THis Chapter containeth a most divine and heavenly prayer of our most blessed Saviour Christ wherein hee requesteth of his Father, that hee would by the gracious word of his Gospell, make more and more manifest the glorious worke of mans redemption.
THis Chapter Containeth a most divine and heavenly prayer of our most blessed Saviour christ wherein he requesteth of his Father, that he would by the gracious word of his Gospel, make more and more manifest the glorious work of men redemption.
and whom thou hast sent (videlicet, to accomplish the worke of the redemption of all the elect) Iesus Christ. For the cleere doctrine of the Gospell, laying open the glorious worke of mans redemption, doth make manifest the light of Gods countenance shining in Christ,
and whom thou hast sent (videlicet, to accomplish the work of the redemption of all the elect) Iesus christ. For the clear Doctrine of the Gospel, laying open the glorious work of men redemption, does make manifest the Light of God's countenance shining in christ,
that hee would bestow vpon all those that he had giuen him, which is, Sanctification: Secondly, the meanes whereby it is wrought, which is the truth of his owne word. Sanctifie them with thy truth: thy word is truth.
that he would bestow upon all those that he had given him, which is, Sanctification: Secondly, the means whereby it is wrought, which is the truth of his own word. Sanctify them with thy truth: thy word is truth.
As the Apostle testifieth 2. Cor. 3. 18. Wee all (saith he) behold as in a mirrour the glory of God with open face, there is the subiection, action, obiect,
As the Apostle Testifieth 2. Cor. 3. 18. we all (Says he) behold as in a mirror the glory of God with open face, there is the subjection, actium, Object,
Gal. 5. 6. and therefore, as the body without the (operatiue) spirit is dead: so faith without workes is dead also, Iac. 3 26. And therefore the same Apostle in the same chapter willeth all such as lay claime to a true faith, to make proofe thereof by their good workes,
Gal. 5. 6. and Therefore, as the body without the (operative) Spirit is dead: so faith without works is dead also, Iac. 3 26. And Therefore the same Apostle in the same chapter wills all such as lay claim to a true faith, to make proof thereof by their good works,
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then he made it manifest that he so firmely apprehended by an assured faith, the incomprehensible loue of God in Christ, Eph. 3. 19. towards himselfe, that he preserred it before his most intire loue towards his own most deare sonne:
then he made it manifest that he so firmly apprehended by an assured faith, the incomprehensible love of God in christ, Ephesians 3. 19. towards himself, that he preferred it before his most entire love towards his own most deer son:
Wherefore it was not without cause that S. Peter writing to such as had obtained like pretious faith with himselfe, willeth them to ioine to their faith vertue, to vertue, knowledge; to knowledge, temperance; to tēperāce, patience; to patience, godlines;
Wherefore it was not without cause that S. Peter writing to such as had obtained like precious faith with himself, wills them to join to their faith virtue, to virtue, knowledge; to knowledge, temperance; to temperance, patience; to patience, godliness;
and not a cleere eie wherewith we see God, & heauēs happinesse, albeit it be a farre off. v. 9. And if it bee not accompanied with all these divine graces, it is an idle & fruitlesse fancie, vers. 8. and not a true working and fruitfull faith.
and not a clear eye wherewith we see God, & heavens happiness, albeit it be a Far off. v. 9. And if it be not accompanied with all these divine graces, it is an idle & fruitless fancy, vers. 8. and not a true working and fruitful faith.
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and by the light of Prophesie it is further iustified, that they are as a most pretious and golden chaine, Ez. 16. 11. the linkes whereof cannot be severed.
and by the Light of Prophesy it is further justified, that they Are as a most precious and golden chain, Ezra 16. 11. the links whereof cannot be severed.
How then can a true faith being one of the principall vertues that are by Christ infuled into the hearts of all true Christians, Eph. 6. 16. Ioh. 6. 19. be severed from the societie of the residue of the divine graces of the spirit of God? Doth not the Apostle plainly avouch, that wee are all the sonnes of God by faith in Christ.
How then can a true faith being one of the principal Virtues that Are by christ infuled into the hearts of all true Christians, Ephesians 6. 16. John 6. 19. be severed from the society of the residue of the divine graces of the Spirit of God? Does not the Apostle plainly avouch, that we Are all the Sons of God by faith in christ.
Gal. 3. 26. Ioh. 1. 12. and therefore renued into his image in righteousnesse and true holinesse? Are wee not by faith vnited vnto Christ, Eph. 3. 17. and at one with God? Rom. 5. 1. How then can it be a neare companion with blindnesse and ignorance,
Gal. 3. 26. John 1. 12. and Therefore renewed into his image in righteousness and true holiness? are we not by faith united unto christ, Ephesians 3. 17. and At one with God? Rom. 5. 1. How then can it be a near Companion with blindness and ignorance,
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or with vnrighteousnesse and sinne? For what communion can there be betweene light and darknesse? what concord betweene righteousnesse and vnrighteousnesse? 2. Cor. 6. 14. But there is so great an agreement betweene faith and loue and the residue of the divine graces of the spirit of God that S. Austin doth place them in the definition of faith,
or with unrighteousness and sin? For what communion can there be between Light and darkness? what concord between righteousness and unrighteousness? 2. Cor. 6. 14. But there is so great an agreement between faith and love and the residue of the divine graces of the Spirit of God that S. Austin does place them in the definition of faith,
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& to worke that which is good together with him that worketh good in vs. Wherefore let all such as make profession, that by faith they ioyfully imbrace the covenant of mercy in Christ,
& to work that which is good together with him that works good in us Wherefore let all such as make profession, that by faith they joyfully embrace the Covenant of mercy in christ,
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and yet are carelesse in the performance of all holy duties, nay, which turne the grace of God into wantonnesse, Iac. 4. and vpon a presumptuous opinion of the infinitie of the mercy of God,
and yet Are careless in the performance of all holy duties, nay, which turn the grace of God into wantonness, Iac. 4. and upon a presumptuous opinion of the infinity of the mercy of God,
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& yet pollute your selues with all maner of abominations? How shall we (saith the Apostle) that are dead to sinne liue any longer therein? Rom. 6. 2. Surely if Christs death doth deliuer vs from the guilt of our sinnes, it will first deliver vs from the dominion of our sinnes:
& yet pollute your selves with all manner of abominations? How shall we (Says the Apostle) that Are dead to sin live any longer therein? Rom. 6. 2. Surely if Christ death does deliver us from the guilt of our Sins, it will First deliver us from the dominion of our Sins:
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and if Christs resurrection shall raise vs vp to be partakers of eternall life, it will first raise vs vp to newnesse of life. 1. Cor. 25. 34. Apoc. 20. 6. For vndoubtedly a wise and an holy faith, whereby we liue to God, Gal. 2. 20. must go before our glorification, & iustification also.
and if Christ resurrection shall raise us up to be partakers of Eternal life, it will First raise us up to newness of life. 1. Cor. 25. 34. Apocalypse 20. 6. For undoubtedly a wise and an holy faith, whereby we live to God, Gal. 2. 20. must go before our glorification, & justification also.
For whom God electeth in Christ before all worlds, to those by an inward and effectuall calling, he giueth a wise and an holy faith, whereby they are made the sonnes of God, Gal. 3. 26 & are renued vnto his image in righteousnes,
For whom God Electeth in christ before all world's, to those by an inward and effectual calling, he gives a wise and an holy faith, whereby they Are made the Sons of God, Gal. 3. 26 & Are renewed unto his image in righteousness,
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Rom. 8. 30. A sanctifying faith is then the first of all the proper and peculiar gifts that God bestoweth vpon all those to whom he vouchsafeth to giue an honourable place in his house and family. 1. Cor. 6. 11. Tit. 3. 5. 6. 7 & a greater also then iustification it selfe.
Rom. 8. 30. A sanctifying faith is then the First of all the proper and peculiar Gifts that God bestoweth upon all those to whom he vouchsafeth to give an honourable place in his house and family. 1. Cor. 6. 11. Tit. 3. 5. 6. 7 & a greater also then justification it self.
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So S. Austin writing vpon these words of our Sauiour Christ ( greater workes then these shall they doe ) saith that it is a greater worke of an impious man to make a iust man,
So S. Austin writing upon these words of our Saviour christ (greater works then these shall they do) Says that it is a greater work of an impious man to make a just man,
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Wherefore it is not without cause that the faithfull, recording in what danger they were by reason of their sinnes before their regeneration and sanctification, doe greatly reioice and say:
Wherefore it is not without cause that the faithful, recording in what danger they were by reason of their Sins before their regeneration and sanctification, do greatly rejoice and say:
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Aug. confes. l. 4. c. 3. Wherefore seeing an holy faith, which is accompanied with all the residue of the graces of sanctification is the greatest of all the peculiar gifts of God,
Aug. confess. l. 4. c. 3. Wherefore seeing an holy faith, which is accompanied with all the residue of the graces of sanctification is the greatest of all the peculiar Gifts of God,
even such an one, as whereby we haue not only an entrance into the estate of grace, Rom. 5. 2. but are preserved there by to eternall salvation. 1. Pet. 1. 5. wee ought to imploy our first and our chiefest care for the obtaining and preseruing of the same.
even such an one, as whereby we have not only an Entrance into the estate of grace, Rom. 5. 2. but Are preserved there by to Eternal salvation. 1. Pet. 1. 5. we ought to employ our First and our chiefest care for the obtaining and preserving of the same.
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For among al the most slanderous imputations that they lay to our charge, this is not the least, that they avouch that wee teach a bare and naked faith, without the fruit of all good workes, in that wee affirme that faith is alone in the worke of our iustification.
For among all the most slanderous imputations that they lay to our charge, this is not the least, that they avouch that we teach a bore and naked faith, without the fruit of all good works, in that we affirm that faith is alone in the work of our justification.
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The which is as true, as if they should say, that wee hold that the eye is alone in the body without the residue of the other senses, seeing that wee avouch that the eie is alone in the apprehension of all such things as are subiect vnto sight.
The which is as true, as if they should say, that we hold that the eye is alone in the body without the residue of the other Senses, seeing that we avouch that the eye is alone in the apprehension of all such things as Are Subject unto sighed.
I am much (said he) beholding to the Athenians, for that by their slanderous reports I am made the more careful to look to my waies, that I may hold a right course, that so I may confute them, both by my words and workes.
I am much (said he) beholding to the Athenians, for that by their slanderous reports I am made the more careful to look to my ways, that I may hold a right course, that so I may confute them, both by my words and works.
and is fruitfull in all good workes, let vs giue all diligence to confirme the same by an holy life and conversation, that so we may confute them by our deeds also.
and is fruitful in all good works, let us give all diligence to confirm the same by an holy life and Conversation, that so we may confute them by our Deeds also.
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Vndoubtedly hereby they make it manifest to the whole world, that they hold not the true Catholike faith, seeing thereby in the iudgement of S. Austine, the iust are discerned from the vniust.
Undoubtedly hereby they make it manifest to the Whole world, that they hold not the true Catholic faith, seeing thereby in the judgement of S. Augustine, the just Are discerned from the unjust.
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Now if they bee not severed from the Divels in their faith, neither can they bee seuered from them in their workes, seeing faith is the root, & works are the fruits;
Now if they be not severed from the Devils in their faith, neither can they be severed from them in their works, seeing faith is the root, & works Are the fruits;
Now if they bee severed from the Divell neither in their faith nor workes, how can they bee severed from him in their punishments? Wherefore let them disgrace this gracious gift of faith which haue no part nor portion in the reward thereof,
Now if they be severed from the devil neither in their faith nor works, how can they be severed from him in their punishments? Wherefore let them disgrace this gracious gift of faith which have no part nor portion in the reward thereof,
let vs most carefully obserue the meanes whereby it is coliated, by God set downe in these words of our text: Sanctifie them with thy truth: thy word is truth.
let us most carefully observe the means whereby it is coliated, by God Set down in these words of our text: Sanctify them with thy truth: thy word is truth.
and reiect the strong delusion of Satans lies, which are the venome and poison of our soules. 2. Thess. 2. 10. Now the word of God which our blessed Saviour, the wisdome of God Prov. 8. revealed by his spirit to the Prophets and Apostles, is this word of sanctifying and sauing truth.
and reject the strong delusion of Satan lies, which Are the venom and poison of our Souls. 2. Thess 2. 10. Now the word of God which our blessed Saviour, the Wisdom of God Curae 8. revealed by his Spirit to the prophets and Apostles, is this word of sanctifying and Saving truth.
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Let vs then come to the second point, and take a true view of such proofes as may be produced, to make manifest, that the word of Christ revealed by his spirit to the Prophets and Apostles, is only the rich treasury of that pretious truth, whereby all the elect of God are brought to a sanctifying and sauing faith.
Let us then come to the second point, and take a true view of such proofs as may be produced, to make manifest, that the word of christ revealed by his Spirit to the prophets and Apostles, is only the rich treasury of that precious truth, whereby all the elect of God Are brought to a sanctifying and Saving faith.
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So truth in words, is when true reasons which agree with the things whereof they are reasons, are accordingly set downe in the words, which are deliuered to expresse the same.
So truth in words, is when true Reasons which agree with the things whereof they Are Reasons, Are accordingly Set down in the words, which Are Delivered to express the same.
Hence then we thus conclude that if all true reasons whereby the true God and true Godlinesse may be knowne and embraced, are rightly set downe in the doctrine revealed by Christ to the Prophets and Apostles,
Hence then we thus conclude that if all true Reasons whereby the true God and true Godliness may be known and embraced, Are rightly Set down in the Doctrine revealed by christ to the prophets and Apostles,
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Let vs (saith S. Hierome) ascend into the reasonable mount, and seeking of the testimonies of Scripture choice and fit timber for every severall point of doctrine:
Let us (Says S. Jerome) ascend into the reasonable mount, and seeking of the testimonies of Scripture choice and fit timber for every several point of Doctrine:
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which is by S. Peter called a doctrine, standing vpon so sure and sound reason, that hee that rightly apprehendeth the same cannot bee deceaued. 1. Pet. 2. 2. whereby he doth distinguish it from the principles of all other religions, which being not Logicall but Sophisticall,
which is by S. Peter called a Doctrine, standing upon so sure and found reason, that he that rightly apprehendeth the same cannot be deceived. 1. Pet. 2. 2. whereby he does distinguish it from the principles of all other Religions, which being not Logical but Sophistical,
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as happely hauing in them a shew, but not the substance of sound reason, cannot but deceaue and destroy all such as drinke downe the venomous poison thereof.
as happily having in them a show, but not the substance of found reason, cannot but deceive and destroy all such as drink down the venomous poison thereof.
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then the stronger meat thereof, which is all such reasons and arguments which are set downe for the further lightning and strengthning of these principles, must needs bee of greater light and strength.
then the Stronger meat thereof, which is all such Reasons and Arguments which Are Set down for the further lightning and strengthening of these principles, must needs be of greater Light and strength.
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seeing they are of power to make the mē of God which are long exercised therein able so throughly to discerne betweene good & evill, errour and truth, that they can both purely and zealously performe vnto the Lord that reasonable service which is acceptable vnto him, Rom, 12. 1. The which reasonable service, what is it else but the puritie of a true saith,
seeing they Are of power to make the men of God which Are long exercised therein able so thoroughly to discern between good & evil, error and truth, that they can both purely and zealously perform unto the Lord that reasonable service which is acceptable unto him, Rom, 12. 1. The which reasonable service, what is it Else but the purity of a true Says,
and of all oather divine vertues, with all holy workes that issue from them all? Ioh. 6. 29. 1. Tim. 6. 11. Now faith (as the Apostle defineth it, Heb. 11. 1.) is the ground of things hoped for,
and of all oather divine Virtues, with all holy works that issue from them all? John 6. 29. 1. Tim. 6. 11. Now faith (as the Apostle defineth it, Hebrew 11. 1.) is the ground of things hoped for,
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Rom. 1. 20. but especially in the worke of the redemption. 2. Cor. 3. 12. For this is such a demonstration of Gods vnspeakable goodnesse and loue, that (as Austine saith) it doth convince the iudgement, and after a sort force the minde to yeeld her assent thereto.
Rom. 1. 20. but especially in the work of the redemption. 2. Cor. 3. 12. For this is such a demonstration of God's unspeakable Goodness and love, that (as Augustine Says) it does convince the judgement, and After a sort force the mind to yield her assent thereto.
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Aug. in Ioh. hom. 79. & 95. So God loued the world (saith out blessed Saviour) that he gaue his only begotten Sonne, that whosoever beleeueth in him should not perish, but haue life everlasting.
Aug. in John hom. 79. & 95. So God loved the world (Says out blessed Saviour) that he gave his only begotten Son, that whosoever Believeth in him should not perish, but have life everlasting.
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And againe, in the very next verse, If God so loued vs, &c. As if hee would haue vs throughly to vnderstand, that such a person giuen for such persons to worke such a worke, is such a demonstration of Gods loue, that the like is no where to be found, no not in all the Bookes of Aristotles Demonstrations.
And again, in the very next verse, If God so loved us, etc. As if he would have us thoroughly to understand, that such a person given for such Persons to work such a work, is such a demonstration of God's love, that the like is no where to be found, no not in all the Books of Aristotle Demonstrations.
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Eph. 3. 18. In the meane season, all such as haue attained to some measure of this faith, which is grounded vpon so strong demonstration, are called by S. Chrysostome.
Ephesians 3. 18. In the mean season, all such as have attained to Some measure of this faith, which is grounded upon so strong demonstration, Are called by S. Chrysostom.
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hom 9. in Epist. ad Coll. sheepe indued with reason, for that they are, or should bee able to giue answer to every one that asketh them a reason of the hope that is in them. 1. Pet. 3. 15,
hom 9. in Epistle ad Coll. sheep endued with reason, for that they Are, or should be able to give answer to every one that asks them a reason of the hope that is in them. 1. Pet. 3. 15,
And verily all such Christians as rightly vnderstand the grounds of their faith are esteemed by the Apostle to bee worthie of the name of reasonable men:
And verily all such Christians as rightly understand the grounds of their faith Are esteemed by the Apostle to be worthy of the name of reasonable men:
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but also the other part thereof consisting in the exercise of all holy works, proceeding from al the divine graces and gifts of the holy spirit of God.
but also the other part thereof consisting in the exercise of all holy works, proceeding from all the divine graces and Gifts of the holy Spirit of God.
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and the faith therein commanded is grounded vpon a most strong demonstration: and the workes therein required are squared by the squier of exact reason:
and the faith therein commanded is grounded upon a most strong demonstration: and the works therein required Are squared by the squire of exact reason:
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and all heretickes and schismatikes, and to instruct and strengthen the faithfull themselues? For if we will deale with Ethnikes, we must not produce the bare testimonies of the Prophets and Apostles as of witnesses immediatly instructed & sent into the world by God, to giue an vndeniable evidence to truth: (for that were to begge that as granted, which is by them not only questioned,
and all Heretics and Schismatics, and to instruct and strengthen the faithful themselves? For if we will deal with Ethnics, we must not produce the bore testimonies of the prophets and Apostles as of Witnesses immediately instructed & sent into the world by God, to give an undeniable evidence to truth: (for that were to beg that as granted, which is by them not only questioned,
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and an outward peace and plentie of all temporall blessings? And haue not these beene vsed as principall arguments by Schismarikes, Heretikes, Idolaters,
and an outward peace and plenty of all temporal blessings? And have not these been used as principal Arguments by Schismatics, Heretics, Idolaters,
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and Ethnikes? Our Fathers (said the schismatical Samaritans) worshipped in this mount. Ioh. 4. 20. I haue so receaued from my Progenitors (was the plea of that infamous heretike Eutiches) In this faith was I borne and consecrated to God,
and Ethnics? Our Father's (said the Schismatical Samaritans) worshipped in this mount. John 4. 20. I have so received from my Progenitors (was the plea of that infamous heretic Eutichius) In this faith was I born and consecrated to God,
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Ier. 44. 17. So the hereticall and idolatrous Papists cry out both generally for the Fathers, the Fathers, the Church, the Church, Antiquitie, Vnity, Vniversalitie;
Jeremiah 44. 17. So the heretical and idolatrous Papists cry out both generally for the Father's, the Father's, the Church, the Church, Antiquity, Unity, Universality;
Dei. l. 39. But how did the ancient Fathers themselues reply herevnto? What wilt thou doe (quoth Lactantius writing in defence of the Christian faith) against the Idolatrous Ethnikes? wilt thou follow thine Ancestors,
Dei. l. 39. But how did the ancient Father's themselves reply hereunto? What wilt thou do (quoth Lactantius writing in defence of the Christian faith) against the Idolatrous Ethnics? wilt thou follow thine Ancestors,
Plato is my friend, but truth is more my friend. Arist. Mor. l. 1. c. 3. For the efficacy of reason is better then all authorities. Zalm. in c. 5. ep. ad.
Plato is my friend, but truth is more my friend. Arist. Mor. l. 1. c. 3. For the efficacy of reason is better then all authorities. Zalm. in c. 5. Epistle. ad.
Otherwise why doe all learned men of all professions call for a generall disputation, that they may iustifie all their positions by logicall syllogismes.
Otherwise why do all learned men of all professions call for a general disputation, that they may justify all their positions by logical syllogisms.
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Yea why doth God himselfe call the Idolatrous Ethnikes, standing in defence of their heathenish Gods, to this manner & kind of triall? as Isa. 41. 21. 22. 23. Stand to your cause, saith the Lord, bring forth your strong reasons, saith the God of Iacob.
Yea why does God himself call the Idolatrous Ethnics, standing in defence of their Heathenish God's, to this manner & kind of trial? as Isaiah 41. 21. 22. 23. Stand to your cause, Says the Lord, bring forth your strong Reasons, Says the God of Iacob.
Yea, doe good, or doe evill, that we may declare and behold it together. In which wordes are set downe two reasons, whereby the true God may be discerned:
Yea, do good, or doe evil, that we may declare and behold it together. In which words Are Set down two Reasons, whereby the true God may be discerned:
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and by communicating some portion of his owne goodnesse to every creature therein. And therefore, as Pythagoras said, if any besides one God say, I am God:
and by communicating Some portion of his own Goodness to every creature therein. And Therefore, as Pythagoras said, if any beside one God say, I am God:
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For the creation of this one world is so sure an evidence to proue that there is but one God, that this one God willeth his people to say to the Ethnikes that shall stand in defence of their Idoll Gods:
For the creation of this one world is so sure an evidence to prove that there is but one God, that this one God wills his people to say to the Ethnics that shall stand in defence of their Idol God's:
As it is vndoubtedly true, that the heathenish Gods cannot tell what shall come to passe in time to come concerning such things as are to be effected by such causes as are set on worke by their owne wills:
As it is undoubtedly true, that the Heathenish God's cannot tell what shall come to pass in time to come Concerning such things as Are to be effected by such Causes as Are Set on work by their own wills:
Iud. 14. 18. So may wee as truely say, that if the heathenish Prophets and Prophetesses had not consulted with our Prophets, they could not haue delivered these Oracles.
Iud. 14. 18. So may we as truly say, that if the Heathenish prophets and Prophetesses had not consulted with our prophets, they could not have Delivered these Oracles.
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The which is evident by this, that when they were consulted by their greatest friends concerning events that were presently to come to passe, they deliuered their Oracles in doubtfull sentences, which might be expounded divers waies,
The which is evident by this, that when they were consulted by their greatest Friends Concerning events that were presently to come to pass, they Delivered their Oracles in doubtful sentences, which might be expounded diverse ways,
Here then wee may perceaue by evident reason set downe in the Scriptures, that the heathen haue and therefore still may be convinced to acknowledge him to be the true God, who hath revealed himselfe in those bookes of the Prophets and Apostles,
Here then we may perceive by evident reason Set down in the Scriptures, that the heathen have and Therefore still may be convinced to acknowledge him to be the true God, who hath revealed himself in those books of the prophets and Apostles,
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And verily even the most profoundest mysteries of those bookes may bee iustified by evident reason to the heathen themselues to be the doctrines of truth proceeding from the true God:
And verily even the most profoundest Mysteres of those books may be justified by evident reason to the heathen themselves to be the doctrines of truth proceeding from the true God:
but by cleere and evident reasons? For if one testimonie bee produced to cleere another, they will pervert the sense of the one as well as of the other.
but by clear and evident Reasons? For if one testimony be produced to clear Another, they will pervert the sense of the one as well as of the other.
And if the testimonies of the ancient Fathers, yea of generall Councels bee alleaged against them, either they will pervert the meaning of them aswell as they did the meaning of the Scriptures,
And if the testimonies of the ancient Father's, yea of general Counsels be alleged against them, either they will pervert the meaning of them aswell as they did the meaning of the Scriptures,
The truth hereof was fully knowne vnto S. Austin, who for his learned confuting of many heretikes, was called the Hammer wherewith heretikes were knocked in the head.
The truth hereof was Fully known unto S. Austin, who for his learned confuting of many Heretics, was called the Hammer wherewith Heretics were knocked in the head.
Wherefore seeing that the power of the word of God consisteth in the right sense and meaning thereof, which cannot be cleered without the light of reason,
Wherefore seeing that the power of the word of God Consisteth in the right sense and meaning thereof, which cannot be cleared without the Light of reason,
and then to drawe out the vses there of, which are nothing else but particular doctrines by evidence of reason collected and gathered out of the generall.
and then to draw out the uses there of, which Are nothing Else but particular doctrines by evidence of reason collected and gathered out of the general.
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Wherefore the true Christian faith grounded vpon knowledge, doth no otherwise worke in the faithfull a right assent to the severall doctrines of faith then by grounds thereof.
Wherefore the true Christian faith grounded upon knowledge, does not otherwise work in the faithful a right assent to the several doctrines of faith then by grounds thereof.
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2. Tim. 3. 15. And what is wisdome but a right apprehensiō of truth & the reasons thereof by the testimonies of divine & humane autors? I haue (saith Solomō the wise) compassed about both I & mine heart to knowe and inquire and to search wisdome,
2. Tim. 3. 15. And what is Wisdom but a right apprehension of truth & the Reasons thereof by the testimonies of divine & humane Authors? I have (Says Solomō the wise) compassed about both I & mine heart to know and inquire and to search Wisdom,
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Hee that doth best apprehend truth in every thing, & the reasons and grounds thereof is worthely to bee esteemed the most prudent and wise of all other.
He that does best apprehend truth in every thing, & the Reasons and grounds thereof is worthily to be esteemed the most prudent and wise of all other.
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wisdome lightning the vnderstanding by meanes of true reason, doth sanctifie it with truth: as folly darkning it with ignorance, leadeth it into errour both in matters of faith, and of life, and conversation.
Wisdom lightning the understanding by means of true reason, does sanctify it with truth: as folly darkening it with ignorance, leads it into error both in matters of faith, and of life, and Conversation.
For the foolishnesse of a man perverteth his waie, Prov. 19. 3. for folly is the mother of wickednesse, Eccl. 7. 27. Wherefore, such as bee foolish shall not stand in Gods sight:
For the foolishness of a man perverteth his Way, Curae 19. 3. for folly is the mother of wickedness, Ecclesiastes 7. 27. Wherefore, such as be foolish shall not stand in God's sighed:
For what is the word not vnderstood, but a lampe without oile, or a candle without light? But the wise that had oile in their lamps, that is rightly vnderstood, the doctrines of Gods word were admitted into the marriage.
For what is the word not understood, but a lamp without oil, or a candle without Light? But the wise that had oil in their lamps, that is rightly understood, the doctrines of God's word were admitted into the marriage.
But they that knowe not God, shall not be knowne of God, 2. Thess. 1. 8. Hos. 4. 6. Prov. 1 22. And all such as see him not with the eye of faith, shall never see him with the eye of glory. Prov. 29. Fooles & mad men may be Saints with foolish and mad Mahomet:
But they that know not God, shall not be known of God, 2. Thess 1. 8. Hos. 4. 6. Curae 1 22. And all such as see him not with the eye of faith, shall never see him with the eye of glory. Curae 29. Fools & mad men may be Saints with foolish and mad Mahomet:
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But the faithfull should not be children in vnderstanding, but of a ripe age. 1. Cor. 14. 20. Neither should they bee like the horse and mule, in whom there is no vnderstanding, Ps. 32. 9. For children are childish,
But the faithful should not be children in understanding, but of a ripe age. 1. Cor. 14. 20. Neither should they be like the horse and mule, in whom there is no understanding, Ps. 32. 9. For children Are childish,
Now by all these properties and effects of a true Christian faith, it is evident, that whosoever desireth to attaine therevnto, must labour to vnderstand the severall reasons, whereon the severall doctrines of faith are grounded, that so he may bee enabled thereby to stand vpon the iust defence of his owne faith.
Now by all these properties and effects of a true Christian faith, it is evident, that whosoever Desires to attain thereunto, must labour to understand the several Reasons, whereon the several doctrines of faith Are grounded, that so he may be enabled thereby to stand upon the just defence of his own faith.
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Thus much is Bellarmine himselfe forced to confesse, in that hee maketh sanctity of doctrine, which is the wisdome and reasonablenesse thereof, to be a note of the true Church,
Thus much is Bellarmine himself forced to confess, in that he makes sanctity of Doctrine, which is the Wisdom and reasonableness thereof, to be a note of the true Church,
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But faith iustifieth both when, and after it is given, and doth never find any man iust before he hath obtained a right faith. And so the Apostle teacheth.
But faith Justifieth both when, and After it is given, and does never find any man just before he hath obtained a right faith. And so the Apostle Teaches.
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Rom. 8. 30. Whom he predestinated (saith the Apostle) them be called (viz. effectually by giuing to them a true faith) and whom he called them he iustified.
Rom. 8. 30. Whom he predestinated (Says the Apostle) them be called (viz. effectually by giving to them a true faith) and whom he called them he justified.
Wherefore in this first instance, reason faileth in this sophisticall confuter, and not in the doctrine which he would confute. His secōd instance is this:
Wherefore in this First instance, reason Faileth in this sophistical confuter, and not in the Doctrine which he would confute. His secōd instance is this:
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If faith giueth assurance of the pardon of sinne, then it suffereth him not to say that petition of the Lords Prayer, forgiue vs our sinnes: seeing it is an absurd thing to pray for that whereof he hath good assurance, that he hath it already.
If faith gives assurance of the pardon of sin, then it suffers him not to say that petition of the lords Prayer, forgive us our Sins: seeing it is an absurd thing to pray for that whereof he hath good assurance, that he hath it already.
seeing God is sound of all them that seeke him in truth, & granteth mercy and pardon of sinne to all that humbly and faithfully seeke for pardon in Christ:
seeing God is found of all them that seek him in truth, & grants mercy and pardon of sin to all that humbly and faithfully seek for pardon in christ:
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Therefore every one that is godly, will in his daily prayers sue & seeke for the forgiuenesse of his sinnes in Christ, that so he may obtaine the assurance thereof.
Therefore every one that is godly, will in his daily Prayers sue & seek for the forgiveness of his Sins in christ, that so he may obtain the assurance thereof.
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What? Had not that man assurance of the pardon of his sinnes, to whō Christ said, man thy sinnes are forgiuen thee Luk. 5. 20. And did this man absurdly,
What? Had not that man assurance of the pardon of his Sins, to whom christ said, man thy Sins Are forgiven thee Luk. 5. 20. And did this man absurdly,
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if he said the Lords praier? Had not the Apostles themselues assurance of the pardon of their owne sinnes, which were to preach and to proclaime the pardon of all sinnes to all beleeuers? And did they cease to pray,
if he said the lords prayer? Had not the Apostles themselves assurance of the pardon of their own Sins, which were to preach and to proclaim the pardon of all Sins to all believers? And did they cease to pray,
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yea to pray after that manner as Christ commanded them to pray, forgiue vs our sinnes? Matt. 9. 9. What doth the holy father the Pope, who in his plenary pardons,
yea to pray After that manner as christ commanded them to pray, forgive us our Sins? Matt. 9. 9. What does the holy father the Pope, who in his plenary Pardons,
and all the principall persons of his Church, are absurd men or else it is no absurditie to assure the faithfull of the full forgiuenes of all their sins,
and all the principal Persons of his Church, Are absurd men or Else it is no absurdity to assure the faithful of the full forgiveness of all their Sins,
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So the Anabaptists deeming and dreaming their owne fancies to bee the immediate revelations of the spirit of God may happely presume hereof, that they are right deare vnto God,
So the Anabaptists deeming and dreaming their own fancies to be the immediate revelations of the Spirit of God may happily presume hereof, that they Are right deer unto God,
But the faithfull to whom God by his word and sacraments, doth so reveale his covenant of mercy in Christ Iesus, that thereby they are effectually called and brought vnto God, to trust in this his vnspeakable goodnesse,
But the faithful to whom God by his word and Sacraments, does so reveal his Covenant of mercy in christ Iesus, that thereby they Are effectually called and brought unto God, to trust in this his unspeakable Goodness,
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Why, doth not our Saviour himselfe testifie, that some at the first houre of the day of their life are called to worke in the Lords vineyard? Mat. 20. 1. and therefore indued with a sanctified faith, which worketh by loue.
Why, does not our Saviour himself testify, that Some At the First hour of the day of their life Are called to work in the lords vineyard? Mathew 20. 1. and Therefore endued with a sanctified faith, which works by love.
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and therefore not only indued with an holy faith, but also with all other graces of sanctification? Ier. 1. 5. Why doth not Bellarmine himselfe thinke that infants descending from faithfull parents being baptised,
and Therefore not only endued with an holy faith, but also with all other graces of sanctification? Jeremiah 1. 5. Why does not Bellarmine himself think that Infants descending from faithful Parents being baptised,
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vnlesse they are reformed to his image in righteousnesse and true holinesse, & there fore indued with a true faith which is a principall part of true holinesse,
unless they Are reformed to his image in righteousness and true holiness, & there before endued with a true faith which is a principal part of true holiness,
and the very root whereout all other graces sprout and growe? Wherefore it is no absurdity to thinke that children may be indued with a sanctifying faith,
and the very root whereout all other graces sprout and grow? Wherefore it is no absurdity to think that children may be endued with a sanctifying faith,
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But Bellarmine himselfe happily doubting of the absurditie of these former doctrines, in the last instance wil be sure to produce an absurd position indeed:
But Bellarmine himself happily doubting of the absurdity of these former doctrines, in the last instance will be sure to produce an absurd position indeed:
Wherefore Bellarmine hereby manifestly declareth that the doctrine of the Romish church whereof he is so stiffe a maintainer, is absurd, false, & vntrue:
Wherefore Bellarmine hereby manifestly Declareth that the Doctrine of the Romish Church whereof he is so stiff a maintainer, is absurd, false, & untrue:
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seeing wisdome is sufficient to a faithfull mouth, Eccl. 34. 8. And verily that all the particular doctrines of the Church of Rome are vnreasonable and absurd,
seeing Wisdom is sufficient to a faithful Mouth, Ecclesiastes 34. 8. And verily that all the particular doctrines of the Church of Rome Are unreasonable and absurd,
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And first concerning the word of God, the Church of Rome absurdly teacheth that it is delivered vnto vs partly in the Scriptures, and partly by tradition.
And First Concerning the word of God, the Church of Rome absurdly Teaches that it is Delivered unto us partly in the Scriptures, and partly by tradition.
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Secondly, if it be an absurd thing for a father to interdict any of his childrē to get a coppie of his last will and testament, wherein some great legacy is giuen vnto him,
Secondly, if it be an absurd thing for a father to interdict any of his children to get a copy of his last will and Testament, wherein Some great legacy is given unto him,
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then it is more absurd to avouch that God doth interdict all his children of the Laitie, the hauing of the bookes of the old & new Testament in the which so great legacies are bequeathed vnto them,
then it is more absurd to avouch that God does interdict all his children of the Laity, the having of the books of the old & new Testament in the which so great legacies Are bequeathed unto them,
Thirdly, if it be an absurd thing that a wise and louing father should make his last will and testament in a language vnknown to his children, seeing he maketh it to this end,
Thirdly, if it be an absurd thing that a wise and loving father should make his last will and Testament in a language unknown to his children, seeing he makes it to this end,
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then much more absurd is it to avouch that our heavenly father, making his wil and testament to the same end, would haue the vnderstāding thereof kept close from any of his children vnder the locke & key of a strange language.
then much more absurd is it to avouch that our heavenly father, making his will and Testament to the same end, would have the understanding thereof kept close from any of his children under the lock & key of a strange language.
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Fourthly, seeing every wise father hath a speciall care to set downe his mind in his will and testament in plaine and cleere words, that so he may take away all iust occasion of discord and dissention among his children:
Fourthly, seeing every wise father hath a special care to Set down his mind in his will and Testament in plain and clear words, that so he may take away all just occasion of discord and dissension among his children:
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it is absurd to imagine that the God of peace and loue would set downe his mind in the bookes of the old and new Testament in darke and obscure tearmes,
it is absurd to imagine that the God of peace and love would Set down his mind in the books of the old and new Testament in dark and Obscure terms,
and so minister occasion of discord and strife which he therein so straightly and severely interdicteth? And verily as it is an absurd thing to avouch that the light of the sunne is darke,
and so minister occasion of discord and strife which he therein so straightly and severely interdicteth? And verily as it is an absurd thing to avouch that the Light of the sun is dark,
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so is it more absurd to avouch that the holy Scripture being a light that proceedeth from Christ the sonne of righteousnes Ap. 12. 1. is darke and obscure,
so is it more absurd to avouch that the holy Scripture being a Light that Proceedeth from christ the son of righteousness Apostle 12. 1. is dark and Obscure,
because the sore eyes of some mens sicke minds are offended with it, and the blind mindes of other that are starke dead in their sins cannot apprehend it at all.
Because the soar eyes of Some men's sick minds Are offended with it, and the blind minds of other that Are stark dead in their Sins cannot apprehend it At all.
& loue, vpon their bare word, or to trust his eies and tast in the food of our soules by receauing and approuing all doctrines deliuered by them vnto vs without all examination and triall. So S. Chrysostome.
& love, upon their bore word, or to trust his eyes and taste in the food of our Souls by receiving and approving all doctrines Delivered by them unto us without all examination and trial. So S. Chrysostom.
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ad Cor. Lastly, is it not most absurd that a translation made by some which were not inspired & guided therein by the spirit of God, should be commanded to be receaued by all,
ad Cor. Lastly, is it not most absurd that a Translation made by Some which were not inspired & guided therein by the Spirit of God, should be commanded to be received by all,
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as only authenticall, & to be preferred before the text it selfe set down in the bookes of the Canonicall Scripture, penned in the Hebrew & Greek tongues by the Prophets & Apostles, which were immediatly inspired and guided in that very action by the speciall motion of the vnerring spirit of God? 2. Pet. 1. 20. 21. Is it not, I say, absurd that all truth most purely set downe by such notaries as were immediately thereto designed by God, should not be so well preserued in their register bookes from all errors and corruptions by divine providence,
as only authentical, & to be preferred before the text it self Set down in the books of the Canonical Scripture, penned in the Hebrew & Greek tongues by the prophets & Apostles, which were immediately inspired and guided in that very actium by the special motion of the unerring Spirit of God? 2. Pet. 1. 20. 21. Is it not, I say, absurd that all truth most purely Set down by such notaries as were immediately thereto designed by God, should not be so well preserved in their register books from all errors and corruptions by divine providence,
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then in the most pure fountaine it selfe? Hence spring errors (saith S. Cyprian) while men repaire not to the originall veritie nor the head is sought after,
then in the most pure fountain it self? Hence spring errors (Says S. Cyprian) while men repair not to the original verity nor the head is sought After,
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nor the doctrine of our heavenly master is observed. Cyp. de simpl. praelat. Sccondly to come to the doctrines of the Church of Rome, concerning the Sacraments:
nor the Doctrine of our heavenly master is observed. Cyprus de Simple. Prelate. Sccondly to come to the doctrines of the Church of Rome, Concerning the Sacraments:
albeit the words themselues bee not vnderstood, nor the vses and ends, for the which Sacraments were ordained? Tell mee (saith S. Chrysostome) O thou foolish, or absurd Priest, doth the vertue of the word of God consist in the forme of the letters,
albeit the words themselves be not understood, nor the uses and ends, for the which Sacraments were ordained? Tell me (Says S. Chrysostom) Oh thou foolish, or absurd Priest, does the virtue of the word of God consist in the Form of the letters,
or in the vnderstanding of the sense? Chrys. hom. 43. in Mat. Verily the Apostle teacheth, that the word of God profiteth not vnlesse it be mingled with faith in them that heare it.
or in the understanding of the sense? Chrys. hom. 43. in Mathew Verily the Apostle Teaches, that the word of God profiteth not unless it be mingled with faith in them that hear it.
and so faith may be either begotten, or at least strengthned in them. And so doth S. Austine teach, both concerning the word and the Sacraments also.
and so faith may be either begotten, or At least strengthened in them. And so does S. Augustine teach, both Concerning the word and the Sacraments also.
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Aug. in Ioh. hom. 80. And againe, The faith of the Sacraments doe iustifie, not the Sacraments themselues. And therefore (saith hee) in the Sacraments wee must not regard what they are, but what they signifie. Aug. cont.
Aug. in John hom. 80. And again, The faith of the Sacraments do justify, not the Sacraments themselves. And Therefore (Says he) in the Sacraments we must not regard what they Are, but what they signify. Aug. contentedly.
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Tertull. l. 3. cont. Marc. Secondly, it is not absurd that a Sacrament which of the very worke wrought (as they say) giveth grace, should hinder grace giuen in another sacramēt,
Tertul l. 3. contentedly. Marc. Secondly, it is not absurd that a Sacrament which of the very work wrought (as they say) gives grace, should hinder grace given in Another sacrament,
what a Chaos of absurdities doe they bring in about the same? First, whereas the Scripture in plaine words avoucheth that our blessed Saviour at the first institution thereof, tooke bread and wine in their essence and substance to make them the mysticall signes of his body and bloud, they say that he transubstantiated them into the very substance of his body & blood,
what a Chaos of absurdities do they bring in about the same? First, whereas the Scripture in plain words avoucheth that our blessed Saviour At the First Institution thereof, took bred and wine in their essence and substance to make them the mystical Signs of his body and blood, they say that he Transubstantiated them into the very substance of his body & blood,
and beare the name of the things themselues which they resemble, Aug. ad Bonif. ep. 23. Now what resemblance can there bee betweene the accidents of bread and wine,
and bear the name of the things themselves which they resemble, Aug. and Bonif Epistle. 23. Now what resemblance can there be between the accidents of bred and wine,
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and the true and reall body and bloud of Christ? Can these accidents nourish our bodies, that they may resemble the nourishment of our soules by the body and bloud of Christ? And is it not absurd that these accidents being separated from their subiects must not onely retaine their being,
and the true and real body and blood of christ? Can these accidents nourish our bodies, that they may resemble the nourishment of our Souls by the body and blood of christ? And is it not absurd that these accidents being separated from their Subjects must not only retain their being,
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Now concerning Christs body & blood which is the inward grace in this sacrament, how many absurdities also doe they avouch? First they will haue the very same body and blood daily to bee made of the substance of bread and wine through the pronunciation of fiue words by the mouth of a Priest, which was but once made of the substance of the Virgin Mary by the operation of the holy Ghost.
Now Concerning Christ body & blood which is the inward grace in this sacrament, how many absurdities also do they avouch? First they will have the very same body and blood daily to be made of the substance of bred and wine through the pronunciation of fiue words by the Mouth of a Priest, which was but once made of the substance of the Virgae Marry by the operation of the holy Ghost.
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Yea they will haue it here to bee daily eaten with our bodily mouthes, which is not onely an absurd and an inhumane impietie in the iudgement of S. Austine de doct.
Yea they will have it Here to be daily eaten with our bodily mouths, which is not only an absurd and an inhumane impiety in the judgement of S. Augustine de doct.
and not to convert vnbeleeuers, for the which end miracles are ordained. 1. Cor. 14 22. And verily if these workes were miraculous, they should be such as might be first apprehended by sense, that from thence they might enter into the conscience.
and not to convert unbelievers, for the which end Miracles Are ordained. 1. Cor. 14 22. And verily if these works were miraculous, they should be such as might be First apprehended by sense, that from thence they might enter into the conscience.
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First, is it not absurd that publike prayers vnto which a publike assent should be giuen by the people, should be made in a tongue not vnderstood of the people.
First, is it not absurd that public Prayers unto which a public assent should be given by the people, should be made in a tongue not understood of the people.
For (For (as the Apostle saith) VVhen thou blessest with the spirit, (viz. in a tongue vnknowne) how shall he that occupieth the roome of the vnlearned say amen at thy giuing of thankes, seeing hee knoweth not what thou saist 1. Cor. 14. 16. Secondly, is it not absurd that private prayers should bee commanded to bee made in a tongue vnknowne to him that maketh them,
For (For (as the Apostle Says) When thou blessest with the Spirit, (viz. in a tongue unknown) how shall he that occupieth the room of the unlearned say Amen At thy giving of thanks, seeing he Knoweth not what thou Sayest 1. Cor. 14. 16. Secondly, is it not absurd that private Prayers should be commanded to be made in a tongue unknown to him that makes them,
Fourthly, were it not absurd, when thou hast the kings eldest and dearest sonne to be thy mediator to his father, to request some meane persons of the court to be thy mediators also,
Fourthly, were it not absurd, when thou hast the Kings eldest and dearest son to be thy Mediator to his father, to request Some mean Persons of the court to be thy mediators also,
as if the mediation of such a person were not sufficient? So is it farre more absurd to ioine the Saints to the Sonne of God in the wor•e of mediation,
as if the mediation of such a person were not sufficient? So is it Far more absurd to join the Saints to the Son of God in the wor•e of mediation,
& promiseth to heare and helpe thee also, whensoever thou by thy selfe shalt come vnto him in faithfull and humble prayer? Mat. 11. 28. For hee loueth his faithfull servants better then any creature can loue him:
& promises to hear and help thee also, whensoever thou by thy self shalt come unto him in faithful and humble prayer? Mathew 11. 28. For he loves his faithful Servants better then any creature can love him:
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and saith more over that, if S. Iohn himselfe should take vpon him to bee our Mediator, he should shew himselfe thereby to be a very Antechrist. Aug. cont. ep.
and Says more over that, if S. John himself should take upon him to be our Mediator, he should show himself thereby to be a very Antichrist. Aug. contentedly. Epistle.
For where as our commō Creed containing the summ of our Christian faith, teacheth vs to beleeue in God, that is, to be fully perswaded that God is our God and louing father in Christ,
For where as our Common Creed containing the sum of our Christian faith, Teaches us to believe in God, that is, to be Fully persuaded that God is our God and loving father in christ,
how can this faith taught in our common Creed stand with that of the church of Rome, which commandeth vs still to stand in doubt of Gods loue? Why? is not Gods loue towards his faithfull and obedient children, greater then is the loue of any earthly father to his? And would not an earthly Father who hath declared his great loue toward his louing child in giuing him the best education that hee can,
how can this faith taught in our Common Creed stand with that of the Church of Room, which commands us still to stand in doubt of God's love? Why? is not God's love towards his faithful and obedient children, greater then is the love of any earthly father to his? And would not an earthly Father who hath declared his great love towards his loving child in giving him the best education that he can,
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if for all this he should make but the least doubt of his so entire and tender affection and loue? Now our heauenly father giueth to all that are adopted sonnes by faith in Christ a farre better education, greater portion and larger inheritance then all earthly parents can giue,
if for all this he should make but the least doubt of his so entire and tender affection and love? Now our heavenly father gives to all that Are adopted Sons by faith in christ a Far better education, greater portion and larger inheritance then all earthly Parents can give,
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And yet shall they be commanded still to make doubt thereof? yea whereas all professions in the whole world bee they heathenish, Iewish, Haereticall or schismaticall doe make solemne protestation that they will giue assurance,
And yet shall they be commanded still to make doubt thereof? yea whereas all professions in the Whole world bee they Heathenish, Jewish, Heretical or Schismatical do make solemn protestation that they will give assurance,
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albeit vpon most false and deceauable grounds, to their Disciples and followers, that if they will rightly embrace their rules and put in practise their commandements, they shall thereby be brought neare vnto God,
albeit upon most false and deceauable grounds, to their Disciples and followers, that if they will rightly embrace their rules and put in practise their Commandments, they shall thereby be brought near unto God,
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& haue assurance of his favour and loue? And shall our christian profession, which only delivereth the true grounds of our reconciliation and peace with God,
& have assurance of his favour and love? And shall our christian profession, which only Delivereth the true grounds of our reconciliation and peace with God,
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and of his good will and loue towards the faithfull, even by the testimonies of a multitude of heavenly Angels, Luk. 2. 14. yet be counter commanded herein,
and of his good will and love towards the faithful, even by the testimonies of a multitude of heavenly Angels, Luk. 2. 14. yet be counter commanded herein,
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nor the naturall mother of the faithfull, but the whore of Babylon, & the mother of all abominations, in that shee commandeth the faithfull which are the children of God still to stand in doubt of the loue of God their heauenly father.
nor the natural mother of the faithful, but the whore of Babylon, & the mother of all abominations, in that she commands the faithful which Are the children of God still to stand in doubt of the love of God their heavenly father.
Wherefore to conclude, as on the one side we are to pray vnto God our heavenly father that he would still deliuer vs from the wicked doctrines of evill and vnreasonable Papists,
Wherefore to conclude, as on the one side we Are to pray unto God our heavenly father that he would still deliver us from the wicked doctrines of evil and unreasonable Papists,
so we are on the other side still to pray vnto him, that he would cause the doctrine of the Gospell to be published more and more, that he would giue it a full current,
so we Are on the other side still to pray unto him, that he would cause the Doctrine of the Gospel to be published more and more, that he would give it a full current,
And let vs also pray that the Lord our God by the ministerie of one Haggei or other would lay open the ends and vses of such gentle corrections, which of late yeares our land hath bin visited withal againe and againe,
And let us also pray that the Lord our God by the Ministry of one Haggai or other would lay open the ends and uses of such gentle corrections, which of late Years our land hath been visited withal again and again,
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& stirre vp the spirits of our Zorobabels and Ioshuahs to haue a care, first to build the temple of the Lord before the care of building of their own houses.
& stir up the spirits of our Zorobabels and Joshua's to have a care, First to built the temple of the Lord before the care of building of their own houses.
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Yea that God would more and more settle in the heart of our David King Iames this serious meditation, which so throughly possessed the soule of king David:
Yea that God would more and more settle in the heart of our David King James this serious meditation, which so thoroughly possessed the soul of King David:
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Behold, I dwel in an house of Cedar trees, and the arke of the Lord in divers places of my kingdome dwelleth vnder curtaines by the want of skilfull builders to build it a Temple:
Behold, I dwell in an house of Cedar trees, and the Ark of the Lord in diverse places of my Kingdom dwells under curtains by the want of skilful Builders to built it a Temple:
I will blesse her victuals with increase, & satisfie her poore with bread. I will cloth her Priests with health, and her Saints shall reioice and sing.
I will bless her victuals with increase, & satisfy her poor with bred. I will cloth her Priests with health, and her Saints shall rejoice and sing.
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Ps. 122. Lastly, to conclude, let every faithfull soule wheresoever after this or the like maner commend his owne soule and salvation into the hands of his redeemer.
Ps. 122. Lastly, to conclude, let every faithful soul wheresoever After this or the like manner commend his own soul and salvation into the hands of his redeemer.
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Yea thou that art God to be blessed for ever so in grace vouchsafe to be with vs that thou blesse the continuall ministerie of thine holy word and heavenly Angels to our continuall sanctification and preservation in this life,
Yea thou that art God to be blessed for ever so in grace vouchsafe to be with us that thou bless the continual Ministry of thine holy word and heavenly Angels to our continual sanctification and preservation in this life,
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