Two sermons The first preached at St Maries in Oxford Iuly 13. 1634. being Act-Sunday. The second, in the cathedrall church of Sarum, at the visitation of the most Reverend Father in God William Arch-Bishop of Canterbury, May 23. 1634. By Thomas Laurence Dr of Divinity, and late Fellow of Allsoules Colledge, and chaplaine to his Maiesty in ordinary.
God came in a walking voice, in the third of Genesis, and man was afraid: because he had not sinned in the second chapter, and had sinned in the third.
God Come in a walking voice, in the third of Genesis, and man was afraid: Because he had not sinned in the second chapter, and had sinned in the third.
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The happinesse of that place consists in the vision of God, in whose presence is the fulnesse of ioy, saith David: which therefore the soules vnder the Altar, as S. Iohn;
The happiness of that place consists in the vision of God, in whose presence is the fullness of joy, Says David: which Therefore the Souls under the Altar, as S. John;
or in their chambers, as Esdras speakes, long to see, saying, when cometh the fruit of our reward? in the second of that story, the fourth chapter, at the fiue and thirtieth verse? And who desires what hee trembles at,
or in their chambers, as Ezra speaks, long to see, saying, when comes the fruit of our reward? in the second of that story, the fourth chapter, At the fiue and thirtieth verse? And who Desires what he trembles At,
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For, because, ever since an Angell guarded Paradice with a drawn sword, we haue deserved no good news from aboue, we conceiue no other designe of such Messengers, but to strike.
For, Because, ever since an Angel guarded Paradise with a drawn sword, we have deserved no good news from above, we conceive no other Design of such Messengers, but to strike.
And what shall Israel feare from God himselfe, if these imagined no lesse then death from the sight of an Angell? That glorious just Lord, cannot bespeake my damnable vilenesse but in thunder;
And what shall Israel Fear from God himself, if these imagined no less then death from the sighed of an Angel? That glorious just Lord, cannot bespeak my damnable vileness but in thunder;
Bounds were defined, vnto which they came not, and yet they came too neere. Gods command remoues them farre, and their owne feare remoues them farther;
Bounds were defined, unto which they Come not, and yet they Come too near. God's command removes them Far, and their own Fear removes them farther;
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So the holy Ghost esteemed him Moses and Aron among the Priests, Psal. 99.6. so those Apostolicall constitutions esteemed him, NONLATINALPHABET, L. 2. c. 29. so hee esteemed himselfe;
So the holy Ghost esteemed him Moses and Aron among the Priests, Psalm 99.6. so those Apostolical constitutions esteemed him,, L. 2. c. 29. so he esteemed himself;
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The priviledge of the Clergy discovers, 1 The approximation, or immediatnesse of their accesse, Moses drew neere. 2 The limitation of this approximation;
The privilege of the Clergy discovers, 1 The approximation, or immediatnesse of their access, Moses drew near. 2 The limitation of this approximation;
and words are the attire of the minde, saith the Oratour, he therefore (whose tongue is too big for his heart, that speakes more then he thinkes) cases a needle in a scabberd,
and words Are the attire of the mind, Says the Orator, he Therefore (whose tongue is too big for his heart, that speaks more then he thinks) cases a needle in a scabbard,
that we are ready to execute, what these are to command. Seest thou a man diligent in his businesse, hee shall stand before Kings, Prov. 22.29. and although the Angells turned their faces to Sodome, Abraham stood yet before the Lord, Gen. 18.22. Standing and Kneeling then become inferiours, sitting doth not, the Lord said to my Lord, sit thou at my right hand:
that we Are ready to execute, what these Are to command. See thou a man diligent in his business, he shall stand before Kings, Curae 22.29. and although the Angels turned their faces to Sodom, Abraham stood yet before the Lord, Gen. 18.22. Standing and Kneeling then become inferiors, sitting does not, the Lord said to my Lord, fit thou At my right hand:
ther's an equality of nature betwixt the Father and the Sonne, and therefore one sits by the other, Psal. 110.11. and when the sonne of man shall sit on the Throne of his glory, then shall yee also sit vpon twelue Thrones, Iudging the twelue Tribes of Israel:
ther's an equality of nature betwixt the Father and the Son, and Therefore one sits by the other, Psalm 110.11. and when the son of man shall fit on the Throne of his glory, then shall ye also fit upon twelue Thrones, Judging the twelue Tribes of Israel:
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when God shall open her heart, then will she open her eares, Act. 16.14. nor wonder I, the conversions of this Apostle were so many, seeing his honours were so great;
when God shall open her heart, then will she open her ears, Act. 16.14. nor wonder I, the conversions of this Apostle were so many, seeing his honours were so great;
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such as believed his eyes so much, that they thought they had no vse of their owne, Galat. 4.15. heare therefore the word of the Lord, yee that tremble at his word, Esa. 66.3.
such as believed his eyes so much, that they Thought they had no use of their own, Galatians 4.15. hear Therefore the word of the Lord, ye that tremble At his word, Isaiah 66.3.
when Ezra opened the Law, all the people stood vp, Nehem. 8.5. there is no duty oftner enioyned then this: Foure times in two chapters, the second and the third of the Apocalypse;
when Ezra opened the Law, all the people stood up, Nehemiah 8.5. there is no duty oftener enjoined then this: Foure times in two Chapters, the second and the third of the Apocalypse;
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and how late to pray? how small in many places, is the gleaning of their Churches to the vintage of their Citties? how low is the ebbe in those courts of the Lord,
and how late to pray? how small in many places, is the gleaning of their Churches to the vintage of their Cities? how low is the ebb in those Courts of the Lord,
and cast his words behind our backs, as David complaines? his ordinary entertainement resembling that of Musique, which serues only to fill our eares, when discourse is done.
and cast his words behind our backs, as David complains? his ordinary entertainment resembling that of Music, which serves only to fill our ears, when discourse is done.
hee that lifteth not his eyes to idolls, defileth not his neighbours wife, spoileth none by violence, giues not vpon vsury, restoreth the pledge, bestowes his bread on the hungry, walketh in my statutes, hee shall surely liue:
he that lifts not his eyes to Idols, Defileth not his neighbours wife, spoileth none by violence, gives not upon Usury, restoreth the pledge, bestows his bred on the hungry, walks in my statutes, he shall surely live:
he is not just that hath faith, vnlesse he haue workes too, nor doth the Gospell saue without the law, Ezek. 18.6.7.8. 'tis S. Aug: speech of the ancient Prophets, illorum non tantum linguam, sed vitam fuisse Propheticam:
he is not just that hath faith, unless he have works too, nor does the Gospel save without the law, Ezekiel 18.6.7.8. it's S. Aug: speech of the ancient prophets, Illorum non Tantum Linguam, sed vitam Fuisse Propheticam:
if I runne to Heauen one day, to hell sixe, and contradict the truth of my Sermons by the errour of my life, what the Prophet said to Amaziah, the Priest may say to mee:
if I run to Heaven one day, to hell sixe, and contradict the truth of my Sermons by the error of my life, what the Prophet said to Amaziah, the Priest may say to me:
and hast not hearkned to my counsell, 2. Chron. 25.16. Neverthelesse, when the Sonne of man shall come, will he find faith on earth, saith our Saviour, Luc. 18.8? yes: faith enough, but no workes.
and hast not hearkened to my counsel, 2. Chronicles 25.16. Nevertheless, when the Son of man shall come, will he find faith on earth, Says our Saviour, Luke 18.8? yes: faith enough, but no works.
faith that hates Idolls, and loues Sacriledge, a tunne of faith for a dramme of charity, shew me thy faith by thy workes, saith S. Iames, not so, my workes must be judged by my faith:
faith that hates Idols, and loves Sacrilege, a tun of faith for a dram of charity, show me thy faith by thy works, Says S. James, not so, my works must be judged by my faith:
these which pretended least acquaintance, were those onely which observed him, Math. 25.34. where is the Wise? Where is the Scribe? Where is the disputer of this World, 1. Cor. 1.20.? surely neither in Heauen, nor here.
these which pretended least acquaintance, were those only which observed him, Math. 25.34. where is the Wise? Where is the Scribe? Where is the disputer of this World, 1. Cor. 1.20.? surely neither in Heaven, nor Here.
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In the wildernesse, Moses was hardly permitted a glimpse, or dawning of his glory, & what red sea hast thou diuided, what Multitudes hast thou fed from heauē,
In the Wilderness, Moses was hardly permitted a glimpse, or dawning of his glory, & what read sea hast thou divided, what Multitudes hast thou fed from heaven,
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or water'd out of a rocke, that thou shouldste looke as high as he? At the giuing of the law, that King-priest only entred the clouds, Aron came almost to it; the Elders farther of;
or watered out of a rock, that thou Shouldst look as high as he? At the giving of the law, that King-priest only entered the Clouds, Aron Come almost to it; the Elders farther of;
In the seruice of the Tabernacle, who were conuersant but the Leuites? who carried, who kept, who couered, who vncouered but these? in the disposall of the Tabernacle, the Laity had a distinct court from the Priests,
In the service of the Tabernacle, who were conversant but the Levites? who carried, who kept, who covered, who uncovered but these? in the disposal of the Tabernacle, the Laity had a distinct court from the Priests,
for although Mirandula tell vs, that Sixtus the fourth procured the translation of this, and call God to witnesse, that he read there the Misteryes of our faith,
for although Mirandula tell us, that Sixtus the fourth procured the Translation of this, and call God to witness, that he read there the Mysteres of our faith,
which occasioned that hesitancy at Ephesus, concerning the reality of the Holy Ghost: that consistency for a time of the law, and the Gospell together, Moses and Christ:
which occasioned that hesitancy At Ephesus, Concerning the reality of the Holy Ghost: that consistency for a time of the law, and the Gospel together, Moses and christ:
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in his bloudy sweate in the garden, where an Angell comforted him, beyond the ken of the multitude, with the priuity only of Peter, Iames, and Iohn. In their diet, Milke, and not meate, easy positiue divinity:
in his bloody sweat in the garden, where an Angel comforted him, beyond the ken of the multitude, with the privity only of Peter, James, and John. In their diet, Milk, and not meat, easy positive divinity:
in their appellations, lambes and sheepe; the in apprehensiuest creatures of any: Children and Babes, which moue not a foote, but by the direction of a hand;
in their appellations, Lambs and sheep; the in apprehensiuest creatures of any: Children and Babes, which move not a foot, but by the direction of a hand;
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in futurae praedicationis normam, saith S. Aug. as the compasse and square of their Sermons, that all might beate those paths to Heaven easier, by tracing the same steps;
in futurae praedicationis Norman, Says S. Aug. as the compass and square of their Sermons, that all might beat those paths to Heaven Easier, by tracing the same steps;
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for the Apostles is but an exposition of S. Pauls; and S. Iohns Creed, the Nicene, and Athanasian, but a paraphrase on this, saith AZor: the same faith in weight,
for the Apostles is but an exposition of S. Paul's; and S. Iohns Creed, the Nicene, and Athanasian, but a Paraphrase on this, Says AZor: the same faith in weight,
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how infinite are the extractions from this simple, this single breviary? What seas are derived from this drop? Into how generall a flame haue those fiery breathes blowne this sparke? How soone hath avapour,
how infinite Are the extractions from this simple, this single breviary? What Seas Are derived from this drop? Into how general a flame have those fiery breathes blown this spark? How soon hath avapour,
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and this cloud grown too big for Heaven? How haue some resolved all the heresies S. Aug. or Epiphanius, or Philastrius mentions, all those disputes, which disquiet the World, into this quintessence, this spirit of faith:
and this cloud grown too big for Heaven? How have Some resolved all the heresies S. Aug. or Epiphanius, or Philastrius mentions, all those disputes, which disquiet the World, into this quintessence, this Spirit of faith:
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and thence as if that Catechisme in our Liturgy were not long enough to reach from Earth to Heaven, haue cast into the mint of the Church the drosse of their owne phansies,
and thence as if that Catechism in our Liturgy were not long enough to reach from Earth to Heaven, have cast into the mint of the Church the dross of their own fancies,
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and lead their Catechumeni through all the Romane, and the Belgicke controversies, as disquisition of necessary beliefe, giuing way to the saucy liberty of their tongues and pens, against all our Ecclesiasticall Hierarchies,
and led their Catechumen through all the Roman, and the Belgic controversies, as disquisition of necessary belief, giving Way to the saucy liberty of their tongues and pens, against all our Ecclesiastical Hierarchies,
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for interdicting such Polemicall discourses in popular assemblies (which yet is no more then Constantine in Eusebius did) with those Mutiners in Numbers, yee put out the eyes of the assembly, yee take too much vpon you Moses and Aron, and forsaking the waters of Siloe, that mildly and generally flowe in the radicall Doctrines of our Church, reioyce only in Rezin and Remaliahs sonne, which alwaies angle in the troubled waters of Iury,
for interdicting such Polemical discourses in popular assemblies (which yet is no more then Constantine in Eusebius did) with those Mutineers in Numbers, ye put out the eyes of the assembly, ye take too much upon you Moses and Aron, and forsaking the waters of Siloe, that mildly and generally flow in the radical Doctrines of our Church, rejoice only in Rezin and Remaliahs son, which always angle in the troubled waters of Jury,
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because shee feares their clamorous zeale might at length importune such assemblies for the anathematization of ego currit, and tu currit, like those at the end of Lombard,
Because she fears their clamorous zeal might At length importune such assemblies for the anathematization of ego Currit, and tu Currit, like those At the end of Lombard,
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neither circumcision, nor vncircumcision, but a new creature, saith the Doctor of the Gentiles: neither Controversie, nor Schoole-Divinity, but a new life, say I.
neither circumcision, nor uncircumcision, but a new creature, Says the Doctor of the Gentiles: neither Controversy, nor Schoole-Divinity, but a new life, say I.
but I was naked, & ye clothed me, I was hungry and yee fed me, I was sicke and yee visited me, in the Gospell of S. Matthew. I shall not bee iudged by my writings, but by my workes:
but I was naked, & you clothed me, I was hungry and ye fed me, I was sick and ye visited me, in the Gospel of S. Matthew. I shall not be judged by my writings, but by my works:
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And when the Apostle is prest with some cobweb divinity, the Holy Ghosts stubble and straw, that fuell for the last fire in the first Epistle to the Corinthians;
And when the Apostle is pressed with Some cobweb divinity, the Holy Ghosts stubble and straw, that fuel for the last fire in the First Epistle to the Corinthians;
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but when the foundations are destroyed, what should the righteous doe but lighten and thunder? as he doth every very where against the drunkard, the murderer; the fornicator, and tells them, that whatsoever their pleasure,
but when the foundations Are destroyed, what should the righteous do but lighten and thunder? as he does every very where against the drunkard, the murderer; the fornicator, and tells them, that whatsoever their pleasure,
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or content may be on earth, they can expect no inheritance in Heaven. God requires more practice then most men haue, lesse knowledge then most men brag of.
or content may be on earth, they can expect no inheritance in Heaven. God requires more practice then most men have, less knowledge then most men brag of.
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and ô that there were such a heart in this people, saith God, that they would endure sapientius stulte scere, as S. Greg. speakes, this foolishnesse of preaching, this knowing nothing saue Iesus Christ,
and o that there were such a heart in this people, Says God, that they would endure sapientius Stulte scere, as S. Greg. speaks, this foolishness of preaching, this knowing nothing save Iesus christ,
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and therefore I say to my hearers, turne from your evill waies, for why will ye dye, ô ye house of Isarel? To my selfe, ô wretched man that I am, who shall deliver mee from this body of sinne? To Priest and People, come let vs walke, not let vs discourse in the light of the Lord:
and Therefore I say to my hearers, turn from your evil ways, for why will you die, o you house of Israel? To my self, o wretched man that I am, who shall deliver me from this body of sin? To Priest and People, come let us walk, not let us discourse in the Light of the Lord:
bring vs not that easy speculatiue way wee like, (for then we shall never come to thee) but draw vs that hard, that narrow way, the way of obedience and practice:
bring us not that easy speculative Way we like, (for then we shall never come to thee) but draw us that hard, that narrow Way, the Way of Obedience and practice:
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a Master of Requests he was to God, the peoples petitions were his lading vp an Embassadour he was from God, the Lords commands were his carriage downe,
a Master of Requests he was to God, the peoples petitions were his lading up an Ambassador he was from God, the lords commands were his carriage down,
For, although the eyes of the Lord are ouer the righteous, whatsoeuer those righteous are: and his cares are open to their prayers, wheresouer those prayers are made:
For, although the eyes of the Lord Are over the righteous, whatsoever those righteous Are: and his Cares Are open to their Prayers, wheresouer those Prayers Are made:
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as the blessing of any is good, but the blessing of my parents is better, and when that Priest after the order of Melchizedech had sanctified the diet, euery crumme was augmented into a batch;
as the blessing of any is good, but the blessing of my Parents is better, and when that Priest After the order of Melchizedek had sanctified the diet, every crumb was augmented into a batch;
which occasiond that generall concourse thither, vnder any pressure or calamity, men vsing vs, as fruit-trees are vsed by vs, which wee cudgell in the sunne,
which occasioned that general concourse thither, under any pressure or calamity, men using us, as Fruit trees Are used by us, which we cudgel in the sun,
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as my suite is lesse gratious to my Prince from ordinary hands, then his Secretaries; because the way is by such Mediators, as best know how to bespeake the King, and when.
as my suit is less gracious to my Prince from ordinary hands, then his Secretary's; Because the Way is by such Mediators, as best know how to bespeak the King, and when.
The gates of hell shall not prevaile against such as keepe these keyes of heauen, in the 16 of S. Matthew: and, what neede I a safer conduct, a surer warrant then this? they are his Embassadours, so S. Paul calls them in a second;
The gates of hell shall not prevail against such as keep these keys of heaven, in the 16 of S. Matthew: and, what need I a safer conduct, a Surer warrant then this? they Are his ambassadors, so S. Paul calls them in a second;
or in a pitcht-field exchanged a head-peece for a Miter? And my reply shall be that of Moses to the Rebells, seemeth it a small thing vnto you, that the God of Israel hath separated these from the congregation of Israel, to bring them neere to himselfe, to doe the service of the Tabernacle of the Lord,
or in a pitched-field exchanged a headpiece for a Miter? And my reply shall be that of Moses to the Rebels, seems it a small thing unto you, that the God of Israel hath separated these from the congregation of Israel, to bring them near to himself, to do the service of the Tabernacle of the Lord,
and who walkes safely in the darke, without the guidance of a light? For how gloomy a midnight is this to thee, that was a thicke darknesse to Moses? the limitation of his accesse, and my fourth generall.
and who walks safely in the dark, without the guidance of a Light? For how gloomy a midnight is this to thee, that was a thick darkness to Moses? the limitation of his access, and my fourth general.
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and that to receiue the Law by his appointment, and the Cabala or exposition, as the Rabbies say, to dispense such fundamentall truths on earth, which might conveigh them to Heaven being entertained as an Embassadour extraordinary by the joynt-commission of God,
and that to receive the Law by his appointment, and the Cabala or exposition, as the Rabbies say, to dispense such fundamental truths on earth, which might convey them to Heaven being entertained as an Ambassador extraordinary by the joint-commission of God,
that the nature & counsells of God are not only a great depth, as David calls them, but a thicke darknesse besides; deepe and darke too: so to the best eyes:
that the nature & Counsels of God Are not only a great depth, as David calls them, but a thick darkness beside; deep and dark too: so to the best eyes:
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and there are revelata Dei, revealed things, that belong to vs. Every faithfull soule is a building, and every true Church a house, saith the holy Ghost:
and there Are Revelation Dei, revealed things, that belong to us Every faithful soul is a building, and every true Church a house, Says the holy Ghost:
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Wherefore as in a house, so in the Church, like the foundation and the pillars, some are necessary or essentiall parts and some are like the imagery or sculpture, vnnecessary and accidentall:
Wherefore as in a house, so in the Church, like the Foundation and the pillars, Some Are necessary or essential parts and Some Are like the imagery or sculpture, unnecessary and accidental:
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thy word is a light vnto my feete saith David; and a light shining in a darke place, saith S. Peter; it discovers essentiall, radicall truths to my faith;
thy word is a Light unto my feet Says David; and a Light shining in a dark place, Says S. Peter; it discovers essential, radical truths to my faith;
many yeeres pilgrimage, when Israell lusted for the vnnecessary curiosity of flesh, being led thus from Marah to Rephidim, from Rephidim, to Meribah, from thence to Taberah, from the heate & bitternesse of one contention to another, till at length,
many Years pilgrimage, when Israel lusted for the unnecessary curiosity of Flesh, being led thus from Marah to Rephidim, from Rephidim, to Meribah, from thence to Taberah, from the heat & bitterness of one contention to Another, till At length,
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The NONLATINALPHABET is plaine, that they are so; but the NONLATINALPHABET is not, why they are so; the NONLATINALPHABET is not, how they are so; nor the NONLATINALPHABET what they are:
The is plain, that they Are so; but the is not, why they Are so; the is not, how they Are so; nor the what they Are:
How the Lord can be NONLATINALPHABET, & yet not NONLATINALPHABET or NONLATINALPHABET: How he was not, and yet is eternall, is everlasting, and yet shall not be.
How the Lord can be, & yet not or: How he was not, and yet is Eternal, is everlasting, and yet shall not be.
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How euery where, and yet without expansion; of an infinite presence, without an infinite place. Here I say with Lombard out of Hilarie, Et si sensu non percipiam teneo conscientiâ;
How every where, and yet without expansion; of an infinite presence, without an infinite place. Here I say with Lombard out of Hillary, Et si sensu non percipiam Teneo conscientiâ;
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And I call them Garrulos ratiocinatores, which forfeit thus their interest in the tree of life, by this sinfull affectation of the tree of knowledge, in another,
And I call them Garrulos ratiocinatores, which forfeit thus their Interest in the tree of life, by this sinful affectation of the tree of knowledge, in Another,
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Say I am that I am hath sent me, saith God to Moses; or, if thy curiosity desire more, know tis beyond thy reach, doe not venture thy wings about this flame;
Say I am that I am hath sent me, Says God to Moses; or, if thy curiosity desire more, know this beyond thy reach, do not venture thy wings about this flame;
for I am that I am, no matter to thee, Exod. 3.14. Credo quia impossibile, saith Tertull. I beleiue it is so, because it is impossible it should bee so;
for I am that I am, no matter to thee, Exod 3.14. Credo quia impossibile, Says Tertul I believe it is so, Because it is impossible it should be so;
For the Lutheran Churches haue better preserued the honour of the Altar by the generality of their Con, then the Romane by the particularity of their Trans; although ile iustify neither;
For the Lutheran Churches have better preserved the honour of the Altar by the generality of their Con, then the Roman by the particularity of their Trans; although Isle justify neither;
when tis midnight in respect of vs, tis no one in respect of him ▪ while that gloominesse is about him, brightnesse at the same time is before him, Psal. 18.9.11.12.
when this midnight in respect of us, this not one in respect of him ▪ while that gloominess is about him, brightness At the same time is before him, Psalm 18.9.11.12.
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that wanted not possibility to suffer, but he wanted ability to act it. So are these mysteries visible, though not seene, comprehensible though not vnderstood.
that wanted not possibility to suffer, but he wanted ability to act it. So Are these Mysteres visible, though not seen, comprehensible though not understood.
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there being limits defined, to euery sense, beyond which they cannot worke: euery one receiuing obiects, and species, according to the proportion of their nature and condition.
there being Limits defined, to every sense, beyond which they cannot work: every one receiving objects, and species, according to the proportion of their nature and condition.
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which therefore, at the last day, shall bee gathered together as a scrowle, because I shall then see him as he is, face to face. I may enioy the light,
which Therefore, At the last day, shall be gathered together as a scroll, Because I shall then see him as he is, face to face. I may enjoy the Light,
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I can see something, when I looke on inferiour obiects, where is nothing but darknesse, but when I looke on this, where is nothing but light, I see nothing:
I can see something, when I look on inferior objects, where is nothing but darkness, but when I look on this, where is nothing but Light, I see nothing:
there being a greater luster in God, then can, without death, be comprehended by man; as the eye of a needle admits a thread, but is splitten with a wyar.
there being a greater luster in God, then can, without death, be comprehended by man; as the eye of a needle admits a thread, but is splitten with a wyar.
the maze, and riddle of this ineffable God! What Vatican, what Library of the world hath a key for this lock? This incomprehensible infinitude is aboue the pitch of my flesh,
the maze, and riddle of this ineffable God! What Vatican, what Library of the world hath a key for this lock? This incomprehensible infinitude is above the pitch of my Flesh,
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and what respect then is great enough for him, that is greater then I can thinke? Or why should I repine to seeke God here, whom I can never sufficiently finde,
and what respect then is great enough for him, that is greater then I can think? Or why should I repine to seek God Here, whom I can never sufficiently find,
or vilify that glory with my tongue, which is too large for my vnderstanding? their zeale was too impudent that said, shew vs the Father, and it sufficeth vs;
or vilify that glory with my tongue, which is too large for my understanding? their zeal was too impudent that said, show us the Father, and it Suffices us;
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and opened their mouthes at once; were hoodwinkt, while they honoured thee, Esa. 6.1.2.3. Thou hast told me by Arnobius, vt intelligaris, tacendum est, that the greatest knowledge of thee is a confession. I cannot know thee:
and opened their mouths At once; were hoodwinked, while they honoured thee, Isaiah 6.1.2.3. Thou hast told me by Arnobius, vt intelligaris, tacendum est, that the greatest knowledge of thee is a Confessi. I cannot know thee:
and thou hast told me, by S. Aug. non negandum est, quod apertū est quia cōprehendi non potest, quod occultū est, know this, corruptible shall put on incorruption,
and thou hast told me, by S. Aug. non negandum est, quod apertū est quia cōprehendi non potest, quod occultū est, know this, corruptible shall put on incorruption,
& thou hast told mee by S. Greg. ibi praecipuè fides habet meritum, vbi humana ratio non praebet experimentum, that the Laver of Regeneration makes me not a Rationall man,
& thou hast told me by S. Greg. There praecipuè fides habet Merit, vbi Humana ratio non praebet experimentum, that the Laver of Regeneration makes me not a Rational man,
& thou hast told me this by Esaiah, nisi credideritis, nō intelligetis: that I must belieue, before I vnderstand, though I vnderstand that I cānot know thee,
& thou hast told me this by Isaiah, nisi credideritis, nō intelligetis: that I must believe, before I understand, though I understand that I cannot know thee,
& I wonder how so many ells of bread, so much tiffany should bee piled vp in so little a shop, that this miracle of nature should spin courtaines for a large window, out of a bottome no bigger then a pins head:
& I wonder how so many Else of bred, so much tiffany should be piled up in so little a shop, that this miracle of nature should spin courtaines for a large window, out of a bottom no bigger then a pins head:
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and thou hast told me this by the vilest of thy creatures, by my selfe: 'tis beyond my guesse to say, how joy dilates my heart, how sorrow contracts it:
and thou hast told me this by the Vilest of thy creatures, by my self: it's beyond my guess to say, how joy dilates my heart, how sorrow contracts it:
how pride swels, and envy wasts mee; by what way I remember or dreame; how feare should infect my cheekes with palenesse, and shame should dye them with red:
how pride Swells, and envy wasts me; by what Way I Remember or dream; how Fear should infect my cheeks with paleness, and shame should die them with read:
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to inclose the world in my hand, or comprehend the Heavens with my span. It may suffice that this God is a light, and because so great a light, therefore of vs not seene:
to enclose the world in my hand, or comprehend the Heavens with my span. It may suffice that this God is a Light, and Because so great a Light, Therefore of us not seen:
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that this darknesse is no darknesse to him, because he vnderstands, what we cannot: that he hates not the modesty of ignorance, but the tympany of knowledge;
that this darkness is no darkness to him, Because he understands, what we cannot: that he hates not the modesty of ignorance, but the tympany of knowledge;
5 God was especially with Moses, here which is essentially every where, as my soule is diffused through every fraction of my body, which yet principally resides in my heart:
5 God was especially with Moses, Here which is essentially every where, as my soul is diffused through every fraction of my body, which yet principally resides in my heart:
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and this consecration caused that reverentiall distance, that supple adoration of the people: for as the chaire of State, and court is, where is the King;
and this consecration caused that reverential distance, that supple adoration of the people: for as the chair of State, and court is, where is the King;
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not NONLATINALPHABET, as that Constantinopolitane Councell speakes vpon another occasion, to God, which is there, not to a similitude of God, which is not there;
not, as that Constantinopolitan Council speaks upon Another occasion, to God, which is there, not to a similitude of God, which is not there;
nor know I any which applaude that base, damnable metaphor, that resemblance of this to a dresser, but such as stumble in a levell, not because the rode of the Church is vneven, but because their discretion is lame;
nor know I any which applaud that base, damnable metaphor, that resemblance of this to a dresser, but such as Stumble in a level, not Because the road of the Church is uneven, but Because their discretion is lame;
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mists and thunderings and tempests there were, and seldome these without raine ▪ for ever since the spirit of God moued on those waters, the spirit of God hath beene moved by these waters.
mists and thunderings and tempests there were, and seldom these without rain ▪ for ever since the Spirit of God moved on those waters, the Spirit of God hath been moved by these waters.
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but Lord, what Libertines are wee growne to the severity of elder times? fiue yeeres pennance for consulting witches; seaven yeeres for adultery; ten yeeres for voluntary abortion;
but Lord, what Libertines Are we grown to the severity of elder times? fiue Years penance for consulting Witches; seaven Years for adultery; ten Years for voluntary abortion;
but no light to refresh them, so that vision in Bede, so our Saviour shewes: goe yee cursed into outer darknesse, Math. 8.12. and yet goe yee cursed into everlasting fire too, in the fiue and twentieth of that Gospell, at the one and fortieth verse.
but no Light to refresh them, so that vision in Bede, so our Saviour shows: go ye cursed into outer darkness, Math. 8.12. and yet go ye cursed into everlasting fire too, in the fiue and twentieth of that Gospel, At the one and fortieth verse.
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and my God, that is all glory, hide in a shade? Must the Lord of light bury himselfe in darknesse? And these sonnes of darknesse sparkle in the light? shall earth be so high,
and my God, that is all glory, hide in a shade? Must the Lord of Light bury himself in darkness? And these Sons of darkness sparkle in the Light? shall earth be so high,
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that this darknesse may raise me to light hereafter, as it did him (for a cloud, saith the Evangelist, received him out of their sight ) let me creepe on earth, that I may clime to Heaven.
that this darkness may raise me to Light hereafter, as it did him (for a cloud, Says the Evangelist, received him out of their sighed) let me creep on earth, that I may climb to Heaven.
Whether the Father of Mercies bring vs all, for the merits of his Sonne: to whom with the blessed spirit, be ascribed all honour, and prayse, dominion, and power, for ever and ever. Amen. FINIS.
Whither the Father of mercies bring us all, for the merits of his Son: to whom with the blessed Spirit, be ascribed all honour, and praise, dominion, and power, for ever and ever. Amen. FINIS.
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HOW little haue the best to glory in, which are bad enough to abuse the chiefest blessings? or what confidence is it, to purchase heauen by our selues, which are hardly drawne thither by the labours of others;
HOW little have the best to glory in, which Are bad enough to abuse the chiefest blessings? or what confidence is it, to purchase heaven by our selves, which Are hardly drawn thither by the labours of Others;
but the spells of Apolloes rhetorique, a third is taken with S. Peters keyes, and because hee is called a rocke, supposeth all the rest laid their foundation on the Sand:
but the spells of Apollo's rhetoric, a third is taken with S. Peter's keys, and Because he is called a rock, Supposeth all the rest laid their Foundation on the Sand:
Christ only redeemed, and therefore no reason, any else should dispose them. May others miscall themselues, as they list, these will bee nothing but christians.
christ only redeemed, and Therefore no reason, any Else should dispose them. May Others miscall themselves, as they list, these will be nothing but Christians.
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This was Corinths distemper, and vntill it bee cured, the Apostle can proceede no farther: greater misteries were to bee imparted, had not these divisions disabled them to heare.
This was Corinths distemper, and until it be cured, the Apostle can proceed no farther: greater Mysteres were to be imparted, had not these divisions disabled them to hear.
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Now this I say, that every one of you saith, &c. My Apostle chargeth Corinth with a schisme, wherein he discovers. 1 The pretended leaders. Paul, Apollo, Cephas, and Christ.
Now this I say, that every one of you Says, etc. My Apostle charges Corinth with a Schism, wherein he discovers. 1 The pretended leaders. Paul, Apollo, Cephas, and christ.
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It hath ever bin the policy of Satan to gild schismes, and heresies with the names of specious leaders, intressing the learnedest and best of the Church, in the worst opinions, and desperatest factions;
It hath ever been the policy of Satan to gild schisms, and heresies with the names of specious leaders, intressing the Learnedest and best of the Church, in the worst opinions, and desperatest factions;
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as men doe great persons in broken titles, that being vnable to beare a triall in themselues, they might receiue esteeme, from the credit of their Patrons, this was the cheat which gull'd Corinth:
as men do great Persons in broken titles, that being unable to bear a trial in themselves, they might receive esteem, from the credit of their Patrons, this was the cheat which gulled Corinth:
a Church enriched with the grace and knowledge of Christ, setled and confirmed in the same. v. 4.5.6. vnlikely to miscarry, vnlesse by that fondnesse and dotage on her Pastors.
a Church enriched with the grace and knowledge of christ, settled and confirmed in the same. v. 4.5.6. unlikely to miscarry, unless by that fondness and dotage on her Pastors.
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Paul for his learning, his zeale, the multitude of his sufferings, his miraculous conversion, his heavenly rapture, where hee saw that hee could not speake.
Paul for his learning, his zeal, the multitude of his sufferings, his miraculous conversion, his heavenly rapture, where he saw that he could not speak.
for his powerfull disputations, he mightily convinced the Iewes. Act. 18.24.25.28. Cephat deservedly stiled princeps Apostolorum, as Saint Ierome, or NONLATINALPHABET, as Saint Chrysost. calls him;
for his powerful disputations, he mightily convinced the Iewes. Act. 18.24.25.28. Cephas deservedly styled princeps Apostolorum, as Saint Jerome, or, as Saint Chrysostom calls him;
either for the priviledge of his age, or the liberty of his speech, or the honours conferred vpon him by our Saviour, his individuall companion in raising the dead, his transfiguration on the mount, his last vigils in the garden;
either for the privilege of his age, or the liberty of his speech, or the honours conferred upon him by our Saviour, his Individu Companion in raising the dead, his transfiguration on the mount, his last vigils in the garden;
or so powerfully, or so profoundly, or so eloquently as the other. For faction disorders a man as loue doth, where affection is not ruled by iudgement,
or so powerfully, or so profoundly, or so eloquently as the other. For faction disorders a man as love does, where affection is not ruled by judgement,
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that those which sufferd so much for the truth should perish in an error, or could walke so well, without the benefit of light? it would be easy to deduce this truth through every age of the Church, were it not so visible in our owne.
that those which suffered so much for the truth should perish in an error, or could walk so well, without the benefit of Light? it would be easy to deduce this truth through every age of the Church, were it not so visible in our own.
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thus doe they expose their fondnesse vnder a counterfeit vaile of the spirit, as courser beauties draw the beholders from their deformities, by the sumptuous art of their dressing, that the face might be lost by gazing on the cloths:
thus do they expose their fondness under a counterfeit veil of the Spirit, as courser beauty's draw the beholders from their deformities, by the sumptuous art of their dressing, that the face might be lost by gazing on the clothes:
as Lirinensis speakes, they disperse their poysons vnder the name of medicines, for who can thinke that a druggist would write conserues over a box of ratsbane,
as Lirinensis speaks, they disperse their poisons under the name of medicines, for who can think that a druggist would write conserves over a box of ratsbane,
as a man receiues gold without enquiry from his acquaintance, but hath weights and a touchstone for a stranger, you see how the worst of the Church, haue strengthned themselues by pretending to the best;
as a man receives gold without enquiry from his acquaintance, but hath weights and a touchstone for a stranger, you see how the worst of the Church, have strengthened themselves by pretending to the best;
doe thus, and thou shalt encourage truth, yet giue no advantage to errour. Let thy industry and care enable thee to giue example, and credit thy profession: leaue no doubt vnassailed;
do thus, and thou shalt encourage truth, yet give no advantage to error. Let thy industry and care enable thee to give Exampl, and credit thy profession: leave no doubt unassailed;
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there is rest to those, which follow the traces of the Church; with the Church there is, against the Church there is not Ier. 6.16. Againe, let thy life keepe pace with thy industry, and shew thou enioynest not impossibilities, by acting what thou commandest.
there is rest to those, which follow the traces of the Church; with the Church there is, against the Church there is not Jeremiah 6.16. Again, let thy life keep pace with thy industry, and show thou enjoinest not impossibilities, by acting what thou Commandest.
Doe not prostitute the Church by thy lewd example, which should be presented as a pure virgin to Christ, thy life being a contradiction of thy doctrine,
Do not prostitute the Church by thy lewd Exampl, which should be presented as a pure Virgae to christ, thy life being a contradiction of thy Doctrine,
or, if any shall, thou maist free thy conscience, by the blamelesnesse of thy conversation, thanking God with S. Paul at the fourteenth verse of this chapter, that,
or, if any shall, thou Mayest free thy conscience, by the blamelesnesse of thy Conversation, thanking God with S. Paul At the fourteenth verse of this chapter, that,
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Leaue Novatus to the censure of the world, with Vrbanus and Celerinus, as soone as thou perceivest the Church misguided by thy example, redeeming with them thy former injury, by thy future repentance and carefulnesse.
Leave Novatian to the censure of the world, with Urban and Celerinus, as soon as thou perceivest the Church misguided by thy Exampl, redeeming with them thy former injury, by thy future Repentance and carefulness.
nor encourage a peevish Schismatique by christning his babe without the crosse or the Surplesse: if they say lo here is Christ, in the plausible disputes of one division;
nor encourage a peevish Schismatic by christening his babe without the cross or the surplice: if they say lo Here is christ, in the plausible disputes of one division;
vpon how weake grounds that commonwealth relies, in which every one saith, I am of Paul, and I of Apollo, and I of Cephas, and I of Christ: the parties in this Schisme, and my second generall.
upon how weak grounds that commonwealth relies, in which every one Says, I am of Paul, and I of Apollo, and I of Cephas, and I of christ: the parties in this Schism, and my second general.
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a monstrous distemper any where, especially at Corinth, sanctified shee was v. 2. confirmed in Christ, v. 6. called into the fellowship of his sonne, v. 9. what, sanctified,
a monstrous distemper any where, especially At Corinth, sanctified she was v. 2. confirmed in christ, v. 6. called into the fellowship of his son, v. 9. what, sanctified,
for therefore is hee in Scriptures vsually called peace and loue, to shew that the speediest way to set thee at opposition with God, is to divide thee from thy brother:
for Therefore is he in Scriptures usually called peace and love, to show that the speediest Way to Set thee At opposition with God, is to divide thee from thy brother:
consider some rare piece of extraordinary beauty, how leades it every beholder, while the parts are fitly vnited? How doth it command a generall loue? But mangled by some ruder hand,
Consider Some rare piece of extraordinary beauty, how leads it every beholder, while the parts Are fitly united? How does it command a general love? But mangled by Some Ruder hand,
and where is the beauty which but now enflamed so many Beniamites, the common ambition, and quarell of a whole citty? Nor is it otherwise in the body mysticall,
and where is the beauty which but now inflamed so many Benjaminites, the Common ambition, and quarrel of a Whole City? Nor is it otherwise in the body mystical,
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the body is really mangled, and if thou feelest it not, thou art not of it, hee that dwells in the beauty of holinesse, loathes this deformity, he detests a Church so vnlike himselfe;
the body is really mangled, and if thou Feel it not, thou art not of it, he that dwells in the beauty of holiness, Loathes this deformity, he detests a Church so unlike himself;
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and Persia ioyne hands with the westerne Indian: And hath planted in the heart of man a naturall desire of cōmunion, he is NONLATINALPHABET, as Aristotle speakes;
and Persiam join hands with the western Indian: And hath planted in the heart of man a natural desire of communion, he is, as Aristotle speaks;
and a reason is there giuen by the Philosopher, NONLATINALPHABET, God only enioyes all, and his desire is, that wee, by this commerce, might be like him.
and a reason is there given by the Philosopher,, God only enjoys all, and his desire is, that we, by this commerce, might be like him.
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but why so credulous, happy Apostle? For there must be heresies, c. 11.18.19. he knew there must be heresies, and therefore believed, there might bee Schismes.
but why so credulous, happy Apostle? For there must be heresies, c. 11.18.19. he knew there must be heresies, and Therefore believed, there might be Schisms.
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I have fed you with milke, and not with meate, because yee were not able to beare it, v. 2. not able because carnall, and carnall because contentious in the third verse of that chapter.
I have fed you with milk, and not with meat, Because ye were not able to bear it, v. 2. not able Because carnal, and carnal Because contentious in the third verse of that chapter.
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to Ieroboams golden calues, or Ahaz brazen Altar, if enterprised by another? Thus doth the distance or neerenesse of our affections occasion the same in the judgement, which the remotenes or approximation of an obiect doth in the sense:
to Ieroboams golden calves, or Ahaz brazen Altar, if enterprised by Another? Thus does the distance or nearness of our affections occasion the same in the judgement, which the remoteness or approximation of an Object does in the sense:
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as the last of the Horatij dealt with the two Curatij in the Romane story: because, if the adversary be opposed by some, the conquest is easier against a hundred, then against a thousand:
as the last of the Horatius dealt with the two Curatij in the Roman story: Because, if the adversary be opposed by Some, the conquest is Easier against a hundred, then against a thousand:
For why should I belieue the direction of either, seeing they point severall waies, the surest course to detect a falshood, being to discouer a contradiction in the relators:
For why should I believe the direction of either, seeing they point several ways, the Surest course to detect a falsehood, being to discover a contradiction in the relators:
and if the peacefull be only the children of God, what madnesse is it to ioyne hands with such sonnes of Belial? Or else they are resolued of a different religion,
and if the peaceful be only the children of God, what madness is it to join hands with such Sons of Belial? Or Else they Are resolved of a different Religion,
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their hands seldome ioyning, whose hearts are divided, and ruine being the issue of Schisme. Tis so in other bodies NONLATINALPHABET, every part of the world subsisting by a peaceable temper, and dissoluing by the contrary. Nay farther;
their hands seldom joining, whose hearts Are divided, and ruin being the issue of Schism. This so in other bodies, every part of the world subsisting by a peaceable temper, and dissolving by the contrary. Nay farther;
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Know therefore that Satan assaults not this body, while it is healthy and strong, NONLATINALPHABET, as long as the parts are neerely compacted and condensated by charity:
Know Therefore that Satan assaults not this body, while it is healthy and strong,, as long as the parts Are nearly compacted and condensated by charity:
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and a Schisme against the Church, leads vsually to a disturbance of the state. Such popular tribunitiall Midianites hauing their swords oftner drawne against themselues, then a publique enemy:
and a Schism against the Church, leads usually to a disturbance of the state. Such popular tribunitial midianites having their swords oftener drawn against themselves, then a public enemy:
let no churlish discontented Nabal requite him with a scorne, who is David, and who is the sonne of Iesse? Let the meanest enrich the Kingdomes treasury by a mite,
let no churlish discontented Nabal requite him with a scorn, who is David, and who is the son of Iesse? Let the Meanest enrich the Kingdoms treasury by a mite,
Let them consecrate to the building of the Tabernacle, vntill the Magistrates command restraine them; and before Moses proclaime, let not Israel leaue offring.
Let them consecrate to the building of the Tabernacle, until the Magistrates command restrain them; and before Moses proclaim, let not Israel leave offering.
thinke how it deformes the Church; how it sterues the members by hindering their commerce; how it clouds the vnderstanding, in the disquisition of the truth:
think how it deforms the Church; how it starves the members by hindering their commerce; how it Clouds the understanding, in the disquisition of the truth:
holy Father keepe through thy owne name, those whom thou hast given mee, that they may be one as wee are one, Ioh. 17.11. but how is the Trinity one? NONLATINALPHABET, as Naz. explaines it, as well in respect of agreement as essence:
holy Father keep through thy own name, those whom thou hast given me, that they may be one as we Are one, John 17.11. but how is the Trinity one?, as Nazareth explains it, as well in respect of agreement as essence:
it was the legacy he bequeathed them in the fourteenth of S. Iohn. v. 27. his salutation after his resurrection, in the twentieth of that Gospell, v. 21.26. and S. Pauls in the begining of most his Epistles:
it was the legacy he bequeathed them in the fourteenth of S. John. v. 27. his salutation After his resurrection, in the twentieth of that Gospel, v. 21.26. and S. Paul's in the beginning of most his Epistles:
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thy oraisons must not profane his temple, nor his Altar be guilty of thy sacrifice, Math. 5.23. though thou hast tired thy enemies cruelty with thy patience and sealed thy profession with thy bloud:
thy orisons must not profane his temple, nor his Altar be guilty of thy sacrifice, Math. 5.23. though thou hast tired thy enemies cruelty with thy patience and sealed thy profession with thy blood:
Thinke againe how he lothes, what hee so severely punished; and because it suffered a greater vengeance, whether it may not bee a greater sinne, then Idolatry, or sacriledge.
Think again how he Loathes, what he so severely punished; and Because it suffered a greater vengeance, whither it may not be a greater sin, then Idolatry, or sacrilege.
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The greatest idolatry of Israell was rewarded but with the sword, Exod. 32. and Achans sacriledge but with stoning, Ios. 7. and yet mandata est terrae fames in populi divisores, saith Optatus; the Lord made a new thing,
The greatest idolatry of Israel was rewarded but with the sword, Exod 32. and Achans sacrilege but with stoning, Ios. 7. and yet Commandments est terrae Fames in People divisores, Says Optatus; the Lord made a new thing,
and woe to the man by whom offences come, Mat. 11.7. neither the strictnesse of his fasts, nor the example of his actions, nor the ardor of his prayers, his continuall labours in the Gospell, his sufferings for the same, his whole lifes pennance cannot satisfy the Church for an houres stay in a Schisme.
and woe to the man by whom offences come, Mathew 11.7. neither the strictness of his fasts, nor the Exampl of his actions, nor the ardor of his Prayers, his continual labours in the Gospel, his sufferings for the same, his Whole life's penance cannot satisfy the Church for an hours stay in a Schism.
Thinke againe, that those thou hatest as enimies to God, are still his children; that all are thy brethren which can say our Father: that both point to Heauen; though a severall way:
Think again, that those thou Hatest as enemies to God, Are still his children; that all Are thy brothers which can say our Father: that both point to Heaven; though a several Way:
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nay not so much perchance, but a meere NONLATINALPHABET, contrariorum verborum non discors sententia, as Scotus censures the difference betwixt the Easterne and the Westerne Churches, a concent of opinions in contrary tearmes;
nay not so much perchance, but a mere, Contrary verborum non discourse sententia, as Scotus censures the difference betwixt the Eastern and the Western Churches, a concent of opinions in contrary terms;
May that peacefull wisdome, which S. Iames saith, is from heaven, possesse the brestplate and the Ephod, no seditious Corah invade those sacred ornaments, that seckes them only for the Bells,
May that peaceful Wisdom, which S. James Says, is from heaven, possess the breastplate and the Ephod, no seditious Corah invade those sacred Ornament, that seckes them only for the Bells',
then Christians doe to Heaven? Let it be the glory of others NONLATINALPHABET to divide themselues from their Saviour, by their dissension from his Church,
then Christians do to Heaven? Let it be the glory of Others to divide themselves from their Saviour, by their dissension from his Church,
and vpon his Church, may there be peace for ever from the Lord: may righteousnesse and peace kisse each other, in Church and State, all rowing the same, though they looke severall waies.
and upon his Church, may there be peace for ever from the Lord: may righteousness and peace kiss each other, in Church and State, all rowing the same, though they look several ways.
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and though the Donatist will to Heauen alone, may euery one pitty, and say with Optatus, that 'tis my brother Parmenian. Medle not with such as are given to change;
and though the Donatist will to Heaven alone, may every one pity, and say with Optatus, that it's my brother Parmenian. Meddle not with such as Are given to change;
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and resolue them either into ambition, or avarice, or envy, or pride. Leane therefore to none, vntill thou hast examined their tempers, and consider what they are,
and resolve them either into ambition, or avarice, or envy, or pride. Lean Therefore to none, until thou hast examined their tempers, and Consider what they Are,
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rapere malunt quàm expectare, as the Historian speakes of the worst Tarquinius; they waite not the Angells comming to stirre the waters, but prevent it,
Rapier Malunt quàm expectare, as the Historian speaks of the worst Tarquinius; they wait not the Angels coming to stir the waters, but prevent it,
'Tis not the cleanest way they seeke but the neerest, which therefore they maintaine by worse courses then they found it, men, seldome building well on such bad foundations,
It's not the cleanest Way they seek but the nearest, which Therefore they maintain by Worse courses then they found it, men, seldom building well on such bad foundations,
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'Tis the wedge of Gold they long for, more then the Babylonish garment, and so they enjoy the golden crowne of the Priesthood, could wish another had the Mitre.
It's the wedge of Gold they long for, more then the Babylonish garment, and so they enjoy the golden crown of the Priesthood, could wish Another had the Mitre.
If this be their temper, thou maist justly distrust their Tenents: for what a servant will he be to another, that is a slaue to himselfe: NONLATINALPHABET, as Chrys. speakes;
If this be their temper, thou Mayest justly distrust their Tenants: for what a servant will he be to Another, that is a slave to himself:, as Chrys. speaks;
a captiue to his riches, and a prisoner to what he keepes. there is no temptation more powerfull then this, and therefore 'twas the Divells last assault:
a captive to his riches, and a prisoner to what he keeps. there is no temptation more powerful then this, and Therefore 'twas the Devils last assault:
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for, if any promise can seduce our Saviour, 'tis that of the earths kingdome and glory: hee is the sonne of God indeed, which for such a gaine will not cast himselfe, from the pinnacles of the Temple.
for, if any promise can seduce our Saviour, it's that of the earth's Kingdom and glory: he is the son of God indeed, which for such a gain will not cast himself, from the pinnacles of the Temple.
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and because Alexander prevented him in a Bishopricke, NONLATINALPHABET, as Theodoret speakes, Arrius cannot stifle his envy, but will shew how weak his Lordship is by opposing his tenents;
and Because Alexander prevented him in a Bishopric,, as Theodoret speaks, Arius cannot stifle his envy, but will show how weak his Lordship is by opposing his tenants;
and then, hauing possest the world, with the conceit of their abilities, they afterwards study to defend, what formerly they delivered, and reade not to maintaine the truth, but their reputation.
and then, having possessed the world, with the conceit of their abilities, they afterwards study to defend, what formerly they Delivered, and read not to maintain the truth, but their reputation.
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and therefore this was an argument of Theodotio's judgement, no proofe of his Apostasy: hee is wise and innocent too, si non Deum negâsse sed hominem videretur;
and Therefore this was an argument of Theodotius judgement, no proof of his Apostasy: he is wise and innocent too, si non God negâsse sed hominem videretur;
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5 Lastly, if free from the rest, they are not vnlikely NONLATINALPHABET, great fiery spirits, and then if their heat be joyned with ignorance, their zeale is wildfire,
5 Lastly, if free from the rest, they Are not unlikely, great fiery spirits, and then if their heat be joined with ignorance, their zeal is wildfire,
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and like mettle in an vnway'd horse, serues only to tire and endanger the rider. Or, if with learning, this makes not their errours lesse, but more dangerous: for then you shall haue NONLATINALPHABET:
and like mettle in an vnwayed horse, serves only to tire and endanger the rider. Or, if with learning, this makes not their errors less, but more dangerous: for then you shall have:
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for like illiterate Advocates, when their arguments are spent, these Rabshakehs beginne to raile, and that in the Iewish language, to the shame and weakning of such, as stand on the walls;
for like illiterate Advocates, when their Arguments Are spent, these Rabshakehs begin to rail, and that in the Jewish language, to the shame and weakening of such, as stand on the walls;
When thou hast thus examined their temper, suspect their disease, and feare their infection: or least thy selfe should beginne a Schisme, avoide the occasions.
When thou hast thus examined their temper, suspect their disease, and Fear their infection: or lest thy self should begin a Schism, avoid the occasions.
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and what credit or ioy is it to outline the decease of their honour, and reputation? Besides, this is not the way to cure a patient, but to distemper him;
and what credit or joy is it to outline the decease of their honour, and reputation? Beside, this is not the Way to cure a patient, but to distemper him;
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for, how hardly can man wade into those inscrutable misteries, which is ignorant of those motions hee every day feeles, which is a stranger to himselfe? if NONLATINALPHABET be in thy Creede, admit not the change of a letter with Athanasius in Sozomene, this strange attire of faith,
for, how hardly can man wade into those inscrutable Mysteres, which is ignorant of those motions he every day feels, which is a stranger to himself? if be in thy Creed, admit not the change of a Letter with Athanasius in Sozomene, this strange attire of faith,
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or as Constantine stiles it, NONLATINALPHABET, this •oyish idle curiosity, this patching an old garment with a new piece hath ever beene the cognisance of heresy,
or as Constantine stile it,, this •oyish idle curiosity, this patching an old garment with a new piece hath ever been the cognisance of heresy,
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and such contentious Ephramites may still be discerned by their lisping Sibboleth. Againe, NONLATINALPHABET. When the Church hath spoken in generall, make her modesty an example for thine:
and such contentious Ephraimites may still be discerned by their lisping Sibboleth. Again,. When the Church hath spoken in general, make her modesty an Exampl for thine:
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The Apostle assures thee, that, if thou shalt confesse Iesus Christ, and belieue that God raised him from the dead, thou shalt haue eternall life, and what wouldest thou more then this? NONLATINALPHABET, there is nothing more vniust, more dangerous then thy faith,
The Apostle assures thee, that, if thou shalt confess Iesus christ, and believe that God raised him from the dead, thou shalt have Eternal life, and what Wouldst thou more then this?, there is nothing more unjust, more dangerous then thy faith,
and the same iudgement, that all speake the same things, v. 10. if thy prayers are sleighted, coniure them with the same Apostle, if there be any consolation in Christ,
and the same judgement, that all speak the same things, v. 10. if thy Prayers Are sleighted, conjure them with the same Apostle, if there be any consolation in christ,
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& if after all this, they resolue to leaue thee, leaue them not without S. Paules Prayer, Rom. 15.5.6. the God of patience, and consolation grant vnto them to be like minded one towards another, according to Christ Iesus;
& if After all this, they resolve to leave thee, leave them not without S. Paul's Prayer, Rom. 15.5.6. the God of patience, and consolation grant unto them to be like minded one towards Another, according to christ Iesus;
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C. 2.18. quidam discipuli cuiusdam Almarici nomine studentes Parifiis dixerunt quod illud quod alias est peccatum mortale, vt stuprum, factum in charitate non est peccatum condemnati & combusti: ad sin. Lomb. c. 29.
C. 2.18. quidam Disciples cuiusdam Almarici nomine Students Parifiis dixerunt quod illud quod alias est peccatum mortale, vt stuprum, factum in charitate non est peccatum condemnati & combusti: ad since. Lomb. c. 29.
Math. 16.16.17. Io. 11.27. Act. 8.37. c. 11. Act. 19. Act. 15.21.20. Mar. 6.11.13. c. 9.10. c. 8.31.32. Luc. 24.11. c. 9.44.45. Ioh. 10.9. Mat. 16.10.17.22.
Math. 16.16.17. Io. 11.27. Act. 8.37. c. 11. Act. 19. Act. 15.21.20. Mar. 6.11.13. c. 9.10. c. 8.31.32. Luke 24.11. c. 9.44.45. John 10.9. Mathew 16.10.17.22.
NONLATINALPHABET. Catech. 4. NONLATINALPHABET. Epiphan. in exp. fid. catech. n. 19. ed. Petau. regula fidei. Aug. ser. 181. de temp. clauis caelorū. Amb. Ser. 38. de Ieiun. & quadrag. sin.
. Catechism 4.. Epiphanius. in Exp. fid. Catechism. n. 19. ed. Petau. regula fidei. Aug. ser. 181. de temp. Key caelorū. Ambassadors Ser. 38. de Fasting. & Quadrag. since.
NONLATINALPHABET. Catech. 4. NONLATINALPHABET. Epiphan. in exp. fid. catech. n. 19. ed. Petau. regula fidei. Aug. ser. 181. de temp. clauis caelorū. Amb. Ser. 38. de Ieiun. & quadrag. sin.
. Catechism 4.. Epiphanius. in Exp. fid. Catechism. n. 19. ed. Petau. regula fidei. Aug. ser. 181. de temp. Key caelorū. Ambassadors Ser. 38. de Fasting. & Quadrag. since.
Quid opus est vt vel affirmentur, vel negentur vel definiantur cum discrimine, quae sine discrimine nesciuntur. Aug Ench. ad Laur. c. 59. Psal. 119.105 2. Pet. 1.19.
Quid opus est vt vel affirmentur, vel negentur vel definiantur cum Discrimine, Quae sine Discrimine nesciuntur. Aug Ench. and Laur c. 59. Psalm 119.105 2. Pet. 1.19.
Licet scire quod natus sit non licet discutere quomodo natus sit. ex Ambros. Lomb. sent. l. 1. d. 9. a. 7. Pater de seipso genuit illud quod ipse est. Lomb. Sent. 1. d. 5. a. 4. Deus pater genuit deū, quà non Pater, est d. 4. a. 2. c. d. 19. a. 9.
Licet Scire quod Born sit non licet discutere quomodo Born sit. ex Ambos Lomb. sent. l. 1. worser. 9. a. 7. Pater de Seipso genuit illud quod ipse est. Lomb. Sent. 1. worser. 5. a. 4. Deus pater genuit deū, quà non Pater, est worser. 4. a. 2. c. worser. 19. a. 9.
Sent. 4. d. 22. a. 2. Sent. 3. d. 2. a. 2. Sent. 1. d. 4. a. 2. d. 2. a. 1. d. 31. a. 4. D. 19. a. 14. d. 40. a. 3. lib. 4. d. 43. a. 5. Sent. 4. d. 48. a. 5.
Sent. 4. worser. 22. a. 2. Sent. 3. worser. 2. a. 2. Sent. 1. worser. 4. a. 2. worser. 2. a. 1. worser. 31. a. 4. D. 19. a. 14. worser. 40. a. 3. lib. 4. worser. 43. a. 5. Sent. 4. worser. 48. a. 5.
Confidera quod voceris fidelis, non rationalis: denique accepto baptismo hoc dicimus, fidelis factus sum, credo quod nescio Aug. Ser. 189. de temp. Esa. 7.9.
Confidera quod voceris Fidelis, non rationalis: denique accepto Baptismo hoc dicimus, Fidelis factus sum, credo quod nescio Aug. Ser. 189. de temp. Isaiah 7.9.
This consideration made Constantine so carefull to compose differences in the Church, as himselfe witnesseth, in his letter to Alexander and Arrius; NONLATINALPHABET. Euseb. de vit. Constant. fol. 134. See how hee laboured for peace by the conclusion of that Epistle. NONLATINALPHABET.
This consideration made Constantine so careful to compose differences in the Church, as himself Witnesseth, in his Letter to Alexander and Arius;. Eusebius de vit. Constant. fol. 134. See how he laboured for peace by the conclusion of that Epistle..
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Of the Arrians de vit. Const. 2. fol. 134. ed. citat. NONLATINALPHABET, the dissension being NONLATINALPHABET. ib. NONLATINALPHABET. Fol. 135. NONLATINALPHABET. ib.
Of the Arians de vit. Constantinople 2. fol. 134. ed. citat., the dissension being. ib.. Fol. 135.. ib.
