The worthy communicant rewarded Laid forth in a sermon, on John 6.54. Preached in the Cathedrall of St. Peter in Exeter, on Low-Sunday, being the 21. of Aprill, Anno 1639. By William Sclater, Master of Arts, late Fellow of Kings Colledge in Cambridge, now chaplaine of the Right Reverend Father in God the Lord Bishop's Barony of Saint Stephens, and preacher also at S. Martin, in the same city.
THE WORTHY COMMUNICANT REWARDED. JOHN 6.54. Who so eateth my flesh, and drinketh my bloud, hath eternall life, and I will raise him up at the last day.
THE WORTHY COMMUNICANT REWARDED. JOHN 6.54. Who so Eateth my Flesh, and Drinketh my blood, hath Eternal life, and I will raise him up At the last day.
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which is that sacred Map, in which we have compendiated the summe of those choice favours from above, that now this gladsome anniversary of our Saviours all-glorious Resurrection hath occasioned to his Church:
which is that sacred Map, in which we have compendiated the sum of those choice favours from above, that now this gladsome anniversary of our Saviors All-glorious Resurrection hath occasioned to his Church:
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For now we have more solemnly, and more generally renewed our Covenant with our God, and received the Seale of all our pardons in the blessed Sacrament:
For now we have more solemnly, and more generally renewed our Covenant with our God, and received the Seal of all our Pardons in the blessed Sacrament:
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Now also hath the all-powerfull arising of our Head Christ Jesus, carrying away in triumph (as Samson did the gates of Azzah on his shoulders) the bars of Death, Hell,
Now also hath the all-powerful arising of our Head christ jesus, carrying away in triumph (as samson did the gates of Gaza on his shoulders) the bars of Death, Hell,
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We are (too many of us) as Christ said unto the two Disciples, (whereof the one was named Cleophas, and the other one Ammaon, as St. Ambrose; or Nathanael, as Epiphanius; or else S. Luke himself, the Writer of the story,
We Are (too many of us) as christ said unto the two Disciples, (whereof the one was nam Cleophas, and the other one Ammaon, as Saint Ambrose; or Nathanael, as Epiphanius; or Else S. Lycia himself, the Writer of the story,
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so sieve-like are our memories, that they doe NONLATINALPHABET, as St. Pauls word is, let slip, and to run out as leaking vessels, what should better be retained.
so sievelike Are our memories, that they do, as Saint Paul's word is, let slip, and to run out as leaking vessels, what should better be retained.
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thence have I extracted a small modell for my building, the two chiefe Pillars of which building, as Jachin and Boaz in Solomons Temple, are the two maine Articles of our Christian faith, viz. the resurrection of the dead, and the life everlasting:
thence have I extracted a small model for my building, the two chief Pillars of which building, as Jachin and Boaz in Solomons Temple, Are the two main Articles of our Christian faith, viz. the resurrection of the dead, and the life everlasting:
I shall begin in that order which the Text presenteth the parts in, and in the former generalls observe, 1. The guest invited to this heavenly Feast [ NONLATINALPHABET ] Whoso, or,
I shall begin in that order which the Text presents the parts in, and in the former generals observe, 1. The guest invited to this heavenly Feast [ ] Whoso, or,
as the Genevians render it, Whosoever, answering to that [ NONLATINALPHABET ] in Saint Paul, the parallel Scripture unto this, 1 Cor. 11.27. 2. The provision made to entertaine these guests, the flesh and bloud of Christ,
as the Genevians render it, Whosoever, answering to that [ ] in Saint Paul, the parallel Scripture unto this, 1 Cor. 11.27. 2. The provision made to entertain these guests, the Flesh and blood of christ,
and [ drinking ] the bloud of Christ. 4. And fourthly, the conjunction of both these together (for which cause I called it a compotation) not flesh onely without bloud,
and [ drinking ] the blood of christ. 4. And fourthly, the conjunction of both these together (for which cause I called it a compotation) not Flesh only without blood,
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or intruders were to be admitted to this sacred soules-repast, (though it be true, that every worthy and accomplished guest may take [ freely ] of the heavenly Supper, and without cost;
or intruders were to be admitted to this sacred soules-repast, (though it be true, that every worthy and accomplished guest may take [ freely ] of the heavenly Supper, and without cost;
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and cast into outer darknesse, where there was weeping and gnashing of teeth; if there bee a Nolite sanctum canibus, holy things, and pearles be interdicted unto dogges,
and cast into outer darkness, where there was weeping and gnashing of teeth; if there be a Nolite sanctum canibus, holy things, and Pearls be interdicted unto Dogs,
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yea, if they should, all that they eat or drinke, is but sure judgement, and damnation to themselves, by such a presumptuous impreparation laying themselves open to the strokes of Gods displeasure;
yea, if they should, all that they eat or drink, is but sure judgement, and damnation to themselves, by such a presumptuous impreparation laying themselves open to the Strokes of God's displeasure;
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Wherefore our Saviour, whose essence was Purity it self in abstracto, when he meant, though not to lay downe any thing wch he had before, to wit, his Divinity (save only,
Wherefore our Saviour, whose essence was Purity it self in abstracto, when he meant, though not to lay down any thing which he had before, to wit, his Divinity (save only,
as say the School-men, in the fall of Adam: In this his incarnation, or assumption of his humanity, he chose the wombe of none but of a pure Virgin to be lodged in;
as say the Schoolmen, in the fallen of Adam: In this his incarnation, or Assump of his humanity, he chosen the womb of none but of a pure Virgae to be lodged in;
and with sweet spices and fragrant odours, to be interred in a [ new ] sepulchre, never soyled by a sinfull body, Joh. 19.40, 41. And when himselfe was now about to give this same body of his in Sacrament, at the first institution of his last blessed Supper,
and with sweet spices and fragrant odours, to be interred in a [ new ] Sepulchre, never soiled by a sinful body, John 19.40, 41. And when himself was now about to give this same body of his in Sacrament, At the First Institution of his last blessed Supper,
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if I misconceive not, from the second and common supper (now begun) next to the eating of the Passeover, which was the first and legall supper, which the word [ NONLATINALPHABET ] rising up, partly intimates:
if I misconceive not, from the second and Common supper (now begun) next to the eating of the Passover, which was the First and Legal supper, which the word [ ] rising up, partly intimates:
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after which sop (no Sacramentall sop, as I beleeve, with a learned Professor of Divinity a member of this Church) immediately he went out, Ver. 30. to doe that work of darknesse,
After which sop (no Sacramental sop, as I believe, with a learned Professor of Divinity a member of this Church) immediately he went out, Ver. 30. to doe that work of darkness,
for to serve his truest Master the Prince of Darknesse, in betraying the innocent bloud of the Prince of light, into the murtherous hands of the Children of Darknesse:
for to serve his Truest Master the Prince of Darkness, in betraying the innocent blood of the Prince of Light, into the murderous hands of the Children of Darkness:
which Beza noteth from the adverb [ NONLATINALPHABET ] ver. 30. [ Immediately ] hee went forth, that is, immediately after the sop, taken from the dish in that common supper, (for where is the Sacramentall bread called a sop? or at least, NONLATINALPHABET a [ dipped ] sop,
which Beza notes from the adverb [ ] ver. 30. [ Immediately ] he went forth, that is, immediately After the sop, taken from the dish in that Common supper, (for where is the Sacramental bred called a sop? or At least, a [ dipped ] sop,
and yet because we cannot baulk that Theological Maxime here, wch saith, that omnis Christi actio nostra est instructio, Every action of Christ (onely those excepted which were of miraculous and extraordinary dispensation, which by vertue of the union hypostaticall were done alone by him, in which we cannot,
and yet Because we cannot balk that Theological Maxim Here, which Says, that omnis Christ actio nostra est Instruction, Every actium of christ (only those excepted which were of miraculous and extraordinary Dispensation, which by virtue of the Union hypostatical were done alone by him, in which we cannot,
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nor ought to strive to resemble) is our instruction, and calls for our observation and imitation, at least, quantum ad substantiam actus, though not to be hoped,
nor ought to strive to resemble) is our instruction, and calls for our observation and imitation, At least, quantum ad substantiam actus, though not to be hoped,
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that is, for the substance, though not the full manner, or measure of exact performance of the action; (for what comparison?) Therefore I will first a little touch upon the depending circumstances:
that is, for the substance, though not the full manner, or measure of exact performance of the actium; (for what comparison?) Therefore I will First a little touch upon the depending Circumstances:
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] For the better understanding of the mystery hereof, we may remember, that the Scripture mentions a threefold glorious garment, that the Lord puts on,
] For the better understanding of the mystery hereof, we may Remember, that the Scripture mentions a threefold glorious garment, that the Lord puts on,
The Lord raigneth, he is cloathed with Majesty, hee is cloathed with [ strength ] wherewith he hath girded himselfe. 2. The second is a garment of honour, and beauty, Psal. 104.1. Thou art cloathed with [ honour ] and Majesty. 3. A third is the garment of light;
The Lord Reigneth, he is clothed with Majesty, he is clothed with [ strength ] wherewith he hath girded himself. 2. The second is a garment of honour, and beauty, Psalm 104.1. Thou art clothed with [ honour ] and Majesty. 3. A third is the garment of Light;
He was despised, and wee esteemed him not, Isa. 53.2, 3. So were all his [ glorious ] garments laid by, represented now by his laying aside of these. 2. Having laid aside his garments, he next took a towel,
He was despised, and we esteemed him not, Isaiah 53.2, 3. So were all his [ glorious ] garments laid by, represented now by his laying aside of these. 2. Having laid aside his garments, he next took a towel,
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as Peter Martyr hath well noted, as thinking her selfe unworthy of any higher, in Davids Court, she saith, Let thine handmaid be a servant to [ wash the feet ] of the servants of my Lord, 1 Sam. 25.41. Set these two together, The King of glory, the shame of men;
as Peter Martyr hath well noted, as thinking her self unworthy of any higher, in Davids Court, she Says, Let thine handmaid be a servant to [ wash the feet ] of the Servants of my Lord, 1 Sam. 25.41. Set these two together, The King of glory, the shame of men;
now a servant, and employed in the lowest offices of the vilest servant: Who must not here cry out with the Prophet, O drop downe righteousnesse ye Heavens,
now a servant, and employed in the lowest Offices of the Vilest servant: Who must not Here cry out with the Prophet, Oh drop down righteousness you Heavens,
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When we addresse our selves to eat that supper, which now was, in this fashion, about to be instituted by Christ, we must lay by all thoughts of honour, of place, of all kind of selfe-worthinesse,
When we address our selves to eat that supper, which now was, in this fashion, about to be instituted by christ, we must lay by all thoughts of honour, of place, of all kind of self-worthiness,
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and Platina noteth it as a high point of piety in Pope Leo the ninth, that seeing a Leper lying before his doore, commanded him to bee layed in his owne bed: But alas!
and Platina notes it as a high point of piety in Pope Leo the ninth, that seeing a Leper lying before his door, commanded him to be laid in his own Bed: But alas!
where our Saviour tells Peter, He that is washed needeth not save to wash his [ feet, ] for by this action of his was not meant onely, in the letter, his conforming of himselfe unto a Jewish custome, who in those hotter climates went discalceated,
where our Saviour tells Peter, He that is washed needs not save to wash his [ feet, ] for by this actium of his was not meant only, in the Letter, his conforming of himself unto a Jewish custom, who in those hotter climates went discalceated,
and washing away, that should be in us, by the waters of teares, and repentance, from the inward affections, which be as the feet of the soule, of that predominant pollution, that as Shechems soule did in a luxurious love to Dinah, Jacobs daughter, doth [ cleave ] too close unto them; so St. Bernard most expresly:
and washing away, that should be in us, by the waters of tears, and Repentance, from the inward affections, which be as the feet of the soul, of that predominant pollution, that as Shechems soul did in a luxurious love to Dinah, Jacobs daughter, does [ cleave ] too close unto them; so Saint Bernard most expressly:
summarily then thus, sith as that noble Lord Du Plessis tells us, that Christi tota vita salutis schola, Christs whole life was but the Schoole from whence we must take out the lessons of our practice,
summarily then thus, sith as that noble Lord Du Plessis tells us, that Christ tota vita Salutis School, Christ Whole life was but the School from whence we must take out the Lessons of our practice,
by girding of himselfe with a towell, which had a respective correspondency to the posture wherein the Jewish Passeover was eaten, to wit, with their loynes girded, to gird up the loynes of our mindes, by curbing of our luxury, and lascivious exorbitancies;
by girding of himself with a towel, which had a respective correspondency to the posture wherein the Jewish Passover was eaten, to wit, with their loins girded, to gird up the loins of our minds, by curbing of our luxury, and lascivious Extravagancies;
and by washing of the feet, to teach us to rinse, and scoure our affections from all nasty defilements, that doe bespot and besweat the soule, rendring it loathsom to the eyes of the all-pure God:
and by washing of the feet, to teach us to rinse, and scour our affections from all nasty defilements, that do bespot and besweat the soul, rendering it loathsome to the eyes of the all-pure God:
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And to what end served all those Leviticall Purifications in the mystery, but to this same purpose? The superficies indeed of the ceremony lay in the outward washings,
And to what end served all those Levitical Purifications in the mystery, but to this same purpose? The superficies indeed of the ceremony lay in the outward washings,
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Wherefore this [ NONLATINALPHABET ] or, Whoso, or, Whosoever, do here stand as Abraham in his Tent, in the doore of this Text, seeming to invite all passengers,
Wherefore this [ ] or, Whoso, or, Whosoever, do Here stand as Abraham in his Tent, in the door of this Text, seeming to invite all passengers,
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yet this must be restrained onely unto such as be found worthy, and, as the five wise virgins, have their lampes all ready-trimmed, and prepared for admission:
yet this must be restrained only unto such as be found worthy, and, as the five wise Virgins, have their lamps all ready-trimmed, and prepared for admission:
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Its true, what Granatensis here observes, that the worthinesse notwithstanding of these guests of Christ, is not to be measured by the nobility of descent,
Its true, what Granada Here observes, that the worthiness notwithstanding of these guests of christ, is not to be measured by the Nobilt of descent,
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therefore the dignity of his guests is to be measured, as the Kings daughter in the Psalme, by what nobility they have [ within, ] by what lustre of graces their soules are adorned with [ there:
Therefore the dignity of his guests is to be measured, as the Kings daughter in the Psalm, by what Nobilt they have [ within, ] by what lustre of graces their Souls Are adorned with [ there:
else, as Bartimeus, they are deformed in their sight: if they have cleansed affections; else, they are as Mephibosheth, lame in their feet: if they have edifying discourse;
Else, as Bartimaeus, they Are deformed in their sighed: if they have cleansed affections; Else, they Are as Mephibosheth, lame in their feet: if they have edifying discourse;
Wherefore, to close up this point, let me exhort you all, as S. Paul doth his Corinthians, NONLATINALPHABET, let every particular man examine himselfe,
Wherefore, to close up this point, let me exhort you all, as S. Paul does his Corinthians,, let every particular man examine himself,
S. Clement in his Epistle to the Corinthians (a late, and genuine monument of antiquity set forth) hath expressed it to the life thus, NONLATINALPHABET which word is interpreted by Philo Judaeus thus, NONLATINALPHABET it implyeth such a disquisition,
S. Clement in his Epistle to the Corinthians (a late, and genuine monument of antiquity Set forth) hath expressed it to the life thus, which word is interpreted by Philo Judaeus thus, it Implies such a disquisition,
so exact, as if Momus himselfe with a Lincean eye, were to come after, hee should not finde a thing to carpe at, in the very entrails of our sacrifices of our soules:
so exact, as if Momus himself with a Lincean eye, were to come After, he should not find a thing to carp At, in the very entrails of our Sacrifices of our Souls:
The same word is used by St. Chrysostome, upon this occasion of pre-examination, NONLATINALPHABET, &c. Thus we [ should ] doe from the bottome of our soules:
The same word is used by Saint Chrysostom, upon this occasion of pre-examination,, etc. Thus we [ should ] do from the bottom of our Souls:
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We read in the Scripture, that flesh and bloud cannot enter into the Kingdome of heaven, (but that's meant of flesh corruption, not of flesh the substance, as the words ensuing shew;
We read in the Scripture, that Flesh and blood cannot enter into the Kingdom of heaven, (but that's meant of Flesh corruption, not of Flesh the substance, as the words ensuing show;
for as there is Iron, so the rust of Iron) how much lesse shall he that [ feeds ] upon it for his food? Satia te sanguine, quem sitisti, saith Tamyris, as I remember, in Justins history, to Cyrus, when his head was off,
for as there is Iron, so the rust of Iron) how much less shall he that [ feeds ] upon it for his food? Satia te sanguine, Whom sitisti, Says Tamyris, as I Remember, in Justins history, to Cyrus, when his head was off,
such an one is apt to thinke, with that monster Cacus in the Poet, who from his wickednesse in abstracto, had his name [ NONLATINALPHABET, ] saith Servius, that nought but mans flesh must be drawn into his den;
such an one is apt to think, with that monster Cacus in the Poet, who from his wickedness in abstracto, had his name [, ] Says Servius, that nought but men Flesh must be drawn into his den;
and as some savage Cannibal professing anthropophagie, as some NONLATINALPHABET, man-hating Miso, some Minotaure, or bloudy Atreus, or the like prodigies of nature, that man was made to be taken,
and as Some savage Cannibal professing anthropophagy, as Some, man-hating Miso, Some Minotaur, or bloody Atreus, or the like prodigies of nature, that man was made to be taken,
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yea more then so, ver. 60. many, even of Christs owne Disciples, when they heard this, said, Durus est hic senno, this is a hard saying, who can beare it? And the very truth is this, its that which poseth nature utterly,
yea more then so, ver. 60. many, even of Christ own Disciples, when they herd this, said, Durus est hic senno, this is a hard saying, who can bear it? And the very truth is this, its that which poseth nature utterly,
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The mind of our Saviour in this Text, which is but repeated from the former verses, is, to shew us the sweet effect of the spirituall eating of his body,
The mind of our Saviour in this Text, which is but repeated from the former Verses, is, to show us the sweet Effect of the spiritual eating of his body,
the reason is, because the one partakes of the Lord himselfe, who is the Bread of life, Joh. 6.35. whom to know, and with whom to have communion aright, is life eternall, Joh. 17.3. The other, onely of the bread [ of ] the Lord, which hath no vertue, without faith, at all, to procure such endlesse blisse:
the reason is, Because the one partakes of the Lord himself, who is the Bred of life, John 6.35. whom to know, and with whom to have communion aright, is life Eternal, John 17.3. The other, only of the bred [ of ] the Lord, which hath no virtue, without faith, At all, to procure such endless bliss:
And yet all this too, not through the least defect in Sacraments themselves, for they have ap••tude and fitnesse, in their designation naturall, not onely to represent, to declare,
And yet all this too, not through the least defect in Sacraments themselves, for they have ap••tude and fitness, in their designation natural, not only to represent, to declare,
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and the spleene to puffe, and not dispersing proper spirits into the veines, which may, as 'twere embroyder the whole body in native, and in azure beauty:
and the spleen to puff, and not dispersing proper spirits into the Veins, which may, as 'twere embroider the Whole body in native, and in azure beauty:
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And that this is the genuine purpose of our Saviour, namely, under this expression of flesh and bloud, to acquaint us, that the provision he intends is Cibus mentis, and not Cibus ventris, is cleare,
And that this is the genuine purpose of our Saviour, namely, under this expression of Flesh and blood, to acquaint us, that the provision he intends is Cibus mentis, and not Cibus Ventricle, is clear,
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first in the generall, as the Magdeburgenses have observed, from that reply of Christ to his Disciples, to whom this saying was so hard, ver. 63. It is the Spirit that quickeneth, the flesh profiteth nothing;
First in the general, as the Magdeburgenses have observed, from that reply of christ to his Disciples, to whom this saying was so hard, ver. 63. It is the Spirit that Quickeneth, the Flesh profiteth nothing;
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and that the [ eating and drinking ] is also spirituall, and of faith, is evident out of ver. 40. where the same effect that is here ascribed to eating,
and that the [ eating and drinking ] is also spiritual, and of faith, is evident out of ver. 40. where the same Effect that is Here ascribed to eating,
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And to clear it yet a litle more, consider we, in the business of the supper, two things, the outward & visible part, wch the Schools call properly Sacramentum (in a more strict acception of the word) and that wch is inward,
And to clear it yet a little more, Consider we, in the business of the supper, two things, the outward & visible part, which the Schools call properly Sacramentum (in a more strict acception of the word) and that which is inward,
Thus in the Lords supper, the sacrament is bread and wine, & in the outward part of this mysticall action, we receive this body and bloud but sacramentally;
Thus in the lords supper, the sacrament is bred and wine, & in the outward part of this mystical actium, we receive this body and blood but sacramentally;
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And now, would all good moderate Christians, baulking your wrangling Ismaelites, being more shye of all that baggage which the School-men soile Divinity withall, out of the Philosophers puddles,
And now, would all good moderate Christians, balking your wrangling Ismaelites, being more shy of all that baggage which the Schoolmen soil Divinity withal, out of the Philosophers puddles,
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and pray for the illumination of that Spirit, whose grace in the operation, is compared to fire, by John Baptist, the nature of which fire is, both congregare homogenea, & segregare heterogenea, (as in Philosophy we use to speak) both to conjoyne those things that be of the same,
and pray for the illumination of that Spirit, whose grace in the operation, is compared to fire, by John Baptist, the nature of which fire is, both Congregare homogenea, & Segregare heterogenea, (as in Philosophy we use to speak) both to conjoin those things that be of the same,
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And secondly, if they would follow learned Hookers counsell, a worthy instrument in our Church, who wished that men would more give themselves to meditate with silence [ what ] wee have by the Sacrament,
And secondly, if they would follow learned Hookers counsel, a worthy Instrument in our Church, who wished that men would more give themselves to meditate with silence [ what ] we have by the Sacrament,
and lesse to dispute of the [ manner ] (how,) at least considering that successe which Truth hath hitherto had by so bitter conflicts with errour in this point:
and less to dispute of the [ manner ] (how,) At least considering that success which Truth hath hitherto had by so bitter conflicts with error in this point:
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for our peace and comfort, which now those bitter waters of Meribah, and strife, running downe so violently in a floud, doe, in a sort, wash off from many a seduced and unballanced soule! But woe, and alas!
for our peace and Comfort, which now those bitter waters of Meribah, and strife, running down so violently in a flood, do, in a sort, wash off from many a seduced and unbalanced soul! But woe, and alas!
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yet boysterous spirits) speake out with Rebekkah, when shee felt her Twinnes to struggle together within her, If it bee so, that I have conceived, Why am I thus? what meanes this strange,
yet boisterous spirits) speak out with Rebekkah, when she felt her Twins to struggle together within her, If it be so, that I have conceived, Why am I thus? what means this strange,
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as being all members of the same one Catholike body the Church, of which none but Christ alone is the mysticall head; (and therefore it is called by Saint Paul, NONLATINALPHABET, a Communion) should yet from the inconsiderate confounding of those things, which in their owne nature are as different as may be, become as 'twere the Samson to teare in pieces the strongest Wyths of union in the Church:
as being all members of the same one Catholic body the Church, of which none but christ alone is the mystical head; (and Therefore it is called by Saint Paul,, a Communion) should yet from the inconsiderate confounding of those things, which in their own nature Are as different as may be, become as 'twere the samson to tear in Pieces the Strongest Wyths of Union in the Church:
and, which is yet the deafnesse of the aspe upon the eares of misse-lead Christians in this divided party, men will not heare the wisest charmings of the best charmer, at least,
and, which is yet the deafness of the asp upon the ears of miss-lead Christians in this divided party, men will not hear the Wisest charmings of the best charmer, At least,
and those pens dipped often so low in vinegar and gall, that as a storme-driven ship upon the rockes, the ribs of the common mother the Church be dashed almost in sunder by the waves of implacable contention. Behold, and wonder;
and those pens dipped often so low in vinegar and Gall, that as a storme-driven ship upon the Rocks, the ribs of the Common mother the Church be dashed almost in sunder by the waves of implacable contention. Behold, and wonder;
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here Manasses is against Ephraim, there Ephraim is against Manasses, yonder both against Judah: the Papists against the Lutherans, the Lutherans against them, and both against the Calvinists;
Here Manasses is against Ephraim, there Ephraim is against Manasses, yonder both against Judah: the Papists against the Lutherans, the Lutherans against them, and both against the Calvinists;
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The Lutheran, in as much as Christs bumane Nature subsisteth not but in and with the infinitenesse of the second Person in the Trinity, by vertue of the ineffable union hypostaticall, hath given unto the same humane Nature of Christ a participated Ubiquity with the Divinity, which is every where, at all times,
The Lutheran, in as much as Christ bumane Nature subsisteth not but in and with the infiniteness of the second Person in the Trinity, by virtue of the ineffable Union hypostatical, hath given unto the same humane Nature of christ a participated Ubiquity with the Divinity, which is every where, At all times,
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But this opinion first seemeth to be injurious to the Divinity, as if it were confounded together with it, contrary to the received Creed of Athanasius; and withall, it doth indeed overthrow the truth of his humanity:
But this opinion First seems to be injurious to the Divinity, as if it were confounded together with it, contrary to the received Creed of Athanasius; and withal, it does indeed overthrow the truth of his humanity:
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and first-borne of every Creature, but not to make it share in the essentiall properties of the Divine Nature it selfe, such as are Ubiquity or omnipresency, immensity, infinitenesse, &c. for if so,
and firstborn of every Creature, but not to make it share in the essential properties of the Divine Nature it self, such as Are Ubiquity or omnipresency, immensity, infiniteness, etc. for if so,
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for that Essence, or being to which the intrinsecall, and originally essentiall attributes of any thing doe belong, in the same degree, that they are in it selfe, that thing must needs be of the same nature with that from which it doth receive those attributes.
for that Essence, or being to which the intrinsical, and originally essential attributes of any thing do belong, in the same degree, that they Are in it self, that thing must needs be of the same nature with that from which it does receive those attributes.
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it being all out (in its owne kinde) as essentiall to its selfe to be finite, to be circumscribed in a place, &c. as it is to the Godhead to be most infinitely every where;
it being all out (in its own kind) as essential to its self to be finite, to be circumscribed in a place, etc. as it is to the Godhead to be most infinitely every where;
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and so according to that Philosophicall Maxime, Quicquid recipitur, recipitur ad modum recipientis, there is too infinite a disproportion betweene the finite humane Nature,
and so according to that Philosophical Maxim, Quicquid recipitur, recipitur ad modum recipientis, there is too infinite a disproportion between the finite humane Nature,
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and the Divine, that it is not capable of that infinite attribute of Ubiquity: therefore though Totus Christus, whole Christ be every where, by meanes of the union hypostaticall,
and the Divine, that it is not capable of that infinite attribute of Ubiquity: Therefore though Totus Christus, Whole christ be every where, by means of the Union hypostatical,
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and such as imply neither any contradiction to his owne Nature in himselfe, no nor to the nature of any Creature, as Zanchy saith, [ so ] as it was created.
and such as imply neither any contradiction to his own Nature in himself, no nor to the nature of any Creature, as Zanchy Says, [ so ] as it was created.
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and so to be confined to heaven as one place, it were a contradiction to Gods all-mightinesse (according to the ordinary oeconomy and dispensation of his providence) to make it, being circumscribed already, to be infinitely elsewhere at the same instant.
and so to be confined to heaven as one place, it were a contradiction to God's all-mightinesse (according to the ordinary economy and Dispensation of his providence) to make it, being circumscribed already, to be infinitely elsewhere At the same instant.
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Next comes in the Papist, and with him brings in his NONLATINALPHABET too, his sleevelesse tale of Transubstantiation, (as a profound Prelate calls it;) by others, its named commentum, a meere fictitious,
Next comes in the Papist, and with him brings in his too, his sleeveless tale of Transubstantiation, (as a profound Prelate calls it;) by Others, its nam Commentum, a mere fictitious,
Once for all, Alphonsus à Castro (an ingenuous Romanist, in my opinion) down right confesseth, that the mention of Transubstantiation of the bread into the body of Christ is rare in ancient Writers;
Once for all, Alphonsus à Castro (an ingenuous Romanist, in my opinion) down right Confesses, that the mention of Transubstantiation of the bred into the body of christ is rare in ancient Writers;
And yet who such NONLATINALPHABET, and Thrasonicall ostentatours of antiquity as these? But surely this their pleading for the New-oldnesse (as a worthy Prelate calls it) of it, is,
And yet who such, and Thrasonical ostentatours of antiquity as these? But surely this their pleading for the New-oldnesse (as a worthy Prelate calls it) of it, is,
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but withstood by Berengarius a Deacon, for which he was condemned as an Hereticke in Concilio Vercellensi: and this was betweene the yeares 1049. and 1055. if Platina, in the life of Leo the ninth, faile not in his Chronology: Here he was condemned;
but withstood by Berengarius a Deacon, for which he was condemned as an Heretic in Concilio Vercellensi: and this was between the Years 1049. and 1055. if Platina, in the life of Leo the ninth, fail not in his Chronology: Here he was condemned;
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as the same authour reporteth, out of Lanfrancus. Betweene this time, and the Councell of Lateran, which was under Innocentius the third ( Anno 1215.) that great learned Physician and Philosopher Averroes lived,
as the same author Reporteth, out of Lanfranc. Between this time, and the Council of Lateran, which was under Innocentius the third (Anno 1215.) that great learned physician and Philosopher Averroes lived,
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But yet this Doctrine was shortly after by Chemnitius, and since by many other of our own Worthies, discovered to be a piece of another Gospel from S. Pauls; and therefore as the serpent of Aaron devoured the serpents of the Magitians of Egypt,
But yet this Doctrine was shortly After by Chemnitz, and since by many other of our own Worthies, discovered to be a piece of Another Gospel from S. Paul's; and Therefore as the serpent of Aaron devoured the Serpents of the Magicians of Egypt,
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even so that one Anathema of S. Paul, must needs condemn all the Anathema's, which they from that Ebal of theirs denounce in the defence of that, which is not the faith [ NONLATINALPHABET ] once delivered to the Saints,
even so that one Anathema of S. Paul, must needs condemn all the Anathema's, which they from that Ebal of theirs denounce in the defence of that, which is not the faith [ ] once Delivered to the Saints,
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Truely and really as the bread is transubstantiated, so Christ is produced, and as it were generated upon the Altar in such a powerfull and effectuall manner, ut si Christus •ecdion esset incarnatus, per haec verba [ Hoc est corpus meum ] incarnaretur, corpus { que } humanum assumeret, That if Christ had not yet beene incarnate, by these foure words [ This is my body ] he should be incarnate, and take an humane body.
Truly and really as the bred is Transubstantiated, so christ is produced, and as it were generated upon the Altar in such a powerful and effectual manner, ut si Christus •ecdion esset Incarnate, per haec verba [ Hoc est corpus meum ] incarnaretur, corpus { que } humanum assumeret, That if christ had not yet been incarnate, by these foure words [ This is my body ] he should be incarnate, and take an humane body.
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And surely much of this proceedeth from their not allowing any Tropes, or Figures, (which yet is contrary to the ancient Fathers, of whom notwithstanding they bragge so much) in Sacramentall speeches,
And surely much of this Proceedeth from their not allowing any Tropes, or Figures, (which yet is contrary to the ancient Father's, of whom notwithstanding they brag so much) in Sacramental Speeches,
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[ The cup of blessing which we blesse, is it not the communion of the bloud of Christ? The bread which wee breake, is it not the communion of the body of Christ? ] In this passage, [ The cup of blessing which wee blesse ] there are three Tropes: 1. First, the cup, metonymically put for the wine in the cup. 2. The wine, by a metonymie of the subject, is put for the drinking of the wine. 3. Its called the cup of blessing, by a metonymie of the adjunct,
[ The cup of blessing which we bless, is it not the communion of the blood of christ? The bred which we break, is it not the communion of the body of christ? ] In this passage, [ The cup of blessing which we bless ] there Are three Tropes: 1. First, the cup, metonymically put for the wine in the cup. 2. The wine, by a metonymy of the Subject, is put for the drinking of the wine. 3. Its called the cup of blessing, by a metonymy of the adjunct,
and over which we give thanks, Is it not the communion of the bloud of Christ? This interrogation affirmeth with more strength, Yes, it is the communion, that is, say some, the signe;
and over which we give thanks, Is it not the communion of the blood of christ? This interrogation Affirmeth with more strength, Yes, it is the communion, that is, say Some, the Signen;
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Moreover, if we mark it well, the subject of that Sacramentall proposition, that is, the demonstrative particle [ This ] can have reference to no other substance,
Moreover, if we mark it well, the Subject of that Sacramental proposition, that is, the demonstrative particle [ This ] can have Referente to no other substance,
but that which our Saviour held in his sacred hands, viz. panem materialem, to the materiall bread and wine, which are of so different a nature from the body,
but that which our Saviour held in his sacred hands, viz. Bread materialem, to the material bred and wine, which Are of so different a nature from the body,
or not, when for 600. yeares together it allowed (though since indeed it be rejected) the sentence of Innocentius the first, who enjoyned the Eucharist to be administred even unto Infants, who through want of discretion cannot possibly [ Remember ] what they are not yet capable to Know.
or not, when for 600. Years together it allowed (though since indeed it be rejected) the sentence of Innocentius the First, who enjoined the Eucharist to be administered even unto Infants, who through want of discretion cannot possibly [ remember ] what they Are not yet capable to Know.
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and that this is a sublime, and mysticall banquet, as even a Jewish Rabbi 600. yeares agoe acknowledged, it is to be noted, that Christ saith first, [ Take, eat, ] and then, This is my body, to intimate unto us,
and that this is a sublime, and mystical banquet, as even a Jewish Rabbi 600. Years ago acknowledged, it is to be noted, that christ Says First, [ Take, eat, ] and then, This is my body, to intimate unto us,
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as learned, Hooker observeth, that the Sacrament, however changed by consecration from common use, yet is never properly to be called the body of Christ, till [ taken,
as learned, Hooker observeth, that the Sacrament, however changed by consecration from Common use, yet is never properly to be called the body of christ, till [ taken,
and eaten, ] by means of which actions, (if they bee actions of faith) that holy bread and wine doe as really (as meanes and instruments) convey whole Christ, with the vitall influences that proceed from him into the soule,
and eaten, ] by means of which actions, (if they be actions of faith) that holy bred and wine do as really (as means and Instruments) convey Whole christ, with the vital influences that proceed from him into the soul,
Wherefore is then this so great adoe? Surely Chemnitius sheweth plainly to be, because the Sacrifice of the Masse may be supported, asservation, circumgestation may be upheld, that the Romish Moloch, Christs substance corporally under the colour,
Wherefore is then this so great ado? Surely Chemnitz shows plainly to be, Because the Sacrifice of the Mass may be supported, asservation, circumgestation may be upheld, that the Romish Moloch, Christ substance corporally under the colour,
the iteration, and repeating of the sacrifice implying imperfection, and insufficiency under the old law, Christs owne oblation of himselfe upon the Crosse, most complete perfection,
the iteration, and repeating of the sacrifice implying imperfection, and insufficiency under the old law, Christ own oblation of himself upon the Cross, most complete perfection,
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These actions of [ Eating, and of Drinkking ] are both of Sacramentall Institution, and signification, symbolically representing the inward application of,
These actions of [ Eating, and of Drinkking ] Are both of Sacramental Institution, and signification, symbolically representing the inward application of,
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and if we have the second, though necessity perchance barre us of the first, yet we are safe: (still remembring the Rule, that Nuda carentia non damnat, but contemptus; because that Christ doth not universally,
and if we have the second, though necessity perchance bar us of the First, yet we Are safe: (still remembering the Rule, that Nuda Carentia non damnat, but Contemptus; Because that christ does not universally,
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St. Paul is at his [ NONLATINALPHABET ] his [ oftennesse, ] of which Thomas gives a reason (though Baptisme be but once for all administred) because though man be but once borne,
Saint Paul is At his [ ] his [ oftennesse, ] of which Thomas gives a reason (though Baptism be but once for all administered) Because though man be but once born,
In Concilio Agathensi, as I find in Isidores Councels, he was sentenced for an unsound Christian, who did not at the three great Festivals of the yeere at least communicate:
In Concilio Agathensi, as I find in Isidores Counsels, he was sentenced for an unsound Christian, who did not At the three great Festivals of the year At least communicate:
And both bread and wine too were prefigured in Melchisedech his oblation of both bread and wine to Abraham, Gen. 14.18. as St. Cyprian, Rabbi Samuel, Aquinas, Hales, and many others have well observed.
And both bred and wine too were prefigured in Melchizedek his oblation of both bred and wine to Abraham, Gen. 14.18. as Saint Cyprian, Rabbi Samuel, Aquinas, Hales, and many Others have well observed.
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a deepe silence of this, till that time, in all Antiquity) which was but in the yeere 1200. some 30. yeares after that Hugo de S. Victore, and P. Lumbard had vented their conceits herein, (and they were the first that made any noise about it) (as Dr Whitaker, sometimes Oracle of the chaire in Cambridge, hath shewed us) Then and There they decree for seven Sacraments,
a deep silence of this, till that time, in all Antiquity) which was but in the year 1200. Some 30. Years After that Hugo de S. Victore, and P. Lumbard had vented their conceits herein, (and they were the First that made any noise about it) (as Dr Whitaker, sometime Oracle of the chair in Cambridge, hath showed us) Then and There they Decree for seven Sacraments,
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And now here, they mangle the use of these that our Saviour appointed, allowing the cup only unto the Clergy, pretending that Christ meant that onely to the Apostles,
And now Here, they mangle the use of these that our Saviour appointed, allowing the cup only unto the Clergy, pretending that christ meant that only to the Apostles,
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But besides the expresse institution of our Saviour himselfe, under both kindes, and not of the bread onely in the maine, the wine being by concomitancy alone consecrated,
But beside the express Institution of our Saviour himself, under both Kinds, and not of the bred only in the main, the wine being by concomitancy alone consecrated,
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for a thousand yeares continuance (which, had there bin no [ expresse ] appointment, was notwithstanding of a very binding observation) did observe it so,
for a thousand Years Continuance (which, had there been no [ express ] appointment, was notwithstanding of a very binding observation) did observe it so,
and the [ one kinde ] was decreed but in the thirteenth Session of the Councell of Constance, which is very moderne, at least farre downewards from the Primitive and purest Church;
and the [ one kind ] was decreed but in the thirteenth Session of the Council of Constance, which is very modern, At least Far downwards from the Primitive and Purest Church;
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for there is no faith, or religion True, but onely That which is Catholike Truely, and properly, which is, and was beleeved every where, alwayes, and by all;
for there is no faith, or Religion True, but only That which is Catholic Truly, and properly, which is, and was believed every where, always, and by all;
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which hath, as Vincentius Lirinensis saith, both Universality, Antiquity, and unanime Consent of the whole Church of Christ, which these late upstart devices and doctrines of men, undoing, by consequence, the ancient and pure worship of God, have not.
which hath, as Vincentius Lirinensis Says, both Universality, Antiquity, and unanime Consent of the Whole Church of christ, which these late upstart devices and doctrines of men, undoing, by consequence, the ancient and pure worship of God, have not.
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as they count most of them, and if they could) sith I say, these be such Hanuns, to shame us by cutting off at [ halfes ] the best of our spirituall ornaments,
as they count most of them, and if they could) sith I say, these be such Hanuns, to shame us by cutting off At [ halves ] the best of our spiritual Ornament,
if God peradventure wil give them repentance to the knowledging of the truth, and then leave them and their infallible Head (if so they will not returne) unto Gods cup of Trembling, which shall make them reel,
if God Peradventure will give them Repentance to the knowledging of the truth, and then leave them and their infallible Head (if so they will not return) unto God's cup of Trembling, which shall make them reel,
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but the precious liquour of his owne bloud? for as hee saith, Joh. 6.55. in the next verse to my Text, My flesh is [ meat ] indeed, so also, My bloud is [ drinke ] indeed;
but the precious liquour of his own blood? for as he Says, John 6.55. in the next verse to my Text, My Flesh is [ meat ] indeed, so also, My blood is [ drink ] indeed;
whereof this Sacramentall cup, (tendred unto every of you by us, deare Christians, that be members by faith of Christ, according to his owne appointment and institution) is the sure signe,
whereof this Sacramental cup, (tendered unto every of you by us, deer Christians, that be members by faith of christ, according to his own appointment and Institution) is the sure Signen,
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what therefore God hath thus joyned together, let no man (much lesse the man of sinne, shortly to be consumed by the spirit of Christs mouth) dare to put asunder:
what Therefore God hath thus joined together, let no man (much less the man of sin, shortly to be consumed by the Spirit of Christ Mouth) Dare to put asunder:
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] Had he said length of daies, he had made good the first promise made to the obedience of the morall law, Eph. 6.3. but in that he names eternall life, see here the complement of all blisse.
] Had he said length of days, he had made good the First promise made to the Obedience of the moral law, Ephesians 6.3. but in that he names Eternal life, see Here the compliment of all bliss.
and how so? because a beleever thus feeding upon Christ by faith, hath Christ himselfe, who is stiled eternall life, Joh. 17.3. for Christ by faith dwelleth in such an one, and he in him, Joh. 6.56. yea Christ himselfe saith as much, Joh. 11.25. I am the life, and hee that beleeveth in me shall never dye, for he hath in him life eternall.
and how so? Because a believer thus feeding upon christ by faith, hath christ himself, who is styled Eternal life, John 17.3. for christ by faith dwells in such an one, and he in him, John 6.56. yea christ himself Says as much, John 11.25. I am the life, and he that Believeth in me shall never die, for he hath in him life Eternal.
and I like Beza his guesse well, that [ NONLATINALPHABET ] here stands for [ NONLATINALPHABET, ] that the [ and ] here is a causall note, serving by way of prolepsis, or of preoccupation to remove that objection, likely to bee raised by a weakling, though a Beleever, Thus:
and I like Beza his guess well, that [ ] Here Stands for [, ] that the [ and ] Here is a causal note, serving by Way of prolepsis, or of preoccupation to remove that objection, likely to be raised by a weakling, though a Believer, Thus:
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and if yee note it, at your leisure, you shall finde this speech of the Resurrection no lesse then foure times, in this one Chapter, repeated, to double the observation, and comfort.
and if ye note it, At your leisure, you shall find this speech of the Resurrection no less then foure times, in this one Chapter, repeated, to double the observation, and Comfort.
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And at this saying of a Resurrection at the last day, we may well resume that of the Disciples, John. 6.60. Durus est hic sermo, This is a hard saying, who can beare it? Surely no unbeleeving, meerely naturall man on earth:
And At this saying of a Resurrection At the last day, we may well resume that of the Disciples, John. 6.60. Durus est hic sermon, This is a hard saying, who can bear it? Surely not unbelieving, merely natural man on earth:
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and the reports of those good soules, the women that having seene Christ after his Resurrection, told it to the Disciples, seemed to them as idle tales, saith S. Luke, cap. 24.11. yea, S. Thomas expresly protested, that for his part hee would not beleeve it, till he felt him, John 20.25. The Philosophers at Athens derided the doctrine, and made a mock of S. Paul, when hee delivered it to them, Act. 17.32. At other times, he was not onely called in question, but in danger almost to be torne in pieces for the same:
and the reports of those good Souls, the women that having seen christ After his Resurrection, told it to the Disciples, seemed to them as idle tales, Says S. Lycia, cap. 24.11. yea, S. Thomas expressly protested, that for his part he would not believe it, till he felt him, John 20.25. The Philosophers At Athens derided the Doctrine, and made a mock of S. Paul, when he Delivered it to them, Act. 17.32. At other times, he was not only called in question, but in danger almost to be torn in Pieces for the same:
the Sadducees, a certaine sect in the Apostles dayes, yea rise also in our Saviours owne time, flatly denied that there was any Resurrection, or Angel, or Spirit; for alas!
the Sadducees, a certain sect in the Apostles days, yea rise also in our Saviors own time, flatly denied that there was any Resurrection, or Angel, or Spirit; for alas!
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That Common Principle of, à privatione ad habitum non datur regressus, that from a totall privation of life from the Body, there was no possibility of a returne, was so fastened in them, that like to a first Principle,
That Common Principle of, à privation ad habitum non datur regressus, that from a total privation of life from the Body, there was no possibility of a return, was so fastened in them, that like to a First Principle,
in the Naturall man, both the medium, which is Faith, is wanting, or unprepared, and the object, Christ risen, stood at too great a distance to bee kenned, no not so much as Moses did from mount Nebo the land of promise [ a farre off ] by him;
in the Natural man, both the medium, which is Faith, is wanting, or unprepared, and the Object, christ risen, stood At too great a distance to be kenned, no not so much as Moses did from mount Nebo the land of promise [ a Far off ] by him;
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It's the proper work of Gods spirit only, as he did those Dead bones in Ezekiel, (which were a figure of the Resurrection) to quicken and enliven his first apprehension, and faith for this purpose.
It's the proper work of God's Spirit only, as he did those Dead bones in Ezekielem, (which were a figure of the Resurrection) to quicken and enliven his First apprehension, and faith for this purpose.
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yea, even Tertullian himselfe, that ancient Father of the Church, after his infection by the heresie of Montanus, whom hee stiled his Paraclete, and his Prophet;
yea, even Tertullian himself, that ancient Father of the Church, After his infection by the heresy of Montanus, whom he styled his Paraclete, and his Prophet;
though they granted a Resurrection to bee, yet were out in the understanding of it: for, mis-understanding that Prophecy Rev. 20.5. where there is mention of a [ first ] Resurrection, imagined that there should be a [ first ] Resurrection of the Just, that should raigne here a thousand yeares even upon [ earth;
though they granted a Resurrection to be, yet were out in the understanding of it: for, misunderstanding that Prophecy Rev. 20.5. where there is mention of a [ First ] Resurrection, imagined that there should be a [ First ] Resurrection of the Just, that should Reign Here a thousand Years even upon [ earth;
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that first Resurrection in S. John being to be understood onely of the inward, and spirituall Resurrection of the soule out of the grave of sinne, which,
that First Resurrection in S. John being to be understood only of the inward, and spiritual Resurrection of the soul out of the grave of sin, which,
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These some then, and divers more that might happely be named, have either flatly denied, or else erroneously mistaken this doctrine of the Resurrection:
These Some then, and diverse more that might happily be nam, have either flatly denied, or Else erroneously mistaken this Doctrine of the Resurrection:
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the more are we all, my beloved, from this meditation bound to thanke our good God, who hath so blessed us, with spirituall blessings in Christ Jesus, that he hath given us better eyes, by means of the vaile of naturall blindnesse removed, to see into this great mystery of godlinesse,
the more Are we all, my Beloved, from this meditation bound to thank our good God, who hath so blessed us, with spiritual blessings in christ jesus, that he hath given us better eyes, by means of the veil of natural blindness removed, to see into this great mystery of godliness,
First, the Author of the Beleevers Resurrection, Christ himselfe, [ NONLATINALPHABET ] NONLATINALPHABET, I, Emphatically I, will raise him up, What stronger argument of the Divine Nature of our Saviour? Noe [ man ] (meerely) such, hath ever quickened his owne soule,
First, the Author of the Believers Resurrection, christ himself, [ ], I, Emphatically I, will raise him up, What Stronger argument of the Divine Nature of our Saviour? Noah [ man ] (merely) such, hath ever quickened his own soul,
and I have power to take it up againe; and therefore saith Bernard, differencing Christs from all others Resurrection, Reliqui suscitantur, solus Christus Resurrexit:
and I have power to take it up again; and Therefore Says Bernard, differencing Christ from all Others Resurrection, Reliqui suscitantur, solus Christus Resurrexit:
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Wherefore, though the originall word, in Mar. 16.6. [ NONLATINALPHABET ] be passive, yet must it bee understood actively, as a Reverend Prelate hath observed:
Wherefore, though the original word, in Mar. 16.6. [ ] be passive, yet must it be understood actively, as a Reverend Prelate hath observed:
This power manifested in Christs Resurrection was prefigured, say Albinus, Julianus Pomerius, and others greatly learned, in that prophecy of old Jacob, Gen. 49.9.
This power manifested in Christ Resurrection was prefigured, say Albinus, Lulianus Pomerius, and Others greatly learned, in that prophecy of old Jacob, Gen. 49.9.
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that hee was not NONLATINALPHABET, onely [ like ] unto, but verily NONLATINALPHABET, of the [ same ] substance with his Father, against that damnable heresie of Arrius, under which though the world seemed in the dayes of Athanasius the Great, in a sort, to groane,
that he was not, only [ like ] unto, but verily, of the [ same ] substance with his Father, against that damnable heresy of Arius, under which though the world seemed in the days of Athanasius the Great, in a sort, to groan,
and entrals, as he was about to go to maintaine his blasphemy, his soule out of his body, being smitten by the immediate hand of Divine Justice for his obstinacie herein.
and entrails, as he was about to go to maintain his blasphemy, his soul out of his body, being smitten by the immediate hand of Divine justice for his obstinacy herein.
and his bloud, it's cleare also that hee had likewise an humane nature too, even hee tooke part likewise, saith the Apostle, of the same flesh and bloud with the rest of the children,
and his blood, it's clear also that he had likewise an humane nature too, even he took part likewise, Says the Apostle, of the same Flesh and blood with the rest of the children,
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but took nothing Really of her substance; for St. Paul elsewhere Rom. 1.3. saith expresly, that he was made [ NONLATINALPHABET ] NONLATINALPHABET, [ of ] the seed of David according to the flesh;
but took nothing Really of her substance; for Saint Paul elsewhere Rom. 1.3. Says expressly, that he was made [ ], [ of ] the seed of David according to the Flesh;
Sometimes indeed the Holy Ghost speaking in concreto of Christs Person, which had united to it a twofold Nature, by that which Divines call a Communication of properties, that is given to the whole person which is proper onely in abstracto, to the one nature. So we read Act. 20.28.
Sometime indeed the Holy Ghost speaking in Concrete of Christ Person, which had united to it a twofold Nature, by that which Divines call a Communication of properties, that is given to the Whole person which is proper only in abstracto, to the one nature. So we read Act. 20.28.
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But because this point is hence but NONLATINALPHABET only to bee discoursed of, this being rather the hypothesis, then the thesis of the Text directly;
But Because this point is hence but only to be discoursed of, this being rather the hypothesis, then the thesis of the Text directly;
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and in a manner sanctifie the whole other encrease, even so our Saviour by his Resurrection, hath consecrated unto all his members theirs, Cùm eadem sit ratio primitiarum,
and in a manner sanctify the Whole other increase, even so our Saviour by his Resurrection, hath consecrated unto all his members theirs, Cùm Same sit ratio primitiarum,
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Saint Paul calleth it by an emphasis, [ NONLATINALPHABET ] NONLATINALPHABET, [ that ] day, that so remarkable, that so great, and dreadfull day of account:
Saint Paul calls it by an emphasis, [ ], [ that ] day, that so remarkable, that so great, and dreadful day of account:
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and is indeed like to King Davids wine, that which maketh glad the heart of every righteous man, who if in this life onely he had hope, he were of all men else most miserable:
and is indeed like to King Davids wine, that which makes glad the heart of every righteous man, who if in this life only he had hope, he were of all men Else most miserable:
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and to shelter him from the wrath of the Lambe in vaine, shall at that [ last ] day, being raised up by his head Christ Jesus, lift up his head with joy,
and to shelter him from the wrath of the Lamb in vain, shall At that [ last ] day, being raised up by his head christ jesus, lift up his head with joy,
and call him forth by name, and will not bee ashamed to owne him then at that last day, who was not ashamed of his reproach, in his warfare against the world, the flesh, and the Divell here below.
and call him forth by name, and will not be ashamed to own him then At that last day, who was not ashamed of his reproach, in his warfare against the world, the Flesh, and the devil Here below.
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but the Transgressors shall be destroyed together, and the [ end ] of the wicked shall be cut off, Ps. 37. 37, 38. conferre Eccl. 8.12, 13. Ps. 92.7.
but the Transgressors shall be destroyed together, and the [ end ] of the wicked shall be Cut off, Ps. 37. 37, 38. confer Ecclesiastes 8.12, 13. Ps. 92.7.
Mal. 3.17, 18. Wherefore, let us comfort one another with these words, as well knowing that howsoever the righteous shall be recompensed by afflictions,
Malachi 3.17, 18. Wherefore, let us Comfort one Another with these words, as well knowing that howsoever the righteous shall be recompensed by afflictions,
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The meanes to accomplish this, is, To propound our Saviours Resurrection as a Patterne of ours, in our spirituall awaking out of the sleep of sinne, by our spirituall, and as S. John hath phrased it, Our first Resurrection:
The means to accomplish this, is, To propound our Saviors Resurrection as a Pattern of ours, in our spiritual awaking out of the sleep of sin, by our spiritual, and as S. John hath phrased it, Our First Resurrection:
when wee must, as Moses did the rock in Horeb, strike the rocks of our too too obdurate hearts with a rod of remorse, that from thence may flow out even rivers,
when we must, as Moses did the rock in Horeb, strike the Rocks of our too too obdurate hearts with a rod of remorse, that from thence may flow out even Rivers,
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The continuall dropping of this water hollowes the stone, mollifies and softens the heart, preparing it aright to receive the seeds of grace. One sting of the fiery Serpent in the wildernesse drives the pained Israelite to look up for remedy to the brasen Serpent, there set up:
The continual dropping of this water hollows the stone, mollifies and softens the heart, preparing it aright to receive the seeds of grace. One sting of the fiery Serpent in the Wilderness drives the pained Israelite to look up for remedy to the brazen Serpent, there Set up:
and smart for sinne, Then flies the Penitent, and sobbing soule for ease, and remedy to the True brasen Serpent Christ Jesus, who hath broken the teeth,
and smart for sin, Then flies the Penitent, and sobbing soul for ease, and remedy to the True brazen Serpent christ jesus, who hath broken the teeth,
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then they cry out, What shall wee do to bee saved? 2. Secondly, Christs Resurrection was Integrall, whole in every part, a most complete, and perfect Resurrection;
then they cry out, What shall we do to be saved? 2. Secondly, Christ Resurrection was Integral, Whole in every part, a most complete, and perfect Resurrection;
even as a loose adulterer that hath many curtisans, but some one above the rest, on whom hee doates, on whom his luxurious affections are more intensively enamoured,
even as a lose adulterer that hath many courtesans, but Some one above the rest, on whom he dotes, on whom his luxurious affections Are more intensively enamoured,
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it behoved him to rise quickly, least if his Resurrection had beene deferred till the end of the world, the Truth of his Divinity might, with his omnipotency, have beene suspected,
it behooved him to rise quickly, least if his Resurrection had been deferred till the end of the world, the Truth of his Divinity might, with his omnipotency, have been suspected,
I love them that love me, saith God, and they that seeke me early shall finde me, Prov. 8.17. God loves such as bee aurorantes ad se, that with the first peeping of the day give up themselves to God:
I love them that love me, Says God, and they that seek me early shall find me, Curae 8.17. God loves such as be aurorantes ad se, that with the First peeping of the day give up themselves to God:
Let us die the wooll of our infancy and youth, into the graine colour of sanctity, that when our dayes are woven into more yeares, wee may never after change colour.
Let us die the wool of our infancy and youth, into the grain colour of sanctity, that when our days Are woven into more Years, we may never After change colour.
sed illam ego morantem excitabo, saith Granatensis. And surely, my Beloved Christians, would wee, as now it's high time, awake out of the sleepe of our carnall security and sin;
sed Illam ego morantem excitabo, Says Granada. And surely, my beloved Christians, would we, as now it's high time, awake out of the sleep of our carnal security and since;
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Concerning which, if ye would now enquire of me, and aske me what it is, I must needs tell you, that its that, which sooner swallowes up our thoughts in wonder,
Concerning which, if you would now inquire of me, and ask me what it is, I must needs tell you, that its that, which sooner Swallows up our thoughts in wonder,
and this through the alone merits and mediation of the same Jesus Christ the righteous, who hath risen from the dead, is ascended up into Heaven, there to prepare those eternall mansions of blisse, promised to all that cleave unto him by a true, effectuall,
and this through the alone merits and mediation of the same jesus christ the righteous, who hath risen from the dead, is ascended up into Heaven, there to prepare those Eternal mansions of bliss, promised to all that cleave unto him by a true, effectual,
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Dr Kellet Canon Residentiary in his book entituled, Tricoenium Christi, not more full of soliditie, then curiosity of all great learning: now pregnant, and ready to be delivered from a well-furnished Librarie into publike.
Dr Kelled Canon Residentiary in his book entitled, Tricoenium Christ, not more full of solidity, then curiosity of all great learning: now pregnant, and ready to be Delivered from a well-furnished Library into public.
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Nos non tenemur Deum imitari in operibus [ potestatis ] imò tenemur velle non imitari ipsum, quia debemus ei velle soli omnipotentiam. Vide Alex. Hales par. 4. quaest. 33. mem. 1. Art. 1. p. 827. edit. 1622.
Nos non tenemur God imitari in operibus [ potestatis ] imò tenemur velle non imitari ipsum, quia debemus ei velle soli omnipotentiam. Vide Alexander Hales par. 4. Question. 33. man. 1. Art. 1. p. 827. edit. 1622.
Solet [ circumstantia ] Scripturae illuminare sententiam, cùm ea quae circa Scripturam sunt praesentem quaestionem contingentia, diligenti discussione tractantur. August. qu. 69. l. de divers. quaest. — Confer Primasium in 1 Cor. c. 15. p. 229 in 8o.
Solent [ Circumstance ] Scriptures illuminare sententiam, cùm ea Quae circa Scripturam sunt praesentem quaestionem Contingentia, diligenti discussion tractantur. August. queen. 69. l. the diverse. Question. — Confer Primasium in 1 Cor. c. 15. p. 229 in 8o.
Ne { que } enim id Christus egit, ut panis friticeus abjiceret [ naturam ] suam, ac novam quandam divinitatem indueret, sed ut nos potius immutarer, ut { que } Theophylactus loquitur (in Joh. 6.) [ transe lementaret ] in corpus suum. Juel. Apol. p. 41 vol. 16.
Ne { que } enim id Christus egit, ut Paris friticeus abjiceret [ naturam ] suam, ac novam quandam divinitatem indueret, sed ut nos potius immutarer, ut { que } Theophylactus loquitur (in John 6.) [ transe lementaret ] in corpus suum. Jewel. Apollinarian p. 41 vol. 16.
The more ancient things, the more uncorrupt. Bishop Bilson, preface to the perpet. government of the Church, pag. 10. vol. 4. and in that booke often these two are coupled together, viz. The ancient and incorrupt Church and witnesses.
The more ancient things, the more uncorrupt. Bishop Bilson, preface to the perpet. government of the Church, page. 10. vol. 4. and in that book often these two Are coupled together, viz. The ancient and incorrupt Church and Witnesses.
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Maldonat. Jesuit. in Joh. 6.53. & Espencaeus de adorat. eucharist. l. 2. c. 12. Idem probat Binius ex rescript. Innoc. Pap. tom 1. concil. p. 585. edit. 1606.
Maldonatus. Jesuit. in John 6.53. & Espencaeus the adorat. eucharist. l. 2. c. 12. Idem Probat Binius ex rescript. Innocent Pap. tom 1. council. p. 585. edit. 1606.
Convivium tam [ sublime ] & tam [ spirituale. ] Rabbi Samuel Israelita, ociundus de civitate regis Morochiani, ad Rabbi Isaac, Magistr. Synagogae, cap. 20. p. 646. in Parr. NONLATINALPHABET.
Convivium tam [ sublime ] & tam [ spiritual. ] Rabbi Samuel Israelite, ociundus de Civitate regis Morochiani, ad Rabbi Isaac, Magistrate. Synagogae, cap. 20. p. 646. in Parr..
Deus gratiam Sacramentis non alligavit, quasi abs { que } illis neque possit, neque velit ullos servare. Pet. Martyr. loc. com. class. 4. c. 5. sect. 16. p. 826.
Deus gratiam Sacramentis non alligavit, quasi abs { que } illis neque possit, neque velit ullos servare. Pet. Martyr. loc. come. class. 4. c. 5. sect. 16. p. 826.
Thom. 3 qu. 66 art. 9. ad 5um in fine. Quia homo semel nascitur, multoties autem cibatur; semel tantum datur baptismus, multotiens autem Eucharistia.
Tom 3 queen. 66 art. 9. and 5um in fine. Quia homo semel nascitur, multoties autem cibatur; semel Tantum datur baptismus, multotiens autem Eucharistia.
Certum habemus quia Christus resurgens ex mortuis, jam non moritur, &c. tamen ne obliviscamur, quod semel factum est, in memoria nostra omni anno fit, sc. quotiens [ Pascha ] celebratur. August. praef. in 2. expos. Psal. 21. de cons. dist. 2. apud Lumb. l 4. dist. 12. G.
Certum habemus quia Christus resurgens ex mortuis, jam non moritur, etc. tamen ne obliviscamur, quod semel factum est, in memoria nostra omni Anno fit, sc. quotiens [ Pascha ] celebratur. August. Preface. in 2. expos. Psalm 21. de cons. Dist. 2. apud Lumb. l 4. Dist. 12. G.
The approved practice of the Saints of God, is equivalent to a precept. Dr Sclater, my father, s rm. on 1 Cor. 9.13, 14. p 34. stiled The Ministers portion, edit. Oxon 1612. — Illa quae ubi { que } observantur, multum proculdubio valent; ubique, id est, toto terrarum orbe semper observata, &c. Dr Whitak. l. 1. cont. Duraeum sect. 16.
The approved practice of the Saints of God, is equivalent to a precept. Dr Sclater, my father, s Rom. on 1 Cor. 9.13, 14. p 34. styled The Ministers portion, edit. Oxford 1612. — Illa Quae ubi { que } observantur, multum Without doubt valent; ubique, id est, toto terrarum orbe semper Observata, etc. Dr Whitaker. l. 1. contentedly. Duraeum sect. 16.
I will sincerely promise, that when ever any point of the Religion I professe shall be proved to be [ new, ] and not ancient, Catholike, and Apostolike, I meane for matter of faith, I will renounce it, &c. See K. James confess. of faith, Art. 23 in fine, exactly.
I will sincerely promise, that when ever any point of the Religion I profess shall be proved to be [ new, ] and not ancient, Catholic, and Apostolic, I mean for matter of faith, I will renounce it, etc. See K. James confess. of faith, Art. 23 in fine, exactly.
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See Aug. epist. 18. c. 5. & l. 4. de Bapt. cont. Donatist. c. 24. — Confer my L. Grace, against A.C. sect. 21. p. 137, 138. num. 4. — & sect. 38. p. 352. num. 17. initio. — & sect. 39. p. 378. num. 4. ib.
See Aug. Epistle. 18. c. 5. & l. 4. de Bapt contentedly. Donatist. c. 24. — Confer my L. Grace, against A.C. sect. 21. p. 137, 138. num. 4. — & sect. 38. p. 352. num. 17. initio. — & sect. 39. p. 378. num. 4. ib.
This without all doubt is all the infallibility the Pope hath, to be sure to be infallible in whatsoever he [ would ] have determined: chiefly remembring the Councells of Constance, and Basil. See my L. Grace; qua supra, sect. 29. num. 2. p. 219 & sect. 33 ib. p. 262, 263, &c.
This without all doubt is all the infallibility the Pope hath, to be sure to be infallible in whatsoever he [ would ] have determined: chiefly remembering the Counsels of Constance, and Basil. See my L. Grace; qua supra, sect. 29. num. 2. p. 219 & sect. 33 ib. p. 262, 263, etc.
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To conceive of Divine things by Philosophy, is no other then to take out a redhot Iron with our fingers, and not with tongs. My L. of Exon, Sect. 18. No peace with Rome
To conceive of Divine things by Philosophy, is no other then to take out a redhot Iron with our fingers, and not with tongue's. My L. of Exon, Sect. 18. No peace with Room
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[ Ingemuit ] totus orbis, & Arrianum se esse miratus est. Hieron. cont. Luciferian. — Confer Hooker, l. 5. p. 266. ad p. 274. Et Dr Field, l. 1. c. 10. in medio. My L. of Duresme, c. 15 sect. 5. p. 368. qua supra. Et Mr Wotton, serm. 2. in Joh. p. 77, 78, &c.
[ Ingemuit ] totus Orbis, & Arianism se esse Miratus est. Hieron. contentedly. Luciferian. — Confer Hooker, l. 5. p. 266. ad p. 274. Et Dr Field, l. 1. c. 10. in medio. My L. of Duresme, c. 15 sect. 5. p. 368. qua supra. Et Mr Wotton, sermon. 2. in John p. 77, 78, etc.
Initium salutis, notitia peccati: qui peccare se nescit, corrigi non vult. Sen. — Frustra medicantis auxilium expectat, qui vulnus non detegit. Boctius.
Initium Salutis, notitia peccati: qui Peccare se nescit, corrigi non vult. Sen. — Frustra medicantis auxilium Expects, qui Wound non detegit. Boctius.
Dr Peterson, the reverend Dean of Exeter, in his learned and elegant sermon upon Eph. 5.14 preached in the Cathedrall of Saint Peter there, upon Easter day 1639
Dr Peterson, the reverend Dean of Exeter, in his learned and elegant sermon upon Ephesians 5.14 preached in the Cathedral of Saint Peter there, upon Easter day 1639
