Publisher: Printed by W Stansby for Eleazar Edgar and Ambrose Garbrand and are to bee solde at their shop in Pauls Church yard at the signe of the Wind mill
IT is a memorable sentence, and worthy alwayes to bee regarded, which our Sauiour Christ the chiefe Master of sentences hath dictated for a perpetuall caueat vnto vs;
IT is a memorable sentence, and worthy always to be regarded, which our Saviour christ the chief Master of sentences hath dictated for a perpetual caveat unto us;
VVhat shall it profit a man, though hee winne the whole world, if hee loose his owne soule? The losse of the soule, what is it but the losse of the rest of the soule, whereby it perisheth, Not so as not to be, as Gregorie speaketh, but so as to be in euill, and looseth, not the life of essence and being,
What shall it profit a man, though he win the Whole world, if he lose his own soul? The loss of the soul, what is it but the loss of the rest of the soul, whereby it Perishes, Not so as not to be, as Gregory speaks, but so as to be in evil, and loses, not the life of essence and being,
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but the life of blisse and happinesse, whilest being diuided from God, in whom onely is the fountaine of life and blisse, it liueth immortally in death,
but the life of bliss and happiness, whilst being divided from God, in whom only is the fountain of life and bliss, it lives immortally in death,
as to runne in danger of excluding our Soules from rest with God? As touching the meanes of finding this rest, the Prophet in the words which I haue here propounded, very notably instructeth vs, 1. Commending it as the finall ende of all our trauaile, by this meanes onely and not otherwise to be found;
as to run in danger of excluding our Souls from rest with God? As touching the means of finding this rest, the Prophet in the words which I have Here propounded, very notably Instructeth us, 1. Commending it as the final end of all our travail, by this means only and not otherwise to be found;
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when indeede they leade vs from it. 3. Shewing vs from whom we are to take the certaine direction of the right way. 4. Declaring what that direction is, both as touching the care that wee are to vse for the finding of that way,
when indeed they lead us from it. 3. Showing us from whom we Are to take the certain direction of the right Way. 4. Declaring what that direction is, both as touching the care that we Are to use for the finding of that Way,
and 5. As touching the marke whereby it is to be knowen. 6. Instructing vs what our duetie is when wee haue receiued the true knowledge of the way, euen to walke therein.
and 5. As touching the mark whereby it is to be known. 6. Instructing us what our duty is when we have received the true knowledge of the Way, even to walk therein.
continually tossed too and fro, distracted with cares, perplexed with feares, oppressed with sorrowes, yeelding no Honie without some Gall, no calme that is not intercepted or interrupted with some storme.
continually tossed too and from, distracted with Cares, perplexed with fears, oppressed with sorrows, yielding no Honey without Some Gall, no Cam that is not intercepted or interrupted with Some storm.
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This life, saith Gregorie, is the way for vs to goe to our Countrey, and therfore by Gods secret iudgement, we are here beaten and broken with often trouble, that we may not in steede of our Countrey fall in loue with the way.
This life, Says Gregory, is the Way for us to go to our Country, and Therefore by God's secret judgement, we Are Here beaten and broken with often trouble, that we may not in steed of our Country fallen in love with the Way.
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But yet against all this vanitie and mutabilitie and miserie, vaine man is euermore labouring to settle vnto himselfe an estate, wherein to enioy contentment, and peace, and rest;
But yet against all this vanity and mUTABILITY and misery, vain man is evermore labouring to settle unto himself an estate, wherein to enjoy contentment, and peace, and rest;
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which hee seeketh here and seeketh there, but findeth it no where; and thinketh to gaine it by obteining this desire, and this failing, by obtaining that,
which he seeks Here and seeks there, but finds it not where; and Thinketh to gain it by obtaining this desire, and this failing, by obtaining that,
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but no whit the neerer, either by this or that, whilest in the hauing of things, hee findeth not that rest which hee promised to himselfe in the desire of them,
but no whit the nearer, either by this or that, whilst in the having of things, he finds not that rest which he promised to himself in the desire of them,
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and Abundance, as Tertullian saith, causeth alwayes it owne contumely and disgrace. There is nothing so sightly as that the eye ioyeth continually to see it;
and Abundance, as Tertullian Says, Causes always it own contumely and disgrace. There is nothing so sightly as that the eye Joyeth continually to see it;
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so as that in varietie of things, as Gregorie well obserueth, we are forced to seeke that contentment which we cannot find in the qualitie of them. It remaineth therefore that there is no true rest but in the enioying of God, nothing being able to content the Soule but he that created the Soule,
so as that in variety of things, as Gregory well observeth, we Are forced to seek that contentment which we cannot find in the quality of them. It remains Therefore that there is no true rest but in the enjoying of God, nothing being able to content the Soul but he that created the Soul,
In him is riches, and beautie, & glorie, and strength, and immortalitie, and whatsoeuer appertaineth to the blisse and happinesse either of body or Soule;
In him is riches, and beauty, & glory, and strength, and immortality, and whatsoever appertaineth to the bliss and happiness either of body or Soul;
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euen the peace of God which passeth all vnderstanding? How hath it fortified the hearts of Gods Saints, to goe with constancy & cheerfulnes, through fire and water, against all the iniuries and violences of aduerse & euil men;
even the peace of God which passes all understanding? How hath it fortified the hearts of God's Saints, to go with constancy & cheerfulness, through fire and water, against all the injuries and violences of adverse & evil men;
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as expecting redemption and deliuerance to bee yeelded vnto them from thence? Now if there bee so much in the shadow, what shall there be in the substance, where there shall bee nothing to interrupt our glorious rest, where we shall see face to face, and know euen as we are knowen, where there shall be no more death nor hunger,
as expecting redemption and deliverance to be yielded unto them from thence? Now if there be so much in the shadow, what shall there be in the substance, where there shall be nothing to interrupt our glorious rest, where we shall see face to face, and know even as we Are known, where there shall be no more death nor hunger,
nor thirst, nor crying, nor paine but God shall wipe away all teares from our eyes, where it shall finally & fully be accomplished which the Prophet hath said of the redeemed of the Lord, Euerlasting ioy shall bee vpon their heads, they shall obtaine ioy and gladnesse,
nor thirst, nor crying, nor pain but God shall wipe away all tears from our eyes, where it shall finally & Fully be accomplished which the Prophet hath said of the redeemed of the Lord, Everlasting joy shall be upon their Heads, they shall obtain joy and gladness,
Wherein the wit of man hath infinitely busied it selfe, who apprehending this principle, that by Religion and seruice of God, wee are to come to God, hath thought himselfe wise enough, to direct what is fit for God,
Wherein the wit of man hath infinitely busied it self, who apprehending this principle, that by Religion and service of God, we Are to come to God, hath Thought himself wise enough, to Direct what is fit for God,
so many minds, it hath by this meanes come to passe, that varietie of wits hath shewed it selfe in this behalfe by varietie of deuises, whence haue growen both without the Church,
so many minds, it hath by this means come to pass, that variety of wits hath showed it self in this behalf by variety of devises, whence have grown both without the Church,
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And indeede if the diuell should appeare and shew himselfe in his owne likenesse, and should professe himselfe a deceiuer and a destroyer, euery man would abhorre him and flie from him,
And indeed if the Devil should appear and show himself in his own likeness, and should profess himself a deceiver and a destroyer, every man would abhor him and fly from him,
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Yea he transformeth himselfe into an Angell of light, and teacheth his Agents and ministers to transforme themselues as if they were the ministers of righteousnesse, to write Pharmaca, medicines, where they should write Venena, poysons, and to Suger the brims of their intoxicated Cups, that men the more greedily and without suspicion may drinke those venimous potions, which they minister vnto them therein.
Yea he Transformeth himself into an Angel of Light, and Teaches his Agents and Ministers to transform themselves as if they were the Ministers of righteousness, to write Pharmaca, medicines, where they should write Venena, poisons, and to Sugar the brims of their intoxicated Cups, that men the more greedily and without suspicion may drink those venomous potions, which they minister unto them therein.
Thus euen Celsus the Philosopher vpon his defenses of Paganisme, setteth an inscription of the word of trueth. Manicheus that blasphemous Hereticke, taking in hand to write to the Church his dānable paradoxes, doubteth not to begin thus, Manicheus the Apostle of Iesus Christ:
Thus even Celsus the Philosopher upon his defenses of Paganism, sets an inscription of the word of truth. Manicheus that blasphemous Heretic, taking in hand to write to the Church his damnable paradoxes, doubteth not to begin thus, Manicheus the Apostle of Iesus christ:
and a matter of great labour and danger it is, amidst the doubtfull opinions of vnskilfull men and their colourable falshoods, to walke the one path of sound doctrin without stumbling or offence,
and a matter of great labour and danger it is, amid the doubtful opinions of unskilful men and their colourable falsehoods, to walk the one path of found Doctrine without stumbling or offence,
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therefore sit them downe and go no way at all, or goe onely the way that companie & occasion offereth vnto them, being ready to leaue it againe when occasion moueth them otherwise.
Therefore fit them down and go no Way At all, or go only the Way that company & occasion Offereth unto them, being ready to leave it again when occasion moves them otherwise.
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euen so are we in this case to deale, that the malice of Satan purposely labouring to breede doubt and difficultie of the way of life, doe not astonish vs,
even so Are we in this case to deal, that the malice of Satan purposely labouring to breed doubt and difficulty of the Way of life, do not astonish us,
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or driue vs to neglect of Religion and faith towards God, but rather stirre vp and sharpen our industrie and indea•our to search and trie which is the true faith.
or driven us to neglect of Religion and faith towards God, but rather stir up and sharpen our industry and indea•our to search and try which is the true faith.
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4 And the more doth it concerne vs to be warie in this behalfe, for that amongst those many wayes, which wee see diuersly frequented by diuers men, there is but one onely way that leadeth vnto God.
4 And the more does it concern us to be wary in this behalf, for that among those many ways, which we see diversely frequented by diverse men, there is but one only Way that leads unto God.
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or with Rhetorious the Hereticke amongst Christians, doe thinke that God liketh well of the varietie of Religions, and that all Heretickes walke aright and speake truth;
or with Rhetorious the Heretic among Christians, do think that God liketh well of the variety of Religions, and that all Heretics walk aright and speak truth;
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For as no man knoweth the things of man, but the spirit of man which is in him (which yet knoweth not it selfe) so no man knoweth the things of God but the spirit of God,
For as no man Knoweth the things of man, but the Spirit of man which is in him (which yet Knoweth not it self) so no man Knoweth the things of God but the Spirit of God,
so doth no man see or know God, but by those resplendent beames of light which issue from him in his holy word, whereby he vouchsafeth to minister vnto vs the vnderstanding of his waies.
so does not man see or know God, but by those resplendent beams of Light which issue from him in his holy word, whereby he vouchsafeth to minister unto us the understanding of his ways.
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And therefore very well S. Ambrose saith, Let God himselfe that made heauen, teach me the mystery of heauen, not man who had not vnderstanding to know himselfe.
And Therefore very well S. Ambrose Says, Let God himself that made heaven, teach me the mystery of heaven, not man who had not understanding to know himself.
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Whom shall I beleeue concerning God, rather then God himselfe? Heare of God himselfe, saith Orosius, and beleeue God himselfe as touching that truth which thou wouldest know concerning GOD.
Whom shall I believe Concerning God, rather then God himself? Hear of God himself, Says Orosius, and believe God himself as touching that truth which thou Wouldst know Concerning GOD.
and to finde rest with him, propoundeth nothing of himselfe, but deliuereth his lesson from the Lord, Thus saith the Lord. And this is the onely certaine direction of true faith,
and to find rest with him, propoundeth nothing of himself, but Delivereth his Lesson from the Lord, Thus Says the Lord. And this is the only certain direction of true faith,
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but the finall resolution of all Controuersies of Religion must be into this issue, Thus saith the Lord. Heare, thus saith the Lord, saith Austin: not, thus saith Donatus, or Rogatus, or Vincentius, or Hilary, or Austin,
but the final resolution of all Controversies of Religion must be into this issue, Thus Says the Lord. Hear, thus Says the Lord, Says Austin: not, thus Says Donatus, or Rogatus, or Vincentius, or Hilary, or Austin,
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but the true life and sense of Religion ariseth only from this ground, Thus saith the Lord. Which notwithstanding to the Papists is an importable yoake, who haue transcribed the authority of Religion to mortall men, to Doctors,
but the true life and sense of Religion arises only from this ground, Thus Says the Lord. Which notwithstanding to the Papists is an importable yoke, who have transcribed the Authority of Religion to Mortal men, to Doctors,
and Fathers, and Councels, and crie the names of these aloud, but cannot endure to be required for proofe of their doctrine, Thus saith the Lord. Albeit neyther do they pleade those names as perswaded that their Religion can stand eyther by Fathers or Councels,
and Father's, and Counsels, and cry the names of these aloud, but cannot endure to be required for proof of their Doctrine, Thus Says the Lord. Albeit neither do they plead those names as persuaded that their Religion can stand either by Father's or Counsels,
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but onely to withdraw their followers from the conscience and due regard of, Thus saith the Lord; that hauing once pulled them from thence, they may the more easily bring them by degrees to themselues and their Church, to the decrees & decretals of their Popes and Bishops, to tye their opinion and conscience of Religion wholly vpon them.
but only to withdraw their followers from the conscience and due regard of, Thus Says the Lord; that having once pulled them from thence, they may the more Easily bring them by Degrees to themselves and their Church, to the decrees & Decretals of their Popes and Bishops, to tie their opinion and conscience of Religion wholly upon them.
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Surely Bellarmine, when for the proofe of their seuen Sacraments he could bring no witnesse• eyther of Councels or Fathers for more then 12. hundred years after Christ, bringing at last for proof therof the Councell of Trent, to make good this proofe euen with one breath bloweth the other all away.
Surely Bellarmine, when for the proof of their seuen Sacraments he could bring no witnesse• either of Counsels or Father's for more then 12. hundred Years After christ, bringing At last for proof thereof the Council of Trent, to make good this proof even with one breath blows the other all away.
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Let the Fathers all say what they wil, what is that to the purpose? It is the Church now in being (wee know what Church they mean) that must strike the stroake in all.
Let the Father's all say what they will, what is that to the purpose? It is the Church now in being (we know what Church they mean) that must strike the stroke in all.
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but the doctrines and assertions of our Religion, which amidst their out-cries and clamours that our Religion was not heard of before Luthers time, they themselues confesse to be conteined and taught in the writings of the Fathers,
but the doctrines and assertions of our Religion, which amid their Outcries and clamours that our Religion was not herd of before Luthers time, they themselves confess to be contained and taught in the writings of the Father's,
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therefore, according to the rules of their Index, they put them off with cunning and colourable answers and exceptions (albeit sometimes also with very lewde and apparant mockeries) when we bring their testimonies most expresse and pregnant, and cleare against them.
Therefore, according to the rules of their Index, they put them off with cunning and colourable answers and exceptions (albeit sometime also with very lewd and apparent mockeries) when we bring their testimonies most express and pregnant, and clear against them.
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We bring Agatho Bishop of Rome professing himselfe in expresse wordes, to owe obedience to the Emperour, to be carefull to giue satisfaction of his obedience, to performe obediently the Emperours commaundement.
We bring Agatho Bishop of Rome professing himself in express words, to owe Obedience to the Emperor, to be careful to give satisfaction of his Obedience, to perform obediently the emperors Commandment.
& although they say in generall, that the wordes are wanting in some copies, yet lest they should be taken in a lie, doe not name in particular any one copie where they are otherwise,
& although they say in general, that the words Are wanting in Some copies, yet lest they should be taken in a lie, do not name in particular any one copy where they Are otherwise,
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As for that which he addeth, that the words are nothing to the purpose, because they are spoken of the vessels of the Temple of Salomon, which Balthasar abused, and was therefore punished:
As for that which he adds, that the words Are nothing to the purpose, Because they Are spoken of the vessels of the Temple of Solomon, which Balthasar abused, and was Therefore punished:
that by the punishment of Balthasar for abusing the vessels of the Temple of Ierusalem, we are taught how dangerous it is prophanely to defile vessels of sacred vse,
that by the punishment of Balthasar for abusing the vessels of the Temple of Ierusalem, we Are taught how dangerous it is profanely to defile vessels of sacred use,
But to strengthen this assertion of Chrysostome wee alleadge Gelasius Bishop of Rome affirming that the Sacraments which we receiue of the body and blood of Christ, are a diuine thing,
But to strengthen this assertion of Chrysostom we allege Gelasius Bishop of Rome affirming that the Sacraments which we receive of the body and blood of christ, Are a divine thing,
and the Tract being written in Latine is not likely to be written by Gelasius Bishop of Cesarea, who being of the Greeke Church did vndoubtedly write what hee wrote in the Greeke tongue.
and the Tract being written in Latin is not likely to be written by Gelasius Bishop of Caesarea, who being of the Greek Church did undoubtedly write what he wrote in the Greek tongue.
who was the fourth that succeeded after the same Gelasius. Therefore Gregory de Valentia seeing little boote in that answer, sticketh not to say both concerning Theodoret and Gelasius, that before the question of transubstantiation was debated in the Church, it is no maruelif one or some of the ancient Writers did both thinke and write vnaduisedly and amisse concerning this matter;
who was the fourth that succeeded After the same Gelasius. Therefore Gregory de Valentia seeing little boot in that answer, sticketh not to say both Concerning Theodoret and Gelasius, that before the question of transubstantiation was debated in the Church, it is no maruelif one or Some of the ancient Writers did both think and write unadvisedly and amiss Concerning this matter;
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So then Gelasius in priuate said the same that wee doe, and was minded as we are, that there ceaseth not in the Sacrament to bee the substance of Bread and Wine; but he erred therein:
So then Gelasius in private said the same that we do, and was minded as we Are, that there ceases not in the Sacrament to be the substance of Bred and Wine; but he erred therein:
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and haue spoken as the Papists speake, whereas notwithstanding he wrote these words in a dogmaticall tract against the two Heresies of Nestorius and Eutyches, and therefore must be taken definitiuely to resolue against that which is now taught in the Church of Rome.
and have spoken as the Papists speak, whereas notwithstanding he wrote these words in a dogmatical tract against the two Heresies of Nestorius and Eutyches, and Therefore must be taken definitively to resolve against that which is now taught in the Church of Rome.
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May wee not thinke that they imagine themselues to haue to do with beasts, and not with men, that wil seeke to put them off with such answers and expositions,
May we not think that they imagine themselves to have to do with beasts, and not with men, that will seek to put them off with such answers and expositions,
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as these are? Againe we alleadge Epiphanius, affirming it to be against Christian Religion to haue in Churches the Images of Christ and his Saints, and shewing that he himselfe comming into a Church,
as these Are? Again we allege Epiphanius, affirming it to be against Christian Religion to have in Churches the Images of christ and his Saints, and showing that he himself coming into a Church,
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Yet we bring the Councell of Eliberis, saying, We will that there be no pictures in Churches, that that which is worshipped and adored, be not painted vpon the wall.
Yet we bring the Council of Elvira, saying, We will that there be no pictures in Churches, that that which is worshipped and adored, be not painted upon the wall.
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VVe bring Hierom determining of the bookes of Canonicall Scripture as we doe, and excluding from the Canon the same that wee exclude, the bookes of VVisedome, Ecclesiasticus, Tobie, Iudith, &c. Melchior Canus turneth him off in a word thus;
We bring Hieronymus determining of the books of Canonical Scripture as we do, and excluding from the Canon the same that we exclude, the books of VVisedome, Ecclesiasticus, Tobie, Iudith, etc. Melchior Canus turns him off in a word thus;
The Church readeth them, but yet doth not receiue them amongst the Canonicall Scriptures. Chrysostome layeth vpon the Virgin Mary some aspersion of ambition, ostentation, and vaine glory:
The Church readeth them, but yet does not receive them among the Canonical Scriptures. Chrysostom Layeth upon the Virgae Marry Some aspersion of ambition, ostentation, and vain glory:
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Of Austins doctrine and iudgement concerning originall sinne, Pighius doubted not to say, that it is not onely not certaine, but certainly false, and that by a petite reason of Pelagius he was driuen to speake absurdly thereof.
Of Austins Doctrine and judgement Concerning original sin, Pighius doubted not to say, that it is not only not certain, but Certainly false, and that by a petite reason of Pelagius he was driven to speak absurdly thereof.
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Eeusebius is reiected by Melchior Canus, as a defendor of the Arrian heresie, and his history is branded and condemned for Apocryphal by their Canon law.
Eeusebius is rejected by Melchior Canus, as a defendor of the Arrian heresy, and his history is branded and condemned for Apocryphal by their Canon law.
& for reckoning the Canonical Scriptures, as we do, according as he saith, to the tradition of the Fathers, is noted by Canus as being ignorant of the tradition of the Fathers.
& for reckoning the Canonical Scriptures, as we do, according as he Says, to the tradition of the Father's, is noted by Canus as being ignorant of the tradition of the Father's.
not hereby to yeeld authority to the word of God, or to giue place to, Thus saith the Lord, but to giue way to whatsoeuer deuises and traditions they themselues list to bring into the Church:
not hereby to yield Authority to the word of God, or to give place to, Thus Says the Lord, but to give Way to whatsoever devises and traditions they themselves list to bring into the Church:
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altering and chopping and changing their workes, putting in and putting out, falsifying and corrupting most shamefully all, both their written and printed books.
altering and chopping and changing their works, putting in and putting out, falsifying and corrupting most shamefully all, both their written and printed books.
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which consisteth in this, that he calleth it the old way, affirming the same to be the good way. As touching the first, we know that the way faring man, comming to a place where there are many waies and turnings, becommeth at a stand.
which Consisteth in this, that he calls it the old Way, affirming the same to be the good Way. As touching the First, we know that the Way faring man, coming to a place where there Are many ways and turnings, becomes At a stand.
and without any due regard haue embraced that damnable way, and haue impiously confederated themselues with the enemies of God, of their Prince and countrey, inthralling themselues to Antichrist, the man of sinne, the sonne of perdition,
and without any due regard have embraced that damnable Way, and have impiously confederated themselves with the enemies of God, of their Prince and country, enthralling themselves to Antichrist, the man of sin, the son of perdition,
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and, as they conceiue, the vulgar sort of men, when in the meane time as touching iudgement and conscience, they haue nothing to satisfie either others or themselues why they doe that which they doe:
and, as they conceive, the Vulgar sort of men, when in the mean time as touching judgement and conscience, they have nothing to satisfy either Others or themselves why they do that which they do:
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which wantonnesse and pride of opposition, iustly deserueth to be chastened by lawes, and the rod of correction is necessarily to bee vsed, to stay the course of this wilfull folly;
which wantonness and pride of opposition, justly deserves to be chastened by laws, and the rod of correction is necessarily to be used, to stay the course of this wilful folly;
7 For so doth the Prophet teach vs, not onely to stand, but also to beholde: willing vs thereby to vse our eyes, that is, our iudgement and vnderstanding, to esteeme and consider of the wayes that are before vs. For albeit our owne vnderstanding of it selfe, suffice not to informe vs as touching the truth of faith and religion towards God,
7 For so does the Prophet teach us, not only to stand, but also to behold: willing us thereby to use our eyes, that is, our judgement and understanding, to esteem and Consider of the ways that Are before us For albeit our own understanding of it self, suffice not to inform us as touching the truth of faith and Religion towards God,
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their doctrine of the Popes power to depose Kings and Princes, and to giue licence to their subiects contrary to their sworne alleageance, to rise in a•mes against them,
their Doctrine of the Popes power to depose Kings and Princes, and to give licence to their Subjects contrary to their sworn allegiance, to rise in a•mes against them,
and that with a Non obstante in the Councell of Constance, This notwithstanding, yet the custome of administring to the lay people, onely in the forme of bread, shall be taken for a law;
and that with a Non Obstacle in the Council of Constance, This notwithstanding, yet the custom of administering to the lay people, only in the Form of bred, shall be taken for a law;
and yet persist and goe forward in their euill way, wee haue iust occasion to conceiue that which the Apostle saith, that the God of this world hath blinded their eyes, that the light of the glorious Gospell of Iesus Christ should not shine vnto them:
and yet persist and go forward in their evil Way, we have just occasion to conceive that which the Apostle Says, that the God of this world hath blinded their eyes, that the Light of the glorious Gospel of Iesus christ should not shine unto them:
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And againe, that God hath giuen them ouer to a reprobate sense, to doe the things that are not conuenient, and hath set vpon them a marke of that reprobate illusion, whereof the same Apostle speaketh, Because they regarded not the loue of the truth that they might be saued,
And again, that God hath given them over to a Reprobate sense, to do the things that Are not convenient, and hath Set upon them a mark of that Reprobate illusion, whereof the same Apostle speaks, Because they regarded not the love of the truth that they might be saved,
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therefore God shall send them strong delusion, that they may beleeue lies, that they may be damned, which beleeued not the truth, but tooke pleasure in vnrighteousnesse.
Therefore God shall send them strong delusion, that they may believe lies, that they may be damned, which believed not the truth, but took pleasure in unrighteousness.
Now no man doubteth, but that it is expedient and necessary so to doe, but the question is, of whom we are to aske? Whom shall I aske that I may be sure to receiue of him certaine and true answere, which is the way of eternall life? Let me goe through all the Religions and professions in the world, Protestants, Papists, Brownists, Arians, Pelagians, euery one will say of that that he himselfe followeth that it is the right way.
Now no man doubteth, but that it is expedient and necessary so to do, but the question is, of whom we Are to ask? Whom shall I ask that I may be sure to receive of him certain and true answer, which is the Way of Eternal life? Let me go through all the Religions and professions in the world, Protestants, Papists, Brownists, Arians, Pelagians, every one will say of that that he himself follows that it is the right Way.
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Who is now the Iudge amongst all these to giue vs certaine assurance and warrant, which is the way indeede? And whom shall wee thinke to be this Iudge but God himselfe, who as he is the end whereto we goe,
Who is now the Judge among all these to give us certain assurance and warrant, which is the Way indeed? And whom shall we think to be this Judge but God himself, who as he is the end whereto we go,
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How shall I come to aske of God? how shall I heare his voyce to receiue answer from him? Let vs take the answer of this question from St. Hierome, who demaunding, How will the Lord shew or declare? answereth, Not by word or voyce but in the Scripture.
How shall I come to ask of God? how shall I hear his voice to receive answer from him? Let us take the answer of this question from Saint Jerome, who demanding, How will the Lord show or declare? Answers, Not by word or voice but in the Scripture.
God then hath giuen thee his holy Scripture, & hath attemperated the same to thy capacity and vnderstanding, that there thou mayest aske and receiue answere of him, which the way is wherein thou art to walke, that thou mayest obteine eternall life.
God then hath given thee his holy Scripture, & hath attemperated the same to thy capacity and understanding, that there thou Mayest ask and receive answer of him, which the Way is wherein thou art to walk, that thou Mayest obtain Eternal life.
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And hereof saith Gregory Bishop of Rome (a farre other man then are those Vipers and Aspes that now are bred out of the Church of Rome.) By the Scripture God telleth vs all his will.
And hereof Says Gregory Bishop of Rome (a Far other man then Are those Vipers and Asps that now Are bred out of the Church of Rome.) By the Scripture God Telleth us all his will.
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What doe we vnderstand, saith hee, by the heart and soule of God, but his holy Scripture? as to giue vs to vnderstand, that if we desire to come so neere vnto God,
What do we understand, Says he, by the heart and soul of God, but his holy Scripture? as to give us to understand, that if we desire to come so near unto God,
Heereby doth God performe the promise that of olde hee made vnto his people, Thou shalt heare a voyce behinde thee, saying This is the way, walke in the same.
Hereby does God perform the promise that of old he made unto his people, Thou shalt hear a voice behind thee, saying This is the Way, walk in the same.
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and the fooles (the simple) shall not erre, namely because the law of the Lord giueth wisedome and vnderstanding vnto the simple, and to a childe knowledge and discretion.
and the Fools (the simple) shall not err, namely Because the law of the Lord gives Wisdom and understanding unto the simple, and to a child knowledge and discretion.
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Therefore vpon earth no iudgement can be found hereof (little did hee thinke that the Pope in this case is to be the Iudge) we must require a Iudge from heauen.
Therefore upon earth no judgement can be found hereof (little did he think that the Pope in this case is to be the Judge) we must require a Judge from heaven.
Thus spake Optatus in a case all one with ours, and plainly teacheth vs, who it is that must be the Iudge, to end amongst vs all Controuersies concerning the right way,
Thus spoke Optatus in a case all one with ours, and plainly Teaches us, who it is that must be the Judge, to end among us all Controversies Concerning the right Way,
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euen the Testament of Christ, the word of the Gospell, by which Christ being in heauen still speaketh vnto vs to giue aunswere of that which we aske of him.
even the Testament of christ, the word of the Gospel, by which christ being in heaven still speaks unto us to give answer of that which we ask of him.
As Origen saith, it is a torment to the Diuels, to see a man giuen to the reading of the Scriptures, so is it a torment to them to heare the people inuited to the Scriptures,
As Origen Says, it is a torment to the Devils, to see a man given to the reading of the Scriptures, so is it a torment to them to hear the people invited to the Scriptures,
They repine, they wrastle, they cast in scruples and doubts, they doe all that may be done to discourage men from making vse of that which God hath giuen to be the speciall meanes and helpe of our saluation.
They repine, they wrestle, they cast in scruples and doubts, they do all that may be done to discourage men from making use of that which God hath given to be the special means and help of our salvation.
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and endeauour that by vse and often reading and meditation of Scriptures, as Ambrose teacheth, we may haue our wits exercised to discerne betwixt good and euill;
and endeavour that by use and often reading and meditation of Scriptures, as Ambrose Teaches, we may have our wits exercised to discern betwixt good and evil;
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therefore to repaire to the Scriptures, and there to aske and seeke the way, where no man dare denie but that it is the voyce of God, the voyce of Iesus Christ, which by his Prophets and Apostles, vpon whom the houshold of God are built, giueth answere to vs. To which purpose we may obserue that which S. Austin saith, Against deceitfull errours God would set vs a Fortresse or Bulwarke in the holy Scriptures, against which no man dare speake which will in any sort be taken for a Christian man.
Therefore to repair to the Scriptures, and there to ask and seek the Way, where no man Dare deny but that it is the voice of God, the voice of Iesus christ, which by his prophets and Apostles, upon whom the household of God Are built, gives answer to us To which purpose we may observe that which S. Austin Says, Against deceitful errors God would Set us a Fortress or Bulwark in the holy Scriptures, against which no man Dare speak which will in any sort be taken for a Christian man.
as that there is no man but may drawe from thence that that is sufficient for himselfe (thogh not sufficient for the answering and determining of al maner questions and doubts,
as that there is no man but may draw from thence that that is sufficient for himself (though not sufficient for the answering and determining of all manner questions and doubts,
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when interpreting our asking of God to be the acknowledgement of our owne ignorance in the sight of God, he expoundeth Gods answering to be his instructing of them by inward inspirations, who doe humbly acknowledge their owne ignorance before him.
when interpreting our asking of God to be the acknowledgement of our own ignorance in the sighed of God, he expoundeth God's answering to be his instructing of them by inward inspirations, who do humbly acknowledge their own ignorance before him.
And of this teaching and answering Leo Bishop of Rome speaketh, when hauing signified the difficulty of holding the right way amongst so many opinions,
And of this teaching and answering Leo Bishop of Rome speaks, when having signified the difficulty of holding the right Way among so many opinions,
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but hee that is both taught and guided by the spirit of God, according to that which the Apostle saith, Wee haue not receiued the spirit of this world,
but he that is both taught and guided by the Spirit of God, according to that which the Apostle Says, we have not received the Spirit of this world,
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and Heretickes, and false teachers, amidst all the stumbling blockes that Satan casteth in the way, that Wisedome notwithstanding is iustified of her children, and they without faile beleeue whom God hath ordained vnto eternall life.
and Heretics, and false Teachers, amid all the stumbling blocks that Satan Cast in the Way, that Wisdom notwithstanding is justified of her children, and they without fail believe whom God hath ordained unto Eternal life.
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As for those Achans, that in the midst of Israell are in loue with Babylonish garments and thinke themselues to be adorned and bewtified thereby, they shall we are the shame and confusion thereof, they shall grow worse and worse, deceiuing and being deceiued, till they stumble and fall, and be broken in peeces, and perish, neuer to rise againe.
As for those Achans, that in the midst of Israel Are in love with Babylonish garments and think themselves to be adorned and beautified thereby, they shall we Are the shame and confusion thereof, they shall grow Worse and Worse, deceiving and being deceived, till they Stumble and fallen, and be broken in Pieces, and perish, never to rise again.
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9 It followeth now what the marke is whereby God here describeth the right and good way, which to that purpose hee termeth the old way. The old way, saith hee, is the good way. Where we may iustly deride the folly of the Papists, who call their Religion the old way, the old Religion;
9 It follows now what the mark is whereby God Here Describeth the right and good Way, which to that purpose he termeth the old Way. The old Way, Says he, is the good Way. Where we may justly deride the folly of the Papists, who call their Religion the old Way, the old Religion;
neyther should that in this case bee called old; against which, that exception standeth which our Sauiour vseth in the Gospell, from the beginning it was not so.
neither should that in this case be called old; against which, that exception Stands which our Saviour uses in the Gospel, from the beginning it was not so.
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the tenses are diuers, they spake of Christ in the future tense, Christ to come, we speake of him in the preter tense, Christ already come; but there is no difference of faith.
the tenses Are diverse, they spoke of christ in the future tense, christ to come, we speak of him in the preter tense, christ already come; but there is no difference of faith.
Therefore of those auncient faithfull the same S. Austin saith, that though not in name, yet in deede they were Christians, euen as the Apostle also saith of them, that they were baptized, and did eate the same spirituall meat,
Therefore of those ancient faithful the same S. Austin Says, that though not in name, yet in deed they were Christians, even as the Apostle also Says of them, that they were baptised, and did eat the same spiritual meat,
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and hereby wee vnderstand that the old way wherein wee are to walke, the olde faith whereby wee attaine eternall life, is the same with the faith of the Patriarches,
and hereby we understand that the old Way wherein we Are to walk, the old faith whereby we attain Eternal life, is the same with the faith of the Patriarchs,
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Were they Papists? Abel, Enoch, Abraham, Isaac, Jacob, Dauid, were they Papists? Had they a Pope to goe to for indulgences and Pardons to deliuer their soules from Purgatory? Or was any of them a Pope to giue any such? Did they one call vpon another,
Were they Papists? Abel, Enoch, Abraham, Isaac, Jacob, David, were they Papists? Had they a Pope to go to for Indulgences and Pardons to deliver their Souls from Purgatory? Or was any of them a Pope to give any such? Did they one call upon Another,
and pray one to another when they were dead? Did Abraham pray to Abel, or Dauid to Abraham? Did they say, O Saint Abel pray for vs, or O Saint Abraham pray for vs? Did they fall downe before stockes and stones,
and pray one to Another when they were dead? Did Abraham pray to Abel, or David to Abraham? Did they say, Oh Saint Abel pray for us, or Oh Saint Abraham pray for us? Did they fallen down before stocks and stones,
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before Idols or Images to pray or offer to them? Did they goe in pilgrimage one to anothers relickes, to doe deuotion to them? Did they intend one to performe satisfactions for others sinnes? Did they pray one by the blood of another, to be brought to heauen,
before Idols or Images to pray or offer to them? Did they go in pilgrimage one to another's Relics, to do devotion to them? Did they intend one to perform satisfactions for Others Sins? Did they pray one by the blood of Another, to be brought to heaven,
as by the olde Portesse the Papists prayed concerning Thomas Becket, and Doctor Bishop lately hath defended? A thousand abhominations there are in? Popery, whereof there is no shew nor shadow amongst them;
as by the old Portess the Papists prayed Concerning Thomas Becket, and Doctor Bishop lately hath defended? A thousand abominations there Are in? Popery, whereof there is no show nor shadow among them;
10 But let vs come nearer, and take our beginning from the time of Christ incarnate, of whom the Father gauetestimony from heauen ▪ This is my beloued Sonne in whom I am well pleased, heare him;
10 But let us come nearer, and take our beginning from the time of christ incarnate, of whom the Father gauetestimony from heaven ▪ This is my Beloved Son in whom I am well pleased, hear him;
Now then let vs here againe thinke with our selues, was Christ a Papist? Did he change the olde faith of the Patriarches and Fathers to bring in Popery to be the Religion, that thenceforth should continue to the worlds end? Surely Christ spake not of himselfe,
Now then let us Here again think with our selves, was christ a Papist? Did he change the old faith of the Patriarchs and Father's to bring in Popery to be the Religion, that thenceforth should continue to the world's end? Surely christ spoke not of himself,
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But for the further clearing thereof This I propound with Tertullian, that there was some one certaine thing instituted by Christ, which the nations by all meanes are to beleeue.
But for the further clearing thereof This I propound with Tertullian, that there was Some one certain thing instituted by christ, which the Nations by all means Are to believe.
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or vpon their owne discretion, to bring in, saith Tertullian; but the doctrine which they receiued of Christ, they faithfully deliuered vnto the nations.
or upon their own discretion, to bring in, Says Tertullian; but the Doctrine which they received of christ, they faithfully Delivered unto the Nations.
And thus, they first preached the Gospell, saith Irenaeus, and afterwards by the will of God, deliuered it vnto vs in the Scriptures, to bee the foundation and pillar of our faith.
And thus, they First preached the Gospel, Says Irnaeus, and afterwards by the will of God, Delivered it unto us in the Scriptures, to be the Foundation and pillar of our faith.
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What Christ taught, he deliuered to his Apostles to bee preached to all Nations, and they preached it also, by the Scriptures of the Prophets, receiuing the whole faith, saith Gregory, from the sayings of the Prophets.
What christ taught, he Delivered to his Apostles to be preached to all nations, and they preached it also, by the Scriptures of the prophets, receiving the Whole faith, Says Gregory, from the sayings of the prophets.
where is the Pope? Where is his Supremacy? where are his pardons? where is his Masse? where are his Images? where is all the rest of that filth, which like the dung out of the stable of Aug•us, so we haue cast out of the Church? Will they say of all these things as Bellarmine saith most ridiculously of their vowing to Saints, to giue reason why it is not spoken of in the Scriptures;
where is the Pope? Where is his Supremacy? where Are his Pardons? where is his Mass? where Are his Images? where is all the rest of that filth, which like the dung out of the stable of Aug•us, so we have cast out of the Church? Will they say of all these things as Bellarmine Says most ridiculously of their vowing to Saints, to give reason why it is not spoken of in the Scriptures;
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if there were no vse or custome of it then, what doe wee with it now? or what doe we with any thing else that Christ by himselfe and his Apostles did not teach? We iustly condemne all new things, saith Ambrose, which Christ hath not taught;
if there were no use or custom of it then, what do we with it now? or what do we with any thing Else that christ by himself and his Apostles did not teach? We justly condemn all new things, Says Ambrose, which christ hath not taught;
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so are they here confounded with shame, and stand as it were astonished, for that they see the Apostles and Euangelists haue said nothing at all for them.
so Are they Here confounded with shame, and stand as it were astonished, for that they see the Apostles and Evangelists have said nothing At all for them.
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11 And what if we come lower to the times after the Apostles, shall we find cause there to take Popery for the old Religion? Of their maimed and party-communion, their Iesuites and others confesse, that it crept in by custome and by the fact of the people, the Bishops not commaunding it, but winking at it:
11 And what if we come lower to the times After the Apostles, shall we find cause there to take Popery for the old Religion? Of their maimed and party-communion, their Iesuites and Others confess, that it crept in by custom and by the fact of the people, the Bishops not commanding it, but winking At it:
so as that Thomas Aquinas in his time mentioneth the receiuing in one kinde, as accustomed but onely in some Churches; and we challenge them to shew that euer the Communion of old time was so administred in any Church throughout the whole world.
so as that Thomas Aquinas in his time mentioneth the receiving in one kind, as accustomed but only in Some Churches; and we challenge them to show that ever the Communion of old time was so administered in any Church throughout the Whole world.
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and shall we then thinke that the Religion which now commaundeth this mangling of the Sacrament of Christ to be the olde religion? Of transubstantiation Scotus one of their great schoolemen acknowledgeth, that before the Councel of Lateran, almost twelue hundred yeares after Christ, it was no Article of Faith:
and shall we then think that the Religion which now commandeth this mangling of the Sacrament of christ to be the old Religion? Of transubstantiation Scotus one of their great Schoolmen acknowledgeth, that before the Council of Lateran, almost twelue hundred Years After christ, it was no Article of Faith:
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and giuing nourishment and food to the body, and such like, the authors of their first Index Expurgatorius, plainely say, that latter time added them by the holy Ghost.
and giving nourishment and food to the body, and such like, the Authors of their First Index Expurgatorius, plainly say, that latter time added them by the holy Ghost.
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If latter time haue added th•se things, then surely these things are no part of the old waye. And wheras they pretend the holy Ghost as the author hereof, we will returne to them that which Chrysostome saith to the hereticke, Where hast thou read this? Because he readeth not these things in the scriptures,
If latter time have added th•se things, then surely these things Are no part of the old Way. And whereas they pretend the holy Ghost as the author hereof, we will return to them that which Chrysostom Says to the heretic, Where hast thou read this? Because he readeth not these things in the Scriptures,
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To let passe their seuen sacraments mentioned before, their Popes pardons, their Iubilees, their Church-treasury, their worshipping of Images, with sundry other apparant and manifest nouelties, doe they find in the old religion those preceps which they now deliuer of deluding magistrates in their examinations, by Equiuocations and mentall reseruations,
To let pass their seuen Sacraments mentioned before, their Popes Pardons, their Jubilees, their Church-treasury, their worshipping of Images, with sundry other apparent and manifest novelties, do they find in the old Religion those Precepts which they now deliver of deluding Magistrates in their examinations, by Equivocations and mental reservations,
and then play mock-holiday therewith, and salue by the thought of the mind, the false answere of the tongue? Iustinus Martyr telleth vs the practise of the old waye, farre different from this Popish way, We had rather die for the confession of our faith,
and then play mock-holiday therewith, and salve by the Thought of the mind, the false answer of the tongue? Justinus Martyr Telleth us the practice of the old Way, Far different from this Popish Way, We had rather die for the Confessi of our faith,
and to release their subiects of the allegeance which they haue sworne vnto them? that vpon his excommunication, it is lawfull for their subiects to rebell against them,
and to release their Subjects of the allegiance which they have sworn unto them? that upon his excommunication, it is lawful for their Subjects to rebel against them,
and to practise all hostility for the remouing of them? O most impudent & shamelesse men, carried now beyonde all bounds of modesty or honesty, who haue written so many bookes of la•e for the defence of this paradoxe? when as in all their bookes they doe not, they cannot bring one sentence or sillable of antiquity, no precept, no example for iust fication thereof, which notwithstanding they commend for a chiefe and speciall point of the Catholicke and Christian faith.
and to practise all hostility for the removing of them? O most impudent & shameless men, carried now beyond all bounds of modesty or honesty, who have written so many books of la•e for the defence of this paradox? when as in all their books they do not, they cannot bring one sentence or Syllable of antiquity, no precept, no Exampl for just fication thereof, which notwithstanding they commend for a chief and special point of the Catholic and Christian faith.
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But this point of Christian faith Tertullian knew not, when hee affirmed in the name and behalfe of christians, that they held the Emperour to be a man next vnto God, and inferiour to God onely:
But this point of Christian faith Tertullian knew not, when he affirmed in the name and behalf of Christians, that they held the Emperor to be a man next unto God, and inferior to God only:
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and did not they vnderstand so much? And if it were so, was there neuer a Bellarmine, neuer a Matthaeus Tortus, neuer a serpens tortuosus that would hisse and thrust out the sting, against these impugners of so maine a a point of Christian beleefe? Or shall we not rather thinke these most shamelesse and vngodly creatures that will thus willfully goe against so cleare a streame of antiquity;
and did not they understand so much? And if it were so, was there never a Bellarmine, never a Matthew Tortus, never a serpens tortuosus that would hiss and thrust out the sting, against these impugners of so main a a point of Christian belief? Or shall we not rather think these most shameless and ungodly creatures that will thus wilfully go against so clear a stream of antiquity;
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nothing for any colour thereof, but only that they bring some speeches, touching generally the dignity of Priesthood, whereby they may as well prooue euery hedge-priest to be superiour to the greatest Monarch in the world,
nothing for any colour thereof, but only that they bring Some Speeches, touching generally the dignity of Priesthood, whereby they may as well prove every hedge-priest to be superior to the greatest Monarch in the world,
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and the meanest Bishop in the world, to bee equall to the Pope? Thus whilest they still pretend and make shew of the old waye, they giue vs iust occasion, to say of them as Tertullian said of the old Romaness;
and the Meanest Bishop in the world, to be equal to the Pope? Thus whilst they still pretend and make show of the old Way, they give us just occasion, to say of them as Tertullian said of the old Romaness;
But wee take knowledge hereby of that Antichrist, of whom it was foretold by the Apostle that he should exalt himselfe aboue all that is called God, or that is worshipped:
But we take knowledge hereby of that Antichrist, of whom it was foretold by the Apostle that he should exalt himself above all that is called God, or that is worshipped:
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To walke, I say, both by preseruing integrity of faith, and by yeelding conuersation of life correspondent and agreeable to our faith ▪ because the way doth not onely teach vs true faith,
To walk, I say, both by preserving integrity of faith, and by yielding Conversation of life correspondent and agreeable to our faith ▪ Because the Way does not only teach us true faith,
If to know the way were sufficient to eternall life, how many would obtaine saluation, who now goe headlong to destruction? To beholde the kingdome of God a farre off,
If to know the Way were sufficient to Eternal life, how many would obtain salvation, who now go headlong to destruction? To behold the Kingdom of God a Far off,
as Moses did the land of Canaan, whose heart doth it no• moue and enamor with the desire of it? in whom doth it not breed a wil to know the way to come vnto it? But to walke in this way and to continue therin, to vndergoe the yoke of Christ, to deny our selues and to mortifie the desires of the flesh, and of the world;
as Moses did the land of Canaan, whose heart does it no• move and enamour with the desire of it? in whom does it not breed a will to know the Way to come unto it? But to walk in this Way and to continue therein, to undergo the yoke of christ, to deny our selves and to mortify the Desires of the Flesh, and of the world;
these are things so vncouch, so strange and crosse to our nature and will, as that many rather then they will thus doe, doe frustrate all their knowledge,
these Are things so uncouch, so strange and cross to our nature and will, as that many rather then they will thus do, do frustrate all their knowledge,
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How few are there, O Lord Iesus, that will follow thee, saith Bernard, whereas there is no man but is desirous to come vnto thee, all men knowing that at thy right hand there are pleasures for euermore? Such a one was Balaam, saith he, who saide, Let my soule dye the death of the righteous,
How few Are there, Oh Lord Iesus, that will follow thee, Says Bernard, whereas there is no man but is desirous to come unto thee, all men knowing that At thy right hand there Are pleasures for evermore? Such a one was balaam, Says he, who said, Let my soul die the death of the righteous,
And thus carnall men desire to themselues the death of them that are spirituall, because they know that precious in the sight of the Lord is the death of his Saints;
And thus carnal men desire to themselves the death of them that Are spiritual, Because they know that precious in the sighed of the Lord is the death of his Saints;
so that they may be required no workes, or at least no other workes then they please themselues? How many are glad to embrace Christ as Iesus to saue them, who like not to haue him vrged vpon them as their Lord to gouerne them? But Christ cannot in any wise brooke this dismembring of himselfe.
so that they may be required no works, or At least not other works then they please themselves? How many Are glad to embrace christ as Iesus to save them, who like not to have him urged upon them as their Lord to govern them? But christ cannot in any wise brook this dismembering of himself.
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Grego. Moral. lib. 4. cap. 7. Al•ter pertre dicimus vt non sit, a••ter perire dicimus et male sit. &c. Humana anima beate viuere siue per vi••m siue per supplicium perdit, essentialiter viuere non amittit.
Grego. Moral. lib. 4. cap. 7. Al•ter pertre dicimus vt non sit, a••ter perire dicimus et male fit. etc. Humana anima beat viuere siue per vi••m siue per supplicium perdit, essentialiter viuere non Amittit.
Grego. Moral. l. 23. c. 15. Via est vita praesens qua ad patriam tendimus, & idcirco hic occulto dei iudicio frequenti perturbatione conterimur ne viam pro patria diligamus.
Grego. Moral. l. 23. c. 15. Via est vita Praesens qua ad Patriam Tendimus, & Idcirco hic occulto dei Judicio frequenti perturbation conterimur ne viam Pro patria diligamus.
Leo in Natiuit. Dom. ser. 5. Nonin solo opere virtutum aut in sola obseruantia mandatorum sed etiam in tramite fidei angusta & ardua est viaquae ducit ad vitam & magni laboris est magni { que } dis〈 … 〉 inter du •ias imperitorum op••iones & veri similes salsitales •nam sanae doctrine semita inoffensis gressibus ambulare, & cū vndi { que } se laquei errores { que } oppo•at omne per••ulum deceptionis cuader ▪
Leo in Natiuit. Dom. ser. 5. Nonin solo Opere Virtues Or in sola obseruantia mandatorum sed etiam in tramite fidei Augusta & Ardua est viaquae Ducit ad vitam & magni Laboris est magni { que } dis〈 … 〉 inter du •ias imperitorum op••iones & very similes salsitales •nam Sanae Doctrine semita inoffensis gressibus Ambulare, & cū vndi { que } se laquei Errors { que } oppo•at omne per••ulum deceptionis cuader ▪
Agath. Epist. Synod. 6 Constantinop. act. 4 Pro obedientia quam debuim { us }; vt personas, &c. Pro obedientiae satisfactione inqu•rere; Nostra pusillitas quod •ussum est obsequenter impleuit
Agatha. Epistle Synod. 6 Constantinople. act. 4 Pro obedientia quam debuim { us }; vt personas, etc. Pro obedientiae satisfaction inqu•rere; Nostra pusillitas quod •ussum est obsequenter implevit
Greg. de Val. de Transubst. cap. 8. Antequā quaestio illa de transubstantiatione in Ecclesia palam agitaretur, minime mirum est si •nus aut al•er, aut etiam aliqui ex vetcribus minus consideratè & recte hac dere senserint & scripserint.
Greg. de Val. de Transubstantiation. cap. 8. Antequā Question illa de transubstantiatione in Ecclesia Palam agitaretur, minime Mirum est si •nus Or al•er, Or etiam aliqui ex vetcribus minus consideratè & recte hac dear senserint & scripserint.
Idem, Apolog. de Idolol. l 3. c. 5. Si maxime Gelasius tanquam Dector aliquis nihil vt Pontifex determinans, & vnus item aut alter ex Patr bus hac ••re lapsus errore fuisset, •abemus c•rte nubem aliorum testium.
Idem, Apology de Idolol. l 3. c. 5. Si maxim Gelasius tanquam Detector aliquis nihil vt Pontifex determinans, & vnus item Or alter ex Patron bus hac ••re lapsus Error fuisset, •abemus c•rte nubem Aliorum Testimony.
Epiphan. ••. ad Ioan. Hierosolom Cum hoc vidissem (velum pendens habens imaginem quasi Christi vel sancti cuiusdam) in Ecclesia Christi contra authoritatem scripturarum hominis pendere imaginem, scidi illud, &c. Eiusmodi vela quae contra religionem nostram veniunt.
Epiphanius. ••. ad Ioan. Jerusalem Cum hoc vidissem (velum pendens habens imaginem quasi Christ vel sancti cuiusdam) in Ecclesia Christ contra authoritatem scripturarum hominis pendere imaginem, scidi illud, etc. Eiusmodi vela Quae contra religionem nostram veniunt.
Gregor. de Valent. Apol. de idololat. l 2. c. 7. Si maximè fact•m ill•d Epiphanij explocatum esset, nonnè plus ponderis apud nos Ecclesiae totius authoritas at { que } vsus habere debet?
Gregory. de Valent. Apollinarian de idololat. l 2. c. 7. Si maximè fact•m ill•d Epiphanij explocatum esset, nonnè plus ponderis apud nos Ecclesiae totius Authoritas At { que } vsus habere debet?
Bellar. de imag. sanct. cap. 9. Quicquid concilium statuerit, &c. contra nos tantum esse potest concilium 19. Episcoporum quod prouinciale fuit, minimè confirmatum, & in alijs decretis videtur crrasse.
Bellar de image. sanct. cap. 9. Quicquid concilium statuerit, etc. contra nos Tantum esse potest concilium 19. Bishops quod provincial fuit, minimè confirmatum, & in Alijs decretis videtur crrasse.
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Chrysost. in Mat. hom. 45. Considera tam matris quàm frotrum importunitatem, &c. Ambitione quadam & ostentatione commoti &c. Patet inani quadam gloria illos commotos fuisse.
Chrysostom in Mathew hom. 45. Considera tam matris quàm frotrum importunitatem, etc. Ambition Quadam & ostentation commoti etc. Patet inani Quadam gloria Illos commotos Fuisse.
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Pigh. Controu. de pecc. Orig pag. 7. b. Non solum quod certa non sit, immò q d certò falsa sit. & pag. 35. b. vides in quàm absurda dicta Pelagij ratiuncu la Augustinū descēdere coegerit.
Pig. Controu. de Trespass. Origin page. 7. b. Non solum quod Certa non sit, immò q d certò Falsa sit. & page. 35. b. vides in quàm absurda dicta Pelagij ratiuncu la Augustinū descēdere coegerit.
Bellar. de bon. oper. in part. l. 2. c. 15. Dic• Socratem non multum fidei mereri cùm & Nouatianus & Aërianus fue•it. & de cult, Sanct. c. 10. Dico fuisse Nouatianum ne { que } testimoniū eius in dogmatib { us } vllius esse momenti.
Bellar de bon. Operate. in part. l. 2. c. 15. Dic• Socrates non multum fidei mereri cùm & Nouatianus & Aërianus fue•it. & the cult, Sanct. c. 10. Dico Fuisse Novatian ne { que } testimoniū eius in dogmatib { us } vllius esse Momenti.
Dist. 40. Si Papa suae & fratern salutis negligens, &c. Innumerabiles populos cateruatim secum ducit primo mancipio gehennae cum ipso plagis multis in eternū vapulaturus, huius culpas ishic redarguere praesumit mortalium nullus, &c.
Dist 40. Si Papa suae & fratern Salutis negligens, etc. Innumerabiles populos catervatim secum Ducit primo mancipio Gehenna cum ipso plagis multis in eternū vapulaturus, Huius culpas ishic redarguere praesumit mortalium nullus, etc.
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Tho. Aquin. p. • q 80. art. 3. in corp. Eliam si mus vel canis •ostiam consecratam manduret, substant•a corporis Christs non desin•t esse sub speciebus, &c. Quidam dixerunt quod statim cum Sacramentum tangitur a mure vel cane, desinit ibi esse corpus Ch•isti; quod derogat veritati Sacramenti.
Tho. Aquinas p. • q 80. art. 3. in corp. Eliam si mus vel canis •ostiam consecratam manduret, substant•a corporis Christ non desin•t esse sub speciebus, etc. Quidam dixerunt quod Immediately cum Sacramentum tangitur a mure vel cane, desinit There esse corpus Ch•isti; quod derogate Veritati Sacrament.
Coster. Enchirid cap. 15. Sacerdos si fornicetur aut domi concubinam foueat, tamet si graui sacrilegio s•se obstringat, gra•ius tamen peccat si contrah•t matrimonium.
Coster. Enchiridion cap. 15. Sacerdos si fornicetur Or At Home concubinam foveat, tamet si graui sacrilegio s•se obstringat, gra•ius tamen peccat si contrah•t matrimonium.
Concil. Constant. Sess. 13. Lic et Christus post coenam instituerit & suis d•scipulis administrauerit sub vtra { que } specie panis & vini hoc venerabile Sacramentum, tamen hoc non obstante consuetudo quòd a laicis tantummodò sub specie Panis suscipiatur, habenda est pro lege, quam non licet reprobare, &c.
Council. Constant. Sess. 13. Lic et Christus post coenam instituerit & suis d•scipulis administraverit sub vtra { que } specie Paris & Wine hoc venerabile Sacramentum, tamen hoc non Obstacle consuetudo quòd a laicis tantummodò sub specie Panis suscipiatur, Habenda est Pro lege, quam non licet reprobare, etc.
Hieron. in Ps. 86. Dominus narrauit & quomodo narrauit? Non verbo sed Scriptura. In cuius Scriptura? In populorum, &c. quae Scriptura populis omnibus legitur, hoc est, vt omnes intelligant, &c. Principes Ecclesiae & princepes Christi non scripserunt paucis sed vniuerso populo, &c. non vt pauci intelligerent sed vt omnes.
Hieron. in Ps. 86. Dominus narrauit & quomodo narrauit? Non verbo sed Scripture. In cuius Scripture? In populorum, etc. Quae Scripture populis omnibus legitur, hoc est, vt omnes Intelligent, etc. Princes Ecclesiae & princepes Christ non scripserunt paucis sed vniuerso populo, etc. non vt Pauci intelligerent sed vt omnes.
np1. p-acp np1 crd fw-la fw-la cc fw-la fw-la? np1 fw-la fw-la fw-la. p-acp crd np1? p-acp fw-la, av fw-la fw-la fw-la fw-la fw-la, fw-la fw-la, fw-la fw-la n1, av n2 np1 cc vvz fw-la fw-fr fw-la fw-la fw-la fw-la fw-la, av fw-fr fw-la fw-la n1 fw-la fw-la fw-la.
Optat. cont. Parme. l. 5. Vos dicitis, Licet, nos dicimus, Non licet. Inter vestrum licet & non licet nostrum nutant & re: migant animae populorum. Nemo vobis credat nemo nobis omnes contentiosi homines sumus. Quaerendi sunt Iudices. Si Christiani; de vtra { que } parte dari non possunt, quia studijs veritas impeditur. Deforis quaerendus est Iudex. Si Paganus, non potest nosse Christiana secreta. Si Iudaeus, nimicus est Christiani baptismatis. Ergo in terris hac de re nullum poterit reperiri iudicium. de ••lo quaerendus est index, sed vtquid pulsa mus ad calum cum habemus hi• in Euangelio; testamentum inquam, &c. Ergo voluntas eius sicut in testamento sic in Euan gelio inquiratur.
Optat contentedly. Parme l. 5. Vos dicitis, Licet, nos dicimus, Non licet. Inter Vestrum licet & non licet nostrum nutant & re: migant Spirits populorum. Nemo vobis Credat nemo nobis omnes contentiosi homines sumus. Quaerendi sunt Judges. Si Christians; de vtra { que } part dari non possunt, quia studijs veritas impeditur. Deforis quaerendus est Judge. Si Pagan, non potest nosse Christian secreta. Si Iudaeus, nimicus est Christians baptismatis. Ergo in terris hac de re nullum poterit reperiri iudicium. de ••lo quaerendus est index, sed Utquid pulsa mus ad Column cum habemus hi• in Gospel; testamentum inquam, etc. Ergo Voluntas eius sicut in Testament sic in Euan gelio inquiratur.
Idem Cont. 2 Epist. Pelag. l. 3. c. 4. Eadem sides & in illis qui nondum nomine sed reipsa suerunt Christia••, & in illis qui 〈 … 〉 s•nt sed 〈 … 〉 c. nt•r.
Idem Cont. 2 Epistle Pelagius l. 3. c. 4. Same sides & in illis qui Nondum nomine sed Reipsa suerunt Christia••, & in illis qui 〈 … 〉 s•nt sed 〈 … 〉 c. nt•r.
Origen. in Num. ho. ••. Super omnia eis est tormentorum genera & super omnes paenas siquem videant verbo Dei operam dare, scientiam d•uinae logis & mysteria scripturarum intentis studijs perquirentem ▪
Origen. in Num. ho. ••. Super omnia eis est tormentorum genera & super omnes Penalty siquem See verbo Dei Operam Dare, scientiam d•uinae logis & Mysteries scripturarum intents studijs perquirentem ▪
August. in 1. Ioan. Tr. 2. Contra insid•osos •rrores Deus voluit pon•re firmamentum in Sc•ipturis; Contra quas nullus audet loqui qui q••quo modo se vult videri Christianum.
August. in 1. Ioan. Tr 2. Contra insid•osos •rrores Deus voluit pon•re firmamentum in Sc•ipturis; Contra quas nullus audet loqui qui q••quo modo se vult videri Christian.
Gregor. in Cantic. cap. 5 Sancti viri se consilijs Scripturae ex toto addicunt, vt videlicet nihil agant nisi quod ex responso •cripturarum audiunt; &c quae fluenta plenissima dicuntur, quia de quibuscun { que } scruplis in Scripturis Consilium quaeritur, sine minoratione de omnibus ad plenum inuenitu•.
Gregory. in Cantic. cap. 5 Sancti viri se consilijs Scriptures ex toto addicunt, vt videlicet nihil Agent nisi quod ex responso •cripturarum Audiunt; etc. Quae fluenta plenissima dicuntur, quia de quibuscun { que } scruplis in Scriptures Consilium Quaeritur, sine minoratione de omnibus ad plenum inuenitu•.
August. de vtil. credendi. cap. 6. Planè ita modificata vt nemo inde haurire non possit quod sibi satis est, si modò ad hauriendum deuotè ac piè, vt vera religio poscit, accedat.
August. the Utilize. credendi. cap. 6. Planè ita modificata vt nemo inde haurire non possit quod sibi satis est, si modò ad hauriendum deuotè ac piè, vt vera Religio poscit, Accedat.
Leo in Natiu. Serm. 5. Quis ad haec id•neus, nisi qui •p. Dei & docetur & regitur, dicente Aposto••. Nos autem non spiritum hui { us } mund. accep•m { us } & •. can•nte etiam Dauid; Beatus quem tu e••dieris, domine, & de lege tua docucris eum.
Leo in Natiu. Sermon 5. Quis ad haec id•neus, nisi qui •p. Dei & docetur & regitur, Dissent Aposto••. Nos autem non spiritum hui { us } mund. accep•m { us } & •. can•nte etiam David; Beatus Whom tu e••dieris, domine, & de lege tua docucris Eum.
Cyprian. l. 2. Ep. 3. Quod christus debeat solus audiri, Pater de coelo cont•s•atur; & si solus Christus audundus est, non debemus attendere quid abquis antè nos faciendum putauerit, sed quid qui ante omac; est Christus prior fecerit.
Cyprian. l. 2. Epistle 3. Quod christus debeat solus audiri, Pater de coelo cont•s•atur; & si solus Christus audundus est, non debemus attendere quid abquis antè nos faciendum putaverit, sed quid qui ante omac; est Christus prior fecerit.
Tertull de praescript. adu. haeret. Inprimus hoc prop•mo, •num & 〈 … 〉tum aliquid a Christo institutum esse quod 〈 ◊ 〉 ed•re omni •odo deb•〈 … 〉 nat•on•s.
Tertul the prescript. Adieu. Heretic. Inprimus hoc prop•mo, •num & 〈 … 〉tum Aliquid a Christ institutum esse quod 〈 ◊ 〉 ed•re omni •odo deb•〈 … 〉 nat•on•s.
Iren. l. 3. c. 1. Euangelium primò praeco•iauerunt, postea per voluntatem Dei in scripturis nobis tradiderunt, fundamentum & columnam sidei nostrae futurum.
Iren l. 3. c. 1. Evangelium primò praeco•iauerunt, postea per voluntatem Dei in Scriptures nobis tradiderunt, fundamentum & columnam sidei Nostrae Future.
Tertull. vt supra. Nobis non est opus curiositate post Christum, nec inquisitione post Euangelium; cum hoc credimus, nihil desideramus vltra credere; hoc enim prius credimus non esse quod vltra credere debemus.
Tertul vt supra. Nobis non est opus Curiosity post Christ, nec inquisition post Evangelium; cum hoc Credimus, nihil desideramus vltra Believe; hoc enim prius Credimus non esse quod vltra Believe debemus.
Ambros. de Virgin. lib. 3. Nos noua omnia quae Christus non d•cuit, •ure damnamus, &c. si Christus non docuit quod doc•mus, etiam nos id detestabile iudicamus.
Ambos de Virgae. lib. 3. Nos noua omnia Quae Christus non d•cuit, •ure Damnamus, etc. si Christus non Doctrine quod doc•mus, etiam nos id detestabile iudicamus.
Hieron. in Psal. 86. Vt exceptis Apostolis quodcu•q aliud postea dic•tur, abscindatur; non habeat post•a authoritatem. Quamuis ergò sunctus sit aliquis post Apostolos, quamuis disertus sit, non habet authoritatem.
Hieron. in Psalm 86. Vt exceptis Apostles quodcu•q Aliud postea dic•tur, abscindatur; non habeat post•a authoritatem. Quamuis ergò sunctus sit aliquis post Apostles, quamuis disertus sit, non habet authoritatem.
Coster. Enchirid. cap. 10. Diligenter notandum alterius speciei communionem non tam Episcoporum mandato quàm populi vsu & facto (conniuentibus tamen praesulihus) irrepsisse.
Coster. Enchiridion cap. 10. Diligently notandum alterius Speciei communionem non tam Bishops Commandment quàm People vsu & facto (conniuentibus tamen praesulihus) irrepsisse.
Cassand. Consult. art. 22. Compertum est ecclesiam Romanam mille amplius à Christo annis in solenni praesertim & ordinaria huius sacramenti dispensatione, vtram { que } speciem omnibus ecclesiae Christi membris exhibuisse.
Cassandra. Consult. art. 22. Compertum est Church Romanam mille Amplius à Christ Annis in Solenni Especially & Ordinaria Huius Sacrament Dispensation, vtram { que } Specimen omnibus ecclesiae Christ membris exhibuisse.
Iustin. Mart. Apolog. Emori malumus propter confessionem fidei quam aut mentiri aut inquisitores fallere: alioqui in promptu erat vsurpare vulgatum illud: Iurata lingua est, animus iniuratus est.
Justin Mart. Apology Emori malumus propter confessionem fidei quam Or mentiri Or inquisitores fallere: Otherwise in promptu erat vsurpare vulgatum illud: Iurata lingua est, animus iniuratus est.
Bernard. in Cant. ser. 21. Quàm pauci post te, ô Domine Iesu ire volunt, cùm tamen ad te peruenire n•mo sit qui nolit, scientibus cunctis quia in dextera tua delectationes vs { que } in finem, &c. Ex his erat ille qui dicebat, Moriatur anima mea morte iustorum, &c. Mortem spiritualium optant sibi etiam carnales, quorum tamen vitam abhorrent, scientes pretiosam mortem esse sanctorum.
Bernard. in Cant ser. 21. Quàm Pauci post te, o Domine Iesu ire volunt, cùm tamen ad te pervenire n•mo sit qui nolit, scientibus cunctis quia in dextera tua Delectationes us { que } in finem, etc. Ex his erat Isle qui dicebat, Moriatur anima mea morte Just, etc. Mortem Spiritual optant sibi etiam Carnales, quorum tamen vitam abhorrent, Knowing pretiosam mortem esse sanctorum.
August. in Psal. 77. Qui sic su•c•p•unt testamentum Dei vt veter• vanitate non se exuant, similes sunt hostibus populi eius, qui captiuatam arcam testamenti iuxta sua idola pos•erunt,
August. in Psalm 77. Qui sic su•c•p•unt testamentum Dei vt veter• vanitate non se exuant, similes sunt hostibus People eius, qui captiuatam Ark Testamenti Next sua idola pos•erunt,
Origen. in Mat. tract. 35. Quanticun { que } secundum doctrinam quidem occlesiasticam sapiunt a•i•unt autem male, dant e• viru • bibere f•lle permixtam.
Origen. in Mathew tract. 35. Quanticun { que } secundum Doctrinam quidem occlesiasticam sapiunt a•i•unt autem male, daunt e• viru • bibere f•lle permixtam.
