The arraignment of the Arrian. His beginning. height. fall In a sermon preached at Pauls Crosse, Iune 4. 1624. Being the first Sunday in Trinitie terme. By Humphry Sydenham Mr. of Arts, and fellow of Wadham Colledge in Oxford.
She shewes her best lustre vpon encounter, and like the Sunne shines brightest betwixt two clowds, malice, errour; both (here) conspire to ouercast and darken the glory of those beames which enlighten euery man that comes into the world, the sunnes of righteousnesse. It hath euer beene the stratagem and proiect of that Arch-enemy of man,
She shows her best lustre upon encounter, and like the Sun shines Brightest betwixt two Clouds, malice, error; both (Here) conspire to overcast and darken the glory of those beams which enlighten every man that comes into the world, the suns of righteousness. It hath ever been the stratagem and project of that Archenemy of man,
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and broken by the meere hand of Beelzebub? or a dead and stinking carkasse, enliued and quickened by a Samaritan and his deuill? could the kingdome of darknesse,
and broken by the mere hand of Beelzebub? or a dead and stinking carcase, enlived and quickened by a Samaritan and his Devil? could the Kingdom of darkness,
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and all those legions below, fetch a soule out of the bosome of your Abraham, and re-inthrone it in a body foure daies entombed? no, that — Magnus hiatus interte, & nos —, returnes the lie vpon all hellish power, and the prince thereof.
and all those legions below, fetch a soul out of the bosom of your Abraham, and reinthrone it in a body foure days entombed? no, that — Magnus hiatus interte, & nos —, returns the lie upon all hellish power, and the Prince thereof.
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56. (My day of eternity, and my day of incarnation, with the eie of faith.) Why enquire you into the number of his yeeres? a whole age to him is as an houre, two thousand yeeres but as a minute,
56. (My day of eternity, and my day of incarnation, with the eye of faith.) Why inquire you into the number of his Years? a Whole age to him is as an hour, two thousand Years but as a minute,
And now thou that sittest in the chaire of Moses, heare what S. Augustine tells thee, — Appende verba, & cognosce mysterium —, the words (indeed) are of a narrow circuit,
And now thou that Sittest in the chair of Moses, hear what S. Augustine tells thee, — Append verba, & cognosce mysterium —, the words (indeed) Are of a narrow circuit,
— Intellige, fieret, ad humanam facturam, sum verò, ad diuinam pertinere substantiam? — Was, points onely to a humane constitution, — I am, to a diuine substance,
— Understand, fieret, ad humanam facturam, sum verò, ad diuinam pertinere substantiam? — Was, points only to a humane constitution, — I am, to a divine substance,
and therefore not — I was, but — I am. Neither doe the Latines giue Abraham an — esset, but a — fieret, nor Christ a — fui, but a — sum. Hereupon the full tide of Expositors, besides M. Caluine, and his Marlorate, (who though they a while diuide the streame,
and Therefore not — I was, but — I am. Neither do the Latins give Abraham an — esset, but a — fieret, nor christ a — fui, but a — sum. Hereupon the full tide of Expositors, beside M. Calvin, and his Marlorate, (who though they a while divide the stream,
and send vs to that — I am, of Exodus, in the 3. chap. 14. vers. where wee finde the roote with an — Ehich, Asher Ehich, which though the Chaldee renders, — Ero qui ero, I will be that I will be — (which indeed is the genuine signification of the originall) yet the vulgar Edition giues it in the present, — I am that I am — and the Septuagint — NONLATINALPHABET, — I am he that is — (it being both frequent and necessary with the Hebrewes to place the future for the present) and by this they imply — Gods eternall and vnchangeable being in himselfe.
and send us to that — I am, of Exodus, in the 3. chap. 14. vers. where we find the root with an — Ehich, Asher Ehich, which though the Chaldee renders, — Ero qui Ero, I will be that I will be — (which indeed is the genuine signification of the original) yet the Vulgar Edition gives it in the present, — I am that I am — and the septuagint —, — I am he that is — (it being both frequent and necessary with the Hebrews to place the future for the present) and by this they imply — God's Eternal and unchangeable being in himself.
and haue our being —, and by reason of this triplicity of time, and power, Ʋatablus would deriue Ihehouah from this word — Ehich (though some of the Hebrew Doctors fetch the pedigree a little higher) from — Hauah, — He was, and tels vs that by the first letter is signified, he wil be, and by the second — Ho, — He is;
and have our being —, and by reason of this triplicity of time, and power, Ʋatablus would derive Jehovah from this word — Ehich (though Some of the Hebrew Doctors fetch the pedigree a little higher) from — Hauah, — He was, and tells us that by the First Letter is signified, he will be, and by the second — Ho, — He is;
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& to this Rabbi Bechai seems to assent, in his 65. page vpon Exodus. But howeuer they war a little in the deriuation, they do not in the substance, proportioning both this triple priuiledg,
& to this Rabbi Bechai seems to assent, in his 65. page upon Exodus. But however they war a little in the derivation, they do not in the substance, proportioning both this triple privilege,
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but indeterminatlie signifying all manners of being, for so it imports — The very immensitie of Gods substance, — and to this with an vnanimous consent all interpreters subscribe,
but indeterminatlie signifying all manners of being, for so it imports — The very immensity of God's substance, — and to this with an unanimous consent all Interpreters subscribe,
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I haue now brought — Ehich — close up with Iehouah, this — I am — with him that is — First — and Last, so that we may here rather challenge than borrow that of the Apostle; Iesus Christ yesterday,
I have now brought — Ehich — close up with Jehovah, this — I am — with him that is — First — and Last, so that we may Here rather challenge than borrow that of the Apostle; Iesus christ yesterday,
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though I meet here (as I shall in euery cranny and passage of my discourse) a violent opposer, Eniedinus Samosatenianus, who limits the Apostles — Heri — and Hodie — ad Rem nuperam,
though I meet Here (as I shall in every cranny and passage of my discourse) a violent opposer, Eniedinus Samosatenianus, who Limits the Apostles — Heri — and Hodie — ad Remembering nuperam,
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but this interpretation is no lesse bold than desperate, and that NONLATINALPHABET — which followes in the originall, will cut off all comment and glosse of transitorinesse — The same for euer — and therefore we find him cloathed with peculiar titles of the Almighty,
but this Interpretation is no less bold than desperate, and that — which follows in the original, will Cut off all comment and gloss of transitoriness — The same for ever — and Therefore we find him clothed with peculiar titles of the Almighty,
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— so that if any murmuring vnbeleeuer should recoile in the acknowledgement of Christs diuinitie, he beats on againe, a third & a fourth time, that if he can not pierce the stonie heart by a single perswasion, he will batter it by inculcation.
— so that if any murmuring unbeliever should recoil in the acknowledgement of Christ divinity, he beats on again, a third & a fourth time, that if he can not pierce the stony heart by a single persuasion, he will batter it by inculcation.
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or in his diuinitie by the scourge and sting of venomous and deprauing tongues? one would haue him, no God, another no man; this againe would haue him a meere man, and that denies him a true bodie; one strips him quite of flesh, another cloathes him with it,
or in his divinity by the scourge and sting of venomous and depraving tongues? one would have him, no God, Another no man; this again would have him a mere man, and that Denies him a true body; one strips him quite of Flesh, Another clothes him with it,
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but makes it sinfull; this would haue him an Angell, that little better than a deuill, or at least that he vsed one. One, no bodie, another (I beleeue) nothing — Est illud mirabile (saith Athanasius ) Cum omnes haereses inuicem pugnent; in falsitate omnes consentire —.
but makes it sinful; this would have him an Angel, that little better than a Devil, or At least that he used one. One, no body, Another (I believe) nothing — Est illud Marvelous (Says Athanasius) Cum omnes Heresies Inuicem pugnent; in falsitate omnes consentire —.
Euery head is frantike with a strange opinion, and that with some wilde fancie, which all meet in the same improbabilitie and (which it euer breeds) falshood.
Every head is frantic with a strange opinion, and that with Some wild fancy, which all meet in the same improbability and (which it ever breeds) falsehood.
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In the trauersing of which giue mee leaue to make vse of that Apologie which in the same subject Saint Ambrose did to Gratian, — Nolo argumento credas (sancte Imperator•) & nostrae disputationi;
In the traversing of which give me leave to make use of that Apology which in the same Subject Saint Ambrose did to Gratian, — Nolo Argumento credas (sancte Imperator•) & Nostrae disputationi;
Leane not so much to my strength of Argument and disputation, as to a sacred authoritie & proofe, Let vs aske the Scriptures, Patriarchs, Prophets, Euangelists, Apostles, Christ;
Lean not so much to my strength of Argument and disputation, as to a sacred Authority & proof, Let us ask the Scriptures, Patriarchs, prophets, Evangelists, Apostles, christ;
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let me adde (for so both my taske and industrie require) Fathers, Councels, Rabbins, Schoolemen, Histories sacred and prophane, let's giue antiquitie her due,
let me add (for so both my task and industry require) Father's, Counsels, Rabbis, Schoolmen, Histories sacred and profane, let's give antiquity her due,
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but our profession too, if we can fleyle downe the transgressions of the time in some few stolne Postellismus, and peece a sacred line with a worme-eaten Apophthegme,
but our profession too, if we can Fleyle down the transgressions of the time in Some few stolen Postellismus, and piece a sacred line with a Worm-eaten Apophthegm,
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and the incendiary and firebrand of the Eastern Church, the Arrian, who out of an enuious pride is at once bountifull and iniurious, willing to inuest Christ with the title NONLATINALPHABET,
and the incendiary and firebrand of the Eastern Church, the Arrian, who out of an envious pride is At once bountiful and injurious, willing to invest christ with the title,
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but disrobes him of that glorious, and his owne NONLATINALPHABET, granting him a like essence with the Father not the same: equall to him in power, not eternitie; but giue me leaue to strip one heriticke to cloath another,
but disrobes him of that glorious, and his own, granting him a like essence with the Father not the same: equal to him in power, not eternity; but give me leave to strip one heriticke to cloth Another,
It were too bold a solecisme to ranke transitorinesse with what is sacred, or that which is fleeting with euerlastingnesse, what below eternall dare we make compatible with omnipotencie?
It were too bold a solecism to rank transitoriness with what is sacred, or that which is fleeting with everlastingness, what below Eternal Dare we make compatible with omnipotency?
An eternall Intellect, most perfect, and such is God, requires an obiect equally perfect, and eternall, which from God, holding a relation to God, can be nothing but God it selfe;
an Eternal Intellect, most perfect, and such is God, requires an Object equally perfect, and Eternal, which from God, holding a Relation to God, can be nothing but God it self;
There is no act of vnderstanding without imagination, which naturally presents an image, by so much the more perfect, by how much the obiect, whose image it is, is more diuinely excellent.
There is no act of understanding without imagination, which naturally presents an image, by so much the more perfect, by how much the Object, whose image it is, is more divinely excellent.
And this is that the Apostle glanc't at, when he stiled Christ, — Characterem hypostasis patris — the expresse image of his Fathers person, a sonne so begotten of and in the substance of the Father, that there can be nothing from it, diuers, or repugning.
And this is that the Apostle glanced At, when he styled christ, — Characterem hypostasis patris — the express image of his Father's person, a son so begotten of and in the substance of the Father, that there can be nothing from it, diverse, or repugning.
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Intelligi autem sit ipsum filij esse — as the Schoole speakes — strength of consequence will induce, that the substance of Father and Sonne, sound one both in power and euerlastingnesse;
Intelligi autem sit ipsum filij esse — as the School speaks — strength of consequence will induce, that the substance of Father and Son, found one both in power and everlastingness;
and that vnderstanding cannot be without an Image, It followes that this Image which was conceiued, the Sonne, was equall to that which did conceiue, the Father,
and that understanding cannot be without an Image, It follows that this Image which was conceived, the Son, was equal to that which did conceive, the Father,
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sed quia semper est, — saith Origen, not because it is dailie renouated, but because it euer — Is — or rather — Was. For Saint Gregory in the 29 of his Morals, the first Chapter, plaies as well the Criticke, as the Diuine,
sed quia semper est, — Says Origen, not Because it is daily renovated, but Because it ever — Is — or rather — Was. For Saint Gregory in the 29 of his Morals, the First Chapter, plays as well the Critic, as the Divine,
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and is no lesse nice, than solid, — Dominus nester Iesus Christ us in eo quòd virtus & sapientia Dei est, de patre ante tempora natus est, vel potius quia nec coepit nasci,
and is no less Nicaenae, than solid, — Dominus nester Iesus christ us in eo quòd virtus & sapientia Dei est, de patre ante tempora Born est, vel potius quia nec Coepit Nasci,
nec desift dicam verius, semper natus, non possumus, semper nascitur, nè imperfectus esse videatur — Our Lord Iesus Christ in that he is the power and wisedome of God is said to be borne of the Father before all times,
nec desift dicam Various, semper Born, non possumus, semper nascitur, nè imperfectus esse Videatur — Our Lord Iesus christ in that he is the power and Wisdom of God is said to be born of the Father before all times,
That we may declare him both perfect and eternall, we allow him as well a — semper — as a — Natus — for as much as — Natus — hath reference to perfection, — semper —, to eternitie.
That we may declare him both perfect and Eternal, we allow him as well a — semper — as a — Born — for as much as — Born — hath Referente to perfection, — semper —, to eternity.
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Howeuer S. Augustine in his exposition of that of the Psalmist, — Ego hodie genui te — Thou art my Son, this day haue I begotten thee, Psal. 2. sayes that — Hodiè — praesentiam significat and in eternitie,
However S. Augustine in his exposition of that of the Psalmist, — Ego hodie genui te — Thou art my Son, this day have I begotten thee, Psalm 2. Says that — Hodiè — praesentiam significat and in eternity,
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as if it were not yet, but onely the time present, Because whatsoeuer is eternall alwaies — Is — yet at length hee vnderstands that place — de sempiterna generatione sapientiae D•i — And Lombard descants on it in his first booke ninth distinction, who would haue the Prophet to say — Genui — 〈 … 〉 putaretur, — hodiè — ne praeterita generatio videretur: I haue begotten thee, lest it should be thought new, to day, past,
as if it were not yet, but only the time present, Because whatsoever is Eternal always — Is — yet At length he understands that place — de sempiterna generation sapientiae D•i — And Lombard descants on it in his First book ninth distinction, who would have the Prophet to say — Genui — 〈 … 〉 putaretur, — hodiè — ne Things past generatio videretur: I have begotten thee, lest it should be Thought new, to day, past,
S. Hillarie, by a modest answer or confutation rather, limits his proposition to things meerely secular, which borne here in the course of nature, must necessarily call on time,
S. Hilary, by a modest answer or confutation rather, Limits his proposition to things merely secular, which born Here in the course of nature, must necessarily call on time,
and tell vs they sometimes were not, it is one thing then to be borne of that which alwayes is not, another of that which alwayes was, for that is temporary, this eternall.
and tell us they sometime were not, it is one thing then to be born of that which always is not, Another of that which always was, for that is temporary, this Eternal.
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— In the beginning was the word, and the word was with God, and that word was God, and the same was from the beginning; erat, erat, erat, erat, en quater erat, vbi impius inuenit quod non erat? Saint Ambrose in his first to Gratian 5. c. & indeed it was not without a mysterie when in that glorious transfiguration on Mount Tabor, Peter saw Christ with Moses, and Elias ( when his face did shine as the Sunne,
— In the beginning was the word, and the word was with God, and that word was God, and the same was from the beginning; erat, erat, erat, erat, en quater erat, vbi Impius inuenit quod non erat? Saint Ambrose in his First to Gratian 5. c. & indeed it was not without a mystery when in that glorious transfiguration on Mount Tabor, Peter saw christ with Moses, and Elias (when his face did shine as the Sun,
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and his raiment was white as Snow ) what did that vision portend? Nisi vt appareret nobis quod lex & Prophetae cum Euangelio congruentes sempiternum dei filium quem annunciauerant, reuelarent.
and his raiment was white as Snow) what did that vision portend? Nisi vt appareret nobis quod lex & Prophets cum Gospel congruentes sempiternum dei Son Whom annunciauerant, reuelarent.
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But that it should appeare vnto vs that the Law and the Gospell going hand in hand with Euangelicall truth (for vnder Christ and Moses and Elias, Saint Augustine also shrines those three) should reveale vnto vs the euerlasting Sonne of God, whom they had both foretold and showne.
But that it should appear unto us that the Law and the Gospel going hand in hand with Evangelical truth (for under christ and Moses and Elias, Saint Augustine also shrines those three) should reveal unto us the everlasting Son of God, whom they had both foretold and shown.
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And loe yet, as if these were not Oracles loude enough for the promulgation of such a Maiestie, the voice of the Almightie fils it vp with a — Hic est meus Dilectissimus — This is my beloued Sonne, My Sonne of eternitie, — Ego ex vtero ante Luciferum genui te —.
And lo yet, as if these were not Oracles loud enough for the Promulgation of such a Majesty, the voice of the Almighty fils it up with a — Hic est meus Dilectissimus — This is my Beloved Son, My Son of eternity, — Ego ex vtero ante Luciferum genui te —.
Psal. 34. And a sonne of mine owne substance, — Ex ore Altissimi prodiui — Wis. 7. — primogenitus — before the day was, I am he, Esay 43.13. — Ʋnigenitus — A iust God, and a Sauiour, There is none beside me, Esay 45.21. A Sonne begotten, not created, not of grace, but nature, before, not in time.
Psalm 34. And a son of mine own substance, — Ex over Altissimi prodiui — Wis. 7. — Primogenitus — before the day was, I am he, Isaiah 43.13. — Ʋnigenitus — A just God, and a Saviour, There is none beside me, Isaiah 45.21. A Son begotten, not created, not of grace, but nature, before, not in time.
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Mine by a priuiledge of nature, yours of grace; Mine out of the wombe (as it were) of euerlastingnesse; yours out of the iawes of time. Yet the Heretique would faine sell vs to vnbeleefe and errour, by cheating Christ of an eternall birth-right, tossing it on the tides of time,
Mine by a privilege of nature, yours of grace; Mine out of the womb (as it were) of everlastingness; yours out of the Jaws of time. Yet the Heretic would feign fell us to unbelief and error, by cheating christ of an Eternal birthright, tossing it on the tides of time,
Confutation swayes not heere, but violence, and therefore the Apostle driues this blasphemy to the head, Coloss. 1.15. Where we finde Christ stiled primogenitus vniuersae Creaturae. The first-borne of euery creature;
Confutation sways not Here, but violence, and Therefore the Apostle drives this blasphemy to the head, Coloss. 1.15. Where we find christ styled Primogenitus Universae Creaturae. The firstborn of every creature;
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saith Ambrose; borne presupposes diuine nature — First, perpetuitie, and therefore when the pen of the Holy Ghost sets him out in his full glory, he giues him this title — haeredem omnium —, — The heire of all things, by whom God made the world —, To make the world,
Says Ambrose; born presupposes divine nature — First, perpetuity, and Therefore when the pen of the Holy Ghost sets him out in his full glory, he gives him this title — haeredem omnium —, — The heir of all things, by whom God made the world —, To make the world,
Was there euer malice so shod with ignorance, which could not diuide the Artificer from his worke, the Potter from his clay, the Creator from the thing created? heare him speak in whose mouth there was no guile.
Was there ever malice so shod with ignorance, which could not divide the Artificer from his work, the Potter from his clay, the Creator from the thing created? hear him speak in whose Mouth there was no guile.
Ʋnum — to shew a consent both of power and eternitie. — Sumus — a perfection of nature without confusion. Againe, — Vnum sumus — not — vnus sum — (so Augustine descants) — Ʋnum — to confute the Arrian, — Sumus — the Sabellian, the one disiointing and seuering the times of Sonne and Father, the other confounding their persons.
Ʋnum — to show a consent both of power and eternity. — Sumus — a perfection of nature without confusion. Again, — One sumus — not — Unus sum — (so Augustine descants) — Ʋnum — to confute the Arrian, — Sumus — the Sabellian, the one disjointing and severing the times of Son and Father, the other confounding their Persons.
wee are still in the Front and violence of our Aduersary, who puts on here as Philip did to Christ, with a — Domine ostende nobis — Lord shew vs the Father,
we Are still in the Front and violence of our Adversary, who puts on Here as Philip did to christ, with a — Domine ostend nobis — Lord show us the Father,
and wilt thou separate me? Why seekest thou another? he that hath seene me, hath seene my Father also — Audi Arriane quid Dominus? (saith Augustine ) si errasti cum Apostolo, redi cum Apostolo ▪ Hearke Arrius how the Lord rebukes him,
and wilt thou separate me? Why Seekest thou Another? he that hath seen me, hath seen my Father also — Audi Arriane quid Dominus? (Says Augustine) si errasti cum Apostle, redi cum Apostle ▪ Hark Arius how the Lord rebukes him,
in his contra 5. host. genera cap. 6. It is a rare opinion that hath not something to hearten it either in truth or probability, otherwise it were no lesse erroneous, than desperate.
in his contra 5. host. genera cap. 6. It is a rare opinion that hath not something to hearten it either in truth or probability, otherwise it were no less erroneous, than desperate.
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Arrius where is thy God of eternity, and thy God of power, thy God of time, and operation, and thy God from the beginning? Audi Israel, Dominus noster Deus vnus —, The Lord our God is God onely, no riuall, no sharer in his omnipotency,
Arius where is thy God of eternity, and thy God of power, thy God of time, and operation, and thy God from the beginning? Audi Israel, Dominus Noster Deus vnus —, The Lord our God is God only, no rival, no sharer in his omnipotency,
how not one? Thou allowest him the power of God, but not the eternity, the operation, not the time; what prodigy of errour? what dearth of reason? what warre of contradiction? what is this but to be God,
how not one? Thou allowest him the power of God, but not the eternity, the operation, not the time; what prodigy of error? what dearth of reason? what war of contradiction? what is this but to be God,
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Who (besides an Arrian ) could haue thus molded two Gods out of one? except a Tritheite, or a Maniche? Who (scarce so grossely neither) denie them not an equality of time, but condition, coeternall,
Who (beside an Arrian) could have thus moulded two God's out of one? except a Tritheite, or a Manichean? Who (scarce so grossly neither) deny them not an equality of time, but condition, coeternal,
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but this good, and that euill. Thus men ouer-borne with the strength of a selfe-conceit, are so precipitated and drawne on with the swindge of an vnruly fancy, that leauing the road and vsuall wayes of truth, they run into by-paths of errour,
but this good, and that evil. Thus men overborne with the strength of a Self-conceit, Are so precipitated and drawn on with the swinge of an unruly fancy, that leaving the road and usual ways of truth, they run into bypaths of error,
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and like curious Lapidaries, dally so long with sparkling obiects, that they loose the light of that organ which giues life vnto their Art. Learning (indeed) in many is a disease, not a perfection, a meere surfeit, rather vomited,
and like curious Lapidaries, dally so long with sparkling objects, that they lose the Light of that organ which gives life unto their Art. Learning (indeed) in many is a disease, not a perfection, a mere surfeit, rather vomited,
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than a wise cautelousnesse, whom we may resemble to that silly and storme-tost Seaman, who diued so long for a piece of his shipwrackt treasure, that either want of aire,
than a wise cautelousness, whom we may resemble to that silly and storm-tossed Seaman, who dived so long for a piece of his shipwrecked treasure, that either want of air,
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and now makes that the Mistresse of Diuinity, which was before the handmaid. S. Augustine therefore in his Oration ad Catechum. expostulates with the hereticke,
and now makes that the Mistress of Divinity, which was before the handmaid. S. Augustine Therefore in his Oration ad Catechum. expostulates with the heretic,
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Tell me then how is the sonne equall to the father, in operation or beginning, in power or eternity, or both? In operation and power, the heretique allowes,
Tell me then how is the son equal to the father, in operation or beginning, in power or eternity, or both? In operation and power, the heretic allows,
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but not eternitie; for how can that which was begotten be equall to that which was not begotten? Yes, eternitie, and greatnesse, and power in God sound one,
but not eternity; for how can that which was begotten be equal to that which was not begotten? Yes, eternity, and greatness, and power in God found one,
cc-acp xx n1; c-acp q-crq vmb cst r-crq vbds vvn vbi j-jn p-acp d r-crq vbds xx vvn? uh, n1, cc n1, cc n1 p-acp np1 vvb pi,
for he is not great in one thing, and God in another, but in this great, that hee is God, be cause his greatnesse is the same with his power, and his essence with his greatnesse. Seeing then the sonne is coequall in respect of power, he must be coeternall too in respect of euerlastingnesse. Here the Arrian is on fire,
for he is not great in one thing, and God in Another, but in this great, that he is God, be cause his greatness is the same with his power, and his essence with his greatness. Seeing then the son is coequal in respect of power, he must be coeternal too in respect of everlastingness. Here the Arrian is on fire,
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or blinde, or lame in bodie, with a — Vtrum creditis? Doe you beleeue these things? then your faith hath made you whole, Matth. 9.28. but if wee meet with vnweildy dispositions, such as are not onely vntractable, but opposite to the waies of faith, we shall rather drag than inuite them to beliefe;
or blind, or lame in body, with a — Utum creditis? Do you believe these things? then your faith hath made you Whole, Matthew 9.28. but if we meet with unwieldy dispositions, such as Are not only untractable, but opposite to the ways of faith, we shall rather drag than invite them to belief;
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howeuer the Father labours here by a powerfull perswasion, and where hee failes in the strength of proofe, he makes it out by way of allusion, which he illustrates by a similitude of fire & light, which are distinct things, one proceeds from another,
however the Father labours Here by a powerful persuasion, and where he fails in the strength of proof, he makes it out by Way of allusion, which he illustrates by a similitude of fire & Light, which Are distinct things, one proceeds from Another,
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neither can the one be possibly without the other, the father he resembles to the fire, the sonne to the light, and endeauours to deriue it (though obliquely somewhat) from sacred storie in Deut. 4.24. God is called a fire, — Thy God is a consuming fire;
neither can the one be possibly without the other, the father he resembles to the fire, the son to the Light, and endeavours to derive it (though obliquely somewhat) from sacred story in Deuteronomy 4.24. God is called a fire, — Thy God is a consuming fire;
With this double stone he batters the forehead both of the Sabellian, and the Arrian; first of the Sabellian, for here are two in one, fire and light, yet two still not one,
With this double stone he batters the forehead both of the Sabellian, and the Arrian; First of the Sabellian, for Here Are two in one, fire and Light, yet two still not one,
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The similitude iarres onely in this, those are temporarie, and these eternall, — pater ergo & filius vnum sunt (saith the Father) — Sunt — dico, quia pater & filius, — vnum — quia Deus;
The similitude jars only in this, those Are temporary, and these Eternal, — pater ergo & filius One sunt (Says the Father) — Sunt — dico, quia pater & filius, — One — quia Deus;
dt n1 vvz av-j p-acp d, d vbr j, cc d j, — fw-la fw-la cc fw-la fw-la fw-la (vvz dt n1) — fw-la — fw-la, fw-la fw-la cc fw-la, — fw-la — fw-la fw-la;
as in bels of equal magnitude, and dimension (pardon the lownesse of the similitude) which though framed out of the same masse, and Art, where the substance and workmanship are one, yet the sound is diuers;
as in Bells of equal magnitude, and dimension (pardon the lowness of the similitude) which though framed out of the same mass, and Art, where the substance and workmanship Are one, yet the found is diverse;
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The Heretique either impatient of this truth, or ignorant, once more makes reason his vmpire, but how sinisterly, how iniuriously? that which should be the mistresse of our sence,
The Heretic either impatient of this truth, or ignorant, once more makes reason his umpire, but how sinisterly, how injuriously? that which should be the mistress of our sense,
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how can we but dash against vntimely errours? but if we keepe aloofe in principles of Religion, where those winds of doubt and distrust swell and bluster not, faith will be at last our wafter vnto truth.
how can we but dash against untimely errors? but if we keep aloof in principles of Religion, where those winds of doubt and distrust swell and bluster not, faith will be At last our wafter unto truth.
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— In te est Deus, & non est Deus praeter te, Esay 45.5. Infidell, either deny a diuinity of Father, or Sonne, or confesse an vnitie of both; for one thou must doe;
— In te est Deus, & non est Deus praeter te, Isaiah 45.5. Infidel, either deny a divinity of Father, or Son, or confess an unity of both; for one thou must do;
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and the Father in me, Ioh. 14. Here then is both a proprietie of nature, and vnitie of consent. God in God, yet not two, but one, fulnesse of diuinitie in the Father, fulnesse in the Son, yet the Godhead not diuers, but the same, so that now there is no lesse a singlenesse of name than operation. And therefore those words of the Apostle,
and the Father in me, John 14. Here then is both a propriety of nature, and unity of consent. God in God, yet not two, but one, fullness of divinity in the Father, fullness in the Son, yet the Godhead not diverse, but the same, so that now there is no less a singleness of name than operation. And Therefore those words of the Apostle,
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though in the first encounter and suruay, they offer a shew of contradiction, yet searched to the quicke and kernell, are not without a mysterious weight, Rom. 8.32. It is said of the Father, — Filio proprio non pepercit, sed pro nobis tradidit —.
though in the First encounter and survey, they offer a show of contradiction, yet searched to the quick and kernel, Are not without a mysterious weight, Rom. 8.32. It is said of the Father, — Filio Properly non pepercit, sed Pro nobis tradidit —.
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yet Ephes. 5. It is said of the Sonne, — Tradidit semetcipsum pro nobis —, — He gaue himselfe for vs —, Heere is a double — Tradidit — an a — pronobis —,
yet Ephesians 5. It is said of the Son, — Tradidit semetcipsum Pro nobis —, — He gave himself for us —, Here is a double — Tradidit — an a — pronobis —,
how can it follow, but that there must be both a simpathy of nature and operation? And indeed it were a meere sacriledge and robbery of their honour, to depriue them of this so sacred a correspondence.
how can it follow, but that there must be both a Sympathy of nature and operation? And indeed it were a mere sacrilege and robbery of their honour, to deprive them of this so sacred a correspondence.
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We allow to all beleeuers but one soule and one heart, Acts 4 to all those that cleaue to God one spirit. 1 Cor. 16. to husband and wife one flesh, to all men in respect of nature,
We allow to all believers but one soul and one heart, Acts 4 to all those that cleave to God one Spirit. 1 Cor. 16. to husband and wife one Flesh, to all men in respect of nature,
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but one substance; If in sublunary matters (where there is no alliance or reference with those more sacred) Scriptures approue many to be one, shall we riffle the Father and the Sonne of the like Iurisdiction,
but one substance; If in sublunary matters (where there is no alliance or Referente with those more sacred) Scriptures approve many to be one, shall we riffle the Father and the Son of the like Jurisdiction,
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and deny them to be eternally one, where there is no iarre of will, or substance? Heare how the Apostle doth chalke out a way to our beleefe, by the rules of diuine truth, 1 Cor. 8.6.
and deny them to be eternally one, where there is no jar of will, or substance? Hear how the Apostle does chalk out a Way to our belief, by the rules of divine truth, 1 Cor. 8.6.
Here is — Deus — and — Dominus —, a God and a Lord, and yet no pluralitie of Godhead, and an — ex quo — and a — per quem, — of whom and by whom, yet a vnitie of power, for as in that he sayes one Lord Iesus Christ, he denied not the Father to be Lord, so by saying one God the Father, he denied not the Sonne to be God. — In te igitur est Deus per vnitatem naturae,
Here is — Deus — and — Dominus —, a God and a Lord, and yet no plurality of Godhead, and an — ex quo — and a — per Whom, — of whom and by whom, yet a unity of power, for as in that he Says one Lord Iesus christ, he denied not the Father to be Lord, so by saying one God the Father, he denied not the Son to be God. — In te igitur est Deus per vnitatem naturae,
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1. de fide ad Gratian 2. cap. With what sacred inscriptions do we find him blazoned, the ingrauen forme of his Father, the image of his goodnesse, the brightnesse of his glory? and with these three of an Apostle, a Prophet rankes other three not subordinate in maiestie, or truth;
1. de fide ad Gratian 2. cap. With what sacred inscriptions do we find him blazoned, the engraved Form of his Father, the image of his Goodness, the brightness of his glory? and with these three of an Apostle, a Prophet ranks other three not subordinate in majesty, or truth;
or in respect of his affection, because hee loues with an euerlasting loue; yet some leaning on the word of the Greeke Interpreter 〈 ◊ 〉, which the vulgar renders, — Pater futuri seculi — would restraine it onely to the life to come,
or in respect of his affection, Because he loves with an everlasting love; yet Some leaning on the word of the Greek Interpreter 〈 ◊ 〉, which the Vulgar renders, — Pater Future Seculi — would restrain it only to the life to come,
so that Christ tooke not vpon him the nature of an Angell (as some would iniuriously foize upon Origens opinion) but the office, by which as a Legate or mediator, rather he appeared to those Patriarches of old, Abraham and the rest, Gen. 18.3.
so that christ took not upon him the nature of an Angel (as Some would injuriously foize upon Origens opinion) but the office, by which as a Legate or Mediator, rather he appeared to those Patriarchs of old, Abraham and the rest, Gen. 18.3.
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and so doth my aduersary too, till I haue verified in Christ the strength of that voice, I am the God of Abraham, and the God of Iacob. We may not leaue him here with the bare title of an Angell, we must goe higher, to that of the Sonne of God, where we shall meet our implacable Arrian in his violent opposition.
and so does my adversary too, till I have verified in christ the strength of that voice, I am the God of Abraham, and the God of Iacob. We may not leave him Here with the bore title of an Angel, we must go higher, to that of the Son of God, where we shall meet our implacable Arrian in his violent opposition.
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To be borne with God, is to be eternall with God, and he opens himselfe by his old similitude, Sicut splendor qui gignitur ab igni, as light which is begotten of fire,
To be born with God, is to be Eternal with God, and he Opens himself by his old similitude, Sicut splendour qui gignitur ab Fire, as Light which is begotten of fire,
so the Sonne with the Father, this being before all time, the other must kisse in the same euerlastingnesse. The Father thinking his reason built too slenderly doth buttresse (as it were) and backe it with the authoritie of an Apostle, such an Apostle as was sometimes a persecutor,
so the Son with the Father, this being before all time, the other must kiss in the same everlastingness. The Father thinking his reason built too slenderly does buttress (as it were) and back it with the Authority of an Apostle, such an Apostle as was sometime a persecutor,
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If the Sonne of God be the power and wisdome of God, and that God was neuer without power and wisedome, how can we scant the Sonne of a coeternitie with the Father? For either we must grant that there was alwayes a Sonne,
If the Son of God be the power and Wisdom of God, and that God was never without power and Wisdom, how can we scant the Son of a coeternity with the Father? For either we must grant that there was always a Son,
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If the reuerend allegation of a learned Prelate, or those more sacred of an Apostle, cannot bung vp the mouth of a malicious Heretique, heare the voice of a Prophet,
If the reverend allegation of a learned Prelate, or those more sacred of an Apostle, cannot bung up the Mouth of a malicious Heretic, hear the voice of a Prophet,
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Quis hoc dicit, pater, an filius? (saith Ambrose ) who is here the speaker, the Father or the Sonne (he comes ouer him with a subtill Dilemma: ) if the Sonne,
Quis hoc dicit, pater, an filius? (Says Ambrose) who is Here the speaker, the Father or the Son (he comes over him with a subtle Dilemma:) if the Son,
If truth thus twisted in a triple authoritie of Prophets, Apostles, Fathers, cannot allay the turbulency of a contagious heretique, heare the voyce of him who spake as neuer man spake;
If truth thus twisted in a triple Authority of prophets, Apostles, Father's, cannot allay the turbulency of a contagious heretic, hear the voice of him who spoke as never man spoke;
Hearest thou Infidell? a Sonne, and glorified, with the Father before the world? what chinke now, what by-path for euasion where thou art compassed with such a cloud of witnesses?
Hearst thou Infidel? a Son, and glorified, with the Father before the world? what chink now, what bypath for evasion where thou art compassed with such a cloud of Witnesses?
Tell me deuill (for hereticke is to cheape and low an attribute, when thou art growne to such a maturity and height of prophanation) was there a time when omnipotent God the Father was not,
Tell me Devil (for heretic is to cheap and low an attribute, when thou art grown to such a maturity and height of profanation) was there a time when omnipotent God the Father was not,
And this thou didst once subscribe to (and I know not what deuillish suggestion wrought thy reuolt) in an Epistle to Eusebius, if the authority of Brentius will passe for classicall, where thou couldst afford him the stile of 〈 … 〉, plenus Deus, vnigenitus — and a little before that he had his beginning, 〈 … 〉 — ante tempora, ante saecula, why shouldst thou now then rip vp the wombe of Deity,
And this thou didst once subscribe to (and I know not what devilish suggestion wrought thy revolt) in an Epistle to Eusebius, if the Authority of Brent will pass for classical, where thou Couldst afford him the style of 〈 … 〉, plenus Deus, Unigenitus — and a little before that he had his beginning, 〈 … 〉 — ante tempora, ante saecula, why Shouldst thou now then rip up the womb of Deity,
obserue what pompe he carrieth of antiquity, what descent, how deriued? by Heraulds of no meane ranke, a King, & a Prophet, and a Prophet that's a King, I was set vp of old, from euerlasting, Prou. 8.24. His goings forth haue beene from euerlasti•g, Mich. 5.2. Thy throne is established of old, thou art from euerlasting, Psal. 93.2.
observe what pomp he Carrieth of antiquity, what descent, how derived? by Heralds of no mean rank, a King, & a Prophet, and a Prophet that's a King, I was Set up of old, from everlasting, Prou. 8.24. His goings forth have been from euerlasti•g, Mich. 5.2. Thy throne is established of old, thou art from everlasting, Psalm 93.2.
Harke, from euerlasting, from euerlasting, from euerlasting, one ecchoing to another, as if the s•me pen had beene as well the directrix of the languages, as the truth.
Hark, from everlasting, from everlasting, from everlasting, one echoing to Another, as if the s•me pen had been as well the directrix of the languages, as the truth.
If thou shalt then hereafter ball an eternity with a — quande, or a — quomodo natus? I goe one with the Father still, Quid te ista quaestionum tormenta delectant? Audis Dei filium, aut dele nomen, aut agnosce naturā? — Quaeres that are to nice rather torment the vnderstanding,
If thou shalt then hereafter ball an eternity with a — quande, or a — quomodo Born? I go one with the Father still, Quid te ista Quaestionum tormenta delectant? Audis Dei Son, Or deal Nome, Or Agnosce naturā? — Quaeres that Are to Nicaenae rather torment the understanding,
or improued vs in our knowledge, or staggered vs. And hence I suppose was the substance of the Apostles aduice to the Romanes, He that is weake in faith receiue you;
or improved us in our knowledge, or staggered us And hence I suppose was the substance of the Apostles Advice to the Romans, He that is weak in faith receive you;
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Curiosities of question haue euer beene the engines and stales to heresie, and therfore some of the Fathers haue nicke-named Philosophers with an — Haereticorum Patriarchae — It is no lesse a pollicy than right in sadder learning to giue Diuinity the chaire,
Curiosities of question have ever been the Engines and stales to heresy, and Therefore Some of the Father's have nicknamed Philosophers with an — Haereticorum Patriarchae — It is no less a policy than right in sadder learning to give Divinity the chair,
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And therefore S. Augustine makes a proud knowledge strike saile to a modest ignorance in his 188. Serm. de Temp. — Meum est pie ignorantiam confiteri, quam temere mihi scientiam vendicare.
And Therefore S. Augustine makes a proud knowledge strike sail to a modest ignorance in his 188. Sermon de Temp. — Meum est pie ignorantiam Confession, quam Temere mihi scientiam vendicare.
when we finde a Prophet so transported with contemplation of it, that he dares the world with an Interrogation, — Generationem eius quis enarrabit? Who shall declare his generation, Esay 53. Yet we haue met with some supercilious and daring wits, which venture here to vntwist this mysterie of generation,
when we find a Prophet so transported with contemplation of it, that he dares the world with an Interrogation, — Generationem eius quis enarrabit? Who shall declare his generation, Isaiah 53. Yet we have met with Some supercilious and daring wits, which venture Here to untwist this mystery of generation,
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as if they would calculate an eternall birthright, leaning vpon the authority of S. Hierom in his Commentaries vpon Eccl. 1. where he asseuers, that in sacred Scriptures — Quis oftentimes is not put for an impossibility, but a difficulty. And hee instances in this — Quis — of Esay, Generationem eius quis enarrabit? But Lumbard doth both vindicate and interpret the Father,
as if they would calculate an Eternal birthright, leaning upon the Authority of S. Hieronymus in his Commentaries upon Ecclesiastes 1. where he asseuers, that in sacred Scriptures — Quis oftentimes is not put for an impossibility, but a difficulty. And he instances in this — Quis — of Isaiah, Generationem eius quis enarrabit? But Lumbard does both vindicate and interpret the Father,
how canst thou dissolue and vntie — Paternae generationis Arcana — (as Ambrose stiles them) those knots and Riddles of eternall generation, which can neuer bore a humane intellect,
how Canst thou dissolve and untie — Paternae generationis Arcana — (as Ambrose stile them) those knots and Riddles of Eternal generation, which can never boar a humane intellect,
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nor lie within the verge of mortall apprehension? Mihi enim impossibile est generationis scire secretum (saith the Father) mens deficit, vox silet, non meae tantum,
nor lie within the verge of Mortal apprehension? Mihi enim impossibile est generationis Scire secretum (Says the Father) men's deficit, vox Silent, non meae Tantum,
sed & Angelorum, supra potestates, & sepra Cherubin, & supra Seraphin, & supra omnem sensum, in his 1. de fide ad Gratian. c. 4. It is not then so much ambition in our desire, as madnesse, to attempt the knowledge of that where there is an impossibility of reuelation.
sed & Angels, supra potestates, & sepra Cherubin, & supra Seraphin, & supra omnem sensum, in his 1. de fide ad Gratian. c. 4. It is not then so much ambition in our desire, as madness, to attempt the knowledge of that where there is an impossibility of Revelation.
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How can reasonable man but lie buried vnder the weight of such a mysterie, at which those grand pillars of the Church haue not onely shooke but shrunke? How must wee be strucke dumbe when the tongues of Saints and Angels stutter? How our mindes entranced,
How can reasonable man but lie buried under the weight of such a mystery, At which those grand pillars of the Church have not only shook but shrunk? How must we be struck dumb when the tongues of Saints and Angels stutter? How our minds entranced,
when the glorious hoast of Heauen, and all those feathered Hierarchies shal clap their •ings? All reasons tongue-tied, all apprehension non plust, all vnderstanding darkened;
when the glorious host of Heaven, and all those feathered Hierarchies shall clap their •ings? All Reasons tongue-tied, all apprehension non plust, all understanding darkened;
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and must either dabble to the shore, or sinke, reason hath not an hand to lend vs. Faith and reason in respect of mysterie, are as a wheele and a bucket at a deepe well;
and must either dabble to the shore, or sink, reason hath not an hand to lend us Faith and reason in respect of mystery, Are as a wheel and a bucket At a deep well;
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and rounds it, and is strangely giddied in a distracted Gyre. And indeed who durst laue such an Ocean, but he that sayes to the deepes be drie? or can shut vp the seas with doores, that they breake not out,
and rounds it, and is strangely giddied in a distracted Gyre. And indeed who durst laue such an Ocean, but he that Says to the deeps be dry? or can shut up the Seas with doors, that they break not out,
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why lookest thou vp thou proud Astrologer? you men of Galilee, why gaze you into heauen? Thus saith the Lord of hoasts, he that form'd thee from the wombe:
why Lookest thou up thou proud Astrologer? you men of Galilee, why gaze you into heaven? Thus Says the Lord of hosts, he that formed thee from the womb:
and maketh diuiners mad, that turneth wisemen backwards, and maketh their knowledge foolishnesse. Thou, O Lord, shalt haue them in derision, thou shalt laugh the heathen to scorne,
and makes diviners mad, that turns Wise men backwards, and makes their knowledge foolishness. Thou, Oh Lord, shalt have them in derision, thou shalt laugh the heathen to scorn,
as the dust (O Lord) shalt thou driue and scatter them, and in thy wrath thou shalt consume them, that they may know, that it is God that ruleth in Iaacob,
as the dust (Oh Lord) shalt thou driven and scatter them, and in thy wrath thou shalt consume them, that they may know, that it is God that Ruleth in Jacob,
how suddenly destroyed, perished, and brought to a fearefull end? The whole Easterne Church is now in a strange combustion, and he must kindle it, by and by those flames shall light him to his owne ruine.
how suddenly destroyed, perished, and brought to a fearful end? The Whole Eastern Church is now in a strange combustion, and he must kindle it, by and by those flames shall Light him to his own ruin.
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and when it strikes, it fels it at a blow, and it comes downe like a pine from a steepe mountaine, which in the fall shatters both the branch, and bodie.
and when it strikes, it fels it At a blow, and it comes down like a pine from a steep mountain, which in the fallen shatters both the branch, and body.
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but gathering strength climbe the mountaine, and at last so thicken in one body of vapours that they seeme to dare the Earth with a second night, till the Sunne (recouering height and power) by the vertue and subtiltie of his beames doth dissipate and open them,
but gathering strength climb the mountain, and At last so thicken in one body of vapours that they seem to Dare the Earth with a second night, till the Sun (recovering height and power) by the virtue and subtlety of his beams does dissipate and open them,
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though no truth of Religion, in a thirst and pursuit of honour and noueltie, strangely violent, — Dulcis erat incollequio, persuadens animas, & blandiens.
though no truth of Religion, in a thirst and pursuit of honour and novelty, strangely violent, — Dulcis erat incollequio, persuadens animas, & blandiens.
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Thus by the sorceries and enchantments of a voluble tong, simplicity is betrayed, and vnder a pretext of truth, silly women (who are euer most affected with leuity and change) are first led captiue;
Thus by the sorceries and enchantments of a voluble tonge, simplicity is betrayed, and under a pretext of truth, silly women (who Are ever most affected with levity and change) Are First led captive;
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Their Religion is yet in the blade, and greene onely in a few she disciples, anone it growes by their league with others, Eudoxius, Eunomius, Aetius and Demophilus, plura nomina, sed vna perfidia —;
Their Religion is yet in the blade, and green only in a few she Disciples, anon it grows by their league with Others, Eudoxius, Eunomius, Aetius and Demophilus, plura nomina, sed Una perfidia —;
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Some conuersant in subtiltie of question (as there was neuer opinion so deformed, but found a Champion to propugne it) fauoured Arrius; but at length most of them decreed with one mouth Christ to be 〈 ◊ 〉, 17 a while sticke fast to the opinion of the Heretique, 11 whereof by the menacing of the Emperour subscribed, Manu solum, non mente, and the other 6 are now with Arrius vpon termes of exile;
some conversant in subtlety of question (as there was never opinion so deformed, but found a Champion to propugn it) favoured Arius; but At length most of them decreed with one Mouth christ to be 〈 ◊ 〉, 17 a while stick fast to the opinion of the Heretic, 11 whereof by the menacing of the Emperor subscribed, Manu solum, non mente, and the other 6 Are now with Arius upon terms of exile;
they betake themselues to Palestina, where partly by strength of Argument, partly by the insinuations of a smooth tongue, they gaine other Bishops to their opinion; Anon, Constantius, and Valens Emperours;
they betake themselves to Palestine, where partly by strength of Argument, partly by the insinuations of a smooth tongue, they gain other Bishops to their opinion; Anon, Constantius, and Valens emperors;
those that affied constantly to the profession of Christs diuinity, they inuade by persecutiō, & all the witty tortures that malice or tyranny could deuise, are now put in practise,
those that affied constantly to the profession of Christ divinity, they invade by persecution, & all the witty tortures that malice or tyranny could devise, Are now put in practice,
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Insomuch that Alexander (then Bishop) daily pestered with those damned innouations, on a Sunday, (for so my Antiquary tels me) earnestly prayed that God would either take him away lest he should be defiled with the like contagion,
Insomuch that Alexander (then Bishop) daily pestered with those damned innovations, on a Sunday, (for so my Antiquary tells me) earnestly prayed that God would either take him away lest he should be defiled with the like contagion,
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Not long after the desires of the holy man were accomplished, and in such a way of iudgement, that the relation would sute better with a ring of Scauengers than a noble throng, his bowels burst,
Not long After the Desires of the holy man were accomplished, and in such a Way of judgement, that the Relation would suit better with a ring of Scavengers than a noble throng, his bowels burst,
And so Saint Ambrose dilates on it — Non est fortuita mors vbi in sacrilegio pari, poenae parile pregessit exemplum, vt idem subirent suppliciū, qui eundem Dominum negauerunt & eundem Dominum prodiderunt —.
And so Saint Ambrose dilates on it — Non est fortuita mors vbi in sacrilegio Pair, Poenae parile pregessit exemplum, vt idem subirent suppliciū, qui eundem Dominum negauerunt & eundem Dominum prodiderunt —.
No part of Christ (either in respect of his diuinitie, or manhood) but is the mint of a new heresie, which (if I should indeuour (heere) either to confute or open) would proue an vndertaking fitter for a volume,
No part of christ (either in respect of his divinity, or manhood) but is the mint of a new heresy, which (if I should endeavour (Here) either to confute or open) would prove an undertaking fitter for a volume,
Those few sands which are now in their constant course will be runne out in the very nomination of Marcionites, Valentinians, Hebionites, Apollinarians, and the residue of that cursed rabble,
Those few sands which Are now in their constant course will be run out in the very nomination of Marcionites, Valentinians, Hebionites, Apollinarians, and the residue of that cursed rabble,
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and no lesse appose our aduersaries, than conuince them, an authority I know not how vnsauory or vnseasonable to a diuided Auditory, where a prophane quotation sounds sometimes as heathenish as a tradition, which in the very name is cri'de downe as apocryphall, and Romanish;
and no less appose our Adversaries, than convince them, an Authority I know not how unsavoury or unseasonable to a divided Auditory, where a profane quotation sounds sometime as Heathenish as a tradition, which in the very name is cri'de down as apocryphal, and Romanish;
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but to vindicate those hallowed and pretious things from the hands of vniust possessors? Praeclara Ethnicorum dicta Theologica ab ijs, tanquàm iniustis possessoribus, in vsum nostrum transferenda.
but to vindicate those hallowed and precious things from the hands of unjust Possessors'? Praeclara Ethnicorum dicta Theological ab ijs, tanquàm iniustis possessoribus, in vsum nostrum transferenda.
It is Augustines in his second booke De doctrina Christiana 4. chap. Diuine truth in Heathen mouthes is like the Iewels in Egyptian hands, their wants no Alchimist to refine the mettle, onely some discreeter Israelite to transferre the vse;
It is Augustine's in his second book De Doctrina Christian 4. chap. Divine truth in Heathen mouths is like the Jewels in Egyptian hands, their Wants no Alchemist to refine the mettle, only Some discreeter Israelite to transfer the use;
he that was brought vp at the feet of Gamaliel preaching to the ignorant Idolaters of Athens, concludes against them from the mouth of their owne Poets, — NONLATINALPHABET,
he that was brought up At the feet of Gamaliel preaching to the ignorant Idolaters of Athens, concludes against them from the Mouth of their own Poets, —,
Diue with me a little farther into their secrets, and we shall find amongst much Hay and Stubble, some Gold and Pretious stones, doctrines which want no truth to make them sound, onely diuine authoritie to make them authentique.
Dive with me a little farther into their secrets, and we shall find among much Hay and Stubble, Some Gold and Precious stones, doctrines which want no truth to make them found, only divine Authority to make them authentic.
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It was not impossible that the true light which shines on euery man that commeth into the world, should glimpse into those that sate in darknesse, and in the shadow of death;
It was not impossible that the true Light which shines on every man that comes into the world, should glimpse into those that sat in darkness, and in the shadow of death;
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And of this God, and the Word, the very Philosophers were not ignorant, for wee meet with a Hermes, and a — Zenon, stiling the maker & orderer of the Vniuerse — 〈 ◊ 〉 — The Word — which they inlarge with other attributes of — Fate, necessity, God — & what sauours a little of a heathenish relique — Animū Iouis — taking — Iupiter — in the sence that they doe God, as Lactantius in his 4. booke de vera Sapient. cap. 9.
And of this God, and the Word, the very Philosophers were not ignorant, for we meet with a Hermes, and a — Zenon, styling the maker & orderer of the Universe — 〈 ◊ 〉 — The Word — which they enlarge with other attributes of — Fate, necessity, God — & what savours a little of a Heathenish relic — Animū Jove — taking — Iupiter — in the sense that they do God, as Lactantius in his 4. book de vera Sapient. cap. 9.
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But why doe we rob them of their maiden honour, and take their sayings vpon Tradition meerly? let them speake themselues in their peculiar and mother-tongue.
But why do we rob them of their maiden honour, and take their sayings upon Tradition merely? let them speak themselves in their peculiar and Mother-tongue.
Numenius, a famous Pythagorian (one, who twixt Plato and Moses, put no difference but of Language, calling Plato — Mosen, Attica Lingua Loquentem, — Moses speaking the Atticke Dialect) Deus primus (saith he) in scipso quidem existens, est simplex, propterea quòd secum semper est, nunquam diuisus; Secundus, & tertius est vnus:
Numenius, a famous Pythagorean (one, who betwixt Plato and Moses, put no difference but of Language, calling Plato — Moses, Attica Lingua Loquentem, — Moses speaking the Attic Dialect) Deus primus (Says he) in scipso quidem existens, est simplex, propterea quòd secum semper est, Never diuisus; Secundus, & tertius est vnus:
Harke how the Frog chaunts like the Nightingale, (It is Maximilians, Ethnici audiendi, non tanquam Philomelae, sed Ranae ) and curiously counterfeits her in euery straine? How closely this obscure Heathen followes not onely the Gospels truth,
Hark how the Frog chants like the Nightingale, (It is Maximilians, Ethnici Audiendi, non tanquam Philomelae, said Ranae) and curiously counterfeits her in every strain? How closely this Obscure Heathen follows not only the Gospels truth,
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How sweetly he warbles with his Barbarian, as if by an easie labour of Translation hee had bereft him both of Truth and Eloquence? I maruaile not now at that Testimony of Basil the Great, vpon those words, In principio erat verbum — Hoc ego noui, multos etiam extra veritatis rationem positos — I haue knowne many (saith he) and those put without the pale and list of diuine Truth, men meerely secular, aduancing and magnifying this peece of Scripture,
How sweetly he warbles with his Barbarian, as if by an easy labour of translation he had bereft him both of Truth and Eloquence? I marvel not now At that Testimony of Basil the Great, upon those words, In principio erat verbum — Hoc ego noui, multos etiam extra veritatis rationem positos — I have known many (Says he) and those put without the pale and list of divine Truth, men merely secular, advancing and magnifying this piece of Scripture,
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And S. Augustine seconds it with an instance, — Quidam Platonicus, — A certaine Platonist was wont to say that the beginning of S. Iohns Gospell was worthy to be written in letters of gold,
And S. Augustine seconds it with an instance, — Quidam Platonicus, — A certain Platonist was wont to say that the beginning of S. Iohns Gospel was worthy to be written in letters of gold,
and preached in the most eminent Churches and Congregations, in his 10 book de Ciuitate Dei, c. 29. O the diuine raptures and infusions, that God doth sometimes betroth to his very enemies ▪ who can but conceiue that as the very worst of men haue knowledge enough to make them inexcusable;
and preached in the most eminent Churches and Congregations, in his 10 book de Ciuitate Dei, c. 29. O the divine raptures and infusions, that God does sometime betrothed to his very enemies ▪ who can but conceive that as the very worst of men have knowledge enough to make them inexcusable;
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— Mentis Germen, Verbum Lucens, Dei Filius, (it is his saying, who (I know not by what search) found out almost all Truth, Mercurius Trismegistus ) the mindes blossome, the word that gaue light, the sonne of God.
— Mentis Germen, Verbum Lucens, Dei Filius, (it is his saying, who (I know not by what search) found out almost all Truth, Mercurius Trismegistus) the minds blossom, the word that gave Light, the son of God.
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What else did S. Iohn adde, but that the word was light? And S. Augustine giues this farther testimony of that heathen, that he spake many things of Christ in a propheticke manner — eadem veritate, licet non eodem Animi affectu — with the same truth the Prophets did,
What Else did S. John add, but that the word was Light? And S. Augustine gives this farther testimony of that heathen, that he spoke many things of christ in a prophetic manner — Same veritate, licet non Eodem Animi affectu — with the same truth the prophets did,
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but not with the same affection — pronunciabat illa Hermes. Dolendo, pronunciabat hac Propheta, Gaudendo — in his 8. booke de Ciuitate Dei, 23. chapter.
but not with the same affection — pronunciabat illa Hermes. Dolendo, pronunciabat hac Propheta, Gaudendo — in his 8. book de Ciuitate Dei, 23. chapter.
And why should we batre some of their Philosophers of a propheticke knowledge, when a Poet shall fill his cheekes with a — Chara Deum Soboles, Magnum Iouis incrementum —? And if wee looke backe to those Oracles of old, the Sybills sacred Raptures, we shall finde them more like a Christians Comment, than a Heathens Prediction.
And why should we batre Some of their Philosophers of a prophetic knowledge, when a Poet shall fill his cheeks with a — Chara God Soboles, Magnum Jove Incrementum —? And if we look back to those Oracles of old, the Sybills sacred Raptures, we shall find them more like a Christians Comment, than a heathens Prediction.
Whereof if we enquire a little into the originall, Saint Augustine will tell vs that the Greeke coppies giue vs NONLATINALPHABET — Iesus Christ, the Sonne of God, the Sauiour;
Whereof if we inquire a little into the original, Saint Augustine will tell us that the Greek copies give us — Iesus christ, the Son of God, the Saviour;
and it is not onely probable, but euident, that the Gentiles had a knowledge of Christ as he was the Word, as it appeareth by that of Serapis vnto Thulis, King of Egypt. And it is strangely remarkeable:
and it is not only probable, but evident, that the Gentiles had a knowledge of christ as he was the Word, as it appears by that of Serapis unto Thulis, King of Egypt. And it is strangely remarkable:
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what wonderfull Titles, and inscriptions, the Platonists dedicate to his name and memory, with which as (with a wreath and Lawrell) they girt & beautifie his Temples, — Dei verbum, Mundi Opifex, Idaea boni, Mundi Archetypum, moderat or Distributor, Imago primi entis, rationalis Creaturae exemplar, Pastor, Sacerdos, vlna humens, Lux, Sol, coelumque candens, mentis germen Diuinae, verbum Lucidum, filius primogenitus, primi dei semper viuentis vmbra, vita, splendor, virtus, candor lucis, character substantiae cius, and the like, which could not but flow from a heart diuinely toucht,
what wonderful Titles, and inscriptions, the Platonists dedicate to his name and memory, with which as (with a wreathe and Laurel) they girded & beautify his Temples, — Dei verbum, Mundi Opifex, Idaea boni, Mundi Archetypum, moderate or Distributor, Imago Primi entis, rationalis Creaturae exemplar, Pastor, Sacerdos, vlna humens, Lux, Sol, coelumque candens, mentis germen Diuinae, verbum Lucidum, filius Primogenitus, Primi dei semper viuentis vmbra, vita, splendour, virtus, candor lucis, character substantiae cius, and the like, which could not but flow from a heart divinely touched,
and a tongue swolne with inspiration, as Rosselus tels vs in his Trismegisti Pimandrum, 1 booke, 107 page. For these and the like sayings, some of the ancient Fathers haue coniectured that Plato either read part of diuine story,
and a tongue swollen with inspiration, as Rosselus tells us in his Trismegistus Pimandrum, 1 book, 107 page. For these and the like sayings, Some of the ancient Father's have conjectured that Plato either read part of divine story,
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Moreouer, Aristobulus the Iew who flourished in the time of the Machabees, writing to Ptolomy Philometora, King of Egypt, reports that the Pentateuch before the Empire of Alexander the Great,
Moreover, Aristobulus the Iew who flourished in the time of the Maccabees, writing to Ptolemy Philometora, King of Egypt, reports that the Pentateuch before the Empire of Alexander the Great,
and the Persian Monarchie was Translated out of Hebrew, into Greeke, part whereof came to the hands of Plato and Pythagoras; and he is after peremptory, that the Peripateticks out of the bookes of Moses, and the writings of the Prophets drew the greatest part of their Philosophy,
and the Persian Monarchy was Translated out of Hebrew, into Greek, part whereof Come to the hands of Plato and Pythagoras; and he is After peremptory, that the Peripatetics out of the books of Moses, and the writings of the prophets drew the greatest part of their Philosophy,
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and it may seeme strange what the Iewish Antiquary traditions of Clearchus (the most noble of that Sect) who in his first — De somno — brings in his Master Aristotle relating that he met with a certaine Iew, a reuerent and a wise man, with whom he had much conference concerning matters both naturall & diuine,
and it may seem strange what the Jewish Antiquary traditions of Clearchus (the most noble of that Sect) who in his First — De Somno — brings in his Master Aristotle relating that he met with a certain Iew, a reverent and a wise man, with whom he had much conference Concerning matters both natural & divine,
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what Bulwarkes and Rampires the Fathers raised for propugning of Christs diuinitie, and how besieged by cursed herefies, with what successe, what ruine.
what Bulwarks and Rampires the Father's raised for propugning of Christ divinity, and how besieged by cursed Heresies, with what success, what ruin.
Let vs now returne where we began, and place Christ where we found him, before Abraham, before the world, where (me thinkes) he now stands like a well rooted tree in rough storme, where though winds blow on him so furiously, that he is sometimes forced to the earth (as if he were meerely humane) yet he bends againe,
Let us now return where we began, and place christ where we found him, before Abraham, before the world, where (me thinks) he now Stands like a well rooted tree in rough storm, where though winds blow on him so furiously, that he is sometime forced to the earth (as if he were merely humane) yet he bends again,
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and nods towards heauen (to shew that hee is diuine, and but a plant taken thence grafted in our Eden here) where though tost vp and downe with blasts of Infidelity,
and nods towards heaven (to show that he is divine, and but a plant taken thence grafted in our Eden Here) where though tossed up and down with blasts of Infidelity,
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