc. And this made that women in Theodoret, renowned for her care, as well as constancy.
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When Valens the Emperour had threatned death to all vn-arrianized Christians at Edessa; and Modestus the Gouernour with his Souldiers, stood ready in the Market place to execute the decree;
When Valens the Emperor had threatened death to all vn-arrianized Christians At Edessa; and Modestus the Governor with his Soldiers, stood ready in the Market place to execute the Decree;
Tertullian writing to the imprisoned Christians, whom he cals Martyrs, exhorts them to endure constantly by the example of Lucretia, Mutius, Empedocles, and such others, who suffered much, to little purpose, onely to get a terrene fading fame among men.
Tertullian writing to the imprisoned Christians, whom he calls Martyrs, exhorts them to endure constantly by the Exampl of Lucretia, Mutius, Empedoc, and such Others, who suffered much, to little purpose, only to get a terrene fading fame among men.
But what bad Scaeuola burne his right hand for missing in the murder of Porsenna? or if he stood in danger, what is that to Lucrecia? or to those noble Virgins, who threw themselues headlong into Wels to saue their Virginity? Who made Brutus and Torquatus kill their sonnes? Who compelled Regulus to returne ad crudelissimum hostem, Cic. 3. officiorum ad exquisita supplicia, to those mercilesse enemies, to that strange death of his at Carthage. And what made the Stoickes so prodigall of their liues, that they little regarded the very extremity of tortures? and when they were vpon the racke, they would cry out, O quàm suaue! as if it were sport? Surely nothing but a thing of nothing.
But what bad Scavola burn his right hand for missing in the murder of Porsenna? or if he stood in danger, what is that to Lucretia? or to those noble Virgins, who threw themselves headlong into Wells to save their Virginity? Who made Brutus and Torquatus kill their Sons? Who compelled Regulus to return ad crudelissimum hostem, Cic 3. Officiorum ad exquisita supplicia, to those merciless enemies, to that strange death of his At Carthage. And what made the Stoics so prodigal of their lives, that they little regarded the very extremity of tortures? and when they were upon the rack, they would cry out, O quàm suave! as if it were sport? Surely nothing but a thing of nothing.
Men, women, young, old, did kisse the chaines, in which they had beene fettered: preserue the swords for Reliques by which any had beene depriued of their life: their ashes sacred: their memories blessed:
Men, women, young, old, did kiss the chains, in which they had been fettered: preserve the swords for Relics by which any had been deprived of their life: their Ashes sacred: their memories blessed:
And what could be wanting, where Myracles were plentifull? God euen at those very places where the Martyrs lay witnessing their blessed state by many miracles: but I forbeare.
And what could be wanting, where Miracles were plentiful? God even At those very places where the Martyrs lay witnessing their blessed state by many Miracles: but I forbear.
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and a Terminus ad quem. As God said by Ieremy, The people haue committed two euils, They hue forsaken me, 1 San. •. 8. the fountaine of liuing waters, and haue digged them pits, euen broken pits that can hold no water; and as elsewhere:
and a Terminus ad Whom. As God said by Ieremy, The people have committed two evils, They hue forsaken me, 1 San. •. 8. the fountain of living waters, and have dug them pits, even broken pits that can hold no water; and as elsewhere:
or nobili genere natus, as others: Whether he were descended of Noble, or obscure Ancestors: nor whether his Parents were Iewish or Pagan, or both, or neither:
or nobili genere Born, as Others: Whither he were descended of Noble, or Obscure Ancestors: nor whither his Parents were Jewish or Pagan, or both, or neither:
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nor whether he was buried at Mecha, or Medina, or at neither, but deuoured of dogges (the hellish history of his life and death being as obscure as hell:) yet all accord that he was what Tully said of one, Immensa aliqua vorago aut gurges vitiorum turpitudinum { que } omnium, the very puddle and sinke of sin and wickednesse.
nor whither he was buried At Mecha, or Medina, or At neither, but devoured of Dogs (the hellish history of his life and death being as Obscure as hell:) yet all accord that he was what Tully said of one, Immensa Any vorago Or gurges Vitiorum turpitudinum { que } omnium, the very puddle and sink of since and wickedness.
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He himself had but eleuen Wiues, besides Whores; but the Grand-Signior in our daies kept three thousand Concubines for his lust. Licurgus, his lawes allowed Man-slaughter: Phoroneus permitteth Theft: Solon Solinus tolerateth Adultery:
He himself had but eleuen Wives, beside Whores; but the Grand-Signior in our days kept three thousand Concubines for his lust. Licurgus, his laws allowed Manslaughter: Phoroneus permitteth Theft: Solon Solinus tolerateth Adultery:
and that is more sutable to some of his relations, as namely of an Oxe so huge, that it is a thousand yeeres iourney from one of his hornes to the other;
and that is more suitable to Some of his relations, as namely of an Ox so huge, that it is a thousand Years journey from one of his horns to the other;
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Agrippa said for the Asse, this damned circumcised miscreant dare say for his Ram and that the Ram, (more charitable then his Masters) doth pray for his persecutors, for those which sacrifice him.
Agrippa said for the Ass, this damned circumcised miscreant Dare say for his Ram and that the Ram, (more charitable then his Masters) does pray for his persecutors, for those which sacrifice him.
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I should be loath once to mention those whet-stone lyes of his, but that you may see what a iolly fellow those men serue which fall away and turne Turke. And therefore let it not distast if I adde,
I should be loath once to mention those whetstone lies of his, but that you may see what a jolly fellow those men serve which fallen away and turn Turk. And Therefore let it not distaste if I add,
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How Hali his sword would cut Rocks asunder, (but you must vnderstand 'twas an hundred Cubitts long) How Mahomet found the Sunne where it lay resting it selfe in a yeallow fountaine.
How Hali his sword would Cut Rocks asunder, (but you must understand 'twas an hundred Cubitts long) How Mahomet found the Sun where it lay resting it self in a yellow fountain.
and led men-hood-wink't into the Abisse of perdition. This is, or is like that Dragons tayle. Revel. 12.4. Which drew the third part of the Starres of Heauen and cast them to the earth, this is that same Abaddon and man of sinne.
and led men-hood-winked into the Abyss of perdition. This is, or is like that Dragons tail. Revel. 12.4. Which drew the third part of the Stars of Heaven and cast them to the earth, this is that same Abaddon and man of sin.
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That the Romish Antichrist alone hath more enlarged the infernall kingdome, then all Iewes, Nero's, Mahomets, Arrians, 〈 ◊ 〉 Nestorians, Macedonians, Euticheans, and the rest.
That the Romish Antichrist alone hath more enlarged the infernal Kingdom, then all Iewes, Nero's, Mahomets, Arians, 〈 ◊ 〉 Nestorians, Macedonians, Eutychians, and the rest.
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Truely I confesse (as things now goe) Many a Pope is rather a Bite-sheepe then a Bishop (so one tearmes him) and much is the woe and wisternesse that Rome hath brought vpon Christendome.
Truly I confess (as things now go) Many a Pope is rather a Bitesheep then a Bishop (so one terms him) and much is the woe and wisternesse that Room hath brought upon Christendom.
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nor yet a third out of both these. I adde, nor a third besides these. I should rather probably conclude with learned Zanchius and others more. The Turke is he.
nor yet a third out of both these. I add, nor a third beside these. I should rather probably conclude with learned Zanchius and Others more. The Turk is he.
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And cannot the intollerable seruitude of their Christian Brethren, their chaines and bonds so hydeous and shamefull, their complaints so many, their torments so mercilesse, their bloud sanctified by Baptisme lesse valued then the bloud of beast cannot these kindle in our hearts the holy fire of compassion,
And cannot the intolerable servitude of their Christian Brothers, their chains and bonds so hideous and shameful, their complaints so many, their torments so merciless, their blood sanctified by Baptism less valued then the blood of beast cannot these kindle in our hearts the holy fire of compassion,
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Nullos habitura triumphos? Where one Member wounds another to the hazard of the whole body? that so wee might auenge the bloud of Gods seruants, which hath so long time called, cried for reuenge and set a bound to Turkes pride and Propagate the glorious Gospell of our Sauiour.
Nullos habitura triumphos? Where one Member wounds Another to the hazard of the Whole body? that so we might avenge the blood of God's Servants, which hath so long time called, cried for revenge and Set a bound to Turkes pride and Propagate the glorious Gospel of our Saviour.
The Montanist like a timid Chirurgeon doth forsake the cure, and the mercilesse Nouatian doth not only passe by the wounded man, with the Preist and Leuite, without reaching an helping hand;
The Montanist like a timid Chirurgeon does forsake the cure, and the merciless Novatian does not only pass by the wounded man, with the Priest and Levite, without reaching an helping hand;
Indeed that impure Puritan Nouatus was all for Iudgment, and would not affoard one drop of mercy to those miserable wretches who in heate of persecution fell away.
Indeed that impure Puritan Nouatus was all for Judgement, and would not afford one drop of mercy to those miserable wretches who in heat of persecution fell away.
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but that they knew, At what time soeuer a sinner repenteth of his sinnes from the bottom of his heart God would forgiue, but they verily beleeue, that such as committed those grand sins as to deny their faith, their Sauiour, could neuer haue the grace of true repentance.
but that they knew, At what time soever a sinner Repenteth of his Sins from the bottom of his heart God would forgive, but they verily believe, that such as committed those grand Sins as to deny their faith, their Saviour, could never have the grace of true Repentance.
He hath left a doore open whereby man hauing gone amisse and returning may enter in, To thinke God cannot forgiue is against his Omnipotency, to thinke he will not forgiue is against his Goodnesse, To doubt of either is against his gracious Come vnto me &c. Matth. 11.28. Prouerb. 28. For he that confesseth and forsaketh his sinne shall obtaine mercy.
He hath left a door open whereby man having gone amiss and returning may enter in, To think God cannot forgive is against his Omnipotency, to think he will not forgive is against his goodness, To doubt of either is against his gracious Come unto me etc. Matthew 11.28. Proverb. 28. For he that Confesses and Forsaketh his sin shall obtain mercy.
Math. 14. And how detestable such offences are, they may testifie whom a present vengeance hath ceized on, and who in the middest of their escape haue felt the powerful reuenging hand of the Almighty.
Math. 14. And how detestable such offences Are, they may testify whom a present vengeance hath ceized on, and who in the midst of their escape have felt the powerful revenging hand of the Almighty.
Cyprian wil tel you of one striken dumbe, and of another who presently possessed with an vncleane spirit bit her tounge in pecces, Poena inde caepit, vnde & crimen. And diuerse such like.
Cyprian will tell you of one stricken dumb, and of Another who presently possessed with an unclean Spirit bit her tongue in Pieces, Poena inde Capet, vnde & crimen. And diverse such like.
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But tis not a sinne against the Holy Ghost, though it come neere to that sinne, nothing neerer when tis not done, Animo peccandi willingly, willfully, and maliciously.
But this not a sin against the Holy Ghost, though it come near to that sin, nothing nearer when this not done, Animo Peccandi willingly, wilfully, and maliciously.
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and Casta and Emilius and a world beside, who first fell, and then repented, and so repented, that they not only obtained pardon of the Church in Earth,
and Casta and Emilias and a world beside, who First fell, and then repented, and so repented, that they not only obtained pardon of the Church in Earth,
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Yea I know some that tell vs how for this very cause the Deuill hasted to take Iudas out of this life, least knowing that there was a way to turne to Saluation, He might by pennance recouer his fall. I presse it not;
Yea I know Some that tell us how for this very cause the devil hasted to take Iudas out of this life, least knowing that there was a Way to turn to Salvation, He might by penance recover his fallen. I press it not;
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but this is not enough, it must bee NONLATINALPHABET A godly sorrow which doth cause a gracious repentance, feare and griefe doth accompanie the damned,
but this is not enough, it must be A godly sorrow which does cause a gracious Repentance, Fear and grief does accompany the damned,
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and in detestation of Auricular confession, or for feare the al-sufficiency of Christs satiffaction were hereby questioned, they cannot brooke, they cannot once endure the name of Confession or Satisfaction.
and in detestation of Auricular Confessi, or for Fear the All-sufficiency of Christ satiffaction were hereby questioned, they cannot brook, they cannot once endure the name of Confessi or Satisfaction.
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And yet the Papists make them not essentiall parts but Integrall the Materialls or quasi materia. Either as something of or something belonging to repentance:
And yet the Papists make them not essential parts but Integral the Materials or quasi materia. Either as something of or something belonging to Repentance:
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either as parts of poenitency, or acts of the penitent, necessary either vt precepta or media as things of nature or conducing to the perfection of Repentance.
either as parts of poenitency, or acts of the penitent, necessary either vt precepta or media as things of nature or conducing to the perfection of Repentance.
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And though with the Greeke Church we content our selues oft-times with confession to God alone, yet here together with them we doe admit, approue, vrge a publike exhomologesis open confession and Church discipline.
And though with the Greek Church we content our selves ofttimes with Confessi to God alone, yet Here together with them we do admit, approve, urge a public Exhomologesis open Confessi and Church discipline.
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All his griefe is that he did sinne, and not that he doth suffer, and freely and ingeniously he will confesse, That whatsoeuer is layed vpon him, whatsoeuer his pennance be either for the humbling of himselfe, or for a terror vnto others tis all too little.
All his grief is that he did sin, and not that he does suffer, and freely and ingeniously he will confess, That whatsoever is laid upon him, whatsoever his penance be either for the humbling of himself, or for a terror unto Others this all too little.
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Eusebius will tell you of an Hereticall Bishop, Lib. 5. c. 28. Natalis who clad himselfe in sackcloth and ashes falls downe to the feete of the Bishop, and with a world of sighes, and teares craues pardon.
Eusebius will tell you of an Heretical Bishop, Lib. 5. c. 28. Natalis who clad himself in Sackcloth and Ashes falls down to the feet of the Bishop, and with a world of sighs, and tears craves pardon.
And Ambrose will tell you of Many who did euen plow vp their face with teares, wither their cheeks with weeping, prostrate themselues to the feete of the passengers,
And Ambrose will tell you of Many who did even blow up their face with tears, wither their cheeks with weeping, prostrate themselves to the feet of the passengers,
S. Augustine, will tell you that they must neuer thinke their pennance enough they must alwayes sorrow, alwayes ory peccaui, life and lamentation must end together.
S. Augustine, will tell you that they must never think their penance enough they must always sorrow, always ory peccaui, life and lamentation must end together.
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S. Ambrose; The more a man throwes himselfe downe by sorrow and submission, the more abiect he is in his owne sight, the more accepted shall he be in the sight of God. But this is generall.
S. Ambrose; The more a man throws himself down by sorrow and submission, the more abject he is in his own sighed, the more accepted shall he be in the sighed of God. But this is general.
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The Church did appoin certaine formes of pennance according to the quality of the offences, and for denying the faith Grandem redeundi difficult atem sanxit antiquit as tis a Canon in the Agathon Councell about a thousand yeeres agon.
The Church did appoint certain forms of penance according to the quality of the offences, and for denying the faith Grandem redeundi difficult atem sanxit Antiquity as this a Canon in the Agathon Council about a thousand Years agon.
To admit them to the Communion, was to giue that which is holy to dogs, some some, and to presse to the Altar was Domini corpus invadere. So Cyprian, yet all this while there were Relaxations, moderations, mitigations,
To admit them to the Communion, was to give that which is holy to Dogs, Some Some, and to press to the Altar was Domini corpus invadere. So Cyprian, yet all this while there were Relaxations, moderations, mitigations,
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Thus were some strengthened in the faith, and armed against lapses, others were made to see the greatnes of the sin, and terrified against relapses.
Thus were Some strengthened in the faith, and armed against lapses, Others were made to see the greatness of the since, and terrified against relapses.
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Hee tels yee, that if offendors be not meete to receiue the holy Sacrament of the Supper, they are not meete to heare the Word of God, they are not meete to be partakers of the prayers of the Church,
He tells ye, that if offenders be not meet to receive the holy Sacrament of the Supper, they Are not meet to hear the Word of God, they Are not meet to be partakers of the Prayers of the Church,
why should his Priest be so austere and rigorous? And yet Caluin here in our case will haue the sinner yeeld sufficient testimony of his sorrow, that the scandall which the offender hath giuen, may be obliterated and taken away.
why should his Priest be so austere and rigorous? And yet Calvin Here in our case will have the sinner yield sufficient testimony of his sorrow, that the scandal which the offender hath given, may be obliterated and taken away.
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Indeed we might be as vnreasonably plausible as of ther some are, and with those Hesterni, as Tertullian cals Praxeas, we might remoue the ancient bounds which our Fathers haue set.
Indeed we might be as unreasonably plausible as of there Some Are, and with those Hesterni, as Tertullian calls Praxeas, we might remove the ancient bounds which our Father's have Set.
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We might be as vnhappily, vndiscreetly, mercifull as Foelicissimus in Cyprian, or another, if it be true in Socrates; we might after a welcome home, admit them to the Church and Sacraments, but it would proue a worse persecution then the first;
We might be as unhappily, undiscreetly, merciful as Most fortunate in Cyprian, or Another, if it be true in Socrates; we might After a welcome home, admit them to the Church and Sacraments, but it would prove a Worse persecution then the First;
that those which had fallen, might know and acknowledge the greatnesse of their fall, that so they might learne non momentaneam ne { que } praepraperam desider are medicinam.
that those which had fallen, might know and acknowledge the greatness of their fallen, that so they might Learn non momentaneam ne { que } praepraperam Desider Are medicinam.
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But to soder those rents, to daube the breach with vntempered morter, to incarnate on the splintred bones, to cry peace, peace, in a present perill, and the greatest danger;
But to solder those rends, to daub the breach with untempered mortar, to incarnate on the splintered bones, to cry peace, peace, in a present peril, and the greatest danger;
and one within? to hide their sinnes from men, and to appeare as they are to the righteous Iudge, from whose eyes nothing is hid, nothing is secret? to be baptised with Simon Magus, and yet liue in the gall of bitternesse,
and one within? to hide their Sins from men, and to appear as they Are to the righteous Judge, from whose eyes nothing is hid, nothing is secret? to be baptised with Simon Magus, and yet live in the Gall of bitterness,
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Let me say to you (but in a better houre) as sometime Iosuah to Achan: Giue glory to God, sing praises to him who hath deliuered your soule from the nethermost hell:
Let me say to you (but in a better hour) as sometime Joshua to achan: Give glory to God, sing praises to him who hath Delivered your soul from the nethermost hell:
how could you but with horror and astonishment thinke on the white robe of the innocent Martyrs which you had lost? How could you goe in these rewards of iniquity,
how could you but with horror and astonishment think on the white robe of the innocent Martyrs which you had lost? How could you go in these rewards of iniquity,
but montes vruntur & durant. Aetna and Vesuuius burne and continue. We should thinke vpon the paines of hell which last for euer. I know you were young;
but montes vruntur & durant. Aetna and Vesuvius burn and continue. We should think upon the pains of hell which last for ever. I know you were young;
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adde (if you please) our English Mekins, who all at fifteene yeeres of age endured manfully whatsoeuer the furie of the persecutors pleased to inflict vpon them.
add (if you please) our English Mekins, who all At fifteene Years of age endured manfully whatsoever the fury of the persecutors pleased to inflict upon them.
Farre be all vnchristian vpbraidings, reproches, twittings, from your Christian hearts; but as S. Paul said of Onesimus; Receiue him as a beloued brother for euer,
far be all unchristian upbraidings, Reproaches, twit, from your Christian hearts; but as S. Paul said of Onesimus; Receive him as a Beloved brother for ever,
Prophets, Patriarkes, Apostles, Angels, haue fallen, and who is he that is assured of his strength? or who can say he shall stand fast for euer? Though you trafficke not for Turkie,
prophets, Patriarchs, Apostles, Angels, have fallen, and who is he that is assured of his strength? or who can say he shall stand fast for ever? Though you traffic not for Turkey,
But you that goe downe to the sea in shippes, and occupie your businesse in great waters (for the state of the world cannot stand without buying and selling, traffique and transportation) what shall I say of you? Pittacus reckons you neither amongst the dead, nor the liuing.
But you that go down to the sea in ships, and occupy your business in great waters (for the state of the world cannot stand without buying and selling, traffic and transportation) what shall I say of you? Pittacus reckons you neither among the dead, nor the living.
The graue is alway open before your face, and but the thicknesse of an inch or twaine that keepes you from it: One breath, flaw, gust, may end your voyage.
The graven is always open before your face, and but the thickness of an inch or twaine that keeps you from it: One breath, flaw, gust, may end your voyage.
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yet in the whole course of his life, let his repentance be made manifest, and let him ingraue in his heart those words of the Apostle, NONLATINALPHABET.
yet in the Whole course of his life, let his Repentance be made manifest, and let him engrave in his heart those words of the Apostle,.
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nor height, nor depth, nor Turke nor Atheist, nor any other Creature, shall be able to separate him from the loue of God, which is in Christ Iesus our Lord.
nor height, nor depth, nor Turk nor Atheist, nor any other Creature, shall be able to separate him from the love of God, which is in christ Iesus our Lord.
And I should say, somewhat of the Ephesians, of them, and to them; for I feare me they haue a populous posterity, euen in our owne land. Workes without faith are vnprofitable;
And I should say, somewhat of the Ephesians, of them, and to them; for I Fear me they have a populous posterity, even in our own land. Works without faith Are unprofitable;
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In adiaphoris. licèt per se iniuncti operis qualitas innoxia sit, adiun•lae tamen authoritatis pondus, obnoxium mandato; mandatumque, peccato facit obnoxium, Bernard.
In Adiaphora. licèt per se iniuncti operis qualitas innoxia sit, adiun•lae tamen authoritatis pondus, obnoxium Commandment; mandatumque, Peccato facit obnoxium, Bernard.
Nefas est 〈 ◊ 〉 veteribus commiscere, saith Ambrose; and he proueth it from the place of S. Math. Tertullian vnderstandeth by them, the Old and New Testament, In lib. de Oratione, cap. 1. Christus nouis Discipulis, nouam orationis formam determinauit. Oportebat enim, in hac quo { que } specie, nouum vinum, nouis vtribus recondi; & nou•• plagulam, nous assui vestimento. See him to the same effect, contra Marcionem, 3.15. & contra eundem, 4.11. And concerning the former place of Leuiticus, though I will not say with Caietan it is not to be vnderstood literally; because they had many Mules at one time, euen 245. Ezra 2.66. & others ordinarily, at other times, before that, 2 Sam. 13.29. yet I will say with Isychius, The mingling of the Iewish and Christian Religion, might be aymed at; that the water of Baptisme, was to wash away the bloud of Circumcision, that the Oblation on the Altar of the Crosse, being at the time of the Euening Sacrifice, was to consummate all Sacrifices. Procopius Gazaeus, on the place. Non absurde, praedictis sub inuolucris, prohibet, ne diuersam sectemur Religionem. And for the place of the Oxe and the Asse in Deuter. Procopius saith well; Bos, Ʋictimae, Cibó { que } sacer est: cùm Asinus neutrius vsum praebeat: and since he applieth the Asse to Heretikes or Grecians, I thinke I may much more to the Iewish Ceremonies, which were as the Asse that Christ rid vpon; and did carry Christ, as the Asse did Isis, when as he said truely, Non tibi, sed Religioni: so the respect was borne to the Ceremonies, not for their own sake, but for Christs.
Nefas est 〈 ◊ 〉 veteribus commiscere, Says Ambrose; and he Proves it from the place of S. Math. Tertullian understandeth by them, the Old and New Testament, In lib. de Oration, cap. 1. Christus nouis Discipulis, nouam orationis formam determinauit. Opportune enim, in hac quo { que } specie, Novum vinum, nouis vtribus recondi; & nou•• plagulam, nous assui vestimento. See him to the same Effect, contra Marcionem, 3.15. & contra eundem, 4.11. And Concerning the former place of Leviticus, though I will not say with Caietan it is not to be understood literally; Because they had many Mules At one time, even 245. Ezra 2.66. & Others ordinarily, At other times, before that, 2 Sam. 13.29. yet I will say with Isychius, The mingling of the Jewish and Christian Religion, might be aimed At; that the water of Baptism, was to wash away the blood of Circumcision, that the Oblation on the Altar of the Cross, being At the time of the Evening Sacrifice, was to consummate all Sacrifices. Procopius Gazaeus, on the place. Non absurd, praedictis sub inuolucris, Prohibet, ne diuersam sectemur Religionem. And for the place of the Ox and the Ass in Deuter Procopius Says well; Bos, Ʋictimae, Cibó { que } Sacer est: cùm Asinus neutrius vsum praebeat: and since he Applieth the Ass to Heretics or Greeks, I think I may much more to the Jewish Ceremonies, which were as the Ass that christ rid upon; and did carry christ, as the Ass did Isis, when as he said truly, Non tibi, sed Religion: so the respect was born to the Ceremonies, not for their own sake, but for Christ.
Scotus dislikes it; and though Conrade Koellin, on Aquin. 1•, 2 ae. Quaest. 103, taxeth Scotus, that he tooke nor aright, what Augustine and Thomas vnderstand, by the Diuulgation of the Gospell; and thereupon distinguisheth, There is a double Publication of the Gospell, Vna imperfecta, quando per Apostolos & alios praedicati erant Articuli fidei, and the Necessitie of the Sacraments of the New-Law, and of the Praecepts of Christ. The other is the perfect Promulgation of the Gospell, where the afore-said thinges were preached, and the sufficiencie of the New-Law without the Legals, and the inutilitie, yea hurt of the Legals. After this Publication, Aquin meaneth, it was not lawfull to obserue the Legals as Sacraments; and Scotus opposeth not this, saith Koellin: yet he himselfe is too blame, first, in making an imperfect Preaching of the Apostles, which was most perfect, though indeed not so large, or full. Secondly, in mistaking Aquinas, who saith not any where, it was lawfull to obserue the Legalls as Sacraments, at any time, betweene Christ's Death, and the full promulgation of the Gospell. For it was at no time lawfull, aftèr the Death of Christ, to vse them, as Sacraments, and so the heart of his distinction is broken, which makes is vnlawfull, to vse Legals, as Sacraments, after the inlarged Promulgation, which was meerely vnlawfull, at the first, or breifer Publication:
Scotus dislikes it; and though Conrade Koellin, on Aquinas 1•, 2 ae. Question 103, Taxes Scotus, that he took nor aright, what Augustine and Thomas understand, by the Divulgation of the Gospel; and thereupon Distinguisheth, There is a double Publication of the Gospel, Una Imperfect, quando per Apostles & Alioth praedicati Erant Articuli fidei, and the Necessity of the Sacraments of the New-Law, and of the Precepts of christ. The other is the perfect Promulgation of the Gospel, where the aforesaid things were preached, and the sufficiency of the New-Law without the Legals, and the inutility, yea hurt of the Legals. After this Publication, Aquinas means, it was not lawful to observe the Legals as Sacraments; and Scotus Opposeth not this, Says Koellin: yet he himself is too blame, First, in making an imperfect Preaching of the Apostles, which was most perfect, though indeed not so large, or full. Secondly, in mistaking Aquinas, who Says not any where, it was lawful to observe the Legalls as Sacraments, At any time, between Christ's Death, and the full Promulgation of the Gospel. For it was At no time lawful, aftèr the Death of christ, to use them, as Sacraments, and so the heart of his distinction is broken, which makes is unlawful, to use Legals, as Sacraments, After the enlarged Promulgation, which was merely unlawful, At the First, or breifer Publication:
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Quando ista publicatio facta sit, non Legitur in Scripturâ, saith Koellin ibid. and he speaketh of the extended, and (as hee calleth it) the perfest promulgation of the Gospell.
Quando ista publicatio facta sit, non Legitur in Scripturâ, Says Koellin Ibid. and he speaks of the extended, and (as he calls it) the perfest Promulgation of the Gospel.
Tertullian in his Booke de Velandis wirginibus, Bonae res neminem scandalizant nisi malam mentem. Si bonum est modestia, verecundia, fastidium gloriae, agnoscant malum suum, qui de tali bono scandalizantur. Quid enim si incontinentes dicant se à continentibus scandalizari continentia reuocandane est? S. Hierom ad Heliodorum is more loftie and resolute. Licèt in limine eaieat pater, per calcatum patrem perge, & fixis oculis ad vexillum Crucis euola.
Tertullian in his Book de Velandis wirginibus, Bonae Rest neminem scandalizant nisi Evil mentem. Si bonum est Modesty, Verecundia, fastidium Glory, Agnoscant malum suum, qui de tali Bono scandalizantur. Quid enim si incontinentes Speak se à continentibus scandalizari continence reuocandane est? S. Hieronymus and Heliodorus is more lofty and resolute. Licèt in limine eaieat pater, per calcatum patrem perge, & fixis oculis ad vexillum Crucis euola.
And yet on the other side, if a circumcised Gentile, had after, turned Christian, it is the Apostolical rule to his Corinthians. 1. Cor. 7.18. Is any man called being circumcised? let him not become vncircumcised; as it is modestly rendered, in our late Translation Non adducat praeputium, saith the Vulgar: but its in the Originall, NONLATINALPHABET, non attrahatur praeputium. Where the Apostle secretly reprehendeth, the wicked custome of the Iewes, who by Instruments and Medicines made Circumcision to become vncircumcision: as appeareth plainly, by the opposition of the two Verbes, NONLATINALPHABET and NONLATINALPHABET; for, they re-skinned the secret part. Hence Martiall made mention, Recutitornm Iudaeorum; and their very Sabbaoths, escaped not the venom of tongues, but were called, recutita Sabbata. Though Origen NONLATINALPHABET denyeth such a reduction or dilatation can be, yet Celsus that learned Physitian 7o. 25. saith, it may be. Theodoret agreeth with vs. Epiphanius de Mensurâ & Ponderibus. about the middest of the Booke sheweth the meanes, and tearmeth the attractorie Instrument NONLATINALPHABET Spastherem, and saith, the Iewes doe father the invention of it, on the Renegado Esau, (who sold away his Birth-right, and thought to frustrat the signe of the true Religion, perhaps then, when to the griefe of his Parents, hee tooke two wiues, of the Hittites, Genes. 26.34) — Certaine it is that they who turned from the Iewish Religion, to the Samaritan, or from the Samaritan to the Jewish, were twice Circumcised; and Symachus, who translated the Hebrew, into Graeke, was twice Circumcised; saith Epiphanius. Or if the Iewes embraced the Gentile Religion, as Menelaus and Tobias his sonnes did (saith Iosephus Antiquit. Judaic. 10o. 6o.) Adduxerunt sibi praeputia, vt nudi quo { que } non essent Graecis dissimiles; which Iosephus horrowed from 1. Maccab. 1.17. They made themselues vncircumcised; or as the Vulgar hath it, fecerunt sibi praeputia. The Apostell, wholy disliketh the course, and would not haue bodily Circumcision, to bee made Vncircumcision, when once it is done, yet most seuerely interdicteth Circumcision to the Gentile Galatians. Jf yee be Circumcised, Christ profiteth you nothing.
And yet on the other side, if a circumcised Gentile, had After, turned Christian, it is the Apostolical Rule to his Corinthians. 1. Cor. 7.18. Is any man called being circumcised? let him not become uncircumcised; as it is modestly rendered, in our late translation Non adducat praeputium, Says the vulgar: but its in the Original,, non attrahatur praeputium. Where the Apostle secretly reprehendeth, the wicked custom of the Iewes, who by Instruments and Medicines made Circumcision to become uncircumcision: as appears plainly, by the opposition of the two Verbs, and; for, they re-skinned the secret part. Hence Martial made mention, Recutitornm Jews; and their very Sabbaoths, escaped not the venom of tongues, but were called, recutita Sabbath. Though Origen denyeth such a reduction or dilatation can be, yet Celsus that learned physician 7o. 25. Says, it may be. Theodoret agreeth with us Epiphanius de Mensurâ & Ponderibus. about the midst of the Book shows the means, and termeth the attractorie Instrument Spastherem, and Says, the Iewes doe father the invention of it, on the Renegado Esau, (who sold away his Birthright, and Thought to frustrate the Signen of the true Religion, perhaps then, when to the grief of his Parents, he took two wives, of the Hittites, Genesis. 26.34) — Certain it is that they who turned from the Jewish Religion, to the Samaritan, or from the Samaritan to the Jewish, were twice Circumcised; and Symachus, who translated the Hebrew, into Greek, was twice Circumcised; Says Epiphanius. Or if the Iewes embraced the Gentile Religion, as Menelaus and Tobias his Sons did (Says Iosephus Antiquity Judaic. 10o. 6o.) Adduxerunt sibi praeputia, vt nudi quo { que } non essent Graecis dissimiles; which Iosephus horrowed from 1. Maccab 1.17. They made themselves uncircumcised; or as the vulgar hath it, fecerunt sibi praeputia. The Apostle, wholly disliketh the course, and would not have bodily Circumcision, to be made Uncircumcision, when once it is done, yet most severely interdicteth Circumcision to the Gentile Galatians. If ye be Circumcised, christ profiteth you nothing.
There is not a sentence executed now, against any of mankinde, but it proceedeth our of the mouth of Christ. Indeed Basil against Eunomius saith. that the Father appeared, Esa. 6.1. but it is attributed to Christ, Ioh 12.40. & 41. and S Paul ascribeth it to the Holy Ghost, Acts 28.25. So that each person is Iudge equally, in Diuinis: yet Christ hath now this power of Iudicature, deputed vnto him. Ioh 5.22. Math. 11 27. Math. 28 18. He hath the keyes of hell, and of death, Reuel. 1.18 The Trinity iudgeth authoritatiuè, Christ, executiuè: God, by a primarie independent right; Christ, by a delegated power: Est in Patre authoritas in Filio sub-authoritas: Christ is not Iudge exclusiuely, or by way of opposition to the Father or the Spirit; but by appropriation. And this authority he hath as he is Man, Ioh. 5.27. Acts 17.31. And it was giuen him at his Incarnation, Heb. 1.6. But the full actuall administration of this power, was not till his Ascension and sitting at the right hand of. God, 1 Pet. 3.22 Heb. 10.12. Augustine de fide & symbolo cap. 7. maketh sedere, to signifie a Iudiciarie power. All this also is proued at full, in my Miscellanies of the particular iudgement of soules immediately vpon death; which point hath neuer bin handled, as it ought or may be.
There is not a sentence executed now, against any of mankind, but it Proceedeth our of the Mouth of christ. Indeed Basil against Eunomius Says. that the Father appeared, Isaiah 6.1. but it is attributed to christ, John 12.40. & 41. and S Paul ascribeth it to the Holy Ghost, Acts 28.25. So that each person is Judge equally, in Diuinis: yet christ hath now this power of Judicature, deputed unto him. John 5.22. Math. 11 27. Math. 28 18. He hath the keys of hell, and of death, Revel. 1.18 The Trinity Judgeth authoritatiuè, christ, executiuè: God, by a primary independent right; christ, by a delegated power: Est in Patre Authoritas in Filio sub-authoritas: christ is not Judge exclusively, or by Way of opposition to the Father or the Spirit; but by appropriation. And this Authority he hath as he is Man, John 5.27. Acts 17.31. And it was given him At his Incarnation, Hebrew 1.6. But the full actual administration of this power, was not till his Ascension and sitting At the right hand of. God, 1 Pet. 3.22 Hebrew 10.12. Augustine de fide & symbolo cap. 7. makes Sedere, to signify a Judiciary power. All this also is proved At full, in my Miscellanies of the particular judgement of Souls immediately upon death; which point hath never been handled, as it ought or may be.
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And not Hilarius alone (though Maldonat saith so) but Chrysologus Sermone 27. (& perchance some others, whom nor Maldonate, nor I euer read) more wittily, than soundly expound the words, thus; Dominus, seruum post se mittit. Scandalum remittit authori: dicendo ad Petrum, Vade post me: & Diabolo, Scandalum mihies.
And not Hilary alone (though Maldonatus Says so) but Chrysologus Sermon 27. (& perchance Some Others, whom nor Maldonate, nor I ever read) more wittily, than soundly expound the words, thus; Dominus, seruum post se Sends. Scandalum remittit authori: dicendo ad Peter, Vade post me: & Diabolo, Scandalum mihies.
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Mahometus in Alcorano, dum vino & maximè rubeo vellet gentibus suis interdicere, sin•ie in quolibet vuae rubeae grano habitare vnum Diabolum: Petrus Montanus de Incantationibus, pag. 200.
Mahometus in Alcoran, dum vino & maximè rubeo vellet gentibus suis interdicere, sin•ie in quolibet vuae rubeae grano habitare One Diabolum: Peter Montanus de Incantationibus, page. 200.
Julius Scaliger Exercitatione 355. and Auicen palliateth and excuseth their foppish lyes and sensuail Rules or Axiomes by expounding them Allegorically.
Julius Scaliger Exercitatione 355. and Avicenna palliateth and excuseth their foppish lies and sensuail Rules or Axioms by expounding them Allegorically.
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Damascen, cited by Baronius ad Annum 630. thus of Mahomet, Christum dicit verbum esse Dei, & eius Filium; sed Creatum & Seruum; Eúm { que } fatetur ex Maria, sine semine generatum; adding, that the Iewes did crucifie Christs shaddow, but not Himselfe.
Damascene, cited by Baronius ad Annum 630. thus of Mahomet, Christ dicit verbum esse Dei, & eius Son; sed Creatum & Seruum; Eúm { que } fatetur ex Maria, sine Seed generatum; adding, that the Iewes did crucify Christ shadow, but not Himself.
Graecam Phil•phiam, si quiuis Magistratus prohibuerit, ea statim perit. Nostram autem Doctrinam, à primá vs { que } eius Praedicatione, prabibent Reges, Duces, & Magistratus, cum vniuersis satellitibus, illa tamen non flaccescit, vt Doctrina humana, sed magis floret. Clemens Alexand. Strom. 7. The quicke spreading of the Gospell, may stop the mouthes of Saracens, and driue wonders into the beleeuer. It was like Lightning, which spreade it selfe all abroad, beyond sence. And the publishing of it may be compared to the Horse-man, Reuel. 6.2. Who rode all abroad, and was victorious.
Greek Phil•phiam, si quiuis Magistratus prohibuerit, ea Immediately perit. Nostram autem Doctrinam, à primá us { que } eius Predication, prabibent Reges, Duces, & Magistratus, cum vniuersis satellitibus, illa tamen non flaccescit, vt Doctrina Humana, sed magis floret. Clemens Alexander Strom. 7. The quick spreading of the Gospel, may stop the mouths of Saracens, and driven wonders into the believer. It was like Lightning, which spread it self all abroad, beyond sense. And the publishing of it may be compared to the Horseman, Revel. 6.2. Who road all abroad, and was victorious.
Aquinas i• Colos. 1.16. Loco Jdearam nos habemus vnum, scilicet Verbum Dei-Artifexenim facit artificium ex hvc, quod facit illud participare formam apud se conceptam, & fic Deus omnia in suá sa• pientia dicitur facere, quia Sapientie Dei se habet adres creatas, sicut ar• aedificatoris ad domum factam. Haec autem forma & Sapientia est Verbum, ideò omnia in ipso condita sunt, sicut in quodam exemplari.
Aquinas i• Colos 1.16. Loco Jdearam nos habemus One, scilicet Verbum Dei-Artifexenim facit artificium ex hvc, quod facit illud participare formam apud se conceptam, & fic Deus omnia in suá sa• pientia dicitur facere, quia Sapientie Dei se habet adres creatas, sicut ar• aedificatoris ad domum factam. Haec autem forma & Sapientia est Verbum, ideò omnia in ipso Condita sunt, sicut in Quodam exemplari.
Super omnes exuuias & peplos, Augusta vestis; super { que } omnes apices & titulos. — Suadeo reuerere• habitum (saith Tertullian.) Againe, Grande pallij benefi•ium est; sub cuius recogitatu improbi mores •èl erubescunt. — Gaude pallium & exulta • melior iam te philosophia dignata est, ex quo Christianum vestire caepisti, Tertul. in his Booke de Pallio.
Super omnes exuuias & peplos, Augusta Clothing; super { que } omnes apices & titulos. — Suadeo reuerere• habitum (Says Tertullian.) Again, Grande pallij benefi•ium est; sub cuius recogitatu Improbi mores •èl erubescunt. — Rejoice pallium & exulta • melior iam te philosophia dignata est, ex quo Christian vestire caepisti, Tertulian in his Book de Pallio.
Augustine in Psal. 108. on those words, peccatum matris eius non deleatur, thus; Quemadmodum Bonorum Jmitatio, sacit, vt etiam propria peccata del•antur; sic malorum imitatio facit, vt non solùm sua, sed etiam malorum quos imitati sunt, merita sortiantur.
Augustine in Psalm 108. on those words, peccatum matris eius non deleatur, thus; Quemadmodum Bonorum Jmitatio, sacit, vt etiam propria Peccata del•antur; sic malorum imitatio facit, vt non solùm sua, sed etiam malorum quos imitati sunt, Merita sortiantur.
k Praecipetur nobis, vt nostra tota Intentio, feratur in Deum, quod est, Ex toto Corde; & quòd Intellectus noster subdatur Deo, quod est Ex toto mente; & quòd Appetitus noster, reguletur secundùm Deum, quod est Ex totâ Animâ; & quòd, Exterior actus noster, obediat Deo, quod Est, ex totâ fortitudine, vel virtute, vel viribus Deum diligere, Aquin. 2a. 2 ae. Quest. 45. Artic. 5. in Corpore.
k Praecipetur nobis, vt nostra tota Intentio, feratur in God, quod est, Ex toto Cord; & quòd Intellectus Noster subdatur God, quod est Ex toto mente; & quòd Appetitus Noster, reguletur secundùm God, quod est Ex totâ Animâ; & quòd, Exterior actus Noster, obediat God, quod Est, ex totâ fortitudine, vel virtute, vel viribus God diligere, Aquinas 2a. 2 ae. Quest. 45. Artic. 5. in Corpore.
l You may see •ome of these points, imperfectly handled, by Nauarrus, 〈 ◊ 〉 Manual: by Sotus, de Naturâ 〈 ◊ 〉 Gratiâ, 2.22 by Valentian on Aquins Summ: Tom. 3. Disput. 3. Quaest ••. •uncs. 1.
l You may see •ome of these points, imperfectly handled, by Navarre, 〈 ◊ 〉 Manual: by Sotus, de Naturâ 〈 ◊ 〉 Gratiâ, 2.22 by Valentian on Aquins Sum: Tom. 3. Dispute 3. Question ••. •uncs. 1.
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As, Iam. 5.8. Heb. 12.3, &. 7. •erses 1. Cor. 11. •2. Act. 14, 21. Luk. 22, 42. Rom 8, 18. Luke 14.27. and the whole Army of Confessors or Martyrs, Heb. 11 For, Reprobus tam alienus existit à verbere, quàm extraneus erit ab haereditate; and, Meliùs est, innocentem esse, in camino ignis, cum Filio. Dei, quàm in c••lo, sine illo. Hierom in Epist. ad Eustochium. Ne in immensum volumen extendam; quaere, & inuenies, singulos Sanctos, aduersa perpessos Chrysost, Homil. 4. in Philip: thus, Pro Christo pati, munus est, maioris admirationis, quàm mortuos excitare: In the one, I am a debtor to Christ; in the other Christ is a debtor to me. Angustin Ciuitat. 18.49, saith Christ by suffering Iudas, and vsing him well, gaue a patterne to the Church, of induring euil. — Passione ostendit, quid sustinere, proveritate, Resurrectione, quid sperare, in aeternitate, debeamus. Ambrose, calleth Patience, the Mother of the faithful. The Fathers haue wrote, whole tractates; Tertullian, a Booke de Patientia: Cyprian another Booke, de Bono patientiae.
As, Iam. 5.8. Hebrew 12.3, &. 7. •erses 1. Cor. 11. •2. Act. 14, 21. Luk. 22, 42. Rom 8, 18. Lycia 14.27. and the Whole Army of Confessors or Martyrs, Hebrew 11 For, Reprobate tam alienus existit à verbere, quàm extraneus erit ab Inheritate; and, Meliùs est, innocentem esse, in camino ignis, cum Filio. Dei, quàm in c••lo, sine illo. Hieronymus in Epistle ad Eustochium. Ne in immensum volumen extendam; quaere, & inuenies, singulos Sanctos, aduersa perpessos Chrysostom, Homily 4. in Philip: thus, Pro Christ pati, munus est, maioris admirationis, quàm Mortuos excitare: In the one, I am a debtor to christ; in the other christ is a debtor to me. Augustin Ciuitat. 18.49, Says christ by suffering Iudas, and using him well, gave a pattern to the Church, of enduring evil. — Passion ostendit, quid Sustain, proveritate, Resurrection, quid sperare, in aeternitate, debeamus. Ambrose, calls Patience, the Mother of the faithful. The Father's have wrote, Whole tractates; Tertullian, a Book de Patientia: Cyprian Another Book, de Bono patientiae.
n Other places against the delightes of this world, are 2. Peter, 2.18. — Rom. 12, 2. Iohn 5, 30. Iohn 6, 38. Ecclesiastes 2, 1. — Iob. 21.1. Luke 6, 25. Rom. 13, 13. 1 Timoth, 5, 5. 1 Iohn, 2, 15. Matt. 49. Matt. 16, 24: fortasse, non est Laboriosum homini, relinquere sua; sed valde laboriosum est, relinquere semet ipsum: minus est, abnegare, quod habet; valdè multum est, abnegare, quod est. Gregory Homil. 32, in Euangel.
n Other places against the delights of this world, Are 2. Peter, 2.18. — Rom. 12, 2. John 5, 30. John 6, 38. Ecclesiastes 2, 1. — Job 21.1. Lycia 6, 25. Rom. 13, 13. 1 Timothy, 5, 5. 1 John, 2, 15. Matt. 49. Matt. 16, 24: Fortasse, non est Laboriosum Homini, Relinquere sua; sed Valde Laboriosum est, Relinquere semet ipsum: minus est, abnegare, quod habet; valdè multum est, abnegare, quod est. Gregory Homily 32, in Evangel.
Quod est proximi peccatum, est tu•m peccatum; si tibi placet; much more, if he fell, through thy example. Perditionis exemplum ostendentes, rationem animae perditae reddent, saith Diuine S. Augustine.
Quod est proximi peccatum, est tu•m peccatum; si tibi placet; much more, if he fell, through thy Exampl. Perditionis exemplum ostendentes, rationem Spirits perditae reddent, Says Divine S. Augustine.
Citiùs, quae amara sunt, mutant dulcia, quàm quae dulcia sunt, amara. Naturâ ita comparatum est, saith Bernard, vt cùm honum malo coniungatur, non malum, à bono melioretur, sed bonum, 〈 ◊ 〉 malo contaminetur.
Citiùs, Quae Amara sunt, mutant Dulce, quàm Quae Dulce sunt, Amara. Naturâ ita comparatum est, Says Bernard, vt cùm honum Malo coniungatur, non malum, à Bono melioretur, sed bonum, 〈 ◊ 〉 Malo contaminetur.
Aquinas 2•. 2 ae. Quaest. 106. Artic. 2. Donum Innocentiae, secundùm se consideratum, est maius donum, quàm donum poenitentia; tamen, respectu Subiecti, est minus Beneficium. A whole, and perfect Garment (to the eye of man) is better then the same in pecces and snippets; yet a Garment in peeces, may be so sewed, and decked, and the seames so laced, with Gold, and enrich'd with Pearle, that, to the same mans sight, it will seeme better, then the former intire Vesture: So, a Broken and Contrite Heart (dis-reputed by men) if it be beautified with Teares as Pearles; and the Rentes sewed, couered and embrodered with seuerall Graces, as withneedle worke, & wrought-Gold, (which is the trimming of the Churches Rayment, Psal. 45.13. —) is more precious in the sight of true iudging men, of Angels, and especially of God himselfe, then hee, that needeth no Repentance. Wherefore, let vs not fly, cum Adamo, ad latebras, sedcum Petro ad lachrymas.
Aquinas 2•. 2 ae. Question 106. Artic. 2. Donum Innocentiae, secundùm se consideratum, est May Donum, quàm Donum Penitence; tamen, respectu Subjection, est minus Beneficium. A Whole, and perfect Garment (to the eye of man) is better then the same in Pieces and snippets; yet a Garment in Pieces, may be so sewed, and decked, and the seams so laced, with Gold, and enriched with Pearl, that, to the same men sighed, it will seem better, then the former entire Vesture: So, a Broken and Contrite Heart (dis-reputed by men) if it be beautified with Tears as Pearls; and the Rents sewed, covered and embroidered with several Graces, as withneedle work, & Wrought-gold, (which is the trimming of the Churches Raiment, Psalm 45.13. —) is more precious in the sighed of true judging men, of Angels, and especially of God himself, then he, that needs no Repentance. Wherefore, let us not fly, cum Adam, ad latebras, sedcum Peter ad lachrymas.
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Jpsa Spiritus-Sancti substantia, quae est quicquid ipse est, contristari non potest, cùm habeat aeternam at { que } incommunicabilem beatitudinem: magis { que }, sit ipsa aeterna & incommutabilis beatitudo, Augustin. de Genesi ad Litteram. 4.9. Deus NONLATINALPHABET est & imperturbabilis. Ambrosiues thus, Gaudet Spiritus Sanctus, saluti nostrae; non sibi, qui non indiget laetitiâ.
Jpsa Spiritus-Sancti Substance, Quae est quicquid ipse est, contristari non potest, cùm habeat aeternam At { que } incommunicabilem beatitudinem: magis { que }, sit ipsa aeterna & incommutabilis beatitudo, Augustin. de Genesis ad Litteram. 4.9. Deus est & imperturbabilis. Ambrosiues thus, Gadet Spiritus Sanctus, Saluti Nostrae; non sibi, qui non indiget laetitiâ.
Alijs animalibus, intra ven trem, vbera in mammas desinunt, mulieri supernè ad pectus,: vt in promptu sit, Osculari, Fouere, Nut•ire infantem, quia pariend• & alendi fin•s, Amor est, non Necessitas, ••utarch. Nullus pater tam Pater, quàm Deus, Nulla mater tam Mater quàm Ecclesia.
Alijs animalibus, intra ven Tremor, Udders in mammas Cease, mulieri supernè ad pectus,: vt in promptu sit, Osculari, Fouere, Nut•ire infantem, quia pariend• & alendi fin•s, Amor est, non Necessity, ••utarch. Nullus pater tam Pater, quàm Deus, Nulla mater tam Mater quàm Ecclesia.
Augustine Homil. 49. inter Quinquaginta, alloquitur fideles adulteros, (not vs wee vse to •ay, a faithfull Drunkard, who sets vp his rest in drinking) but, the Faithfull men that sometime had beene Adulterers. Agite poenitentiam, qualis agitur in Ecclesiá, vt pro vobis, oret Ecclesia. Nemo, sibi dicat; Occultè ago: apud Deum ago, qui mihi ignoscit, quia in corde ago. Ergo, fine causâ dictum est, Quaecun { que } solueritis in Terra, soluta erunt in Coelis? Ergo sine causâ, sunt claues datae Ecclesiae Dei? Frustramus Euangelium? Frudramus verba Christi? And in the last Homily of the fiftie, hee preferreth the Pardons of the Church, before the Pardons of Emperours: Certiores sunt Claues Ecclesiae, quàm Corda Regum. Quibus clauibus quodcun { que } in Terrâ soluitur, etiam in Coelo solutum promittitur: & multò est honestior humilitas, quâ, se quis { que } humiliat Ecclesiae Dei; & labor minor imponitur, & nullo temporalis mortis periculo, mors aeterna vitatur.
Augustine Homily 49. inter Quinquaginta, alloquitur fideles Adulterers, (not us we use to •ay, a faithful Drunkard, who sets up his rest in drinking) but, the Faithful men that sometime had been Adulterers. Agitate poenitentiam, qualis agitur in Ecclesiá, vt Pro vobis, Oret Ecclesia. Nemo, sibi dicat; Occultè ago: apud God ago, qui mihi ignoscit, quia in cord ago. Ergo, fine causâ dictum est, Quaecun { que } solueritis in Terra, soluta erunt in Coelis? Ergo sine causâ, sunt Claws Datae Ecclesiae Dei? Frustramus Evangelium? Frudramus verba Christ? And in the last Homily of the fiftie, he preferreth the Pardons of the Church, before the Pardons of emperors: Certiores sunt Claws Ecclesiae, quàm Corda Regum. Quibus clauibus quodcun { que } in Terrâ soluitur, etiam in Coelo Loose promittitur: & multò est honestior humilitas, quâ, se quis { que } humiliat Ecclesiae Dei; & labour minor imponitur, & nullo temporalis mortis periculo, mors aeterna vitatur.
Hosius Confess. fidei cap 6 8. Nasians: Cygneorum Carm. lib. & Orat. 32. de Machabaeis. Heb. 12. Moses and Maximus &c. 26. Epist. inter opera Cypriani.
Hosius Confess. fidei cap 6 8. Nasians: Cygneorum Carm lib. & Orat 32. de Maccabees. Hebrew 12. Moses and Maximus etc. 26. Epistle inter opera Cyprian.
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August. de Haeres: cap. 69. Prateol. lib. 13. §. 16. Zanch. tomo. 6. in epist. ad Phil. Cap 1o. Idem ibid. August. tomo. 8. in Psal. 118. Vbi Supra. in Cap. 2. vers. 30. in 2am. 2ae. q. 124. art: 4. Apud Zanch. vbi Supra. in cap. 1.
August. de Haeres: cap. 69. Praetor. lib. 13. §. 16. Zanchius tomo. 6. in Epistle. ad Philip Cap 1o. Idem Ibid. August. tomo. 8. in Psalm 118. Vbi Supra. in Cap. 2. vers. 30. in 2am. 2ae. q. 124. art: 4. Apud Zanchius vbi Supra. in cap. 1.
