A sermon preached in the collegiat church of S. Peter in Westminster, the sixth of April. 1628 Before the Right Honourable the Lords of the higher house of Parliament. By Iohn, Lord Bishop of Lincolne, and Deane of the said collegiat church. Set forth by their Lordships appointment.
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I May say of our Exercise in particular, what St. Paul doth of the Gospel in general, that it is the same yesterday, and to day, and for euer. Hebr. 13. 8. verse.
I May say of our Exercise in particular, what Saint Paul does of the Gospel in general, that it is the same yesterday, and to day, and for ever. Hebrew 13. 8. verse.
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Mortification, as it is a most necessary praeparation for our Affaires temporall, so in a more especiall manner for our Actions spirituall; The most vigorous, and liuely of all the which, is this great Action now in hand, the due receiuing of the blessed Sacrament. Being therefore to speake, not before such as be Babes in Christ,
Mortification, as it is a most necessary preparation for our Affairs temporal, so in a more especial manner for our Actions spiritual; The most vigorous, and lively of all the which, is this great Actium now in hand, the due receiving of the blessed Sacrament. Being Therefore to speak, not before such as be Babes in christ,
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and are to bee Catechized in the Foundation, but before the Horsmen, & Chariots of Israel, to be minded only of their Praeparation to this Sacrament, I shall preach vnto you Iesus Christ, the same yesterday, and to day,
and Are to be Catechized in the Foundation, but before the Horsemen, & Chariots of Israel, to be minded only of their Preparation to this Sacrament, I shall preach unto you Iesus christ, the same yesterday, and to day,
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sed non sic, non cum hoc effectu, saith Caietan. It is no difficult matter to be Owners of this Affect•ō, but the main point is to become Partakers of the Operation. In the Affection we are to obserue two parts, Actum, & Obiectum, the Act, and the Obiect.
sed non sic, non cum hoc effectu, Says Caietan. It is no difficult matter to be Owners of this Affect•ō, but the main point is to become Partakers of the Operation. In the Affection we Are to observe two parts, Acts, & Object, the Act, and the Object.
And therefore term'd in this place NONLATINALPHABET, a kinde of Reioycing, or Glorying, That I should glory. This Acte beeing in it selfe (as the Act of euery Affection is) but one, and that pure, and indifferent, not laudable,
And Therefore termed in this place, a kind of Rejoicing, or Glorying, That I should glory. This Act being in it self (as the Act of every Affection is) but one, and that pure, and indifferent, not laudable,
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or blame worthy, is coloured notwithstanding, and diuersified with a double Obiect. The first Obiect makes it a blacke, and a forbidden Acte, and that is, carnall respects, in the very immediate words before,
or blame worthy, is coloured notwithstanding, and diversified with a double Object. The First Object makes it a black, and a forbidden Act, and that is, carnal respects, in the very immediate words before,
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For although Regenerate men are not blowen vp with euery idle blast of vanity, yet are they not deuoide of naturall Affections. Seneca was no disciple of S. Paul in that point.
For although Regenerate men Are not blown up with every idle blast of vanity, yet Are they not devoid of natural Affections. Senecca was no disciple of S. Paul in that point.
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For although S. Paul makes a statute in this place against glorying, and reioycing, yet is it not altogether absolute, and Categoricall, but with a sauing, and Prouiso, for the right Obiect.
For although S. Paul makes a statute in this place against glorying, and rejoicing, yet is it not altogether absolute, and Categorical, but with a Saving, and Proviso, for the right Object.
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And this is the Affection. The Effect of this Affection, is a double Mortification. The first is of all the vanities of the world to a regenerate man, who glorying in nothing but the Crosse of Christ, lookes vpon all these with an eye of Abhorration, like so many Carcasses,
And this is the Affection. The Effect of this Affection, is a double Mortification. The First is of all the vanities of the world to a regenerate man, who glorying in nothing but the Cross of christ, looks upon all these with an eye of Abhorration, like so many Carcases,
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NOw of the Affection in generall, the Act of the Affection in particular, which was a Reioycing, and the forbidden Obiects of this Acte, both Morall, those of the Gentiles, Riches, Glory, Greatnes;
NOw of the Affection in general, the Act of the Affection in particular, which was a Rejoicing, and the forbidden Objects of this Act, both Moral, those of the Gentiles, Riches, Glory, Greatness;
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and Ceremoniall, those of the Iewes, variety of Types, and multitude of Proselytes I haue spoken heretofore in another place. Now wee are come into the House, where the Text dwelleth.
and Ceremonial, those of the Iewes, variety of Types, and multitude of Proselytes I have spoken heretofore in Another place. Now we Are come into the House, where the Text dwells.
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The Obiect bidden, and commanded, the Crosse of Christ, and the Effects produced by this Obiect, a double mortification, of the world vnto a Regenerate man, which is Mundus crucifixus, and of a Regenerate man vnto the world, which is Paulus crucifixus. Of the which I must craue your honourable patience to speake plainely,
The Object bidden, and commanded, the Cross of christ, and the Effects produced by this Object, a double mortification, of the world unto a Regenerate man, which is World Crucifix, and of a Regenerate man unto the world, which is Paulus Crucifix. Of the which I must crave your honourable patience to speak plainly,
Considering that, as Luther writes, vpon this place, Multum interest inter Theologum gloriae, & Theologum crucis, There is a great deale of difference betweene an Orator in the Court, and a Preacher of Mortification.
Considering that, as Luther writes, upon this place, Multum Interest inter Theologum Glory, & Theologum crucis, There is a great deal of difference between an Orator in the Court, and a Preacher of Mortification.
And S. Luke in the 24. of the Acts, frames one stile for S. Paul, then vnder the Crosse, and another for Tertullus, an eloquent Towne-Clerke. Nay S. Paul himselfe tels vs plainely, 1. Cor. 1. 17. that this NONLATINALPHABET, this quaintnesse of speach doth quite euacuate the Crosse of Christ.
And S. Lycia in the 24. of the Acts, frames one style for S. Paul, then under the Cross, and Another for Tertullus, an eloquent Towne-Clerke. Nay S. Paul himself tells us plainly, 1. Cor. 1. 17. that this, this quaintness of speech does quite evacuate the Cross of christ.
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IT were but lost labour to expound this Text, as Some late writers seeme to doe, Who making these false Apostles to embrace the Ceremoniall Law, that thereby they might obtaine a Toleration in Religion, which Augustus, Tiberius, and Caius had giuen vnto the Iewes, and not to mere Christians, would expound this Text of our sufferings for Christ; Whereas the words themselues doe fasten the sence on Christs suffrings for vs, not Crux propter Christum, as that 2. Cor. 12. 10, but Crux Christi, not our Crosses for Christ, but Christs Crosse for vs, the Crosse of Christ.
IT were but lost labour to expound this Text, as some late writers seem to do, Who making these false Apostles to embrace the Ceremonial Law, that thereby they might obtain a Toleration in Religion, which Augustus, Tiberius, and Caius had given unto the Iewes, and not to mere Christians, would expound this Text of our sufferings for christ; Whereas the words themselves do fasten the sense on Christ sufferings for us, not Crux propter Christ, as that 2. Cor. 12. 10, but Crux Christ, not our Crosses for christ, but Christ Cross for us, the Cross of christ.
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Morte Christise gloriari inquit, saith S. Cyrill. He professeth to boast onely in the death of Christ, NONLATINALPHABET, saith S. Chrysost. that Christ suffered for mee.
Morte Christise Gloriari inquit, Says S. Cyril. He Professes to boast only in the death of christ,, Says S. Chrysostom that christ suffered for me.
Non in propria iustitia, vel doctrina, sed in Fide Crucis, saith S. Hierom. God forbid, that S. Paul should boast in his owne learning, in his owne righteousnesse, in his owne crosses,
Non in propria iustitia, vel Doctrina, sed in Fide Crucis, Says S. Hieronymus God forbid, that S. Paul should boast in his own learning, in his own righteousness, in his own Crosses,
but only, and wholly in the Faith of the Crosse of Christ. For, vbi Philosophus erubuit, ibi Apostolus the saurum inuenit, saith S. Augustin, where the Philosopher found his blushing, there the Apostle hath pitcht his boasting; Grandi ludibrio impijs, grandi mysterio pijs, saith Lombard, On that great scorne of the Pagan, and excessiue Comfort of the deuout Christian, the Crosse of Christ.
but only, and wholly in the Faith of the Cross of christ. For, vbi Philosophus Erubuit, There Apostles the saurum inuenit, Says S. Augustin, where the Philosopher found his blushing, there the Apostle hath pitched his boasting; Grandi ludibrio impijs, Grandi Mysterio pijs, Says Lombard, On that great scorn of the Pagan, and excessive Comfort of the devout Christian, the Cross of christ.
ANd indeede what is there, that can swell a man vp, that is not to bee found in this one Obiect? First, Knowledge NONLATINALPHABET, is of a puffing disposition, the 1. Cor. 8. 1. and the Philosophers were Animalia gloriae, certaine creatures all made of Glory, saith S. Hierom. Ista liberalium Artium consectatio sibi placentes facit, saith Seneca, these studies in the liberall Artes make men esteeme of themselues very liberally.
ANd indeed what is there, that can swell a man up, that is not to be found in this one Object? First, Knowledge, is of a puffing disposition, the 1. Cor. 8. 1. and the Philosophers were Animalia Glory, certain creatures all made of Glory, Says S. Hieronymus Ista liberalium Arts consectatio sibi placentes facit, Says Senecca, these studies in the liberal Arts make men esteem of themselves very liberally.
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Should a man therefore boast in this? Behold, as Tully thought all the humane Sciences might be found in Homer, Scaliger in Ʋirgil, and Theodorus Gaza in the workes of Plutarque: so NONLATINALPHABET All the treasures of diuine wisedome are layd vp in Christ, Colos. 2. 3. And S. Paul could finde null•m Scibile, nothing fit to be knowen;
Should a man Therefore boast in this? Behold, as Tully Thought all the humane Sciences might be found in Homer, Scaliger in Ʋirgil, and Theodorus Gaza in the works of Plutarch: so All the treasures of divine Wisdom Are laid up in christ, Colos 2. 3. And S. Paul could find null•m Scibile, nothing fit to be known;
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and Chamber-keepers makes a man looke somewhat the bigger; And behold, as S. Chrysost. Athanasius, and all the Greeke Fathers expound this place, in the Crosse of Christ, wee haue the greatest Fauourite that euer was, doing grace,
and Chamber-keepers makes a man look somewhat the bigger; And behold, as S. Chrysostom Athanasius, and all the Greek Father's expound this place, in the Cross of christ, we have the greatest Favourite that ever was, doing grace,
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There thou mayest behold him with the eye of Faith, powring out his Blood to redeeme thee, spreading out his Armes to embrace thee, bowing downe his Head to kisse thee,
There thou Mayest behold him with the eye of Faith, Pouring out his Blood to Redeem thee, spreading out his Arms to embrace thee, bowing down his Head to kiss thee,
WEre I now in the Chaire, as I am in the Pulpit, and to expound this Text literally, I would say, that by the Crosse of Christ in this place, is to bee vnderstood Synecdochically, the All-sufficient, Expiatory, and Satisfactory Sacrifice of Christ vpon the Crosse, which is Res Sacramenti, the very matter,
WEre I now in the Chair, as I am in the Pulpit, and to expound this Text literally, I would say, that by the Cross of christ in this place, is to be understood Synecdochically, the All-sufficient, Expiatory, and Satisfactory Sacrifice of christ upon the Cross, which is Rest Sacrament, the very matter,
And that at the Iudgement Seat of Almightie God, which, without the Merits of our Sauiour, is like the Tribunall of Lucius Cassius, Scopulus reorum, A rocke to splinter in pieces all that come nigh it, wee haue nothing to stand vpon,
And that At the Judgement Seat of Almighty God, which, without the Merits of our Saviour, is like the Tribunal of Lucius Cassius, Scopulus Reorum, A rock to splinter in Pieces all that come High it, we have nothing to stand upon,
and to offer vnto God to saue our selues, besides this one, and onely Propitiation. That it is false, hee had any helpe from Man, or Angel, in his satisfying, either for all Actuall sinnes, as some of the Schoole-men are not asham'd to auerre,
and to offer unto God to save our selves, beside this one, and only Propitiation. That it is false, he had any help from Man, or Angel, in his satisfying, either for all Actual Sins, as Some of the Schoolmen Are not ashamed to aver,
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or for sins after Baptisme, as Catharinus, or for the punishment for sin, as Bellarmine, or by way of Configuration, as Aquinas, or by way of Congruity, as Durand, or by way of Concurrence, and supply, as Biel, or by way of Conformity onely,
or for Sins After Baptism, as Catharinus, or for the punishment for since, as Bellarmine, or by Way of Configuration, as Aquinas, or by Way of Congruity, as Durand, or by Way of Concurrence, and supply, as Biel, or by Way of Conformity only,
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that is, as Symmachus translates it, and Iust: Martyr in his Dialogue against Tryphon reades it, NONLATINALPHABET vnus, & solissimus, I my selfe, and no more.
that is, as Symmachus translates it, and Just: Martyr in his Dialogue against Tryphon reads it, vnus, & solissimus, I my self, and no more.
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And therfore as Alexander said of his Father Philip, that hee had conquered all Greece himselfe, NONLATINALPHABET, &c. and would leaue nothing for his endeuours:
And Therefore as Alexander said of his Father Philip, that he had conquered all Greece himself,, etc. and would leave nothing for his endeavours:
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Hee hath satisfied for all Sinnes, Originall, and Actuall; Hee hath satisfied for all the parts of Sin, the guilt, and the punishment. There is nothing left for vs to doe, nothing for vs to suffer, nor consequently to reioyce of, as proceeding from our selues, God forbid, that wee should reioyce,
He hath satisfied for all Sins, Original, and Actual; He hath satisfied for all the parts of since, the guilt, and the punishment. There is nothing left for us to do, nothing for us to suffer, nor consequently to rejoice of, as proceeding from our selves, God forbid, that we should rejoice,
and Tinkerly Merits to an Acceptation also, but like the gold of Ophir, hath in it selfe an intrinsecall, and indeede an inaestimable value, sufficient to satisfie the Iustice of God, Vs { que } ad vltimum quadrantem, euen as farre, as the vttermost farthing.
and Tinkerly Merits to an Acceptation also, but like the gold of Ophir, hath in it self an intrinsical, and indeed an inestimable valve, sufficient to satisfy the justice of God, Us { que } ad vltimum quadrantem, even as Far, as the uttermost farthing.
And this intrinsecall value, which wee call Merit, doeth accrue thereunto out of 4. seuerall considerations ▪ of the Power, the Willingnesse, the Office, and the Application of this most precious Sacrifice, offered for vs, vpon the Crosse,
And this intrinsical valve, which we call Merit, doth accrue thereunto out of 4. several considerations ▪ of the Power, the Willingness, the Office, and the Application of this most precious Sacrifice, offered for us, upon the Cross,
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The which foure Improuements of this Ransome for sinne are pointed at, in the foure Attributes of this Crosse in my Text. First, the Power, in that it is call'd, Crux Domini, the Crosse of a Lord, a name of Power,
The which foure Improvements of this Ransom for sin Are pointed At, in the foure Attributes of this Cross in my Text. First, the Power, in that it is called, Crux Domini, the Cross of a Lord, a name of Power,
and so able to saue vs. Secondly, the Willingnes, in that it is call'd, Crux Iesu, the Crosse of Iesu, a name of loue and sweetnesse, and so willing to saue vs. Thirdly, the Office, in that it is call'd, Crux Christi, the Crosse of Christ; Nomen Officij (as Aquinas tearmes it) a name of Office,
and so able to save us Secondly, the Willingness, in that it is called, Crux Iesu, the Cross of Iesu, a name of love and sweetness, and so willing to save us Thirdly, the Office, in that it is called, Crux Christ, the Cross of christ; Nome Officij (as Aquinas terms it) a name of Office,
and Appointment, and so ordain'd to saue vs. Lastly, the Application, in this word, NONLATINALPHABET in that they are said to be ours, which brings all three home to our Soules,
and Appointment, and so ordained to save us Lastly, the Application, in this word, in that they Are said to be ours, which brings all three home to our Souls,
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& Consciences, and so fits them to saue Vs. This Crosse were not a sufficient Ransome in it selfe, were it not for this Power, and Diuine Nature, Crux Domini, that it is the Crosse of the Lord; Nor this Power sufficient in it selfe, were it not for this Willingnesse in both natures to bee our Sauiour, Crux Iesu, the Crosse of our Sauiour; Nor this Power, and Willingnesse sufficient for this Sacrifice, were it not the Sacrifice of the Messias, Crux Christi, the Crosse of him that was anointed, and appointed to saue vs;
& Consciences, and so fits them to save Us This Cross were not a sufficient Ransom in it self, were it not for this Power, and Divine Nature, Crux Domini, that it is the Cross of the Lord; Nor this Power sufficient in it self, were it not for this Willingness in both nature's to be our Saviour, Crux Iesu, the Cross of our Saviour; Nor this Power, and Willingness sufficient for this Sacrifice, were it not the Sacrifice of the Messias, Crux Christ, the Cross of him that was anointed, and appointed to save us;
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And yet, God bee praysed therefore, this great Prince lost nothing in Maiestie, by his condescending thus to his basest people, but in very deede encreast in Glory. For whereas before in Iury onely was God knowne,
And yet, God be praised Therefore, this great Prince lost nothing in Majesty, by his condescending thus to his Basest people, but in very deed increased in Glory. For whereas before in Jury only was God known,
and imaginary Consecration, that, Augusto crescit sub Principe caelum, the Heauens began to grow wider in the reigne of Augustus, we may most truely say of Christ our Sauiour, Christo crescit sub Principe caelum.
and imaginary Consecration, that, Augusto crescit sub Principe caelum, the Heavens began to grow wider in the Reign of Augustus, we may most truly say of christ our Saviour, Christ crescit sub Principe caelum.
And so much of the first generall part of this Text, the Affection, consisting of an Acte, which was a Reioycing, and an Obiect, the Crosse of our Lord Iesus Christ.
And so much of the First general part of this Text, the Affection, consisting of an Act, which was a Rejoicing, and an Object, the Cross of our Lord Iesus christ.
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I come now to the second part, the Effect, or Operation produced by the same, which is a double Mortification, or Crucifixion, of the World to a Regenerate man, of a Regenerate man, vnto the World, Whereby the World is crucified vnto me, and I vnto the World.
I come now to the second part, the Effect, or Operation produced by the same, which is a double Mortification, or Crucifixion, of the World to a Regenerate man, of a Regenerate man, unto the World, Whereby the World is Crucified unto me, and I unto the World.
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It is Dei Scriptura, the first Bible that God made for the institution of Man, sayth Clem: Alexandrinus. It is yet (if it be well studied) one of the best furnished Libraryes a Man can find,
It is Dei Scripture, the First bible that God made for the Institution of Man, say Clem: Alexandrian. It is yet (if it be well studied) one of the best furnished Libraries a Man can find,
as S. Augustine doeth vpon the 143. Psalme, Audi in Euangelio mundum, & mundum, remember you haue read in the Gospel of a World, and a World, Mundum, quem fecit Deus, Mun•um, quē regit Diabolus, there is a World created by God,
as S. Augustine doth upon the 143. Psalm, Audi in Gospel Mundum, & Mundum, Remember you have read in the Gospel of a World, and a World, Mundum, Whom fecit Deus, Mun•um, quē regit Diabolus, there is a World created by God,
S. Paul was no Carrion, but aliue indeed, when he spake these words, but yet not to the humour of this praesent World, because hee professeth openly, I liue, and yet not I.
S. Paul was no Carrion, but alive indeed, when he spoke these words, but yet not to the humour of this present World, Because he Professes openly, I live, and yet not I.
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Gal. 2. 19. That is, what life you see in me, sithence that happy houre I first applyed to my soule, the passion of my Sauiour, is all for Christ, and nothing for the world;
Gal. 2. 19. That is, what life you see in me, since that happy hour I First applied to my soul, the passion of my Saviour, is all for christ, and nothing for the world;
and the consideration of all these Crosses, Christ crucified, Paul crucified, and the World crucified, wee haue a Mappe of the siege of Ierusalem, where (as Iosephus tels vs) there were so many Crosses set vp by Titus, that NONLATINALPHABET, there wanted Earth to beare the Crosses, and Crosses to beare the crucified Carcasses. But the Crosse of Christ (the former influence from the Deity considered) is so powerfull in operation, that it kills on either side, the regenerate man on the one,
and the consideration of all these Crosses, christ Crucified, Paul Crucified, and the World Crucified, we have a Map of the siege of Ierusalem, where (as Iosephus tells us) there were so many Crosses Set up by Titus, that, there wanted Earth to bear the Crosses, and Crosses to bear the Crucified Carcases. But the Cross of christ (the former influence from the Deity considered) is so powerful in operation, that it kills on either side, the regenerate man on the one,
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if the world were let alone, to draw him to more sinnes; And therefore, they are both dead one to another, Dum nihil concupiscit Apostolus mundi, nihil agnoscit Mundus Apostoli, saith S. Ambrose, while the Regenerate man affects nothing that is the Worlds, nor the world approues of any thing in the Regenerate man.
if the world were let alone, to draw him to more Sins; And Therefore, they Are both dead one to Another, Dum nihil concupiscit Apostles mundi, nihil agnoscit World Apostles, Says S. Ambrose, while the Regenerate man affects nothing that is the World's, nor the world approves of any thing in the Regenerate man.
d Sicut sunt duo mortui, ex quibus nullus tangit, vel diligit alterum, saith Remigius. They stand not like those wretches tormented by Mezentius, Qui mortua viuis Corpora composuit, one dead,
worser Sicut sunt duo Deads, ex quibus nullus tangit, vel diligit alterum, Says Remigius. They stand not like those wretches tormented by Mezentius, Qui Mortua viuis Corpora Composuit, one dead,
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and the other aliue, but like Eteocles, and Polynices after the combat, Duo corpora in vno Conduntur busto, Like two dead Carcasses in one Beere, whereof the one neither sees, nor regards the other.
and the other alive, but like Eteocles, and Polynices After the combat, Duo corpora in vno Conduntur busto, Like two dead Carcases in one Beer, whereof the one neither sees, nor regards the other.
And for any further commerce, or trading with the vanities of the World, f mutuò transfiguntur, & inuicem moriuntur, as Tertullian doth elegantly expound this Text, they are dead,
And for any further commerce, or trading with the vanities of the World, f mutuò transfiguntur, & Inuicem moriuntur, as Tertullian does elegantly expound this Text, they Are dead,
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how the Crosse, and Passion of our Sauiour Christ should crucifie together with it selfe S. Paul, and the World. I would to God, I were as able to shew it by my life and conuersation (which I confesse I ought to doe) as I shall easily declare it by a plaine Expression.
how the Cross, and Passion of our Saviour christ should crucify together with it self S. Paul, and the World. I would to God, I were as able to show it by my life and Conversation (which I confess I ought to do) as I shall Easily declare it by a plain Expression.
Ʋetustas defectus est ab antiquo pecca•o Adami, saith a Schooleman, this Oldnes of his was a body of sinne deriued from the fall of Adam, and now so crucified with Christ, and so nayl'd to his Crosse, that,
Ʋetustas defectus est ab antique pecca•o Adam, Says a Schoolman, this Oldness of his was a body of sin derived from the fallen of Adam, and now so Crucified with christ, and so nailed to his Cross, that,
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As S. Cyprian therefore speakes of an odde opinion in his time, Sanguinem Christi in cruce suspensi in caluariam Adae defluxisse, That the blood of Christ,
As S. Cyprian Therefore speaks of an odd opinion in his time, Sanguinem Christ in Cruce suspensi in caluariam Adam defluxisse, That the blood of christ,
when hee hung on the Crosse, did drop, and distill on the skul of Adam, which Tertullian, and many of the ancient Fathers suppose to be buried iust vnder the Crosse:
when he hung on the Cross, did drop, and distil on the skul of Adam, which Tertullian, and many of the ancient Father's suppose to be buried just under the Cross:
And hauing spoken thus much of both these Crucified Bodies in the generall, I will now seuer them a little to their particulars, and begin with the Crosse of the left hand, Mundus crucifixus;
And having spoken thus much of both these crucified Bodies in the general, I will now sever them a little to their particulars, and begin with the Cross of the left hand, World Crucifix;
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BY the world therefore in this place, wee must vnderstand the vayne pompe, and glory of the world, to the which wee haue long agoe renounced in Baptisme,
BY the world Therefore in this place, we must understand the vain pomp, and glory of the world, to the which we have long ago renounced in Baptism,
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1. 12. So must wee, if wee begin to breath the life of righteousnesse, when the world fawnes vpon vs, with Honours, Riches, Greatnesse, Fauours, or frownes vpon vs, with Hatred, Malice, Persecutions, Oppressions, and the like, turne our head aside another way, with a godly kinde of pride (as Picus Mirandula was wont to call it) and no more regard her,
1. 12. So must we, if we begin to breath the life of righteousness, when the world fawns upon us, with Honours, Riches, Greatness, Favours, or frowns upon us, with Hatred, Malice, Persecutions, Oppressions, and the like, turn our head aside Another Way, with a godly kind of pride (as Picus Mirandula was wont to call it) and no more regard her,
And yet I must conceiue with all reuerence of higher powers, whom God hath placed for the gouernement of this world ▪ They are no part of the Old man, that was Crucified with Christ.
And yet I must conceive with all Reverence of higher Powers, whom God hath placed for the government of this world ▪ They Are no part of the Old man, that was crucified with christ.
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I must not vnderualue the kisse of Ioseph, nor sleight the bending of the golden Scepter, I may indeed, vti mundo, sed non diligere mundum ▪ saith S. Augustine, I may vse the world,
I must not undervalue the kiss of Ioseph, nor sleight the bending of the golden Sceptre, I may indeed, vti mundo, sed non diligere Mundum ▪ Says S. Augustine, I may use the world,
then Tiberius, Caius, and Claudius, Emperours, that were dead long before, were vnto Tacitus, when he wrote his Histories, nec beneficio, nec iniuriâ cogniti, little regarded for frowne, or fauour;
then Tiberius, Caius, and Claudius, emperors, that were dead long before, were unto Tacitus, when he wrote his Histories, nec Benefit, nec iniuriâ cogniti, little regarded for frown, or favour;
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And so (this Text being the Anuill that all the old Hermites did still beat vpon) Moyses a religious Abbot answer'd a Nouice, that desir'd to learne of him,
And so (this Text being the Anvil that all the old Hermits did still beatrice upon) Moses a religious Abbot answered a Novice, that desired to Learn of him,
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how hee might vnderstand this hard Text, and frame his Notions to conceiue of the World, as of a Carcasse crucified, that he must first imagine himselfe 3. yeres in his graue,
how he might understand this hard Text, and frame his Notions to conceive of the World, as of a Carcase Crucified, that he must First imagine himself 3. Years in his graven,
And S. Anthony to another, that ask't him the same quaestion, made the like answere, Cogita honorem saeculi, tanquam absens de saeculo, looke vpon the glory of the World,
And S. Anthony to Another, that asked him the same question, made the like answer, Cogita Honor Saeculi, tanquam absens de saeculo, look upon the glory of the World,
as though you were already departed from the World, that is, if you desire to esteeme of the World as crucified vnto you, you must first esteeme of your selfe, as crucified vnto the World, which is the second kind of Mortification, and the last part of my Text, The World is crucified vnto mee, and I vnto the World.
as though you were already departed from the World, that is, if you desire to esteem of the World as Crucified unto you, you must First esteem of your self, as Crucified unto the World, which is the second kind of Mortification, and the last part of my Text, The World is Crucified unto me, and I unto the World.
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So our Apostle S. Paul obseruing in this place, that by the Crosse of our Lord Iesus Christ, the world already is dead vnto a regenerate man, takes it,
So our Apostle S. Paul observing in this place, that by the Cross of our Lord Iesus christ, the world already is dead unto a regenerate man, Takes it,
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as a fit praeparatiue for a regenerate man to die likewise vnto the world, that as the world seemes vnto him, hee may also seeme vnto the world, but as a Carrion, or a thing Crucified, The world is crucified vnto mee, and I vnto the world.
as a fit preparative for a regenerate man to die likewise unto the world, that as the world seems unto him, he may also seem unto the world, but as a Carrion, or a thing crucified, The world is Crucified unto me, and I unto the world.
Whereas Paulus crucifixus, a regenerate Man truely dead vnto sinne, and aliue onely to righteousnesse, when the world fawnes, hee sees her not, when she frownes, he regards her not,
Whereas Paulus Crucifix, a regenerate Man truly dead unto sin, and alive only to righteousness, when the world fawns, he sees her not, when she frowns, he regards her not,
I am now in a Theme, which the World accompts very Melancholy; And therefore vntill some worldling shall bring vnto mee a dead man, that can finde in his heart to kill, hate, oppresse, reuenge, sweare, blaspheme, sooth, flatter, follow all the enticements of the World, the Flesh, and the Deuill, I will easier beleeue, him, that doeth these things, to be yet no regenerate man, then that a regenerate man can doe these things;
I am now in a Theme, which the World accounts very Melancholy; And Therefore until Some worldling shall bring unto me a dead man, that can find in his heart to kill, hate, oppress, revenge, swear, Blaspheme, sooth, flatter, follow all the enticements of the World, the Flesh, and the devil, I will Easier believe, him, that doth these things, to be yet no regenerate man, then that a regenerate man can do these things;
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Saint Paul was esteem'd of, but as filth, and off-scouring, 1. Cor. 4. 13. The rest of the Apostles, but as stulta mundi, the Toms of the world, 1. Cor. 1. 27. And in the succeeding Ages S. Ambrose tells vs in one of his Epistles, that when Paulinus a Noble yong man,
Saint Paul was esteemed of, but as filth, and offscouring, 1. Cor. 4. 13. The rest of the Apostles, but as stulta mundi, the Toms of the world, 1. Cor. 1. 27. And in the succeeding Ages S. Ambrose tells us in one of his Epistles, that when Paulinus a Noble young man,
Ex illâ familiâ, illâ prosapiâ, illâ indole, What a Gallant of that House, that Descent, those excellent parts, to thinke of Mortification? Fieri hoc non potest, God forbid, it may not bee, it is onely for such melancholy,
Ex illâ familiâ, illâ prosapiâ, illâ indole, What a Gallant of that House, that Descent, those excellent parts, to think of Mortification? Fieri hoc non potest, God forbid, it may not be, it is only for such melancholy,
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and forlorne wretches, as are weary of themselues, and ready to throw into Natures face, that Praesent of life, which shee bestowed vpon them, as Seneca speakes.
and forlorn wretches, as Are weary of themselves, and ready to throw into Nature's face, that Present of life, which she bestowed upon them, as Senecca speaks.
but of those Ladies of high Descent, Paula, and Melania, who forsaking their great pompe, and huge Estates, durst offer to follow this Crosse of Christ.
but of those Ladies of high Descent, Paula, and Melania, who forsaking their great pomp, and huge Estates, durst offer to follow this Cross of christ.
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Nay, it seemes, himselfe had his share in this Obloquie, when He giues God most humble thankes, Quòd dignus sit, quem mundus oderit, that hee was also thought worthy to be hated of the world, to bee accompted Crucifixus mundo, as crucified vnto the world.
Nay, it seems, himself had his share in this Obloquy, when He gives God most humble thanks, Quòd Dignus sit, Whom World oderit, that he was also Thought worthy to be hated of the world, to be accounted Crucifix mundo, as Crucified unto the world.
For the world deales with them, but as Nero did with Sylla, & Plautus, who would haue them put from the Councell-Table, some three dayes after they were dead, Grauioribus ludibrijs, quàm malis, som what to their scorne,
For the world deals with them, but as Nero did with Sylla, & Plautus, who would have them put from the Councell-Table, Some three days After they were dead, Grauioribus ludibrijs, quàm malis, Some what to their scorn,
For he is as jealous of his Church, as that impatient Louer was of his Mistresse, Quinetiā exopto, zelus quia iunctus amori est, vt videare alijs faeda ' decoramihi.
For he is as jealous of his Church, as that impatient Lover was of his Mistress, Quinetian exopto, Zeal quia iunctus amori est, vt videare Alijs faeda ' decoramihi.
Where there is much dying to sinne, the Crosse hath effectuated much, where a little, all that little, where nothing, there is as yet (I speake it with horror,
Where there is much dying to sin, the Cross hath effectuated much, where a little, all that little, where nothing, there is as yet (I speak it with horror,
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And therefore if you drinke iniquity, like water, and commit sinne with greedines, (for the regenerate themselues haue their sins of infirmity because Crucified sinnes, as well as Crucified Men, must haue a time to die) but if you commit sinnes (I say) with a stiffe, and a strong hand,
And Therefore if you drink iniquity, like water, and commit sin with greediness, (for the regenerate themselves have their Sins of infirmity Because crucified Sins, as well as crucified Men, must have a time to die) but if you commit Sins (I say) with a stiff, and a strong hand,
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And th•refore how euer you may be obnoxious to sinnes of infirmity, if you bee addicted to byting Sins, Oppression, Cruelty, and Reuenge, which are Hony to this corrupt nature of ours, you are not as you should bee,
And th•refore how ever you may be obnoxious to Sins of infirmity, if you be addicted to biting Sins, Oppression, Cruelty, and Revenge, which Are Honey to this corrupt nature of ours, you Are not as you should be,
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but as yet farre enough from being Crucified vnto the world. Thirdly, Mortuus adulantes non audit, saith Saint Bernard, A dead Man cares little for the Musique of Flatterers.
but as yet Far enough from being crucified unto the world. Thirdly, Mortuus adulantes non audit, Says Saint Bernard, A dead Man Cares little for the Music of Flatterers.
and not crucified vnto the World. Fourthly, and lastly, Mortuus c•riositate non raptatur, saith Saint Augustine, A dead Man troubles not his Head with impertinent Curiosities.
and not Crucified unto the World. Fourthly, and lastly, Mortuus c•riositate non raptatur, Says Saint Augustine, A dead Man Troubles not his Head with impertinent Curiosities.
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and Common-wealth, wherof they vnderstand very little, (I pray God Saint Augustine hath not touch't herein the fault of our times) and will not rest contented, in point of Religion, with the plaine knowledge of Christ crucified, then surely they are not,
and Commonwealth, whereof they understand very little, (I pray God Saint Augustine hath not touched herein the fault of our times) and will not rest contented, in point of Religion, with the plain knowledge of christ Crucified, then surely they Are not,
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and that there is not one of all these holy men, but is forc't to say, Vellem cum Paulo dicere, that he desires from the bottome of his heart, hee were once able to conclude with S. Paul, that the world were crucified vnto him, and he• vnto the world.
and that there is not one of all these holy men, but is forced to say, Vellem cum Paul dicere, that he Desires from the bottom of his heart, he were once able to conclude with S. Paul, that the world were Crucified unto him, and he• unto the world.
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And yet must not we, poore Sinners as wee are, despaire to attaine in some proportion, and measure to this Spirituall mortification. It was not vnknowne to the very Heathens ▪ for Plato in Macrobius speakes of two Deaths, whereof Nature brings the one, and Vertue the other.
And yet must not we, poor Sinners as we Are, despair to attain in Some proportion, and measure to this Spiritual mortification. It was not unknown to the very heathens ▪ for Plato in Macrobius speaks of two Death's, whereof Nature brings the one, and Virtue the other.
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yet this Monster may bee easily tam'd, if it meete with a Christian; Because by the Crosse of our Lord Iesus Christ, our sinne imputed vnto our Sauiour, hath beene so vanquished, and crushed in him our Head, that the corruption thereof is soone abolished in vs his Members. Onely let vs Lift vp our hands, which hang downe, and strengthen our feeble knees to buckle with it;
yet this Monster may be Easily tamed, if it meet with a Christian; Because by the Cross of our Lord Iesus christ, our sin imputed unto our Saviour, hath been so vanquished, and crushed in him our Head, that the corruption thereof is soon abolished in us his Members. Only let us Lift up our hands, which hang down, and strengthen our feeble knees to buckle with it;
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when it flew vpon Adam; The Crosse of our Lord Iesus Christ, whereof wee partake in the worthy receiuing of this Sacrament, hath giuen it that blow, that it shall neuer be able to claw off.
when it flew upon Adam; The Cross of our Lord Iesus christ, whereof we partake in the worthy receiving of this Sacrament, hath given it that blow, that it shall never be able to claw off.
It is a true obseruation, which Vespasian's Captaines made of the Souldiers of Vitellius, Quanquam atrociter loquuntur, minor est tamen apud victos animus, Souldiers once beaten, talke they neuer so bigge, doe quayle in their Courage.
It is a true observation, which Vespasian's Captains made of the Soldiers of Vitellius, Quanquam atrociter loquuntur, minor est tamen apud victos animus, Soldiers once beaten, talk they never so big, do quail in their Courage.
Let vs nayle his Feete, that is, purge away our wicked Affections ▪ If we cannot do that, let vs nayle his Hands, that is, forbeare to breake into outragious Actions; If we cannot doe so much,
Let us nail his Feet, that is, purge away our wicked Affections ▪ If we cannot do that, let us nail his Hands, that is, forbear to break into outrageous Actions; If we cannot do so much,
yet at the least, let vs tye him with ropes vnto the crosse, that is, belieue with a stedfast Faith, that all those suggestions of the World, the Flesh, and the Deuill, which we are notable to resist of our selues, are already vanquished by the Crosse of Christ.
yet At the least, let us tie him with ropes unto the cross, that is, believe with a steadfast Faith, that all those suggestions of the World, the Flesh, and the devil, which we Are notable to resist of our selves, Are already vanquished by the Cross of christ.
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If we can doe nothing at all, yet if by meanes of a true, though weake Faith, wee can let fall but one little drop of the blood of Christ vpon our sinne, it is enough to put it to a consumption by and by,
If we can do nothing At all, yet if by means of a true, though weak Faith, we can let fallen but one little drop of the blood of christ upon our sin, it is enough to put it to a consumption by and by,
So the blood of Christ caries in one and the same veyne poyson, and an Antidote; It is a poyson to sin, & an Antidote to the Regenerate. I will therefore conclude all with the Exhortation of S. Chrysostome in his 55. Homily, vpon S. Matthew, Ʋos moneo, & multò ante, quàm vos, meipsum, Crucifigamur mundo, &c. I admonish you all,
So the blood of christ caries in one and the same vein poison, and an Antidote; It is a poison to since, & an Antidote to the Regenerate. I will Therefore conclude all with the Exhortation of S. Chrysostom in his 55. Homily, upon S. Matthew, Ʋos moneo, & multò ante, quàm vos, meipsum, Crucifigamur mundo, etc. I admonish you all,
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and crucified vnto the World, & that by the vertue of this Crosse of our Lord Iesus Christ, whereby the World is crucified vnto vs, and wee vnto the World.
and Crucified unto the World, & that by the virtue of this Cross of our Lord Iesus christ, whereby the World is Crucified unto us, and we unto the World.
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so is it most properly to be pressed vpon deuout soules, that praepare themselues for the receiuing of the Sacrament. For what is it, that is here giuen, and exhibited vnto vs? (for notwitstanding, the slanders of some, that say the contrary, all the Reformed Church doeth allow of these words, giuen, and exhibited ) why the Body, and Blood, that is, Crux Domini nostri Iesu Christi, The Crosse of our Lord Iesus Christ ▪ the first part of my Text. And what is expected, and exacted from vs? you know it very well;
so is it most properly to be pressed upon devout Souls, that prepare themselves for the receiving of the Sacrament. For what is it, that is Here given, and exhibited unto us? (for notwithstanding, the slanders of Some, that say the contrary, all the Reformed Church doth allow of these words, given, and exhibited) why the Body, and Blood, that is, Crux Domini Our Iesu Christ, The Cross of our Lord Iesus christ ▪ the First part of my Text. And what is expected, and exacted from us? you know it very well;
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sorrow, and repentance for our sinnes past, and a stedfast purpose, and resolution for amendment of life; the latter part of my Text, That the world should be crucified vnto vs, and wee vnto the world:
sorrow, and Repentance for our Sins past, and a steadfast purpose, and resolution for amendment of life; the latter part of my Text, That the world should be Crucified unto us, and we unto the world:
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So haue you this Sermon, as a paraphrase vpon the Sacrament, and the Sacrament as a Text, and an Abridgement of the Sermon. And therfore, let Christ be neuer so bountifull in the Institution, and the Church neuer so faithfull in the Administration of the Sacrament, yet surely, here is vnto me no Crux Domini nostri Iesu Chrsti, no reall participation of the Body, & Blood of Christ, without Mundus Crucifixus, and Mundo Crucifixus, without feeling in my soule by repentance for my sinnes ▪ that, in some small degree of Sanctification at the least, The world is crucified vnto mee, and I vnto the world.
So have you this Sermon, as a Paraphrase upon the Sacrament, and the Sacrament as a Text, and an Abridgement of the Sermon. And Therefore, let christ be never so bountiful in the Institution, and the Church never so faithful in the Administration of the Sacrament, yet surely, Here is unto me no Crux Domini Our Iesu Christ, no real participation of the Body, & Blood of christ, without World Crucifix, and Mundo Crucifix, without feeling in my soul by Repentance for my Sins ▪ that, in Some small degree of Sanctification At the least, The world is Crucified unto me, and I unto the world.
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I Shall make this plaine by an homely similitude; In worldly, and ordinarie repasts, how doth a man know, that he hath eaten worthily, that is, profitably? He cannot know it, till afterwards, by finding himselfe stronger, and abler for his bodily, and worldly operations: And so this foode in the Sacrament, vitae aeternae substantiam administrat, saith Saint Ambrose, It begets strength for spirituall, and Heauenly Operations; If therefore we shall haue eaten worthily, wee shall finde it afterwards; For then wee shall thriue, and prosper accordingly;
I Shall make this plain by an homely similitude; In worldly, and ordinary repasts, how does a man know, that he hath eaten worthily, that is, profitably? He cannot know it, till afterwards, by finding himself Stronger, and abler for his bodily, and worldly operations: And so this food in the Sacrament, vitae aeternae substantiam administrat, Says Saint Ambrose, It begets strength for spiritual, and Heavenly Operations; If Therefore we shall have eaten worthily, we shall find it afterwards; For then we shall thrive, and prosper accordingly;
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If, after the receiuing of this Blessed Foode, wee shall feele in our soules a zeale, and Resolution, to direct all our future Consultations to the Glory of God, and the Aduancement of his Religion; If wee shall leaue those sinister,
If, After the receiving of this Blessed Food, we shall feel in our Souls a zeal, and Resolution, to Direct all our future Consultations to the Glory of God, and the Advancement of his Religion; If we shall leave those sinister,
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and by-respects, of Hopes, Hatred, Feare, and Flattery, that haue swayed but too much in Assemblies of this Nature; If wee shall readily giue vnto Caesar, the things, that are Caesars, and withall vnto God the things, that are Gods; In a word,
and by-respects, of Hope's, Hatred, fear, and Flattery, that have swayed but too much in Assemblies of this Nature; If we shall readily give unto Caesar, the things, that Are Caesars, and withal unto God the things, that Are God's; In a word,
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if wee shall giue no other Counsaile to our gracious King, then we are ready to answere for, we care not how soone, to our great God, then surely wee may lawfully reioyce in this blessed Sacrament, that is, in the Crosse of our Lord Iesus Christ;
if we shall give no other Counsel to our gracious King, then we Are ready to answer for, we care not how soon, to our great God, then surely we may lawfully rejoice in this blessed Sacrament, that is, in the Cross of our Lord Iesus christ;
LAstly, this Sacrament is Signum Charitatis, & vinculum vnionis, a badge of our Charitie, and a bond of that vnitie, which Deus, & qui Deo proximus, God himselfe,
LAstly, this Sacrament is Signum Charitatis, & vinculum vnionis, a badge of our Charity, and a bound of that unity, which Deus, & qui God Proximus, God himself,
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and that great Soueraigntie next vnder God, hath recommended vnto vs. The Bread, an vnion of many Graines; The Wine, an vnion of many Grapes; The Guests, an vnion of many Soules, doe require in all worthy Receiuers an vnion,
and that great Sovereignty next under God, hath recommended unto us The Bred, an Union of many Grains; The Wine, an Union of many Grapes; The Guests, an Union of many Souls, do require in all worthy Receivers an Union,
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If therefore you shall march on in your great Counsailes, as the Israelites are said to haue done in Mizpah, as one Man, Iudges 20. 1. verse, That is, in a blessed vnion of the Bodie with the Head,
If Therefore you shall march on in your great Counsels, as the Israelites Are said to have done in Mizpah, as one Man, Judges 20. 1. verse, That is, in a blessed Union of the Body with the Head,
and all the Members one with another, then may you conceiue in your Soules a great quantitie of Assurance, that what you receiue vnder these Elements, of Bread,
and all the Members one with Another, then may you conceive in your Souls a great quantity of Assurance, that what you receive under these Elements, of Bred,
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Acquiescere, ad { que } non sine animi exultatione. Beza in loc. Non modo aequo animo & moderato, sed etiam magna laetitia perfusus. Idem in epist ad Rom c. 5.
Acquiescere, ad { que } non sine animi exultation. Beza in loc. Non modo Aequo animo & moderato, sed etiam Magna Laetitia perfusus. Idem in Epistle ad Rom c. 5.
Sicut Corpus Christi in alta•• pro debit• Originali s•••l oblatum in Cruce, sic •ffertur •ugiter pro nostris quotidianis del•ct••. Tho. •pus•. •8. de •••r. Alt c. 1. •onau. •. Sent. • 20. q. •. Homo potest satisfacere pro suo Actuali pe•cato ▪ sed non pro Originali Altis••od. in 3. dist. ••.
Sicut Corpus Christ in alta•• Pro debit• Originali s•••l oblatum in Cruce, sic •ffertur •ugiter Pro nostris quotidianis del•ct••. Tho. •pus•. •8. de •••r. Alt c. 1. •onau. •. Sent. • 20. q. •. Homo potest satisfacere Pro Sue Actuali pe•cato ▪ sed non Pro Originali Altis••od. in 3. Dist. ••.
Pas•io Christi pro Originali peccato & Actual•b•• Baptismum antecedentibus, satisfecisse •ed in M•ss• offertur pro peccatis Baptismum, & primam Iustificat•onem s•quentibus ▪ C•th•r. in Opusc.
Pas•io Christ Pro Originali Peccato & Actual•b•• Baptism antecedentibus, satisfecisse •ed in M•ss• offertur Pro peccatis Baptism, & primam Iustificat•onem s•quentibus ▪ C•th•r. in Opuscule
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Orig tract ▪ 35 in Matth. ven•t ad me trad•••o tal•. Chrys. Hom. 85 in Io. NONLATINALPHABET &c. Epiph. hae•. 46. contr •atianos ▪ Amb• ▪ in Luc. Au•. Serm. 71. Audite aliu• ••cramentum, Fratres charis•imi. NONLATINALPHABET Non•us.
Origin tract ▪ 35 in Matthew ven•t ad me trad•••o tal•. Chrys. Hom. 85 in Io. etc. Epiphany hae•. 46. Contr •atianos ▪ Amb• ▪ in Luke Au•. Sermon 71. Audite aliu• ••cramentum, Brothers charis•imi. Non•us.
Non solùm mortuus, sed & crucifixus, quod est ignominiosum genus mortis. Born. Serm. 1. de Quadrag. Non mortuus, sed turpiss•mè mortuus. Luther •n loc.
Non solùm Mortuus, sed & Crucifix, quod est ignominiosum genus mortis. Born. Sermon 1. the Quadrag. Non Mortuus, sed turpiss•mè Mortuus. Luther •n loc.
Sed & mihi famulo Creatoris mūdus crucifixus est ▪ sed non Deus mundi, Et ego munde, non tamen Deo mundi; Mundum enim quantum ad conuersationem e••s posuit ▪ Tertul. aduersus ▪ Marc. l •.
said & mihi famulo Creatoris mūdus Crucifix est ▪ sed non Deus mundi, Et ego munde, non tamen God mundi; Mundum enim quantum ad conuersationem e••s He placed ▪ Tertulian Adversus ▪ Marc. l •.
Non salutationibus pote• tium de••••atur mortuus Aug 〈 ◊ 〉 salutur doc. c. 1• Si mortuus v•••m non vide•, vi••s tamen mortuum videt Claud. Altis. in loc.
Non salutationibus pote• tium de••••atur Mortuus Aug 〈 ◊ 〉 salutur doc. c. 1• Si Mortuus v•••m non vide•, vi••s tamen mortuum videt Claud. Altis. in loc.
Quando cōting•t cōtemnere vtram { que } fortunam? quando continget omnibus oppressis Affectibus, & sub arbitrium adductis, hanc vocem emit•ere, Vici? Quē vicerim, •uaeris? Non Persas, nec ex•rema Medo••m, nec siquid vltra Dacas bellicosum iacet sed Auaritiam, sed Ambitione, sed metū Mortis, qui victores ••ntiū Vicit.
Quando cōting•t cōtemnere vtram { que } fortunam? quando continget omnibus oppressis Affectibus, & sub Arbitrium adductis, hanc vocem emit•ere, Vici? Quē vicerim, •uaeris? Non Persas, nec ex•rema Medo••m, nec Seced vltra Dacas bellicosum iacet sed Auaritiam, sed Ambition, sed metū Mortis, qui Victors ••ntiū Vicit.
Chrys. hom. 55. in Matth. Tom. operum 2. crucifigamur mundo, nihil commune habeamu• cum Terra, sed tota mens nostra amore ••perioris pa••e, gloria be•itudinis ardeat &c.
Chrys. hom. 55. in Matthew Tom. Operum 2. crucifigamur mundo, nihil commune habeamu• cum Terra, sed tota Mens nostra amore ••perioris pa••e, gloria be•itudinis Ardeat etc.
Ambr. l de 〈 ◊ 〉 qu• •n•t•antur myster. c. 8 ▪ NONLATINALPHABET. Ign•t. Ep. •d Eph•s. NONLATINALPHABET. Damasc. l ▪ 4. c. 14. NONLATINALPHABET. In Orat. D Basilij ante •uchar.
Ambrose l de 〈 ◊ 〉 qu• •n•t•antur Mystery. c. 8 ▪. Ign•t. Epistle •d Eph•s.. Damascus l ▪ 4. c. 14.. In Orat WORSER Basilij ante •uchar.
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