Iustifying and sauing faith distinguished from the faith of the deuils In a sermon preached at Pauls crosse in London, May 9. 1613. By Miles Mosse pastor of the church of God at Combes in Suffolke, and Doctor of Diuinitie.
Publisher: Printed by Cantrell Legge printer to the Vniuersitie of Cambridge 1614 And are to be sold by Matthevv Lavv in Pauls Churchyard London at the signe of the Foxe
1. It is an Epistle. And that not onely in a metaphoricall sence, as Paul calleth the Corinthians, his commendatorie Epistle, or as Christ may be called an Epistle sent to vs from his Father: or as S. Augustine calleth all the Scriptures, Letters or Epistles, which haue come to vs hither, de illa ci••itate vnde peregrin••ur, from that heauenly e•tie from whence we are yet pilgrims:
1. It is an Epistle. And that not only in a metaphorical sense, as Paul calls the Corinthians, his commendatory Epistle, or as christ may be called an Epistle sent to us from his Father: or as S. Augustine calls all the Scriptures, Letters or Epistles, which have come to us hither, de illa ci••itate vnde peregrin••ur, from that heavenly e•tie from whence we Are yet pilgrim's:
crd pn31 vbz dt n1. cc cst xx av-j p-acp dt j n1, c-acp np1 vvz dt njp2, po31 j n1, cc c-acp np1 vmb vbi vvn dt n1 vvn p-acp pno12 p-acp po31 n1: cc p-acp n1 np1 vvz d dt n2, n2 cc n2, r-crq vhb vvn p-acp pno12 av, fw-fr fw-la fw-la fw-la fw-la, p-acp cst j n1 p-acp c-crq pns12 vbr av n2:
2. It is a Catholicke; Epistle, Catholicke; not onely because the Doctrine, contained in it is orthodoxall (in which sence the word Catholicke is often vsed of the Fathers:) no• onely because the vse of it is Catholicke as well to vs as to those to whome it was written at the first:
2. It is a Catholic; Epistle, Catholic; not only Because the Doctrine, contained in it is orthodoxal (in which sense the word Catholic is often used of the Father's:) no• only Because the use of it is Catholic as well to us as to those to whom it was written At the First:
3. It is the Epistle of S. 〈 ◊ 〉. The name of the Author fitly answereth the Argument, Iames, or Iacob, signifieth a S•ppla•ter. And it was giuen at the first,
3. It is the Epistle of S. 〈 ◊ 〉. The name of the Author fitly Answers the Argument, James, or Iacob, signifies a S•ppla•ter. And it was given At the First,
Nec taemen absurdum est (saith S. Cyril ) vt Iacob 〈 … 〉 supplaentator, id est, qui Supplantat Sathanam yet may euery supplanter or vnderminer be called a Iacob: euen he that supplanteth and vndermineth Sathan.
Nec taemen absurdum est (Says S. Cyril) vt Iacob 〈 … 〉 supplaentator, id est, qui Supplantat Sathanam yet may every supplanter or underminer be called a Iacob: even he that supplanteth and undermineth Sathan.
fw-la n2 fw-la fw-la (vvz n1 np1) fw-la np1 〈 … 〉 n1, fw-la fw-la, fw-la fw-la fw-la av vmb d n-jn cc n1 vbb vvn dt np1: av pns31 cst vvz cc vvz np1.
Now, this Iames the Author of this Epistle, is a notable Supplanter of all prophane Esaus: which bragge of the Spirit, and walke in the 〈 ◊ 〉: which professe Faith, and neglect workes: and so is therein a very pi•ner to vndermine the kingdome of the Deuill.
Now, this James the Author of this Epistle, is a notable Supplanter of all profane Esaus: which brag of the Spirit, and walk in the 〈 ◊ 〉: which profess Faith, and neglect works: and so is therein a very pi•ner to undermine the Kingdom of the devil.
av, d np1 dt n1 pp-f d n1, vbz dt j n-jn pp-f d j npg1: r-crq n1 pp-f dt n1, cc vvi p-acp dt 〈 sy 〉: r-crq vvb n1, cc n1 n2: cc av vbz av dt j n1 pc-acp vvi dt n1 pp-f dt n1.
And those which 〈 ◊ 〉 the Gospels and Epistles into the Syrian language, immediatly after the Apostles times, Iacobum Apostolum agnoscunt, acknowledge this Iames for an Apostle. And so Tremellius translateth it from the Syriake;
And those which 〈 ◊ 〉 the Gospels and Epistles into the Syrian language, immediately After the Apostles times, Jacobum Apostolum agnoscunt, acknowledge this James for an Apostle. And so Tremellius Translate it from the Syriac;
cc d r-crq 〈 sy 〉 dt ng1 cc n2 p-acp dt jp n1, av-j p-acp dt n2 n2, np1 np1 fw-la, vvb d np1 p-acp dt n1. cc av np1 vvz pn31 p-acp dt n1;
Epistola Iaakub. Apostoli. The Argument which Illirieus alleadgeth to the contrary, viz. that this Iames intituleth himself the seruant of Christ, and not an Apostle; which he would not haue omitted (if he had beene an Apostle,) maioris authoritatis gratia, for the adding of authoritie to his writing;
Epistle Iaakub. Apostles. The Argument which Illyrius allegeth to the contrary, viz. that this James intituleth himself the servant of christ, and not an Apostle; which he would not have omitted (if he had been an Apostle,) maioris authoritatis Gratia, for the adding of Authority to his writing;
and both Iohn and Iude. in their Epistles. And besides, that is not nothing which Lyranus alleadgeth to this purpose, that Iames writing to the bragging Iewes, who carried themselues so high aboue the Gentiles; to induce them by his example to humilitie, non nominat se Apostolum, quod nomen est dignitutis:
and both John and Iude. in their Epistles. And beside, that is not nothing which Lyranus allegeth to this purpose, that James writing to the bragging Iewes, who carried themselves so high above the Gentiles; to induce them by his Exampl to humility, non nominate se Apostolum, quod Nome est dignitutis:
cc d np1 cc np1 p-acp po32 n2. cc p-acp, cst vbz xx pix r-crq np1 vvz p-acp d n1, cst np1 vvg p-acp dt j-vvg np2, r-crq vvd px32 av j p-acp dt n2-j; pc-acp vvi pno32 p-acp po31 n1 p-acp n1, fw-fr j fw-la np1, fw-la fw-la fw-la fw-la:
Now, this is here worth the noting, that this Epistle being written by Iames and Apostle, it was not written by that Iames that was syrnamed Oblias, whome the Apostles Peter, Iames,
Now, this is Here worth the noting, that this Epistle being written by James and Apostle, it was not written by that James that was surnamed Obilas, whom the Apostles Peter, James,
av, d vbz av j dt vvg, cst d n1 vbg vvn p-acp np1 cc n1, pn31 vbds xx vvn p-acp d np1 cst vbds vvn np1, r-crq dt n2 np1, np1,
and none of the twelue that were named Apostles. And besides that, it is to me a great reason, which one of the late writers hath alleadged in this case;
and none of the twelue that were nam Apostles. And beside that, it is to me a great reason, which one of the late writers hath alleged in this case;
cc pix pp-f dt crd cst vbdr vvn n2. cc p-acp d, pn31 vbz p-acp pno11 dt j n1, r-crq crd pp-f dt j n2 vhz vvd p-acp d n1;
that to write a Catholicke Epistle, that is, an Epistle common to many churches, and not peculiar to any one, vi••tur Apostolic• 〈 … 〉 seemeth to be an office peculiar to an Apostle.
that to write a Catholic Epistle, that is, an Epistle Common to many Churches, and not peculiar to any one, vi••tur Apostolic• 〈 … 〉 seems to be an office peculiar to an Apostle.
cst p-acp vvi dt jp n1, cst vbz, dt n1 j p-acp d n2, cc xx j p-acp d crd, fw-la np1 〈 … 〉 vvz pc-acp vbi dt n1 j p-acp dt n1.
For indeede Augustine. Cyprian, or Ruffin•• rather, Nazianze•e, and others, doe by name recite it among the Canonicall Scriptures. And the reformed Churches at this day doe receiue it.
For indeed Augustine. Cyprian, or Ruffin•• rather, Nazianze•e, and Others, do by name recite it among the Canonical Scriptures. And the reformed Churches At this day do receive it.
p-acp av np1. jp, cc np1 av, vvb, cc n2-jn, vdb p-acp n1 vvi pn31 p-acp dt j n2. cc dt vvn n2 p-acp d n1 vdb vvi pn31.
Among the rest wee of the Church of England doe not onely appro•ue it by Subscription, but also ascribe it to Iames an Apostle. Therefore doe both Campian, and Bell•rmine vniustly chalenge vs,
Among the rest we of the Church of England do not only appro•ue it by Subscription, but also ascribe it to James an Apostle. Therefore do both Campian, and Bell•rmine unjustly challenge us,
p-acp dt n1 pns12 pp-f dt n1 pp-f np1 vdb xx av-j vvi pn31 p-acp n1, p-acp av vvb pn31 p-acp np1 dt n1. av vdb d np1, cc vvb av-j vvb pno12,
as the Rhemists would implie out of S. Augustine. For The error of onely faith, against which S. Augustine writeth, was of them that thought the profession of Christian religion (how wickedly soeuer a man liued) was sufficient to saluation.
as the Rhemists would imply out of S. Augustine. For The error of only faith, against which S. Augustine Writeth, was of them that Thought the profession of Christian Religion (how wickedly soever a man lived) was sufficient to salvation.
Indeed there seeme to haue beene two principall occasions, that procured this Epistle. The one, the fierie persecution of the Church, which causeth the Apostle more then once to inculcate exhortation vnto patience.
Indeed there seem to have been two principal occasions, that procured this Epistle. The one, the fiery persecution of the Church, which Causes the Apostle more then once to inculcate exhortation unto patience.
and teacheth in the manner of Common places. The fift common place (following that memorable B•za, who hath so well deserued of the new Testament) is begunne at the 14. verse of this second Chapter.
and Teaches in the manner of Common places. The fift Common place (following that memorable B•za, who hath so well deserved of the new Testament) is begun At the 14. verse of this second Chapter.
cc vvz p-acp dt n1 pp-f j n2. dt ord j n1 (vvg d j np1, r-crq vhz av av vvn pp-f dt j n1) vbz vvn p-acp dt crd n1 pp-f d ord n1.
but onely such a kind of true faith, as is fruitfull in good workes. This doctrine the Apostle first proposeth by way of Question, What auaileth it, my brethr•n,
but only such a kind of true faith, as is fruitful in good works. This Doctrine the Apostle First Proposeth by Way of Question, What avails it, my brethr•n,
cc-acp av-j d dt n1 pp-f j n1, c-acp vbz j p-acp j n2. d n1 dt n1 ord vvz p-acp n1 pp-f n1, q-crq vvz pn31, po11 n1,
Thirdly, he bringeth in a true beleeuer, whose faith is fruitfull, chalenging as it were an hypocriticall professor of faith to declare it by his workes; Shew mee thy faith by thy workes, and I will shew thee my faith by my workes. As if he should say;
Thirdly, he brings in a true believer, whose faith is fruitful, challenging as it were an hypocritical professor of faith to declare it by his works; Show me thy faith by thy works, and I will show thee my faith by my works. As if he should say;
As to beleeue that there is a God, that there is but one God, that this God is mercifull, iust, &c. no, not to beleeue all that to be true which is written of God in the Scriptures, is sufficient to saluation.
As to believe that there is a God, that there is but one God, that this God is merciful, just, etc. no, not to believe all that to be true which is written of God in the Scriptures, is sufficient to salvation.
And this hee laieth downe in the 19. verse: Thou beleeuest that there is one God, thou doest well: the Deuills also beleeue, it, and tremble. As if he should say;
And this he Layeth down in the 19. verse: Thou Believest that there is one God, thou dost well: the Devils also believe, it, and tremble. As if he should say;
cc d pns31 vvz a-acp p-acp dt crd n1: pns21 vv2 cst pc-acp vbz crd np1, pns21 vd2 vvi: dt n2 av vvi, pn31, cc vvi. c-acp cs pns31 vmd vvi;
The words are a plaine and full proposition, consisting (as euery proposition doth) ex subiecto: The deuills. Et ex praedicato duplici; beleeue, and tremble.
The words Are a plain and full proposition, consisting (as every proposition does) ex subiecto: The Devils. Et ex praedicato Duplicity; believe, and tremble.
dt n2 vbr dt j cc j n1, vvg (c-acp d n1 vdz) fw-la fw-la: dt n2. fw-la fw-la fw-it fw-la; vvb, cc vvi.
Of the Subiect I meane not to speake at large, though it offereth iust occasion to intreat of the names, of the nature, of the quaelities, and of the number of Deuills:
Of the Subject I mean not to speak At large, though it Offereth just occasion to entreat of the names, of the nature, of the quaelities, and of the number of Devils:
Now NONLATINALPHABET, or daemon, signifieth properly, Deus, diuinus, sapi•ns, sciens, fortunatus, faelix: as euery meane Scholler that hath read either Greeke Lexicons, or Greek Authors easily vnderstandeth.
Now, or daemon, signifies properly, Deus, Divine, sapi•ns, sciens, fortunatus, Felix: as every mean Scholar that hath read either Greek Lexicons, or Greek Authors Easily understandeth.
av, cc n1, vvz av-j, np1, fw-la, n2, fw-fr, fw-la, fw-la: c-acp d j n1 cst vhz vvn d jp np2, cc jp n2 av-j vvz.
For who knoweth not this distinction betweene Plato and Aristotle, that the one was called NONLATINALPHABET, the other, NONLATINALPHABET; yea Plutarch calleth Plato, NONLATINALPHABET;
For who Knoweth not this distinction between Plato and Aristotle, that the one was called, the other,; yea Plutarch calls Plato,;
p-acp r-crq vvz xx d n1 p-acp np1 cc np1, cst dt pi vbds vvn, dt n-jn,; uh ng1 vvz np1,;
Homer himselfe calleth all his gods, NONLATINALPHABET. Plato called vniuersi modereatorem, NONLATINALPHABET. Hesi•• calleth the Worthies of the golden age, NONLATINALPHABET.
Homer himself calls all his God's,. Plato called vniuersi modereatorem,. Hesi•• calls the Worthies of the golden age,.
Lib•nius extolleth 〈 ◊ 〉 after his death, ô 〈 … 〉 The Athenians say of Paul, that he was NONLATINALPHABET, which Beza transl••eth, Asette• forth, 〈 … 〉 of new gods.
Lib•nius extolleth 〈 ◊ 〉 After his death, o 〈 … 〉 The Athenians say of Paul, that he was, which Beza transl••eth, Asette• forth, 〈 … 〉 of new God's.
or note of some euill and wicked thing. Augustine saith, that in the Scriptures, we haue Angels good and bad: •••quam verò bon•s d•mones legimus; but neuer any good Deuils:
or note of Some evil and wicked thing. Augustine Says, that in the Scriptures, we have Angels good and bad: •••quam verò bon•s d•mones Legimus; but never any good Devils:
cc n1 pp-f d j-jn cc j n1. np1 vvz, cst p-acp dt n2, pns12 vhb n2 j cc j: fw-la fw-la fw-la fw-la fw-la; p-acp av-x d j n2:
and in learning so well vnderstanding what signification Daemon hath in it selfe, and hath borne in former times, which dareth now say by way of commendation to his seruant, Daemonem habes, Thou hast a deuill;
and in learning so well understanding what signification Daemon hath in it self, and hath born in former times, which dareth now say by Way of commendation to his servant, Daemonem habes, Thou hast a Devil;
cc p-acp n1 av av vvg r-crq n1 n1 vhz p-acp pn31 n1, cc vhz vvn p-acp j n2, r-crq vvz av vvb p-acp n1 pp-f n1 p-acp po31 n1, fw-la fw-la, pns21 vh2 dt n1;
So then, gather from hence, of what kind of persons Iames intendeth his NONLATINALPHABET; not of the Heathen gods, not of the wise Philosophers, not of the valiant Worthies;
So then, gather from hence, of what kind of Persons James intends his; not of the Heathen God's, not of the wise Philosophers, not of the valiant Worthies;
av av, vvb p-acp av, pp-f r-crq n1 pp-f n2 np1 vvz po31; xx pp-f dt j-jn n2, xx pp-f dt j n2, xx pp-f dt j n2-j;
those same Aposta•a angeli, which (as Cyprian speaketh) ad terrena contagia de•oluti, è coelesti vigore recesserunt, which turning themselues to earthly corruption, lost that heauenly excellencie, wherein they were created.
those same Aposta•a angeli, which (as Cyprian speaks) ad Terrena contagia de•oluti, è Coelesti Vigour recesserunt, which turning themselves to earthly corruption, lost that heavenly excellency, wherein they were created.
The verb vsed in the Original hath diuers significations, NONLATINALPHABET, I know to whome I haue trusted. NONLATINALPHABET, R•lie not vpon the people.
The verb used in the Original hath diverse significations,, I know to whom I have trusted., R•lie not upon the people.
But most commonly NONLATINALPHABET ▪ signifieth in the Scriptures, to beleeue, to assent vnto, to be perswaded of As, NONLATINALPHABET ▪ with the heart we beleeue vnto righteousnes ▪ NONLATINALPHABET ▪ Abraham beleeued God ▪ NONLATINALPHABET ▪ In part I beleeue it to be true.
But most commonly ▪ signifies in the Scriptures, to believe, to assent unto, to be persuaded of As, ▪ with the heart we believe unto righteousness ▪ ▪ Abraham believed God ▪ ▪ In part I believe it to be true.
that is to say, the euill Angels and damned Spirits, doe beleeue, that is, are perswaded, and in their pers•asion, doe assent to many things to be true.
that is to say, the evil Angels and damned Spirits, do believe, that is, Are persuaded, and in their pers•asion, do assent to many things to be true.
cst vbz pc-acp vvi, dt j-jn n2 cc j-vvn n2, vdb vvi, cst vbz, vbr vvn, cc p-acp po32 n1, vdb vvi p-acp d n2 pc-acp vbi j.
And this may •ppeare by diuers reasons. 1. Omnia quae credimus, vel visu credimus; vel auditu, saith Saint Ambros•• All our beleefe ariseth either from sight, or hearing.
And this may •ppeare by diverse Reasons. 1. Omnia Quae Credimus, vel visu Credimus; vel auditu, Says Saint Ambros•• All our belief arises either from sighed, or hearing.
cc d vmb vvi p-acp j n2. crd fw-la fw-la fw-la, fw-la fw-la fw-la; fw-la fw-la, vvz n1 np1 d po12 n1 vvz d p-acp n1, cc vvg.
Now the Deuills can not 〈 ◊ 〉 see much, partly by that eminencie of place, beeing seated in the aire, from whence as from a watch tower they look down round about them:
Now the Devils can not 〈 ◊ 〉 see much, partly by that eminency of place, being seated in the air, from whence as from a watch tower they look down round about them:
av dt n2 vmb xx 〈 sy 〉 vvi av-d, av p-acp d n1 pp-f n1, vbg vvn p-acp dt n1, p-acp c-crq c-acp p-acp dt n1 n1 pns32 vvb a-acp av-j p-acp pno32:
partly by their wand•ing vp and downe the world 〈 ◊ 〉 so great 〈 ◊ 〉, as no man ▪ no beast, no 〈 … 〉 〈 … 〉 •les est, saith T•rt••lian. Hoc Angeli & dae•••e•.
partly by their wand•ing up and down the world 〈 ◊ 〉 so great 〈 ◊ 〉, as no man ▪ no beast, no 〈 … 〉 〈 … 〉 •les est, Says T•rt••lian. Hoc Angeli & dae•••e•.
av p-acp po32 vvg a-acp cc a-acp dt n1 〈 sy 〉 av j 〈 sy 〉, p-acp dx n1 ▪ dx n1, dx 〈 … 〉 〈 … 〉 vvz fw-la, vvz jp. fw-la fw-la cc n1.
The Deuills then heare God himselfe speake much, when they stand before him. And all that they cannot but beleeue to be true, because they know that. God• 〈 ◊ 〉 li•. Dicta Iehoue ▪ dicta p••a.
The Devils then hear God himself speak much, when they stand before him. And all that they cannot but believe to be true, Because they know that. God• 〈 ◊ 〉 li•. Dicta Iehoue ▪ dicta p••a.
dt n2 av vvi np1 px31 vvb d, c-crq pns32 vvb p-acp pno31. cc d cst pns32 vmbx p-acp vvi pc-acp vbi j, c-acp pns32 vvb d. np1 〈 sy 〉 n1. np1 vvi ▪ fw-la fw-la.
3. From seeing much, and hearing much, and obseruing much, ariseth their abundant, and in a manner their in•inite knowledge. And that not onely about all kind of creatures and secrets of nature:
3. From seeing much, and hearing much, and observing much, arises their abundant, and in a manner their in•inite knowledge. And that not only about all kind of creatures and secrets of nature:
crd p-acp vvg av-d, cc vvg av-d, cc vvg av-d, vvz po32 j, cc p-acp dt n1 po32 j n1. cc cst xx av-j p-acp d n1 pp-f n2 cc n2-jn pp-f n1:
for they call him NONLATINALPHABET, The most high, or almightie God. 4. They know that in this one God, there are three distinct persons. NONLATINALPHABET NONLATINALPHABET 5. They knowe Christ; Iesus I know. 6. They know Christ to be the Sonne of God. 7. Yea, to be God himselfe. O lign••m f••lix in quo Deus ipse pependi•.
for they call him, The most high, or almighty God. 4. They know that in this one God, there Are three distinct Persons. 5. They know christ; Iesus I know. 6. They know christ to be the Son of God. 7. Yea, to be God himself. O lign••m f••lix in quo Deus ipse pependi•.
A verse ascribed to one of the Sybills by the Gen•iles of whom S. Augustine said, they were prophet•• non •psius, none of Gods Prophets. 8. They know the Scriptures, for they alleadge them to Christ:
A verse ascribed to one of the Sybills by the Gen•iles of whom S. Augustine said, they were prophet•• non •psius, none of God's prophets. 8. They know the Scriptures, for they allege them to christ:
For they foretold the death of Saul: and the ouerthrow of the Idols temples in Egypt and Alexandria. 11. Yea many times they discerne the secret motions, thoughts, and affections in the heart:
For they foretold the death of Saul: and the overthrow of the Idols Temples in Egypt and Alexandria. 11. Yea many times they discern the secret motions, thoughts, and affections in the heart:
p-acp pns32 vvd dt n1 pp-f np1: cc dt n1 pp-f dt n2 n2 p-acp np1 cc np1. crd uh d n2 pns32 vvb dt j-jn n2, n2, cc n2 p-acp dt n1:
And therefore of their abundant knowledge is it that they take this name, NONLATINALPHABET, quasi NONLATINALPHABET, that is, full of skill, full of learning, full of knowledge.
And Therefore of their abundant knowledge is it that they take this name,, quasi, that is, full of skill, full of learning, full of knowledge.
cc av pp-f po32 j n1 vbz pn31 cst pns32 vvb d n1,, fw-la, cst vbz, j pp-f n1, j pp-f n1, j pp-f n1.
Now then the Deuills knowing so much of God, of Christ, of the Scriptures, of the Gospel, of things pre•ent, of things passed, of things to come, of open actions, of priuate thoughts, and so forth;
Now then the Devils knowing so much of God, of christ, of the Scriptures, of the Gospel, of things pre•ent, of things passed, of things to come, of open actions, of private thoughts, and so forth;
av av dt n2 vvg av d pp-f np1, pp-f np1, pp-f dt n2, pp-f dt n1, pp-f n2 j, pp-f n2 vvn, pp-f n2 pc-acp vvi, pp-f j n2, pp-f j n2, cc av av;
that is, the deuills doe know, that there is one God, &c. But the Conclusion is ▪ if beleeuing •e here put for knowing, yea if beleef• it selfe be knowledge, and then the deuills know so much ▪ as hath beene before declared;
that is, the Devils do know, that there is one God, etc. But the Conclusion is ▪ if believing •e Here put for knowing, yea if beleef• it self be knowledge, and then the Devils know so much ▪ as hath been before declared;
cst vbz, dt n2 vdb vvi, cst pc-acp vbz crd np1, av p-acp dt n1 vbz ▪ cs vvg vbr av vvn p-acp vvg, uh cs n1 pn31 n1 vbb n1, cc av dt n2 vvb av av-d ▪ c-acp vhz vbn a-acp vvn;
and that is sufficien• 〈 … 〉 needlesse, and friuolous for School•••• so long after to enquire, vtr••s in 〈 ◊ 〉 •it fides, whither the Deuills haue faith or no? And yet a thousand and a thousand such Questions they mooue:
and that is sufficien• 〈 … 〉 needless, and frivolous for School•••• so long After to inquire, vtr••s in 〈 ◊ 〉 •it fides, whither the Devils have faith or no? And yet a thousand and a thousand such Questions they move:
cc d vbz n1 〈 … 〉 j, cc j p-acp np1 av av-j c-acp pc-acp vvi, n2 p-acp 〈 sy 〉 fw-fr fw-la, c-crq dt n2 vhb n1 cc dx? cc av dt crd cc dt crd d ng1 pns32 vvb:
of which a man may say, with the Disciples in the Gospel, Ad quid hae•perdi•io? To what ende serueth such wa•t of time and labour? A right learned, graue,
of which a man may say, with the Disciples in the Gospel, Ad quid hae•perdi•io? To what end serveth such wa•t of time and labour? A right learned, graven,
with which when a man hath stuffed his note books, they are like the Staphylodendron that Plinie writeth of, whose wood is faire and white like the maple, whose leaues are broad and beutifull, whose fruit is coddes with nu•ts sweet as the filberd:
with which when a man hath stuffed his note books, they Are like the Staphylodendron that Pliny Writeth of, whose wood is fair and white like the maple, whose leaves Are broad and beautiful, whose fruit is cods with nu•ts sweet as the filbert:
I would therefore intreat and perswade all young Diuines, to beginne their race with trauersing the worthie writings of Luther, Melancthon, Calvin, Beza, Zanchius, Musculus, and the like, (bookes some thirtie or fourtie yeares agoe in the onely request) and of them to take their chiefe repast:
I would Therefore entreat and persuade all young Divines, to begin their raze with traversing the worthy writings of Luther, Melanchthon, calvin, Beza, Zanchius, Musculus, and the like, (books Some thirtie or fourtie Years ago in the only request) and of them to take their chief repast:
pns11 vmd av vvi cc vvi d j n2-jn, pc-acp vvi po32 n1 p-acp vvg dt j n2-vvg pp-f np1, np1, np1, np1, np1, np1, cc dt j, (n2 d crd cc crd n2 av p-acp dt j n1) cc pp-f pno32 pc-acp vvi po32 j-jn n1:
vsing only the other like sweet meats after a feast, rather to close the stomacke, and to delight with varietie, then to satisfie the appetite, or to support nature.
using only the other like sweet Meats After a feast, rather to close the stomach, and to delight with variety, then to satisfy the appetite, or to support nature.
This may suffice the bodie of this Auditorie; that the Apostle here affirmeth, and reason from the Scriptures confirmeth the same, that there is faith and beleefe, euen in the Deuills.
This may suffice the body of this Auditory; that the Apostle Here Affirmeth, and reason from the Scriptures confirmeth the same, that there is faith and belief, even in the Devils.
d vmb vvi dt n1 pp-f d j; cst dt n1 av vvz, cc n1 p-acp dt n2 vvz dt d, cst pc-acp vbz n1 cc n1, av-j p-acp dt n2.
As when they professed Christ to be the Sonne of God, and Paul and Barnabas to be the seruants of God. For all truth hath correspondencie to God, the fountaine and rule of truth. 4. Many times they doe that which is good in it selfe.
As when they professed christ to be the Son of God, and Paul and Barnabas to be the Servants of God. For all truth hath correspondency to God, the fountain and Rule of truth. 4. Many times they do that which is good in it self.
p-acp c-crq pns32 vvd np1 pc-acp vbi dt n1 pp-f np1, cc np1 cc np1 pc-acp vbi dt n2 pp-f np1. p-acp d n1 vhz n1 p-acp np1, dt n1 cc n1 pp-f n1. crd av-d n2 pns32 vdb d r-crq vbz j p-acp pn31 n1.
and a short praier in the forme of a •iming spell, by blessing the sore part, cured manifold diseases, creeples, lazers, vlcers, fistulaes, nu••es, lamene•,
and a short prayer in the Form of a •iming spell, by blessing the soar part, cured manifold diseases, creeples, lazers, ulcers, fistulaes, nu••es, lamene•,
yet they were all wrought by the power of the Deuill. Neither may that seeme strange to any that readeth in the Scriptures, that Pharao•s Inchanters imitated Moses:
yet they were all wrought by the power of the devil. Neither may that seem strange to any that readeth in the Scriptures, that Pharao•s Enchanters imitated Moses:
av pns32 vbdr d vvn p-acp dt n1 pp-f dt n1. av-d vmb d vvi j p-acp d cst vvz p-acp dt n2, cst vbz ng1 vvn np1:
yea, that vnbeleeuing Iewes by calling vpon the name of our Lord, haue cha•ed away Deuils: that the second beast which came out of the earth (the liuely image of Papacie,) did great wonders, so that hee made fire to come downe from heauen:
yea, that unbelieving Iewes by calling upon the name of our Lord, have cha•ed away Devils: that the second beast which Come out of the earth (the lively image of Papacy,) did great wonders, so that he made fire to come down from heaven:
And Bellarmine himselfe confesseth, that both the faith of the wicked, and of the Deuils, est recta & vera fides exparte obiecti, •s true and right faith in respect of the obiect, which it apprehendeth.
And Bellarmine himself Confesses, that both the faith of the wicked, and of the Devils, est Recta & vera fides exparte Objecti, •s true and right faith in respect of the Object, which it apprehendeth.
np1 np1 px31 vvz, cst d dt n1 pp-f dt j, cc pp-f dt n2, fw-la fw-la cc fw-la fw-la vvi n1, vbz j cc j-jn n1 p-acp n1 pp-f dt n1, r-crq pn31 vvz.
Yea S. Augustine comparing Peters confession in the 16. of Matthew, Thou art the Christ, the Sonne of the liuing God, with the confession of the Deuill in the 1. of Marke, I know thee what thou art,
Yea S. Augustine comparing Peter's Confessi in the 16. of Matthew, Thou art the christ, the Son of the living God, with the Confessi of the devil in the 1. of Mark, I know thee what thou art,
and so the same confession was beneficiall to the one, and destruction to the other; In vtris { que } tamen non falsa, sed vera; non neganda, sed agnoseend••; non detestanda, sed approband• est:
and so the same Confessi was beneficial to the one, and destruction to the other; In vtris { que } tamen non Falsa, sed vera; non neganda, sed agnoseend••; non detestanda, sed approband• est:
cc av dt d n1 vbds j p-acp dt pi, cc n1 p-acp dt j-jn; p-acp n1 { fw-fr } fw-la fw-fr fw-la, fw-la fw-la; fw-fr fw-fr, fw-la n1; fw-fr fw-la, fw-la n1 fw-la:
as strength, shape, limmes, sence, reason, and such like, (which all are good parts in themselues) hee hath also many times, speciales dei gratias, (as M. Ca•vin da•eth to call them) some speciall graces of God;
as strength, shape, limbs, sense, reason, and such like, (which all Are good parts in themselves) he hath also many times, speciales dei gratias, (as M. Ca•vin da•eth to call them) Some special graces of God;
c-acp n1, n1, n2, n1, n1, cc d av-j, (r-crq d vbr j n2 p-acp px32) pns31 vhz av d n2, fw-la fw-la fw-la, (c-acp n1 vvb vvz pc-acp vvi pno32) d j n2 pp-f np1;
which in diuerse sorts, and certaine measure, hee dispenseth to men otherwise meerely prophane, and voide of all goodnes, and religion. As for example:
which in diverse sorts, and certain measure, he dispenseth to men otherwise merely profane, and void of all Goodness, and Religion. As for Exampl:
r-crq p-acp j n2, cc j n1, pns31 vvz p-acp n2 av av-j j, cc j pp-f d n1, cc n1. p-acp p-acp n1:
And yet Esau was a prophane person. Balaam loued the wages of iniquitie. Saul was depriued of the spirit of God. Achitophel hanged himselfe. And Iudas was a Deuil.
And yet Esau was a profane person. balaam loved the wages of iniquity. Saul was deprived of the Spirit of God. Ahithophel hanged himself. And Iudas was a devil.
cc av np1 vbds dt j n1. np1 vvd dt n2 pp-f n1. np1 vbds vvn pp-f dt n1 pp-f np1. np1 vvn px31. cc np1 vbds dt n1.
At length hee addeth, Numquid dicuntur credere soli boni? And as touching faith: Are only good said in the Scriptures to beleeue? & demones credunt, & contr•miscu•t. No:
At length he adds, Numquid dicuntur Believe soli boni? And as touching faith: are only good said in the Scriptures to believe? & demones credunt, & contr•miscu•t. No:
p-acp n1 pns31 vvz, fw-la fw-la fw-la fw-la fw-la? cc p-acp vvg n1: vbr av-j j vvd p-acp dt n2 pc-acp vvi? cc fw-la fw-la, cc n1. uh-dx:
Hee that will cast his eies vp and downe in the world, shall he not see a good Statesman, and yet a meere Atheist? A deepe Diuine; and worldly minded? An expert Lawyer, and yet a corrupt Iudge? An experienced Phisitian; and yet a daily Tobacconist? A faire Marchant, and yet a very merchant? A Beleeuer, and yet a deuill? Chrysostome in one of his Sermons, which he intituleth in the commendation of Dauids Psalmes, hath this notable, but fearefull speeck:
He that will cast his eyes up and down in the world, shall he not see a good Statesman, and yet a mere Atheist? A deep Divine; and worldly minded? an expert Lawyer, and yet a corrupt Judge? an experienced physician; and yet a daily Tobacconist? A fair Merchant, and yet a very merchant? A Believer, and yet a Devil? Chrysostom in one of his Sermons, which he intituleth in the commendation of David Psalms, hath this notable, but fearful speeck:
pns31 cst vmb vvi po31 n2 a-acp cc a-acp p-acp dt n1, vmb pns31 xx vvi dt j n1, cc av dt j n1? dt j-jn j-jn; cc j vvn? dt j n1, cc av dt j vvi? dt j-vvn n1; cc av dt j n1? dt j n1, cc av dt j n1? dt n1, cc av dt n1? np1 p-acp crd pp-f po31 n2, r-crq pns31 vvz p-acp dt n1 pp-f npg1 n2, vhz d j, cc-acp j n1:
for I dare not vnderstand him of euery voluntarie trespasse) and furiously rush••h into it, (like a bard •orse into the battaile) he is no better then a deuill in the shape of a man,
for I Dare not understand him of every voluntary trespass) and furiously rush••h into it, (like a barred •orse into the battle) he is no better then a Devil in the shape of a man,
or no better then a man, in the nature of a Deuil. A terrible censure, giuen vpon all our carnall Liberti•es, Atheists, blasphemers, common drunkards, daily whoremasters, continuall •surers,
or no better then a man, in the nature of a devil. A terrible censure, given upon all our carnal Liberti•es, Atheists, blasphemers, Common drunkards, daily whoremasters, continual •surers,
and oppressors, and their like ▪ which were created to the image of God, but liue in the likenes of the Deuill: which professe to beleeue as the righteous,
and Oppressors's, and their like ▪ which were created to the image of God, but live in the likeness of the devil: which profess to believe as the righteous,
And all this must teach vs, not to content our selues with ordinarie gifts of nature, which are common with vs, to the deuills; no nor with some extraordinarie grace, by which euen wicked men are sometimes fitted to particular workes, or speciall callings.
And all this must teach us, not to content our selves with ordinary Gifts of nature, which Are Common with us, to the Devils; not nor with Some extraordinary grace, by which even wicked men Are sometime fitted to particular works, or special callings.
cc d d vmb vvi pno12, xx pc-acp vvi po12 n2 p-acp j n2 pp-f n1, r-crq vbr j p-acp pno12, p-acp dt n2; xx ccx p-acp d j n1, p-acp r-crq av j n2 vbr av vvn p-acp j n2, cc j n2.
A notable Item for Atheists, which neither beleeue there is a God, nor a Christ, nor a Deuill, nor an hell, nor an heauen, nor any thing else belonging to deuout religion.
A notable Item for Atheists, which neither believe there is a God, nor a christ, nor a devil, nor an hell, nor an heaven, nor any thing Else belonging to devout Religion.
Qui non credunt pei•res sunt, quam daemones, & tardiores quam daemones, saith Augustine: They that beleeue not these things, are worser and duller then the Deuills,
Qui non credunt pei•res sunt, quam daemons, & tardiores quam daemons, Says Augustine: They that believe not these things, Are Worse and duller then the Devils,
fw-fr fw-fr fw-la fw-la fw-la, fw-la n2, cc fw-la fw-la n2, vvz np1: pns32 cst vvb xx d n2, vbr jc cc jc cs dt n2,
and conscience I well knew to be such, as hee would commit willingly no fable vnto writing, reporteth this historie of an Atheist in England: A young man a Papist not satisfied with the course of life which he found among men of that religion;
and conscience I well knew to be such, as he would commit willingly no fable unto writing, Reporteth this history of an Atheist in England: A young man a Papist not satisfied with the course of life which he found among men of that Religion;
cc n1 pns11 av vvd pc-acp vbi d, c-acp pns31 vmd vvi av-j av-dx n1 p-acp vvg, vvz d n1 pp-f dt n1 p-acp np1: dt j n1 dt njp xx vvn p-acp dt n1 pp-f n1 r-crq pns31 vvd p-acp n2 pp-f d n1;
declined from them to the Protestants. Not contented with their conuersation neither, he diuerted from them to the Familists. There hee rested himselfe, and found satisfaction.
declined from them to the Protestants. Not contented with their Conversation neither, he diverted from them to the Familists. There he rested himself, and found satisfaction.
for which he was apprehended, conuicted, condemned, and ledde to execution: when hee was readie to be turned off, hee desired the ladder to be staied, and vttered these words:
for which he was apprehended, convicted, condemned, and led to execution: when he was ready to be turned off, he desired the ladder to be stayed, and uttered these words:
p-acp r-crq pns31 vbds vvn, j-vvn, vvn, cc vvd p-acp n1: c-crq pns31 vbds j pc-acp vbi vvn a-acp, pns31 vvd dt n1 pc-acp vbi vvn, cc vvd d n2:
O invincible testimonie of conscience, and ô the mightie hand of the highest God! that is able to draw forth testimonie to himselfe from his most professed enemies.
Oh invincible testimony of conscience, and o the mighty hand of the highest God! that is able to draw forth testimony to himself from his most professed enemies.
stulte, verebor esse cum faciam Deos? doting Philosopher, (quoth hee) when I goe about mine odious designes (the polluting of my selfe, the defiling of my kinred, the ripping of my mother, the murdering of my nobles, the fiering of my imperiall Citie, &c.) shall I then stand fearing or imagining that there are any Gods? And what shall we say to hainous malefactours, that attempt,
Stulte, verebor esse cum faciam Gods? doting Philosopher, (quoth he) when I go about mine odious designs (the polluting of my self, the defiling of my kindred, the ripping of my mother, the murdering of my Nobles, the firing of my imperial city, etc.) shall I then stand fearing or imagining that there Are any God's? And what shall we say to heinous malefactors, that attempt,
and effect robberies, slaughters, poisonings, murdering of Kings, blowing vp of Parliaments, supplanting of Christian states, (in which kinds our bloodie Papists of late yeares haue excelled:) doe they not say for the time with Nero, verebor esse cum faciam Deos? If they did not:
and Effect robberies, slaughters, poisonings, murdering of Kings, blowing up of Parliaments, supplanting of Christian states, (in which Kinds our bloody Papists of late Years have excelled:) do they not say for the time with Nero, verebor esse cum faciam Gods? If they did not:
My praier shall be for this godlesse crue, that as the Deuills acknowledge Christ for their Iudge, so God would vouchsafe to turne their hearts, that they may acknowledge him, and embrace him for their Sauiour.
My prayer shall be for this godless crew, that as the Devils acknowledge christ for their Judge, so God would vouchsafe to turn their hearts, that they may acknowledge him, and embrace him for their Saviour.
The old Latine translateth it, contremiscunt. Beza, horrescunt. Castalio, horrent. Hemingius, exhorrescunt. All in effect to one purpose. The Greeke is, NONLATINALPHABET:
The old Latin Translate it, contremiscunt. Beza, horrescunt. Castalio, horrent. hemingius, exhorrescunt. All in Effect to one purpose. The Greek is,:
And the Seraphims couer their faces with two of their wings• not beeing able to beare the brightnes of the glorie of God, no more then we are able to looke vpon the sunne.
And the Seraphims cover their faces with two of their wings• not being able to bear the brightness of the glory of God, no more then we Are able to look upon the sun.
how much lesse then the Deuill, who is NONLATINALPHABET, that euill one? So called NONLATINALPHABET, because he is apex iniquitatis, the height, depth, the summe, the fulnes, the beginner, the finisher of all iniquitie.
how much less then the devil, who is, that evil one? So called, Because he is apex iniquitatis, the height, depth, the sum, the fullness, the beginner, the finisher of all iniquity.
c-crq d dc cs dt n1, r-crq vbz, cst j-jn crd? av vvd, c-acp pns31 vbz n1 fw-la, dt n1, n1, dt n1, dt n1, dt n1, dt n1 pp-f d n1.
It is NONLATINALPHABET, (as Plutarch speaketh) like and vlcer or wound in the flesh, leauing behinde it sorrow or griefe, NONLATINALPHABET, euer goaring, and euer pricking the minde.
It is, (as Plutarch speaks) like and ulcer or wound in the Flesh, leaving behind it sorrow or grief,, ever goring, and ever pricking the mind.
pn31 vbz, (c-acp ng1 vvz) j cc n1 cc n1 p-acp dt n1, vvg p-acp pn31 n1 cc n1,, av vvg, cc av vvg dt n1.
How much more then must the Deuill needes feare, that besides his first fall, hath heaped vp sinne to sinne, NONLATINALPHABET, from the beginning of the world? yea,
How much more then must the devil needs Fear, that beside his First fallen, hath heaped up sin to sin,, from the beginning of the world? yea,
c-crq d dc cs vmb dt n1 av vvb, cst p-acp po31 ord n1, vhz vvn a-acp n1 p-acp n1,, p-acp dt n-vvg pp-f dt n1? uh,
And then, Nulla mor• inquietior est, quam quae statim tota est, saith Quintilian: The heauiest death is that, which commeth with all his weight at once:
And then, Nulla mor• inquietior est, quam Quae Immediately tota est, Says Quintilian: The Heaviest death is that, which comes with all his weight At once:
cc av, fw-la n1 fw-la fw-la, fw-la fw-la av fw-la fw-la, vvz np1: dt js n1 vbz d, r-crq vvz p-acp d po31 n1 p-acp a-acp:
Now this is the present estate of the Deuills. They are alreadie cast downe to hell: NONLATINALPHABET that is, they are iudicio deputati, adiudged and deputed to hell, and torments;
Now this is the present estate of the Devils. They Are already cast down to hell: that is, they Are Judicio deputati, adjudged and deputed to hell, and torments;
av d vbz dt j n1 pp-f dt n2. pns32 vbr av vvd a-acp p-acp n1: cst vbz, pns32 vbr fw-mi n1, vvn cc vvn p-acp n1, cc n2;
Christ comming into the countrey of the Gergasens, there met him two possessed with deuills. And what an horrible feare expresse they in their demeanour? First, they cried out: as the witch did when shee discouered the King so neere her, who had put Sorcerers and Soothsayers out of the land:
christ coming into the country of the gergesenes, there met him two possessed with Devils. And what an horrible Fear express they in their demeanour? First, they cried out: as the witch did when she discovered the King so near her, who had put Sorcerers and Soothsayers out of the land:
and as the Disciples cried out for feare thinking they had seene a Spirit, when Christ came walking towards them on the waters. Clamor exprimit a•gustiam animi desperantis:
and as the Disciples cried out for Fear thinking they had seen a Spirit, when christ Come walking towards them on the waters. Clamor Expresses a•gustiam animi desperantis:
Quid nobis & tibi? What haue wee to doe with thee? As if they should say, Come not neere vs, wee haue no desire to meddle with thee. Thirdly, they feare present execution:
Quid nobis & tibi? What have we to do with thee? As if they should say, Come not near us, we have no desire to meddle with thee. Thirdly, they Fear present execution:
For so the same word is expressely vsed by S. Luke: The rich man in hell, NONLATINALPHABET, beeing in torments. And hell it selfe is there called, NONLATINALPHABET, the place of torments. And so in mine opinion the Greeke Church vsed the word in their Liturgie, as it is excellently,
For so the same word is expressly used by S. Lycia: The rich man in hell,, being in torments. And hell it self is there called,, the place of torments. And so in mine opinion the Greek Church used the word in their Liturgy, as it is excellently,
p-acp av dt d n1 vbz av-j vvn p-acp n1 av: dt j n1 p-acp n1,, vbg p-acp n2. cc n1 pn31 n1 vbz a-acp vvn,, dt n1 pp-f n2. cc av p-acp po11 n1 dt jp n1 vvd dt n1 p-acp po32 n1, c-acp pn31 vbz av-j,
By thy vnknowne sufferings, and •ellish torments, Good Lord deliuer vs. And thus e•ery 〈 ◊ 〉 they shewed, that the presence of Christ was a 〈 ◊ 〉 vnto them, sicut reo praesentia Iudicis, & seruo fugiti•o praesentia Domini sui:
By thy unknown sufferings, and •ellish torments, Good Lord deliver us And thus e•ery 〈 ◊ 〉 they showed, that the presence of christ was a 〈 ◊ 〉 unto them, sicut Reo Presence Judges, & seruo fugiti•o Presence Domini sui:
p-acp po21 j n2, cc j n2, j n1 vvb pno12 cc av av 〈 sy 〉 pns32 vvd, cst dt n1 pp-f np1 vbds dt 〈 sy 〉 p-acp pno32, fw-la fw-la fw-la np1, cc fw-la fw-la fw-la fw-la fw-la:
And if any man will obiect against this, that the deuills bewaried no such extremitie of feare; because an other Euangelist saith, they ranne to him, as willing to draw neere him,
And if any man will Object against this, that the Devils bewaried no such extremity of Fear; Because an other Evangelist Says, they ran to him, as willing to draw near him,
The scholler that daily feareth the rodde, the seruant that hourely feareth the whippe, neither of them can beare true or hartie loue vnto their master.
The scholar that daily fears the rod, the servant that hourly fears the whip, neither of them can bear true or hearty love unto their master.
The same with the Greeke Prouerbe, NONLATINALPHABET, Feare excludeth all happinesse, yea, though a man be for the present in the height of prosperitie, if he doe but then feare a fall, solida foelicitas esse non potest:
The same with the Greek Proverb,, fear excludeth all happiness, yea, though a man be for the present in the height of Prosperity, if he do but then Fear a fallen, Solid Felicity esse non potest:
Conscientia accusat, ratio indicat, timor ligat, dolor excruciat, saith Gregorie: Conscience is the witnesse to accuse, reason is the iudge to condemne, feare is the cord to pin•on,
Conscientia accusat, ratio indicat, timor Lies, dolour excruciate, Says Gregory: Conscience is the witness to accuse, reason is the judge to condemn, Fear is the cord to pin•on,
so is it principally verified of them, that sinne like the Deuills, that is, which are Apostatae Angeli, Apostates like the Deuills, falling from God, and from his sincere religion.
so is it principally verified of them, that sin like the Devils, that is, which Are Apostatae Angeli, Apostates like the Devils, falling from God, and from his sincere Religion.
Woefull is the storie of Francis Spira, who after he had subscribed to Poperie, could neuer free himselfe from the terrour of hell, but died in desperation:
Woeful is the story of Francis Spira, who After he had subscribed to Popery, could never free himself from the terror of hell, but died in desperation:
And lamentable is the historie of Iustice Hales, who cond•scending but to some point of superstition, would first haue murdered himselfe with his penknife,
And lamentable is the history of justice Hales, who cond•scending but to Some point of Superstition, would First have murdered himself with his penknife,
cc j vbz dt n1 pp-f ng1 vvz, r-crq vvg p-acp p-acp d n1 pp-f n1, vmd ord vhb vvn px31 p-acp po31 n1,
But what is to be said to those setled pillars of Papacie? Iacobus Latomus, who died in desperation, crying out that he was damned for resisting the knowne truth? And to Stephen Gardiner, that could not be comforted with the sight of Peters fall and rising againe,
But what is to be said to those settled pillars of Papacy? Iacobus Latomus, who died in desperation, crying out that he was damned for resisting the known truth? And to Stephen Gardiner, that could not be comforted with the sighed of Peter's fallen and rising again,
p-acp r-crq vbz pc-acp vbi vvn p-acp d j-vvn n2 pp-f n1? np1 np1, r-crq vvd p-acp n1, vvg av cst pns31 vbds vvn p-acp vvg dt j-vvn n1? cc p-acp np1 np1, cst vmd xx vbi vvn p-acp dt n1 pp-f npg1 vvb cc vvg av,
but professed (sealing vp as it were his owne damnation) that he had sinned with Peter, but had not repented with Peter: and a thousand others too long to repeate.
but professed (sealing up as it were his own damnation) that he had sinned with Peter, but had not repented with Peter: and a thousand Others too long to repeat.
cc-acp vvd (vvg a-acp p-acp pn31 vbdr po31 d n1) cst pns31 vhd vvn p-acp np1, p-acp vhd xx vvn p-acp np1: cc dt crd n2-jn av av-j pc-acp vvi.
thou shalt see the deuill of hell, there hee was, there hee goeth, &c. O the miserable estate of deuilish men, who like the Deuill, abide not in the truth:
thou shalt see the Devil of hell, there he was, there he Goes, etc. Oh the miserable estate of devilish men, who like the devil, abide not in the truth:
but are euer wasting from one religion to another, and falling away some to Atheisme, some to Papisme, some to Gentilisme, a number to Libertinisme; from whēce can arise nothing but a terrified conscience, and a trembling heart.
but Are ever wasting from one Religion to Another, and falling away Some to Atheism, Some to Papism, Some to Gentilism, a number to Libertinism; from whence can arise nothing but a terrified conscience, and a trembling heart.
cc-acp vbr av vvg p-acp crd n1 p-acp j-jn, cc vvg av d p-acp n1, d p-acp n1, d p-acp n1, dt n1 p-acp n1; p-acp q-crq vmb vvi pix cc-acp dt vvn n1, cc dt j-vvg n1.
And Paul exhorteth vs to make an end of our saluation with feare and trembling. And Salomon saith, that hee is the blessed man, that feareth alwaies. What difference then in this behalfe, betweene the holy Saints of God,
And Paul exhorteth us to make an end of our salvation with Fear and trembling. And Solomon Says, that he is the blessed man, that fears always. What difference then in this behalf, between the holy Saints of God,
cc np1 vvz pno12 p-acp vvb dt n1 pp-f po12 n1 p-acp vvb cc vvg. cc np1 vvz, cst pns31 vbz dt vvn n1, cst vvz av. q-crq n1 av p-acp d n1, p-acp dt j n2 pp-f np1,
So standeth the case betweene the Deuills, and the Saints: They feare God so, as that withall they hate him in their hearts, knowing that he will be and shall be their confounder.
So Stands the case between the Devils, and the Saints: They Fear God so, as that withal they hate him in their hearts, knowing that he will be and shall be their confounder.
and the spirit of adoption will at length get the victorie, and make them crie with comfort, Abba, Father: whereas the Deuills feare euer totally, without one droppe of faith,
and the Spirit of adoption will At length get the victory, and make them cry with Comfort, Abba, Father: whereas the Devils Fear ever totally, without one drop of faith,
cc dt n1 pp-f n1 vmb p-acp n1 vvb dt n1, cc vvi pno32 vvb p-acp n1, np1, n1: cs dt n2 vvb av av-j, p-acp crd n1 pp-f n1,
They beleeue, and yet they tremble. They tremble, and yet they beleeue. What? Pugnantia loqueris Iacobe? Good S. Iames, doest thou not speake contraries? How will these two stand together, beleeuing and trembling? If they beleeue, why doe they tremble? If they tremble, how doe they beleeue? for on the one side, timor hostilis infidelitatis filius: hostile feare is the ofspring of infidelitie.
They believe, and yet they tremble. They tremble, and yet they believe. What? Pugnantia loqueris Jacob? Good S. James, dost thou not speak contraries? How will these two stand together, believing and trembling? If they believe, why do they tremble? If they tremble, how do they believe? for on the one side, timor hostilis infidelitatis filius: hostile Fear is the offspring of infidelity.
pns32 vvb, cc av pns32 vvi. pns32 vvb, cc av pns32 vvi. q-crq? fw-la fw-la n1? j n1 np1, vd2 pns21 xx vvi n2-jn? q-crq vmb d crd vvb av, vvg cc vvg? cs pns32 vvi, q-crq vdb pns32 vvi? cs pns32 vvi, q-crq vdb pns32 vvi? p-acp p-acp dt crd n1, fw-la fw-la fw-la fw-la: j n1 vbz dt n1 pp-f n1.
If they be at peace with God, what cause haue they to feare? For, If God be on our side, who can be against vs? Secondly, Faith purifieth the heart. Now if the Deuills be mundi corde: then they are blessed, and see God with comfort.
If they be At peace with God, what cause have they to Fear? For, If God be on our side, who can be against us? Secondly, Faith Purifieth the heart. Now if the Devils be mundi cord: then they Are blessed, and see God with Comfort.
Boldnes and Confidence are plaine opposites to feare and trembling. Fourthly, faith worketh by loue. Now loue casteth out feare. Ergo. If they beleeue, they loue; if they loue, they feare not. One of the Fathers expounding that place in the Song of Salomon, Thy cheekes are comely with rowes of stones, and thy necke with chaines:
Boldness and Confidence Are plain opposites to Fear and trembling. Fourthly, faith works by love. Now love Cast out Fear. Ergo. If they believe, they love; if they love, they Fear not. One of the Father's expounding that place in the Song of Solomon, Thy cheeks Are comely with rows of stones, and thy neck with chains:
n1 cc n1 vbr j n2-jn p-acp vvb cc vvg. ord, n1 vvz p-acp n1. av n1 vvz av n1. fw-la cs pns32 vvi, pns32 vvb; cs pns32 vvi, pns32 vvb xx. crd pp-f dt n2 vvg d n1 p-acp dt n1 pp-f np1, po21 n2 vbr j p-acp n2 pp-f n2, cc po21 n1 p-acp n2:
The deuills beleeue much & many things, as hath bin before declared, but yet they beleeue not that which should keepe them from trembling. What is that? M. Bucer setteth downe in three words:
The Devils believe much & many things, as hath been before declared, but yet they believe not that which should keep them from trembling. What is that? M. Bucer sets down in three words:
dt n2 vvb av-d cc d n2, c-acp vhz vbn a-acp vvn, cc-acp av pns32 vvb xx d r-crq vmd vvi pno32 p-acp vvg. q-crq vbz d? n1 np1 vvz a-acp p-acp crd n2:
Therefore all that which they beleeue, will not keepe them from trembling. Take for an example of them in this case, a malefactor, a felon, a murderer or traytour conuicted and condemned to death.
Therefore all that which they believe, will not keep them from trembling. Take for an Exampl of them in this case, a Malefactor, a felon, a murderer or traitor convicted and condemned to death.
av d d r-crq pns32 vvb, vmb xx vvi pno32 p-acp vvg. vvb p-acp dt n1 pp-f pno32 p-acp d n1, dt n1, dt n1, dt n1 cc n1 j-vvn cc vvn p-acp n1.
he knoweth and beleeueth further, that the King of his naturall disposition is mild, kind, bounteous, piti•ull, mercifull, (as thanked be God, our King Iames is at this day.) The same malefactor knoweth yet further, that the King out of his royall bountie and grace, hath pardoned many, yea some capitall offendors.
he Knoweth and Believeth further, that the King of his natural disposition is mild, kind, bounteous, piti•ull, merciful, (as thanked be God, our King James is At this day.) The same Malefactor Knoweth yet further, that the King out of his royal bounty and grace, hath pardoned many, yea Some capital offenders.
pns31 vvz cc vvz av-jc, cst dt n1 pp-f po31 j n1 vbz j, j, j, j, j, (c-acp vvn vbb np1, po12 n1 np1 vbz p-acp d n1.) dt d n1 vvz av av-jc, cst dt n1 av pp-f po31 j n1 cc n1, vhz vvn d, uh d j n2.
As to Dauid for adulterie and murder. To Salomon for idolatrie. To Peter for Apostacie. To Paul for persecution, and to thousand thousands whose names are not recorded.
As to David for adultery and murder. To Solomon for idolatry. To Peter for Apostasy. To Paul for persecution, and to thousand thousands whose names Are not recorded.
p-acp p-acp np1 p-acp n1 cc n1. p-acp np1 p-acp n1. p-acp np1 p-acp n1. p-acp np1 p-acp n1, cc p-acp crd crd rg-crq n2 vbr xx vvn.
But now the wretched fiend hath neither means to make for his pardon (for Christ is but Mediator dei & hominum, a Mediator betweene God and man, not betweene God and the deuills;
But now the wretched fiend hath neither means to make for his pardon (for christ is but Mediator dei & hominum, a Mediator between God and man, not between God and the Devils;
p-acp av dt j n1 vhz dx n2 pc-acp vvi p-acp po31 n1 (c-acp np1 vbz p-acp n1 fw-la cc fw-la, dt n1 p-acp np1 cc n1, xx p-acp np1 cc dt n2;
and the goodnes of God, which appeared in Christ, was NONLATINALPHABET, not NONLATINALPHABET, a loue of men, not a loue of deuills) neither hath he one title or iotte of a promise from God, that he shall be pardoned,
and the Goodness of God, which appeared in christ, was, not, a love of men, not a love of Devils) neither hath he one title or jot of a promise from God, that he shall be pardoned,
Now thus standeth the case betwixt God and the Deuill: Hee is runne deepely into debt by his sinnes, (for sinnes are NONLATINALPHABET, debts; Debitum quod perindè iudicio debeatur,
Now thus Stands the case betwixt God and the devil: He is run deeply into debt by his Sins, (for Sins Are, debts; Debitum quod perindè Judicio debeatur,
av av vvz dt n1 p-acp np1 cc dt n1: pns31 vbz vvn av-jn p-acp n1 p-acp po31 n2, (c-acp n2 vbr, n2; fw-la fw-la fw-la fw-la ng1,
as the kind householder with his beggerly seruant, who when he had nothing to pay, his Master forgaue him all. But now he hath neither promise from God, not beleefe in himselfe that those debts shall be remitted vnto him,
as the kind householder with his beggarly servant, who when he had nothing to pay, his Master forgave him all. But now he hath neither promise from God, not belief in himself that those debts shall be remitted unto him,
c-acp dt j n1 p-acp po31 j n1, q-crq q-crq pns31 vhd pix pc-acp vvi, po31 n1 vvd pno31 d. p-acp av pns31 vhz dx n1 p-acp np1, xx n1 p-acp px31 cst d n2 vmb vbi vvn p-acp pno31,
therefore he liueth dayly vnder feare to bee cast into prison, euen into hell fire, from which he shall not be deliuered till he hath paid the vtmost farthing.
Therefore he lives daily under Fear to be cast into prison, even into hell fire, from which he shall not be Delivered till he hath paid the utmost farthing.
av pns31 vvz av-j p-acp n1 pc-acp vbi vvn p-acp n1, av p-acp n1 n1, p-acp r-crq pns31 vmb xx vbi vvn c-acp pns31 vhz vvn dt j n1.
And here now commeth fitly to be examined and discussed the true and essentiall difference between the dead vnprofitable faith of the deuills, which will not keepe them from trembling: and the liuely sauing faith of the Elect (as the Apostle calleth it) which causeth their saluation.
And Here now comes fitly to be examined and discussed the true and essential difference between the dead unprofitable faith of the Devils, which will not keep them from trembling: and the lively Saving faith of the Elect (as the Apostle calls it) which Causes their salvation.
cc av av vvz av-j pc-acp vbi vvn cc vvn dt j cc j n1 p-acp dt j j n1 pp-f dt n2, r-crq vmb xx vvi pno32 p-acp vvg: cc dt av-j vvg n1 pp-f dt j-vvn (c-acp dt np1 vvz pn31) r-crq vvz po32 n1.
And that faigned faith which they gather out of the Apostle, fide non ficta, is none otherwise to be called faith, then NONLATINALPHABET, by way of likelihood or similitude,
And that feigned faith which they gather out of the Apostle, fide non ficta, is none otherwise to be called faith, then, by Way of likelihood or similitude,
cc d j-vvn n1 r-crq pns32 vvb av pp-f dt n1, fw-la fw-fr fw-la, vbz pix av pc-acp vbi vvn n1, av, p-acp n1 pp-f n1 cc n1,
yea and in the deuills. And when the reuerend Bishop the peerelesse Iewel of his time, replieth that, The faith of the deuills indeede and verily is no faith:
yea and in the Devils. And when the reverend Bishop the peerless Jewel of his time, Replieth that, The faith of the Devils indeed and verily is not faith:
uh cc p-acp dt n2. cc c-crq dt j-jn n1 dt j n1 pp-f po31 n1, vvz d, dt n1 pp-f dt n2 av cc av-j vbz xx n1:
But as the intention of controuersie is there betweene them (for they speake of a profitable and liuely faith:) So Harding lieth in his throat, (for a true faith can not be idle) and Bishop Iewels position is most vndoubtedly true, The faith of Deuills (in this sense) is no faith at all, that is, no sauing or iustifying faith, as after shall appeare.
But as the intention of controversy is there between them (for they speak of a profitable and lively faith:) So Harding lies in his throat, (for a true faith can not be idle) and Bishop Jewels position is most undoubtedly true, The faith of Devils (in this sense) is no faith At all, that is, no Saving or justifying faith, as After shall appear.
Against which idle and vnlearned opinion (of which the Schoolemen are full) Peter Martyr disputeth fully and learnedly in his Commentaries vpon the Corinthians, whither I send them that will be satisfied in that Question.
Against which idle and unlearned opinion (of which the Schoolmen Are full) Peter Martyr disputeth Fully and learnedly in his Commentaries upon the Corinthians, whither I send them that will be satisfied in that Question.
for who can imagine any thing to be without a forme, when as this is our principall in nature, forma dat esse? Qualis est illa fides: (saith one of their owne) quae mortua est, forma { que } sua caret? what manner of faith is that which wanteth both life and forme? And if that be true of Aquinas, that fides informis & formata, are not diuersi sed ijdem habitus, (in which notwithstanding the wittie man was grossely deceiued) then either the faith of the Deuills hath the same forme, that hath the faith of the Elect, or some other forme at least it must haue to make it Habituall, and without a forme it cannot exist.
for who can imagine any thing to be without a Form, when as this is our principal in nature, forma that esse? Qualis est illa fides: (Says one of their own) Quae Mortua est, forma { que } sua caret? what manner of faith is that which Wants both life and Form? And if that be true of Aquinas, that fides informis & formata, Are not diuersi sed ijdem habitus, (in which notwithstanding the witty man was grossly deceived) then either the faith of the Devils hath the same Form, that hath the faith of the Elect, or Some other Form At least it must have to make it Habitual, and without a Form it cannot exist.
p-acp r-crq vmb vvi d n1 pc-acp vbi p-acp dt n1, c-crq p-acp d vbz po12 n-jn p-acp n1, fw-la cst fw-la? fw-la fw-la fw-la fw-la: (vvz pi pp-f po32 d) fw-la n1 fw-la, fw-la { fw-fr } fw-la fw-la? r-crq n1 pp-f n1 vbz d r-crq vvz d n1 cc n1? cc cs d vbb j pp-f np1, cst fw-la fw-la cc fw-la, vbr xx fw-la fw-la fw-la fw-la, (p-acp r-crq p-acp dt j n1 vbds av-j vvn) av av-d dt n1 pp-f dt n2 vhz dt d n1, cst vhz dt n1 pp-f dt n1, cc d j-jn n1 p-acp ds pn31 vmb vhi pc-acp vvi pn31 j, cc p-acp dt n1 pn31 vmbx vvi.
They say, that the one is Extorta, or Coacta: the other is Voluntaria. The deuills faith (say they) is extorted from them, ab ipsa rerum euidentia, from the verie euidence of that which they see and vnderstand.
They say, that the one is Extorta, or Coacta: the other is Voluntary. The Devils faith (say they) is extorted from them, ab ipsa rerum euidentia, from the very evidence of that which they see and understand.
pns32 vvb, cst dt pi vbz np1, cc np1: dt n-jn vbz np1. dt ng1 n1 (vvb pns32) vbz j-vvn p-acp pno32, fw-la fw-la fw-la fw-la, p-acp dt j n1 pp-f d r-crq pns32 vvb cc vvi.
But if I may be bold to interpose my opinion herein (reseruing the iudgement therof vnto the learned) I hold, that the faith of the Elect is as much compelled,
But if I may be bold to interpose my opinion herein (reserving the judgement thereof unto the learned) I hold, that the faith of the Elect is as much compelled,
as they are compelled to beleeue, euidentia signorum, by the euidence of things; so are we compelled to beleeue, euidentiâ Spiritus, by the euidence of the Spirit:
as they Are compelled to believe, euidentia signorum, by the evidence of things; so Are we compelled to believe, euidentiâ Spiritus, by the evidence of the Spirit:
the holy Ghost vrging, pressing, opening, and altering our vnbeleeuing heart, and drawing vs euen against nature (as it were against the haire) to the obedience of faith: yea no man can obey the Spirit herein,
the holy Ghost urging, pressing, opening, and altering our unbelieving heart, and drawing us even against nature (as it were against the hair) to the Obedience of faith: yea no man can obey the Spirit herein,
On the other side, when they or we doe come to beleeue, whither they by sence, or we by instinct, certainely the faith it selfe must needes be voluntarie. For, Fides in potestate est, (saith S. Augustine, ) Faith (when we haue it) is a thing in our power.
On the other side, when they or we do come to believe, whither they by sense, or we by instinct, Certainly the faith it self must needs be voluntary. For, Fides in potestate est, (Says S. Augustine,) Faith (when we have it) is a thing in our power.
••des est voluntaria certitudo absentium, saith that same Destructorium vitiorum, which is ascribed to our learned countriman Alexander Alensis: Faith is a voluntarie certentie,
••des est Voluntary certitudo absentium, Says that same Destructorium Vitiorum, which is ascribed to our learned countryman Alexander Alensis: Faith is a voluntary certainty,
This without all question is true among men, & how the Deuills should beleeue against their will, (though it be against their liking) my reason doth not conceiue.
This without all question is true among men, & how the Devils should believe against their will, (though it be against their liking) my reason does not conceive.
np1 p-acp d n1 vbz j p-acp n2, cc c-crq dt n2 vmd vvi p-acp po32 vmb, (cs pn31 vbb p-acp po32 n-vvg) po11 n1 vdz xx vvi.
Now come we to describe the true differences of these two faiths: and so in a few words lightsomely to open all that Saint Iames speaketh in this Chapter of a dead faith without workes, which can not saue a man;
Now come we to describe the true differences of these two faiths: and so in a few words lightsomely to open all that Saint James speaks in this Chapter of a dead faith without works, which can not save a man;
av vvb pns12 pc-acp vvi dt j n2 pp-f d crd n2: cc av p-acp dt d n2 av-j pc-acp vvi d cst n1 np1 vvz p-acp d n1 pp-f dt j n1 p-acp n2, r-crq vmb xx vvi dt n1;
and yet no whit therein crossing S. Paul, who in his two worthie Epistles to the Romanes and Galathians, teacheth and prooueth, that Only faith sufficeth to saluation. Thus therfore I proceed.
and yet no whit therein crossing S. Paul, who in his two worthy Epistles to the Romans and Galatians, Teaches and proveth, that Only faith Suffices to salvation. Thus Therefore I proceed.
cc av dx n1 av vvg n1 np1, r-crq p-acp po31 crd j-jn n2 p-acp dt njp2 cc np2, vvz cc vvz, cst av-j n1 vvz p-acp n1. av av pns11 vvb.
The Faith of the Elect apprehendeth (as many other things) so namely and particularly, The mercie and loue of God the Father, per Deum mediatorem, by Christ the Mediator.
The Faith of the Elect apprehendeth (as many other things) so namely and particularly, The mercy and love of God the Father, per God mediatorem, by christ the Mediator.
dt n1 pp-f dt j-vvn vvz (c-acp d j-jn n2) av av cc av-jn, dt n1 cc n1 pp-f np1 dt n1, fw-la fw-la fw-la, p-acp np1 dt n1.
And of this faith is all S. Pauls treatie, when he maketh it the hand or instrument of our Saluation. On the otherside, the faith of deuills apprehendeth many things, as hath beene before declared;
And of this faith is all S. Paul's treaty, when he makes it the hand or Instrument of our Salvation. On the otherside, the faith of Devils apprehendeth many things, as hath been before declared;
cc pp-f d n1 vbz d n1 npg1 n1, c-crq pns31 vvz pn31 dt n1 cc n1 pp-f po12 n1. p-acp dt n1, dt n1 pp-f ng1 vvz d n2, c-acp vhz vbn a-acp vvn;
but among all, it apprehendeth not, nor can apprehend no mercie, fauour, loue, or pardon from God, as from a Father: but all Iustice and seueritie, as from an angrie and offended iudge. Not beleeuing that God loueth them, they haue no inclination to loue God againe.
but among all, it apprehendeth not, nor can apprehend no mercy, favour, love, or pardon from God, as from a Father: but all justice and severity, as from an angry and offended judge. Not believing that God loves them, they have no inclination to love God again.
cc-acp p-acp d, pn31 vvz xx, ccx vmb vvi dx n1, n1, n1, cc vvb p-acp np1, a-acp p-acp dt n1: p-acp d ng1 cc n1, a-acp p-acp dt j cc j-vvn vvi. xx vvg cst np1 vvz pno32, pns32 vhb dx n1 pc-acp vvi np1 av.
nor will it saue a man, no more then it will the deuills. Of whome the Apostle notwithstanding all that their faith, professeth here that they tremble in the presence of God.
nor will it save a man, no more then it will the Devils. Of whom the Apostle notwithstanding all that their faith, Professes Here that they tremble in the presence of God.
There are at this day two dangerous opinions about our Sauing faith. The one, is the doctrine of our English Libertines, which of my knowledge are neither few in number, nor small in account.
There Are At this day two dangerous opinions about our Saving faith. The one, is the Doctrine of our English Libertines, which of my knowledge Are neither few in number, nor small in account.
And these men doe not onely professe themselues, but also teach to others, that to beleeue the starie of Christ, and what the Scripture hath written of Christ, is all-sufficient to Saluation. God (they say) requireth no further faith at our hands.
And these men do not only profess themselves, but also teach to Others, that to believe the stary of christ, and what the Scripture hath written of christ, is All-sufficient to Salvation. God (they say) requires no further faith At our hands.
cc d n2 vdb xx av-j vvi px32, cc-acp av vvi p-acp n2-jn, cst p-acp vvb dt j pp-f np1, cc q-crq dt n1 vhz vvn pp-f np1, vbz j p-acp n1. np1 (pns32 vvb) vvz dx jc n1 p-acp po12 n2.
And these I call my bare Historians. The other is, the doctrine of them of the Church of Rome, who seclude confidence in the mercie of God, from the nature of Iustifying faith. Lindane saith, Fides illa, quâ quis firmiter credit,
And these I call my bore Historians. The other is, the Doctrine of them of the Church of Rome, who seclude confidence in the mercy of God, from the nature of Justifying faith. Lindane Says, Fides illa, quâ quis firmiter credit,
is indeede not faith, but rashnes. Bellarmine, whose very name breatheth out nothing but wrath, can not abide in this ca•e to heare of mereie. He hath many chapters to prooue by the Scriptures, by the tradition of the Church, by reason, &c. that Iustifying faith hath not for his obiect, the speciall mercie of God:
is indeed not faith, but rashness. Bellarmine, whose very name breathes out nothing but wrath, can not abide in this ca•e to hear of mereie. He hath many Chapters to prove by the Scriptures, by the tradition of the Church, by reason, etc. that Justifying faith hath not for his Object, the special mercy of God:
vbz av xx n1, p-acp n1. np1, rg-crq j n1 vvz av pix cc-acp n1, vmb xx vvi p-acp d n1 pc-acp vvi pp-f j. pns31 vhz d n2 pc-acp vvi p-acp dt n2, p-acp dt n1 pp-f dt n1, p-acp n1, av d vvg n1 vhz xx p-acp po31 n1, dt j n1 pp-f np1:
yea, and he saith plainly, that The Catholiques doe affirme, certam promissionem specialis misericordiae, non tam ad fidem, quam ad praesumptionem pertinere;
yea, and he Says plainly, that The Catholics do affirm, certam promissionem Specialis Mercy, non tam ad fidem, quam ad praesumptionem pertinere;
Thus, for a Christian to professe by faith assurance of his owne saluation, is among our Pseudo-Catholiques, no better then headie rashnes, and haughtie presumption.
Thus, for a Christian to profess by faith assurance of his own salvation, is among our Pseudo-catholics, no better then heady rashness, and haughty presumption.
As for that same priuate Couent (as the French Kings Ambassador called it openly) of the Patres Minores in the Councel of Trent, which the Preachers of the Augustine confession rightly tearmed, stercus Romani Pontificis, the very base excrements of the Bishop of Rome:
As for that same private Covent (as the French Kings Ambassador called it openly) of the Patres Minores in the Council of Trent, which the Preachers of the Augustine Confessi rightly termed, Stercus Romani Pontiff, the very base excrements of the Bishop of Rome:
For when they determine thus, Si qui, dixerit fidem iustificantem nihil aliud esse quàm fiduciam diuinae misericordiae, peccata remittentis propter Christum, vel eam fiduciam solam esse qua iustificamur, anathema fit.
For when they determine thus, Si qui, dixerit fidem iustificantem nihil Aliud esse quàm fiduciam diuinae Mercy, Peccata remittentis propter Christ, vel eam fiduciam Solam esse qua Justificamur, anathema fit.
nor crosse not the Doctrine taught by the Protestants. We are not in the heresie of Apelles, which saide, a man might hold what faith he would otherwise:
nor cross not the Doctrine taught by the Protestants. We Are not in the heresy of Apelles, which said, a man might hold what faith he would otherwise:
we say that Obiectum fidei adaequatum, The generall obiect of faith, which is as large as the extent of faith it selfe, est omne verbum Dei in genere, is vniuersally the whole word of God.
we say that Object fidei adaequatum, The general Object of faith, which is as large as the extent of faith it self, est omne verbum Dei in genere, is universally the Whole word of God.
But we say, that proprium & principale, primum & proximum obiectum fidei iustificantis, the proper and principall, the chiefe and neerest obiect of iustifying faith, is (among all other things which it apprehendeth) Christ crucified, with all his benefits,
But we say, that proprium & principal, primum & Proximum Object fidei iustificantis, the proper and principal, the chief and nearest Object of justifying faith, is (among all other things which it apprehendeth) christ Crucified, with all his benefits,
cc-acp pns12 vvb, cst fw-la cc n-jn, fw-la cc fw-la fw-la fw-la fw-la, dt j cc j-jn, dt j-jn cc js n1 pp-f vvg n1, vbz (p-acp d j-jn n2 r-crq pn31 vvz) np1 vvd, p-acp d po31 n2,
But we say, that a Iustifying faith, hath for his Obiect, all that God would haue to be beleeued: and among all other things principally, the mercie of God. I make this plaine by a similitude.
But we say, that a Justifying faith, hath for his Object, all that God would have to be believed: and among all other things principally, the mercy of God. I make this plain by a similitude.
cc-acp pns12 vvb, cst dt vvg n1, vhz p-acp po31 n1, d cst np1 vmd vhi pc-acp vbi vvn: cc p-acp d j-jn n2 av-j, dt n1 pp-f np1. pns11 vvb d n1 p-acp dt n1.
Against therefore both Historians and Papists, I make these foure conclusions. 1. True Christian sauing faith, doth not onely beleeue God and Christ, the word of God,
Against Therefore both Historians and Papists, I make these foure conclusions. 1. True Christian Saving faith, does not only believe God and christ, the word of God,
p-acp av d n2 cc njp2, pns11 vvb d crd n2. crd j np1 vvg n1, vdz xx av-j vvi np1 cc np1, dt n1 pp-f np1,
but also it doth beleeue and apprehend the mercie of this God, per de•mmediatorem, by Christ the Mediator. 2. True Christian sauing faith, differeth from the faith of the Deuills, only in this (and the consequences thereof) that the Elect apprehend the mercie of God to them in Christ, which the Deuills can not doe. 3. To beleeue only the Word of God, and the Storie of Christ:
but also it does believe and apprehend the mercy of this God, per de•mmediatorem, by christ the Mediator. 2. True Christian Saving faith, differeth from the faith of the Devils, only in this (and the consequences thereof) that the Elect apprehend the mercy of God to them in christ, which the Devils can not do. 3. To believe only the Word of God, and the Story of christ:
The fourth from the definition, or description of faith, laid out Heb. 11. 1. Of which their owne canonized Schooleman (who is among them as an other Oracle of Delphos) saith, that though some affirme that it is no perfect definition,
The fourth from the definition, or description of faith, laid out Hebrew 11. 1. Of which their own canonized Schoolman (who is among them as an other Oracle of Delphos) Says, that though Some affirm that it is no perfect definition,
dt ord p-acp dt n1, cc n1 pp-f n1, vvd av np1 crd crd pp-f r-crq po32 d j-vvn np1 (r-crq vbz p-acp pno32 p-acp dt j-jn n1 pp-f np1) vvz, cst cs d vvb cst pn31 vbz dx j n1,
yet if a man rightly consider of it, Omnia ex quibus fides potest definiri in praedicta definitione tanguntur, licet verba non ordinentur sub forma definitionis:
yet if a man rightly Consider of it, Omnia ex quibus fides potest definiri in praedicta definition tanguntur, licet verba non ordinentur sub forma definitionis:
for faith is by hearing: viz. of the doctrine which is taught vnto vs. Now vpon what doctrine hath faith his foundation? vpon the doctrine of the Law? By no means:
for faith is by hearing: viz. of the Doctrine which is taught unto us Now upon what Doctrine hath faith his Foundation? upon the Doctrine of the Law? By no means:
that is, obedience and workes of the Law. It is therefore built vpon the doctrine of the Gospel: faith must apprehend the Gospel: Repent, and beleeue the Gospell.
that is, Obedience and works of the Law. It is Therefore built upon the Doctrine of the Gospel: faith must apprehend the Gospel: repent, and believe the Gospel.
cst vbz, n1 cc n2 pp-f dt n1. pn31 vbz av vvn p-acp dt n1 pp-f dt n1: n1 vmb vvi dt n1: vvb, cc vvb dt n1.
The matter therefore to be beleeued, is the Gospell. Now, what is the Gospell? A bare Historie only? or a bare historicall narration of things done and passed? By no meanes.
The matter Therefore to be believed, is the Gospel. Now, what is the Gospel? A bore History only? or a bore historical narration of things done and passed? By no means.
Euangelium est forma vitae ex resurrectione, saith S. Basile; The Gospel is a doctrine of a new forme of life, following vpon our regeneration, or spirituall resurrection.
Evangelium est forma vitae ex resurrection, Says S. Basil; The Gospel is a Doctrine of a new Form of life, following upon our regeneration, or spiritual resurrection.
What may we call the Gospell? Euangelium est raedicatio salutis 〈 ◊ 〉, •aith Nazianzene; The Gospell is the preaching of a new kind or meanes of saluation:
What may we call the Gospel? Evangelium est raedicatio Salutis 〈 ◊ 〉, •aith Nazianzene; The Gospel is the preaching of a new kind or means of salvation:
that is to say, The Gospell telleth vs withall, how easily and freely we haue receiued these things, (that is, remission of sinnes, iustification, restitution to heauen, adoption to be the sonnes of God.) For it telleth vs, that we haue not obtained these things, either by our owne industrie,
that is to say, The Gospel Telleth us withal, how Easily and freely we have received these things, (that is, remission of Sins, justification, restitution to heaven, adoption to be the Sons of God.) For it Telleth us, that we have not obtained these things, either by our own industry,
cst vbz pc-acp vvi, dt n1 vvz pno12 av, c-crq av-j cc av-j pns12 vhb vvn d n2, (cst vbz, n1 pp-f n2, n1, n1 p-acp n1, n1 pc-acp vbi dt n2 pp-f np1.) p-acp pn31 vvz pno12, cst pns12 vhb xx vvn d n2, av-d p-acp po12 d n1,
here is a verie Gods spell indeede, here are glad tidings indeede, here is a doctrine that passeth all ioy comprehensible with the deepest vnderstanding.
Here is a very God's spell indeed, Here Are glad tidings indeed, Here is a Doctrine that passes all joy comprehensible with the Deepest understanding.
av vbz dt j ng1 n1 av, av vbr j n2 av, av vbz dt n1 cst vvz d n1 j p-acp dt js-jn n1.
and without our merit freely of the grace of God? And must we beleeue the gospel? Why then we must beleeue, that these glad tydings are sent to vs, that remission of sinnes,
and without our merit freely of the grace of God? And must we believe the gospel? Why then we must believe, that these glad tidings Are sent to us, that remission of Sins,
cc p-acp po12 n1 av-j pp-f dt n1 pp-f np1? cc vmb pns12 vvi dt n1? uh-crq av pns12 vmb vvi, cst d j n2 vbr vvn p-acp pno12, cst n1 pp-f n2,
and saluation is giuen to vs, that we are saued by mercie without our owne deserts. Is not this to beleeue more then the storie? Nay, is not this to take home the Gospel to our selues? Is not this by faith to beleeue that the saluation which Christ wrought for man mentioned in the Gospel, no• accepimus, we haue receiued:
and salvation is given to us, that we Are saved by mercy without our own deserts. Is not this to believe more then the story? Nay, is not this to take home the Gospel to our selves? Is not this by faith to believe that the salvation which christ wrought for man mentioned in the Gospel, no• accepimus, we have received:
cc n1 vbz vvn p-acp pno12, cst pns12 vbr vvn p-acp n1 p-acp po12 d n2. vbz xx d pc-acp vvi av-dc cs dt n1? uh-x, vbz xx d pc-acp vvi av-an dt n1 p-acp po12 n2? vbz xx d p-acp n1 pc-acp vvi cst dt n1 r-crq np1 vvd p-acp n1 vvn p-acp dt n1, n1 fw-la, pns12 vhb vvn:
No doubt it is, and so without doubt it must bee. For, if faith be built vpon the doctrine of the Gospel; then, Qualis causa, talis effectus: such doctrine, such faith.
No doubt it is, and so without doubt it must be. For, if faith be built upon the Doctrine of the Gospel; then, Qualis causa, Talis effectus: such Doctrine, such faith.
uh-dx n1 pn31 vbz, cc av p-acp n1 pn31 vmb vbi. p-acp, cs n1 vbb vvn p-acp dt n1 pp-f dt n1; av, fw-la fw-la, fw-la fw-la: d n1, d n1.
But the doctrine of the Gospell is a doctrine of remission of sinnes, of iustification• of adoption, of saluation by Christ vnto vs. Faith therefore must be a faith of remission of sinnes, of iustification, of adoption, of saluation by Christ to vs:
But the Doctrine of the Gospel is a Doctrine of remission of Sins, of iustification• of adoption, of salvation by christ unto us Faith Therefore must be a faith of remission of Sins, of justification, of adoption, of salvation by christ to us:
and confirme in our hearts? Doe they seale vp vnto vs the truth of the storie? Are they confirmations vnto vs, that Christ was about 30. yeares olde when he was baptized? that he was tempted in the wildernesse? that hee raised Iairus daughter, that hee preached in the Synagogue, that he washed his disciples feete,
and confirm in our hearts? Do they seal up unto us the truth of the story? are they confirmations unto us, that christ was about 30. Years old when he was baptised? that he was tempted in the Wilderness? that he raised Jairus daughter, that he preached in the Synagogue, that he washed his Disciples feet,
They haue put him on as their owne garment vpon their owne backs to couer their nakednes, to shrowd them from the parching heat, and from the pinching cold.
They have put him on as their own garment upon their own backs to cover their nakedness, to shroud them from the parching heat, and from the pinching cold.
pns32 vhb vvn pno31 a-acp p-acp po32 d n1 p-acp po32 d n2 pc-acp vvi po32 n1, pc-acp vvi pno32 p-acp dt j-vvg n1, cc p-acp dt j-vvg j-jn.
that is, by holinesse maketh vs partakers of the godly nature, as Peter speaketh. Yea hereof is that high commendation which S. Basil giueth to the Sacrament:
that is, by holiness makes us partakers of the godly nature, as Peter speaks. Yea hereof is that high commendation which S. Basil gives to the Sacrament:
Baptisme is goaldeliuerie to the prisoners, discharge to them that are in debt, the death of sinne, the regeneration of the soule, the gorgeous ar•y, the indeprehensible badge, the passage to heauen, the obtaining of the kingdome of heauen, the grace of adoption.
Baptism is goaldeliuerie to the Prisoners, discharge to them that Are in debt, the death of sin, the regeneration of the soul, the gorgeous ar•y, the indeprehensible badge, the passage to heaven, the obtaining of the Kingdom of heaven, the grace of adoption.
A liuely image of the vigor of the bodie and blood of Christ: of which himselfe affirmeth, My flesh is meate indeede, and my blood is drinke indeede. Yea:
A lively image of the vigor of the body and blood of christ: of which himself Affirmeth, My Flesh is meat indeed, and my blood is drink indeed. Yea:
dt j n1 pp-f dt n1 pp-f dt n1 cc n1 pp-f np1: pp-f r-crq px31 vvz, po11 n1 vbz n1 av, cc po11 n1 vbz n1 av. uh:
Gregorie Nissene speaking of those words in the Gospell of Iohn, There came out of his side blood and water, maketh them two images of the two Sacraments:
Gregory Nissene speaking of those words in the Gospel of John, There Come out of his side blood and water, makes them two Images of the two Sacraments:
np1 np1 vvg pp-f d n2 p-acp dt n1 pp-f np1, a-acp vvd av pp-f po31 n1 n1 cc n1, vvz pno32 crd n2 pp-f dt crd n2:
and doe put on vpon vs the diuinitie, that is, the diuine qualities of God. And he alleadgeth there Chrysostomes monition vpon the Exposition of those words:
and do put on upon us the divinity, that is, the divine qualities of God. And he allegeth there Chrysostomes monition upon the Exposition of those words:
cc vdb vvi a-acp p-acp pno12 dt n1, cst vbz, dt j-jn n2 pp-f np1. cc pns31 vvz pc-acp npg1 n1 p-acp dt n1 pp-f d n2:
When thou commest to drinke of this fearefull cuppe in the Sacrament, come as if thou shouldest there drinke blood, running out of the very side of the Lord.
When thou Comest to drink of this fearful cup in the Sacrament, come as if thou Shouldst there drink blood, running out of the very side of the Lord.
So applicatiue should be our faith, in communicating these holy misteries. And indeed in such an applying maner did our Lord Iesus institute this Sacrament: Take yee, eate yee:
So applicative should be our faith, in communicating these holy Mysteres. And indeed in such an applying manner did our Lord Iesus institute this Sacrament: Take ye, eat ye:
av j vmd vbi po12 n1, p-acp vvg d j n2. cc av p-acp d dt vvg n1 vdd po12 n1 np1 vvi d n1: vvb pn22, vvb pn22:
this is my bodie, which is giuen (not for others only) but for you. And againe, This cuppe is the new Testament in my blood, which is shead (not for others only) but for you. Euery man therefore that taketh these misteries, must beleeue that Christs bodie was broken,
this is my body, which is given (not for Others only) but for you. And again, This cup is the new Testament in my blood, which is shed (not for Others only) but for you. Every man Therefore that Takes these Mysteres, must believe that Christ body was broken,
d vbz po11 n1, r-crq vbz vvn (xx p-acp n2-jn j) p-acp p-acp pn22. cc av, d n1 vbz dt j n1 p-acp po11 n1, r-crq vbz vvn (xx p-acp n2-jn j) p-acp p-acp pn22. d n1 av cst vvz d n2, vmb vvi cst npg1 n1 vbds vvn,
vt ficut videtur illa forma panis in nos intrare, sic nouerimus per eam, quam in terris habuit conuersationem, ipsum intrarein nos, ad habitandum in cordibus nostris per fidem:
vt ficut videtur illa forma Paris in nos intrare, sic nouerimus per eam, quam in terris Habuit conuersationem, ipsum intrarein nos, ad habitandum in cordibus nostris per fidem:
so we might know that Christ himselfe doth enter into vs, according to that flate which hee had here amongst vs, to dwell in vs and in our hearts by faith. The name of the Sacrifice of the Altar, I refuse not.
so we might know that christ himself does enter into us, according to that flate which he had Here among us, to dwell in us and in our hearts by faith. The name of the Sacrifice of the Altar, I refuse not.
that, the Sacrament of the Lords supper, which hee there calleth, the sacrifice of the Altar, is not only a bare signe and representation of Christs bodie and blood broken and shead vpon the Altar of the Crosse:
that, the Sacrament of the lords supper, which he there calls, the sacrifice of the Altar, is not only a bore Signen and representation of Christ body and blood broken and shed upon the Altar of the Cross:
cst, dt n1 pp-f dt n2 n1, r-crq pns31 a-acp vvz, dt n1 pp-f dt n1, vbz xx av-j dt j n1 cc n1 pp-f npg1 n1 cc n1 vvn cc vvn p-acp dt n1 pp-f dt n1:
and dwelling within vs, euen in our hearts by a liuely faith. And hereof it is that we call the Sacraments, signa exhibitina, signes that doe exhibite, reach forth,
and Dwelling within us, even in our hearts by a lively faith. And hereof it is that we call the Sacraments, Signs exhibitina, Signs that do exhibit, reach forth,
cc vvg p-acp pno12, av p-acp po12 n2 p-acp dt j n1. cc av pn31 vbz cst pns12 vvb dt n2, fw-la fw-la, n2 cst vdb vvi, vvb av,
And our Church rightly profeffeth of the Sacramēts, that they are, non tantùm notae p••fessionis Christianorum, not only markes or badges of Christian profession, sed certa quaedam potius testimonia & efficacia signa gratiae at { que } bonae in nos voluntatis Dei, but rather also and much rather certaine assured testimonies,
And our Church rightly profeffeth of the Sacraments, that they Are, non tantùm Notes p••fessionis Christians, not only marks or badges of Christian profession, sed Certa quaedam potius Testimonies & Efficacy Signs Gratiae At { que } bonae in nos voluntatis Dei, but rather also and much rather certain assured testimonies,
cc po12 n1 av-jn vvz pp-f dt n2, cst pns32 vbr, fw-fr fw-la fw-la fw-la np1, xx av-j n2 cc n2 pp-f njp n1, fw-la fw-la fw-la fw-la fw-gr cc fw-it fw-la fw-la p-acp { fw-fr } fw-la p-acp fw-la fw-la fw-la, p-acp av-c av cc d av j j-vvn n2,
that iustifying faith is not confidence of mercie, because that In symbole fidei, in the common rule of our faith, many things are contained which are necessarie to be beleeued,
that justifying faith is not confidence of mercy, Because that In symbol fidei, in the Common Rule of our faith, many things Are contained which Are necessary to be believed,
of the vnitie, of the Trinitie, of the incarnation, passion, and resurrection of Christ, &c. De speciali autem misericordia ne verbum quidem, but in all the Creede,
of the unity, of the Trinity, of the incarnation, passion, and resurrection of christ, etc. De Speciali autem misericordia ne verbum quidem, but in all the Creed,
pp-f dt n1, pp-f dt np1, pp-f dt n1, n1, cc n1 pp-f np1, av fw-fr fw-la fw-la fw-la fw-la fw-la fw-la, p-acp p-acp d dt n1,
or Creedes, (for hee ioyneth the foure knowne Creeds together) there is not one word of speciall mercie. And therefore he there striueth to confute Luther and Melancthon, that would include the apprehension of speciall mercie in the Creed:
or Creeds, (for he Joineth the foure known Creeds together) there is not one word of special mercy. And Therefore he there strives to confute Luther and Melanchthon, that would include the apprehension of special mercy in the Creed:
cc n2, (c-acp pns31 vvz dt crd j-vvn n2 av) pc-acp vbz xx crd n1 pp-f j n1. cc av pns31 a-acp vvz pc-acp vvi np1 cc np1, cst vmd vvi dt n1 pp-f j n1 p-acp dt n1:
And touching that I say, that not only particular words, but the whole tenure of our faith, as we professe it in the Creed ▪ doth implie apprehension of speciall mercie to the professor.
And touching that I say, that not only particular words, but the Whole tenure of our faith, as we profess it in the Creed ▪ does imply apprehension of special mercy to the professor.
as that he deeply challengeth the Church of England for professing their faith in another forme, Credimus vnam quandam naturam, &c. Credimus Iesum Christum, &c. And hee alleadgeth against this, that the vtterance of our faith is strange to Christian eares, who haue beene accustomed to heare, Credo in Deum, &c. He saith that, That other forme of words which we vse, soundeth not so Christian like:
as that he deeply Challengeth the Church of England for professing their faith in Another Form, Credimus vnam quandam naturam, etc. Credimus Jesus Christ, etc. And he allegeth against this, that the utterance of our faith is strange to Christian ears, who have been accustomed to hear, Credo in God, etc. He Says that, That other Form of words which we use, soundeth not so Christian like:
Omen accipio: let M. Hardings speach for this time goe for currant (which notwithstanding the good Bishop fully answered in that place) let the most auncient & most authentique forme of professing our Creed be thus;
Omen accipio: let M. Harding's speech for this time go for currant (which notwithstanding the good Bishop Fully answered in that place) let the most ancient & most authentic Form of professing our Creed be thus;
What is then to beleeue in God? S. Augustine sheweth it in the same place, opening those words, This is the worke of God, that you should beleeue in him whom hee hath sent. Thus hee saith;
What is then to believe in God? S. Augustine shows it in the same place, opening those words, This is the work of God, that you should believe in him whom he hath sent. Thus he Says;
q-crq vbz av p-acp vvb p-acp np1? np1 np1 vvz pn31 p-acp dt d n1, vvg d n2, d vbz dt n1 pp-f np1, cst pn22 vmd vvi p-acp pno31 ro-crq pns31 vhz vvn. av pns31 vvz;
Can any man heartely and soundly loue Christ, who hath not some perswasion that Christ loueth him? Can any man with comfort goe towards Christ, who is not aforehand perswaded, that Christ will looke comfortably towards him? Can any man be incorporated into the members of Christ, that doth not by faith entertaine Christ for his head? If not:
Can any man heartily and soundly love christ, who hath not Some persuasion that christ loves him? Can any man with Comfort go towards christ, who is not aforehand persuaded, that christ will look comfortably towards him? Can any man be incorporated into the members of christ, that does not by faith entertain christ for his head? If not:
vmb d n1 av-j cc av-j vvi np1, r-crq vhz xx d n1 cst np1 vvz pno31? vmb d n1 p-acp n1 vvi p-acp np1, r-crq vbz xx av vvn, cst np1 vmb vvi av-j p-acp pno31? vmb d n1 vbi vvn p-acp dt n2 pp-f np1, cst vdz xx p-acp n1 vvi np1 p-acp po31 n1? cs xx:
then it followeth, that to beleeue in Christ, implieth an affiance and perswasion of his loue and mercie. Cyprian hath a treatise, which is censured I confesse, by Peter Martyr to be none of his:
then it follows, that to believe in christ, Implies an affiance and persuasion of his love and mercy. Cyprian hath a treatise, which is censured I confess, by Peter Martyr to be none of his:
Is to beleeue in God, to beleeue and loue him? Is to beleeue in God, to repose vpon him the confidence of our happinesse? Is to beleeue in God, to cast our hope vpon him? Lastly, is to beleeue in God, deuoutly to trust in him? And doth our creed teach vs to professe our faith thus;
Is to believe in God, to believe and love him? Is to believe in God, to repose upon him the confidence of our happiness? Is to believe in God, to cast our hope upon him? Lastly, is to believe in God, devoutly to trust in him? And does our creed teach us to profess our faith thus;
yea and then he bringeth an instance from the forme of our Creede, Omnes fideles siue iusti siue peccatores instituuntur per symbolum apostolicum dicere, Credo in Deum, &c. Et tamen non omnes qui dicunt, Credo in vnum Deum, charitatem habent:
yea and then he brings an instance from the Form of our Creed, Omnes fideles siue Justi siue Peccatores instituuntur per Symbol Apostolicum dicere, Credo in God, etc. Et tamen non omnes qui dicunt, Credo in One God, charitatem habent:
All the faithfull, saith he, whether righteous men, or sinners, are taught by the Apostles Creed to say, I beleeue in God, &c. And yet not all that sing or say, I beleeue in one God, haue charity. But now obserue wee;
All the faithful, Says he, whither righteous men, or Sinners, Are taught by the Apostles Creed to say, I believe in God, etc. And yet not all that sing or say, I believe in one God, have charity. But now observe we;
d dt j, vvz pns31, cs j n2, cc n2, vbr vvn p-acp dt n2 n1 pc-acp vvi, pns11 vvb p-acp np1, av cc av xx d cst vvb cc vvi, pns11 vvb p-acp crd np1, vhb n1. p-acp av vvb pns12;
Yea, in that place of Iohn, the olde translation readeth, Crediderunt in nomine eius, ioyning the preposition not with an Accusatiue case, but with an Ablatiue.
Yea, in that place of John, the old Translation readeth, Crediderunt in nomine eius, joining the preposition not with an Accusative case, but with an Ablative.
uh, p-acp d n1 pp-f np1, dt j n1 vvz, fw-la p-acp fw-la fw-la, vvg dt n1 xx p-acp dt j n1, cc-acp p-acp dt j.
Secondly, though in the newe Testament, Credere in Christo, is often taken for the same that Creder• in Christum, as we know that A man is not iustified by the workes of the Lawe, NONLATINALPHABET,
Secondly, though in the new Testament, Believe in Christ, is often taken for the same that Creder• in Christ, as we know that A man is not justified by the works of the Law,,
yet often also they are taken differently, and so doe minister iust occasion of distinction in the deliuerie of doctrine fit for the seuerall places. As for example;
yet often also they Are taken differently, and so do minister just occasion of distinction in the delivery of Doctrine fit for the several places. As for Exampl;
av av av pns32 vbr vvn av-j, cc av vdb vvi j n1 pp-f n1 p-acp dt n1 pp-f n1 j p-acp dt j n2. p-acp p-acp n1;
Is not the distinction good betweene Credere Deo, and Credere in Deum, because that many professe in the Creede, I beleeue in God, which haue no charitie? Why? The Creede giueth no• faith:
Is not the distinction good between Believe God, and Believe in God, Because that many profess in the Creed, I believe in God, which have no charity? Why? The Creed gives no• faith:
vbz xx dt n1 j p-acp fw-la fw-la, cc np1 p-acp fw-la, c-acp d d vvb p-acp dt n1, pns11 vvb p-acp np1, r-crq vhb dx n1? q-crq? dt n1 vvz n1 n1:
to beleeue in God, is such a faith (or the fruit of such a faith) as worketh by hope and loue, which is as much as all that I haue spoken of faith about the Creede.
to believe in God, is such a faith (or the fruit of such a faith) as works by hope and love, which is as much as all that I have spoken of faith about the Creed.
pc-acp vvi p-acp np1, vbz d dt n1 (cc dt n1 pp-f d dt n1) a-acp vvz p-acp n1 cc n1, r-crq vbz p-acp d c-acp d cst pns11 vhb vvn pp-f n1 p-acp dt n1.
for besides those which I haue alleadged, I can also bring forth Hierome, Ruffine, Theophilact, Primasius, The M. of Sentences, Thomas Aquinas, Nicolas Gorran, Granatensis, and a number of others of their owne side, more or lesse alleadging, admitting, expounding, these three degrees or kinds of faith, and euer exalting the latter as the most high, perfect, and cheife of them all.
for beside those which I have alleged, I can also bring forth Jerome, Ruffian, Theophilact, Primasius, The M. of Sentences, Thomas Aquinas, Nicolas Gorran, Granada, and a number of Others of their own side, more or less alleging, admitting, expounding, these three Degrees or Kinds of faith, and ever exalting the latter as the most high, perfect, and chief of them all.
c-acp p-acp d r-crq pns11 vhb vvd, pns11 vmb av vvi av np1, n1, vvd, np1, dt n1 pp-f n2, np1 np1, np1 np1, np1, cc dt n1 pp-f n2-jn pp-f po32 d n1, av-dc cc av-dc vvg, vvg, vvg, d crd n2 cc n2 pp-f n1, cc av vvg dt d p-acp dt av-ds j, j, cc j-jn pp-f pno32 d.
Therefore doth the Creede professe an exact and compleat faith, which farre exceedeth the faith of the Deuills, which is the purpose that I propound in this place.
Therefore does the Creed profess an exact and complete faith, which Far exceeds the faith of the Devils, which is the purpose that I propound in this place.
av vdz dt n1 vvb dt j cc j n1, r-crq av-j vvz dt n1 pp-f dt n2, r-crq vbz dt n1 cst pns11 vvi p-acp d n1.
and that I doe from thence prooue also, that Iustifying and sauing faith applyeth to the beleeuer the fauour of God in Iesus Christ. The definition is this:
and that I do from thence prove also, that Justifying and Saving faith Applieth to the believer the favour of God in Iesus christ. The definition is this:
cc cst pns11 vdb p-acp av vvi av, cst vvg cc vvg n1 vvz p-acp dt n1 dt n1 pp-f np1 p-acp np1 np1. dt n1 vbz d:
The word NONLATINALPHABET, (as Schollers knowe) is deriued of NONLATINALPHABET, persuadeor, and so of the praeter perfect tense NONLATINALPHABET, persuasus sum, I am perswaded. And fitly:
The word, (as Scholars know) is derived of, persuadeor, and so of the praeter perfect tense, persuasus sum, I am persuaded. And fitly:
dt n1, (c-acp n2 vvb) vbz vvn pp-f, n1, cc av pp-f dt jc j n1, fw-la fw-la, pns11 vbm vvn. cc av-j:
A good note (by the way) against the Scholemens doubting, or wauering faith: whereof Musculus rightly calleth them, Doctores dubitationis, not dowtie Doctors, but Doctors of doubting:
A good note (by the Way) against the Scholemens doubting, or wavering faith: whereof Musculus rightly calls them, Doctors dubitationis, not dowtie Doctors, but Doctors of doubting:
Yea, and our Alexander of England, one of the learnedest among them, to whom is ascribed that Destructorium vitiorum, of which I haue spoken before, faith, that Faith is a kinde of thing, infra scientiam, & supra opinionem, lesse then science, more then opinion:
Yea, and our Alexander of England, one of the Learnedest among them, to whom is ascribed that Destructorium Vitiorum, of which I have spoken before, faith, that Faith is a kind of thing, infra scientiam, & supra opinionem, less then science, more then opinion:
Is it so? doth faith euen while we liue here giue a certen kind of being to those things in our hearts, the fruition whereof we afterward expect? And what are those things, which hereafter we expect? A ioyfull resurrection, discharge in the day of iudgement, the comfortable beholding of God, the fruition of his glorious and euerlasting kingdome.
Is it so? does faith even while we live Here give a certain kind of being to those things in our hearts, the fruition whereof we afterwards expect? And what Are those things, which hereafter we expect? A joyful resurrection, discharge in the day of judgement, the comfortable beholding of God, the fruition of his glorious and everlasting Kingdom.
vbz pn31 av? vdz n1 av cs pns12 vvb av vvi dt j n1 pp-f vbg p-acp d n2 p-acp po12 n2, dt n1 c-crq pns12 av vvi? cc q-crq vbr d n2, r-crq av pns12 vvb? dt j n1, vvb p-acp dt n1 pp-f n1, dt j n-vvg pp-f np1, dt n1 pp-f po31 j cc j n1.
And in his Commentaries vpon this text, hee alledgeth places out of very approoued Authors, Polybius and Herodotus; where the word hypostasis is so taken:
And in his Commentaries upon this text, he allegeth places out of very approved Authors, Polybius and Herodotus; where the word hypostasis is so taken:
cc p-acp po31 n2 p-acp d n1, pns31 vvz n2 av pp-f j j-vvn n2, np1 cc np1; c-crq dt n1 n1 vbz av vvn:
For we are made partakers of Christ, NONLATINALPHABET, if we keepe to the ende, initium fiduciae, (so Calvin readeth it) the beginning of our confidence, that is, of our faith, which is yet but begunne in vs. Now then,
For we Are made partakers of christ,, if we keep to the end, Initium fiduciae, (so calvin readeth it) the beginning of our confidence, that is, of our faith, which is yet but begun in us Now then,
Now for so much as Bellarmine maketh this doctrine of faith apprehending speciall mercie, to be an opinion of Heretikes, wherein they differ from the Catholikes;
Now for so much as Bellarmine makes this Doctrine of faith apprehending special mercy, to be an opinion of Heretics, wherein they differ from the Catholics;
av p-acp av av-d c-acp np1 vvz d n1 pp-f n1 vvg j n1, pc-acp vbi dt n1 pp-f n2, c-crq pns32 vvb p-acp dt njp2;
and our homebredde Historians haue not shamed to auouch that it is, The new villainous doctrine of Calvin and Beza, (a villainous terme to be giuen to so holy, reuerend,
and our homebredde Historians have not shamed to avouch that it is, The new villainous Doctrine of calvin and Beza, (a villainous term to be given to so holy, reverend,
cc po12 vvn n2 vhb xx vvn pc-acp vvi cst pn31 vbz, dt j j n1 pp-f np1 cc np1, (dt j n1 pc-acp vbi vvn p-acp av j, j-jn,
& learned men) therefore omitting what the Protestant Authors write in this case, I will now shew what my poore reading hath found about this point in the Ancienter Fathers of the Church,
& learned men) Therefore omitting what the Protestant Authors write in this case, I will now show what my poor reading hath found about this point in the Ancienter Father's of the Church,
cc j n2) av vvg r-crq dt n1 n2 vvb p-acp d n1, pns11 vmb av vvi r-crq po11 j n-vvg vhz vvn p-acp d n1 p-acp dt jc n2 pp-f dt n1,
as to a louing Father. 3. Thirdly, it teacheth vs daily to expect from him, as from a louing father the good which we need both for life and knowledge.
as to a loving Father. 3. Thirdly, it Teaches us daily to expect from him, as from a loving father the good which we need both for life and knowledge.
and such as men are not acquainted with (as he did to Abraham, Gen. 15. for of that he speaketh in that place) and we beleeue depending vpon the promise.
and such as men Are not acquainted with (as he did to Abraham, Gen. 15. for of that he speaks in that place) and we believe depending upon the promise.
cc d c-acp n2 vbr xx vvn p-acp (c-acp pns31 vdd p-acp np1, np1 crd p-acp a-acp cst pns31 vvz p-acp d n1) cc pns12 vvb vvg p-acp dt n1.
demissus est autem mihi Saluator in similitudine carnis peccati, talem dispensationem perficiens, qua me à seruitute redimeret, à corruptione, à mor•e:
demissus est autem mihi Saviour in Similitude carnis peccati, talem dispensationem perficiens, qua me à servitute redimeret, à corruption, à mor•e:
and this Sauiour thus sent downe, was made to me righteousnesse, sanctification, and redemption: Iusticia quidem, quoniam per fidem ipsius, peccata dissoluit:
and this Saviour thus sent down, was made to me righteousness, sanctification, and redemption: Justice quidem, quoniam per fidem Himself, Peccata dissoluit:
cc d n1 av vvn a-acp, vbds vvn p-acp pno11 n1, n1, cc n1: n1 fw-la, fw-la fw-la fw-la fw-la, n1 fw-la:
Sanctificatio verò, quia per aquam, & spiritum, & verbum suum me liberauit: Redemptio autem est sanguis ipsius, dum pretium redemptionis agni veripro me seipsum tradidit:
Sanctification verò, quia per aquam, & spiritum, & verbum suum me liberauit: Redemptio autem est sanguis Himself, dum Price redemptionis agni veripro me seipsum tradidit:
and giue thee his promise, and doest thou with an vnbeleeuing heart doubt of performance? Deus tibi de hoc mundo recedenti immortalitatem pollicetur at { que } aeternitatem,
and give thee his promise, and dost thou with an unbelieving heart doubt of performance? Deus tibi de hoc mundo recedenti immortalitatem pollicetur At { que } aeternitatem,
and eternitie, and doest thou doubt of possession? Hoc est Deum omnino non nosse: hoc est Christum credentium Magistrum, peccato incredulitatis offendere:
and eternity, and dost thou doubt of possession? Hoc est God Omnino non nosse: hoc est Christ credentium Magistrum, Peccato incredulitatis offendere:
this is for one to be in the Church, and to haue no faith in th• house of faith. I gather from hence these conclusions. 1. First, Gods promises made to vs, must be beleeued:
this is for one to be in the Church, and to have no faith in th• house of faith. I gather from hence these conclusions. 1. First, God's promises made to us, must be believed:
d vbz p-acp pi pc-acp vbi p-acp dt n1, cc pc-acp vhi dx n1 p-acp n1 n1 pp-f n1. pns11 vvb p-acp av d n2. crd ord, npg1 n2 vvn p-acp pno12, vmb vbi vvn:
Arnobius vpon the Psalmes, (if that booke be his:) The meanest Christian (saith he) and the vilest sinner, shall be preferred before that seruant that beareth himselfe aloft and neglecteth his masters honour:
Arnobius upon the Psalms, (if that book be his:) The Meanest Christian (Says he) and the Vilest sinner, shall be preferred before that servant that bears himself aloft and neglecteth his Masters honour:
np1 p-acp dt n2, (cs d n1 vbi po31:) dt j njp (vvz pns31) cc dt js n1, vmb vbi vvn p-acp d n1 cst vvz px31 av cc vvz po31 ng1 n1:
qui se credit per fidem ad misericordiam peruenire eius qui regnat in secula seculorum, euen that sinfull Christian, who beleeueth by faith, to attaine to his mercie who liueth for euermore.
qui se credit per fidem ad misericordiam pervenire eius qui Reigneth in secula seculorum, even that sinful Christian, who Believeth by faith, to attain to his mercy who lives for evermore.
Now let a Papist tell me, how a man shall cheerefully goe to Christ, and say vnto him, I belong to thee, thou hast redeemed mee, without a faith laying hold of speciall mercie.
Now let a Papist tell me, how a man shall cheerfully go to christ, and say unto him, I belong to thee, thou hast redeemed me, without a faith laying hold of special mercy.
Bernard hath a notable and comfortable saying, Si credis peccata tua non posse deleri, nisi ab eo cui soli pecc•sti & in quem peccatum non cadit, bene facis:
Bernard hath a notable and comfortable saying, Si credis Peccata tua non posse deleri, nisi ab eo cui soli pecc•sti & in Whom peccatum non Cadit, bene facis:
God hath determined to be mercifull to mankind, if they beleeue that they shall be deliuered by his blood. Short and sweete: Hope well, and haue well: Beleeue deliuerance, and take deliuerance.
God hath determined to be merciful to mankind, if they believe that they shall be Delivered by his blood. Short and sweet: Hope well, and have well: Believe deliverance, and take deliverance.
It is therefore no new Doctrine (as say our right Worshipfull Masters of the Historie ) no nor rashnesse, and presumption, (as say Lindane, and Bellarmine, and other Papists) by faith to applie in particular mercie to thy selfe. No:
It is Therefore no new Doctrine (as say our right Worshipful Masters of the History) no nor rashness, and presumption, (as say Lindane, and Bellarmine, and other Papists) by faith to apply in particular mercy to thy self. No:
pn31 vbz av dx j n1 (p-acp vvi po12 j-jn j n2 pp-f dt n1) uh-dx ccx n1, cc n1, (c-acp vvz j, cc np1, cc n-jn njp2) p-acp n1 pc-acp vvi p-acp j n1 p-acp po21 n1. uh-dx:
Now if I shew that a number euen of Popish Writers haue taught this applying faith, and apprehending by faith of speciall mercie, I shall not onely cut the combes of our audacious Englishmen, who of grosse ignorance (if not of secret malice) ascribe the fountaine of this Doctrine to Geneua: but I shall also turne the edge of the Papists swords vpon themselues,
Now if I show that a number even of Popish Writers have taught this applying faith, and apprehending by faith of special mercy, I shall not only Cut the combes of our audacious Englishmen, who of gross ignorance (if not of secret malice) ascribe the fountain of this Doctrine to Geneva: but I shall also turn the edge of the Papists swords upon themselves,
av cs pns11 vvb cst dt n1 av pp-f j n2 vhb vvn d vvg n1, cc vvg p-acp n1 pp-f j n1, pns11 vmb xx av-j vvi dt n2 pp-f po12 j np2, r-crq pp-f j n1 (cs xx pp-f j-jn n1) vvb dt n1 pp-f d n1 p-acp np1: cc-acp pns11 vmb av vvi dt n1 pp-f dt njp2 n2 p-acp px32,
Meaning belike (saith M. Foxe, the reporter hereof) as we now affirme that the Papists do teach only the historicall faith, which is the faith histori•, non fiduciae. A shreud more in a Papists dish:
Meaning belike (Says M. Fox, the reporter hereof) as we now affirm that the Papists do teach only the historical faith, which is the faith histori•, non fiduciae. A shrewd more in a Papists dish:
but the Author himselfe were right worthy the seeing, which my poore librarie affordeth not. Gerson was a great man in his time, both for learning and place:
but the Author himself were right worthy the seeing, which my poor library affords not. Gerson was a great man in his time, both for learning and place:
Chancelor of the Vniuersitie of Paris. He making the distinction of fides mortua, fides ficta, and fides vi•ae: saith, that fides vi•a est credere Dei veritatem,
Chancellor of the university of paris. He making the distinction of fides Mortua, fides ficta, and fides vi•ae: Says, that fides vi•a est Believe Dei veritatem,
Now, how shall he affectionately loue and reuerence God, as a Father: which is not by faith perswaded that God carrieth a fatherly affection towards him?
Now, how shall he affectionately love and Reverence God, as a Father: which is not by faith persuaded that God Carrieth a fatherly affection towards him?
And for the manifestation thereof, let me here insert a saying of S. Augustine (though he be none of that band which now I am mustering) to shew what manner of faith that is, which maketh a man to crie with S. Thomas, , My Lord, and my God.
And for the manifestation thereof, let me Here insert a saying of S. Augustine (though he be none of that band which now I am mustering) to show what manner of faith that is, which makes a man to cry with S. Thomas,, My Lord, and my God.
cc p-acp dt n1 av, vvb pno11 av vvi dt n-vvg pp-f n1 np1 (cs pns31 vbb pix pp-f d n1 r-crq av pns11 vbm n1) pc-acp vvi r-crq n1 pp-f n1 cst vbz, r-crq vvz dt n1 pc-acp vvi p-acp n1 np1,, po11 n1, cc po11 n1.
It was obiected to the Protestants in Queene Maries dayes, as a note of an Heretike, to say, my God, my Father, my Sauiour, &c. Indeed S. Augustine saith, Euery man cannot say so:
It was objected to the Protestants in Queen Mary's days, as a note of an Heretic, to say, my God, my Father, my Saviour, etc. Indeed S. Augustine Says, Every man cannot say so:
Let vs set open the bosome of our faith, and hope, as wide as possibly we can, beeing assured of the infinite goodnes of God, that we shall neuer repose our trust in bim in vaine.
Let us Set open the bosom of our faith, and hope, as wide as possibly we can, being assured of the infinite Goodness of God, that we shall never repose our trust in bim in vain.
In testimonie whereof (namely that those which are called, are called for the grace and merits of Christ) among those things which are required to the iustifying of a sinner, faith in Christ is reckoned with the chiefe.
In testimony whereof (namely that those which Are called, Are called for the grace and merits of christ) among those things which Are required to the justifying of a sinner, faith in christ is reckoned with the chief.
and iustified of God the Father, for the merits of Iesus Christ• What greater mercie can faith seale vp vnto vs? For my part I shall neuer begge better faith then this of the Lord.
and justified of God the Father, for the merits of Iesus Christ• What greater mercy can faith seal up unto us? For my part I shall never beg better faith then this of the Lord.
Of the other kind of faith, which is confidence or assurance, it is absolutely to be said, that without it, sinnes cannot be forgiuen. But marke well what followeth;
Of the other kind of faith, which is confidence or assurance, it is absolutely to be said, that without it, Sins cannot be forgiven. But mark well what follows;
Nam quamvis aliquis credat omnia quae in sacra Scriptura continentur, & quae Ecclesia credit: si non confidit Dominum ei remissurum si ipse doluerit: non v• ique dimittentur:
Nam Quamvis aliquis Credat omnia Quae in sacra Scripture continentur, & Quae Ecclesia credit: si non confidit Dominum ei remissurum si ipse doluerit: non v• ique dimittentur:
For although a man doe beleeue all that is contained in the holy Scriptures, and all that which the Church beleeueth, (there is iumpe Bellarmines faith,) yet if he do not beleeue that the Lord will forgiue him,
For although a man do believe all that is contained in the holy Scriptures, and all that which the Church Believeth, (there is jump Bellarmines faith,) yet if he do not believe that the Lord will forgive him,
c-acp cs dt n1 vdb vvi d cst vbz vvn p-acp dt j n2, cc d d r-crq dt n1 vvz, (pc-acp vbz n1 npg1 n1,) av cs pns31 vdb xx vvi cst dt n1 vmb vvi pno31,
There is a faith, which is confidence or assurance of Gods mercie towards vs. And without this faith of obtaining mercie, it is not possible to finde mercie at the hand of God.
There is a faith, which is confidence or assurance of God's mercy towards us And without this faith of obtaining mercy, it is not possible to find mercy At the hand of God.
pc-acp vbz dt n1, r-crq vbz n1 cc n1 pp-f npg1 n1 p-acp pno12 cc p-acp d n1 pp-f vvg n1, pn31 vbz xx j pc-acp vvi n1 p-acp dt n1 pp-f np1.
or bare knowledge of the historie of Christ, and betweene a liuely and sauing faith, which liuely and sauing faith is an assured confidence, by which a man without doubting (mark how verie Papists seclude vncertaintie from Faith ) resolveth with himselfe, that Christ is vnto him light vnto saluation.
or bore knowledge of the history of christ, and between a lively and Saving faith, which lively and Saving faith is an assured confidence, by which a man without doubting (mark how very Papists seclude uncertainty from Faith) resolves with himself, that christ is unto him Light unto salvation.
But poore old man, what can he do, where the Pope himselfe d••eth not stirre the coales? It is best that they suffer France still to approoue our applying faith.
But poor old man, what can he do, where the Pope himself d••eth not stir the coals? It is best that they suffer France still to approve our applying faith.
Go•ran citeth out of the glosse, seauen manner• of wayes how there is made transi••s à •ide ad fidem, a passage from faith to faith, of which S. Paul speaketh in his Epistle to the Romanes:
Go•ran citeth out of the gloss, seauen manner• of ways how there is made transi••s à •ide ad fidem, a passage from faith to faith, of which S. Paul speaks in his Epistle to the Romans:
The fourth of them he nameth to be, ex side promissionis, in fidem completionis, from the beleefe of the promise, to the beleefe of the performance of the promise.
The fourth of them he names to be, ex side promissionis, in fidem completionis, from the belief of the promise, to the belief of the performance of the promise.
and among the rest, sometimes it signifieth, cert••udo comprehensionis. And in that acception hee expoundeth the forenamed place of S. Paul, By it the righteousnesse of God is re•eated from faith to faith.
and among the rest, sometime it signifies, cert••udo comprehensionis. And in that acception he expoundeth the forenamed place of S. Paul, By it the righteousness of God is re•eated from faith to faith.
cc p-acp dt n1, av pn31 vvz, fw-la fw-la. cc p-acp d n1 pns31 vvz dt j-vvn n1 pp-f n1 np1, p-acp pn31 dt n1 pp-f np1 vbz vvn p-acp n1 p-acp n1.
Now S. Paul speaketh there of that faith, which is preached in the Gospel, and by which The iust doth liue. And therefore if that faith be certitudo comprehensionis, then it certainely comprehendeth, what the Gospell offereth,
Now S. Paul speaks there of that faith, which is preached in the Gospel, and by which The just does live. And Therefore if that faith be certitudo comprehensionis, then it Certainly comprehendeth, what the Gospel Offereth,
av n1 np1 vvz a-acp pp-f d n1, r-crq vbz vvn p-acp dt n1, cc p-acp r-crq dt j vdz vvi. cc av cs d n1 vbb fw-la fw-la, av pn31 av-j vvz, r-crq dt n1 vvz,
And againe, Fide (••quam) hu•t De•ergate maximam charitatem, qua cum adhue i•imic•s esses, proprium ••um Filium prote dedit, sentis •angist { que } Christum:
And again, Fide (••quam) hu•t De•ergate maximam charitatem, qua cum adhue i•imic•s esses, proprium ••um Son Prote dedit, Sentis •angist { que } Christ:
this is a speciall, yea and an vnspeakeable mercie. Now, faith is as it were the marriage ring, by which this mercifull contract is assured to our hearts.
this is a special, yea and an unspeakable mercy. Now, faith is as it were the marriage ring, by which this merciful contract is assured to our hearts.
d vbz dt j, uh cc dt j n1. av, n1 vbz c-acp pn31 vbdr dt n1 n1, p-acp r-crq d j n1 vbz vvn p-acp po12 n2.
He speaketh so like a Calvinist in this case, that it is a wonder his books are not condemned for Hereticall. He discoursing of the Centurio•s faith, which Christ so commendeth in the Gospell, I haue not found so great faith, no not in Israel• ••iteth in this manner:
He speaks so like a Calvinist in this case, that it is a wonder his books Are not condemned for Heretical. He discoursing of the Centurio•s faith, which christ so commends in the Gospel, I have not found so great faith, no not in Israel• ••iteth in this manner:
pns31 vvz av av-j dt np1 p-acp d n1, cst pn31 vbz dt n1 po31 n2 vbr xx vvn p-acp j. pns31 vvg pp-f dt ng1 n1, r-crq np1 av vvz p-acp dt n1, pns11 vhb xx vvn av j n1, uh-dx xx p-acp np1 vvz p-acp d n1:
How so? Fidem nos dicimus assent••i ijs, quae diuinis historijs produntur, & quae Ecclesia credendo proponit: we commonly call this faith, to assent to those things which are recorded in the diuine histories,
How so? Fidem nos dicimus assent••i ijs, Quae Diuinis historijs produntur, & Quae Ecclesia credendo proponit: we commonly call this faith, to assent to those things which Are recorded in the divine histories,
This the Schoolmen call an vnformed faith, or faith wanting a forme, and S. Iames a dead faith: (marke well then of what faith Ferus expoundeth the discourse of S. Iames, and which is without workes:
This the Schoolmen call an unformed faith, or faith wanting a Form, and S. James a dead faith: (mark well then of what faith Ferus expoundeth the discourse of S. James, and which is without works:
np1 dt n2 vvb dt j n1, cc n1 vvg dt n1, cc n1 np1 dt j n1: (n1 av av pp-f r-crq n1 np1 vvz dt n1 pp-f n1 np1, cc r-crq vbz p-acp n2:
but wheresoeuer he liued, he should finde God his Protectour. Credunt ergo qui pro Protectore, pro Patre, Deum habent, non pro Iudice: O worthy speech:
but wheresoever he lived, he should find God his Protector. Credunt ergo qui Pro Protectore, Pro Patre, God habent, non Pro Iudice: Oh worthy speech:
Many other instances hee there giueth, but at length concludeth thus: Summa: fides quam Scriptura commendat, non aliud est quàm fidere gra•uita miserecordia Dei.
Many other instances he there gives, but At length Concludeth thus: Summa: fides quam Scripture commendat, non Aliud est quàm fidere gra•uita Miserecordia Dei.
The summe or conclusion of all, is this, The faith which the Scripture commendeth, is nothing else then to trust in the free mercie of God; This is that true faith, by which the iust man liueth:
The sum or conclusion of all, is this, The faith which the Scripture commends, is nothing Else then to trust in the free mercy of God; This is that true faith, by which the just man lives:
dt n1 cc n1 pp-f d, vbz d, dt n1 r-crq dt n1 vvz, vbz pix av av pc-acp vvi p-acp dt j n1 pp-f np1; d vbz d j n1, p-acp r-crq dt j n1 vvz:
and not onely to graunt thē to be true, but also to apply these things to our selues through the passion of Christ: this is saluation, and sufficient.
and not only to grant them to be true, but also to apply these things to our selves through the passion of christ: this is salvation, and sufficient.
cc xx av-j pc-acp vvi pno32 pc-acp vbi j, cc-acp av pc-acp vvi d n2 p-acp po12 n2 p-acp dt n1 pp-f np1: d vbz n1, cc j.
So then belike, by this mans opinion, the power, wisedome, &c. of God must be applyed to our selues (for our owne benefit) thorough the passion of Christ:
So then belike, by this men opinion, the power, Wisdom, etc. of God must be applied to our selves (for our own benefit) through the passion of christ:
av av av, p-acp d ng1 n1, dt n1, n1, av pp-f np1 vmb vbi vvd p-acp po12 n2 (p-acp po12 d n1) p-acp dt n1 pp-f np1:
But lying vpon his death bedde, about the ende of the raigne of Edward the sixt, he greatly lamented, that he had too seriously and earnestly withstood this Proposition, Onely faith iustifieth. And then deliuereth his present opinion about it: which is this;
But lying upon his death Bed, about the end of the Reign of Edward the sixt, he greatly lamented, that he had too seriously and earnestly withstood this Proposition, Only faith Justifieth. And then Delivereth his present opinion about it: which is this;
p-acp vvg p-acp po31 n1 n1, p-acp dt n1 pp-f dt n1 pp-f np1 dt ord, pns31 av-j vvd, cst pns31 vhd av av-j cc av-j vvd d n1, av-j n1 vvz. cc av vvz po31 j n1 p-acp pn31: r-crq vbz d;
all speaking for such a faith as apprehendeth mercie, and applieth it to the beleeuer: which doth abundantly shew, that so to teach, is neither Calvinian noueltie, as say our lo•tie Historians;
all speaking for such a faith as apprehendeth mercy, and Applieth it to the believer: which does abundantly show, that so to teach, is neither Calvinian novelty, as say our lo•tie Historians;
d vvg p-acp d dt n1 c-acp vvz n1, cc vvz pn31 p-acp dt n1: r-crq vdz av-j vvi, cst av pc-acp vvi, vbz dx jp n1, c-acp vvb po12 j n2;
and for that I haue heard with mine •ares some that haue beene, and some that now are great members in our Church, challenged by name to be defenders of a sole historicall •aith: I will here in open place declare what the receiued iudgement of our Church is in this case.
and for that I have herd with mine •ares Some that have been, and Some that now Are great members in our Church, challenged by name to be defenders of a sole historical •aith: I will Here in open place declare what the received judgement of our Church is in this case.
cc c-acp cst pns11 vhb vvn p-acp po11 n2 d cst vhb vbn, cc d cst av vbr j n2 p-acp po12 n1, vvn p-acp n1 pc-acp vbi n2 pp-f dt j j n1: pns11 vmb av p-acp j n1 vvi r-crq dt j-vvn n1 pp-f po12 n1 vbz p-acp d n1.
I will therefore beleeue (till I know the contrarie) that all the Bishops and other Prelates which now liue in our Church, doe ratifie that in this case, which their predecessou•s haue determined:
I will Therefore believe (till I know the contrary) that all the Bishops and other Prelates which now live in our Church, do ratify that in this case, which their predecessou•s have determined:
pns11 vmb av vvi (c-acp pns11 vvb dt n-jn) cst d dt n2 cc j-jn n2 r-crq av vvb p-acp po12 n1, vdb vvi cst p-acp d n1, r-crq po32 n2 vhb vvn:
Thus therefore vnderstand the Veredict of our Church. The Articles of Religion agreed vpon by that Conuocation, Anno. 1562. and againe confirmed by the Subscription of the said Conuocation, Anno. 157•. speake thus of Iustification.
Thus Therefore understand the Verdict of our Church. The Articles of Religion agreed upon by that Convocation, Anno 1562. and again confirmed by the Subscription of the said Convocation, Anno 157•. speak thus of Justification.
av av vvi dt n1 pp-f po12 n1. dt n2 pp-f n1 vvn p-acp p-acp d n1, np1 crd cc av vvn p-acp dt n1 pp-f dt j-vvn n1, np1 n1. vvb av pp-f n1.
For else, how can any man be made righteous by the merits of Christ, if those merits of Christ belong not to him? And how shall any man be assured of his Iustification, vntill hee doe beleeue that those merits doe in particular,
For Else, how can any man be made righteous by the merits of christ, if those merits of christ belong not to him? And how shall any man be assured of his Justification, until he do believe that those merits do in particular,
p-acp av, q-crq vmb d n1 vbi vvn j p-acp dt n2 pp-f np1, cs d vvz pp-f np1 vvb xx p-acp pno31? cc q-crq vmb d n1 vbi vvn pp-f po31 n1, c-acp pns31 vdb vvi cst d vvz vdb p-acp j,
and in speciall belong to himselfe? Againe, the Apologie of the Church of England professeth, That there is no mortall creature which can be iustified by his owne deserts in Gods sight:
and in special belong to himself? Again, the Apology of the Church of England Professes, That there is no Mortal creature which can be justified by his own deserts in God's sighed:
Lastly, the good old Deane of Pauls, who in the beginning of the late Qu•enes raigne, published a Catechisme authorised publikely to be •aught in this land:
Lastly, the good old Deane of Paul's, who in the beginning of the late Qu•enes Reign, published a Catechism authorised publicly to be •aught in this land:
thus defineth in it a True Christian-sauing faith. Fides est certa cognitio pater•• Deierganos per Christum beneuolentia, fiducia { que } 〈 ◊ 〉 eadem, fi••t in Enangelio testa••m est:
thus defineth in it a True Christian-sauing faith. Fides est Certa cognitio pater•• Deierganos per Christ Benevolence, Fiducia { que } 〈 ◊ 〉 Same, fi••t in Enangelio testa••m est:
This is the Doctrine of our Church concerning iustifying faith. Those therefore which secretly whisper otherwise, doe greatly wrong our Church, and Church-gouernours:
This is the Doctrine of our Church Concerning justifying faith. Those Therefore which secretly whisper otherwise, do greatly wrong our Church, and Church governors:
d vbz dt n1 pp-f po12 n1 vvg vvg n1. d av r-crq av-jn vvi av, vdb av-j vvi po12 n1, cc n2:
yea, indeed they greatly wrong themselues, to resort with vs to the Word, where such a faith is preached, to communicate with vs in the Sacraments, where such a faith is s•aled vp,
yea, indeed they greatly wrong themselves, to resort with us to the Word, where such a faith is preached, to communicate with us in the Sacraments, where such a faith is s•aled up,
that same olde Mother and Nurse of this Church of England: that same glorious Defender of this true, auncient, Catholike and Apostolike faith, so many yeares:
that same old Mother and Nurse of this Church of England: that same glorious Defender of this true, ancient, Catholic and Apostolic faith, so many Years:
cst d j n1 cc n1 pp-f d n1 pp-f np1: cst d j n1 pp-f d j, j-jn, jp cc jp n1, av d n2:
that same raiser vp, and protector of all those Bishops, and other learned men, that haue taught and confirmed this Doctrine of apprehensiue, and applying faith among vs:
that same raiser up, and protector of all those Bishops, and other learned men, that have taught and confirmed this Doctrine of apprehensive, and applying faith among us:
cst d n1 a-acp, cc n1 pp-f d d n2, cc j-jn j n2, cst vhb vvn cc vvn d n1 pp-f j, cc vvg n1 p-acp pno12:
As appeareth in a Sermon put forth in print, preached in this very place, the next Sabbaoth day after her decease, by a Preacher of reuerend respect in this Citie,
As appears in a Sermon put forth in print, preached in this very place, the next Sabbaoth day After her decease, by a Preacher of reverend respect in this city,
p-acp vvz p-acp dt n1 vvd av p-acp n1, vvn p-acp d j n1, dt ord n1 n1 p-acp po31 n1, p-acp dt n1 pp-f j-jn n1 p-acp d n1,
let the performe those same decennalia to that peerelesse Q•eene, who is worthie to haue her vicenalia, yea her centenalia in this and all other our greatest assemblies.
let thee perform those same decennalia to that peerless Q•eene, who is worthy to have her vicenalia, yea her centenalia in this and all other our greatest assemblies.
vvb pno32 vvi d d fw-la p-acp cst j n1, r-crq vbz j pc-acp vhi po31 fw-la, uh po31 fw-la p-acp d cc d j-jn po12 js n2.
but euery Christian man must beleeue, that they were true to them, that they were members of the true Church, truely redeemed by Iesus Christ, that their sinnes were forgiuen, &c. shee did with great shew of faith, lift vp her eyes,
but every Christian man must believe, that they were true to them, that they were members of the true Church, truly redeemed by Iesus christ, that their Sins were forgiven, etc. she did with great show of faith, lift up her eyes,
and hands to heauen, and staied them long, as in testimonie of her assent thereunto. O bessed Queene that liued so gloriously, that died so Christianly;
and hands to heaven, and stayed them long, as in testimony of her assent thereunto. O bess Queen that lived so gloriously, that died so Christianly;
cc n2 p-acp n1, cc vvd pno32 av-j, c-acp p-acp n1 pp-f po31 n1 av. sy j-vvn n1 cst vvd av av-j, cst vvd av av-jp;
The Truth beeing thus taught, and prooued• good order of proceeding would, that the contrarie Error, and the Arguments which tend to the establishing thereof, should be confuted.
The Truth being thus taught, and prooued• good order of proceeding would, that the contrary Error, and the Arguments which tend to the establishing thereof, should be confuted.
dt n1 vbg av vvn, cc n1 j n1 pp-f vvg vmd, cst dt j-jn n1, cc dt n2 r-crq vvb p-acp dt n-vvg av, vmd vbi vvn.
Bellarmin• hath made vs a world of doe, if a man would stand vpon euery Obiection. Hee hath so•re seuerall Chapters fra•ght with Scriptures, and Reasons, and Fathers alleadged after his manner, against faith of speciall mercie. To name many, were enòugh to confute them:
Bellarmin• hath made us a world of doe, if a man would stand upon every Objection. He hath so•re several Chapters fra•ght with Scriptures, and Reasons, and Father's alleged After his manner, against faith of special mercy. To name many, were enòugh to confute them:
and they haue beleeued that I was sent of thee: 〈 ◊ 〉 & crediderunt. Hot dixit posterius crediderunt, quod prius dixerat, cognouerunt: The latter expoundeth the for•mer:
and they have believed that I was sent of thee: 〈 ◊ 〉 & crediderunt. Hight dixit Posterior crediderunt, quod prius Dixerat, cognouerunt: The latter expoundeth the for•mer:
cc pns32 vhb vvn cst pns11 vbds vvn pp-f pno21: 〈 sy 〉 cc fw-la. j fw-la fw-la fw-la, fw-la fw-la fw-la, fw-la: dt d vvz dt n1:
and well may knowing be taken for beleeuing, & contra quia & illud no•imus quicquid fide non ficta, etiamsi nòndum per speciem contuendo, iam tamen inconcussè credendo retinemus:
and well may knowing be taken for believing, & contra quia & illud no•imus quicquid fide non ficta, Even if nòndum per Specimen contuendo, iam tamen inconcussè credendo retinemus:
cc av vmb vvg vbb vvn p-acp vvg, cc fw-la fw-la cc fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la:
But to know, signifieth sometimes a certaine affection, or inclination of the minde with loue and liking to that which is acceptable vnto vs. There is in man,
But to know, signifies sometime a certain affection, or inclination of the mind with love and liking to that which is acceptable unto us There is in man,
p-acp pc-acp vvi, vvz av dt j n1, cc n1 pp-f dt n1 p-acp n1 cc vvg p-acp d r-crq vbz j p-acp pno12 pc-acp vbz p-acp n1,
To knowe God, and Christ, with a b•re and simple vnderstanding, what they are, what they haue done, &c. this is not, nor cannot be eternall life; as hath beene before declared.
To know God, and christ, with a b•re and simple understanding, what they Are, what they have done, etc. this is not, nor cannot be Eternal life; as hath been before declared.
p-acp vvb np1, cc np1, p-acp dt n1 cc j n1, r-crq pns32 vbr, r-crq pns32 vhb vdn, av d vbz xx, ccx vmbx vbi j n1; p-acp vhz vbn a-acp vvn.
When they knew God, they glorified him not as God. Againe, As they regarded not to know God, &c. This the Deuills and reprobates haue, and are neuer the better.
When they knew God, they glorified him not as God. Again, As they regarded not to know God, etc. This the Devils and Reprobates have, and Are never the better.
c-crq pns32 vvd np1, pns32 vvn pno31 xx c-acp np1. av, c-acp pns32 vvd xx pc-acp vvi np1, av d dt n2 cc n2-jn vhb, cc vbr av-x dt jc.
this is a knowledge which necessarily draweth after it eternall life. Fourthly, I would haue this well marked, as materiall, Duplex est cognoscendi Christi modus:
this is a knowledge which necessarily draws After it Eternal life. Fourthly, I would have this well marked, as material, Duplex est cognoscendi Christ modus:
d vbz dt n1 r-crq av-j vvz p-acp pn31 j n1. ord, pns11 vmd vhi d av vvn, c-acp j-jn, fw-la fw-la fw-la fw-la fw-la:
or experimentall feeling. Faith carrieth with it that knowledge, by which hee that beleeueth in Christ, knoweth him to be the true Sonne of God, sent into the world, crucified, put to death for our sinnes, &c. This faith, and this knowledge, are both historicall.
or experimental feeling. Faith Carrieth with it that knowledge, by which he that Believeth in christ, Knoweth him to be the true Son of God, sent into the world, Crucified, put to death for our Sins, etc. This faith, and this knowledge, Are both historical.
cc j vvg. n1 vvz p-acp pn31 d n1, p-acp r-crq pns31 cst vvz p-acp np1, vvz pno31 pc-acp vbi dt j n1 pp-f np1, vvn p-acp dt n1, vvn, vvn p-acp n1 p-acp po12 n2, av d n1, cc d n1, vbr av-d j.
There is an other kind of knowing Christ, by which we feele and haue experience of his power in vs, which feeling is by the operation of the holy Ghost working in our hearts.
There is an other kind of knowing christ, by which we feel and have experience of his power in us, which feeling is by the operation of the holy Ghost working in our hearts.
but hee desired to know him more in his owne sence and experience, by feeling in himselfe the vertue of Christs resurrection: that is, synechdochice, redemptionis complementum, the accomplishment of his redemption, purchased by Christ.
but he desired to know him more in his own sense and experience, by feeling in himself the virtue of Christ resurrection: that is, synechdochice, redemptionis complementum, the accomplishment of his redemption, purchased by christ.
and how it is operatiue, or effectuall in vs. To haue this feeling knowledge of Christ, is an inuincible argument that Christ dwelleth in vs by his Spirit, and so is an assurance vnto vs of eternall life. Now, to conioyne all these together.
and how it is operative, or effectual in us To have this feeling knowledge of christ, is an invincible argument that christ dwells in us by his Spirit, and so is an assurance unto us of Eternal life. Now, to conjoin all these together.
cc c-crq pn31 vbz j-jn, cc j p-acp pno12 pc-acp vhi d vvg n1 pp-f np1, vbz dt j n1 cst np1 vvz p-acp pno12 p-acp po31 n1, cc av vbz dt n1 p-acp pno12 pp-f j n1. av, pc-acp vvi d d av.
and others, which say, that God will not lay their sinnes to their Charges, NONLATINALPHABET, NONLATINALPHABET, though they be grieuous sinners, so that they know God.
and Others, which say, that God will not lay their Sins to their Charges,,, though they be grievous Sinners, so that they know God.
cc n2-jn, r-crq vvb, cst np1 vmb xx vvi po32 n2 p-acp po32 n2,,, cs pns32 vbb j n2, av cst pns32 vvb np1.
NONLATINALPHABET, the form• of diuine doctrine is gathered into two heads, NONLATINALPHABET, into diuine knowledge, and diuine worship. Know therefore, and worshippe, and liue:
, the form• of divine Doctrine is gathered into two Heads,, into divine knowledge, and divine worship. Know Therefore, and worship, and live:
, dt n1 pp-f j-jn n1 vbz vvn p-acp crd n2,, p-acp j-jn n1, cc j-jn n1. vvb av, cc vvb, cc vvi:
To know God, is learning, but to worship God, is vertue: In that is contained wisedome, but in this, righteousnesse. First therefore learne to know God, and Christ:
To know God, is learning, but to worship God, is virtue: In that is contained Wisdom, but in this, righteousness. First Therefore Learn to know God, and christ:
p-acp vvb np1, vbz n1, p-acp p-acp vvb np1, vbz n1: p-acp d vbz vvn n1, p-acp p-acp d, n1. ord av vvi pc-acp vvi np1, cc np1:
and then worship them aright by faith and obedience, as thou art prescribed in the Law and Gospell: and this effectuall knowledge will be vnto thee eternall life.
and then worship them aright by faith and Obedience, as thou art prescribed in the Law and Gospel: and this effectual knowledge will be unto thee Eternal life.
cc av vvb pno32 av p-acp n1 cc n1, c-acp pns21 vb2r vvn p-acp dt n1 cc n1: cc d j n1 vmb vbi p-acp pno21 j n1.
After that Philip had preached Christ vnto him, and hee had desired baptisme; Philip telleth him, If thou beleeuest with all thy heart, thou maiest. The Eununch replieth;
After that Philip had preached christ unto him, and he had desired Baptism; Philip Telleth him, If thou Believest with all thy heart, thou Mayest. The Eunuch Replieth;
p-acp d vvi vhd vvn np1 p-acp pno31, cc pns31 vhd vvn n1; np1 vvz pno31, cs pns21 vv2 p-acp d po21 n1, pns21 vm2. dt n1 vvz;
The Eunuch (say they) whom Philip baptized, said nothing but this, I beleeue that Iesus Christ is the Sonne of God, and by and by hee was baptized vpon this confession.
The Eunuch (say they) whom Philip baptised, said nothing but this, I believe that Iesus christ is the Son of God, and by and by he was baptised upon this Confessi.
He hath borne our infir•ities, hee hath carried our sorrowes, he was wounded for our •ransgressions, &c. But now, Siautem Script•ra tacuict, atque intelligend• admisit cae••ra quae cum illo Spadon• baptizando Philippus egit, &c. The words are many:
He hath born our infir•ities, he hath carried our sorrows, he was wounded for our •ransgressions, etc. But now, Siautem Script•ra tacuict, atque intelligend• admisit cae••ra Quae cum illo Spadon• baptizando Philip egit, etc. The words Are many:
& that the scripture hath omitted many things therein, breuitatis gratia: and therefore that is no good argument to prooue that the Eunuch made none other profession, because there is no more recorded.
& that the scripture hath omitted many things therein, breuitatis Gratia: and Therefore that is no good argument to prove that the Eunuch made none other profession, Because there is no more recorded.
cc cst dt n1 vhz vvn d n2 av, fw-la fw-la: cc av cst vbz dx j n1 pc-acp vvi cst dt n1 vvd pi j-jn n1, c-acp pc-acp vbz dx av-dc vvn.
This is manifest that S. Augustin doth else where ascribe to the Eunuch, fidem in Christum: Admonitus Philippus, accessit ad currum, exposuit lectionem, instru•it fidem, e••ngelizauit Christum:
This is manifest that S. Augustin does Else where ascribe to the Eunuch, fidem in Christ: Admonitus Philip, accessit ad currum, exposuit lectionem, instru•it fidem, e••ngelizauit Christ:
Credidit Eu•uchus in Chr•stium, & aijt, Ecce aqu•, &c. Philip beeing admonished of the Angel, •anne to the chariot, expounded that which he read, taught the faith, preached Christ, the Eunuch beleeued in Christ,
Credidit Eu•uchus in Chr•stium, & aijt, Ecce aqu•, etc. Philip being admonished of the Angel, •anne to the chariot, expounded that which he read, taught the faith, preached christ, the Eunuch believed in christ,
this doctrine of faith apprehending and applying the mercie of God, would be seriously and effectually driuen home by Exhortation to the hearts and consciences of the hearers.
this Doctrine of faith apprehending and applying the mercy of God, would be seriously and effectually driven home by Exhortation to the hearts and Consciences of the hearers.
d n1 pp-f n1 vvg cc vvg dt n1 pp-f np1, vmd vbi av-j cc av-j vvn av-an p-acp n1 p-acp dt n2 cc n2 pp-f dt n2.
The Papists would be adiured by the high and sauing name of the Lord Iesus, no longer to feede themselues and the people, with the courser morsels of faith alone, neglecting that which is the flower and marrowe of faith; and which while they neglect, they omit the very life and substance of the whole Gospel. Our Historians would be exhorted, not to deceiue themselues with a broader, nigher,
The Papists would be adjured by the high and Saving name of the Lord Iesus, no longer to feed themselves and the people, with the courser morsels of faith alone, neglecting that which is the flower and marrow of faith; and which while they neglect, they omit the very life and substance of the Whole Gospel. Our Historians would be exhorted, not to deceive themselves with a Broader, nigher,
dt njp2 vmd vbi vvn p-acp dt j cc vvg n1 pp-f dt n1 np1, av-dx av-jc pc-acp vvi px32 cc dt n1, p-acp dt n1 n2 pp-f n1 av-j, vvg d r-crq vbz dt n1 cc n1 pp-f n1; cc r-crq n1 pns32 vvb, pns32 vvb dt j n1 cc n1 pp-f dt j-jn n1. po12 n2 vmd vbi vvn, xx pc-acp vvi px32 p-acp dt jc, jc,
And lastly, all wee present should be carefully admonished, to vse all holy meanes by which this sauing and iustifying faith, might be kindled, increased, and continued in our hearts.
And lastly, all we present should be carefully admonished, to use all holy means by which this Saving and justifying faith, might be kindled, increased, and continued in our hearts.
cc ord, d pns12 vvb vmd vbi av-j vvn, pc-acp vvi d j n2 p-acp r-crq d vvg cc vvg n1, vmd vbi vvn, vvd, cc vvd p-acp po12 n2.
Therefore had wee neede diligently and conscionably to read the Scriptures, to heare the word preached, to frequent the Sacraments. yea, we had need to pray much to God, to meditate much with our selues, to conferre much with others,
Therefore had we need diligently and Conscionably to read the Scriptures, to hear the word preached, to frequent the Sacraments. yea, we had need to pray much to God, to meditate much with our selves, to confer much with Others,
av vhd pns12 vvb av-j cc av-j pc-acp vvi dt n2, pc-acp vvi dt n1 vvd, pc-acp vvi dt n2. uh, pns12 vhd n1 pc-acp vvi av-d p-acp np1, pc-acp vvi d p-acp po12 n2, pc-acp vvi d p-acp n2-jn,
And that you may apprehend the like, my prayers shall be for you all to God the father in the mediation of Iesus Christ. Amen. Bernard. serm. 61 in Cantica. Meritum meum, miseratio Domini. M. M. FINIS.
And that you may apprehend the like, my Prayers shall be for you all to God the father in the mediation of Iesus christ. Amen. Bernard. sermon. 61 in Cantica. Merit meum, miseratio Domini. M. M. FINIS.
