and right Worshipfull, beloued in our Lord and Sauiour Iesus Christ, in this which I intend to be my last speech in this kind and my valediction to this place, to which with the like,
and right Worshipful, Beloved in our Lord and Saviour Iesus christ, in this which I intend to be my last speech in this kind and my valediction to this place, to which with the like,
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In the Apostles praier there are foure seueral points to be considered: First, the blessing which he praied for, and that was sanctification and holinesse.
In the Apostles prayer there Are foure several points to be considered: First, the blessing which he prayed for, and that was sanctification and holiness.
[ Sanctifie you throughout that 〈 … 〉 spirit, and soule 〈 ◊ 〉 body may be kept 〈 ◊ 〉 ▪ ] The Fourth and last is the time and continuance in this sanctification,
[ Sanctify you throughout that 〈 … 〉 Spirit, and soul 〈 ◊ 〉 body may be kept 〈 ◊ 〉 ▪ ] The Fourth and last is the time and Continuance in this sanctification,
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] Of these points while according to the str••tnesse of this time I shall entreat, I earnestly desire once againe of our God the a•••stance of his holy spirit:
] Of these points while according to the str••tnesse of this time I shall entreat, I earnestly desire once again of our God the a•••stance of his holy Spirit:
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and of you your Christian and wonted patience and attention. San••ifie you. ] The first point is the blessing which the Apostle wisheth to them, namely, sanctifica•ion and holinesse.
and of you your Christian and wonted patience and attention. San••ifie you. ] The First point is the blessing which the Apostle wishes to them, namely, sanctifica•ion and holiness.
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If ye will heare my voice indeed, and keep my couenant, then shall yee bee my chiefe treasure aboue all people, ye shall be also a kingdome of Priests,
If you will hear my voice indeed, and keep my Covenant, then shall ye be my chief treasure above all people, you shall be also a Kingdom of Priests,
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that they are his chiefest treasure, on which his heart is set? as himselfe doth witnesse E•ay 62. where speaking to euery one of his children hee saith, Thou shalt bee called Hephzabah, for the Lord delighteth in thee:
that they Are his chiefest treasure, on which his heart is Set? as himself does witness E•ay 62. where speaking to every one of his children he Says, Thou shalt be called Hephzabah, for the Lord delights in thee:
That as the Priests in the old Law were not only to haue V•im and Thummim vpon their breast plate, to signifie that inward light of knowledge and perfection of piety, that should bee in their hearts,
That as the Priests in the old Law were not only to have V•im and Thummim upon their breast plate, to signify that inward Light of knowledge and perfection of piety, that should be in their hearts,
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but to weare also a plate of pure gold vpon their foreheads, whereon was engrauen as on a signet Holinesse to the Lord. So euery true Christian and childe of God being now by Christ himselfe,
but to wear also a plate of pure gold upon their foreheads, whereon was engraved as on a signet Holiness to the Lord. So every true Christian and child of God being now by christ himself,
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and by his spirit appointed and anointed to be a Priest vnto God, to offer vp not only those other spirituall sacrifices of praier, praise and thanksgiuing, which the Prophet calles the Calues of our lips,
and by his Spirit appointed and anointed to be a Priest unto God, to offer up not only those other spiritual Sacrifices of prayer, praise and thanksgiving, which the Prophet calls the Calves of our lips,
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but that which the Apostle reckons as the chiefe sacrifice of all other, to offer vp our selues, our soules and bodies as a liuing sacrifice holy and acceptable vnto God, they should all so shine foorth in piety,
but that which the Apostle reckons as the chief sacrifice of all other, to offer up our selves, our Souls and bodies as a living sacrifice holy and acceptable unto God, they should all so shine forth in piety,
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or had engrauen in Capitall and faire letters vpon their foreheads, that is, in true and reall actions of their liues and conuersation, Holinesse vnto the Lord.
or had engraved in Capital and fair letters upon their foreheads, that is, in true and real actions of their lives and Conversation, Holiness unto the Lord.
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ye are the children of God, and therefore must beare the print and image of your father which is righteousnesse and true holinesse, that as he which hath called you is holy,
you Are the children of God, and Therefore must bear the print and image of your father which is righteousness and true holiness, that as he which hath called you is holy,
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It is the end of our redemption, for Christ hath redeemed vs, that we being deliuered from our enemies should serue him in holinesse and righteousnesse all the daies of our liues.
It is the end of our redemption, for christ hath redeemed us, that we being Delivered from our enemies should serve him in holiness and righteousness all the days of our lives.
and with righteousnesse, than is a stalled oxe, and the reuenues of iniquitie. Godlinesse of it selfe is gaine, yea as the Apostle saith, it is great gaine,
and with righteousness, than is a stalled ox, and the revenues of iniquity. Godliness of it self is gain, yea as the Apostle Says, it is great gain,
all our honour is nothing else, but an idle bruit, and blast of the people, a vaine tympany and swelling of a mans name, whose root as the Prophet saith is rottennesse,
all our honour is nothing Else, but an idle bruit, and blast of the people, a vain tympany and swelling of a men name, whose root as the Prophet Says is rottenness,
On the contrary, 2. Chron. 26. It is said of V•ziah when hee had lifted vp his heart against God, Thou hast transgressed, thou shalt haue none honour of the Lord.
On the contrary, 2. Chronicles 26. It is said of V•ziah when he had lifted up his heart against God, Thou hast transgressed, thou shalt have none honour of the Lord.
Whereas all the godly and holy seruants of the Lord in the 4. of Esay are not only called glorious, The bud of the Lord shall be beautifull and glorious,
Whereas all the godly and holy Servants of the Lord in the 4. of Isaiah Are not only called glorious, The bud of the Lord shall be beautiful and glorious,
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The reason of all which is either that which S. Peter giues, 1. epist. 4. chap. Because the spirit of glory, which is the spirit of sanctification, doth rest on them:
The reason of all which is either that which S. Peter gives, 1. Epistle. 4. chap. Because the Spirit of glory, which is the Spirit of sanctification, does rest on them:
But had wee all the learning that mans wit can comprehend, knew we not only fiue and twenty as did Mithridates, but all the languages and tongues of men and Angels, knew we all secrets and all prophesies,
But had we all the learning that men wit can comprehend, knew we not only fiue and twenty as did Mithridates, but all the languages and tongues of men and Angels, knew we all secrets and all prophecies,
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and of our neighbours, as S. Austen rightly expounds it, I might truly say not only with the Poet NONLATINALPHABET, all this knowledge were as nothing,
and of our neighbours, as S. Austen rightly expounds it, I might truly say not only with the Poet, all this knowledge were as nothing,
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but more peremptorily with the Apostle, we our selues were nothing. The reason whereof, S. Austen giues in his fift booke of Confess. and fourth chapter.
but more peremptorily with the Apostle, we our selves were nothing. The reason whereof, S. Austen gives in his fift book of Confess. and fourth chapter.
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and heerein this and the other Sacred fountaines of learning, f•om which as from the 2. great riuers of Eden so many streams of liuing water haue beene and are daily deriued, that they haue not onely moistned the neere gardens of the Lord,
and herein this and the other Sacred fountains of learning, f•om which as from the 2. great Rivers of Eden so many streams of living water have been and Are daily derived, that they have not only moistened the near gardens of the Lord,
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That yee would ioyne as S. Peter exhorts with your knowledge temperance, with temperance patience, with patience godlinesse, with godlinesse brotherly kindnesse, with brotherly kindnesse loue;
That ye would join as S. Peter exhorts with your knowledge temperance, with temperance patience, with patience godliness, with godliness brotherly kindness, with brotherly kindness love;
Esteeme all other k•••ledge, yea all things els whatsoeuer, with the Apostle, but as losse and dung for the excellent knowledge of Christ Iesus our Lord,
Esteem all other k•••ledge, yea all things Else whatsoever, with the Apostle, but as loss and dung for the excellent knowledge of christ Iesus our Lord,
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euen this practicke knowledge of which Saint Iohn testifieth He that saith he knowes him, and keepes not his commandements is a lyar, and the trueth is not in him;
even this practic knowledge of which Saint John Testifieth He that Says he knows him, and keeps not his Commandments is a liar, and the truth is not in him;
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And seeing sanctitie and holinesse is both the badge and cognizance of Gods children and seruants, the end of their vocation and calling, the onely meanes to make all other gifts of God to be true blessings vnto vs, without which they are indeed blessings in themselues,
And seeing sanctity and holiness is both the badge and cognizance of God's children and Servants, the end of their vocation and calling, the only means to make all other Gifts of God to be true blessings unto us, without which they Are indeed blessings in themselves,
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and then is effectiuely holie, as causing and working holinesse in others, as himselfe doth often witnesse, I the Lord doe sanctifie you, whom the Apostle calles the Father of lights, that is, of all shining vertues;
and then is effectively holy, as causing and working holiness in Others, as himself does often witness, I the Lord do sanctify you, whom the Apostle calls the Father of lights, that is, of all shining Virtues;
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and the spouse in the fourth of Canticles, the fountaine of gardens, because from him alone doth spring and issue all those odoriferous graces and gifts of pietie, which are more pleasant vnto God,
and the spouse in the fourth of Canticles, the fountain of gardens, Because from him alone does spring and issue all those odoriferous graces and Gifts of piety, which Are more pleasant unto God,
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All which S. Austen fully expresseth in the place before alledged, Sine illo vel operante vt velimus, vel cooperante cum volumus ad bona p•etati• opera nihil valemus:
All which S. Austen Fully Expresses in the place before alleged, Sine illo vel operante vt Velimus, vel cooperante cum volumus ad Bona p•etati• opera nihil valemus:
Without Gods operation to make vs willing, and cooperation when we are willing, in the good actions of piety we are neither able nor willing to worke any thing.
Without God's operation to make us willing, and cooperation when we Are willing, in the good actions of piety we Are neither able nor willing to work any thing.
yet are they so exceedingly maimed and weakned thereby, that they which were before naturales potentiae, as the Logicians call them, that is naturall powers and abilities, are now by reason of that originall transgression of our nature, become in man naturall impotencies and debilities.
yet Are they so exceedingly maimed and weakened thereby, that they which were before Naturals potentiae, as the Logicians call them, that is natural Powers and abilities, Are now by reason of that original Transgression of our nature, become in man natural Impotencies and debilities.
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And they which in the integritie of mans nature had strength and power both to will and to performe the works of pietie and grace, are now in the infirmitie and corruption of the same nature disabled wholly to the works of grace,
And they which in the integrity of men nature had strength and power both to will and to perform the works of piety and grace, Are now in the infirmity and corruption of the same nature disabled wholly to the works of grace,
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right so in our new birth, or new creation, which is our conuersion vnto God, we which to grace are whollie dead, cannot po••iblie be any agents to giue either a spirituall life and quickning,
right so in our new birth, or new creation, which is our conversion unto God, we which to grace Are wholly dead, cannot po••iblie be any agents to give either a spiritual life and quickening,
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or will or motion vnto our selues, but all proceeds onely from that spirit of grace, by which being first spiritually reuiued and quickned, we are then made both willing and able to performe the workes of grace.
or will or motion unto our selves, but all proceeds only from that Spirit of grace, by which being First spiritually revived and quickened, we Are then made both willing and able to perform the works of grace.
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but onely to the earth, and centre, yet when it is once touched with the loadstone, it then directs all his course and motions toward the pole in heauen,
but only to the earth, and centre, yet when it is once touched with the Loadstone, it then directs all his course and motions towards the pole in heaven,
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but when once our hearts are touched with Gods spirit as with a loadstone, and wee anointed with that sacred vnction, of which the Apostle saith, that it is H•lie, then by the force,
but when once our hearts Are touched with God's Spirit as with a Loadstone, and we anointed with that sacred unction, of which the Apostle Says, that it is H•lie, then by the force,
but only that excellent confession of S. Cyprian, so often commended by S. Austen , In nullo gloriandum est, quia nihil est nostrum, we must boast our selues of nothing,
but only that excellent Confessi of S. Cyprian, so often commended by S. Austen, In nullo gloriandum est, quia nihil est nostrum, we must boast our selves of nothing,
For it is most iniurious to the grace of God which they teach, that in our conuersion Gods grace is onely excitans gratia, as if by it we were only awakened out of some slumber or sleepe in sinne.
For it is most injurious to the grace of God which they teach, that in our conversion God's grace is only excitans Gratia, as if by it we were only awakened out of Some slumber or sleep in sin.
The efficacy of which grace consists, as they suppose, in those motions, inducements, and suggestions, which God proposeth to our vnderstanding, that our reason being enlightned and enformed thereby, our will of it selfe without any further agencie or speciall worke of God may at his owne choice freely yeeld, or denie assent thereto.
The efficacy of which grace consists, as they suppose, in those motions, inducements, and suggestions, which God Proposeth to our understanding, that our reason being enlightened and informed thereby, our will of it self without any further agency or special work of God may At his own choice freely yield, or deny assent thereto.
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And to omit other citations in his 6. booke 15. chap. and 8. proposition, he expresly saith, Gratia dei quantumuis essicax, nihil est aliud nisi suasio, quae non determinat voluntatem,
And to omit other citations in his 6. book 15. chap. and 8. proposition, he expressly Says, Gratia dei quantumuis essicax, nihil est Aliud nisi suasio, Quae non determinate voluntatem,
sed inclinat per modum proponentis obiecti, the grace of God how effectuall soeuer it be, is nothing els but a suggestion and motion which doth not determine the will,
sed inclinat per modum proponentis Objecti, the grace of God how effectual soever it be, is nothing Else but a suggestion and motion which does not determine the will,
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as both Christ himselfe witnesseth , None can come to me except the father draw him, and his Church acknowledgeth , Draw me, and we will run after thee.
as both christ himself Witnesseth, None can come to me except the father draw him, and his Church acknowledgeth, Draw me, and we will run After thee.
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Of which drawing S. Ierome truely obserues, handling those words of our Sauiour in his 3. booke aduersus Pelagiano•, frangit superbientem arbitrij libertatem, this doth ouerthrow the arrogant freedome of our wil:
Of which drawing S. Jerome truly observes, handling those words of our Saviour in his 3. book Adversus Pelagiano•, Frangit superbientem arbitrij libertatem, this does overthrow the arrogant freedom of our will:
for he that is drawen comes not of his owne will, sed aut retrectans & tardus, aut inuitus adducitur, but either with strugling or vnwillingly is hee brought vnto Christ.
for he that is drawn comes not of his own will, sed Or retrectans & tardus, Or Inuitus adducitur, but either with struggling or unwillingly is he brought unto christ.
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In his first booke against Pelag. and Celest. 10. chap. he first shewes how Pelagius with these very answers of Bellarmine, shifted off that testimony of S. Paul.
In his First book against Pelagius and Celest. 10. chap. he First shows how Pelagius with these very answers of Bellarmine, shifted off that testimony of S. Paul.
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It is God that worketh in vs to will, he works it, said Pelagius, when by reuealing wisedome in desiderium Dei stupentem sus•itat voluntatem, he awakens and stirres vp our stupid will to the desire of God,
It is God that works in us to will, he works it, said Pelagius, when by revealing Wisdom in desiderium Dei stupentem sus•itat voluntatem, he awakens and stirs up our stupid will to the desire of God,
when he enflames vs with proposing the promises of future glory & rewards, and when he doth suad•re omne bonū, aduise and counsell vs vnto all goodnesse.
when he enflames us with proposing the promises of future glory & rewards, and when he does suad•re omne bonū, advise and counsel us unto all Goodness.
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vnlesse they be beleeued, nor that wisedome be reuealed, vnlesse it be loued, nec suadetur solum omne quod bonum est, verùm & persuadetur, neither doth Gods grace in our conuersion onely counsell and perswade vs vnto good,
unless they be believed, nor that Wisdom be revealed, unless it be loved, nec suadetur solum omne quod bonum est, verùm & persuadetur, neither does God's grace in our conversion only counsel and persuade us unto good,
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and in the 24. chap. speaking of this very worke of God, which is as he there saith, inward and hidden, he addes, mirabili ac ineffabili potestate operatur Deus in cordibus hominum, non solùm veras reuelationes,
and in the 24. chap. speaking of this very work of God, which is as he there Says, inward and hidden, he adds, mirabili ac ineffabili potestate operatur Deus in cordibus hominum, non solùm veras Revelations,
sed etiam bonas voluntates, that God by a wonderfull and ineffable power, (which must needs be more then any perswasion) doth worke in mens mindes not onely true Reuelations (which is wrought vpon the reason) but good affections and desires, which is wrought immediately vpon the will.
sed etiam bonas Voluntates, that God by a wonderful and ineffable power, (which must needs be more then any persuasion) does work in men's minds not only true Revelations (which is wrought upon the reason) but good affections and Desires, which is wrought immediately upon the will.
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but this that we doe consent is the gift and worke of God in our hearts, which worke he elsewhere more especially declares, to consist not onely in setting those obiects before our minde or will,
but this that we do consent is the gift and work of God in our hearts, which work he elsewhere more especially declares, to consist not only in setting those objects before our mind or will,
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but a verie notable question to this purpose, how it comes to passe that when God vseth the same or the like perswasions and suggestions to two mē, vni ita suadeatur vt persuadeatur, the one is effectually perswaded, & not the other:
but a very notable question to this purpose, how it comes to pass that when God uses the same or the like persuasions and suggestions to two men, vni ita suadeatur vt persuadeatur, the one is effectually persuaded, & not the other:
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But S. Austen knowing right well, that it might iustly & no doubt would againe be replied, what should worke the congruitie of the ones will vnto Gods perswasions,
But S. Austen knowing right well, that it might justly & no doubt would again be replied, what should work the congruity of the ones will unto God's persuasions,
for though it be most true which both Philosophers and the Schoolemen teach, that the will doth euer follow the last iudgement and conclusion of our practike reason,
for though it be most true which both Philosophers and the Schoolmen teach, that the will does ever follow the last judgement and conclusion of our practic reason,
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yet because (which is most specially to be obserued in this point) euen this last iudgement of our reason is subiect to the power & arbitrement of our will, that so hauing had a most pregnant and fit reason and conclusion proposed vnto it,
yet Because (which is most specially to be observed in this point) even this last judgement of our reason is Subject to the power & arbitrement of our will, that so having had a most pregnant and fit reason and conclusion proposed unto it,
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and •••nd or looke onely at another, though farre woorse and weaker conclusion, and b• this attendance make this to be the last determina•ion of reason:
and •••nd or look only At Another, though Far Worse and Weaker conclusion, and b• this attendance make this to be the last determina•ion of reason:
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and from all his perswasion• bee they neuer so forcible, should at the time or instant of our conu••••on vse this her liberty in turning away f•om them, God who hath the hea••s of all men in his owne hand,
and from all his perswasion• bee they never so forcible, should At the time or instant of our conu••••on use this her liberty in turning away f•om them, God who hath the hea••s of all men in his own hand,
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Which worke of Gods grace is so effectuall in mens hearts, that as S. Austen in his booke de praedest sanct ▪ 8. chap. truely saith, a nullo duro cor•• re•••u•tur.
Which work of God's grace is so effectual in men's hearts, that as S. Austen in his book the Predest sanct ▪ 8. chap. truly Says, a nullo duro cor•• re•••u•tur.
But leauing these obscure, though indeed most needfull subti•••es of lea•••ng vnto thos• in this place, whose wits and st•d•es are more conuersant and exercised therein,
But leaving these Obscure, though indeed most needful subti•••es of lea•••ng unto thos• in this place, whose wits and st•d•es Are more conversant and exercised therein,
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for what folly were it, say they ▪ to exhort, or command vs to doe that which is not in our power o• libe•tie to performe? as if a man should exhort one to runne which were fast inclosed in a pit or prison, out of which he had no power nor free liberty to come foorth.
for what folly were it, say they ▪ to exhort, or command us to do that which is not in our power o• libe•tie to perform? as if a man should exhort one to run which were fast enclosed in a pit or prison, out of which he had no power nor free liberty to come forth.
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16. chap. where setting downe this very obiection of the Pelagians, magnum aliquid Pelagi•m se sc•re put•nt, quan lo dicunt, non iuberet deu• quod •ciret non posse ab homine fieri ;
16. chap. where setting down this very objection of the Pelagians, magnum Aliquid Pelagi•m se sc•re put•nt, quan lo dicunt, non iuberet deu• quod •ciret non posse ab homine fieri;
as you may see in S. Austens booke De bon perseuer. cap 20. Da Domine quod iubes. & iube quod vis, Giue me O Lord ability to doe what thou commandest,
as you may see in S. Austen's book De bon persever. cap 20. Dam Domine quod iubes. & iube quod vis, Give me Oh Lord ability to do what thou Commandest,
2. chap. speaking of precepts, reproofes, and praiers, O homo in praeceptione cognosce quid debeas habere, in correptione cognosce tuo te vitio non habere, in oratione cognosce vnde accipias quod vis habere:
2. chap. speaking of Precepts, reproofs, and Prayers, O homo in praeceptione cognosce quid debeas habere, in correptione cognosce tuo te vitio non habere, in oration cognosce vnde accipias quod vis habere:
Is it indeed folly or vanitie, as they collect, to command man to doe that which is no way in his free will or abilitie to performe? What will then or abilitie had dead Lazarus to rise out of that lothsome p•t of his graue,
Is it indeed folly or vanity, as they collect, to command man to do that which is no Way in his free will or ability to perform? What will then or ability had dead Lazarus to rise out of that loathsome p•t of his graven,
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when Christ commanded him and said vnto him, Lazarus come foorth? What power againe or free will to rise from death had either Dorcas ▪ or the other maide in the Gospell,
when christ commanded him and said unto him, Lazarus come forth? What power again or free will to rise from death had either Dorcas ▪ or the other maid in the Gospel,
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but operatiue, d•xit & fa••a sunt. & whose spirit effecteth what his words betokeneth, for him thus to command, is so farre from being any token of folly, that it is in trueth a most vndoubted argument of his omnipotent Maiestie, and of his infinite power.
but operative, d•xit & fa••a sunt. & whose Spirit Effecteth what his words Betokeneth, for him thus to command, is so Far from being any token of folly, that it is in truth a most undoubted argument of his omnipotent Majesty, and of his infinite power.
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What a ridiculous matter might it seeme for the Prophet to command and exhort the dead bones to come together? yet when the Prophet at Gods commandement,
What a ridiculous matter might it seem for the Prophet to command and exhort the dead bones to come together? yet when the Prophet At God's Commandment,
and as Ezechiel with others the seruants of God continue their prophesying and preaching, at last euen those dead and drie bones become not onely liuing soules, but sanctified temples vnto God.
and as Ezechiel with Others the Servants of God continue their prophesying and preaching, At last even those dead and dry bones become not only living Souls, but sanctified Temples unto God.
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Wherefore to end this argument, wherein by reason partlie of the obscuritie, and partly of the varietie of the matter, I haue stood longer then I first intended, I conclude this whole point with that short sentence of S. Austen in his 3. booke De lib. arb. 16. chap. Deus & velle praecepit, & posse prael uit, & non impune nolle permisit :
Wherefore to end this argument, wherein by reason partly of the obscurity, and partly of the variety of the matter, I have stood longer then I First intended, I conclude this Whole point with that short sentence of S. Austen in his 3. book De lib. arb. 16. chap. Deus & velle praecepit, & posse Prael uit, & non impune nolle permisit:
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And this be spoken of the author of our sanctification, which is God, of whom the Apostle heere desires this sanctity when he praied, God sanctifie you.
And this be spoken of the author of our sanctification, which is God, of whom the Apostle Here Desires this sanctity when he prayed, God sanctify you.
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And though many reasons might be alledged why God is so called, yet for our present purpose I will propose but one, which is to put vs all in minde of that Christian charitie, peace and concord which ought to be among all Gods children, seeing this God, who is God and father vnto vs all, is the God of vnitie and loue;
And though many Reasons might be alleged why God is so called, yet for our present purpose I will propose but one, which is to put us all in mind of that Christian charity, peace and concord which ought to be among all God's children, seeing this God, who is God and father unto us all, is the God of unity and love;
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for how can hee that loueth not his brother whom hee hath seene, loue God whom he hath not seene? Of this S. Peter saith, Aboue all things haue feruent loue among you.
for how can he that loves not his brother whom he hath seen, love God whom he hath not seen? Of this S. Peter Says, Above all things have fervent love among you.
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And to omit other testimonies, S. Austen often and truely saith of this, that without it multa sancta haberi possunt ▪ sed prodesse non possunt ▪ faith, knowledge,
And to omit other testimonies, S. Austen often and truly Says of this, that without it Multa sancta haberi possunt ▪ sed Profits non possunt ▪ faith, knowledge,
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and being now occasioned by my text to handle the same point againe, though it were not hard to finde varietie of arguments in a matter so plentious, that I may truly say, non copia, sed modus quarendus est, yet let it not seeme grieuous vnto you, which to me seemes most conuenient,
and being now occasioned by my text to handle the same point again, though it were not hard to find variety of Arguments in a matter so plenteous, that I may truly say, non copia, sed modus quarendus est, yet let it not seem grievous unto you, which to me seems most convenient,
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and which the Apostle teacheth to be for you a sure thing, if from that same fountaine of loue and dutie which I haue vnto this place, I recommend vnto you some part of that same exhortation from the same God of peace.
and which the Apostle Teaches to be for you a sure thing, if from that same fountain of love and duty which I have unto this place, I recommend unto you Some part of that same exhortation from the same God of peace.
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Let me first say vnto you as Moses once said to Gods owne people, Deut. 2•. Let there not be among you any root that brings foorth gall and wormewood.
Let me First say unto you as Moses once said to God's own people, Deuteronomy 2•. Let there not be among you any root that brings forth Gall and wormwood.
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or the garden of Eden, they are the verie houses of God, and pleasant gardens of the Lord, the trees of knowledge and trees of life (which are the best,
or the garden of Eden, they Are the very houses of God, and pleasant gardens of the Lord, the trees of knowledge and trees of life (which Are the best,
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nay the onely timber wherewith to builde the temple and sanctuary of God) must so successiuely grow in these gardens, that it may euer truely be said of them, anul•o vno non deficat alter aureus.
nay the only timber wherewith to build the temple and sanctuary of God) must so successively grow in these gardens, that it may ever truly be said of them, anul•o vno non deficat alter aureus.
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But if insteed heereof there should be nourished in these places those venemous and deadly weedes, which Moses cals the roots of gall and wormewood, which are the very bane and poison not onely of mens studies,
But if instead hereof there should be nourished in these places those venomous and deadly weeds, which Moses calls the roots of Gall and wormwood, which Are the very bane and poison not only of men's studies,
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Doubtlesse there are at this time also our land, and I wish there be not among our selues, too many who carry Cananitish hearts and mindes, who would no lesse then the old Cananites, Reioice and triumph in your discord,
Doubtless there Are At this time also our land, and I wish there be not among our selves, too many who carry Canaanite hearts and minds, who would no less then the old Canaanites, Rejoice and triumph in your discord,
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Lest any such thing be euer heard in Gath, or spoken in the streets of Askalon, let these who haue the spirit of Abraham, learne also the speech and language of Abraham, who though he was both in age and dignitie superior to his nephew Lot,
Lest any such thing be ever herd in Gaza, or spoken in the streets of Ashkelon, let these who have the Spirit of Abraham, Learn also the speech and language of Abraham, who though he was both in age and dignity superior to his nephew Lot,
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as their owne professors obserue and witnesse, but deriued first from the lowest pit of hell, Diuide & impera. Farre be it from any of Christs disciples to learne such lessons,
as their own professors observe and witness, but derived First from the lowest pit of hell, Divide & Impera. far be it from any of Christ Disciples to Learn such Lessons,
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or from so Antichristian teachers, much rather let vs oppose hereto that vndoubted maxime of our Sauiour who is trueth it selfe, Euery kingdome diuided against it selfe shall be brought to nought,
or from so Antichristian Teachers, much rather let us oppose hereto that undoubted maxim of our Saviour who is truth it self, Every Kingdom divided against it self shall be brought to nought,
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Or if there be any that wish or seeke a rent and diuision thereof, let such remember, that she was not the true and naturall mother which saide, Let it be neither thine nor mine,
Or if there be any that wish or seek a rend and division thereof, let such Remember, that she was not the true and natural mother which said, Let it be neither thine nor mine,
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I will end this my exhortation vnto you with those words of the Prophet, What man is he that would liue and faine see good daies? keepe th• toong from euill,
I will end this my exhortation unto you with those words of the Prophet, What man is he that would live and feign see good days? keep th• tongue from evil,
But hauing spoken thus much concerning that brotherly charitie and peace which wee ought to haue one towards another, I would gladly adde somewhat of that peace, which we all iointly owe vnto the Church of God.
But having spoken thus much Concerning that brotherly charity and peace which we ought to have one towards Another, I would gladly add somewhat of that peace, which we all jointly owe unto the Church of God.
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as you may see in his epistle set downe by Eusebius in his 6. booke and 44. chap. If you Nonatus haue gone vnwillingly (as you pretend) from the Church, shew it by your voluntary and willing returning to the Church againe.
as you may see in his epistle Set down by Eusebius in his 6. book and 44. chap. If you Nonatus have gone unwillingly (as you pretend) from the Church, show it by your voluntary and willing returning to the Church again.
as he supposed by occasion that he possessed that sea, he openly said, and his speech was much more commendable then his fact, Si propter me ista tempestas, If this stirre and tempest be for my sake, take me,
as he supposed by occasion that he possessed that sea, he openly said, and his speech was much more commendable then his fact, Si propter me ista Tempestas, If this stir and tempest be for my sake, take me,
as Ruffinus reports in his 2. booke & 9. chap. To this S. Cyprian at large perswaded in his booke de vnitate ecclesia: Let no man thinke, saith he, that the good will depart from the Church;
as Ruffinus reports in his 2. book & 9. chap. To this S. Cyprian At large persuaded in his book de vnitate Church: Let no man think, Says he, that the good will depart from the Church;
Of this Martianus, though no good bishop, most passionately said, when Sabbatius whom he had formerly ordained Presbyter, began to make a tumult and diuision in the Church, Multa satius •••sset, It had beene much better,
Of this Martianus, though no good bishop, most passionately said, when Sabbatius whom he had formerly ordained Presbyter, began to make a tumult and division in the Church, Multa Satius •••sset, It had been much better,
and I wish rather I had laid my hands vpon thornes then imposed them vpon the head of this troublesome Sabbatius as Socrates relates in his 5. booke and 20 chap. For preseruing this peace Polycarp and other ancient bishops were so carefull, that though they di•fered in iudgement about some rites and smaller matters,
and I wish rather I had laid my hands upon thorns then imposed them upon the head of this troublesome Sabbatius as Socrates relates in his 5. book and 20 chap. For preserving this peace Polycarp and other ancient Bishops were so careful, that though they di•fered in judgement about Some Rites and smaller matters,
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as Eusebius declares in his 5. booke and 23. chap. Friuolum enim & quidem meritò indicarunt consuetudinis gratia a se mutuò segregari eos, qui in praecipius religionis capitibus cons•ntir•nt, saith Zozomen in his 7. booke,
as Eusebius declares in his 5. book and 23. chap. Friuolum enim & quidem meritò indicarunt consuetudinis Gratia a se mutuò segregari eos, qui in praecipius Religion Capitibus cons•ntir•nt, Says Zozomen in his 7. book,
and 19. chap speaking of Polycarp and Victor, They iudged it friuolous and childish, and indeed not without cause, to disagree and make a separation for customes & ceremonies,
and 19. chap speaking of Polycarp and Victor, They judged it frivolous and childish, and indeed not without cause, to disagree and make a separation for customs & ceremonies,
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For this S. Austen so earnestly pleads (besides many other places) thorowout his whole 7. bookes, De Baptismo contra Donatistas, that I suppose the diligent perusall of those bookes would easily perswade a man that is not too much led with a partiall or s•lfe conceit, to do much,
For this S. Austen so earnestly pleads (beside many other places) throughout his Whole 7. books, De Baptismo contra Donatistas, that I suppose the diligent perusal of those books would Easily persuade a man that is not too much led with a partial or s•lfe conceit, to do much,
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and more peremptorily in his 1. booke contra epist. Parmen. 4. chap. sacrilegium schismatis omnia sc•lera supergreditur, there is no sin, no sacriledge,
and more peremptorily in his 1. book contra Epistle. Parmen. 4. chap. Sacrilege Schisms omnia sc•lera supergreditur, there is no since, no sacrilege,
Sanctifie you throughout, that your whole spirit, and soule and bodie may be kept blamelesse ] The maner of our sanctification (which was the third generall point I proposed) is heere set downe, which is, that it must be totall,
Sanctify you throughout, that your Whole Spirit, and soul and body may be kept blameless ] The manner of our sanctification (which was the third general point I proposed) is Here Set down, which is, that it must be total,
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Of whom S. Austen saith , That hee was therefore prefigured by the spotlesse lambe, to signifie that he alone should be without all spot of sin, to heale all our sins, S•lus in hominibus ▪ qua• quarebatur in pecoribus:
Of whom S. Austen Says, That he was Therefore prefigured by the spotless lamb, to signify that he alone should be without all spot of since, to heal all our Sins, S•lus in hominibus ▪ qua• quarebatur in pecoribus:
most significantly saith, Non peccare Dei iustitia, hominis iustitia indulgentia Dei, not to sinne is Gods iustice, to haue pardon of sinne is mans iustice.
most significantly Says, Non Peccare Dei iustitia, hominis iustitia Indulgence Dei, not to sin is God's Justice, to have pardon of sin is men Justice.
which errour of theirs S. Austen almost euery where refels, but specially in his books Contra 〈 ◊ 〉 epist Pelag. in the first whereof, and 14 chap. he saith, Mul•• fideles •unt sine crimine,
which error of theirs S. Austen almost every where refels, but specially in his books Contra 〈 ◊ 〉 Epistle Pelagius in the First whereof, and 14 chap. he Says, Mul•• fideles •unt sine crimine,
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which distinction he againe repeats and explains in his 〈 ◊ 〉. ad L•u• ▪ 64. chap. and in the third booke, and 7. chap. We call (saith hee) the vertues of iust men perfect in such sort that there belongs vnto their perfection, Ipsius imperfectionis & in ver tate cognitio,
which distinction he again repeats and explains in his 〈 ◊ 〉. ad L•u• ▪ 64. chap. and in the third book, and 7. chap. We call (Says he) the Virtues of just men perfect in such sort that there belongs unto their perfection, himself imperfectionis & in ver tate cognitio,
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S. Ierome likewise at large and excellently refuting the same heresie of the Pelagians, both in his epistle ad 〈 ◊ 〉 ▪ and in his three books aduers. Pelag. truely saith, Haec hominibus •ola perfectio, si imperfecto• se esse neuerint:
S. Jerome likewise At large and excellently refuting the same heresy of the Pelagians, both in his epistle ad 〈 ◊ 〉 ▪ and in his three books aduers. Pelagius truly Says, Haec hominibus •ola Perfection, si imperfecto• se esse neuerint:
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And whereas the Pelagians often & insolently obiected that in the Scriptures both Moses and Christ himselfe doth exhort vs to be perfect, S. Ierome answers that they doe it in this meaning, Vt secundum vires nostras vnu•qui•que quantum valu•rit, exten••tur:
And whereas the Pelagians often & insolently objected that in the Scriptures both Moses and christ himself does exhort us to be perfect, S. Jerome answers that they do it in this meaning, Vt secundum vires nostras vnu•qui•que quantum valu•rit, exten••tur:
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That euery one should 〈 ◊ 〉 as much as they can vnto perfection, and with the Apostle forgetting that which is behinde, endeuour themselues to that which is before,
That every one should 〈 ◊ 〉 as much as they can unto perfection, and with the Apostle forgetting that which is behind, endeavour themselves to that which is before,
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but yet still the perfection of vertue which they doe, or can attaine vnto in this life, is onely an inchoate as S. Austen tearms it a begun and daily increasing,
but yet still the perfection of virtue which they do, or can attain unto in this life, is only an inchoate as S. Austen terms it a begun and daily increasing,
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How neere to those old Pelagians, whose heresie these worthie fathers so learnedly confuted, the Papists & the church of Rome approch, may easily appeere not onely by their particular tenents, both of the blessed virgin, whom they teach to haue beene void of all, both actuall and originall sinne,
How near to those old Pelagians, whose heresy these worthy Father's so learnedly confuted, the Papists & the Church of Room approach, may Easily appear not only by their particular tenants, both of the blessed Virgae, whom they teach to have been void of all, both actual and original sin,
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and of S. Francis, whose life was, as they affirme, a fulfilling of the whole Gospel according to euery line and letter, of whom for that cau•e they sing their solemne hymne Franciscus •uangelicum Nec apicem vel vnicum transgreditur vel ••ta.
and of S. Francis, whose life was, as they affirm, a fulfilling of the Whole Gospel according to every line and Letter, of whom for that cau•e they sing their solemn hymn Francis •uangelicum Nec apicem vel A unique transgreditur vel ••ta.
booke and 19. chap. vpon the Trent Councell, sets it downe for a Catholike and Trent conclusion, that there is no moment of time wherin a man may not singula & omnia vitare peccata, shun and auoid all and euery sinne;
book and 19. chap. upon the Trent Council, sets it down for a Catholic and Trent conclusion, that there is no moment of time wherein a man may not singula & omnia vitare Peccata, shun and avoid all and every sin;
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Which new Pelagianisme it were not hard to refute, but that in this straitnesse of time I much rather desire to touch that which concernes our liues then our learning.
Which new Pelagianism it were not hard to refute, but that in this straitness of time I much rather desire to touch that which concerns our lives then our learning.
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And that is one speciall lesson which the Apostle heere teacheth, that in true sanctification we must not thinke it sufficient in some one dutie to performe obedience vnto God,
And that is one special Lesson which the Apostle Here Teaches, that in true sanctification we must not think it sufficient in Some one duty to perform Obedience unto God,
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For of those who at their pleasure take such allowance in any one commandement or branch of Gods law, seeing the reason and formal cause of their obedience is not the voice of God,
For of those who At their pleasure take such allowance in any one Commandment or branch of God's law, seeing the reason and formal cause of their Obedience is not the voice of God,
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as both Tertullian and S. Austen rightly teach, depends as on a foundation the true obseruing of euery commandement ▪ and for which onely we should yeeld obedience to Gods law;
as both Tertullian and S. Austen rightly teach, depends as on a Foundation the true observing of every Commandment ▪ and for which only we should yield Obedience to God's law;
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Cast away all your transgressions and iniquities, for why wil yee die O yee house of I•rae•? And to omit S. Austens comparison, that euen one wound or disease if we neglect or refuse the cure thereof, will endanger the whole body though the rest be •ound,
Cast away all your transgressions and iniquities, for why will ye die Oh ye house of I•rae•? And to omit S. Austen's comparison, that even one wound or disease if we neglect or refuse the cure thereof, will endanger the Whole body though the rest be •ound,
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and painting the tombes which within are full of hypocrisie and iniquitie, full of filthinesse and rottennesse, against which our Sauiour hath denounced a woe in the Gospell.
and painting the tombs which within Are full of hypocrisy and iniquity, full of filthiness and rottenness, against which our Saviour hath denounced a woe in the Gospel.
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Well may yee by this visor of sanctitie dazell and bleare the eies of men, as the Poet signified, Pulchra lauerna da mihi sallere ▪ d••ustum 〈 ◊ 〉 evider• :
Well may ye by this visor of sanctity dazzle and blear the eyes of men, as the Poet signified, Beautiful lauerna da mihi sallere ▪ d••ustum 〈 ◊ 〉 evider•:
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of whom the Psalmist saith, Thou art about my path, and about my bed, & spiest out all my waies, there is not a word in my toong but thou knowest it altogether,
of whom the Psalmist Says, Thou art about my path, and about my Bed, & spiest out all my ways, there is not a word in my tongue but thou Knowest it altogether,
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Let me then heere say vnto you as Dauid did vnto his sinne, when drawing neere vnto his death, he bequeathed this as a part of his last and best legacie vnto him;
Let me then Here say unto you as David did unto his sin, when drawing near unto his death, he bequeathed this as a part of his last and best legacy unto him;
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for neuer is faith, charitie, or holinesse rooted in the heart, but it buds foorth, and shewes it selfe in the fruits of good works, and of a godly life.
for never is faith, charity, or holiness rooted in the heart, but it buds forth, and shows it self in the fruits of good works, and of a godly life.
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If these things, saith S. Peter , that is, godlinesse, temperance, patience, brotherly kindnesse, and loue be in you, they will make you that yee shall neither be idle nor vnfruitfull in the knowledge of Christ. In the 2. Corinth.
If these things, Says S. Peter, that is, godliness, temperance, patience, brotherly kindness, and love be in you, they will make you that ye shall neither be idle nor unfruitful in the knowledge of christ. In the 2. Corinth.
and in gaining others vnto God, and the reason is this, the loue of Christ, saith he, constraineth vs. Doubtlesse where the true loue of God and Christ is in a mans heart, it will euen constraine him to his duty,
and in gaining Others unto God, and the reason is this, the love of christ, Says he, constrains us Doubtless where the true love of God and christ is in a men heart, it will even constrain him to his duty,
Which most pernicious and pestilent heresie, being first broched by that arch-heretike Simon Magus, as Irene declares in his first booke, and 20. chap. was afterwards embraced and maintained by the Eunomians, who taught,
Which most pernicious and pestilent heresy, being First broached by that Arch-heretic Simon Magus, as Irene declares in his First book, and 20. chap. was afterwards embraced and maintained by the Eunomians, who taught,
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the summe and effect wherof, is the very same which S. Iames in his epistle most effectually vrgeth, What auaileth it my brethren though a man say he hath faith when he hath no works? Can such a faith saue him? And the Apostle answering that such is but a dead and euen a diabolicall faith, in the end he vseth a most fit comparison to expresse the same, that as the body NONLATINALPHABET, without breath (for so the word doth there rather signifie then the soule, seeing good works doe not animate or giue life to faith,
the sum and Effect whereof, is the very same which S. James in his epistle most effectually urges, What avails it my brothers though a man say he hath faith when he hath no works? Can such a faith save him? And the Apostle answering that such is but a dead and even a diabolical faith, in the end he uses a most fit comparison to express the same, that as the body, without breath (for so the word does there rather signify then the soul, seeing good works do not animate or give life to faith,
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but as an effect doth follow it, as S. Austen truely declares) as without breath then, the body both is and thereby is knowen of all to bee but a dead body:
but as an Effect does follow it, as S. Austen truly declares) as without breath then, the body both is and thereby is known of all to be but a dead body:
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And of it S. Austen saith, Iustificatus per fidem quomodo potest nisi iustè operari? Hee that by faith is iustified, cannot but worke the actions of iustice.
And of it S. Austen Says, Justified per fidem quomodo potest nisi just operari? He that by faith is justified, cannot but work the actions of Justice.
It is a memorable story which Ruffinus sets downe in his 2. booke and 6. chap. of one Moses an holy man in the primitiue church, who being to be ordained a Bishop, refused to haue Lucius a wicked persecutor to lay his hands, or giue consecration vnto him:
It is a memorable story which Ruffinus sets down in his 2. book and 6. chap. of one Moses an holy man in the primitive Church, who being to be ordained a Bishop, refused to have Lucius a wicked persecutor to lay his hands, or give consecration unto him:
I might heere iustly, and, would the time haue permitted, I would more at large haue refelled that most shamelesse slander which they haue deuised against vs, that wee prohibite and contemne good works,
I might Here justly, and, would the time have permitted, I would more At large have refelled that most shameless slander which they have devised against us, that we prohibit and contemn good works,
as he again without al truth hath affirmed in his 4. booke of Iustif & 1. chap. Yea further that we teach Licere quod lubet, that a man may liue as he list,
as he again without all truth hath affirmed in his 4. book of Justif & 1. chap. Yea further that we teach Licere quod lubet, that a man may live as he list,
and out of Origen, Dicit sufficere solius fidei iustificationem, the Apostle teacheth, that iustification by faith onely is sufficient, which hee by diuers examples at large declares, in those who,
and out of Origen, Dicit sufficere Solius fidei iustificationem, the Apostle Teaches, that justification by faith only is sufficient, which he by diverse Examples At large declares, in those who,
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and to omit many others out of S. Basil, that this is full reioicei•g when a man knowes himselfe to be void of iustice, sola autem sia in Christum iustificatum, But by faith onely to bee iustified;
and to omit many Others out of S. Basil, that this is full reioicei•g when a man knows himself to be void of Justice, sola autem sia in Christ iustificatum, But by faith only to be justified;
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though this we constantly and truely teach, for which doctrine of sola •ides, which they call heresie, we with all these holy men are condemned this day;
though this we constantly and truly teach, for which Doctrine of sola •ides, which they call heresy, we with all these holy men Are condemned this day;
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yet are we so farre from despising and much more from forbidding good workes, as they vniustly slander vs, that we euery where professe and teach of them with S. Bernard , that they are via regni, non causa regnandi, the way that wee must walke to •eauen,
yet Are we so Far from despising and much more from forbidding good works, as they unjustly slander us, that we every where profess and teach of them with S. Bernard, that they Are via Regni, non causa regnandi, the Way that we must walk to •eauen,
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and in vaine striues to confute, it is expresly affirmed, Docent nostri quòd necesse •it bona opera facere, we teach that it is necessary for Gods children to doe good works, and to walke in them.
and in vain strives to confute, it is expressly affirmed, Docent Our quòd Necessary •it Bona opera facere, we teach that it is necessary for God's children to do good works, and to walk in them.
A very pregnant coniecture that the Iesuit could not without some checke of conscience so willingly and wittingly oppugne an euident and knowne trueth.
A very pregnant conjecture that the Iesuit could not without Some check of conscience so willingly and wittingly oppugn an evident and known truth.
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With which short and vndeniable answer contenting my selfe at this time, and for a further refutation of that slander referring euery man to all our writings and sermons, wherein we doe both more earnestly perswade vnto,
With which short and undeniable answer contenting my self At this time, and for a further refutation of that slander referring every man to all our writings and Sermons, wherein we do both more earnestly persuade unto,
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for the life of a Christian is compared to a race, wherein none receiue the prize but they onely that continue and run out vnto the end, So runne then that yee may obtaine:
for the life of a Christian is compared to a raze, wherein none receive the prize but they only that continue and run out unto the end, So run then that ye may obtain:
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It is compared to a combat , and the garland of immortalitie, and crowne of righteousnesse for which we all doe striue, hath not engrauen vpon it certanti, but vincenti dabitur, to him that ouercommeth,
It is compared to a combat, and the garland of immortality, and crown of righteousness for which we all do strive, hath not engraved upon it certanti, but Vincent dabitur, to him that Overcometh,
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as being impatient of longer delay, he brast out into that most patheticall exclamation, Quamdiu, quamdiu, •ra• & •ra•? quare non hodie? quare n• hac hora finis turpitudinismeae? How long shal I put off frō day to day? why not euen this day,
as being impatient of longer Delay, he braced out into that most pathetical exclamation, Quamdiu, Quamdiu, •ra• & •ra•? quare non hodie? quare n• hac hora finis turpitudinismeae? How long shall I put off from day to day? why not even this day,
for although it be impossible (which I haue heeretofore in sundry Sermons out of this place made cleere) that those who are once truely sanctified by Gods spirit,
for although it be impossible (which I have heretofore in sundry Sermons out of this place made clear) that those who Are once truly sanctified by God's Spirit,
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and diuers others doe more then sufficiently witnesse vnto vs, which are purposely registred in the booke of God, not so much to be a staffe of comfort to vphold those from despaire which by like infirmitie fall into like sinnes,
and diverse Others do more then sufficiently witness unto us, which Are purposely registered in the book of God, not so much to be a staff of Comfort to uphold those from despair which by like infirmity fallen into like Sins,
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and euen the first suggestions of Satan, cum videant tantorum vtr•rum & cauendat tempestates & slenda nausragia, as S. Austen obserues of those very examples in his 3. booke De doctr. Christ. and 23. chap. that seeing Satan hath already giuen the foile to those who were so full fraught with pietie,
and even the First suggestions of Satan, cum See Tantorum vtr•rum & cauendat tempestates & slenda nausragia, as S. Austen observes of those very Examples in his 3. book De Doctrine. christ. and 23. chap. that seeing Satan hath already given the foil to those who were so full fraught with piety,
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Wherefore let me put you in minde of the Apostles exhortation, Take heed lest at any time there bee found in any of you an euill heart and vnfaithfull to depart away from the liuing God:
Wherefore let me put you in mind of the Apostles exhortation, Take heed lest At any time there be found in any of you an evil heart and unfaithful to depart away from the living God:
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Remember the Apostles reproofe, O foolish Galathians, are yee so foolish that when yee haue begun in the spirit, yee will end in the flesh? Better it had beene,
remember the Apostles reproof, Oh foolish Galatians, Are ye so foolish that when ye have begun in the Spirit, ye will end in the Flesh? Better it had been,
O what a griefe would it be vnto you, if when yee haue formerly beene as faire lampes in Gods Church, giuing much light and warmth vnto many others, those graces of Gods spirit should afterward be so farre smothered,
O what a grief would it be unto you, if when ye have formerly been as fair lamps in God's Church, giving much Light and warmth unto many Others, those graces of God's Spirit should afterwards be so Far smothered,
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nor giue more light then the snuffe of a candle, which is both dimme and noisome? Or what a griefe would it be for a Christian minde that hee should euer haue iust cause to complaine as Milo did, who hauing in his yonger daies beene renowned and famous throughout all Greece for his strength, afterwards comming to the Olympicke games, bemoned the want and decay thereof,
nor give more Light then the snuff of a candle, which is both dim and noisome? Or what a grief would it be for a Christian mind that he should ever have just cause to complain as Milo did, who having in his younger days been renowned and famous throughout all Greece for his strength, afterwards coming to the Olympic games, bemoaned the want and decay thereof,
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farre greater sorrow would it bring vnto a Christian heart, if in his old age, which should be best of all, finding an impairing of his spirituall strenth and former graces of Gods spirit, he should then haue cause to lament and say;
Far greater sorrow would it bring unto a Christian heart, if in his old age, which should be best of all, finding an impairing of his spiritual strength and former graces of God's Spirit, he should then have cause to lament and say;
but then especially we may both more earnestly then euer before desire and most cleerely discerne and see the blessed felicitie of that heauenly Canaan, the land of our possession and peace.
but then especially we may both more earnestly then ever before desire and most clearly discern and see the blessed felicity of that heavenly Canaan, the land of our possession and peace.
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yet in the end and conclusion thereof, they set foorth all their Art and skill to stirre vp the affections and passions of their hearers, that then they may leaue as the last,
yet in the end and conclusion thereof, they Set forth all their Art and skill to stir up the affections and passion of their hearers, that then they may leave as the last,
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but a continued and perswasiue oration vnto our God, to be admitted into his heauenly kingdome, in euerie part of our liues we may expresse our pietie, zeale,
but a continued and persuasive oration unto our God, to be admitted into his heavenly Kingdom, in every part of our lives we may express our piety, zeal,
but when we come to the last act and epilogue of our age, then especially let vs striue to shew foorth all our Art and skill in a Christian and godly life, that so stirring vp as it were all the affections of God,
but when we come to the last act and epilogue of our age, then especially let us strive to show forth all our Art and skill in a Christian and godly life, that so stirring up as it were all the affections of God,
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and to that day which shall onely be our setting, and not our dying day, wee may then depart more comfortable and glorious both in the sight of God and of men;
and to that day which shall only be our setting, and not our dying day, we may then depart more comfortable and glorious both in the sighed of God and of men;
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Grant this O Father for thine owne sake, and thou which hast said I come quickly, cause vs in an earnest and longing desire to answer, Amen. Euen so come Lord Iesus come quickly.
Grant this Oh Father for thine own sake, and thou which hast said I come quickly, cause us in an earnest and longing desire to answer, Amen. Even so come Lord Iesus come quickly.
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Opera sunt ex f••e, non ex operibus fides: lib. de grae. & lib. arb. cap. 7. sequuntur opera iustificatum, non praecedunt iustificandum. lib. de fid. & oper. cap. 14.
Opera sunt ex f••e, non ex operibus fides: lib. de Grae. & lib. arb. cap. 7. sequuntur opera iustificatum, non praecedunt iustificandum. lib. the fid. & Operate. cap. 14.
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