Five sermons upon severall occasions preach'd at Pauls Crosse, and at Saint Maries, in Oxford. By Humphry Sydenham, Mr. of Arts, and fellow of Wadham Colledge in Oxford.
PAVL therefore shall now to Athens (the eye of the learned world and seate of the Philosopher) where hee meets with language as peruerse as the Religion,
PAUL Therefore shall now to Athens (the eye of the learned world and seat of the Philosopher) where he meets with language as perverse as the Religion,
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The Altar there consecrated to the vnknowne will not so soone smoake to the jealous God. The glorious Statues of Mars and Jupiter, cannot yet bee translated to the forme of a Nazarite. 'Tis not a bare relation can plant CHRIST at Athens, it must bee Reason, the sinew and strength of some powerfull Argument,
The Altar there consecrated to the unknown will not so soon smoke to the jealous God. The glorious Statues of Mars and Jupiter, cannot yet be translated to the Form of a Nazarite. It's not a bore Relation can plant CHRIST At Athens, it must be Reason, the sinew and strength of Some powerful Argument,
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1. The persons Prejudicate, maskt heere vnder a doubtfull Pronoune, Quidam - some, - NONLATINALPHABET, - some sayd. - 2. The person prejudic'd, cloathed in a terme of obloquy and dishonour, NONLATINALPHABET - Babler, - What will this Babler say? Thus the Field stands pitcht where wee may view the parts,
1. The Persons Prejudicate, masked Here under a doubtful Pronoun, Quidam - Some, -, - Some said. - 2. The person prejudiced, clothed in a term of obloquy and dishonour, - Babbler, - What will this Babbler say? Thus the Field Stands pitched where we may view the parts,
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PAVL and his Spirit in one part of the Battalio; Epicures, Stoickes with their Philosophie, in the other, the rest are but lookers on, no sharers in the conflict. Heeres all;
PAUL and his Spirit in one part of the Battalion; Epicureans, Stoics with their Philosophy, in the other, the rest Are but lookers on, no sharers in the conflict. Heres all;
Howeuer, at this time, I haue a little endeuoured that way, that those of Corinth and Ephesus may aswell heare PAVL as these of Athens. I come not now to play with the quaint eare but to rubbe it,
However, At this time, I have a little endeavoured that Way, that those of Corinth and Ephesus may aswell hear PAUL as these of Athens. I come not now to play with the quaint ear but to rub it,
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Philosophers. What of all Sects? No. - Certayne Philosophers - of old, NONLATINALPHABET, since, by the modestie of PYTHAGORAS a little degraded of that height,
Philosophers. What of all Sects? No. - Certain Philosophers - of old,, since, by the modesty of PYTHAGORAS a little degraded of that height,
yet still of venerable esteeme amongst the Athenians. ARETIVS calls them their Diuin••; BRENTIVS, their Patriarkes and their Prophets, Each word they spake was as canonicall as Text,
yet still of venerable esteem among the Athenians. ARETIVS calls them their Diuin••; BRENTIVS, their Patriarchs and their prophets, Each word they spoke was as canonical as Text,
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Betweene them both were the Peripateticks and the Academicks, better mixt and qualified in their opinion, stooping neyther to the loosenesse of the one,
Between them both were the Peripatetics and the Academics, better mixed and qualified in their opinion, stooping neither to the looseness of the one,
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but of these no mention in the Text. The Areopagites (intimated in the foot of this Chapter) were not Philosophers, but the Athenian Iudges, some say, others, their Consuls, or their Senatours: In the street of Mars (where the Athenians brought PAVL, and enquired of his Doctrine) was their Tribunall, where they sate vpon their more weighty affaires,
but of these no mention in the Text. The Areopagites (intimated in the foot of this Chapter) were not Philosophers, but the Athenian Judges, Some say, Others, their Consuls, or their Senators: In the street of Mars (where the Athenians brought PAUL, and inquired of his Doctrine) was their Tribunal, where they sat upon their more weighty affairs,
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The Stoicke and the Epicure are the sole incendiaries and ringleaders of the tumult, whom the very Text points out in this, - NONLATINALPHABET - some sayd, - men as opposite in their opinion, as to the truth;
The Stoic and the Epicure Are the sole incendiaries and ringleaders of the tumult, whom the very Text points out in this, - - Some said, - men as opposite in their opinion, as to the truth;
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but there are others more cryticall and nice, which not finding touch'd by the pen of the Holy Ghost, I presum•• to enquire after in their owne Schooles, in Zeno's Stoä for one,
but there Are Others more cryticall and Nicaenae, which not finding touched by the pen of the Holy Ghost, I presum•• to inquire After in their own Schools, in Zeno's Stoä for one,
Yet (perchance) there may bee - some Nobles heere of Bereä, and Chiefe women of Thessalonica, which haue receiued PAVL with all willingnesse - which know them not.
Yet (perchance) there may be - Some Nobles Here of Bereä, and Chief women of Thessalonica, which have received PAUL with all willingness - which know them not.
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and pedigree, from EPICVRVS the founder, and Father of that Sect. Hee was borne at Athens seauen yeares after the Death of PLATO, where he liued, taught, dyed.
and pedigree, from EPICURUS the founder, and Father of that Sect. He was born At Athens seauen Years After the Death of PLATO, where he lived, taught, died.
no sentence, no precept of Philosopher, but his owne; those of DEMOCRITVS, de Atomis, and of ARISTIPPVS, de Ʋoluptate, DIONISIVS HALICARNASSEVS cals his.
no sentence, no precept of Philosopher, but his own; those of DEMOCRITUS, de Atomis, and of ARISTIPPUS, de Ʋoluptate, DIONISIVS HALICARNASSUS calls his.
Hee was one it seemes more irreguler in his tenent, then his life, abstenious hee was, moderate, in his repast, in his desires, - Oleribus vtens exiguis, HIEROME sayes,
He was one it seems more irreguler in his tenent, then his life, abstemious he was, moderate, in his repast, in his Desires, - Oleribus vtens exiguis, JEROME Says,
The rest of that was the end of all Blessednesse, For to this purpose doe wee all things, that wee may neyther bee disturbed nor grieued, ('tis EPICVRVS owne Doctrine.) Yet euery pleasure is not so magnified,
The rest of that was the end of all Blessedness, For to this purpose do we all things, that we may neither be disturbed nor grieved, (it's EPICURUS own Doctrine.) Yet every pleasure is not so magnified,
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But, when after-a-long tolleration of sorrow a greater pleasure ensues, when the Body is no more beaten with griefe, the Mind vntost and free from all waues of perturbation, there was the true Happinesse.
But, when after-a-long toleration of sorrow a greater pleasure ensues, when the Body is no more beaten with grief, the Mind untossed and free from all waves of perturbation, there was the true Happiness.
and Death bee the dissolution of both, the burthen of their song runnes instantly, Cùm sumus, nòn est mors, cùm autèm mors est, non sumus, so SEXTVS EMPIRICVS;
and Death be the dissolution of both, the burden of their song runs instantly, Cùm sumus, nòn est mors, cùm autèm mors est, non sumus, so SEXTUS EMPIRICUS;
Incorporeum, with them, is all one with Ʋacuum; and therefore, the Soule (they sayd) was composed of Atomes, and when the Atoms in a man were dissolued,
Incorporeum, with them, is all one with Ʋacuum; and Therefore, the Soul (they said) was composed of Atoms, and when the Atoms in a man were dissolved,
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then the Soule dyed, as EPICVRVS himselfe in his Epistle to HERODOTVS. The other foundation is on Gods part, for the Epicure grants there is a GOD, but denies his Prouidence;
then the Soul died, as EPICURUS himself in his Epistle to HERODOTUS. The other Foundation is on God's part, for the Epicure grants there is a GOD, but Denies his Providence;
howbeit, vnder a glorious colour - Deum ad Coeli cardines obambulare, & nulla tangi mortalium curâ, as if, forsooth, it would not stand with the maiestie of the world to regard what is done in those sublunary parts, and so make God (as TERTVLLIAN complaines) Otiosum, & inexercitum neminem in humanis rebus, - happely conceiting it might detract somewhat from his delight and pleasure, to molest himselfe with the care of this nether World.
howbeit, under a glorious colour - God ad Coeli cardines obambulare, & nulla tangi mortalium curâ, as if, forsooth, it would not stand with the majesty of the world to regard what is done in those sublunary parts, and so make God (as TERTULLIAN complains) Idle, & inexercitum neminem in humanis rebus, - happily Conceit it might detract somewhat from his delight and pleasure, to molest himself with the care of this neither World.
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and dedicated to their seruice were oftentimes burnt with fire from Heauen. Out of which premisses the silly Heathen gathers this desperate Conclusion:
and dedicated to their service were oftentimes burned with fire from Heaven. Out of which premises the silly Heathen gathers this desperate Conclusion:
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their seuerity drew their name into a Prouerbe, Stoicum supercilium, grauitas Stoica: their Precepts were for the most part but a Systeame of harsh and austeere paradoxes.
their severity drew their name into a Proverb, Stoicum supercilium, grauitas Stoica: their Precepts were for the most part but a System of harsh and austere paradoxes.
Hoc est summum bonum, quod si occupas, incipis Deorum socius essè, non supplex, it is SENECA'S Stoyicisme, in his 31. Epistle. In all Vertues they held a paritie, and so in Sinnes too, Hee no more faultie that kills a Man,
Hoc est summum bonum, quod si occupas, incipis Gods socius essè, non supplex, it is SENECA'S Stoicisme, in his 31. Epistle. In all Virtues they held a parity, and so in Sinnes too, He no more faulty that kills a Man,
others granted him a Beeing and Prouidence; but this Prouidence they vassall to their Stoyicall fate, and make Gods gouernment not free and voluntary, but necessitated and compelled.
Others granted him a Being and Providence; but this Providence they vassal to their Stoical fate, and make God's government not free and voluntary, but necessitated and compelled.
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) Touching Man, they taught that his chiefest Happinesse was placed in the Minds vertue, which opinion though it shew faire and glorious, tends but to this - Quemvis mortalem faelicitatis suae artificem esse posse, (sayes BVLLINGER.) Euery man should bee the contriuer and squarer out of his owne Happinesse;
) Touching Man, they taught that his chiefest Happiness was placed in the Minds virtue, which opinion though it show fair and glorious, tends but to this - Quemvis mortalem faelicitatis suae artificem esse posse, (Says BULLINGER.) Every man should be the contriver and squarer out of his own Happiness;
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and thus weake man is hereby blowne vp with a proud confidence, that, being vertuous he should bee adorned with the spoyles of God, - Est aliquid quo sapiens antecedat Deum, ille naturae beneficio, non suo sapiens est.
and thus weak man is hereby blown up with a proud confidence, that, being virtuous he should be adorned with the spoils of God, - Est Aliquid quo sapiens antecedat God, Isle naturae Benefit, non Sue sapiens est.
and the parts thereof, Animantium animae. A second falls in loue with Vertues, and would haue them to bee glorious liuing Creatures; but this foole SENECA lashes with an - O tristes ineptiás, ridiculae sunt, in his 113. Epistle.
and the parts thereof, Animantium Spirits. A second falls in love with Virtues, and would have them to be glorious living Creatures; but this fool SENECCA Lashes with an - O tristes ineptiás, ridiculae sunt, in his 113. Epistle.
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A fifth, yet more diuelish, will haue a libertie of Bed from the Father to the Daughter, from the Mother to the Sonne, from the Brother to the Sister, and so backe againe:
A fifth, yet more devilish, will have a liberty of Bed from the Father to the Daughter, from the Mother to the Son, from the Brother to the Sister, and so back again:
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and eate the flesh of his dead Father, NONLATINALPHABET detestabile; Cryes SEXTVS EMPERICVS - Zeno approbat quod apud nos Sodomitae, - in his 3. Booke Pyrroniarum Hypotyp•si•v. Cap. 24.
and eat the Flesh of his dead Father, detestabile; Cries SEXTUS EMPIRICUS - Zeno Approbat quod apud nos Sodomitae, - in his 3. Book Pyrroniarum Hypotyp•si•v. Cap. 24.
Worthy ones no doubt, to bandy against the sacred Fundamentals of an Apostle, yet if it now please you to follow them, - E• stoä, & hortis, in Synagogam, - From their Gallery and Garden where they taught, into their Synagogue, you shall ouertake them there all flocked together about S. PAVL, and (as the Text describes it) encountring him.
Worthy ones no doubt, to bandy against the sacred Fundamentals of an Apostle, yet if it now please you to follow them, - E• stoä, & hortis, in Synagogue, - From their Gallery and Garden where they taught, into their Synagogue, you shall overtake them there all flocked together about S. PAUL, and (as the Text describes it) encountering him.
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Epicures, Stoickes, men which jarre asmuch as any that beare the name of Philosophers can doe amongst themselues, are ready (neuerthelesse) to meet in a tumult and joyne forces against an Apostle, strange, did wee not know that the wisedome of this world were enmitie against GOD,
Epicureans, Stoics, men which jar as as any that bear the name of Philosophers can do among themselves, Are ready (nevertheless) to meet in a tumult and join forces against an Apostle, strange, did we not know that the Wisdom of this world were enmity against GOD,
and that - CHRIST vnto the Jewes a stumbling Blocke, vnto the Grecians foolishnesse. What the ground was which should occasion this assault, S. AVGVSTINE coniectures to bee (and it is not repugnant to the drift of the Text) Quid faciat beatam vitam? What might make a man most happie? The Epicure hee answers;
and that - CHRIST unto the Jews a stumbling Block, unto the Greeks foolishness. What the ground was which should occasion this assault, S. AUGUSTINE Conjectures to be (and it is not repugnant to the drift of the Text) Quid Faciat Beatific vitam? What might make a man most happy? The Epicure he answers;
But the Apostle hee preacheth a Resurection of body and soule, and by that Eternall life, and so by consequence euerlasting Happinesse through CHRIST, both of Soule and Body.
But the Apostle he Preacheth a Resurrection of body and soul, and by that Eternal life, and so by consequence everlasting Happiness through CHRIST, both of Soul and Body.
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Be like they were so silly, that they were not thought worthy to bee enrolled amongst those more noble Acts of the Apostles, onely their impudence, that is so notorious that it may not bee omitted.
Be like they were so silly, that they were not Thought worthy to be enrolled among those more noble Acts of the Apostles, only their impudence, that is so notorious that it may not be omitted.
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the cry runnes with the Athenian, the Philosopher hath non-plust the Diuine, and the Apostle bables. Thus the wicked haue bent their bowe and shot their arrowes,
the cry runs with the Athenian, the Philosopher hath nonplussed the Divine, and the Apostle babbles. Thus the wicked have bent their bow and shot their arrows,
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The naturall man led on by the dull light of reason, making Philosophie his Starre, endeauours with those weake twinklings those lesser influences to obscure the glory of the greater light, that of Diuine truth;
The natural man led on by the dull Light of reason, making Philosophy his Star, endeavours with those weak twinklings those lesser influences to Obscure the glory of the greater Light, that of Divine truth;
so it was in the first dawne and rising of the Church. IANNES and IAMBRES, the great Magitians of Aegipt, withstood MOSES working miracles before PHARAOH.
so it was in the First dawn and rising of the Church. JANNES and JAMBRES, the great Magicians of Egypt, withstood MOSES working Miracles before PHARAOH.
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when downe it blood ran swiftly from the butcheries of Valens & Constantius, and the limbes, the thousand limbs of slaughtered Infants swam with the violence of the Torrent,
when down it blood ran swiftly from the Butcheries of Valens & Constantius, and the limbs, the thousand limbs of slaughtered Infants swam with the violence of the Torrent,
Philosophers were the first Patriarchs of that Heresie, and hence I suppose was that Edict of Constantine, that as a badge and character of their profession, they should bee no more called Arrians, but Porphirians, the venemous brood of their cursed Master,
Philosophers were the First Patriarchs of that Heresy, and hence I suppose was that Edict of Constantine, that as a badge and character of their profession, they should be no more called Arians, but Porphyrians, the venomous brood of their cursed Master,
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if not of his name yet of his profession, (for they were Phylosophers) trooped thither in droues and multitudes, not onely to oppose the Bishops, but to vpbraid them.
if not of his name yet of his profession, (for they were Philosophers) trooped thither in droves and Multitudes, not only to oppose the Bishops, but to upbraid them.
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Odio imflammati quod superstitiosa Gentilium religio antiquari caeperat, - as Ruffinus, lib. 1. cap. 3. And before that (in the Apostles time) about the yeare of CHRIST 75. they went about from Citie to Citie with this pretext onely to reforme publique misdemeanors,
Odio imflammati quod superstitiosa Gentilium Religio antiquari caeperat, - as Ruffinus, lib. 1. cap. 3. And before that (in the Apostles time) about the year of CHRIST 75. they went about from city to city with this pretext only to reform public misdemeanors,
and establish them more immoueably in the former superstition of the Gentiles, thus did Dyon, Apollonius, Euphrates, Demetrius, Musonius, Epictetus, Lucian, and others,
and establish them more immoveably in the former Superstition of the Gentiles, thus did Dyon, Apollonius, Euphrates, Demetrius, Musonius, Epictetus, Lucian, and Others,
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Hos prae caeteris infestos sensit Christiana religio. - These were the heathen Ianizaries, the chiefe Souldiers and speare-men against the Christian Faith,
Hos Prae caeteris infestos Saint Christian Religio. - These were the heathen Janizaries, the chief Soldiers and spearmen against the Christian Faith,
when at Rome the sides of that Religion were strucke through with their blasphemous Declamations, Et petulantiū eorum calumnijs & dicterijs miserè proscindebatur, the same Baronius in his second Tome, pag. 154. Thus all violent oppositions of Christian truth had their first conception in the wombe of Philosophie; The Fathers which traffick't with the tumults of those times, said in effect as much, - Omnes haereses subornauit Philosophia, - MARCION came out of the Schoole of our Stoicke, CELSVS, of the Epicure, VALENTINVS, of that of PLATO;
when At Room the sides of that Religion were struck through with their blasphemous Declamations, Et petulantiū Their calumnijs & dicterijs miserè proscindebatur, the same Baronius in his second Tome, page. 154. Thus all violent oppositions of Christian truth had their First conception in the womb of Philosophy; The Father's which trafficked with the tumults of those times, said in Effect as much, - Omnes Heresies subornauit Philosophia, - MARCION Come out of the School of our Stoic, CELSUS, of the Epicure, VALENTINUS, of that of PLATO;
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Thence those Aeones (I know not what Idaeas, ) and that triple man in Valentinus, hee was a Platonist. Thence Marcions quiet God, it came from the Stoickes; And the Soule should be made subiect to Corruption, - is an obseruation of the Epicures, and the deniall of the Resurrection, the joynt opinion of their whole Schooles.
Thence those Aeones (I know not what Ideas,) and that triple man in Valentinus, he was a Platonist. Thence Martions quiet God, it Come from the Stoics; And the Soul should be made Subject to Corruption, - is an observation of the Epicureans, and the denial of the Resurrection, the joint opinion of their Whole Schools.
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And when their - Materia prima is matcht with God, it is Zeno's Discipline, and when God is said to bee a fiery Substance, Heraclitus hath a finger in it, thus Tertullian. S. Hierome keepes on the Catalogue - inde Eunomius prefert. Thence Eunomius drew his poyson against the Eternitie of the Sonne of God,
And when their - Materia prima is matched with God, it is Zeno's Discipline, and when God is said to be a fiery Substance, Heraclitus hath a finger in it, thus Tertullian. S. Jerome keeps on the Catalogue - inde Eunomius prefert. Thence Eunomius drew his poison against the Eternity of the Son of God,
Thence Manichaeus double God, and Sabellius fingle person; and to be short - De illis fontibus vniuersa dogmata argumentationum suarum riuulos trahunt:
Thence Manichaeus double God, and Sabellius fingle person; and to be short - De illis fontibus vniuersa dogmata argumentationum suarum riuulos trahunt:
- Menandrians, Saturnians, Basilidians, Ammonians, Proclians, Iulians, and the residue of that cursed Rabble, had from thence their conception, birth, nourishment, continuance.
- Menandrians, Saturnians, Basilidians, Ammonians, Proclians, Julians, and the residue of that cursed Rabble, had from thence their conception, birth, nourishment, Continuance.
1. Cor. cap. 1. vers. 20. And therefore hee prescribes the Collossians a - Cauete nè vos seducat, - Take heed least any man spoyle you through Philosophie and vaine deceit.
1. Cor. cap. 1. vers. 20. And Therefore he prescribes the Colossians a - Cauete nè vos seducat, - Take heed lest any man spoil you through Philosophy and vain deceit.
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But whilest wee goe about to vindicate our Apostle, let vs not bee too iniurious to the Philosopher; The Epicure and the Stoicke had their Drosse and rubbish,
But whilst we go about to vindicate our Apostle, let us not be too injurious to the Philosopher; The Epicure and the Stoic had their Dross and rubbish,
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no doubt there is that which is Sanctified, as well as the Adulterate, otherwise the Fathers would neuer haue stiled Diuinitie, Philosophie; That is a glorious ray sent downe from Heauen by the Father of Light;
no doubt there is that which is Sanctified, as well as the Adulterate, otherwise the Father's would never have styled Divinity, Philosophy; That is a glorious ray sent down from Heaven by the Father of Light;
then - Nomen Christi non erat ibi, - in the 3. of his Confessions. And the words - NONLATINALPHABET were not now to bee read in the great Peripateti { que }.
then - Nome Christ non erat There, - in the 3. of his Confessions. And the words - were not now to be read in the great Peripateti { que }.
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- Insomuch, that that former asseueration of his - Phylosophos tantùm extuli, quantùm impios non oportuit, - hee recants in the first of his Retractations;
- Insomuch, that that former asseveration of his - Philosophus tantùm extuli, quantùm Impious non Opportune, - he recants in the First of his Retractations;
and against the Academicks hee is at once zealous and peremptorie. - Hujus mundi Philosophiam sacra nostra meritissimè detestantur, - Our sacred Discipline vtterly detests Philosophie;
and against the Academics he is At once zealous and peremptory. - Hujus mundi Philosophy sacra nostra meritissimè detestantur, - Our sacred Discipline utterly detests Philosophy;
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or begotten errour, or improued vs in our knowledge, or staggered vs. And therefore Justin Martyr, after his Conuersion from the Philosopher to the Christian, complayned hee was deluded by reading Plato; and Clemens Alexandrinus reports of Carpocrates and Epiphanes, who reading in PLATOES Common-wealth that - Wiues ought to bee common, taught instantly their owne to follow that vertuous principle, it is Baronius Quotat.
or begotten error, or improved us in our knowledge, or staggered us And Therefore Justin Martyr, After his Conversion from the Philosopher to the Christian, complained he was deluded by reading Plato; and Clemens Alexandrian reports of Carpocrates and Epiphanes, who reading in PLATO'S Commonwealth that - Wives ought to be Common, taught instantly their own to follow that virtuous principle, it is Baronius Quotat.
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if he Preach, hee Babbles. What hee doth on the one side lesse affectedly, and plaine, the Epicure wrests instantly to the censure of a Bull, what more tiersely, and polite;
if he Preach, he Babbles. What he does on the one side less affectedly, and plain, the Epicure wrists instantly to the censure of a Bull, what more tiersely, and polite;
onely, NONLATINALPHABET - some sayd; and these some (too) very probably, but Philosophers; that is, - Gloriae animalia & popularis aurae at { que } rumoris venalia mancipia, as HIEROME characters them.
only, - Some said; and these Some (too) very probably, but Philosophers; that is, - Glory animalia & popularis aurae At { que } rumoris venalia mancipia, as JEROME characters them.
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and when those factions are thus met, that is the issue? All they leaue behind is but a meere saying, - NONLATINALPHABET, - some sayd, - and not said onely of late,
and when those factions Are thus met, that is the issue? All they leave behind is but a mere saying, -, - Some said, - and not said only of late,
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but done too, done violently against PAVL, not onely at Athens, in the Synagogue, but in the hill of Mars too, the place of their consultation, where if the rude Epicure and the Stoicke cannot cry him downe enough, at Corinth, Iewes shall rise against him,
but done too, done violently against PAUL, not only At Athens, in the Synagogue, but in the hill of Mars too, the place of their consultation, where if the rude Epicure and the Stoic cannot cry him down enough, At Corinth, Iewes shall rise against him,
but maugre all their spight, it was found (said the Text) but a - cauill of names and wordes, - and hee is dismist the Tribunall with consent of the judge,
but maugre all their spite, it was found (said the Text) but a - cavil of names and words, - and he is dismissed the Tribunal with consent of the judge,
and venome of sharpe set Tongues, which cry of her as they did sometimes of Ierusalem, - Downe with it euen to the ground? - The Ʋirgin daughter is become an Harlot, the rendeuouz of the Epicure, the Synagogue of Lewdnesse, the Pappe of exorbitancie, - NONLATINALPHABET, - Some sayd it. Some, that not onely went out from vs,
and venom of sharp Set Tongues, which cry of her as they did sometime of Ierusalem, - Down with it even to the ground? - The Ʋirgin daughter is become an Harlot, the rendeuouz of the Epicure, the Synagogue of lewdness, the Pap of exorbitancy, -, - some said it. some, that not only went out from us,
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but were of vs too, but whilest heere little better, then profest Epicures, at Rome (lately) bold Stoickes, and in a beardlesse austeritie, cry downe the Discipline of Athens in open Senate;
but were of us too, but whilst Here little better, then professed Epicureans, At Room (lately) bold Stoics, and in a beardless austerity, cry down the Discipline of Athens in open Senate;
Had they steept all their malice and wit in one head-piece, and vented it by a tongue more scurrilous then that of RABSHEKEY, they could not haue prophaned the honour of an Apostle with a terme of such barbarousnesse and derogation.
Had they steeped all their malice and wit in one headpiece, and vented it by a tongue more scurrilous then that of RABSHEKEY, they could not have Profaned the honour of an Apostle with a term of such barbarousness and derogation.
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others - Semini - verbius - a seeder of them, a third sort, - Seminilegus, - a gatherer of seedes, - and this latter seemes to Kisse and affie nearest with the nature of the word NONLATINALPHABET, an Atticke one, (sayes Cajetan ) metophorically applyed (heere) and hath reference to those NONLATINALPHABET, certayne Birds ( Aretius tells vs) so called, - NONLATINALPHABET - from gathering of Seedes,
Others - Semini - verbius - a seeder of them, a third sort, - Seminilegus, - a gatherer of seeds, - and this latter seems to Kiss and affy nearest with the nature of the word, an Attic one, (Says Cajetan) metophorically applied (Here) and hath Referente to those, certain Birds (Aretius tells us) so called, - - from gathering of Seeds,
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neyther for food, nor song, - Sed garritu perpetuo laborantes, - so continually Chattering, that they did racke and perplexe the eares of all that heard them, insomuch that it grew prouerbiall amongst the Atticks, that hee that was loude in his discourse,
neither for food, nor song, - said garritu perpetuo Laborantes, - so continually Chattering, that they did rack and perplex the ears of all that herd them, insomuch that it grew proverbial among the Attics, that he that was loud in his discourse,
or impertinent or profuse, was instantly - NONLATINALPHABET, which seemes to sound one with that NONLATINALPHABET Athanaeus touches, - NONLATINALPHABET - quoted by Erasmus. The first (for ought I reade) that euer made vse of the word in this disgracefull way was Demosthenes, and hee flung it vpon Aeschines, who being an Athenian, dropt it (be like) afterwards amongst some of the Philosophers,
or impertinent or profuse, was instantly -, which seems to found one with that Athanaeus touches, - - quoted by Erasmus. The First (for ought I read) that ever made use of the word in this disgraceful Way was Demosthenes, and he flung it upon Aeschines, who being an Athenian, dropped it (be like) afterwards among Some of the Philosophers,
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though choycely verst in all wayes of Learning, a knowne Scholler, a profest Disputant, a great Doctor of the Gentiles, brought vp at the feet of Gamaliell, one that had done so many Myracles to the Conuersion of many, astonishment of all,
though choicely versed in all ways of Learning, a known Scholar, a professed Disputant, a great Doctor of the Gentiles, brought up At the feet of Gamaliel, one that had done so many Miracles to the Conversion of many, astonishment of all,
so many censures, - no auoyding them at Athens. Nay, were PAVL a second time to arriue it, hee might yet perchance meete with an Epicure or a Stoicke, would haue a fling at him with his Quìd vult Seminilegus iste? What will this Babler say? And this Venome towards PAVL swells not onely at Athens, but at Dirbe, and Lystra, and the chiefe Cities of Lycaonia; scarce one in a Kingdome but would jerke at a Paul; and if hee chance to come before Foelix the Gouernour, some black-mouthed Tertullus will bee bawling at the barre ready bill'd with a false accusation, - This man is a mouer of Sedition, goes about to pollute the Temple, a chiefe maintayner of the Sect of the Nazarites.
so many censures, - no avoiding them At Athens. Nay, were PAUL a second time to arrive it, he might yet perchance meet with an Epicure or a Stoic, would have a fling At him with his Quìd vult Seminilegus iste? What will this Babbler say? And this Venom towards PAUL Swells not only At Athens, but At Dirbe, and Lystra, and the chief Cities of Lycaonia; scarce one in a Kingdom but would jerk At a Paul; and if he chance to come before Felix the Governor, Some black-mouthed Tertullus will be bawling At the bar ready billed with a false accusation, - This man is a mover of Sedition, Goes about to pollute the Temple, a chief maintainer of the Sect of the nazarites.
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- Ʋp thou Baldpate, Vp thou Baldpate, Children can cry at Bethell; - and, Hee is factious, hee is vnconformable, hee is a Babler, at Athens, is the popular and common Ʋogue. Heere is a large Field offered me through which I might trauell,
- Ʋp thou Baldpate, Up thou Baldpate, Children can cry At Bethell; - and, He is factious, he is unconformable, he is a Babbler, At Athens, is the popular and Common Ʋogue. Here is a large Field offered me through which I might travel,
thither bend I, where I shall shew you, how in Diuine matters wee may bee said to Babble? how in Secular? in eyther how not? The Symptomes of that Lip-disease, the danger, the judgement on it, the cure.
thither bend I, where I shall show you, how in Divine matters we may be said to Babble? how in Secular? in either how not? The Symptoms of that Lip-disease, the danger, the judgement on it, the cure.
sometimes more liberally, sometimes more contractedly, least wee be said to Babble, - for it is true what Archidamus told the Orator of old, - They which know how to speake well, know also their times of silence.
sometime more liberally, sometime more contractedly, lest we be said to Babble, - for it is true what Archidamus told the Orator of old, - They which know how to speak well, know also their times of silence.
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nor couering, Hee can keepe no knowledge while hee liueth, Ecclus. 21.14. Hereuppon those more nobly bred amongst the Romans learned first to hold their peace, and afterwards to speake.
nor covering, He can keep no knowledge while he lives, Ecclus 21.14. Hereupon those more nobly bred among the Romans learned First to hold their peace, and afterwards to speak.
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- For Vnde illi cura Cordis (saith Bernard) cui ne ipsa quidèm adhùc oris circumspectio? Hee is an ill treasurer of his owne thoughts, that keepes not the doores of his lippes shut;
- For Vnde illi Cure Cordis (Says Bernard) cui ne ipsa quidèm adhùc oris circumspectio? He is an ill treasurer of his own thoughts, that keeps not the doors of his lips shut;
And therefore, Nature hath prouided well by fortifying this member more then any part of the Body, setting a garrison of the strong and stout men about it, Eccles. 12. doubly intrenching it with lippes and teeth, not so much to oppose a forraine inuasion as to allay mutinies within,
And Therefore, Nature hath provided well by fortifying this member more then any part of the Body, setting a garrison of the strong and stout men about it, Eccles. 12. doubly entrenching it with lips and teeth, not so much to oppose a foreign invasion as to allay mutinies within,
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Nature hath proportioned vs a double Eare and Eye to a single Tongue, and Reason interprets instantly - Wee should heare and see twice, ere wee speake once.
Nature hath proportioned us a double Ear and Eye to a single Tongue, and Reason interprets instantly - we should hear and see twice, ere we speak once.
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And indeed our Tongues would follow our sence (sayes Augustine ) and not our will, and the Father puts the Foole handsomely vpon him, - Qui non priùs verbum ducit ad linguam rationis, quàm educat ad linguam oris. -
And indeed our Tongues would follow our sense (Says Augustine) and not our will, and the Father puts the Fool handsomely upon him, - Qui non priùs verbum Ducit ad Linguam rationis, quàm educat ad Linguam oris. -
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Let Reason (saith the Sonne of Syrach ) goe before euery enterprize and counsaile to euery Action, - to euery vertuous action, (besides the latter of these) the Philosopher allowes a double Aduerbe, - Scientèr, Constantèr. - So that euery discreet designe must haue besides Reason, Knowledge, Counsaile, Constancy;
Let Reason (Says the Son of Sirach) go before every enterprise and counsel to every Actium, - to every virtuous actium, (beside the latter of these) the Philosopher allows a double Adverb, - Scientèr, Constantèr. - So that every discreet Design must have beside Reason, Knowledge, Counsel, Constancy;
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for commonly hee that nothing but talkes, talkes nothing, nothing of bulke or substance, shells onely and barkes of things without their pith or kernell.
for commonly he that nothing but talks, talks nothing, nothing of bulk or substance, shells only and barks of things without their pith or kernel.
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To auoyd then this disease of Babling and profuse emptying of vaine words, the Disciples were prescribed, - their - Habete Sal in vobis; - and Salt (you know) was commanded of old, not only to Men,
To avoid then this disease of Babbling and profuse emptying of vain words, the Disciples were prescribed, - their - Habete Sal in vobis; - and Salt (you know) was commanded of old, not only to Men,
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sed ad immunditiam semen effundit, - and such a one in Primitiue times was called - Semini-verbius, - the Father tels vs in the 2. part of his Pastorals, 4. Chapter.
sed ad immunditiam semen Effundit, - and such a one in Primitive times was called - Semini-verbius, - the Father tells us in the 2. part of his Pastorals, 4. Chapter.
And no doubt hee that sowes ouermuch by the Tongue shall seldome fructifie, except the seed bee choice and orderly disposed, Speech being the more exquisite communication of Discourse and Reason, which as it should not bee too coursely open, so not inuolued;
And no doubt he that sows overmuch by the Tongue shall seldom fructify, except the seed be choice and orderly disposed, Speech being the more exquisite communication of Discourse and Reason, which as it should not be too coursely open, so not involved;
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Hence the Athenian compared it to a rich piece of Arras drawne out in varietie of Stories, which displayed, opened both delight and wonder, but folded vp, neyther;
Hence the Athenian compared it to a rich piece of Arras drawn out in variety of Stories, which displayed, opened both delight and wonder, but folded up, neither;
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Things that hammer onely on our eares, not our interlectuals, are no more words, but sounds, meere - babling - ayre (onely,) beaten with distinctlesse and confused noyse, nothing of substance in it for matter, or for forme;
Things that hammer only on our ears, not our interlectuals, Are no more words, but sounds, mere - babbling - air (only,) beaten with distinctlesse and confused noise, nothing of substance in it for matter, or for Form;
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A Wise-man (sayes the Philosopher of old) when hee openeth his lippes, as in a Temple wee Behold the goodly similitudes and images of the Soule, - And indeed that Eloquence that is made the obiect of our sence,
A Wiseman (Says the Philosopher of old) when he Openeth his lips, as in a Temple we Behold the goodly Similitudes and Images of the Soul, - And indeed that Eloquence that is made the Object of our sense,
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others, are too dull to vndertake a taske of such an endlesse trauaile. It is a preposterous way of interpretation, when the glosse growes obscurer then the Text;
Others, Are too dull to undertake a task of such an endless travail. It is a preposterous Way of Interpretation, when the gloss grows obscurer then the Text;
Sermons which were first intended for the illumination of the vnderstanding, are at length growne like those answeres of the Oracles, both intricate and doubtfull, They will require the heate of a sublimated braine, eyther to apprehend their raptures, or to reconcile them.
Sermons which were First intended for the illumination of the understanding, Are At length grown like those answers of the Oracles, both intricate and doubtful, They will require the heat of a sublimated brain, either to apprehend their raptures, or to reconcile them.
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But why at Athens such prodigies of Learning? Such monsters of affectation? Why this elaborate vanitie? This industrious Babling? Let it no more touch the grauitie of the Typpet, or the Scarlet, as fitter for a Deske then a Pulpit,
But why At Athens such prodigies of Learning? Such monsters of affectation? Why this elaborate vanity? This Industria Babbling? Let it no more touch the gravity of the Tip, or the Scarlet, as fitter for a Desk then a Pulpit,
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The Brestplate of Iudgement which Aaron wore was made with embroydered workes, and in the Ephod, there were as well diuersities of colours as of riches, - Blew silke,
The Breastplate of Judgement which Aaron wore was made with embroidered works, and in the Ephod, there were as well diversities of colours as of riches, - Blue silk,
- That then of Epiphanius is worthy both of your memory and imitation, - whose workes were read of the simple for the wordes, of the Learned for the matter.
- That then of Epiphanius is worthy both of your memory and imitation, - whose works were read of the simple for the words, of the Learned for the matter.
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and it is in the choyce of eyther, as in that of Stuffes, which some buy for the roundnesse and substance of the threed, others for the lightnesse of the colour.
and it is in the choice of either, as in that of Stuffs, which Some buy for the roundness and substance of the thread, Others for the lightness of the colour.
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High fancies cannot creepe to humble expressions, and the fault is oftentimes in the preiudice or weakenesse of the receiuer, not in the elaboratenesse of the Pen-man.
High fancies cannot creep to humble expressions, and the fault is oftentimes in the prejudice or weakness of the receiver, not in the elaboratenesse of the Penman.
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the Eare is a deceitfull one, full of winding and vncertayne doores, and often carries false messages to the Sence, the Eye as it is a more subtle organ,
the Ear is a deceitful one, full of winding and uncertain doors, and often carries false messages to the Sense, the Eye as it is a more subtle organ,
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yet vpon stricter perusall of the obiect, it giues you vncorrupt intelligence, when wordes passe (for the most part) by our eares like tunes in a double consort, which wee may heare, not distinguish.
yet upon Stricter perusal of the Object, it gives you uncorrupt intelligence, when words pass (for the most part) by our ears like Tunis in a double consort, which we may hear, not distinguish.
yet at Ephesus (where PAVL is to encounter Beasts) it is but meere Babling; And to what purpose those loftie varieties, in sprinkled Congregations? Raptures and high visions are for Cesarea, when PAVL is to speake before Agrippa, thinner exhortations will serue the Brethren at Puteoli. - And when all those descants and quauerings of the plausible and harmonious tongue shall loose their volubilitie and sweetnesse,
yet At Ephesus (where PAUL is to encounter Beasts) it is but mere Babbling; And to what purpose those lofty varieties, in sprinkled Congregations? Raptures and high visions Are for Caesarea, when PAUL is to speak before Agrippa, thinner exhortations will serve the Brothers At Puteoli. - And when all those descants and quaverings of the plausible and harmonious tongue shall lose their volubility and sweetness,
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and forget to warble (as the time will come (the Preacher tels vs) when all those Daughters of Musicke shall bee brought low ) the plaine long must take at last, that which is set to euery capacitie and eare;
and forget to warble (as the time will come (the Preacher tells us) when all those Daughters of Music shall be brought low) the plain long must take At last, that which is Set to every capacity and ear;
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and yet will affoord you, as well her varieties of satisfaction, as delight; to the judicious sollid fluentnesse, to apprehensions lower-roofed wayes more troden to aduise, and comfort;
and yet will afford you, as well her varieties of satisfaction, as delight; to the judicious solid fluentness, to apprehensions lower-roofed ways more trodden to advise, and Comfort;
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to the weake and Soule-sicke, the still voyce, to the obstinate, and remorselesse, lowder sounds; perchance this thunderclap may breed a shower, that shower, a sun-shine.
to the weak and Soul-sick, the still voice, to the obstinate, and remorseless, Louder sounds; perchance this thunderclap may breed a shower, that shower, a sunshine.
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Knowing that these are but Men of Thunder, counterfeit thunder too, and there is a GOD that rules the true, his hot bolts and coles of Fire they quake and tremble at, not those fire-workes,
Knowing that these Are but Men of Thunder, counterfeit thunder too, and there is a GOD that rules the true, his hight bolts and coals of Fire they quake and tremble At, not those fireworks,
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In the Song of Moses, did not Doctrine drop as the raine? and Speech still as dew? as the shower vpon Hearbes? and as the great raine vpon the Grasse•? I confesse, on Synay once there was a thicke Cloud, Lightning and Thunder, and the mountayne smoaked;
In the Song of Moses, did not Doctrine drop as the rain? and Speech still as due? as the shower upon Herbs? and as the great rain upon the Grasse•? I confess, on Sinai once there was a thick Cloud, Lightning and Thunder, and the mountain smoked;
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Amongst the numberlesse Gods the Heathens had, and the diuers wayes of Sacrifice they appeased them with, the Romaines had their - Hostiam Animalem, - in which the Soule onely was consecrated to GOD, 〈 ◊ 〉 the Host they offered must bee pure and choyse, not of Bulls or Swine,
among the numberless God's the heathens had, and the diverse ways of Sacrifice they appeased them with, the Romans had their - Hostiam Animalem, - in which the Soul only was consecrated to GOD, 〈 ◊ 〉 the Host they offered must be pure and choice, not of Bulls or Swine,
Let Billowes beate against a Rocke, they fall backe without wounding it, yet if moderate and gentle drops fall on a Stone they hollow it, not by violence, but the often Distillation.
Let Billows beat against a Rock, they fallen back without wounding it, yet if moderate and gentle drops fallen on a Stone they hollow it, not by violence, but the often Distillation.
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all those impulsions of necessitie and force, carry with them a shew of tyrannie, and hold neyther with Nature nor obseruation, - Non secùs ac planta per vim manibus inflexa, - sayes the Father.
all those impulsions of necessity and force, carry with them a show of tyranny, and hold neither with Nature nor observation, - Non secùs ac Planta per vim manibus inflexa, - sayes the Father.
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There was neuer disposition, not cowardly and base, that violence could worke vpon. Ingenuitie if it bee not alwayes voluntary, it may bee ledde sometimes, but neuer drawne;
There was never disposition, not cowardly and base, that violence could work upon. Ingenuity if it be not always voluntary, it may be led sometime, but never drawn;
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And therefore Peter feeds his Flocke, not by constraint, but willingly, and (as your common Bablers neuer doe) not for filtby Lucre, but a ready minde. 1. Peter, 5.2. And indeed it is this filthy-Lucre - hath occasioned so many Bablers in our Church, those that will say any thing for the inhauncement of their profite, the improuing of their Stipend;
And Therefore Peter feeds his Flock, not by constraint, but willingly, and (as your Common Babblers never do) not for filtby Lucre, but a ready mind. 1. Peter, 5.2. And indeed it is this filthy-Lucre - hath occasioned so many Babblers in our Church, those that will say any thing for the inhauncement of their profit, the improving of their Stipend;
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Hence it is, that the distribution of holy Mysteries growes so to contempt, the dispencers of them entitled to tearmes of obloquy and scorne, exposed to the Paraphrase and Comment of the jeering aduersary.
Hence it is, that the distribution of holy Mysteres grows so to contempt, the dispencers of them entitled to terms of obloquy and scorn, exposed to the paraphrase and Comment of the jeering adversary.
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Our Athens disparaged, Learning of no price and value, Preaching, Babling, and the mayne reason and inducement why the whole body of Arts thus reeles and wauers.
Our Athens disparaged, Learning of no price and valve, Preaching, Babbling, and the main reason and inducement why the Whole body of Arts thus reels and wavers.
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I haue at length met the Babler, I desired to grapple with, and wee must exchange a few blowes ere wee part, in which I shall bee home without much florish. Stoicke, once more forbeare.
I have At length met the Babbler, I desired to grapple with, and we must exchange a few blows ere we part, in which I shall be home without much flourish. Stoic, once more forbear.
yet say I not that this man without a supernaturall light from the Scripture, is able to vtter those Mysteries as hee ought, eyther in their strength, or decencie.
yet say I not that this man without a supernatural Light from the Scripture, is able to utter those Mysteres as he ought, either in their strength, or decency.
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neyther are they Gods word (sayes Hooker ) in the same manner that the Sermons of the Prophets were, no they are ambiguously tearmed his Word, and are no more the same,
neither Are they God's word (Says Hooker) in the same manner that the Sermons of the prophets were, no they Are ambiguously termed his Word, and Are no more the same,
Are wee not sacriligious then to the state of Soueraigntie when wee rob it of her trayne? The chiefest complement of Greatnesse is the retinue, take away her equipage you disnoble it.
are we not sacrilegious then to the state of Sovereignty when we rob it of her train? The chiefest compliment of Greatness is the retinue, take away her equipage you disnoble it.
for from God is both Reason and Scripture, and Reason being obscured by Sinne, and blemished by her many errours, the Scripture doth vnscale and beames againe,
for from God is both Reason and Scripture, and Reason being obscured by Sin, and blemished by her many errors, the Scripture does unscale and beams again,
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and so sets her free from her former obliquities and digressions, the light of Nature being dimmed (saith Ambrose ) was to bee cleared by the Law, the wrests of the Law by the Gospell, so that Grace doth not abolish Nature,
and so sets her free from her former obliquities and digressions, the Light of Nature being dimmed (Says Ambrose) was to be cleared by the Law, the wrists of the Law by the Gospel, so that Grace does not Abolah Nature,
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Nay, my Author (and I haue gleaned I confesse some few eares of Corne from his more plentifull crop) quotes Tertullian too very appositely, (and 'tis like Tertullians both for the marrow and the reach.) - God first sent Nature to bee our Schoolemistresse, being after to send Prophesie, that thou being first the Disciple of Nature, mightest afterwards the more easily bee induced to beleeue Prophesie.
Nay, my Author (and I have gleaned I confess Some few ears of Corn from his more plentiful crop) quotes Tertullian too very appositely, (and it's like Tertullia's both for the marrow and the reach.) - God First sent Nature to be our Schoolmistress, being After to send Prophesy, that thou being First the Disciple of Nature, Mightest afterwards the more Easily be induced to believe Prophesy.
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Wee may not thinke then the Ipse Dixit of the Philosopher, or the weighty depositions of prophane Authors, to bee meere Chimaeraes, fruitlesse Fancies, Bablings of no consequence;
we may not think then the Ipse Dixit of the Philosopher, or the weighty depositions of profane Authors, to be mere Chimaeras, fruitless Fancies, Babblings of no consequence;
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though some of them were not true Visions, yet they were not all starke Dreames, PAVL then would neuer haue confuted the Idolaters of Athens with their owne Text, - Some of your owne Poets haue sayd it;
though Some of them were not true Visions, yet they were not all stark Dreams, PAUL then would never have confuted the Idolaters of Athens with their own Text, - some of your own Poets have said it;
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but if there be rich Oare mixt with veynes of Earth, why not separated? Why not purged by the fire of Gods word? Why may not this stranger to Israell, her head shauen,
but if there be rich Oar mixed with Veins of Earth, why not separated? Why not purged by the fire of God's word? Why may not this stranger to Israel, her head shaven,
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and would haue the earth runne round as his head does, shall a whole Sect of Aristotelians bee lyable to a disease of giddinesse? Though a Stoicke or an Epicure oppose PAVL,
and would have the earth run round as his head does, shall a Whole Sect of Aristotelians be liable to a disease of giddiness? Though a Stoic or an Epicure oppose PAUL,
yet at Athens there were Academickes, and Peripatetickes, Philosophers too, without their tumult, and for ought the Text caueat's mee to the contrary, they were his Conuerts too.
yet At Athens there were Academics, and Peripatetics, Philosophers too, without their tumult, and for ought the Text caueat's me to the contrary, they were his Converts too.
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Ʋpon a withered branch (sayes Augustine to his Donatist) a Grape sometimes may hang, shall I refuse the Grape because the staulke is withered? If on a tempestuous shore I meete by chance a rich piece of Amber,
Ʋpon a withered branch (Says Augustine to his Donatist) a Grape sometime may hang, shall I refuse the Grape Because the stalk is withered? If on a tempestuous shore I meet by chance a rich piece of Amber,
or richer Pearle, amongst oare, and shels, and froath, and sands, shall I refuse eyther for the stench of the place or the companions? I haue seldome read of any thing but a foolish Cocke that refused Treasure, though on a dunghill.
or Richer Pearl, among oar, and shells, and froth, and sands, shall I refuse either for the stench of the place or the Sodales? I have seldom read of any thing but a foolish Cock that refused Treasure, though on a dunghill.
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and Rings, and siluer, & Gold, and bestowed the same vpon the adorning of the Lords Tabernacle, which they had abused by pride and ryot, to the beautifying of the Temples of their false Gods,
and Rings, and silver, & Gold, and bestowed the same upon the adorning of the lords Tabernacle, which they had abused by pride and riot, to the beautifying of the Temples of their false God's,
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but by mandat, sic Doctrinae omnes Gentilium, non solum simulata & superstitiose figmenta, &c. So all those Doctrines of the Gentiles (their superstitious fictions expunged and layd by) their liberall Disciplines and Precepts of manners (which were their Gold and Siluer) may bee reduced to the vse of sacred Learning,
but by mandat, sic Doctrine omnes Gentilium, non solum Simulata & superstitiose figmenta, etc. So all those Doctrines of the Gentiles (their superstitious fictions expunged and laid by) their liberal Disciplines and Precepts of manners (which were their Gold and Silver) may be reduced to the use of sacred Learning,
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- Howeuer hee puts in a caueat by the way - a - sed hoc modo instructus, - the Diuine that is thus accommodated when hee shall addresse himselfe to the vse and search of these heathen treasures, - Illud Apostolicum cogitare non cesset, - Scientia inflat, charitas aedificat, - in his Lib. 2. de Doct. Christian. 40. Cap. I neuer yet read that the true vse of secular Learning tooke from the glory of that which was Diuine, I haue, that it hath added,
- However he puts in a caveat by the Way - a - sed hoc modo instructus, - the Divine that is thus accommodated when he shall address himself to the use and search of these heathen treasures, - Illud Apostolicum cogitare non Cesset, - Scientia inflat, charitas aedificat, - in his Lib. 2. de Doct. Christian. 40. Cap. I never yet read that the true use of secular Learning took from the glory of that which was Divine, I have, that it hath added,
I know there is a Ʋenomous eloquence (as Cyprian wrote of that of Nouatus ) and this perchance the Babler himselfe vses, when hee leades silly Creatures captiue,
I know there is a Ʋenomous eloquence (as Cyprian wrote of that of Nouatus) and this perchance the Babbler himself uses, when he leads silly Creatures captive,
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the Offering it selfe must bee without blemish, the Altar seuen dayes cleansed before it was layd on, the Priest too washed before the Congregation, ere hee dared to immolate;
the Offering it self must be without blemish, the Altar seuen days cleansed before it was laid on, the Priest too washed before the Congregation, ere he dared to immolate;
and why not so in this Holocaust and Sacrifice of the lippes? Why not the Offering without blemish, the Altar cleansed, the Priest so in his Discourse too, that what is kindled heere may burne as a sweet Incense vnto the Lord? smells that are vnsauoury neuer touch his nostrils, sounds harsh and jarring, neuer his eares;
and why not so in this Holocaust and Sacrifice of the lips? Why not the Offering without blemish, the Altar cleansed, the Priest so in his Discourse too, that what is kindled Here may burn as a sweet Incense unto the Lord? smells that Are unsavoury never touch his nostrils, sounds harsh and jarring, never his ears;
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It is a sullennesse, or rather policy, most in our age haue got, that what is in a way of eminence and perfection, they censure as a piece of affectation or curiositie,
It is a sullenness, or rather policy, most in our age have god, that what is in a Way of eminence and perfection, they censure as a piece of affectation or curiosity,
You know the story of the Painter and the Cocke, and the Boy that kept the liue ones from his shop least comming too nigh, the vnskilfulnesse of that hand should bee discouered, which had drawne the other at so rude a posture.
You know the story of the Painter and the Cock, and the Boy that kept the live ones from his shop least coming too High, the unskilfulness of that hand should be discovered, which had drawn the other At so rude a posture.
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There bee (saith the Father to his Marcellinus ) that account inciuilitie of Manners and rudenesse of Speech, true Holinesse, - and with such, - Quis non Ʋicus abundat? Would I could not say, - Quae Academia? These Cynickes are in euery Tub, these Stoickes heere at Athens. But why should the talke of such bee a burthen in our way? Learning vnto a Wise-man is as an ornament of Gold,
There be (Says the Father to his Marcellinus) that account incivility of Manners and rudeness of Speech, true Holiness, - and with such, - Quis non Ʋicus abundat? Would I could not say, - Quae Academia? These Cynics Are in every Tub, these Stoics Here At Athens. But why should the talk of such be a burden in our Way? Learning unto a Wiseman is as an ornament of Gold,
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of whom? of him that (but now) was the burthen in the way, the Foole, whom least wee should leaue without his companion, Syracides brings home to the gates of the Babler, and I will leaue him there, - As a house that is destroyed, so is Learning to a Foole, and his Knowledge is but talke without sence, Ecclus. 21.18. the tayle of the Verse carryeth the sting;
of whom? of him that (but now) was the burden in the Way, the Fool, whom lest we should leave without his Companion, Syracides brings home to the gates of the Babbler, and I will leave him there, - As a house that is destroyed, so is Learning to a Fool, and his Knowledge is but talk without sense, Ecclus 21.18. the tail of the Verse Carrieth the sting;
And yet (good Lord) how these lampes burne in our Tabernacles, these Bells sound in our Sanctuary? They are the thunderbolts of our Congregations, the Hotspurres of our Pulpits.
And yet (good Lord) how these lamps burn in our Tabernacles, these Bells' found in our Sanctuary? They Are the thunderbolts of our Congregations, the Hotspurs of our Pulpits.
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Some that haue been conuersant in the trade, say, that Corne that is cleane and massie, will lye long in the wombe and body of the Mill and requires all the industry of stone and water,
some that have been conversant in the trade, say, that Corn that is clean and massy, will lie long in the womb and body of the Mill and requires all the industry of stone and water,
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and will not bee deliuered without some time and trauaile, when graines which are mixt and course, runne through with lesse difficultie, and more tumult. The Babler will apply.
and will not be Delivered without Some time and travail, when grains which Are mixed and course, run through with less difficulty, and more tumult. The Babbler will apply.
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If all truth of Religion raigned in the Tongue, and the subduing of our manifold rebellions in the mortification of the Looke, there were no sanctitie but here.
If all truth of Religion reigned in the Tongue, and the subduing of our manifold rebellions in the mortification of the Look, there were no sanctity but Here.
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- But the heate of this mans zeale, is like that of Glasse, which will bee blowne into any forme according to the fancy of him that blowes it, sometimes into that of a Serpent, sometimes of a Doue,
- But the heat of this men zeal, is like that of Glass, which will be blown into any Form according to the fancy of him that blows it, sometime into that of a Serpent, sometime of a Dove,
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Euery word is a sting against the Church, her Discipline, truth of Gouernment, Hee Babbles shrewdly against each Institution of it, State, Ceremonies, makes them adulterate, the dresses of the Great whore,
Every word is a sting against the Church, her Discipline, truth of Government, He Babbles shrewdly against each Institution of it, State, Ceremonies, makes them adulterate, the Dresses of the Great whore,
The Golden-mouthed Homilist in his fourth vpon the Acts, speaking of that miraculous way of the Holy Ghosts descent vpon the Apostles in the day of Penticost, obserues nimbly, thus;
The Golden-mouthed Homilist in his fourth upon the Acts, speaking of that miraculous Way of the Holy Ghosts descent upon the Apostles in the day of Pentecost, observes nimbly, thus;
and there appeared to them Clouen tongues, - As it were - of Fire, - Rectè vbi { que } additum est, - Ʋelut - nequid sensibile de Spiritu suspicareris, - sayes the Father.
and there appeared to them Cloven tongues, - As it were - of Fire, - Rectè vbi { que } additum est, - Ʋelut - Necquid sensibile de Spiritu suspicareris, - sayes the Father.
For as those which appeared to the Apostles, were but - Ʋelut igneae, - and Ʋelut flatus, - so this orall vehemency is but - Velut Zelus, and Velut Indignatio, - False fire,
For as those which appeared to the Apostles, were but - Ʋelut igneae, - and Ʋelut flatus, - so this oral vehemency is but - Velut Zeal, and Velut Indignatio, - False fire,
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Againe, these Tongues are said to sit vpon the Apostles, - Sedendi verbum stabilitatem ac mansionem denotat, the same Father - sitting presupposes Stabilitie and Mansion, but most of these haue neyther, eyther in their opinion,
Again, these Tongues Are said to fit upon the Apostles, - Sedendi verbum stabilitatem ac mansionem Denotat, the same Father - sitting presupposes Stability and Mansion, but most of these have neither, either in their opinion,
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where it doth giue power, - no Rhumaticke Enthusiasmes, no languishing ejaculations, but such as the Spirit indeed haue dictated, such as flow from lippes immediately touched with the true Cherubin,
where it does give power, - no Rheumatic Enthusiasms, no languishing ejaculations, but such as the Spirit indeed have dictated, such as flow from lips immediately touched with the true Cherubin,
Againe, the Tongues which sate vpon the Apostles were clouen Tongues, other tongues, Vers. 4. and S. Marke calls them new Tongues. They were not confined then to a single dialect to Babling meerely in our Mother tongue,
Again, the Tongues which sat upon the Apostles were cloven Tongues, other tongues, Vers. 4. and S. Mark calls them new Tongues. They were not confined then to a single dialect to Babbling merely in our Mother tongue,
but the Text sayes they had diuers Tongues, of the Parthian, and Mede, and Elamite, Phrygian, and Pamphilian, and of those of Lybia which is beside Cyrene, And in those and (other Tongues too) they spake the wonderfull workes of God. Act. 2.11.
but the Text Says they had diverse Tongues, of the Parthian, and Mede, and Elamite, Phrygian, and Pamphylian, and of those of Libya which is beside Cyrene, And in those and (other Tongues too) they spoke the wonderful works of God. Act. 2.11.
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Some Heathens haue shewed such resolution and truth euen in their false Religion; such were those - Aruales Sacerdotes - of olde amongst the Romaines, the Solduni amongst the Aquitans; the Aegiptians also had their NONLATINALPHABET,
some heathens have showed such resolution and truth even in their false Religion; such were those - Aruales Sacerdotes - of old among the Romans, the Solduni among the Aquitans; the egyptians also had their,
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and Penne? Why so much gall in our Pulpit, such wormewood at the Presse? Why those Ciuill-warres in our owne tenents? Such stabbings in particular opinions? Such heart-burnings in our Brethren? to the great disquiet of our Mother, Church,
and Pen? Why so much Gall in our Pulpit, such wormwood At the Press? Why those Civil wars in our own tenants? Such stabbings in particular opinions? Such heartburnings in our Brothers? to the great disquiet of our Mother, Church,
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and her Sonne they so labour to disinherit, the Protestant, the wounded Protestant, who hath beene now so long Crucified betweene the - non - Conformist and the Romanist, that at length hee is inforced to flye to Caesar for sanctuary,
and her Son they so labour to disinherit, the Protestant, the wounded Protestant, who hath been now so long crucified between the - non - Conformist and the Romanist, that At length he is enforced to fly to Caesar for sanctuary,
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and in the very rescue and Appeale, like the poore man betweene Jerusalem, and Jerico, hee falls into the hands of Thieues, two desperate cut-throates and enemies to the Truth,
and in the very rescue and Appeal, like the poor man between Jerusalem, and Jericho, he falls into the hands of Thieves, two desperate cutthroats and enemies to the Truth,
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and him, the Pelagian and the Armixian. But no more (beloued) of those Daggers and Stillettoes to our owne brests by the cruelty of our owne Tribe; Know, dissention is the very gate of ruine,
and him, the Pelagian and the Armixian. But no more (Beloved) of those Daggers and Stillettos to our own breasts by the cruelty of our own Tribe; Know, dissension is the very gate of ruin,
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when those which are knit-vp in one heart of courage and affection trample on distrust as if they had already worne the palme and glory of their Tryumph.
when those which Are knit-vp in one heart of courage and affection trample on distrust as if they had already worn the palm and glory of their Triumph.
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A•• it speeds no better in a deuided Church, where Scismes and Factions like so many rents and breaches, haue hewed-out, a way to her ouerthrow and ruine.
A•• it speeds no better in a divided Church, where Sicms and Factions like so many rends and Breaches, have hewed-out, a Way to her overthrow and ruin.
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No more struglings then by vnnaturall twinnes in the wombe of our Rebecca. No more warre in her members, no more Bablings in their tongue, no more venome in their Penne, to the great aduantage of the Aduersary, whose artillery is ready, his bow bent, the arrow on the string and malice leuelling at the very bosome of the Church, (I pray God, not of the State too) and waites onely opportunity to loosen it.
No more strugglings then by unnatural twins in the womb of our Rebecca. No more war in her members, no more Babblings in their tongue, no more venom in their Pen, to the great advantage of the Adversary, whose Artillery is ready, his bow bent, the arrow on the string and malice levelling At the very bosom of the Church, (I pray God, not of the State too) and waits only opportunity to loosen it.
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But let vs with all humblenesse of mind, meekenesse, long suffering (supporting one another through loue) endeauour to keepe the vnity of the Spirit in the bond of peace, knowing there is one Body, one Spirit, one Lord, one Faith, one Baptisme, one GOD,
But let us with all humbleness of mind, meekness, long suffering (supporting one Another through love) endeavour to keep the unity of the Spirit in the bound of peace, knowing there is one Body, one Spirit, one Lord, one Faith, one Baptism, one GOD,
And now PAVL hath bin at Athens, past his bickerings with the Epicure, and the Stoicke, had their censure, - Hee is a Babler. - He is now rigged for Corinth, and by this time arriued there, where I leaue him - Jn earnest Disputation with the Graecians in the Synagogue.
And now PAUL hath been At Athens, passed his bickerings with the Epicure, and the Stoic, had their censure, - He is a Babbler. - He is now rigged for Corinth, and by this time arrived there, where I leave him - John earnest Disputation with the Greeks in the Synagogue.
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though no PAVL, or at least no such Paul; and yonder sits a Stoicke and hee whispers to his Epicure, - What will this Babler say? He sayes - Glory to GOD on high, in Earth peace, goodwill towards men.
though no PAUL, or At least not such Paul; and yonder sits a Stoic and he whispers to his Epicure, - What will this Babbler say? He Says - Glory to GOD on high, in Earth peace, goodwill towards men.
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yet giue me leaue to returne, though not satisfaction, answer. In sacred Riddles what wee cannot resolue, giue vs leaue to contemplate; and what not comprehend, admire:
yet give me leave to return, though not satisfaction, answer. In sacred Riddles what we cannot resolve, give us leave to contemplate; and what not comprehend, admire:
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It behoues vs then to be wary of our choice, how either we traffique here with corrupt antiquity (where but to taste were to surfeit) or with that moderne Nauie of Expositors, where mixture of opinion will rather cloy than feed,
It behooves us then to be wary of our choice, how either we traffic Here with corrupt antiquity (where but to taste were to surfeit) or with that modern Navy of Expositors, where mixture of opinion will rather cloy than feed,
I shall onely request gray haires thus farre to dispence with me, that where their Candle burnes dimly and uncertainly, I may borrow light of a more glorious flame.
I shall only request grey hairs thus Far to dispense with me, that where their Candle burns dimly and uncertainly, I may borrow Light of a more glorious flame.
for with that double attribute Augustin doth inuest it in his 2. booke contra Manichaeos, cap. 2. And seeing there is nothing before his will, as being eternall; nothing greater, as being omnipotent;
for with that double attribute Augustin does invest it in his 2. book contra Manichaeos, cap. 2. And seeing there is nothing before his will, as being Eternal; nothing greater, as being omnipotent;
these of furie, for the promulgation of his iustice? Doubtlesse the wil, & the bene-placitū of the Almighty as the primary & immediate cause, whereof if there be any more subordinate, they haue all alliance and dependancy on it, Tanquam à principali intentione primi agentis.
these of fury, for the Promulgation of his Justice? Doubtless the will, & the bene-placitum of the Almighty as the primary & immediate cause, whereof if there be any more subordinate, they have all alliance and dependency on it, Tanquam à principali intention Primi agentis.
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because he loued Iacob, and not Esau. But why is his loue incommunicable, and as it seemes, in a partiall reseruation, peculiar to that more than this? I know not a more plausible and higher motiue than his will.
Because he loved Iacob, and not Esau But why is his love incommunicable, and as it seems, in a partial reservation, peculiar to that more than this? I know not a more plausible and higher motive than his will.
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how euer some vain-glorious braines (ambitious of mysterious and abstruser knowledge) haue inscribed here their Multi pertransibunt, & augebitur scientia.
how ever Some vainglorious brains (ambitious of mysterious and abstruser knowledge) have inscribed Here their Multi pertransibunt, & augebitur scientia.
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But in so stickle & dangerous a torrēt, how are they o'rewhelmed at last? and whilst they so ventrously climbe this steeper turret, throwne desperately into heresie? For mine owne part, I haue euer thought curiosity in diuine affaires but a quaint distraction, rather applauding an humble (yet faithful) ignorance,
But in so stickle & dangerous a torrent, how Are they overwhelmed At last? and while they so venturously climb this steeper turret, thrown desperately into heresy? For mine own part, I have ever Thought curiosity in divine affairs but a quaint distraction, rather applauding an humble (yet faithful) ignorance,
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that God foresaw that in some, Quo digni sunt iustificatione; that in others, Quo digni sunt obtusione; so making Gods will to depend on a foreseene merit.
that God foresaw that in Some, Quo Worthy sunt justification; that in Others, Quo Worthy sunt obtusione; so making God's will to depend on a foreseen merit.
But because in saith there is as well a merit, as in workes, he once more rectifies his opinion in the first of his Retractations and 23, where he doth peach his sometimes ignorance,
But Because in Says there is as well a merit, as in works, he once more Rectifies his opinion in the First of his Retractations and 23, where he does peach his sometime ignorance,
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and ingeniously declares himselfe, that — Nondum diligentius quaesiuit, nec inuenit mysteria, he had not yet throughly sifted that of the Apostle, Rom. 11.5.
and ingeniously declares himself, that — Nondum Diligentius quaesiuit, nec inuenit Mysteries, he had not yet thoroughly sifted that of the Apostle, Rom. 11.5.
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but because they should be, and not of themselues beleeuing, but made so. And therefore, that Ʋt sim fidelis, 1 Cor. 7.25. beares a remarkable emphasis.
but Because they should be, and not of themselves believing, but made so. And Therefore, that Ʋt sim Fidelis, 1 Cor. 7.25. bears a remarkable emphasis.
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Here the Pelagian startles, & lately backt with a troope of Arminians, takes head against this truth, fancying and dreaming of certain causes without God, which are not subsisting in God himselfe,
Here the Pelagian startles, & lately backed with a troop of Arminians, Takes head against this truth, fancying and dreaming of certain Causes without God, which Are not subsisting in God himself,
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but externally mouing the will of God to dispose and determine of seuerall euents, laying this as an unshaken principle, Fidem esse conditionem in obiecto eligibili ante electionem;
but externally moving the will of God to dispose and determine of several events, laying this as an unshaken principle, Fidem esse conditionem in obiecto eligibili ante electionem;
That faith then, or any praeexisting merit in the person to be elected, was the cause of his election, is neither warrantable by reason nor primitiue Authoritie.
That faith then, or any preexisting merit in the person to be elected, was the cause of his election, is neither warrantable by reason nor primitive authority.
Non solum in Christo, sed per Christum. And therefore (as that late venerable Synode hath awarded it) Non ex illis conditionibus facta est, sed ad illas;
Non solum in Christ, sed per Christ. And Therefore (as that late venerable Synod hath awarded it) Non ex illis conditionibus facta est, sed ad Illas;
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And if we commerce a little with passages of holy story, we shall find that our election points rather to the free will of God in his eternall councell,
And if we commerce a little with passages of holy story, we shall find that our election points rather to the free will of God in his Eternal council,
and not therefore ordained because they formerly beleeued. And if we will not suffer our minds to bee transported either with scruple or noueltie, the text is open, Ephes. 1.4. He hath chosen vs before the foundations of the world were laid, that we might be holy, not that we were.
and not Therefore ordained Because they formerly believed. And if we will not suffer our minds to be transported either with scruple or novelty, the text is open, Ephesians 1.4. He hath chosen us before the foundations of the world were laid, that we might be holy, not that we were.
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then cald: and therefore Saint Austin in his 86. Tract upon Iohn, out of a holy indignation, doth check the insolence of those, Qui praescientiam Dei defendunt contra gratiam Dei;
then called: and Therefore Saint Austin in his 86. Tract upon John, out of a holy Indignation, does check the insolence of those, Qui praescientiam Dei defendunt contra gratiam Dei;
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Grace doth not find works in vs, but fashions them, according to that of the Apostle, 2 Thes. 2.13. God hath from the beginning chosen you through sanctification of the spirit, and not of works.
Grace does not find works in us, but fashions them, according to that of the Apostle, 2 Thebes 2.13. God hath from the beginning chosen you through sanctification of the Spirit, and not of works.
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Indeed, say they, the Scripture is thus farre our Schoolemaster, That we are iustified by the blood of Christ, and reconciled to God by the death of his Sonne:
Indeed, say they, the Scripture is thus Far our Schoolmaster, That we Are justified by the blood of christ, and reconciled to God by the death of his Son:
but where are we informed that we are elected through his bloud, or praedestinated by his death? Indeed, in the 3 of Iohn 16. we finde a — sic Deus dilexit, — God so loued the world that he gaue his Sonne.
but where Are we informed that we Are elected through his blood, or predestinated by his death? Indeed, in the 3 of John 16. we find a — sic Deus dilexit, — God so loved the world that he gave his Son.
therefore Christ died for vs. For so Rom. 5.8. God setteth out his loue towards vs, that whilst we were yet sinners, Christ died for vs. In matters therefore of election, we acknowledge not a cause more classicke than the Cuius vult here specified, He will haue mercy on whom he will.
Therefore christ died for us For so Rom. 5.8. God sets out his love towards us, that while we were yet Sinners, christ died for us In matters Therefore of election, we acknowledge not a cause more classic than the Cuius vult Here specified, He will have mercy on whom he will.
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For proofe whereof, a sweet singer of our Israel instances in those wonderfull passages of creation, where 'tis first said that Deus creauit, God created all things,
For proof whereof, a sweet singer of our Israel instances in those wonderful passages of creation, where it's First said that Deus creauit, God created all things,
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Hereupon that great treasurer of Learning and Religion, Zanchius in his 3 booke, de Natura Dei, and 4 chapter, diuides betweene the cause of Gods will,
Hereupon that great treasurer of Learning and Religion, Zanchius in his 3 book, de Nature Dei, and 4 chapter, divides between the cause of God's will,
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God doth nothing because hee will, but because there is a reason of so doing, in regard whereof it is not simply called NONLATINALPHABET, the will of God,
God does nothing Because he will, but Because there is a reason of so doing, in regard whereof it is not simply called, the will of God,
So that in his sacred resolutions and designements, though we meet (sometimes) with passages, wound vp in darkened terrour, the cause whereof wee may admire not scan;
So that in his sacred resolutions and designments, though we meet (sometime) with passages, wound up in darkened terror, the cause whereof we may admire not scan;
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yet the drift and maine ends of the Almighty haue been so backt with strength of a iust reason, that we may rather magnifie his goodnesse than tax his power;
yet the drift and main ends of the Almighty have been so backed with strength of a just reason, that we may rather magnify his Goodness than Tax his power;
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Equitie and goodnesse are children of one burden, both the lawfull issue of his will, which though foule mouthes of libertines haue strangely bastardized, making that the throne of tyranny, which is the rule of iustice,
Equity and Goodness Are children of one burden, both the lawful issue of his will, which though foul mouths of Libertines have strangely bastardized, making that the throne of tyranny, which is the Rule of Justice,
So faire a goodnesse, was neuer capable of so foule a contradiction, and therefore (as the same father prosequutes) Iniquitatem damnare nouit, non facere:
So fair a Goodness, was never capable of so foul a contradiction, and Therefore (as the same father prosequutes) Iniquitatem damnare Novit, non facere:
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And therefore Tertullian, in his first booke de Trinitate, makes it a Non potest fieri, a matter beyond the list and reach of possibilitie, that he should be Artifex mali operis, the promoter & enginer of a depraued act, who challengeth to himselfe the title no lesse of an vnblemished Father, than of a Iudge.
And Therefore Tertullian, in his First book de Trinitate, makes it a Non potest fieri, a matter beyond the list and reach of possibility, that he should be Artifex mali operis, the promoter & engineer of a depraved act, who Challengeth to himself the title no less of an unblemished Father, than of a Judge.
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Humilitie (here) is the first staire to safetie; and a modest knowledge stands constantly wondering, whilst the proud apprehension staggers, and tumbles too.
Humility (Here) is the First stair to safety; and a modest knowledge Stands constantly wondering, while the proud apprehension staggers, and tumbles too.
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Here's a Sea vnnauigable, and a gulfe so scorning fathom, that our Apostle himselfe was driuen to his NONLATINALPHABET, O depth, and in a rapture, more of astonishment,
Here's a Sea unnavigable, and a gulf so scorning fathom, that our Apostle himself was driven to his, Oh depth, and in a rapture, more of astonishment,
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than contemplation, he stiles it, NONLATINALPHABET NONLATINALPHABET, voluntatis suae mysterium, or (as Beza translates it,) Sacramentum, the Sacrament,
than contemplation, he stile it,, voluntatis suae mysterium, or (as Beza translates it,) Sacramentum, the Sacrament,
For as the same Father, in his 105 Epist. Cur illum potiùs, quàm illum, liberet, aut non, scrutetur (qui potest) iudiciorum eius tam magnum profundum, sed caueat praecipitium —.
For as the same Father, in his 105 Epistle Cur Ilum potiùs, quàm Ilum, liberet, Or non, scrutetur (qui potest) Judiciorum eius tam magnum profundum, sed caveat praecipitium —.
and in his answer to the second question of Simplician: Quare huic ita, & huic non ita, homo tu quis es qui respondeas Deo? & cur isti sic, illi aliter? Absit vt dicamus Iudicium luti esse, sed figuli.
and in his answer to the second question of Simplician: Quare huic ita, & huic non ita, homo tu quis es qui respondeas God? & cur Isti sic, illi aliter? Absit vt Dicamus Iudicium luti esse, sed figuli.
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And therefore if thou wilt needs trespasse vpon deity, dig not in its bosome; a more humble aduenture sutes better with the condition of a worme, scarce a man,
And Therefore if thou wilt needs trespass upon deity, dig not in its bosom; a more humble adventure suits better with the condition of a worm, scarce a man,
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than to question it, for so that reuerend Father (who euer mixt his learning with a deuout awe) in his 3 booke, cont. Iulianum, and 18 chapter, Bonus est Deus, iustus est Deus, potest aliquos sine bonis meritis liberare,
than to question it, for so that reverend Father (who ever mixed his learning with a devout awe) in his 3 book, contentedly. Julian, and 18 chapter, Bonus est Deus, Justus est Deus, potest Someone sine bonis Meritis Liberate,
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God is equally good and iust, he can saue some without reference to desert, because he is good, he cannot damne any man without a due demerit, because he is iust:
God is equally good and just, he can save Some without Referente to desert, Because he is good, he cannot damn any man without a due demerit, Because he is just:
or iniustice, if at time of repayment he forgiue this man his debt, and require satisfaction of that? for this liues not in the will and disposall of the debtor, but of the creditor.
or injustice, if At time of repayment he forgive this man his debt, and require satisfaction of that? for this lives not in the will and disposal of the debtor, but of the creditor.
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and to whom giuen, 'tis in such debtors insolence to iudge, lest God returne their saucinesse with a — Non licet mihi quod volo facere? as the housholder did the murmuring labourers in his vineyard.
and to whom given, it's in such debtors insolence to judge, lest God return their sauciness with a — Non licet mihi quod volo facere? as the householder did the murmuring labourers in his vineyard.
and reprobation than diuine goodnesse, which that learned Schoole-man, Part. 1. quaest. 23. art. 5. doth not onely illustrate but proue no lesse by similitude, than argument.
and reprobation than divine Goodness, which that learned Schoolman, Part. 1. Question. 23. art. 5. does not only illustrate but prove no less by similitude, than argument.
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and hence 'tis that to the complement and full glory of the vniuerse, there is in them a diuersitie of degrees required, of which some possesse a lower, and some a higher roome;
and hence it's that to the compliment and full glory of the universe, there is in them a diversity of Degrees required, of which Some possess a lower, and Some a higher room;
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— Voluit itaque Deus in hominibus, quantum ad aliquos, quos praedestinet, suam repraesentare bonitatem, per modum misericordiae, parcendo illis, quantum verò ad alios, quos reprobet, suam ostendi bonitatem per modum iusticiae, puniendo eos.
— Voluit itaque Deus in hominibus, quantum ad Someone, quos praedestinet, suam repraesentare bonitatem, per modum Mercy, parcendo illis, quantum verò ad Alioth, quos reprobet, suam ostendi bonitatem per modum Justice, puniendo eos.
God in those hee elects, would shew his goodnesse by way of mercie in sparing these, in others he reprobates, his goodnesse too, by way of iustice in punishing them.
God in those he elects, would show his Goodness by Way of mercy in sparing these, in Others he Reprobates, his Goodness too, by Way of Justice in punishing them.
And therefore our Apostle here not onely magnifies the riches of his glory vpon vessels of mercie, vers. 23. but his long patience too, to vessels of wrath, vers. 22. So that in his house there are not onely those of gold and siluer,
And Therefore our Apostle Here not only Magnifies the riches of his glory upon vessels of mercy, vers. 23. but his long patience too, to vessels of wrath, vers. 22. So that in his house there Are not only those of gold and silver,
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but of wood and earth too, and some to honor, some to dishonor, 2 Tim. 2.20. Of wch if any mutinous or sawcy ignorant desires a reason beyond Gods will, I haue no answer but that of Augustine, in his 22 Sermon, de verb Apost. Tu ratiocinare, ego mirer, tu disputa, ego credam:
but of wood and earth too, and Some to honour, Some to dishonour, 2 Tim. 2.20. Of which if any mutinous or saucy ignorant Desires a reason beyond God's will, I have no answer but that of Augustine, in his 22 Sermon, the verb Apost. Tu ratiocinare, ego mirer, tu disputa, ego Creed:
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why one part of it should be vnder the forme of fire, another vnder the forme of earth, there may be a reason assigned, that there might be a diuersity of species in things naturall:
why one part of it should be under the Form of fire, Another under the Form of earth, there may be a reason assigned, that there might be a diversity of species in things natural:
for in those thing which are of an vnrestrained freedome, euery man (out of the iurisdiction of his owne will) may giue to whome he will, more or lesse, without the least disparagement of iustice:
for in those thing which Are of an unrestrained freedom, every man (out of the jurisdiction of his own will) may give to whom he will, more or less, without the least disparagement of Justice:
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And therefore to those recoiling dispositions wch mutter at a free bounty, heaped on others without referēce to desert, I wil vsurpe that of the Parable, Tolle quod tuum est, & vad•.
And Therefore to those recoiling dispositions which mutter At a free bounty, heaped on Others without Referente to desert, I will usurp that of the Parable, Take quod tuum est, & vad•.
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yet it is not the sole and particular cause, for there are many secondary concurring with the first, by the mediation whereof, the will of God brings his intendments to an issue.
yet it is not the sole and particular cause, for there Are many secondary concurring with the First, by the mediation whereof, the will of God brings his intendments to an issue.
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yet assisted by his will, and the powerfull and effectuall operations of his grace, our will cooperates with Gods. Else how could Dauid pray to him to be his helper,
yet assisted by his will, and the powerful and effectual operations of his grace, our will cooperates with God's Else how could David pray to him to be his helper,
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except the will of man did worke in the performance of it? It is true (saith S. Augustine ) we finde a Deus operatur omnia in omnibus, but we no where finde a Deus credit omnia in omnibus.
except the will of man did work in the performance of it? It is true (Says S. Augustine) we find a Deus operatur omnia in omnibus, but we no where find a Deus credit omnia in omnibus.
and this prize, must wrestle, Qui creauit te sine te, non saluat te sine te. He that hath created thee without thy selfe, will not saue thee without thy selfe.
and this prize, must wrestle, Qui creauit te sine te, non saluat te sine te. He that hath created thee without thy self, will not save thee without thy self.
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Out of more than a double Iurie of Interpreters, which I haue (not with a little distraction) obserued, wauing here in doubtfull opinion, Hugo de Sancto Ʋictore giues thus his verdict.
Out of more than a double Jury of Interpreters, which I have (not with a little distraction) observed, waving Here in doubtful opinion, Hugo de Sancto Ʋictore gives thus his verdict.
neither can the Sunne make any thing else see but the eie in man, for it may shine vpon our hand or foot, neuerthelesse the hand or foot shall see nothing:
neither can the Sun make any thing Else see but the eye in man, for it may shine upon our hand or foot, nevertheless the hand or foot shall see nothing:
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For how can the merits of man challenge any thing, if all flow from the grace of God? Yes (saith Hugo ) euen as a weake child which cannot yet goe alone, should be led by the Nurse, a man cannot say that the childe goeth of himselfe,
For how can the merits of man challenge any thing, if all flow from the grace of God? Yes (Says Hugo) even as a weak child which cannot yet go alone, should be led by the Nurse, a man cannot say that the child Goes of himself,
That a man only maybe saued without apparant contradiction; no vnreasonable creature is capable of that euerlasting blessednesse and beatificall vision;
That a man only maybe saved without apparent contradiction; no unreasonable creature is capable of that everlasting blessedness and beatifical vision;
of which some there is a definite and see number, vncapable of augmentation, or diminution, howeuer those new sprung Sectaries, out of a turbulent braine and thirst of cauillation, blaspheme the eternity of Gods decree, making our election mutable, incompleat, conditionate, subiect to change and reuocation,
of which Some there is a definite and see number, uncapable of augmentation, or diminution, however those new sprung Sectaries, out of a turbulent brain and thirst of cavillation, Blaspheme the eternity of God's Decree, making our election mutable, incomplete, conditionate, Subject to change and revocation,
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And whereas our Fathers of old haue maintained, euen to the sword and fagot, the decree of election to be no lesse eternall than irreuocable, these would faine lull our beleefe with innouation of vpstart discipline, altering no lesse the number than the condition of the elect into the state of reprobate,
And whereas our Father's of old have maintained, even to the sword and faggot, the Decree of election to be no less Eternal than irrevocable, these would feign lull our belief with innovation of upstarted discipline, altering no less the number than the condition of the elect into the state of Reprobate,
Againe, it seemes no consequence, God can saue or damne a man, therefore this man can be saued or damned, Non enim posse Dei sequitur posse nostrum, Gods power stands not in relation to ours;
Again, it seems no consequence, God can save or damn a man, Therefore this man can be saved or damned, Non enim posse Dei sequitur posse nostrum, God's power Stands not in Relation to ours;
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as if God would otherwise redeeme mankinde than by the death of his Sonne. (As there was another meanes possible (saith Austin ) but not more conuenient.) That therefore mankinde could otherwise be redeemed;
as if God would otherwise Redeem mankind than by the death of his Son. (As there was Another means possible (Says Austin) but not more convenient.) That Therefore mankind could otherwise be redeemed;
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and if God had this in his power, that it should be therefore in mans too? Could not God (if he would) haue saued Iudas? doth it therefore follow that Iudas could be saued? No,
and if God had this in his power, that it should be Therefore in men too? Could not God (if he would) have saved Iudas? does it Therefore follow that Iudas could be saved? No,
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yet if wee looke backe a little into the mysteries of Gods decree, wee shall finde that which will no lesse relieue our vnderstanding, than remoue our scruple;
yet if we look back a little into the Mysteres of God's Decree, we shall find that which will no less relieve our understanding, than remove our scruple;
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Seeing then that election is from eternity, and that not obnoxious to mutability or corruption, we neither curtaile the elect of their primatiue glory, nor of their number.
Seeing then that election is from eternity, and that not obnoxious to mutability or corruption, we neither curtail the elect of their primitive glory, nor of their number.
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Which though they be a little flocke, (in respect of that herd and large droue of the damned) yet in those sacred volumes of Gods diuiner Oracles, we finde them numberlesse. So Apoc. 7.9.
Which though they be a little flock, (in respect of that heard and large drove of the damned) yet in those sacred volumes of God's diviner Oracles, we find them numberless. So Apocalypse 7.9.
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making our election generall, manifolde, indefinite, and would haue Christs death no lesse meritorious, than propitiatory for the sinnes of the whole world.
making our election general, manifold, indefinite, and would have Christ death no less meritorious, than propitiatory for the Sins of the Whole world.
A quaere long since on foot betweene Augustine and Pelagius, and since in a fiery skirmish betweene the Caluinist and the Lutheran, out of whose mud and corruption there hath beene lately bred the Arminian, a Sect as poisonous as subtill,
A quaere long since on foot between Augustine and Pelagius, and since in a fiery skirmish between the Calvinist and the Lutheran, out of whose mud and corruption there hath been lately bred the Arminian, a Sect as poisonous as subtle,
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For our own safety then, and the easier oppugning of so dangerous a suggestion, let vs examine a little of the extent & bounds of this grace, which Diuines cut into these three squadrons, in Gratiam Praedestinationis, vocationis, & iustificationis.
For our own safety then, and the Easier Oppugning of so dangerous a suggestion, let us examine a little of the extent & bounds of this grace, which Divines Cut into these three squadrons, in Gratiam Praedestinationis, vocationis, & iustificationis.
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or to that which is internall, of illumination, or renouation, of that in the intellect only, which a reprobate may lay claime to, of this in the heart, which by a holy reseruation and incommunicablenesse is peculiar to the elect.
or to that which is internal, of illumination, or renovation, of that in the intellect only, which a Reprobate may lay claim to, of this in the heart, which by a holy reservation and incommunicableness is peculiar to the elect.
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Yet not that NONLATINALPHABET which the Schooles christen with a gratia gratis data, any gift which God out of his free bounty hath bestowed vpon vs beyond our desert,
Yet not that which the Schools christen with a Gratia gratis data, any gift which God out of his free bounty hath bestowed upon us beyond our desert,
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Againe, that grace of Illumination is more peculiarly confined, and if by the beames of that glorious Sunne which enlightneth euery man that comes into the world, we attaine to the knowledge of the Scripture,
Again, that grace of Illumination is more peculiarly confined, and if by the beams of that glorious Sun which Enlighteneth every man that comes into the world, we attain to the knowledge of the Scripture,
for his sheepe, his little flock, his peculiar Priesthood, his tabernacle, body, spouse, his Canaan, Sion, Ierusalem, his Ambassadors, Saints, Angels, in a word this Cuius vult, The Elect. I'le not beat your eares with a voluminous citation of text and Fathers, I'le draw only one shalt out of this holy quiuer,
for his sheep, his little flock, his peculiar Priesthood, his tabernacle, body, spouse, his Canaan, Sion, Ierusalem, his ambassadors, Saints, Angels, in a word this Cuius vult, The Elect. I'll not beatrice your ears with a voluminous Citante of text and Father's, I'll draw only one shalt out of this holy quiver,
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First, wee deny that Christ by his death hath impetrated reconciliation for all, for Saul, or Iudas: Neither can our thought, much lesse our beleefe giue way to so strange a Paradox, That remission of sinnes is obtained for those whose sinnes are not remitted,
First, we deny that christ by his death hath impetrated reconciliation for all, for Saul, or Iudas: Neither can our Thought, much less our belief give Way to so strange a Paradox, That remission of Sins is obtained for those whose Sins Are not remitted,
But that Saul or Iudas or the residue of that cursed Hierarchy should reap the benefit of his Passion, we vtterly disclaime as erronious and hereticall.
But that Saul or Iudas or the residue of that cursed Hierarchy should reap the benefit of his Passion, we utterly disclaim as erroneous and heretical.
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if reconciliation be obtained for all men without exception? And if all infants borne without the couenant are reconciled, Cur non clementi crudelitate in cunis ingulauimus? (saith the learned Moulin ) why doe we not in a mercifull cruelty murther them in their cradles? for then their saluation were sealed;
if reconciliation be obtained for all men without exception? And if all Infants born without the Covenant Are reconciled, Cur non Clementi crudelitate in Cunis ingulauimus? (Says the learned Moulin) why do we not in a merciful cruelty murder them in their cradles? for then their salvation were sealed;
and torture the vnderstanding, since Christ hath neuer obtained that which he hath not applied, neither hath he applied that which he hath not obtained.
and torture the understanding, since christ hath never obtained that which he hath not applied, neither hath he applied that which he hath not obtained.
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Yet these men either of a head-strong opinion, or learned madnesse, are so violent in the prosecution of their tenents, that no strength of answer will satisfie their obiection,
Yet these men either of a headstrong opinion, or learned madness, Are so violent in the prosecution of their tenants, that no strength of answer will satisfy their objection,
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nor modestie of language suppresse their clamour, but a foule mouthed Forsterus will bray out his witty spleene with an — Error, & furor Zuinglianorum.
nor modesty of language suppress their clamour, but a foul mouthed Forsterus will bray out his witty spleen with an — Error, & Furor Zwinglianorum.
Thinkest thou that heauen was euer guiltie of such treason against her Soueraigne? or that it will euer entertaine a guest so exposed to the height of dissolutenesse and debaushment? No, thou must know that one day there will be a dreadfull summons, either at those particular accounts, at the houre of Death,
Thinkest thou that heaven was ever guilty of such treason against her Sovereign? or that it will ever entertain a guest so exposed to the height of dissoluteness and debaushment? No, thou must know that one day there will be a dreadful summons, either At those particular accounts, At the hour of Death,
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or at the generall audit of the last trumpe, when thou shalt meet with a new Acheldema and vale of Hinnom, places no lesse of terror than of torment, the fiery dungeon,
or At the general audit of the last trump, when thou shalt meet with a new Aceldama and vale of Hinnom, places no less of terror than of torment, the fiery dungeon,
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Behold, how thy Sauiour comes flying downe with the wings of his loue, and sweepes away thy sinnes that they shall neither temporally shame thee, nor eternally condemne thee.
Behold, how thy Saviour comes flying down with the wings of his love, and sweeps away thy Sins that they shall neither temporally shame thee, nor eternally condemn thee.
Like that of Naball, to be all stone, becomes at last so cauterized, Vt semetipsum non exhorreat quià nec sentit, that it is so farre from starting at its owne vglinesse, that it is non-sensible of deformity.
Like that of Nabal, to be all stone, becomes At last so cauterized, Vt semetipsum non exhorreat quià nec Sentit, that it is so Far from starting At its own ugliness, that it is non-sensible of deformity.
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And hence Theodoret defines it to be prauam animi affectionem, a corrupt and depraued affection of the minde, which if man once giue way to, hee is so screen'd both from Gods mercy and truth;
And hence Theodoret defines it to be prauam animi affectionem, a corrupt and depraved affection of the mind, which if man once give Way to, he is so screened both from God's mercy and truth;
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that though it be about him, and in the masterdome and dominion of his best sense, Non ceruit tamen, nec intelligit, yet his eyes are as blinde intelligencers to belieue, as his vnderstanding.
that though it be about him, and in the masterdom and dominion of his best sense, Non ceruit tamen, nec intelligit, yet his eyes Are as blind intelligencers to believe, as his understanding.
And indeed such hearts are but the Wardrobes and Exchequers of future mischiefe, whose keyes are not in the custodie of the Almighty, but thine owne bosome.
And indeed such hearts Are but the Wardrobes and Exchequers of future mischief, whose keys Are not in the custody of the Almighty, but thine own bosom.
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Doe sweet water and puddle flow immediatly from one and the selfe-same spring? light and darknesse from the selfe-same Sunne? I know there is a stiffe-necked and blind-fold Tribe, which God hath left, not made the storie of his vengeance;
Doe sweet water and puddle flow immediately from one and the selfsame spring? Light and darkness from the selfsame Sun? I know there is a Stiffnecked and blindfold Tribe, which God hath left, not made the story of his vengeance;
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Men crest-fallen in deuotion, whose hearts are so dead in their allegeance to him, that they seeme spiritlesse, hauing all the powers & faculties of their soule benummed,
Men crestfallen in devotion, whose hearts Are so dead in their allegiance to him, that they seem spiritless, having all the Powers & faculties of their soul benumbed,
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Offences that are customarie are not easie of dimission, and if thou once entertaine them as thy followers, they will quickly intrude as thy companions.
Offences that Are customary Are not easy of dimission, and if thou once entertain them as thy followers, they will quickly intrude as thy Sodales.
How then can wee without sacriledge, and robbing of diuine honour, make God the father of so foule and vnwashed a crime? Obduration is the issue of thine owne transgression.
How then can we without sacrilege, and robbing of divine honour, make God the father of so foul and unwashed a crime? Obduration is the issue of thine own Transgression.
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and in those desperate affaires, Gods will is neither an intermedler, nor compartner, Cuius ope scimus multos, ne laberentur, retentos, nullos, vt laberentur, impulsos (saith Augustine. ) By whose hand of prouidence wee know many to be supported that they might not fall, none impeld that they should.
and in those desperate affairs, God's will is neither an intermeddler, nor compartner, Cuius open scimus multos, ne laberentur, retentos, nullos, vt laberentur, impulsos (Says Augustine.) By whose hand of providence we know many to be supported that they might not fallen, none impeld that they should.
But why God should loue this as his childe, neglect that as his enemy, Nec possible est comprehendere, nec licitum inuestigare —, is beyond all lawfulnesse of enquirie, all ken of apprehension.
But why God should love this as his child, neglect that as his enemy, Nec possible est comprehendere, nec licitum inuestigare —, is beyond all lawfulness of enquiry, all ken of apprehension.
but hidden proiects, let him season a little his amazement with adoration, and at last solace his distempered thoughts with that of Gregory, Qui in factis Dei, &c. In the abstruse and darker mysteries of God, he that sees not a reason,
but hidden projects, let him season a little his amazement with adoration, and At last solace his distempered thoughts with that of Gregory, Qui in factis Dei, etc. In the abstruse and Darker Mysteres of God, he that sees not a reason,
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but of too querulous a disposition, which, with the eye of curiositie prying too nicely into the closet of Gods secrets, are no lesse dazeled than blinded; if not with profanation, heresie.
but of too querulous a disposition, which, with the eye of curiosity prying too nicely into the closet of God's secrets, Are no less dazzled than blinded; if not with profanation, heresy.
Diuine secrets should rather transport vs with wonder, than prompt vs to enquiry, and bring vs on our knees to acknowledge the infinitenesse both of Gods power and will,
Divine secrets should rather transport us with wonder, than prompt us to enquiry, and bring us on our knees to acknowledge the infiniteness both of God's power and will,
and if Angels fell for pride of emulation, where wilt thou tumble for this pride of inquiry? As in matters therefore of vnusuall doubt, where truth hath no verdict, probability finds audience,
and if Angels fell for pride of emulation, where wilt thou tumble for this pride of inquiry? As in matters Therefore of unusual doubt, where truth hath no verdict, probability finds audience,
And at last when thou hast scan'd all, what either scruple or inquisition can prompe thee to, in a deiected humiliation, thou must cry out with that Iewish penitent;
And At last when thou hast scanned all, what either scruple or inquisition can prompe thee to, in a dejected humiliation, thou must cry out with that Jewish penitent;
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since he is said to send on some the spirit of errour, 2 Thess. 2. and that great Trumpet of Gods displeasure, Esay in his 63. brings in the Iewes, no lesse muttering than expostulating with God, Quare errare nos fecisti Domine? Lord why hast thou made vs to erre from thy wayes,
since he is said to send on Some the Spirit of error, 2 Thess 2. and that great Trumpet of God's displeasure, Isaiah in his 63. brings in the Iewes, no less muttering than expostulating with God, Quare errare nos fecisti Domine? Lord why hast thou made us to err from thy ways,
but rather to manifest how hard it is, And to this opinion Saint Augustine is a close adherent in his 18 Question vpon Exodus. But this holds not with the purpose of God,
but rather to manifest how hard it is, And to this opinion Saint Augustine is a close adherent in his 18 Question upon Exodus. But this holds not with the purpose of God,
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nor with the scope and meaning of the Text, which if we compare with others of that nature, wee shall finde that Gods will hath rather a finger in this, than his promulgation:
nor with the scope and meaning of the Text, which if we compare with Others of that nature, we shall find that God's will hath rather a finger in this, than his Promulgation:
for so in the 10 of Iosua we reade, that 'twas the will and the sentence of the Almighty, that the Canaanites should be hardened, that they might deserue no mercie, but perish.
for so in the 10 of Iosua we read, that 'twas the will and the sentence of the Almighty, that the Canaanites should be hardened, that they might deserve no mercy, but perish.
This glosse sutes well with the approbation of Saint Chrysostome; who speaking occasionally of that of the first of the Romanes, Deus tradidit illos — God gaue them vp vnto vile affections, hee there expounds — tradidit, by permisit, which he thus illustrates by a similitude —;
This gloss suits well with the approbation of Saint Chrysostom; who speaking occasionally of that of the First of the Romans, Deus tradidit Illos — God gave them up unto vile affections, he there expounds — tradidit, by permisit, which he thus illustrates by a similitude —;
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if he withdraw his personall directions from his souldiers, what doth he but expose them to the mercie of their enemies? not that he led them into the iawes of danger,
if he withdraw his personal directions from his Soldiers, what does he but expose them to the mercy of their enemies? not that he led them into the Jaws of danger,
And hence that dicotomy of Caietan claimes his prerogatiue, that God doth harden Negatiuely, but not Positiuely, wch distinction though it be sound & Orthodox,
And hence that diacotomy of Caietan claims his prerogative, that God does harden Negatively, but not Positively, which distinction though it be found & Orthodox,
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for euery sinne God permits, and as Saint Augustine in his Enchir. 96. cap. Nihil fit nisi omnipotens fieri velit, vel sinendo vt fiat, vel ipse faciendo.
for every sin God permits, and as Saint Augustine in his Enchiridion 96. cap. Nihil fit nisi omnipotens fieri velit, vel sinendo vt fiat, vel ipse faciendo.
why should he not be likewise said to steale, because he permits man to steale? No doubt therefore but God hath a greater ore in this sinne of hardneing,
why should he not be likewise said to steal, Because he permits man to steal? No doubt Therefore but God hath a greater over in this sin of hardneing,
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And therefore Saint Augustine in his 3. lib. cont. Iulianum, 3. cap. with many a sinewed allegation proues, that God doth concurre to the excaecation and hardening both of the minde and heart, — Non solum, secundum patientiam,
And Therefore Saint Augustine in his 3. lib. contentedly. Julian, 3. cap. with many a sinewed allegation Proves, that God does concur to the Excaecation and hardening both of the mind and heart, — Non solum, secundum patientiam,
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sed dùm mali iam sunt, indurantur, vt deteriores existant, — According to that of Paul, 2 Thes. 2. For this cause God shall send them strong delusions, that they might beleeue a lie, that all might be damned that beleeue not the truth, but haue pleasure in vnrighteousnesse.
sed dùm mali iam sunt, indurantur, vt deteriores existant, — According to that of Paul, 2 Thebes 2. For this cause God shall send them strong delusions, that they might believe a lie, that all might be damned that believe not the truth, but have pleasure in unrighteousness.
Florini• (whose opinion posterity records as the monument of a seduced errour) with no lesse peremptorinesse than blaspemy hath arraigned the Almighry,
Florini• (whose opinion posterity records as the monument of a seduced error) with no less peremptoriness than blasphemy hath arraigned the Almighty,
Manes, and his disciples, dreampt of a summum malum, and vpon that phantasie grounded their assertion, that God the summum bonum, is to be seene onely in our good actions,
Manes, and his Disciples, dreamt of a summum malum, and upon that fantasy grounded their assertion, that God the summum bonum, is to be seen only in our good actions,
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but euery depraued Act had its deriuation from their summum malum. But those of a more solid and well tempered iudgement, whom the influence of the Spirit had taught a moderatiō,
but every depraved Act had its derivation from their summum malum. But those of a more solid and well tempered judgement, whom the influence of the Spirit had taught a moderation,
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and that is two-fold. 1 Substantia, the substance, or rather the faculties of the reasonable soule, in which originall sinne is so riueted, that the naturall man can by no meanes purge himselfe of that hereditary contagion,
and that is twofold. 1 Substance, the substance, or rather the faculties of the reasonable soul, in which original sin is so riveted, that the natural man can by no means purge himself of that hereditary contagion,
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For euery sinne is NONLATINALPHABET, the transgression of the Law, and in the sinner there's nothing sinne but this. 3 Reatus, The guilt of this enormitie, which makes vs liable to eternall death. 4 Poena, the punishment inflicted vpon the guilty,
For every sin is, the Transgression of the Law, and in the sinner there's nothing sin but this. 3 Rheatus, The guilt of this enormity, which makes us liable to Eternal death. 4 Poena, the punishment inflicted upon the guilty,
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or vt malum poenae, as a punishment laid vpon vs for the violation of that Law: So Rom. 1.25. The Gentiles turned the truth of God into a lye, There's malum culpae. And it followes immediatly at the 26 verse, For this cause God gaue them vp into vile affections, There's malum poenae. Now God is author of the second, not the first.
or vt malum Poenae, as a punishment laid upon us for the violation of that Law: So Rom. 1.25. The Gentiles turned the truth of God into a lie, There's malum Culpae. And it follows immediately At the 26 verse, For this cause God gave them up into vile affections, There's malum Poenae. Now God is author of the second, not the First.
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If mists still hang on the eyes of clouded errour, I thus dispell them with that of Hugo de Sancto Victore — Deus malis potestatem solam tribuit, non voluntatem, quià licet ex ipsius permissione sit, quod malum possunt, ex inspiratione tamen non est quod malum volunt.
If mists still hang on the eyes of clouded error, I thus dispel them with that of Hugo de Sancto Victore — Deus malis potestatem Solam tribuit, non voluntatem, quià licet ex Himself permission fit, quod malum possunt, ex inspiration tamen non est quod malum volunt.
And therefore as the Schooles doe commonly distinguish of the decree of God, so must wee of the execution or that decree, which is either pe• efficientiam; when the diuine power doth worke any thing with,
And Therefore as the Schools do commonly distinguish of the Decree of God, so must we of the execution or that Decree, which is either pe• efficientiam; when the divine power does work any thing with,
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Neither will it sauor of impertinence, if we insert here that distinction of Gods prouidence in efficientem & descrentem: Into a releeuing and forsaking prouidence, for whensoeuer God withdrawes his especiall aid and assistance from vs, man is hurried where his owne corrupter appetite, not Gods grace carrieth him.
Neither will it savour of impertinence, if we insert Here that distinction of God's providence in efficientem & descrentem: Into a relieving and forsaking providence, for whensoever God withdraws his especial aid and assistance from us, man is hurried where his own corrupter appetite, not God's grace Carrieth him.
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Adam fell as soone as the influence of Gods grace ceased, and without the supportance of the same grace we all fall, with no lesse certainty of perill, than danger of restitution.
Adam fell as soon as the influence of God's grace ceased, and without the supportance of the same grace we all fallen, with no less certainty of peril, than danger of restitution.
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When the Sunne sets, we see darknesse followes immediatly vpon the face of the earth, and yet the Sunne is not the efficient cause of darknesse, but the deficient;
When the Sun sets, we see darkness follows immediately upon the face of the earth, and yet the Sun is not the efficient cause of darkness, but the deficient;
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And here we may borrow a true glorie for that in the 2 Acts, where it is said that Christ was deliuered into the hands of the wicked, by the determinate counsell & fore-knowledge of God.
And Here we may borrow a true glory for that in the 2 Acts, where it is said that christ was Delivered into the hands of the wicked, by the determinate counsel & foreknowledge of God.
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Qui• mel••• iudicauit de malis beneifacere, quàm mala nulla esse permittere. To extract good out of euill was peculiar onely to omnipotency and goodnesse;
Qui• mel••• iudicauit de malis beneifacere, quàm mala nulla esse Permit. To extract good out of evil was peculiar only to omnipotency and Goodness;
That our discourse then with the time may draw towards a Period, we inuolue and wrap vp in this one distinction the very iuice and substance of the controuersie.
That our discourse then with the time may draw towards a Period, we involve and wrap up in this one distinction the very juice and substance of the controversy.
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God doth neither worke with vs, nor countenance vs in the act of sinning. Post commissionem, after the Commission, sic Deus determinat, & ordinat peccatum.
God does neither work with us, nor countenance us in the act of sinning. Post commissionem, After the Commission, sic Deus determinate, & ordinat peccatum.
Wherein, according to the rules of Logicke, the finall and impulsiut causes euer so distinguish the actions, that two doing the same thing to a diuers intent, are notwithstanding said not to doe the same.
Wherein, according to the rules of Logic, the final and impulsiut Causes ever so distinguish the actions, that two doing the same thing to a diverse intent, Are notwithstanding said not to do the same.
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I shut vp all with that state of Fulgentius in his first booke ad Mancinum cap. 1•. Where hauing long houered ouer this question, An peccatafiant ex praedestinatione? He at last thus resolues it.
I shut up all with that state of Fulgentius in his First book ad Mancinum cap. 1•. Where having long hovered over this question, an peccatafiant ex praedestinatione? He At last thus resolves it.
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Potuit Deus, sient voluit, pradestinare quosdam ad gloriam, quesdam ad poenam, sed quos praedestinauit ad gloriam, praedestinauit ad iustitiam, quos autem praedestinauit ad poenam, non praedestinauit ad culpam.
Potuit Deus, Saint voluit, pradestinare Quosdam ad gloriam, quesdam ad poenam, sed quos praedestinauit ad gloriam, praedestinauit ad iustitiam, quos autem praedestinauit ad poenam, non praedestinauit ad Fault.
Doe our corruptions harden then, and God punisheth? Take heed you Pharaohs of the world, you which persecute the poore Israelite in his way to Canaan, spurre not the goodnesse of the Almighty to reuenge, or iustice.
Doe our corruptions harden then, and God Punisheth? Take heed you Pharaohs of the world, you which persecute the poor Israelite in his Way to Canaan, spur not the Goodness of the Almighty to revenge, or Justice.
What shall wee doe then (wretched, miserable that we are) or to whom shall we flie for succour? The good S. Augustine tells vs, — à Deo •a•o, ad Deum placatum —, from the tribunall of his iustice, to his throne of mercy, and compassion.
What shall we do then (wretched, miserable that we Are) or to whom shall we fly for succour? The good S. Augustine tells us, — à God •a•o, ad God placatum —, from the tribunal of his Justice, to his throne of mercy, and compassion.
O blessed Iesus, though I haue committed those transgressions for which thou maist condemnemed, yet thou hast not lost those compassions by which thou maist saue me.
O blessed Iesus, though I have committed those transgressions for which thou Mayest condemnemed, yet thou hast not lost those compassions by which thou Mayest save me.
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death and sea ready to ingulse vs, yet vpon a broken heart, and vndisguised sorrow would I speake to you in the confidence of Moses — Stand still, stand still,
death and sea ready to ingulse us, yet upon a broken heart, and undisguised sorrow would I speak to you in the confidence of Moses — Stand still, stand still,
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Is any heauily loaden with the weight of his offences, or groanes vnder the yoke and tyrannie of manifold temptations? — Come vnto me, I will refresh thee —.
Is any heavily loaded with the weight of his offences, or groans under the yoke and tyranny of manifold temptations? — Come unto me, I will refresh thee —.
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Hath sinne dominion ouer thee? or doth it reigne in thy mortall heart? are the wounds of thy transgressions so deepe that they cannot be searched? or so old, that they corrupt and putrifie? where is the Samaritan that will either binde them vp,
Hath sin dominion over thee? or does it Reign in thy Mortal heart? Are the wounds of thy transgressions so deep that they cannot be searched? or so old, that they corrupt and putrify? where is the Samaritan that will either bind them up,
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or powre in oyle? But art thou not yet dead in trespasses? are not thy vlcers past cure? are there any seeds of true life remaining? is there any motion of repentance in thy soule? will thy pulse of remorse beare a little? haste thou but a touch of sorrow? a sparke of contrition? a graine of faith? know there is oyle of comfort for him which mournes in Sion.
or pour in oil? But art thou not yet dead in Trespasses? Are not thy ulcers passed cure? Are there any seeds of true life remaining? is there any motion of Repentance in thy soul? will thy pulse of remorse bear a little? haste thou but a touch of sorrow? a spark of contrition? a grain of faith? know there is oil of Comfort for him which mourns in Sion.
On the otherside, is there a Pharaoh in thee? an heart vnmollified? a stone that will not be bruized? a flint vnmalleable? I both mourne for it, and leaue it:
On the otherside, is there a Pharaoh in thee? an heart unmollified? a stone that will not be Bruised? a flint unmalleable? I both mourn for it, and leave it:
But is this heart of stone taken away, and is there giuen thee a heart of flesh? is it soft and tender with remorse? truly sacrificed to sorrow? know there is balme of Gilead for the broken heart, balme that will both refresh and cure it.
But is this heart of stone taken away, and is there given thee a heart of Flesh? is it soft and tender with remorse? truly sacrificed to sorrow? know there is balm of Gilead for the broken heart, balm that will both refresh and cure it.
But hast thou done it sincerely? from thy heart? lurkes there no falshood there? is all swept cleane and garnished? doth the countenance of that smile as cheerefully,
But hast thou done it sincerely? from thy heart? lurks there no falsehood there? is all swept clean and garnished? does the countenance of that smile as cheerfully,
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but must thou againe to thy former vomit? hypocrite, thy Altar is without fire, thy incense without smoke, it shall neuer touch the nostrils of the Almighty, thy prayers in his eares sound like brasse,
but must thou again to thy former vomit? hypocrite, thy Altar is without fire, thy incense without smoke, it shall never touch the nostrils of the Almighty, thy Prayers in his ears found like brass,
That subtill fallacy of the eye pointing towards heauen, that base hypocrisie of the knee kissing the earth, that seeming austerity of the hand martyring thy breast, gaines from me neither applause, nor blessing;
That subtle fallacy of the eye pointing towards heaven, that base hypocrisy of the knee kissing the earth, that seeming austerity of the hand martyring thy breast, gains from me neither applause, nor blessing;
the example of a Pharisee could haue chid thee to such an outside of deuotion, — Qui pectus suum tundit, & se non corrigit, aggrauat peccata, non tollit, saith Augustine, where there is an outward percussion of the breast, without remorse of the inward man, there is rather an aggrauation of sinne, than a release;
the Exampl of a Pharisee could have Child thee to such an outside of devotion, — Qui pectus suum tundit, & se non corrigit, aggrauat Peccata, non Tollit, Says Augustine, where there is an outward percussion of the breast, without remorse of the inward man, there is rather an aggravation of sin, than a release;
this glosse, this paint of demurenesse speakes but our whoredomes in religion, & the integrity of that man is open both to censure and suspition, that is exposed either to the practise of it, or the approbation.
this gloss, this paint of demureness speaks but our whoredoms in Religion, & the integrity of that man is open both to censure and suspicion, that is exposed either to the practice of it, or the approbation.
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and (that foule disease of the times, and vs) vncharitablenesse; and let vs put on the new man in sinceritie, faith, repentance, sobrietie, brotherly, kindnesses, loue,
and (that foul disease of the times, and us) uncharitableness; and let us put on the new man in sincerity, faith, Repentance, sobriety, brotherly, Kindnesses, love,
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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 inter te, & 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 inter te, & 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 the originall hath a — NONLATINALPHABET — for Abraham, & an — NONLATINALPHABET — for Christ. Diuinity is not cloistered or confined to time, either past,
and Therefore the original hath a — — for Abraham, & an — — for christ. Divinity is not cloistered or confined to time, either passed,
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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 ••ieh, Asher Ehich, which though the Chaldee renders, — Ero qui ere, 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 ••ieh, Asher Ehich, which though the Chaldee renders, — Ero qui ere, 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.
or scanne) allow this, — Ehieh — as much as — S•• — F•i — ere - the comprehension of three times, past present, and to come: So the Rabbins in Elleshemoth Rabbi vpon this Text, reade;
or scan) allow this, — Ehieh — as much as — S•• — F•i — ere - the comprehension of three times, passed present, and to come: So the Rabbis in Elleshemoth Rabbi upon this Text, read;
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and bene our being —, and by reason of this •riplicity of time, and power, Ʋatablus would deriue Ihehouah from this word — E•ich (though some of the Hebrew Doctors fetch the pedigree a little higher) from — Hanah, — He was, and tels vs that by the first letter is signified, he wil be, and by the second — Ho, — He is;
and be our being —, and by reason of this •riplicity of time, and power, Ʋatablus would derive Jehovah from this word — E•ich (though Some of the Hebrew Doctors fetch the pedigree a little higher) from — Hannah, — 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 Exodi•. 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 Exodi•. 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 — Ehieh — 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 — Ehieh — 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, Eniedinum 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, Eniedinum 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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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 Postellism•s, 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 Postellism•s, 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 noster Iesus Christus 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 Noster Iesus Christus in eo quòd virtus & sapientia Dei est, de patre ante tempora Born est, vel potius quia nec Coepit Nasci,
nec desijt, 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 desijt, 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 hodiè, 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 hodiè, 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 Dei — And Lombard descants on it in his first booke ninth distinction, who would haue the Prophet to say - Genui - nè nouum putaretur, - hodiè ne praeteritae 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 Dei — And Lombard descants on it in his First book ninth distinction, who would have the Prophet to say - Genui - nè Novum putaretur, - hodiè ne praeteritae generatio videretur: I have begotten thee, lest it should be Thought new, to day, past,
A thing that is borne, cannot be said that it was euer, for in this respect it is said to bee borne, that it might be. 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,
A thing that is born, cannot be said that it was ever, for in this respect it is said to be born, that it might be. 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,
— p-acp dt n1 vbds dt n1, cc dt n1 vbds p-acp np1, cc d n1 vbds np1, cc dt d vbds p-acp dt n1; fw-la, fw-la, fw-la, fw-la, fw-fr fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la? n1 np1 p-acp po31 ord p-acp np1 crd sy. cc av pn31 vbds xx p-acp dt n1 c-crq p-acp cst j n1 p-acp n1 n1, np1 vvd np1 p-acp np1, cc np1 (c-crq po31 n1 vdd vvi p-acp dt n1,
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 tall 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 tall 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 - vnus 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,
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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,
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for he is not great in one thing, and God in another, but in this great, that hee is God, because 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, Because 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 ergò & 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 ergò & 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) — j, 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 waf•er 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 waf•er 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 semeteipsum pro nobis —, — He gaue himselfe for vs —, Heere is a double — Tradidit — an a — pro nobis —,
yet Ephesians 5. It is said of the Son, - Tradidit semeteipsum Pro nobis —, — He gave himself for us —, Here is a double — Tradidit — an a — Pro nobis —,
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 NONLATINALPHABET, which the vulgar renders, — Pater futuri seculi — would restraine it onely to the life to come, but Caluine extends it to a perpetuity of time and continued Series of all ages;
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, but Calvin extends it to a perpetuity of time and continued Series of all ages;
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 Son of God, where we shal lagain 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 lagain 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 igne, 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 Ignite, 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 NONLATINALPHABET, plenus Deus, vnigenitus - and a little before that he had his beginning, NONLATINALPHABET — 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,
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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 euerlasting, 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 everlasting, 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 same 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 same pen had been as well the directrix of the languages, as the truth.
If thou shalt then hereafter ball an eternity with a — quando, 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 — quando, 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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but not to doubtfull disputations, Cap. 14.1. 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 policy than right in sadder learning to giue Diuinity the chaire, for if Arts with their subtle retinue once inuade it, sence and reason will hisse faith out of doores.
but not to doubtful disputations, Cap. 14.1. 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, for if Arts with their subtle retinue once invade it, sense and reason will hiss faith out of doors.
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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 piè 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 piè 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 mea 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 mea 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 wings? 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 wings? All Reasons tongue-tied, all apprehension nonplussed, 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 in colloquio, persuadens animas, & blandiens.
though no truth of Religion, in a thirst and pursuit of honour and novelty, strangely violent, — Dulcis erat in colloquio, 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 NONLATINALPHABET, 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 processit 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 processit 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 abijs, 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 abijs, 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 — NONLATINALPHABET — 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.
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 seipso 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-Mosen, Attica Lingua Loquentem, — Moses speaking the Attic Dialect) Deus primus (Says he) in Seipso 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!
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!
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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 Trismègistus) 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 Trismègistus) 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, licèt 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, licèt 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 haec Propheta, Gaudendo — in his 8. booke de Ciuitate Dei, 23. chapter.
but not with the same affection — pronunciabat illa Hermes, Dolendo, pronunciabat haec Propheta, Gaudendo — in his 8. book de Ciuitate Dei, 23. chapter.
And why should we barre 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 bar 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; and it is not onely probable,
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 only 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:
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:
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 bumens, Lux, Sol, coelumque candens, mentis germen Diuinae, verbum Lucidum, filius primog•nitus, primi dei semper viuentis vmbra, vita, splendor, virtus, candor lucis, character substantiae eius, 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 bumens, Lux, Sol, coelumque candens, mentis germen Diuinae, verbum Lucidum, filius primog•nitus, Primi dei semper viuentis vmbra, vita, splendour, virtus, candor lucis, character substantiae eius, and the like, which could not but flow from a heart divinely touched,
and a tongue swolne with inspiration, as Rossélus 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 Rossélus 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 heresies, 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 a rough storm, 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 a 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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NATVRES OVERTHROW, AND DEATHS TRIVMPH. ECCLES. 12.5. Man goeth to his long home, and the mourners walke about the streets. MOrtality loue's no descant;
NATVRES OVERTHROW, AND DEATHS TRIUMPH. ECCLES. 12.5. Man Goes to his long home, and the mourners walk about the streets. MOrtality love's not descant;
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1 the subiect, Man. 2 his condition, transitory condition, exprest by way of pilgrimage —, — Goeth —. 3 the non vltra, or terminus ad quem, of this his pilgrimage —.
1 the Subject, Man. 2 his condition, transitory condition, expressed by Way of pilgrimage —, — Goes —. 3 the non vltra, or terminus ad Whom, of this his pilgrimage —.
yonder sad spectacle, that earth, this stone would tell you — Homo ab humo, from the ground, Adam ab Adamah, from the earth, red earth, not that more solid part of it,
yonder sad spectacle, that earth, this stone would tell you — Homo ab humo, from the ground, Adam ab Adamah, from the earth, read earth, not that more solid part of it,
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In the word Man, in the various acceptation of the word Man, (wherein some syntagmaticall Diuines haue vnprofitably toil'd) Ile not curiously or impertinently trauaile,
In the word Man, in the various acceptation of the word Man, (wherein Some syntagmaticall Divines have unprofitably toiled) I'll not curiously or impertinently travail,
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but without any figuratiue, or metaphoricall sence, take it properly, and literally, as the Text giues it me, — Man — that is, a reasonable liuing creature,
but without any figurative, or metaphorical sense, take it properly, and literally, as the Text gives it me, — Man — that is, a reasonable living creature,
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or rather a reasonable liuing soule, for so the Spirit of God Christens it, — The man was made a liuing soule, Gen. 2.7. and the same periphrasis the Apostle vses too, 1 Cor. 15. The first man Adam was made — NONLATINALPHABET — in animam viuentem, or anima viuens — A liuing soule — vers.
or rather a reasonable living soul, for so the Spirit of God Christens it, — The man was made a living soul, Gen. 2.7. and the same periphrasis the Apostle uses too, 1 Cor. 15. The First man Adam was made — — in animam viuentem, or anima viuens — A living soul — vers.
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And as man was prerogatiu'd aboue others, in respect of perspicacitie, so of Empire, and dominion, for whereas in other passages of creation, we find a kind of commanding dialect, - with a - fiat lux, and a - producat terra -. Let there be light, let the earth bring forth, In that of Adam, words more particular, of deliberation, and aduice.
And as man was prerogative above Others, in respect of perspicacity, so of Empire, and dominion, for whereas in other passages of creation, we find a kind of commanding dialect, - with a - fiat lux, and a - Produceth terra -. Let there be Light, let the earth bring forth, In that of Adam, words more particular, of deliberation, and Advice.
— Let vs make man —, Man, a creature of those exquisite dimensions, for matter of body, of those supernaturall endowments, of soule, that now omnipotencie bethinkes it selfe, and will consult.
— Let us make man —, Man, a creature of those exquisite dimensions, for matter of body, of those supernatural endowments, of soul, that now omnipotency bethinks it self, and will consult.
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no, not so much as to temper or prepare the mettle. Here is worke onely for a Trinitie. A taske for Iehouah himselfe, for Iehouah Elohim, the Father, by the Son, in the power of the Spirit.
no, not so much as to temper or prepare the mettle. Here is work only for a Trinity. A task for Jehovah himself, for Jehovah Elohim, the Father, by the Son, in the power of the Spirit.
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No doubt, somewhat of wonder was a proiecting, when a compleat Deity, was thus studying, it's perfection, somewhat, that should border vpon euerlastingnes,
No doubt, somewhat of wonder was a projecting, when a complete Deity, was thus studying, it's perfection, somewhat, that should border upon everlastingness,
when the finger of God was so choicely industrious, and loe what is produced? Man, the master-peece of his designe and workmanship, the great miracle and monument of nature, not only for externall transcendencies,
when the finger of God was so choicely Industria, and lo what is produced? Man, the masterpiece of his Design and workmanship, the great miracle and monument of nature, not only for external transcendencies,
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Man, the abstract, and modell, and briefe story of the vniuerse, — the vtriusque naturae vinculum —, the cabbonet and store-house of three liuing natures, sensuall, intellectuall, rationall, the Analysis,
Man, the abstract, and model, and brief story of the universe, — the vtriusque naturae vinculum —, the cabbonet and storehouse of three living nature's, sensual, intellectual, rational, the Analysis,
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and resolution of the greater world into the lesse, the Epitome, and compendium of that huge tome, that great Manuscript and worke of nature, wherein are written the characters of Gods omnipotencie,
and resolution of the greater world into the less, the Epitome, and compendium of that huge tome, that great Manuscript and work of nature, wherein Are written the characters of God's omnipotency,
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howeuer death hung not on the fruit, (saith Chrysostom) but the contempt, which was not so voluntary, as suggested; fond man, that is thus cheated of an assurance of immortality, by a false perswasion that he shall be immortall, that - critis sicut Dij — hath dampt all;
however death hung not on the fruit, (Says Chrysostom) but the contempt, which was not so voluntary, as suggested; found man, that is thus cheated of an assurance of immortality, by a false persuasion that he shall be immortal, that - critis sicut Dij — hath dampt all;
the Serpent perswades him, — if he doe but taste, hee shall be as God, when hee hath tasted, findes himselfe worse than man; a worme indeed, no man. Thus he is at once fool'd out of euerlastingnes,
the Serpent persuades him, — if he do but taste, he shall be as God, when he hath tasted, finds himself Worse than man; a worm indeed, no man. Thus he is At once fooled out of everlastingness,
now, vndrest, and not watered in the bubble and sweat of an industrious brow, affords him nothing but thornes, and thistles; iust reward of disobedience, barrennesse, and death. Lamentable felicity, which (at height) is but conditionary, & then fatall. There is no misery so exquisite,
now, undressed, and not watered in the bubble and sweat of an Industria brow, affords him nothing but thorns, and thistles; just reward of disobedience, Barrenness, and death. Lamentable felicity, which (At height) is but conditionary, & then fatal. There is no misery so exquisite,
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The soule (through faith, and grace) shall still be preserued immortall, but the body must lessen of it's primitiue condition, the soule as a Sunne that is eclips'd,
The soul (through faith, and grace) shall still be preserved immortal, but the body must lessen of it's primitive condition, the soul as a Sun that is eclipsed,
— It is not answered by deniall, but distinction, and we must (here) criticke betweene mortale, mortuum, and mortiobnoxium, mortall, dead, and liable to death. We call that dead which is actually depriued of life; subiect to death, what is within the fathome and command of deaths power, and tyranny for sinne, though not actually, yet in time. Mortall, two wayes, either for that which by a necessity of nature ought to die,
— It is not answered by denial, but distinction, and we must (Here) critic between mortale, mortuum, and mortiobnoxium, Mortal, dead, and liable to death. We call that dead which is actually deprived of life; Subject to death, what is within the fathom and command of death's power, and tyranny for sin, though not actually, yet in time. Mortal, two ways, either for that which by a necessity of nature ought to die,
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The body of Adam (before sinne) was of it selfe mortale (as mortall is taken in the last sence) because mutabile, and that is mutable, which of it selfe can suffer change, although it neuer doe, as the good Angells, and God onely is immutable, — Per se,
The body of Adam (before sin) was of it self mortale (as Mortal is taken in the last sense) Because mutabile, and that is mutable, which of it self can suffer change, although it never do, as the good Angels, and God only is immutable, — Per se,
It was sinne then that made man obnoxious to the stroks of death, not any condition, or necessity of nature, and therefore I know not whether I may call it an errour of the Pelagian, or a blasphemy, who would haue Adam (had he not transgressed) die by the law of nature. Hence he might inferre, that death was not a punishment for sinne, and so by consequence, Christ not died for it;
It was sin then that made man obnoxious to the Strokes of death, not any condition, or necessity of nature, and Therefore I know not whither I may call it an error of the Pelagian, or a blasphemy, who would have Adam (had he not transgressed) die by the law of nature. Hence he might infer, that death was not a punishment for sin, and so by consequence, christ not died for it;
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but wee finde this (by a Councell) long since doomed for an heresie, & an heauy Anathema laid on the Patron of that tenent in Concilio Mileuitano cap. 1. and more particularly by Augustine in his first booke de Peccatorum meritis & remissione cap.
but we find this (by a Council) long since doomed for an heresy, & an heavy Anathema laid on the Patron of that tenent in Concilio Mileuitano cap. 1. and more particularly by Augustine in his First book de Peccatorum Meritis & remission cap.
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2. You see then that death and all corporall defects, were scourges following the disobedience of the first man, not occasioned by any impulsion or languishment of nature, and Aquinas will reason it thus, — If a man for an offence be depriued of some benefit that is giuen him, the wanting of this benefit, is the punishment of that offence.
2. You see then that death and all corporal defects, were scourges following the disobedience of the First man, not occasioned by any impulsion or languishment of nature, and Aquinas will reason it thus, — If a man for an offence be deprived of Some benefit that is given him, the wanting of this benefit, is the punishment of that offence.
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To Adam in his state of innocency there was this boone conferr'd from Heauen, that as long as his minde was subiect vnto God, the inferiour powers of the soule should be obedient vnto reason,
To Adam in his state of innocency there was this boon conferred from Heaven, that as long as his mind was Subject unto God, the inferior Powers of the soul should be obedient unto reason,
But, because the minde of man (by sinne) did recoile and start backe from this diuine subiection, it followed, that those inferiour powers also would not be totally subiect vnto reason;
But, Because the mind of man (by sin) did recoil and start back from this divine subjection, it followed, that those inferior Powers also would not be totally Subject unto reason;
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for the incollumity and life of the body consists in this, that it be subiect vnto the soule, — Sicut perfectibile suae perfectioni, — as the Schooleman speakes, as a thing perfectable to its perfection.
for the incollumity and life of the body consists in this, that it be Subject unto the soul, — Sicut perfectibile suae perfectioni, — as the Schoolman speaks, as a thing perfectable to its perfection.
And therefore necessity of consequence will induce, that, as the rebellion of the carnall appetite to the spirit, was a punishment of our first fathers sinne,
And Therefore necessity of consequence will induce, that, as the rebellion of the carnal appetite to the Spirit, was a punishment of our First Father's sin,
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so, mortality, and all corporall imperfections too, as the Schooleman punctually in his 2a. 2ae. 164. quaest. 1. Artic. The curse then due to the lapse of our first Parents houers not ouer the soule onely,
so, mortality, and all corporal imperfections too, as the Schoolman punctually in his 2a. 2ae. 164. Question. 1. Artic. The curse then due to the lapse of our First Parents hovers not over the soul only,
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but, not of it selfe, but from the soule, so Augustine tells his Dioscorus, — Tam potenti naturâ Deus fecit animam, vt ex eius beatitudine, redundet in corpus, plenitudo sanitatis,
but, not of it self, but from the soul, so Augustine tells his Dioscorus, — Tam potenti naturâ Deus fecit animam, vt ex eius Beatitude, redundet in corpus, plenitudo sanitatis,
for, seeing the reasonable soule doth exceed the dimensions and proportion of corporall matter, it was conuenient, that, in the beginning, there should be a vertue giuen it, by which the body might be rescued from all infirmities,
for, seeing the reasonable soul does exceed the dimensions and proportion of corporal matter, it was convenient, that, in the beginning, there should be a virtue given it, by which the body might be rescued from all infirmities,
and conserued aboue the nature of that corporall matter, as the same Aquinas par. 1. quaest. 97. Art. 1. The whole man then (mixt of body and soule) was in the creation in a glorious state of immortality,
and conserved above the nature of that corporal matter, as the same Aquinas par. 1. Question. 97. Art. 1. The Whole man then (mixed of body and soul) was in the creation in a glorious state of immortality,
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Hee hath eaten, therefore he must die — But from whence commeth this death? from God or from himselfe? or both? originally from neither; not from God, he cannot be the cause of it, death being a priuation onely, hauing name (saith Augustine ) but no essence; besides it is an Omen, and an ill to nature.
He hath eaten, Therefore he must die — But from whence comes this death? from God or from himself? or both? originally from neither; not from God, he cannot be the cause of it, death being a privation only, having name (Says Augustine) but no essence; beside it is an Omen, and an ill to nature.
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Whatsoeuer God made, had an essence, was a species, good; the Text tells vs so, six times tells vs so, in one Chapter, Genes. 1. God made the firmament, and it was good, Hee made the earth, and it was good;
Whatsoever God made, had an essence, was a species, good; the Text tells us so, six times tells us so, in one Chapter, Genesis. 1. God made the firmament, and it was good, He made the earth, and it was good;
or a defect incident from mans transgressiō, that, he dares not lay on the Almighty, the other, as it hath some species or resemblance of good, to wit,
or a defect incident from men Transgression, that, he dares not lay on the Almighty, the other, as it hath Some species or resemblance of good, to wit,
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That therefore of the wise man will vindicate the Almighty from this misprision, — God made not death, neither hath he pleasure in the corruption of the liuing,
That Therefore of the wise man will vindicate the Almighty from this Misprision, — God made not death, neither hath he pleasure in the corruption of the living,
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and sinne when it is perfected, bringeth forth death, Iam. 1.15. The birth then of sinne is through a conception of lust, and the strength of death through a perfection of sinne.
and sin when it is perfected, brings forth death, Iam. 1.15. The birth then of sin is through a conception of lust, and the strength of death through a perfection of sin.
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How then? — Through the enuie of the deuill came death into the world, the 2. Chapter of the same booke, vers. 24. And therefore Saint Augustine calls it, — mors-à morsu — from the biting of the Serpent.
How then? — Through the envy of the Devil Come death into the world, the 2. Chapter of the same book, vers. 24. And Therefore Saint Augustine calls it, — mors-à Morsu — from the biting of the Serpent.
So that the enuie of the deuill is the source and spring-head, deceit, the Conduit, concupiscence, the pipe, the waters conueied in it, disobedience, sinne, the Channell or Cisterne into which they fall, death.
So that the envy of the Devil is the source and springhead, deceit, the Conduit, concupiscence, the pipe, the waters conveyed in it, disobedience, sin, the Channel or Cistern into which they fallen, death.
If God then aske Adam — num comedisti? Hast thou eaten of that tree of which I commanded thee thou shouldest not eat? He answers not with a — Mulier seduxit, — the woman hath seduced me, but onely with a — dedit — she gaue me, and I did eat.
If God then ask Adam — num comedisti? Hast thou eaten of that tree of which I commanded thee thou Shouldst not eat? He answers not with a — Mulier seduxit, — the woman hath seduced me, but only with a — dedit — she gave me, and I did eat.
how created, in what glory thron'd, how suncke, what the sinne, the occasioner, the punishmēt; whence he was, what he is, whither hee must; earth, from earth, to it;
how created, in what glory throned, how sunk, what the sin, the occasioner, the punishment; whence he was, what he is, whither he must; earth, from earth, to it;
RAre expression of his frailty here, if it may not be more properly said — he is gone, then that hee goeth. Our daies (saith the Kingly Prophet) are gone euen as a tale that's told, Psal. 90. A tale, of no more length than certainty.
RAre expression of his frailty Here, if it may not be more properly said — he is gone, then that he Goes. Our days (Says the Kingly Prophet) Are gone even as a tale that's told, Psalm 90. A tale, of no more length than certainty.
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Seneca tells his Polybius onely of three parts of life answerable to those of time, past, present, to come, What we doe, God knowes is short; what we shall doe, doubtfull;
Senecca tells his Polybius only of three parts of life answerable to those of time, past, present, to come, What we do, God knows is short; what we shall do, doubtful;
The Graecian then scarce shot home to the frailty of man, when he calls him NONLATINALPHABET — A creature of a day, — he did, that nam'd him — Hesternum — yesterday —, We are but as yesterday, and know nothing, Iob 8.9.
The Grecian then scarce shot home to the frailty of man, when he calls him — A creature of a day, — he did, that named him — Hesternum — yesterday —, We Are but as yesterday, and know nothing, Job 8.9.
Alasse poore man, no better than a watrish Sunne betweene two swolne clouds, or a breathlesse intermission between two feuers, misery, and fatc. Loe how they kisse? Man that is borne of a woman hath but a short time to liue, and is full of misery: accurate calamity;
Alas poor man, no better than a waterish Sun between two swollen Clouds, or a breathless intermission between two fevers, misery, and fatc. Lo how they kiss? Man that is born of a woman hath but a short time to live, and is full of misery: accurate calamity;
when he beat out the age of man to the dimensions of a span; an inch, a punctum, had beene bountifull enough, the least Atome types out his glory here, his glory of life here, 'tis breath on steele, no sooner on than off;
when he beatrice out the age of man to the dimensions of a span; an inch, a punctum, had been bountiful enough, the least Atom types out his glory Here, his glory of life Here, it's breath on steel, no sooner on than off;
He goeth, vanisheth rather, vanisheth like lightning, which is so sudden, and so momentary, that wee more properly say we remember it, than that wee see it.
He Goes, Vanishes rather, Vanishes like lightning, which is so sudden, and so momentary, that we more properly say we Remember it, than that we see it.
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How is't then, that life is sometimes spunne to the crimson, and sometimes the siluer thread, from the Downe and tender wooll in childhood, to the Scarlet in the manly checke, and the tinsell and snow in old age? Indeed, the white head,
How is't then, that life is sometime spun to the crimson, and sometime the silver thread, from the Down and tender wool in childhood, to the Scarlet in the manly check, and the tinsel and snow in old age? Indeed, the white head,
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what is beyond is trouble, and so was that, and yet hath not this man liu'd long? - diu fuit, non diu vixit -, Seneca replies, How canst thou say he hath sailed much, whom a cruell tempest takes immediately,
what is beyond is trouble, and so was that, and yet hath not this man lived long? - Diu fuit, non Diu vixit -, Senecca replies, How Canst thou say he hath sailed much, whom a cruel tempest Takes immediately,
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And indeed we haue here but our - tempestuosa interualla -, 'tis not life truly, but calamitie. A well gloss'd misery, gaudy vnhappinesse, glorious vanitie, a troubled Sea, tormented with continuall ebbes, and flowes;
And indeed we have Here but our - tempestuosa interualla -, it's not life truly, but calamity. A well glossed misery, gaudy unhappiness, glorious vanity, a troubled Sea, tormented with continual ebbs, and flows;
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Considerest thou not (saies that graue Philosopher) what a kinde of life it is nature presents vs with, when shee would teares should be the first presages of our condition in this world? How pretily Augustine embleames it in his tender infant, — Nondum loquitur, & tamen Prophetat, cryes are the first Rhetorick he vses, by which e're he can speake, he prophesies;
Considerest thou not (Says that graven Philosopher) what a kind of life it is nature presents us with, when she would tears should be the First presages of our condition in this world? How prettily Augustine emblems it in his tender infant, — Nondum loquitur, & tamen Prophetat, cries Are the First Rhetoric he uses, by which ever he can speak, he prophecies;
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And now his odours, sauours, lassitudes, watchings, humours, meats, drinks, repose, all things, without which he could not liue, are but the occasion of his death.
And now his odours, savours, lassitudes, watchings, humours, Meats, drinks, repose, all things, without which he could not live, Are but the occasion of his death.
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The great Enginer and framer of the world, will haue it so done to our fleshly tabernacles, who by the workmanship of death, shall take the whole fabricke of the body into peeces,
The great Engineer and framer of the world, will have it so done to our fleshly Tabernacles, who by the workmanship of death, shall take the Whole fabric of the body into Pieces,
So that man not onely goeth, (as I told you) but is gone, twise gone, dissould, by the frailty of the body, to the captiuitie of a graue, rebodied with the soule, to the honour of a resurrection.
So that man not only Goes, (as I told you) but is gone, twice gone, dissould, by the frailty of the body, to the captivity of a graven, rebodied with the soul, to the honour of a resurrection.
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You see then, man is still in a place of fluctuation, not residence, and he is said to soiourne in it, not to inhabit. We saile by our life my Lucilius, (saies that Diuine Heathen, let no squemish eare cauill at the title,
You see then, man is still in a place of fluctuation, not residence, and he is said to sojourn in it, not to inhabit. We sail by our life my Lucilius, (Says that Divine Heathen, let no squeamish ear cavil At the title,
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and then of our youth, and at length discouer the straits of old age, at which whether we shall arriue, or no, it is doubtfull; and when we haue, dangerous.
and then of our youth, and At length discover the straits of old age, At which whither we shall arrive, or no, it is doubtful; and when we have, dangerous.
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our lackies and retinue, are but sicknesses, and variable infirmities, which whispering vnto vs our euerlasting habitation, and long home, we at length passe vnto it, with many a thorny meditation,
our lackeys and retinue, Are but Sicknesses, and variable infirmities, which whispering unto us our everlasting habitation, and long home, we At length pass unto it, with many a thorny meditation,
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Seeing then our bodies are but earthen cottages, houses of dust, & tenemēts of clay, the anuils wch diseases & distempers daily hammer, & beat on;
Seeing then our bodies Are but earthen cottages, houses of dust, & tenements of clay, the anuils which diseases & distempers daily hammer, & beatrice on;
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and my sister? Why doe we pamper, and exalt this iournie man of corruption? this drudge of frrailtie? this slaue of death? why doe we not remember the imprisonment of the soule? and that which Cyprian cals, her gaole-deliuery? why call we not our actions to the barre? arraigne them? checke them? sentence them? why doe we not something that may entitle vs to Religion, while it is called to day? Foole, this night shall thy soule be taken from thee, this houre (perchance) this minute, nay this punctistitium of it.
and my sister? Why do we pamper, and exalt this journey man of corruption? this drudge of frrailtie? this slave of death? why do we not Remember the imprisonment of the soul? and that which Cyprian calls, her Gaol delivery? why call we not our actions to the bar? arraign them? check them? sentence them? why do we not something that may entitle us to Religion, while it is called to day? Fool, this night shall thy soul be taken from thee, this hour (perchance) this minute, nay this punctistitium of it.
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Who would not speedily draw water out of a riuer, which he knew would not continue long in it's running? Who would not suddenly extract somewhat from those wholesome fountaines which should cherish and refresh the thirstie and barren soule? why doe we gaspe,
Who would not speedily draw water out of a river, which he knew would not continue long in it's running? Who would not suddenly extract somewhat from those wholesome fountains which should cherish and refresh the thirsty and barren soul? why do we gasp,
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since we must needes thither? why crush we not this cockatrice in the egge, and so forestall the venome of that eye whose darting is so fatall? Shall I beleeue (saies Seneca to his Lucillius) that fortune hath power in all things ouer him that liueth, and not suppose rather it can doe nothing to him that knoweth how to dye? 'Tis not good to liue, but to liue well;
since we must needs thither? why crush we not this cockatrice in the egg, and so forestall the venom of that eye whose darting is so fatal? Shall I believe (Says Senecca to his Lucillius) that fortune hath power in all things over him that lives, and not suppose rather it can do nothing to him that Knoweth how to die? It's not good to live, but to live well;
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languishing, crazie, and batter'd constitutions, but natures warning peeces, the watch-words of a fraile body, which keepe strict Sentinell or'e the soule,
languishing, crazy, and battered constitutions, but nature's warning Pieces, the watchwords of a frail body, which keep strict Sentinel over the soul,
How frequent euen amongst Pagans haue been their — memento mori'es —? and a deathes head (you know) was a chiefe dish at an Aegyptian feast. So should that (yonder) to euery recollected Christian,
How frequent even among Pagans have been their — memento mori'es —? and a deaths head (you know) was a chief dish At an Egyptian feast. So should that (yonder) to every recollected Christian,
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but such presents (as those) haue beene of late no great dainties with vs, a service of euery day, almost of euery place (the whole land being little better than a Charnell-house) and we cannot but see it,
but such presents (as those) have been of late no great dainties with us, a service of every day, almost of every place (the Whole land being little better than a charnel house) and we cannot but see it,
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Why should then this sad tole of mortalitie dishearten vs? groanes, and sighes, and conuulsions, are the bodies passing-bels, no lesse customary, than naturall;
Why should then this sad tole of mortality dishearten us? groans, and sighs, and convulsions, Are the bodies passing-bells, no less customary, than natural;
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The Aduersary, the Iudge, the sentence, the Iailor, the executioner, more daunt the malefactor, than the very stroke, and cleft of dissolution. Are we so foolish (saies the good Heathen) to thinke death a rocke which will dash or split vs in the whole;
The Adversary, the Judge, the sentence, the Jailor, the executioner, more daunt the Malefactor, than the very stroke, and cleft of dissolution. are we so foolish (Says the good Heathen) to think death a rock which will dash or split us in the Whole;
Againe, some effeminate Rhodian will rather languish vnder the grindings of a tyrant, than sacrifice the remainder of a famin'd body, to an honourable death,
Again, Some effeminate Rhodian will rather languish under the grindings of a tyrant, than sacrifice the remainder of a famined body, to an honourable death,
and art thou now loath to die? Once more, some spruce Agag, or kem'd Amalakite would be palsiestrooke with an — amaramors —, Death is bitter, death is bitter, 1 Sam. 15.32.
and art thou now loath to die? Once more, Some spruce Agag, or kemed Amalekite would be palsiestrooke with an — amaramors —, Death is bitter, death is bitter, 1 Sam. 15.32.
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and why should it seeme strange that mortals die? Some haue welcom'd death, some met it in the way, some baffel'd it; in sicknesses, persecution, torments.
and why should it seem strange that mortals die? some have welcomed death, Some met it in the Way, Some baffled it; in Sicknesses, persecution, torments.
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There is no law so inuiolable, as this of Nature, that of the Medes and Persians was but corrupt, to this — Statutum est omnibus semel mori — Euery true Christian knowes it,
There is no law so inviolable, as this of Nature, that of the Medes and Persians was but corrupt, to this — Statutum est omnibus semel Mori — Every true Christian knows it,
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or rather, the bed it selfe (for so Iob stiles it) — Thou hast made my bed ready for me in the darke, deaths withdrawing roome, corruptions tyring house, natures Golgotha, her exchequer of rotten treasures, hid there till the day of doome, Regia Serpentum, (as the Sonne of Syracke call's it) the randeuouz of creeping things,
or rather, the Bed it self (for so Job stile it) — Thou hast made my Bed ready for me in the dark, death's withdrawing room, corruptions tiring house, nature's Golgotha, her exchequer of rotten treasures, hid there till the day of doom, Regia Serpentum, (as the Son of Syracuse call's it) the randeuouz of creeping things,
know, Image, though thy head be of gold and thy body of siluer, thy feet are but of clay, and they will leade downe to this chamber of death, where thou maist behold the glory of thy ancestors,
know, Image, though thy head be of gold and thy body of silver, thy feet Are but of clay, and they will lead down to this chamber of death, where thou Mayest behold the glory of thy Ancestors,
nought but rottennesse, and stench, and wormes, and bones, and dust, and now — Vbi Caesaris praeclarum corpus (saies the Father) vbi diui•iarum magnitudo? vbi caterua Baronum? vbi actes militum? vbi apparatus delictarum? vbi thalamus pictus? vbi lectus Eburneus? vbi regalis thronus? vbi mutatoria vestimentorum? vbi magnificentia? vbi omnia? Sibi pariter defecerunt, quandò defecit spiritus,
nought but rottenness, and stench, and worms, and bones, and dust, and now — Vbi Caesaris praeclarum corpus (Says the Father) vbi diui•iarum magnitudo? vbi caterua Baronum? vbi acts militum? vbi apparatus delictarum? vbi thalamus pictus? vbi lectus Eburneus? vbi regalis thronus? vbi mutatoria vestimentorum? vbi Magnificence? vbi omnia? Sibi pariter defecerunt, quandò defecit spiritus,
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and (what the world could not (but now) either master or containe) his body, trencht in a graue of six cubites, no more, there Caesar lies in earthen fetters;
and (what the world could not (but now) either master or contain) his body, trenched in a graven of six cubits, no more, there Caesar lies in earthen fetters;
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no Romish trapdoore (through which a brib'd indulgence may presume to fetch it of at the pleasure of a cheating Consistory) but it hath heere — suum Purgatorium —, One of their Purgatory-mongers tells me so,
no Romish trapdoore (through which a bribed indulgence may presume to fetch it of At the pleasure of a cheating Consistory) but it hath Here — suum Purgatory —, One of their Purgatory-mongers tells me so,
'Twas almost 3000 yeares agoe, the Mourners (here) walk't about the streets; after them those of Hadadrimmon, in the valley of Mogiddo, when all Iudah and Ierusalem, mourned for Iosiah, 2 Chron. 35. before both for Iacob, in Goren Atad, beyond Iordan — where they mourned (saith Moses) with a great, and sore lamentation, Gen. 50.10. Such a pompe of sorrow as was a president to all posteritie;
'Twas almost 3000 Years ago, the Mourners (Here) walked about the streets; After them those of Hadadrimmon, in the valley of Mogiddo, when all Iudah and Ierusalem, mourned for Josiah, 2 Chronicles 35. before both for Iacob, in Goren Atad, beyond Iordan — where they mourned (Says Moses) with a great, and soar lamentation, Gen. 50.10. Such a pomp of sorrow as was a president to all posterity;
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I reade of no wife, or daughter absent, no tricke of Religion, or pretence of retired sorrow, to keep them of these publique exequies, to whine a dirge or requiem in a corner.
I read of no wife, or daughter absent, no trick of Religion, or pretence of retired sorrow, to keep them of these public exequies, to whine a dirge or requiem in a corner.
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and posteritie (a long time) kept it vp, euen to superstition, thinking their bones neuer at rest, till they were laid in the Sepulchre of their fathers, which honourable way of interment, in these tympa•ous and swelling times of ours, (wherein we warre more about matters of title,
and posterity (a long time) kept it up, even to Superstition, thinking their bones never At rest, till they were laid in the Sepulchre of their Father's, which honourable Way of interment, in these tympa•ous and swelling times of ours, (wherein we war more about matters of title,
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and that life which swome in Tissues, and Imbroideries, in death (scarce) findes a blacke to mourne for't about the streets. Sad Hearse that hath nothing to wait on't to the graue,
and that life which swome in Tissues, and Embroideries, in death (scarce) finds a black to mourn fored about the streets. Sad Hearse that hath nothing to wait oned to the graven,
than the conditiō of some noble caitife, who rather than hee will allow death the least triumphs in his funeralls, will haue his treasure, honour, religion too (if he had any) earth'd vp together in his — Long home: — a ditch were fitter,
than the condition of Some noble caitiff, who rather than he will allow death the least Triumphos in his funerals, will have his treasure, honour, Religion too (if he had any) earthed up together in his — Long home: — a ditch were fitter,
and an act no lesse of dutie, than religion; and those which haue beene zealous in't heretofore, haue worne the two rich Epithetes of charitable, blessed, — Blessed are ye of the Lord, (saith Dauid to the men of Iabesh Gilead) that you haue shew'd such charity to your master Saul, and buried him.
and an act no less of duty, than Religion; and those which have been zealous in't heretofore, have worn the two rich Epithets of charitable, blessed, — Blessed Are you of the Lord, (Says David to the men of Jabesh Gilead) that you have showed such charity to your master Saul, and buried him.
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Buried him, is not enough, 'tis too naked and thin a ceremony, except these Mourners too walkt about the streets. My Sonne (saith Tobit) when I die, burie me honestly, Tob. 14.10.
Buried him, is not enough, it's too naked and thin a ceremony, except these Mourners too walked about the streets. My Son (Says Tobit) when I die, bury me honestly, Tob. 14.10.
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and therefore the Text saith, — They buried him as they had sworn vnto their father, Gen. 50.6, 12. And indeed those — Officia postremi muneris - (as Augustine calls them) those solemne rites which wee strew on the funeralls of our deceased friend are no effect of courtesie,
and Therefore the Text Says, — They buried him as they had sworn unto their father, Gen. 50.6, 12. And indeed those — Offices postremi muneris - (as Augustine calls them) those solemn Rites which we strew on the funerals of our deceased friend Are no Effect of courtesy,
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and in order, 1 Cor. 14. Had not our Sauiour all the Ceremonies of this - Long home? the cleane linnaen cloathes? the sweet ointments? the new Sepulchre? these Mourners (too) about the streets? He then that in a wayward opinion shall disallow of either, may well deserue the honour of Icholakims funerall, which is not to be named without pitty,
and in order, 1 Cor. 14. Had not our Saviour all the Ceremonies of this - Long home? the clean linnaen clothes? the sweet ointments? the new Sepulchre? these Mourners (too) about the streets? He then that in a wayward opinion shall disallow of either, may well deserve the honour of Icholakims funeral, which is not to be nam without pity,
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And, for my part, I wish him the happinesse of an Anchoret, his Cell be his Church, and he himselfe both Priest and Grauesman, not a teare to traile after him to his long home, nor a Mourner - seene - about the streets.
And, for my part, I wish him the happiness of an Anchoret, his Cell be his Church, and he himself both Priest and Grauesman, not a tear to trail After him to his long home, nor a Mourner - seen - about the streets.
and miserable thrift, yet at their farewell, and Going hence, to giue the times a relish and taste of their generousnesse, the - Mourners shall walke about the streets.
and miserable thrift, yet At their farewell, and Going hence, to give the times a relish and taste of their generousness, the - Mourners shall walk about the streets.
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A monument must be built, a statue rais'd, Escutcheons hung, for the embalming of his honour, whose name (sometimes) deserues more rottennesse, than his carkasse.
A monument must be built, a statue raised, Escutcheons hung, for the embalming of his honour, whose name (sometime) deserves more rottenness, than his carcase.
That worth is canonicall, and straight, which is inrol'd, and registred in the impartiall hearts and memories of the people, not in a perfidious Tombe-stone, or periur'd Epitaph.
That worth is canonical, and straight, which is enrolled, and registered in the impartial hearts and memories of the people, not in a perfidious Tombstone, or perjured Epitaph.
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But where's the bodie I promis'd you to interre? sure some Disciple stole't away by night, and laid it in its long home, where it is now vnder the bondage of corruption.
But where's the body I promised you to inter? sure Some Disciple stoleed away by night, and laid it in its long home, where it is now under the bondage of corruption.
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But there is somewhat left behinde which I would willingly preserue from rottenesse, his name: to which, though I may lay some challenge in respect of bloud, little of acquaintance;
But there is somewhat left behind which I would willingly preserve from rottenesse, his name: to which, though I may lay Some challenge in respect of blood, little of acquaintance;
so what I shall speake, is both traditionary, and short, very short, thus. Hee was a man of more reseruednesse than expression, both in his act, and word,
so what I shall speak, is both traditionary, and short, very short, thus. He was a man of more reservedness than expression, both in his act, and word,
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And this hath occasion'd a maine reuolt and apostasie of some from the bosome of this our Mother, where not finding shelter vnder those wings which had bred them, flutter abroad in other Prouinces,
And this hath occasioned a main revolt and apostasy of Some from the bosom of this our Mother, where not finding shelter under those wings which had bred them, flutter abroad in other Provinces,
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but of fortune) who now steeping their pens in Wormewood, and whetting their tongues keener than any Razor, haue wounded & struck through the sides of their sometimes Mother, to her great preiudice & dishonor.
but of fortune) who now steeping their pens in Wormwood, and whetting their tongues keener than any Razor, have wounded & struck through the sides of their sometime Mother, to her great prejudice & dishonour.
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sed pecuniae ad presbyteratus ordinem prouexerunt, nugacem populum, & indoctum, quos si percunctari fideliter velis quis eos praefecerit Sacerdotes, respondent mox & dicunt, Episcopus,
sed pecuniae ad Presbyteratus ordinem prouexerunt, nugacem Populum, & indoctum, quos si percunctari Fideliter velis quis eos praefecerit Sacerdotes, respondent mox & dicunt, Episcopus,
if there be any guilt here so past blushing, that can doe it, let it thaw into horrour to reade-on the Father in his — de dignitate Sacerdotali cap. vlt.
if there be any guilt Here so passed blushing, that can do it, let it thaw into horror to reade-on the Father in his — de dignitate Sacerdotal cap. Ult.
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HOw strangely God compasses what he proiects for his, by the hands of an obscure Agent? Israel hath beene long enough vnder the groanes of Egypt, it shall bee now vnyoakt from that heauie seruitude;
HOw strangely God compasses what he projects for his, by the hands of an Obscure Agent? Israel hath been long enough under the groans of Egypt, it shall be now vnyoakt from that heavy servitude;
and this must bee done by no troden meanes, or ordinary instrument, But one that Israel and Egypt too shall stand amaz'd at to see in such a power of substitution, A shepheard. Moses a feeding his fathers flocke, not farre from Horeb, the mountaine of the Lord, when suddenly a voice doth at once astonish and inuite him, Moses, Moses. 'Tshould seeme the affaires were both of necessitie and dispatch,
and this must be done by no trodden means, or ordinary Instrument, But one that Israel and Egypt too shall stand amazed At to see in such a power of substitution, A shepherd. Moses a feeding his Father's flock, not Far from Horeb, the mountain of the Lord, when suddenly a voice does At once astonish and invite him, Moses, Moses. 'Tshould seem the affairs were both of necessity and dispatch,
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what shall he doe now? His flocke must bee left with Iethro in Midian, and he shall to Court, there to ransome an engag'd and captiu'd Nation, from the shackles of a Tyrant;
what shall he do now? His flock must be left with Jethro in Midian, and he shall to Court, there to ransom an engaged and captived nation, from the shackles of a Tyrant;
than any eminence for matters of state, most of them being heardsmen, or shepheards. But see how God will extract wonders out of improbabilities, and miracles out of both:
than any eminence for matters of state, most of them being Herdsmen, or shepherds. But see how God will extract wonders out of improbabilities, and Miracles out of both:
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they whose zeale can burne cheerfully in the seruices of their God and not consume. Moses, therfore shall now to Pharaoh, with as many terrours as messages.
they whose zeal can burn cheerfully in the services of their God and not consume. Moses, Therefore shall now to Pharaoh, with as many terrors as messages.
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Those eares which haue been sleekt hitherto with the supple dialect of the Court, (that oile of Sycophants and temporizers) will not be roug'ht now with the course phrase of a reproofe, much lesse, of menacing.
Those ears which have been sleeked hitherto with the supple dialect of the Court, (that oil of sycophants and temporizers) will not be roug'ht now with the course phrase of a reproof, much less, of menacing.
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In a Prophet what a piece of modestie with distrust? will God employ any whom he will not accommodate? Hee hath now thrice perswaded Moses to this great vndertaking, The other as often manifests his vnwillingnesse by excuse,
In a Prophet what a piece of modesty with distrust? will God employ any whom he will not accommodate? He hath now thrice persuaded Moses to this great undertaking, The other as often manifests his unwillingness by excuse,
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as if he would either dispute Gods prouidence, or question his supply. We find therefore this diffidence check't with a new insinuation of rectifying all defects.
as if he would either dispute God's providence, or question his supply. We find Therefore this diffidence checked with a new insinuation of rectifying all defects.
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particular infirmities in thine owne person I will mould anew to perfection, or if those vacillations and stutterings of the tongue yet dishearten thee, Loe Aaron the Levite is thy brother, I know that he can speake well, take him with thee,
particular infirmities in thine own person I will mould anew to perfection, or if those vacillations and stutterings of the tongue yet dishearten thee, Lo Aaron the Levite is thy brother, I know that he can speak well, take him with thee,
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Moses, is dispatch't now, hath his commission seal'd, each particle of his message punctually deliuered him, wherein (as in all saecular and subordinate Embassies) we finde A command, A direction, and a Promise.
Moses, is dispatched now, hath his commission sealed, each particle of his message punctually Delivered him, wherein (as in all secular and subordinate Embassies) we find A command, A direction, and a Promise.
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Once more is there a retyred worth, which desires to sit downe to obscurity, and seemes vnwilling to the publike seruices of his God, hearest thou not this proficiscere from heauen? Goe. But hast thou once vndertooke them? be not discourag'd, here's an — aperiam, too —.
Once more is there a retired worth, which Desires to fit down to obscurity, and seems unwilling to the public services of his God, Hearst thou not this proficiscere from heaven? Go. But hast thou once undertook them? be not discouraged, here's an — Aperiam, too —.
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'Tis not my intent to shew you Moses here in the stormes and troubles of the Court and State, but of the Church. I may not bee too busie with the riddles and Labyrinth's of the two first;
It's not my intent to show you Moses Here in the storms and Troubles of the Court and State, but of the Church. I may not be too busy with the riddles and Labyrinth's of the two First;
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how this Proteus and that Camelion vary both their shape and colour. Moses was indeed forty yeares a Courtier, and the better part of his life a Statesman, yet he was a Priest too (and so I follow him) if you dare take the authoritie of Saint Augustine, who though on his second booke on Exod. 10. quaest. giues Moses barely Principatum, and Aaron ministerium, yet in his Commentaries on the 98 Psalm, he thus interrogates, Si Moses Sacerdos non erat, quid erat? numquid maior Sacerdote? and the sweet singer of Israel, put's Samuel among them that call vpon Gods Name, and Moses and Aaron amongst the Priests, Psal. 99.6. — I haue now remou'd all rubs and obstacles, the way is smooth and passable, what should then hinder Moses any longer, Goe, —.
how this Proteus and that Chameleon vary both their shape and colour. Moses was indeed forty Years a Courtier, and the better part of his life a Statesman, yet he was a Priest too (and so I follow him) if you Dare take the Authority of Saint Augustine, who though on his second book on Exod 10. Question. gives Moses barely Principatum, and Aaron ministerium, yet in his Commentaries on the 98 Psalm, he thus interrogates, Si Moses Sacerdos non erat, quid erat? numquid maior Sacerdote? and the sweet singer of Israel, put's Samuel among them that call upon God's Name, and Moses and Aaron among the Priests, Psalm 99.6. — I have now removed all rubs and obstacles, the Way is smooth and passable, what should then hinder Moses any longer, Go, —.
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Command and obedience are the bodie and soule of humane societie, the head and foote of an establish't Empire, Command sits as Soueraigne and hath three Scepters, by which it rules, Authoritie, Courage, Sufficiencie.
Command and Obedience Are the body and soul of humane society, the head and foot of an established Empire, Command sits as Sovereign and hath three Sceptres, by which it rules, authority, Courage, Sufficiency.
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Againe, Obedience, vpon distast, is apt to murmure, and growes mutinous, and so 'tis no more a subiect, but a Rebells where they kisse mutually, there is both strength and safetie;
Again, obedience, upon distaste, is apt to murmur, and grows mutinous, and so it's no more a Subject, but a Rebels where they kiss mutually, there is both strength and safety;
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Faintnesse of resolution, or excuse, in his high designements, are but the Teltales of a perfunctory zeale, howeuer they pretend to bashfulnesse, or humilitie.
Faintness of resolution, or excuse, in his high designments, Are but the Tattle of a perfunctory zeal, however they pretend to bashfulness, or humility.
the Text will tell you in what heate and tumult, with an — Accensus suror Iehouae, the anger of the Lord was kindled against Moses, and it should seeme, in such violence, that Abulensis, after much trauerse, and dispute makes that tergiuersation of his little lesse than a mortall sinne, & some of the Hebrewes haue strangely punish't it, with the losse of Canaan, perswading vs, the maine reason why he came not thither, was his backwardnesse in obeying this — proficiscere, Goe. But that's a Thalmudicall and wilde fancie, fitter for such giddy enrolements,
the Text will tell you in what heat and tumult, with an — Accensus suror Iehouae, the anger of the Lord was kindled against Moses, and it should seem, in such violence, that Abulensis, After much traverse, and dispute makes that tergiversation of his little less than a Mortal sin, & Some of the Hebrews have strangely punished it, with the loss of Canaan, persuading us, the main reason why he Come not thither, was his backwardness in obeying this — proficiscere, Go. But that's a Talmudical and wild fancy, fitter for such giddy enrolments,
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& he is not honor'd with a true Apostleship, who wants his — vocatus sicut Aaron. That of God to the Pseudo-prophets, was a fearefull Irony, — I sent them not, but they ranne —, voluntaries (it should seeme) find here neither countenance,
& he is not honoured with a true Apostleship, who Wants his — Vocatus sicut Aaron. That of God to the Pseudo-prophets, was a fearful Irony, — I sent them not, but they ran —, voluntaries (it should seem) find Here neither countenance,
who (as if he would anticipate the care and choise of God in his owne affaires) makes a hasty tender of his seruice, with an — Ecce ego, mitte me; yet, he had his former convulsions,
who (as if he would anticipate the care and choice of God in his own affairs) makes a hasty tender of his service, with an — Ecce ego, Mitte me; yet, he had his former convulsions,
But see how God hammers and workes what he intends to file, either in person, or by substitute? an Altar must be the Forge, and a Seraphin the workeman, who with his tongs ready, and his coale burning, shall both touch those iniquities,
But see how God hammers and works what he intends to file, either in person, or by substitute? an Altar must be the Forge, and a Seraphin the workman, who with his tongue's ready, and his coal burning, shall both touch those iniquities,
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but moderates the quaere by diuiding it, and thinkes to take away all scruple by making two, whether it be lawfull to desire Ecclesiasticall honour (Episcopall hee Epithites) or to refuse it being enioyned? Gregorie de Valentia (his Amanuensis here) turnes the perspectiue from the obiect vpon the Agent, viewing as well the partie desiring as the thing desired, where,
but moderates the quaere by dividing it, and thinks to take away all scruple by making two, whither it be lawful to desire Ecclesiastical honour (Episcopal he Epithets) or to refuse it being enjoined? Gregory de Valentia (his Amanuensis Here) turns the perspective from the Object upon the Agent, viewing as well the party desiring as the thing desired, where,
a disopinion'd vnder-valued man may not desire it for the dignity, nor he that's fortunetroden for the reuenue. Be the person otherwise ne're so compleatly accommodated,
a disopinioned under-valved man may not desire it for the dignity, nor he that's fortunetroden for the revenue. Be the person otherwise never so completely accommodated,
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for, if super-intendencie be in the appetite more than the office, 'tis presumption. Aquinas doth censur't so, a common practise of the Gentiles, reproou'd in the Disciples;
for, if superintendency be in the appetite more than the office, it's presumption. Aquinas does censured so, a Common practice of the Gentiles, reproved in the Disciples;
and so meerely pharisaicall, — They loue the vppermost roomes at feasts, and chiefe seats at Synagogues, Matth. 23. If the reuenue, it allies to couetousnesse, and differs from the sinne of Simon Magus thus, he proffer'd money for the gifts, these couet the gifts for the money.
and so merely pharisaical, — They love the uppermost rooms At feasts, and chief seats At Synagogues, Matthew 23. If the revenue, it allies to covetousness, and differs from the sin of Simon Magus thus, he proffered money for the Gifts, these covet the Gifts for the money.
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On the other side, to reiect the Ephod wherewith authority would inuest thee, checkes doubly the refuser, in waies of charity, humility. Charity seekes no more her own, than her neighbours good; now the charity we owe vnto our selues, prompts vs to search out — Otium sanctum (as Augustine phrases it) a holy vacancie from these publike cures,
On the other side, to reject the Ephod wherewith Authority would invest thee, Checks doubly the refuser, in ways of charity, humility. Charity seeks no more her own, than her neighbours good; now the charity we owe unto our selves, prompts us to search out — Otium sanctum (as Augustine phrases it) a holy vacancy from these public cures,
— Negotium iustum, the imposition of any iust employment, — quam sarcinam si nullus imponit, intuendae vacandum est veritati, si autem imponitur, sustinenda est propter charitatis necessitatem, the Father in his 19. de Ciuit. Dei. cap.
— Negotium iustum, the imposition of any just employment, — quam sarcinam si nullus imponit, intuendae vacandum est Veritati, si autem imponitur, sustinenda est propter charitatis necessitatem, the Father in his 19. de Civil Dei. cap.
and this (in respect of God) is not meeknesse, but pertinacy, — Tunc ante Dei oculos vera est humilitas, cum ad respuendum hoc quod vtiliter subire praecipitur, pertinax non est —, Gregory 1. part of his Pastorals 6. Chapter.
and this (in respect of God) is not meekness, but pertinacy, — Tunc ante Dei Eyes vera est humilitas, cum ad respuendum hoc quod vtiliter subire praecipitur, Pertinax non est —, Gregory 1. part of his Pastorals 6. Chapter.
To auoide then all occasions of publike seruice for the Church, vnder a pretence of humility or reclusenesse, speakes (too broadly) the delinquent, refractarie. Your Anchoret that digges his graue in speculation meerely,
To avoid then all occasions of public service for the Church, under a pretence of humility or reclusenesse, speaks (too broadly) the delinquent, refractory. Your Anchoret that digs his graven in speculation merely,
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and your Moale that is earth'd wholy in an affected solitarinesse, are not liable so properly to obscurity, as death; such elaboratnes tends not to perfection, but disease; & we finde an Apoplexy, and sleepe, no lesse on their endeauours than in their name; all knowledge is dusted with them,
and your Mole that is earthed wholly in an affected solitariness, Are not liable so properly to obscurity, as death; such elaboratnes tends not to perfection, but disease; & we find an Apoplexy, and sleep, no less on their endeavours than in their name; all knowledge is dusted with them,
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and 'tis no more a nurserie of vertues, but a Tombe. And (indeed) such Silkewormes spin themselues into Flies, disanimate, heartlesse Flies, life neither for Church, nor Common-wealth. The Laurell and honour of all secular designes is the execution,
and it's no more a nursery of Virtues, but a Tomb. And (indeed) such Silkworms spin themselves into Flies, disanimate, heartless Flies, life neither for Church, nor Commonwealth. The Laurel and honour of all secular designs is the execution,
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so that he that retraits at any Alarum or summons of his God, for the common affaires of the Church, to hugge and enioy himselfe in his solitary ends, runnes himselfe on the shelues of a rough censure, that of the Father to his Dracontius, — Ʋereor ne dum propter te fugis, propter alios sis in periculo apud Dominum.
so that he that retraits At any Alarm or summons of his God, for the Common affairs of the Church, to hug and enjoy himself in his solitary ends, runs himself on the shelves of a rough censure, that of the Father to his Dracontius, — Ʋereor ne dum propter te fugis, propter Alioth sis in periculo apud Dominum.
What a nothing is thy arme? thy bowe? thy shaft? if not practised, not bent, not drawne vp? or if so glorious a marke, the Church? why not leueld at? either she must be vnworthy of thy trauell, or thine of her.
What a nothing is thy arm? thy bow? thy shaft? if not practised, not bent, not drawn up? or if so glorious a mark, the Church? why not leveled At? either she must be unworthy of thy travel, or thine of her.
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on the other, leane not to a lazie refusall, weigh not thine owne idlenesse with the necessities and greatnesse of her burthens, to which (whiles she is in trauell) if no good men will administer their helpe, Certè quomodo nasceremini non inueniretis;
on the other, lean not to a lazy refusal, weigh not thine own idleness with the necessities and greatness of her burdens, to which (while she is in travel) if not good men will administer their help, Certè quomodo nasceremini non inueniretis;
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but thus hauing his Congedeleere and warrant from aboue, wee must now account him in the place of God, God indeed, with a — sicut — the Text tels vs so, thrice tels vs so, God to Aaron, God to Israel, God to Pharaoh.
but thus having his Conge derelict and warrant from above, we must now account him in the place of God, God indeed, with a — sicut — the Text tells us so, thrice tells us so, God to Aaron, God to Israel, God to Pharaoh.
Which as it was sacred in the first instaulement, so in the propagation most honourable to the times of Heathens. For Tertullian (speaking of the magnificence and pompe which attended their superstitions) tels vs, that their doores, and Hoasts,
Which as it was sacred in the First Installment, so in the propagation most honourable to the times of heathens. For Tertullian (speaking of the magnificence and pomp which attended their superstitions) tells us, that their doors, and Hosts,
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and Altars, and dead, and (what glorifies all) their Priests were crown'd: in his Corona militis cap. 10. And the first crowne which the Romanes vsed, was their spicea Corona, giuen as a religious ensigne in honour of their Priests, — Honosque is, non nisi vita finitur, & exules etiam, captosque comitatur — sayes my Histostorian, nought but death could terminate this honour, which was their companion both in exile, and captiuity. They wore the name of Aruales Sacerdotes, first instituted by Romulus, and Acca Laurentia, his Nurse, who, of her twelue Sonnes hauing lost one, he himselfe made vp the number with that title.
and Altars, and dead, and (what Glorifies all) their Priests were crowned: in his Corona Militis cap. 10. And the First crown which the Romans used, was their spicea Corona, given as a religious ensign in honour of their Priests, — Honosque is, non nisi vita finitur, & exules etiam, captosque comitatur — Says my Historian, nought but death could terminate this honour, which was their Companion both in exile, and captivity. They wore the name of Aruales Sacerdotes, First instituted by Romulus, and Acca Laurentia, his Nurse, who, of her twelue Sons having lost one, he himself made up the number with that title.
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so 'tis now, who would manacle and confine them onely to an Ecclesiasticke power, and deuest them quite of any ciuill authority, though Moses here had both.
so it's now, who would manacle and confine them only to an Ecclesiastic power, and devest them quite of any civil Authority, though Moses Here had both.
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lest perchance they should cauill with his brother Moses) there was a crowne set vpon the Myter, moralizing a possible coniunction at least of Minister and Magistrate in one person.
lest perchance they should cavil with his brother Moses) there was a crown Set upon the Mitre, moralizing a possible conjunction At least of Minister and Magistrate in one person.
And Chytraeus hath a patheticall obseruation from the Apostles NONLATINALPHABET — deuide aright, that the Metaphor was first taken from the manner of cutting or deuiding the members of the host, Leuit. 7. where the fat and kidneies were burnt as a sacrifice to God,
And Chytraeus hath a pathetical observation from the Apostles — divide aright, that the Metaphor was First taken from the manner of cutting or dividing the members of the host, Levites 7. where the fat and kidneys were burned as a sacrifice to God,
the Allegorie carries with it both weight and maiesty, here's a breast for counsell, and a shoulder for supportation in matters of gouernment. And no doubt in times of old (euen these of the Fathers) the Sacerdot all power, was at a great height, in equall scale with that of their honour, which was so eminent, that Saint Ambrose rankes not the Myter with the Diadem, but in a zealous Hyperbole (pardon the Epithite) preferres it, and makes this comparatiuely to the other as a sparkle to a flame,
the Allegory carries with it both weight and majesty, here's a breast for counsel, and a shoulder for supportation in matters of government. And no doubt in times of old (even these of the Father's) the Sacerdot all power, was At a great height, in equal scale with that of their honour, which was so eminent, that Saint Ambrose ranks not the Mitre with the Diadem, but in a zealous Hyperbole (pardon the Epithet) prefers it, and makes this comparatively to the other as a sparkle to a flame,
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I may not follow the Father in his priestly Panegiricke, 'tis too high, and borders too much on the discipline of the triple crowne, such a crowne as ne're yet girt the temples of King or Priest, but of him that tramples on the necke of both; let such insolence inuade the right of Potentates, and spurne their Crownes and Scepters in the dust,
I may not follow the Father in his priestly Panegyric, it's too high, and borders too much on the discipline of the triple crown, such a crown as never yet girded the Temples of King or Priest, but of him that tramples on the neck of both; let such insolence invade the right of Potentates, and spurn their Crowns and Sceptres in the dust,
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whil'st we seate our Aaron at the becke of Moses, but the people too at that of Aaron: Let the Priesthood doe obeysance, and kisse the feet of Soueraignty; but let not the Laity turne the heele,
whilst we seat our Aaron At the beck of Moses, but the people too At that of Aaron: Let the Priesthood do obeisance, and kiss the feet of Sovereignty; but let not the Laity turn the heel,
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and bringing them to the ballance, and weighing precisely euery scruple, cries out, Magnum Sacramentum cuius figuram gerat, as if Moses were a medium betweene God and Aaron,
and bringing them to the balance, and weighing precisely every scruple, cries out, Magnum Sacramentum cuius figuram gerat, as if Moses were a medium between God and Aaron,
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Howeuer the Ceremonies due to either heretofore, in matters of Instaulement, stood not at such enmity as we can say they differ'd, they were both anoynted, and both crown'd; and though the authority were vnequall in respect of place, yet not of employment, Yee are full of power by the spirit of the Lord, Micah. 3.8.
However the Ceremonies due to either heretofore, in matters of Installment, stood not At such enmity as we can say they differed, they were both anointed, and both crowned; and though the Authority were unequal in respect of place, yet not of employment, Ye Are full of power by the Spirit of the Lord, micah. 3.8.
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But let not my zeale to the Priest dispriuiledge my alleagiance to my King. I speake not this to set vp Moses in competition with Pharaoh, or riuall the dignity of the Priesthood with that of Soueraignty; but to mind you in what lustre it sometimes shin'd,
But let not my zeal to the Priest dispriuiledge my allegiance to my King. I speak not this to Set up Moses in competition with Pharaoh, or rival the dignity of the Priesthood with that of Sovereignty; but to mind you in what lustre it sometime shined,
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The dayes haue beene, when the Laicke was ambitious, not onely of the title of a Priest, but the office: for Eusebius examples in many of them, who thrusting vpon Bishops of primitiue times, Statim concionandi munus obierunt, in his lib. 6. cap. 15. And Tertullian (speaking of the insolencies and taunts which the Laity then put vpon the Priesthood ) tells vs that they iustified their malice & iniuries to the Priest, by vsurping the name, or prophaning rather, — Quum extollimur & inflamur aduersus clerum, tunc omnes Sacerdotes,
The days have been, when the Laic was ambitious, not only of the title of a Priest, but the office: for Eusebius Examples in many of them, who thrusting upon Bishops of primitive times, Immediately concionandi munus obierunt, in his lib. 6. cap. 15. And Tertullian (speaking of the insolences and taunts which the Laity then put upon the Priesthood) tells us that they justified their malice & injuries to the Priest, by usurping the name, or profaning rather, — Whom extollimur & inflamur Adversus clerum, tunc omnes Sacerdotes,
It should seeme then the office and name past honourably through all ages, euen those of Infidels, though the person were sometimes exposed to the persecutions of the time,
It should seem then the office and name passed honourably through all ages, even those of Infidels, though the person were sometime exposed to the persecutions of the time,
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but now the very title growes barbarous, and he thinkes he hath wittily discountenanced the greatnes of the calling, that can baffle the professour with the name of Priest. But these,
but now the very title grows barbarous, and he thinks he hath wittily discountenanced the greatness of the calling, that can baffle the professor with the name of Priest. But these,
whil'st they intend to wound, they honour vs, and wee account them no scarres, but glories. Let such children mocke on the Prophet, the euent (I beleeue) will proue as horrid as that of old, will you tremble to heare it spoken? you may reade it then,
whilst they intend to wound, they honour us, and we account them no scars, but Glories. Let such children mock on the Prophet, the event (I believe) will prove as horrid as that of old, will you tremble to hear it spoken? you may read it then,
and look pale too, in 2 King. 2.24. May it please you now, turne your eyes from the dignity, and reflect vpon the office. The office, a taske indeed, such a one as should rather prouoke our endeauours, than appetites. If any man desire the office of a Bishop (let's awhile leaue the word Priest, and fasten vpon this, the authority may beare it out the better) desires a good worke, 1 Tim. 3.1.
and look pale too, in 2 King. 2.24. May it please you now, turn your eyes from the dignity, and reflect upon the office. The office, a task indeed, such a one as should rather provoke our endeavours, than appetites. If any man desire the office of a Bishop (let's awhile leave the word Priest, and fasten upon this, the Authority may bear it out the better) Desires a good work, 1 Tim. 3.1.
but in the difficulty, and therein it exceeds the type; difficulty worthy the trauells of the best, were not those labours shoulder'd and thrust on by vaine-glory.
but in the difficulty, and therein it exceeds the type; difficulty worthy the travels of the best, were not those labours shouldered and thrust on by vainglory.
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These honors fawne onely vpon humble worths, men clad & harnessed with double eminencie, of life, of learning, those whose vertues haue aduanc'd them aboue the ordinary leuell and pitch of popularity.
These honours fawn only upon humble worths, men clad & harnessed with double eminency, of life, of learning, those whose Virtues have advanced them above the ordinary level and pitch of popularity.
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Suppose the man worthy of this place of Eminencie, & comes home in matters of administration, yet he is to blame in those of appetite, for the desire laies open his vnworthinesse, and the Schoolman will not flatter him,
Suppose the man worthy of this place of Eminency, & comes home in matters of administration, yet he is to blame in those of appetite, for the desire lays open his unworthiness, and the Schoolman will not flatter him,
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but concludes it plainely for a mortall sinne. And if we may guesse at the child by the parent, it best countenanceth leuity, or arogance, neuer read to be the proper seedes of any vertue.
but concludes it plainly for a Mortal sin. And if we may guess At the child by the parent, it best Countenanceth levity, or arogance, never read to be the proper seeds of any virtue.
or admit the words will carry that interpretation, yet the commendation which is annexed truces with the worke, not the desire, — Bonum opus de siderat —, not — benè desiderat —,
or admit the words will carry that Interpretation, yet the commendation which is annexed truces with the work, not the desire, — Bonum opus de siderat —, not — benè Desiderate —,
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Nay some, whether through maiestie of the place, or roughnesse of the times, or guilt of their owne weakenesse, haue panted and breath'd short in their desires to this great enterprise,
Nay Some, whither through majesty of the place, or roughness of the times, or guilt of their own weakness, have panted and breathed short in their Desires to this great enterprise,
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Nizianzen flies into Pontus; Dracontius, into the skirts of Alexandria: and it is tradition'd me by Aquinas, (and he quotes Saint Ierome for it) that Saint Marke cut off his thumbe, Ʋt Sacerdotio reprobus haberetur — They are the Schoolemans owne words in his 2a. 2ae. quaest. 185. Artic. 1. But 'twill not be amisse here to take Saint Ambrose — quamuis notandum — with vs;
Nizianzen flies into Pontus; Dracontius, into the skirts of Alexandria: and it is traditioned me by Aquinas, (and he quotes Saint Jerome for it) that Saint Mark Cut off his thumb, Ʋt Sacerdotal Reprobate haberetur — They Are the Schoolemans own words in his 2a. 2ae. Question. 185. Artic. 1. But it'll not be amiss Here to take Saint Ambrose — quamuis notandum — with us;
that these things were done in the Churches great extremities, when he that was — primus in presbyterio, was — primus in Martyrio. 'Twould require the temper of a braue resolution, and a better zeale, to desire this Bonum opus, when 'twas made the touchstone and furnace of mens faith and constancie, not only in leading others to the stake,
that these things were done in the Churches great extremities, when he that was — primus in Presbytery, was — primus in Martyrdom. 'twould require the temper of a brave resolution, and a better zeal, to desire this Bonum opus, when 'twas made the touchstone and furnace of men's faith and constancy, not only in leading Others to the stake,
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but their own suffering where they were to be a voluntary Holocaust, and sacrifice to the Church, there to remaine a monument of their Religion, and others tyranny. 'Tis true, Histories haue furnisht vs with examples of some which haue renounc'd an Empire,
but their own suffering where they were to be a voluntary Holocaust, and sacrifice to the Church, there to remain a monument of their Religion, and Others tyranny. It's true, Histories have furnished us with Examples of Some which have renounced an Empire,
and Myter, but are acquainted with the locke, which if they cannot force or picke by the finger of policie or greatnesse, they turne with that golden key which at once opens a way to a purchas'd honour, and a ruine.
and Mitre, but Are acquainted with the lock, which if they cannot force or pick by the finger of policy or greatness, they turn with that golden key which At once Opens a Way to a purchased honour, and a ruin.
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as to comprehend the forme, beautie, greatnesse of it, and afterwards he cares not if hee burne, as if there were no such Martyrdome, as what Ambition fires.
as to comprehend the Form, beauty, greatness of it, and afterwards he Cares not if he burn, as if there were no such Martyrdom, as what Ambition fires.
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Occidar modò imperet —, was the resolution of Agrippina for her Nero; but loe, how the euent crownes the vnsatiatenesse of her desires? He gaines the kingdome,
Occidar modò imperet —, was the resolution of Agrippina for her Nero; but lo, how the event crowns the vnsatiatenesse of her Desires? He gains the Kingdom,
and so the successe prooues as inglorious as the enterprise was bold, and desperate. We haue seldome met with any eminency that was sodaine and permanent:
and so the success Proves as inglorious as the enterprise was bold, and desperate. We have seldom met with any eminency that was sudden and permanent:
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Those which in their dawne of Fortune breake so gloriously, meet with a storme at noone, or else a cloud at night. The Sunne that rises in a grey and sullen morne, sets clearest;
Those which in their dawn of Fortune break so gloriously, meet with a storm At noon, or Else a cloud At night. The Sun that rises in a gray and sullen morn, sets Clearest;
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Hence it is that in matters of authoritie, and preheminence, pride hath for the most part the foile, humilitie the conquest, that stoopes basely to the title,
Hence it is that in matters of Authority, and pre-eminence, pride hath for the most part the foil, humility the conquest, that stoops basely to the title,
so that it is in wayes of promotion, as in some water-works, where one Engine raises it to make it fall more violently, another beats it downe that it might mount higher.
so that it is in ways of promotion, as in Some waterworks, where one Engine raises it to make it fallen more violently, Another beats it down that it might mount higher.
or the affected crindge and posture of the bodie, but the knee of the inward man, wch the Wiseman of old called the character of an holy soule, leading noble harts slowly to the feasts of friends,
or the affected crindge and posture of the body, but the knee of the inward man, which the Wiseman of old called the character of an holy soul, leading noble hearts slowly to the feasts of Friends,
So that true meekenesse is retinu'd with a double worth, charity, resolution; And the Philosopher will tell you, 'tis A vertue belongs to the couragious part of the soule, seated betweene two base extreames, Pusillanimity, Arrogance, No Buffone, and yet no Bafler, supporting sometimes iniuries, not out of cowardice, but Patience, allaying all tumults and instigations of the soule to reuenge or choller, not expos'd to any violence of passion,
So that true meekness is retinue with a double worth, charity, resolution; And the Philosopher will tell you, it's A virtue belongs to the courageous part of the soul, seated between two base extremes, Pusillanimity, Arrogance, No Buffone, and yet no Baffler, supporting sometime injuries, not out of cowardice, but Patience, allaying all tumults and instigations of the soul to revenge or choler, not exposed to any violence of passion,
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yet this gluttonous desire seldome anchors any where, but goes on still with a full saile, till ' t'ath compassed the cape tis bound for, — Habet hoc vitiumomnis ambitio, non respicit, The thirst of Eminencie is headstrong,
yet this gluttonous desire seldom anchors any where, but Goes on still with a full sail, till ' t'ath compassed the cape this bound for, — Habet hoc vitiumomnis ambitio, non respicit, The thirst of Eminency is headstrong,
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so that the birth of this title is but the conception of another, one honour roomes not the greatnesse of his thought, our Aaron is not contented with an Ephod, the rod of Moses, would doe well too;
so that the birth of this title is but the conception of Another, one honour rooms not the greatness of his Thought, our Aaron is not contented with an Ephod, the rod of Moses, would do well too;
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What should a mercifull worth doe with a Consulship? 'tis a place for thunder, not clemencie, one that can strike dead exorbitancie with the furrowes of the brow,
What should a merciful worth do with a Consulship? it's a place for thunder, not clemency, one that can strike dead exorbitancy with the furrows of the brow,
and brandish it, if not to reformation, yet to ruine; Thus he would make gouernment the stale both of his pride and Tyranny, his proiects are loftily cruell,
and brandish it, if not to Reformation, yet to ruin; Thus he would make government the stale both of his pride and Tyranny, his projects Are loftily cruel,
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And indeed this titillation and itch of honour, if it once finde in the bosome of the receiuer a faire admittance, doth smoothly insinuate and cheat vpon the powers of Reason, But when 'tis throughly seated and enthron'd there, 'tis no more a guest but a Tyrant,
And indeed this titillation and itch of honour, if it once find in the bosom of the receiver a fair admittance, does smoothly insinuate and cheat upon the Powers of Reason, But when it's thoroughly seated and Enthroned there, it's no more a guest but a Tyrant,
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and leaues the possessor, not a master, but a captiue, and in this case, I know not whether Saint Augustine will pittie his Aurelius, or excuse him, — Et si cuiquam facile sit gloriam non cupere dum negatur, difficile est ea non delectari cum offertur — in his 64 Epistle.
and leaves the possessor, not a master, but a captive, and in this case, I know not whither Saint Augustine will pity his Aurelius, or excuse him, — Et si cuiquam facile sit gloriam non cupere dum negatur, difficile est ea non delectari cum offertur — in his 64 Epistle.
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rapiunt potiùs, quàm assequuntur 'Tis Saint Gregories line, and a strong one too, such a one as the Prophet once lash't Iudah with, Ho. 8.4. They haue set vp a King but not by me, they would make a Ruler, I knew it not.
rapiunt potiùs, quàm assequuntur It's Saint Gregories line, and a strong one too, such a one as the Prophet once lashed Iudah with, Ho. 8.4. They have Set up a King but not by me, they would make a Ruler, I knew it not.
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I shall not trauell farre, e're I descry them both in a full careere, not farr from the roade I left the Magistrate, Ambition, but in a more couert, and vntroden way;
I shall not travel Far, ever I descry them both in a full career, not Far from the road I left the Magistrate, Ambition, but in a more covert, and vntroden Way;
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a way, howeuer doubly obnoxious to the passenger, because vnwarrantable, because forbidden; no authoritie for his progresse, no Letters patents from heauen, no proficiscere from his God, Goe, yet he runnes, runnes without command,
a Way, however doubly obnoxious to the Passenger, Because unwarrantable, Because forbidden; no Authority for his progress, no Letters patents from heaven, no proficiscere from his God, Go, yet he runs, runs without command,
yet no Physitian in Israel will administer, will? durst not; Wee are growne so emasculate, and palsie-strooken, in waies of reprehension, the times so censorious,
yet no physician in Israel will administer, will? durst not; we Are grown so emasculate, and palsie-strooken, in ways of reprehension, the times so censorious,
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and in a lust of noueltie, that this mount of God which was wont to send out lightnings and thunder to the Israelites below, is now growne a terrour to the Moses that shall climbe it.
and in a lust of novelty, that this mount of God which was wont to send out lightnings and thunder to the Israelites below, is now grown a terror to the Moses that shall climb it.
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And whereas the Pulpit hath beene formerly our Tribunall to iudge and sentence the lapses and deprauations of the people, they haue made at length a bar for our own arraignement,
And whereas the Pulpit hath been formerly our Tribunal to judge and sentence the lapses and depravations of the people, they have made At length a bar for our own arraignment,
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and wooing for applause, the eares of the times so coy, and pickt for accuratenesse, that to be plaine or home, entitles the speaker to rudenesse or stoicisme, each offer'd annotation is a barbarisme, and euery reproofe a libell.
and wooing for applause, the ears of the times so coy, and picked for accurateness, that to be plain or home, entitles the speaker to rudeness or stoicism, each offered annotation is a barbarism, and every reproof a libel.
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and hee growes a tributary and slaue to the frownes and dishonours of the time, — Vnde illa priorum — scribendi quodcunque animo flagrante liberet — Simplicitas? 'Tshould seeme Antiquitie had a priuiledge of venting any thing that proceeded from the simplicitie and truth of an honest breast;
and he grows a tributary and slave to the frowns and dishonours of the time, — Vnde illa priorum — scribendi quodcunque animo flagrante liberet — Simplicitas? 'Tshould seem Antiquity had a privilege of venting any thing that proceeded from the simplicity and truth of an honest breast;
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But what, shall Moses here be tongue-tyed, shall he stutter in the Messages of his God? — Quid refert dictis ignoscat Mutius annon? Pusillanimity and deiectednesse of spirit in the imployment of thy Maker, is the basest degree of cowardise;
But what, shall Moses Here be tongue-tied, shall he stutter in the Messages of his God? — Quid refert dictis ignoscat Mutius annon? Pusillanimity and dejectedness of Spirit in the employment of thy Maker, is the Basest degree of cowardice;
for my part, I haue set vp my resolution with that of S. Bernard: Quid me loqui pudeat, quod illis non puduit facere? si pudeat audire quod impudenter egerunt, non pudeat emendare quod libenter non audiant.
for my part, I have Set up my resolution with that of S. Bernard: Quid me loqui Pudeat, quod illis non puduit facere? si Pudeat Audire quod impudenter egerunt, non Pudeat emendare quod Libenter non Audient.
But that which the deuout Abbot cals, patient anger, humble indignation — euen that charity wherewith he catechiz'd his ambitious pupill, — Quae tibi condolet, quaemuis non dolenti, quae tibi miseretur, licet non miserabili,
But that which the devout Abbot calls, patient anger, humble Indignation — even that charity wherewith he Catechized his ambitious pupil, — Quae tibi condolet, quaemuis non dolenti, Quae tibi miseretur, licet non miserabili,
& inde magis dolet, quod cum sis dolendus, non doles, & inde magis miseretur, quod cùm miser sit, miserabilis non es, vult te tuum scire dolorem, vt iam non habeas vnde dolere, vult te tuam scire miseriam, vt incipias miser non esse, in his 2 Epistle, Ad Fulconem —.
& inde magis Dolet, quod cum sis dolendus, non doles, & inde magis miseretur, quod cùm miser fit, miserabilis non es, vult te tuum Scire dolorem, vt iam non habeas vnde Dolere, vult te tuam Scire Miseriam, vt incipias miser non esse, in his 2 Epistle, Ad Fulconem —.
and now haue trac't them, and finde a double staire by which they ascend, zeale, policie, — (please you to translate the termes, you may, they will beare the christning) Faction, Simony —, one of the chiefe meanes to gaine preferment, is, to crie downe the way to it.
and now have traced them, and find a double stair by which they ascend, zeal, policy, — (please you to translate the terms, you may, they will bear the christening) Faction, Simony —, one of the chief means to gain preferment, is, to cry down the Way to it.
A double Benefice is but one liuing, and that swallowed with as little reluctation, as 'twas but now thundred against, with all the bitternesse that the power of virulence could suggest;
A double Benefice is but one living, and that swallowed with as little reluctation, as 'twas but now thundered against, with all the bitterness that the power of virulence could suggest;
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Ere long, Non-residency hangs not in the teeth, but that is easily put off, for the honour of Nicodemus, — To be a great Master in Israel, — Si violandum sit ius, regnandi caus â violandum, — what matter's it for iustice so we gaine an Empire? or for equity so we may insult? The application needs no skrew, 'twill come home of it's owne accord to the murmurings of the guilty bosome;
Ere long, Non-residency hangs not in the teeth, but that is Easily put off, for the honour of Nicodemus, — To be a great Master in Israel, — Si violandum sit Just, regnandi cause â violandum, — what matter's it for Justice so we gain an Empire? or for equity so we may insult? The application needs no Screw, it'll come home of it's own accord to the murmurings of the guilty bosom;
the other towards heauen, and that's but coursely dawb'd in respect of it, for the eye of the Almighty cannot be dazell'd, that will descrie her furrowes and deformities,
the other towards heaven, and that's but coursely daubed in respect of it, for the eye of the Almighty cannot be dazzled, that will descry her furrows and deformities,
and yet more flourishing, it sprouts now to such a bredth and height, that it hath almost ouershadowed the body of the Church, insomuch, that the Foules of the aire lodge in the branches thereof.
and yet more flourishing, it sprouts now to such a breadth and height, that it hath almost overshadowed the body of the Church, insomuch, that the Fowls of the air lodge in the branches thereof.
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No Vulture or Rauen (emblemes of rapine and greedinesse) though they deuoure and hauock it (so they haue a tricke of merchandizing) but nests and perches there;
No Vulture or Raven (emblems of rapine and greediness) though they devour and havoc it (so they have a trick of Merchandising) but nests and perches there;
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Times more than calamitous, when the inheritance and patrimony of the Church, shall be thus leas'd out to auarice and folly, when those her honors wch she entailes vpon desert, shall be heaped vpon a golden ignorant, who rudely treades on those sacred prerogatiues, without any warranted proficiscere frō God or man.
Times more than calamitous, when the inheritance and patrimony of the Church, shall be thus leased out to avarice and folly, when those her honours which she entails upon desert, shall be heaped upon a golden ignorant, who rudely treads on those sacred prerogatives, without any warranted proficiscere from God or man.
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We find Moses trembling here, though encourag'd both by the perswasion and command of the Almighty, — Et infirmquis { que } vt honoris onus suscip at, anhelat, & qui ad casum valde vrgetur ex proprijs, humerū libenter opprimen•ū ponderibus submittit alienis —.
We find Moses trembling Here, though encouraged both by the persuasion and command of the Almighty, — Et infirmquis { que } vt Honoris onus suscip At, anhelat, & qui ad casum Valde vrgetur ex proprijs, humerū Libenter opprimen•ū ponderibus submittit alienis —.
and loe how he tumbles to a mortall sinne (The Schoolemen doth stile it so) directly opposite to a paire of vertues, iustice, charity; vniust, that the reuenues due to worth should be pack't vpon bulcklesse and vnable persons, and vncharitable for him to vndertake the guidance and pasturing of a flocke who was neuer train'd vp in the conditions of a shepherd.
and lo how he tumbles to a Mortal sin (The Schoolmen does style it so) directly opposite to a pair of Virtues, Justice, charity; unjust, that the revenues due to worth should be packed upon bulcklesse and unable Persons, and uncharitable for him to undertake the guidance and pasturing of a flock who was never trained up in the conditions of a shepherd.
and dare the Almighty to reuenge on the prophaner, Intrusion, periurie; first, in rushing on the profession not legitimately call'd, then in purchasing her honours.
and Dare the Almighty to revenge on the Profaner, Intrusion, perjury; First, in rushing on the profession not legitimately called, then in purchasing her honours.
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But heare S. Bernard schooling his Eugenius, and doe not so much blush as tremble, — Quis mihi det, ante quam moriar videre ecclesiam Dei sicut in diebu• antiquis quandò Apostoli laxabant retia in capturam, non aurd, sed animaerum!
But hear S. Bernard schooling his Eugenius, and do not so much blush as tremble, — Quis mihi debt, ante quam moriar To see Church Dei sicut in diebu• antiquis quandò Apostles laxabant retia in capturam, non aurd, sed animaerum!
S. Ambrose shall startle it, or else scare you with the vision of Simon Magus, or Gehazi, — Qui non timentes illud Petri, aut Elizei, Sacerdotalem defamant honorem, sanctique Episcopatus gratiam pecunijs coemerunt;
S. Ambrose shall startle it, or Else scare you with the vision of Simon Magus, or Gehazi, — Qui non Fearing illud Petri, Or Elizei, Sacerdotal defamant Honor, sanctique Episcopate gratiam pecunijs coemerunt;
The age can instance, in some languishing and weake in their intellectuals, men without sap or kernell, who (hauing their store-house well fraught with that white and red earth) haue stumbled on the glories of the time,
The age can instance, in Some languishing and weak in their intellectuals, men without sap or kernel, who (having their storehouse well fraught with that white and read earth) have stumbled on the Glories of the time,
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when others of Christs followers (were truely his Disciples) are sent abroad with their — ite & praedicate — bare-footed, without bag or scrip, but their Commission large — Omni creaturae — the wide world is their place of residence, no particular roofe to shelter them,
when Others of Christ followers (were truly his Disciples) Are sent abroad with their — item & predicate — barefooted, without bag or scrip, but their Commission large — Omni creaturae — the wide world is their place of residence, no particular roof to shelter them,
Nay some that haue seru'd a triple Apprentiship to Arts and Sciences, and spent in these our Athens the strength of their time and patrimonie, men throughly ballac'd for those high designes,
Nay Some that have served a triple Apprenticeship to Arts and Sciences, and spent in these our Athens the strength of their time and patrimony, men thoroughly balanced for those high designs,
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nay, some that haue wasted their Lampe, are burnt their Taper to an inch of yeeres, haue spent those fortunes in the trauailes of Diuinity, wch would largely haue accommodated them for more secular courses,
nay, Some that have wasted their Lamp, Are burned their Taper to an inch of Years, have spent those fortune's in the travails of Divinity, which would largely have accommodated them for more secular courses,
and enforced to retire themselues to the solitarinesse of some ten-pound Cure, and so spin out 〈 … 〉 he hath suffer'd strangely in the censures of the world) somewhat windy,
and Enforced to retire themselves to the solitariness of Some ten-pound Cure, and so spin out 〈 … 〉 he hath suffered strangely in the censures of the world) somewhat windy,
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not in his purse, (as Seneca writes of Sicilius, where nought could be extracted but an hundred vpon a hundred ) or as your Hackney Mynt-men for the most part doe, ten vpon the same number, but that trebled, many times,
not in his purse, (as Senecca writes of Sicilius, where nought could be extracted but an hundred upon a hundred) or as your Hackney Mint-men for the most part do, ten upon the same number, but that trebled, many times,
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His contribution, and beneuolence in way of almes, rather powr'd out, than giuen, as if pouerty had beene the obiect of his profusenesse, not of his releefe;
His contribution, and benevolence in Way of alms, rather poured out, than given, as if poverty had been the Object of his profuseness, not of his relief;
and his inlargements and declarations to his friends, on his death-bed, fast to the Church of England; which, (though in the last act) was beleager'd by some emasculate suggestions,
and his enlargements and declarations to his Friends, on his deathbed, fast to the Church of England; which, (though in the last act) was beleaguered by Some emasculate suggestions,
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and strength, he penitently gaue vp his soule into the hands of his Redeemer. And now hee is gone, let his imperfections follow, and the memory of them rot, and moulder with his body; hee had many, some preualent;
and strength, he penitently gave up his soul into the hands of his Redeemer. And now he is gone, let his imperfections follow, and the memory of them rot, and moulder with his body; he had many, Some prevalent;
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