MY Text is the beginning of a Sermon, endited by Him, who at his Ascension inspired the Holy Ghost, preached by that great Apostle & glorious Martyr of Iesus Christ St Peter, delivered at Caesarea a garison town by the Sea-coast of Palaestina, occasioned by the strange and wonderfull conversion of Cornelius an Italian Centurion;
MY Text is the beginning of a Sermon, endited by Him, who At his Ascension inspired the Holy Ghost, preached by that great Apostle & glorious Martyr of Iesus christ Saint Peter, Delivered At Caesarea a garrison town by the Seacoast of Palestine, occasioned by the strange and wonderful conversion of Cornelius an Italian Centurion;
4 His confidency, and apodeicticall knowledge of what he taught; NONLATINALPHABET, I plainely perceaue, or, am constantly perswaded. 5 The Speech it selfe;
4 His confidency, and apodeicticall knowledge of what he taught;, I plainly perceive, or, am constantly persuaded. 5 The Speech it self;
God is no accepter of persons, &c. Wherein we may see (as in the Vision of the Prophet Ezechiel) rotam in rotâ, two propositions, one linked within the other, which cary with them much weight,
God is no accepter of Persons, etc. Wherein we may see (as in the Vision of the Prophet Ezechiel) Rotam in rotâ, two propositions, one linked within the other, which carry with them much weight,
and a glorious lustre of God's vnpartiall Iustice and Majesty. The first is negatiue and generall; God is no accepter, &c. The second is affirmatiue, with a particular exception out of the generall negatiue. But in every nation, &c. In the first God's Iustice overpoiseth his Mercy: in the second his Mercy is transcendent over his Iustice. In the first hee appeares a terrible Iudge to spare none:
and a glorious lustre of God's unpartial justice and Majesty. The First is negative and general; God is no accepter, etc. The second is affirmative, with a particular exception out of the general negative. But in every Nation, etc. In the First God's justice overpoiseth his Mercy: in the second his Mercy is transcendent over his Justice In the First he appears a terrible Judge to spare none:
cc dt j n1 pp-f npg1 j n1 cc n1. dt ord vbz j-jn cc j; np1 vbz dx n1, av dt ord vbz j, p-acp dt j n1 av pp-f dt j j-jn. cc-acp p-acp d n1, av p-acp dt ord npg1 n1 vvz po31 n1: p-acp dt ord po31 n1 vbz j p-acp po31 n1 p-acp dt ord pns31 vvz dt j n1 pc-acp vvi pix:
The Sea wherin he fished is the Oceā of this World, swelling with pride, livid and blew with envy, boiling with wrath, deepe with covetousnes, foaming with luxury, swallowing all by oppression, dangerous for rockes of presumption and desperation, rising with waues of passion, ebbing and flowing with inconstancie, and last of all, Mare amarum, bitter with all kind of misery. The chiefe fish, which at this time came to his net, was Cornelius an Italian Centurion,
The Sea wherein he fished is the Ocean of this World, swelling with pride, livid and blue with envy, boiling with wrath, deep with covetousness, foaming with luxury, swallowing all by oppression, dangerous for Rocks of presumption and desperation, rising with waves of passion, ebbing and flowing with inconstancy, and last of all, Mare amarum, bitter with all kind of misery. The chief Fish, which At this time Come to his net, was Cornelius an Italian Centurion,
dt n1 c-crq pns31 vvd vbz dt n1 pp-f d n1, j-vvg p-acp n1, fw-la cc j-jn p-acp vvb, j-vvg p-acp n1, j-jn p-acp n1, j-vvg p-acp n1, vvg d p-acp n1, j p-acp n2 pp-f n1 cc n1, vvg p-acp n2 pp-f n1, vvg cc vvg p-acp n1, cc ord pp-f d, fw-la fw-la, j p-acp d n1 pp-f n1. dt j-jn n1, r-crq p-acp d n1 vvd p-acp po31 n1, vbds np1 dt jp n1,
and with him many other Gentiles. The Net, wherewith he fished and caught him and them, was the glad tidings of the Gospell, and Faith in Iesus Christ: which is compared in Scripture to a Net, and consisteth of manic Articles, as a Net of many threds. The casting of this net, was the vnfolding of the Word: Then Peter opened his mouth.
and with him many other Gentiles. The Net, wherewith he fished and caught him and them, was the glad tidings of the Gospel, and Faith in Iesus christ: which is compared in Scripture to a Net, and Consisteth of manic Articles, as a Net of many threads. The casting of this net, was the unfolding of the Word: Then Peter opened his Mouth.
cc p-acp pno31 d j-jn n2-j. dt n1, c-crq pns31 vvd cc vvd pno31 cc pno32, vbds dt j n2 pp-f dt n1, cc n1 p-acp np1 np1: r-crq vbz vvn p-acp n1 p-acp dt n1, cc vvz pp-f n1 n2, p-acp dt n1 pp-f d n2. dt vvg pp-f d n1, vbds dt j-vvg pp-f dt n1: av np1 vvd po31 n1.
The Corkes, that beare them vp in all the surges of this world, that they sinke not downe into the depth of despaire, are the promises of the Gospell, and the sweete mercies of Almighty God: But in every nation, &c. This great Fisher of men St Peter, was naturâ Homo, gratiâ Christianus, abundantiore gratiâ vnus idem { que } primus Apostolus.
The Corks, that bear them up in all the surges of this world, that they sink not down into the depth of despair, Are the promises of the Gospel, and the sweet Mercies of Almighty God: But in every Nation, etc. This great Fisher of men Saint Peter, was naturâ Homo, gratiâ Christian, abundantiore gratiâ vnus idem { que } primus Apostles.
dt n2, d vvb pno32 a-acp p-acp d dt n2 pp-f d n1, cst pns32 vvi xx a-acp p-acp dt n1 pp-f n1, vbr dt n2 pp-f dt n1, cc dt j n2 pp-f j-jn np1: cc-acp p-acp d n1, av d j n1 pp-f n2 zz np1, vbds fw-la fw-la, fw-la np1, fw-la fw-la fw-la fw-la { fw-fr } fw-la np1.
He was the first, that confessed Christ to bee consubstantiall with his Father; he was the first, that preacht Christ; the first, that baptizeà in his name;
He was the First, that confessed christ to be consubstantial with his Father; he was the First, that preached christ; the First, that baptizeà in his name;
He was with Christ, whil'st he liu'd on earth most familiar & conversant, with his secret counsailes best acquainted, most observant of his words and precepts:
He was with christ, whilst he lived on earth most familiar & conversant, with his secret Counsels best acquainted, most observant of his words and Precepts:
and because, saith Cyprian, vnit as ab exordio dependet, to preserue order & to avoid schisme amongst the guides of the Church, he was by Christ set before the rest,
and Because, Says Cyprian, unit as ab exordio dependet, to preserve order & to avoid Schism among the guides of the Church, he was by christ Set before the rest,
he was a chiefe Pecre of the Apostles, not their Prince; he was in order their Superiour, not their Soueraigne; he had a Primacy amongst them not a Supremacy ouer them;
he was a chief Pecre of the Apostles, not their Prince; he was in order their Superior, not their Sovereign; he had a Primacy among them not a Supremacy over them;
he was not NONLATINALPHABET, but NONLATINALPHABET, not a prince of the Apostles, but a fellow Elder, as he himselfe termes himselfe, 1. Pet. 5. 1. There is, saith Almaine (in his Tracte de Potestate Ecclesiasticâ) a double Primacy;
he was not, but, not a Prince of the Apostles, but a fellow Elder, as he himself terms himself, 1. Pet. 5. 1. There is, Says Almain (in his Tract de Potestate Ecclesiasticâ) a double Primacy;
there is Primatus Ordinis, and Primatus Iurisdictionis, a Primacy of Order, & a Primacy of Power and Iurisdictiō; the former is properly Primatus, the other Potestas. The first wee yeeld vnto Peter, & giue him NONLATINALPHABET, the first place, the first and best imployment, the sitting and speaking first, the moderation & direction of other mens speeches, the publishing and pronouncing of the Conclusion agreed vpon by the Synode of the Apostles:
there is Primatus Order, and Primatus Iurisdictionis, a Primacy of Order, & a Primacy of Power and Jurisdiction; the former is properly Primatus, the other Potestas. The First we yield unto Peter, & give him, the First place, the First and best employment, the sitting and speaking First, the moderation & direction of other men's Speeches, the publishing and pronouncing of the Conclusion agreed upon by the Synod of the Apostles:
a-acp vbz np1 fw-la, cc np1 fw-la, dt n1 pp-f n1, cc dt n1 pp-f n1 cc n1; dt j vbz av-j np1, dt j-jn fw-la. dt ord pns12 vvb p-acp np1, cc vvi pno31, dt ord n1, dt ord cc js n1, dt vvg cc vvg ord, dt n1 cc n1 pp-f j-jn ng2 n2, dt vvg cc vvg pp-f dt n1 vvn p-acp p-acp dt n1 pp-f dt n2:
but Primatum Potestatis, a power to doe any ministeriall Act, which another hath not, a power to restraine others in the performance of their Acts of Ministery, such a Primacy wee denie vnto Peter; th' Apostles all being, (as Cyprian saith) pari consortio praediti Potestatis, all ioynt Commissioners endued with equal power.
but Primatum Potestatis, a power to do any ministerial Act, which Another hath not, a power to restrain Others in the performance of their Acts of Ministry, such a Primacy we deny unto Peter; the Apostles all being, (as Cyprian Says) Pair consortio praediti Potestatis, all joint Commissioners endued with equal power.
This Primacy of Order, which wee ascribe vnto Peter, is the originall of all the Superioritie, that Archbishops & Metropolitans haue over the Bishops of their Provinces; and the foundation, vpon which is built all the fabricke of Ecclesiasticke discipline, whereby the vnitie of the Church at this day remaines preserved.
This Primacy of Order, which we ascribe unto Peter, is the original of all the Superiority, that Archbishop's & Metropolis have over the Bishops of their Provinces; and the Foundation, upon which is built all the fabric of Ecclesiastic discipline, whereby the unity of the Church At this day remains preserved.
d n1 pp-f n1, r-crq pns12 vvb p-acp np1, vbz dt n-jn pp-f d dt n1, cst ng1 cc np1 vhb p-acp dt n2 pp-f po32 n2; cc dt n1, p-acp r-crq vbz vvn d dt n1 pp-f j n1, c-crq dt n1 pp-f dt n1 p-acp d n1 vvz vvn.
as to cause him to proue that Peter was ever at Rome, that hee sate Bishop there, that he died there, or that the Pope is his lineall Successour, (which some of our Divines haue denied;
as to cause him to prove that Peter was ever At Rome, that he sat Bishop there, that he died there, or that the Pope is his lineal Successor, (which Some of our Divines have denied;
c-acp pc-acp vvi pno31 pc-acp vvi d np1 vbds av p-acp np1, cst pns31 vvd n1 a-acp, cst pns31 vvn a-acp, cc d dt n1 vbz po31 j n1, (r-crq d pp-f po12 n2-jn vhb vvn;
for the support of the Romane Supremacie, more then may be concluded for the Sea of Antioch, or the Bishop of Ierusalem. For at Antioch Peter first sate Bishop, & afterwards gouerned it by Evodius; at Antioch the Professours of the Gospell were first called Christians, and the place NONLATINALPHABET, the City of God. And if St Peter's death,
for the support of the Roman Supremacy, more then may be concluded for the Sea of Antioch, or the Bishop of Ierusalem. For At Antioch Peter First sat Bishop, & afterwards governed it by Evodius; At Antioch the Professors of the Gospel were First called Christians, and the place, the city of God. And if Saint Peter's death,
p-acp dt n1 pp-f dt jp n1, av-dc cs vmb vbi vvn p-acp dt n1 pp-f np1, cc dt n1 pp-f np1. c-acp p-acp np1 np1 ord vvd n1, cc av vvd pn31 p-acp np1; p-acp np1 dt n2 pp-f dt n1 vbdr ord vvn np1, cc dt n1, dt n1 pp-f np1. cc cs np1 npg1 n1,
or Martyrdome, could adde such Soveraigntie to the place, where hee died; then much juster claime may be laide to this Supremacie by the Bishop of Ierusalem, because Christ the great Pastor and Bishop of our soules did there suffer death for the Redemption of vniversall man.
or Martyrdom, could add such Sovereignty to the place, where he died; then much juster claim may be laid to this Supremacy by the Bishop of Ierusalem, Because christ the great Pastor and Bishop of our Souls did there suffer death for the Redemption of universal man.
cc n1, vmd vvi d n1 p-acp dt n1, c-crq pns31 vvn; av av-d jc n1 vmb vbi vvn p-acp d n1 p-acp dt n1 pp-f np1, c-acp np1 dt j n1 cc n1 pp-f po12 n2 vdd a-acp vvi n1 p-acp dt n1 pp-f j n1.
But nor the one, nor the other, is a sufficient foundation to raise vp this Edifice of the Popish Hierarchie. The Cōmission given to Peter was not singular, but to others common with him:
But nor the one, nor the other, is a sufficient Foundation to raise up this Edifice of the Popish Hierarchy. The Commission given to Peter was not singular, but to Others Common with him:
vel quia aetate senior, vel charitate ardentior, velne videretur reliquis abiectior, quia negaver at Christum, saith Occham lib. 4. Dial. 1. Tract. 3. part. c. 3. Either because he was more ancient, or in charitie more ardent, then the rest,
vel quia Age senior, vel charitate ardentior, velne videretur reliquis abiectior, quia negaver At Christ, Says Ockham lib. 4. Dial. 1. Tract. 3. part. c. 3. Either Because he was more ancient, or in charity more Ardent, then the rest,
or else lest he should seeme to bee despised for the denyall of his Master. But the Pope (the pretended Successour of this Peter) will not content himselfe with this Prioritie; he will not only haue a Cheiftie of Order, but of command,
or Else lest he should seem to be despised for the denial of his Master. But the Pope (the pretended Successor of this Peter) will not content himself with this Priority; he will not only have a Cheiftie of Order, but of command,
cc av cs pns31 vmd vvi pc-acp vbi vvn p-acp dt n1 pp-f po31 n1. p-acp dt n1 (dt j-vvn n1 pp-f d np1) vmb xx vvi px31 p-acp d n1; pns31 vmb xx av-j vhb dt j pp-f n1, p-acp pp-f n1,
hence Sanders, and after him Bellarmine lay it downe for a Praecognitum, that the Government of the Church must needs be Monarchicall; that this was committed vnto Peter, and continued in his Successours; whereby his Power is become illimited, his Iudgement infallible, and hee an Vniversall Bishop, whose Diocese is the whole World. The truth of this State-Maxime, on which they build the Pope so high a Throne, I will not dispute;
hence Sanders, and After him Bellarmine lay it down for a Praecognitum, that the Government of the Church must needs be Monarchical; that this was committed unto Peter, and continued in his Successors; whereby his Power is become illimited, his Judgement infallible, and he an Universal Bishop, whose Diocese is the Whole World. The truth of this State-Maxime, on which they built the Pope so high a Throne, I will not dispute;
av np1, cc p-acp pno31 np1 vvb pn31 a-acp p-acp dt n1, cst dt n1 pp-f dt n1 vmb av vbi j; cst d vbds vvn p-acp np1, cc vvd p-acp po31 n2; c-crq po31 n1 vbz vvn j, po31 n1 j, cc pns31 dt j n1, rg-crq n1 vbz dt j-jn n1. dt n1 pp-f d n1, p-acp r-crq pns32 vvb dt n1 av j dt n1, pns11 vmb xx vvi;
and, for an vncontroll'd Answere to them all, adde that limitation, which I finde in the fore-cited Occham (3. Part. Dial. l. 3. Tr. 1. c. 30.) Status Monarchicus est omnium optimus populo simul moranti, non autem vni populo comprehendenti plures populos locis distantibus.
and, for an uncontrolled Answer to them all, add that limitation, which I find in the forecited Ockham (3. Part. Dial. l. 3. Tr 1. c. 30.) Status Monarchicus est omnium optimus populo simul moranti, non autem vni populo comprehendenti plures populos locis distantibus.
Which limitatiō of Occham's I find strengthned with the authoritie of great St Austin (lib. 4. de Civ. D. c. 15.) Feliciores essent res humanae, si omnia regna essent parva, & concordi vicinitate laetantia.
Which limitation of Occham's I find strengthened with the Authority of great Saint Austin (lib. 4. the Civ. D. c. 15.) Feliciores essent Rest humanae, si omnia regna essent parvam, & concordi vicinitate laetantia.
The estate of worldly things would bee much more happy, if the whole world were divided out into small Kingdomes, then if all should be sway'd by one supreme Commander. That forme therefore of Gouernement is not so expedient for the whole, as for each part, for large and disioyned Circuits, as for narrow bounds:
The estate of worldly things would be much more happy, if the Whole world were divided out into small Kingdoms, then if all should be swayed by one supreme Commander. That Form Therefore of Government is not so expedient for the Whole, as for each part, for large and disjoined Circuits, as for narrow bounds:
dt n1 pp-f j n2 vmd vbi d av-dc j, cs dt j-jn n1 vbdr vvn av p-acp j n2, av cs d vmd vbi vvn p-acp crd j n1. cst n1 av pp-f n1 vbz xx av j p-acp dt j-jn, a-acp p-acp d vvi, p-acp j cc vvn n2, c-acp p-acp j n2:
or well, so much more impossible it is for one man to manage all Ecclesiastique affaires and dispatch the weighty businesses of the Vniversall Church. Better therefore were it for Peter, or his Successours, to bee (as St Austin tearmes him Tract. 13. in Ioh.) Oculus in corpore, an Eye of the Church,
or well, so much more impossible it is for one man to manage all Ecclesiastic affairs and dispatch the weighty businesses of the Universal Church. Better Therefore were it for Peter, or his Successors, to be (as Saint Austin terms him Tract. 13. in John) Oculus in corpore, an Eye of the Church,
cc av, av av-d av-dc j pn31 vbz p-acp crd n1 pc-acp vvi d j n2 cc vvb dt j n2 pp-f dt j n1. j av vbdr pn31 p-acp np1, cc po31 n2, pc-acp vbi (c-acp np1 np1 n2 pno31 n1. crd p-acp np1) np1 p-acp fw-la, dt vvb pp-f dt n1,
then the Pope will loose this eminent Soveraigntie and command, he will become the Patrone and maintainer of most enormous offenders and their offences, thereby to procure support of his Antichristian Primacy. For the best stake in the Pope's hedge is his owne Authority, to maintaine his owne Infallibilitie, and is now become stript of all, saue the naked Decrees of Canonists, and the Dreames of wel-fed Monks: to which had he not of late annexed an omnipotent Power of Binding, and Loosing, of Approuing, and Dispensing with things repugnant to all Laws as wel Naturall as Divine;
then the Pope will lose this eminent Sovereignty and command, he will become the Patron and maintainer of most enormous offenders and their offences, thereby to procure support of his Antichristian Primacy. For the best stake in the Pope's hedge is his own authority, to maintain his own Infallibility, and is now become stripped of all, save the naked Decrees of Canonists, and the Dreams of wel-fed Monks: to which had he not of late annexed an omnipotent Power of Binding, and Losing, of Approving, and Dispensing with things repugnant to all Laws as well Natural as Divine;
cs dt n1 vmb vvi d j n1 cc n1, pns31 vmb vvi dt n1 cc n1 pp-f ds j n2 cc po32 n2, av pc-acp vvi n1 pp-f po31 jp n1. p-acp dt js n1 p-acp dt ng1 n1 vbz po31 d n1, pc-acp vvi po31 d n1, cc vbz av vvn vvn pp-f d, p-acp dt j vvz pp-f np1, cc dt n2 pp-f j n2: p-acp r-crq vhd pns31 xx pp-f j vvn dt j n1 pp-f vvg, cc vvg, pp-f vvg, cc vvg p-acp n2 j p-acp d n2 c-acp av j c-acp j-jn;
I might by way of prediction say of the Pope's Arrogancie, that, which was said to the Troians of the Grecian Horse, — haec in vestros fabricata est Machina muros;
I might by Way of prediction say of the Pope's Arrogancy, that, which was said to the Trojans of the Grecian Horse, — haec in vestros fabricata est Machina muros;
The Pope's Supremacy had long since beene the destruction of him, his Sea, and City. Hee is but a child and ignorant in the Histories of his owne times, that doth not know, that the cheefest proppe, whereon the Pope stands,
The Pope's Supremacy had long since been the destruction of him, his Sea, and city. He is but a child and ignorant in the Histories of his own times, that does not know, that the chiefest prop, whereon the Pope Stands,
and at this houre is sustained, is his correspondency with the Spanish King, and the House of Austria; which hee first procured and now maintaineth by his dispensing and warranting of his incestuous and vnlawfull Mariages. So that if the Spaniard should revolt from the Sea of Rome, the Legitimation of his Successours would be questioned & his Signiories endangered.
and At this hour is sustained, is his correspondency with the Spanish King, and the House of Austria; which he First procured and now maintaineth by his dispensing and warranting of his incestuous and unlawful Marriages. So that if the Spaniard should revolt from the Sea of Rome, the Legitimation of his Successors would be questioned & his Seigniories endangered.
cc p-acp d n1 vbz vvn, vbz po31 n1 p-acp dt jp n1, cc dt n1 pp-f np1; r-crq pns31 ord vvd cc av vvz p-acp po31 vvg cc vvg pp-f po31 j cc j n2. av cst cs dt np1 vmd vvi p-acp dt n1 pp-f np1, dt n1 pp-f po31 n2 vmd vbi vvn cc po31 n2 vvd.
Opened his mouth ] S. Peter spake not rashly, or without meditation making his words to breake the prison of his lips, before the doore of his mouth was opened; but he taketh the keyes of knowledge and Meditation in hand,
Opened his Mouth ] S. Peter spoke not rashly, or without meditation making his words to break the prison of his lips, before the door of his Mouth was opened; but he Takes the keys of knowledge and Meditation in hand,
but the inflammation of his affections? that so he might speake Ignita Dei eloquia, with a tongue toucht with a cole of Meditation from Gods holy Altar.
but the inflammation of his affections? that so he might speak Ignita Dei eloquia, with a tongue touched with a coal of Meditation from God's holy Altar.
The greatest perfection of a man is his Wisedome, and the best herald to proclaime his wisedome is his Speech, and the richest treasure to adorne his speach is Meditation. Meditatio est quasi mentis ditatio, (saith Bernard) it is the enriching of the soule with the treasures of Wisedome:
The greatest perfection of a man is his Wisdom, and the best herald to proclaim his Wisdom is his Speech, and the Richest treasure to adorn his speech is Meditation. Meditatio est quasi mentis ditatio, (Says Bernard) it is the enriching of the soul with the treasures of Wisdom:
and you know those beasts, that chewed not the cudde, are reckoned among the vncleane beasts in the Arke. I know no greater difference betweene a wise man and a foole,
and you know those beasts, that chewed not the cud, Are reckoned among the unclean beasts in the Ark. I know no greater difference between a wise man and a fool,
cc pn22 vvb d n2, cst vvn xx dt n1, vbr vvn p-acp dt j n2 p-acp dt n1. pns11 vvb dx jc n1 p-acp dt j n1 cc dt n1,
and like Vessels fill'd with new wine, they wil rather break then not vent, though it be but their owne Emptines and Ignorance; their words are full of winde,
and like Vessels filled with new wine, they will rather break then not vent, though it be but their own Emptiness and Ignorance; their words Are full of wind,
cc av-j n2 vvn p-acp j n1, pns32 vmb av-c vvi cs xx vvi, cs pn31 vbb p-acp po32 d n1 cc n1; po32 n2 vbr j pp-f n1,
or to put into his mouth, but to eate the roule, Ezech. 3. 1. and to receiue the wordes into his heart, Ezech. 3. 10; but these men never doe so much as touch the Roule, or open the booke.
or to put into his Mouth, but to eat the roll, Ezekiel 3. 1. and to receive the words into his heart, Ezekiel 3. 10; but these men never do so much as touch the Roll, or open the book.
cc pc-acp vvi p-acp po31 n1, cc-acp p-acp vvb dt n1, np1 crd crd cc p-acp vvb dt n2 p-acp po31 n1, np1 crd crd; cc-acp d n2 av-x vdb av av-d c-acp vvb dt vvb, cc j dt n1.
& their bottels because they were new, were rent, Iosh. 9. 13. These men need never feare to bee taken for Mercury with St Paule, because they seeke to vent their wares by number, never weighing them.
& their bottles Because they were new, were rend, Joshua 9. 13. These men need never Fear to be taken for Mercury with Saint Paul, Because they seek to vent their wares by number, never weighing them.
but in the building of the Immateriall Temple of God, and edifying of mens soules in the faith of Christ, whose Temples we are, there is oft times amongst these extemporary preachers, (who never prepare what to speake,
but in the building of the Immaterial Temple of God, and edifying of men's Souls in the faith of christ, whose Temples we Are, there is oft times among these extemporary Preachers, (who never prepare what to speak,
He was the Legate of the God of truth, the Apostle of him, in whose mouth there was found no guile; and being by Cornelius required to speak only that which God had commanded, (as it is in the verse before my text) he could not but speake the truth; and therefore doth adorne the forefront of his speech with this NONLATINALPHABET, Of a truth. This is the insoluble bond of Amity, the safest refuge of Innocency, the surest warrant of Fidelity, the strongest sinew of humane Societie, the authenticall evidence of Iustice, the ensigne of Christianity, the soveraigne influence of God,
He was the Legate of the God of truth, the Apostle of him, in whose Mouth there was found no guile; and being by Cornelius required to speak only that which God had commanded, (as it is in the verse before my text) he could not but speak the truth; and Therefore does adorn the forefront of his speech with this, Of a truth. This is the insoluble bound of Amity, the Safest refuge of Innocency, the Surest warrant of Fidis, the Strongest sinew of humane Society, the authentical evidence of justice, the ensign of Christianity, the sovereign influence of God,
Detestable therefore and more then Diabolicall is their doctrine and practise, who straine, and weaken this sinew, which holdeth peace and society together;
Detestable Therefore and more then Diabolical is their Doctrine and practice, who strain, and weaken this sinew, which holds peace and society together;
j av cc av-dc cs j vbz po32 n1 cc n1, r-crq n1, cc vvi d n1, r-crq vvz n1 cc n1 av;
who either vntie this everlasting knot of truth by cunning Aequivocation, or cut it asunder by Papall Dispensation. How can wee better argue, that the Pope is not Peters Successour, at least in doctrine,
who either untie this everlasting knot of truth by cunning Equivocation, or Cut it asunder by Papal Dispensation. How can we better argue, that the Pope is not Peter's Successor, At lest in Doctrine,
r-crq d vvb d j n1 pp-f n1 p-acp j-jn n1, cc vvi pn31 av p-acp j n1. q-crq vmb pns12 av-jc vvi, cst dt n1 vbz xx npg1 n1, p-acp cs p-acp n1,
then by vrging this one argument here in my text? Peter beginnes his Plat-forme of speech, Of a truth: but the Pope adviseth his Disciples oft times in their speech to vse a Mentall Reservation, which is in plaine tearmes a Lye; and so to begin their speech, not with St Peter, Of a truth, but Of a lye. How could wee demonstrate the Pope to bee the man that exalteth himselfe aboue all that is called God,
then by urging this one argument Here in my text? Peter begins his Platform of speech, Of a truth: but the Pope adviseth his Disciples oft times in their speech to use a Mental Reservation, which is in plain terms a Lie; and so to begin their speech, not with Saint Peter, Of a truth, but Of a lie. How could we demonstrate the Pope to be the man that Exalteth himself above all that is called God,
av p-acp vvg d crd n1 av p-acp po11 n1? np1 vvz po31 n1 pp-f n1, pp-f dt n1: p-acp dt n1 vvz po31 n2 av n2 p-acp po32 n1 pc-acp vvi dt j n1, r-crq vbz p-acp j n2 dt n1; cc av pc-acp vvi po32 n1, xx p-acp zz np1, pp-f dt n1, p-acp pp-f dt n1. q-crq vmd pns12 vvi dt n1 pc-acp vbi dt n1 cst vvz px31 p-acp d cst vbz vvn np1,
whose commands he controles, by adding to, taking from, and dispensing with them. Far be it therefore from vs to hold with him that breakes with God himselfe;
whose commands he controls, by adding to, taking from, and dispensing with them. far be it Therefore from us to hold with him that breaks with God himself;
to joine with them in truth of doctrine, that maintaine Equivocating and forswearing; to partake of that Religion, which taketh away all religious obligation.
to join with them in truth of Doctrine, that maintain Equivocating and forswearing; to partake of that Religion, which Takes away all religious obligation.
pc-acp vvi p-acp pno32 p-acp n1 pp-f n1, cst vvb j-vvg cc n-vvg; pc-acp vvi pp-f d n1, r-crq vvz av d j n1.
Is that the faith of a Christian, which alloweth, and in some cases commendeth Perfidio usnesse, and vnnaturall treasons? Can their doctrine be truth, qui dogmatizant mendacium, who make an equivocating lye a doctrine,
Is that the faith of a Christian, which alloweth, and in Some cases commends Perfidio usnesse, and unnatural treasons? Can their Doctrine be truth, qui dogmatizant Mendacium, who make an equivocating lie a Doctrine,
vbz d dt n1 pp-f dt njp, r-crq vvz, cc p-acp d n2 vvz np1 n1, cc j-u n2? vmb po32 n1 vbb n1, fw-la fw-la fw-la, r-crq vvb dt j-vvg n1 dt n1,
and that they may verifie this their lye, belie the truth it selfe, and make IESVS himselfe (I tremble to speake it) to become a Iesuite? teaching by many arguments, that Christ himselfe vsed this kinde of Equivocation, both vnto the High Prtest, and his Disciples,
and that they may verify this their lie, belie the truth it self, and make JESUS himself (I tremble to speak it) to become a Iesuite? teaching by many Arguments, that christ himself used this kind of Equivocation, both unto the High Protest, and his Disciples,
cc cst pns32 vmb vvi d po32 n1, vvb dt n1 pn31 n1, cc vvi np1 px31 (pns11 vvb pc-acp vvi pn31) pc-acp vvi dt np1? vvg p-acp d n2, cst np1 px31 vvd d n1 pp-f n1, d p-acp dt j np1, cc po31 n2,
and recall, what doe they else, but devoure and eate their owne ofspring? The first that brake this bond of truth in earth was the Divell Gē. 3. whose scholers they shew themselues, who teach, that Oathes, Vowes, and Promises of truth are better broken then kept with Heretikes, & that they may lawfully violate them at their pleasure;
and Recall, what do they Else, but devour and eat their own offspring? The First that brake this bound of truth in earth was the devil Gē. 3. whose Scholars they show themselves, who teach, that Oaths, Vows, and Promises of truth Are better broken then kept with Heretics, & that they may lawfully violate them At their pleasure;
cc vvi, q-crq vdb pns32 av, cc-acp vvb cc vvi po32 d n1? dt ord cst vvd d n1 pp-f n1 p-acp n1 vbds dt n1 fw-la. crd rg-crq n2 pns32 vvb px32, r-crq vvb, cst n2, n2, cc vvz pp-f n1 vbr jc vvn cs vvn p-acp n2, cc cst pns32 vmb av-j vvi pno32 p-acp po32 n1;
For what monster can there be in nature more prodigious, then a Liar, or Equivocator, whose speech is not Of a truth? All other creatures in the world bring forth the same issue, which they conceaue;
For what monster can there be in nature more prodigious, then a Liar, or Equivocator, whose speech is not Of a truth? All other creatures in the world bring forth the same issue, which they conceive;
p-acp r-crq n1 vmb a-acp vbi p-acp n1 av-dc j, cs dt n1, cc n1, rg-crq n1 vbz xx pp-f dt n1? d j-jn n2 p-acp dt n1 vvb av dt d n1, r-crq pns32 vvi;
The heathen Philosopher Zeno rather then hee would be the Father to beger, or suffer his tongue to bee the Mother to bring forth such a monster, bit of his tongue,
The heathen Philosopher Zeno rather then he would be the Father to beger, or suffer his tongue to be the Mother to bring forth such a monster, bit of his tongue,
Pliny in his 37. Booke of Naturall History reporteth, that if a perjured person dip hand or foot into the river Olachas in Bithynia, hee feeleth as great torments,
pliny in his 37. Book of Natural History Reporteth, that if a perjured person dip hand or foot into the river Olachas in Bythynia, he feeleth as great torments,
And Philostratus telleth as strange a miracle of a river neere Tyara; in which, if a perfidious person, that hath forsworne himselfe, doe but bath, the water sinketh into all parts of his body, and breedeth an incurable dropsie. But alas!
And Philostratus Telleth as strange a miracle of a river near Tyara; in which, if a perfidious person, that hath forsworn himself, doe but both, the water sinks into all parts of his body, and breeds an incurable dropsy. But alas!
hee was a Glutton, and fared deliciously every day, and therefore in all likelyhood a wanton too, Nam epulas comitatur voluptas; he was vncharitable to the poore,
he was a Glutton, and fared deliciously every day, and Therefore in all likelihood a wanton too, Nam Epulas comitatur voluptas; he was uncharitable to the poor,
pns31 vbds dt n1, cc vvd av-j d n1, cc av p-acp d n1 dt j-jn av, fw-la fw-la fw-la fw-la; pns31 vbds j p-acp dt j,
Iob in his prosperity knewe, that God would not punish the innocent, yet hee would never acknowledge so much, till he had a sensible experience of it, Iob, 9. 28. The sincere affection,
Job in his Prosperity knew, that God would not Punish the innocent, yet he would never acknowledge so much, till he had a sensible experience of it, Job, 9. 28. The sincere affection,
and filiall obedience of Abraham to God, could not bee hid from God himselfe, yet there was no evidence of it expressed by God, till he refused not to sacrifice his Sonne.
and filial Obedience of Abraham to God, could not be hid from God himself, yet there was no evidence of it expressed by God, till he refused not to sacrifice his Son.
cc j n1 pp-f np1 p-acp np1, vmd xx vbi vvn p-acp np1 px31, av a-acp vbds dx n1 pp-f pn31 vvd p-acp np1, c-acp pns31 vvd xx pc-acp vvi po31 n1.
The Mistresse of truth is Experiēce, & the best knowledge hath it's assurance frō particulars. By a Generall knowledge we know, as he that had bin blind saw, confusedly, Men like trees:
The Mistress of truth is Experience, & the best knowledge hath it's assurance from particulars. By a General knowledge we know, as he that had been blind saw, confusedly, Men like trees:
The one I may call Notitia, th' other Fiducia, the one resides in the vnderstanding th' other in the will, th' one is Theoricall, th' other Practicall, the one consists in General notions, the other in Particular Experiments; the one is NONLATINALPHABET, the other NONLATINALPHABET, by the one wee may knowe Good from Bad, by the other Better from Good. In the knowledge therefore of divine verities we must not cōtent our selues with the first operations of the Spirit, which are but generall, but we must striue for particular directions, and assurances;
The one I may call Notitia, the other Fiducia, the one resides in the understanding the other in the will, the one is Theorical, the other Practical, the one consists in General notions, the other in Particular Experiments; the one is, the other, by the one we may know Good from Bad, by the other Better from Good. In the knowledge Therefore of divine verities we must not content our selves with the First operations of the Spirit, which Are but general, but we must strive for particular directions, and assurances;
dt pi pns11 vmb vvi np1, dt j-jn np1, dt pi vvz p-acp dt vvg dt n-jn p-acp dt vmb, dt pi vbz j, dt j-jn j, dt pi vvz p-acp j n2, dt j-jn p-acp j n2; dt pi vbz, dt j-jn, p-acp dt pi pns12 vmb vvi j p-acp j, p-acp dt j-jn jc p-acp j. p-acp dt n1 av pp-f j-jn n2 pns12 vmb xx n1 po12 n2 p-acp dt ord n2 pp-f dt n1, r-crq vbr cc-acp j, p-acp pns12 vmb vvi p-acp j n2, cc n2;
For though that a weake faith and confused knowledge of Divine things be of that admirable and working nature, that the very least corne and graine of it, is able to effect the salvation of him in whom it is,
For though that a weak faith and confused knowledge of Divine things be of that admirable and working nature, that the very lest corn and grain of it, is able to Effect the salvation of him in whom it is,
yet neverthelesse this must not content a Christian man; but hee must make a continuall progresse from faith to faith, from knowledge to knowledge, till at length he be not only able in grosse to knowe,
yet nevertheless this must not content a Christian man; but he must make a continual progress from faith to faith, from knowledge to knowledge, till At length he be not only able in gross to know,
av av d vmb xx vvi dt njp n1; p-acp pns31 vmb vvi dt j n1 p-acp n1 p-acp n1, p-acp n1 p-acp n1, c-acp p-acp n1 pns31 vbb xx av-j j p-acp j pc-acp vvi,
but evidently to perceaue the mysteries of religion and properties of God himselfe; whereof this is one, NONLATINALPHABET, that hee is No accepter of persons. ]
but evidently to perceive the Mysteres of Religion and properties of God himself; whereof this is one,, that he is No accepter of Persons. ]
God is an agent infinite, whose will is nothing else, but Deus volens, as St Austin saith, essentially God himselfe, without whom there is no mouing or efficient cause of his operations:
God is an agent infinite, whose will is nothing Else, but Deus volens, as Saint Austin Says, essentially God himself, without whom there is no moving or efficient cause of his operations:
but the effects of Gods loue. Praedestinatio est gratiae praeparatio, gratia verò praedestinationis effectus. Aug. c. 10. de praedestinatione sanctorū. Predestinatiō is the harbinger of grace and grace the effect of Gods loue.
but the effects of God's love. Praedestinatio est Gratiae Preparation, Gratia verò praedestinationis effectus. Aug. c. 10. de praedestinatione sanctorū. Predestination is the harbinger of grace and grace the Effect of God's love.
the foresight of their goodnesse was no inducement to the worke of their creation, but his creation gaue them this eloge, Quaecun { que } fecit erant valdè bona.
the foresight of their Goodness was no inducement to the work of their creation, but his creation gave them this eloge, Quaecun { que } fecit Erant valdè Bona.
Could the master of the vineyard say, Annon possum facere de meo, quod volo? Is it not lawfull for me to doe with my owne, what I will? And shall wee deny to God the supreme cause of all things, the free disposition of any thing after his pleasure? Whose will is not only iust and full of equitie, but,
Could the master of the vineyard say, Annon possum facere de meo, quod volo? Is it not lawful for me to do with my own, what I will? And shall we deny to God the supreme cause of all things, the free disposition of any thing After his pleasure? Whose will is not only just and full of equity, but,
vmd dt n1 pp-f dt n1 vvb, av fw-la fw-la fw-la fw-la, fw-la fw-la? vbz pn31 xx j p-acp pno11 pc-acp vdi p-acp po11 d, r-crq pns11 vmb? cc vmb pns12 vvi p-acp np1 dt j n1 pp-f d n2, dt j n1 pp-f d n1 p-acp po31 vvi? rg-crq vmb vbz xx av-j j cc j pp-f n1, p-acp,
This is the Nonvltrà, beyond which wee must not wade, but hither being come, wee must make a stand, and with the blessed Apostle cry out, O altitudo divitiarum! O the depth of the riches both of the wisdome and knowledge of God! how vnsearchable are his iudgements,
This is the Nonvltrà, beyond which we must not wade, but hither being come, we must make a stand, and with the blessed Apostle cry out, O altitudo divitiarum! O the depth of the riches both of the Wisdom and knowledge of God! how unsearchable Are his Judgments,
d vbz dt fw-la, p-acp r-crq pns12 vmb xx vvi, cc-acp av vbg vvn, pns12 vmb vvi dt vvb, cc p-acp dt j-vvn n1 vvb av, fw-la fw-la fw-la! sy dt n1 pp-f dt n2 d pp-f dt n1 cc n1 pp-f np1 c-crq j vbr po31 n2,
yet is there never wanting a most iust cause, and sufficient reason of his purposes and Decrees. For although God worketh all things according to his will and pleasure; yet whatsoever he doth, he doth it NONLATINALPHABET with counsell and wise resolution.
yet is there never wanting a most just cause, and sufficient reason of his Purposes and Decrees. For although God works all things according to his will and pleasure; yet whatsoever he does, he does it with counsel and wise resolution.
av vbz a-acp av vvg dt ds j n1, cc j n1 pp-f po31 n2 cc n2. c-acp cs np1 vvz d n2 vvg p-acp po31 vmb cc n1; av r-crq pns31 vdz, pns31 vdz pn31 p-acp vvb cc j n1.
In wisdome hast thou done all thy workes ô God, Ps. 104. 24. And shall wee thinke that this wise-creating God, who made all things for his glory, should without some proper reason determine of any thing which hee hath made? The doctrine therefore of St Peter in my Text remaines still true,
In Wisdom hast thou done all thy works o God, Ps. 104. 24. And shall we think that this wise-creating God, who made all things for his glory, should without Some proper reason determine of any thing which he hath made? The Doctrine Therefore of Saint Peter in my Text remains still true,
p-acp n1 vh2 pns21 vdi d po21 n2 uh np1, np1 crd crd cc vmb pns12 vvi cst d j np1, r-crq vvd d n2 p-acp po31 n1, vmd p-acp d j n1 vvi pp-f d n1 r-crq pns31 vhz vvn? dt n1 av pp-f zz np1 p-acp po11 n1 vvz av j,
For the loue of God, it is not NONLATINALPHABET variable like the gifts of temporall men, which may bee granted to day and reversed to morrow, with a Non obstante priore concessione: but the loue of God and the gifts of his holy Spirit they are NONLATINALPHABET,
For the love of God, it is not variable like the Gifts of temporal men, which may be granted to day and reversed to morrow, with a Non Obstacle priore concession: but the love of God and the Gifts of his holy Spirit they Are,
nor yet can hee in the meane time be tearmed injurious to any, or an accepter of persons (as Pelagius prophanely somtime did object:) because God in giuing his grace to some and denying it to others doth not proceed (sairh Alex-Hales) iuxta dignitatem humanam,
nor yet can he in the mean time be termed injurious to any, or an accepter of Persons (as Pelagius profanely sometime did Object:) Because God in giving his grace to Some and denying it to Others does not proceed (sairh Alex-Hales) Next dignitatem humanam,
ccx av vmb pns31 p-acp dt j n1 vbi vvn j p-acp d, cc dt n1 pp-f n2 (c-acp np1 av-j av vdd vvi:) p-acp np1 p-acp vvg po31 n1 p-acp d cc vvg pn31 p-acp n2-jn vdz xx vvi (n1 j) fw-la fw-la fw-la,
as they sit in his chaire, so should they walke in his paths of Iustice. They should without respect of persons, as well heare the cause of poore Bartimaeus, as rich Zachaeus, as well the small,
as they fit in his chair, so should they walk in his paths of Justice They should without respect of Persons, as well hear the cause of poor Bartimaeus, as rich Zacchaeus, as well the small,
as the great, Deut. 1. 17. Their eies must alwaies be shut, that they be not drawn by favour, their eares alwaies open, that they may heare both parties indifferently,
as the great, Deuteronomy 1. 17. Their eyes must always be shut, that they be not drawn by favour, their ears always open, that they may hear both parties indifferently,
c-acp dt j, np1 crd crd po32 n2 vmb av vbi vvn, cst pns32 vbb xx vvn p-acp n1, po32 n2 av j, cst pns32 vmb vvi d n2 av-j,
& their hands must be fast clinched vp, least otherwise they be corrupted with bribes, quae excoecant prudentes, & subvertunt verba iustorum, which blind the wise,
& their hands must be fast clinched up, lest otherwise they be corrupted with Bribes, Quae excoecant prudentes, & subvertunt verba Just, which blind the wise,
cc po32 n2 vmb vbi av-j vvn a-acp, cs av pns32 vbb vvn p-acp n2, fw-la vvb fw-la, cc fw-la fw-la fw-la, r-crq j dt j,
and subvert the words of the righteous, Exod. 23. 8. It was a provident law enacted in the time of Rich. 2. and afterwardes revived in the daies of the last Henry (and woulde God till this day it had still beene continued without violation) that no Iustice of Assize should ride his Circuit in that country, where either he was borne, or did liue: that being vnknowne to all, they might accept of the persons of none, but be indifferent vnto al;
and subvert the words of the righteous, Exod 23. 8. It was a provident law enacted in the time of Rich. 2. and afterwards revived in the days of the last Henry (and would God till this day it had still been continued without violation) that no justice of Assize should ride his Circuit in that country, where either he was born, or did live: that being unknown to all, they might accept of the Persons of none, but be indifferent unto all;
cc vvi dt n2 pp-f dt j, np1 crd crd pn31 vbds dt j n1 vvn p-acp dt n1 pp-f np1 crd cc av vvn p-acp dt n2 pp-f dt ord np1 (cc vmd np1 c-acp d n1 pn31 vhd av vbn vvn p-acp n1) cst dx n1 pp-f n1 vmd vvi po31 n1 p-acp d n1, c-crq d pns31 vbds vvn, cc vdd vvi: cst vbg j p-acp d, pns32 vmd vvi pp-f dt n2 pp-f pix, cc-acp vbi j p-acp d;
for in Christ there is neither Iew nor Grecian, neither bond nor free, Gal. 3. 28. but he that is Lord over all, is rich vnto all, not onely to some of all nations, but to all of all nations, that feare him and worke righteousnes.
for in christ there is neither Iew nor Grecian, neither bound nor free, Gal. 3. 28. but he that is Lord over all, is rich unto all, not only to Some of all Nations, but to all of all Nations, that Fear him and work righteousness.
c-acp p-acp np1 a-acp vbz dx np1 ccx jp, dx n1 ccx j, np1 crd crd p-acp pns31 cst vbz n1 p-acp d, vbz j p-acp d, xx av-j p-acp d pp-f d n2, p-acp p-acp d pp-f d n2, cst vvb pno31 cc vvi n1.
but in the defect of efficiencie in vs. Wherevpon saith Calvine Com. in 10. Act. v. 33. the words before my text, Maceriâ i am dirutâ, Deus aequali amore omnes gentes complexus est;
but in the defect of efficiency in us Whereupon Says Calvin Come in 10. Act. v. 33. the words before my text, Maceriâ i am dirutâ, Deus aequali amore omnes gentes complexus est;
For the will of God toward, mankinde is (if I may so speake) Orbicular, environing vniversall man, with Mercies and Iudgements, with Salvation, and Damnation:
For the will of God towards, mankind is (if I may so speak) Orbicular, environing universal man, with mercies and Judgments, with Salvation, and Damnation:
p-acp dt n1 pp-f np1 p-acp, n1 vbz (cs pns11 vmb av vvi) j, vvg j n1, p-acp n2 cc n2, p-acp n1, cc n1:
but man doth revolt frō his Creatour. Not onely the Schooles, but Expositors both Orthodoxe & Romish, stand at this day much distracted, with a diversity,
but man does revolt from his Creator. Not only the Schools, but Expositors both Orthodox & Romish, stand At this day much distracted, with a diversity,
cc-acp n1 vdz vvi p-acp po31 n1. xx av-j dt n2, p-acp n2 d n1 cc jp, vvb p-acp d n1 av-d vvn, p-acp dt n1,
whereas to speake properly, Gods Wil is one and the same, nor can he be said to haue two VVils, no more then to haue two Wisedomes, two Mercies, two Goodnesses,
whereas to speak properly, God's Will is one and the same, nor can he be said to have two VVils, no more then to have two Wisdoms, two mercies, two Goodnesses,
or a diversity of other his Essentiall Attributes. But as the Wisedome of God (to instance in that Attribute) is by St Paule tearmed NONLATINALPHABET, Eph. 3. 10. which some render Multiformis, others Multis modis varia, and our English Manifold; which is yet but one: so the Will of God being one and the same in it selfe, may yet in respect of vs,
or a diversity of other his Essential Attributes. But as the Wisdom of God (to instance in that Attribute) is by Saint Paul termed, Ephesians 3. 10. which Some render Multiformis, Others Multis modis Varia, and our English Manifold; which is yet but one: so the Will of God being one and the same in it self, may yet in respect of us,
cc dt n1 pp-f n-jn po31 j n2. cc-acp p-acp dt n1 pp-f np1 (p-acp n1 p-acp d vvb) vbz p-acp zz np1 vvn, np1 crd crd r-crq d vvb fw-la, n2-jn fw-la fw-la fw-la, cc po12 jp j; r-crq vbz av p-acp crd: av dt vmb pp-f np1 vbg crd cc dt d p-acp pn31 n1, vmb av p-acp n1 pp-f pno12,
and the diverse effectes thereof, bee tearmed NONLATINALPHABET, Manifold, and Divers. The ground of all these Distinctions is taken out of Damascene, and by Damascene out of Chrysostome, Hom. 1. in Epist. ad Eph. There is in God (saith hee) a two-fold VVill, NONLATINALPHABET.
and the diverse effects thereof, be termed, Manifold, and Diverse. The ground of all these Distinctions is taken out of Damascene, and by Damascene out of Chrysostom, Hom. 1. in Epistle ad Ephesians There is in God (Says he) a twofold VVill,.
cc dt j n2 av, vbb vvn, j, cc j. dt n1 pp-f d d n2 vbz vvn av pp-f j, cc p-acp j av pp-f np1, np1 crd p-acp np1 fw-la np1 pc-acp vbz p-acp np1 (vvz pns31) dt n1 np1,.
There is in God a twofold Will, a First and a Second; the first and principall will of God doth immediately proceede from God himselfe, whereby hee desireth to doe good vnto all, NONLATINALPHABET,
There is in God a twofold Will, a First and a Second; the First and principal will of God does immediately proceed from God himself, whereby he Desires to do good unto all,,
pc-acp vbz p-acp np1 dt j n1, dt ord cc dt ord; dt ord cc j-jn n1 pp-f np1 vdz av-j vvi p-acp np1 px31, c-crq pns31 vvz pc-acp vdi j p-acp d,,
& it is Voluntas simplicis complacentiae, and may be tearmed Voluntas benefaciendi. His secondary will doth proceede from contingent causes without God, and is occasioned by vs,
& it is Voluntas Simplicio complacentiae, and may be termed Voluntas benefaciendi. His secondary will does proceed from contingent Causes without God, and is occasioned by us,
cc pn31 vbz fw-fr fw-la fw-la, cc vmb vbi vvn fw-fr fw-la. po31 j n1 vdz vvi p-acp j n2 p-acp np1, cc vbz vvn p-acp pno12,
and it may be tearmed Voluntas Iustitiae, which doth arise from our sinnes, which God cannot but put in execution without prejudice to his Iustice. The first is the Will of God, wherein he taketh delight and pleasure,
and it may be termed Voluntas Iustitiae, which does arise from our Sins, which God cannot but put in execution without prejudice to his Justice The First is the Will of God, wherein he Takes delight and pleasure,
but that it is his principall VVill, his NONLATINALPHABET, or Voluntas simplicis complacentiae, to decree the absolute reprobatiō of any man of any nation, I vtterly deny.
but that it is his principal VVill, his, or Voluntas Simplicio complacentiae, to Decree the absolute reprobation of any man of any Nation, I utterly deny.
cc-acp cst pn31 vbz po31 j-jn n1, po31, cc fw-fr fw-la fw-la, pc-acp vvi dt j n1 pp-f d n1 pp-f d n1, pns11 av-j vvb.
The word Reprobation or Reprobate is in Scripture seldome vsed to this purpose, & the Greeke word NONLATINALPHABET will hardly cary it, signifying as well Improbus, or Reprehensione dignus, as a Reprobate, and therefore should bee vsed more sparingly,
The word Reprobation or Reprobate is in Scripture seldom used to this purpose, & the Greek word will hardly carry it, signifying as well Improbus, or Reprehension Dignus, as a Reprobate, and Therefore should be used more sparingly,
dt n1 n1 cc j-jn vbz p-acp n1 av vvd p-acp d n1, cc dt jp n1 vmb av vvi pn31, vvg a-acp av np1, cc n1 fw-la, p-acp dt j-jn, cc av vmd vbi vvn av-dc av-vvg,
and to Election to grace, they oppose Dereliction in the Masse of perdition, seldome Reprobation. In those parts of St Austin, which I haue read, I never met with the word Reprobus as opposite to Elect, but once;
and to Election to grace, they oppose Dereliction in the Mass of perdition, seldom Reprobation. In those parts of Saint Austin, which I have read, I never met with the word Reprobate as opposite to Elect, but once;
but a perturbation of the mind through an opinion of some imminent danger, threatning, if not the destruction, yet the annoyance of our nature, which to shunne it doth contract and deiect it selfe.
but a perturbation of the mind through an opinion of Some imminent danger, threatening, if not the destruction, yet the annoyance of our nature, which to shun it does contract and deject it self.
cc-acp dt n1 pp-f dt n1 p-acp dt n1 pp-f d j n1, vvg, cs xx dt n1, av dt n1 pp-f po12 n1, r-crq p-acp vvb pn31 vdz vvi cc vvb pn31 n1.
For as the obiect of Hope is Bonum, something that is Good, so the obiect of Feare, Hopes opposite, must needs be Malum, something being or apprehended to bee Evill.
For as the Object of Hope is Bonum, something that is Good, so the Object of fear, Hope's opposite, must needs be Malum, something being or apprehended to be Evil.
p-acp p-acp dt n1 pp-f vvb vbz fw-la, pi cst vbz j, av dt n1 pp-f vvb, ng1 j-jn, vmb av vbi fw-la, pi vbg cc vvd pc-acp vbi j-jn.
and that such as we haue no abilitie to resist, nor yet are vtterly disenabled to avoid. To feare that which we know our selues able to withstand were cowardise;
and that such as we have no ability to resist, nor yet Are utterly disenabled to avoid. To Fear that which we know our selves able to withstand were cowardice;
cc cst d c-acp pns12 vhb dx n1 p-acp vvi, ccx av vbr av-j vvn p-acp vvi. p-acp vvb cst r-crq pns12 vvb po12 n2 j p-acp vvb vbdr n1;
NONLATINALPHABET: Feare alwaies, saith the same Aristotle, hath some hope of escape annexed, & therefore doth cause vs to consult and deliberate; which in matters past hope to doe were meere madnesse.
: fear always, Says the same Aristotle, hath Some hope of escape annexed, & Therefore does cause us to consult and deliberate; which in matters passed hope to do were mere madness.
: vvb av, vvz dt d np1, vhz d vvb pp-f vvb vvn, cc av vdz vvi pno12 p-acp vvb cc j; r-crq p-acp n2 p-acp n1 pc-acp vdi vbdr j n1.
There is no man liuing but is assured, that once hee must pay the tribute due vnto nature, Death: but because most men put death è longinquo, farre from them,
There is no man living but is assured, that once he must pay the tribute due unto nature, Death: but Because most men put death è longinquo, Far from them,
and the eldest mā that is, doth thinke hee may liue yet, yet a day longer, there is nothing in time of health lesse thought on thē sicknesse, and throughout the whole course of our life lesse feared then death.
and the eldest man that is, does think he may live yet, yet a day longer, there is nothing in time of health less Thought on them sickness, and throughout the Whole course of our life less feared then death.
Now because in diverse Texts of Scripture we read this passion of Feare commended and enioyned, and else where forbidden and reprooued: to reconcile this seeming opposition, we must knowe, that on the one side is commended a godly and religious feare, on the other is reproued a diffident and perplexed feare; the one is a remedie against desperation, the other against presumption; the one against diffidencie, the other against securitie; the one reprooues an anxious torturing feare, which is without hope, the other commends a cautelous and sollicitous feare, in every man that stands, to take heed, lest he fall.
Now Because in diverse Texts of Scripture we read this passion of fear commended and enjoined, and Else where forbidden and reproved: to reconcile this seeming opposition, we must know, that on the one side is commended a godly and religious Fear, on the other is reproved a diffident and perplexed Fear; the one is a remedy against desperation, the other against presumption; the one against diffidency, the other against security; the one reproves an anxious torturing Fear, which is without hope, the other commends a cautelous and solicitous Fear, in every man that Stands, to take heed, lest he fallen.
av c-acp p-acp j n2 pp-f n1 pns12 vvb d n1 pp-f vvb vvn cc vvn, cc av c-crq j-vvn cc vvd: pc-acp vvi d j-vvg n1, pns12 vmb vvi, cst p-acp dt crd n1 vbz vvn dt j cc j vvb, p-acp dt n-jn vbz vvn dt j cc vvn n1; dt pi vbz dt n1 p-acp n1, dt j-jn p-acp n1; dt crd p-acp n1, dt j-jn p-acp n1; dt pi vvz dt j j-vvg vvb, r-crq vbz p-acp n1, dt n-jn vvz dt j cc j n1, p-acp d n1 cst vvz, pc-acp vvi n1, cs pns31 n1.
and that nothing can bee feared but that which is evill or apprehended so to be? I answere with Aquinas 2a. 2. q. 19. a. 1. that as hope hath it's double obiect, the one the good we pursue in expectation, and the other the auxiliarie helpe, by which wee hope to obtaine this good: so feare hath it's double obiect, the one is the evill which it eschewes and dreads, the other is something from which this evill may proceed. Now although God everlasting and blest for ever, cannot in the first sense be said to bee feared, or to be the obiect of feare; yet in the second he may.
and that nothing can be feared but that which is evil or apprehended so to be? I answer with Aquinas 2a. 2. q. 19. a. 1. that as hope hath it's double Object, the one the good we pursue in expectation, and the other the auxiliary help, by which we hope to obtain this good: so Fear hath it's double Object, the one is the evil which it eschews and dreads, the other is something from which this evil may proceed. Now although God everlasting and blessed for ever, cannot in the First sense be said to be feared, or to be the Object of Fear; yet in the second he may.
cc cst pix vmb vbi vvn p-acp cst r-crq vbz j-jn cc vvn av pc-acp vbi? pns11 vvb p-acp np1 uh. crd sy. crd n1 crd d c-acp vvb vhz pn31|vbz j-jn n1, dt pi dt j pns12 vvb p-acp n1, cc dt j-jn dt j n1, p-acp r-crq pns12 vvb p-acp vvb d j: av vvb vhz pn31|vbz j-jn n1, dt pi vbz dt j-jn r-crq pn31 vvz cc vvz, dt n-jn vbz pi p-acp r-crq d j-jn vmb vvi. av cs np1 j cc vvn p-acp av, vmbx p-acp dt ord n1 vbb vvn pc-acp vbi vvn, cc pc-acp vbi dt n1 pp-f vvb; av p-acp dt ord pns31 vmb.
For although he be goodnesse it selfe, yet something may be feared to proceed from him, which is evill; evill, not in it's owne nature, but evil in respect of him that feares; which is indeed malum poenae, not culpae, an evill of punishment, not of offence.
For although he be Goodness it self, yet something may be feared to proceed from him, which is evil; evil, not in it's own nature, but evil in respect of him that fears; which is indeed malum Poenae, not Culpae, an evil of punishment, not of offence.
p-acp cs pns31 vbb n1 pn31 n1, av pi vmb vbi vvd pc-acp vvi p-acp pno31, r-crq vbz j-jn; j-jn, xx p-acp pn31|vbz d n1, p-acp j-jn p-acp vvb pp-f pno31 cst n2; r-crq vbz av fw-la fw-la, xx fw-la, dt j-jn pp-f n1, xx pp-f n1.
And for our direction in this point, giue me leaue to note vnto you (out of Aquinas) a fourefold feare, A Naturall, a Worldly, a Servile, and a Filiall feare. A naturall feare is nothing else but a providēt shunning of those dangers and mischeefes, with which wee are not able to encounter. Which passion is entayled to all the sonnes of Adam, and made hereditary; nor from it was our Saviour himselfe freed,
And for our direction in this point, give me leave to note unto you (out of Aquinas) a fourfold Fear, A Natural, a Worldly, a Servile, and a Filial Fear. A natural Fear is nothing Else but a provident shunning of those dangers and mischiefs, with which we Are not able to encounter. Which passion is entailed to all the Sons of Adam, and made hereditary; nor from it was our Saviour himself freed,
cc p-acp po12 n1 p-acp d n1, vvb pno11 n1 pc-acp vvi p-acp pn22 (av pp-f np1) dt j n1, dt j, dt j, dt j, cc dt j n1. dt j vvb vbz pix av cc-acp dt j vvg pp-f d n2 cc n2, p-acp r-crq pns12 vbr xx j p-acp vvi. r-crq n1 vbz vvn p-acp d dt n2 pp-f np1, cc j-vvn j; ccx p-acp pn31 vbds po12 n1 px31 vvn,
The second is a worldly feare, when, for the safety of things temporall, we sticke not to admit of things excluding from eternall; when we more feare them, that can kill the body only, then him that can cast both body and soule into eternall fire;
The second is a worldly Fear, when, for the safety of things temporal, we stick not to admit of things excluding from Eternal; when we more Fear them, that can kill the body only, then him that can cast both body and soul into Eternal fire;
dt ord vbz dt j n1, c-crq, p-acp dt n1 pp-f n2 j, pns12 vvb xx pc-acp vvi pp-f n2 vvg p-acp j; c-crq pns12 av-dc vvb pno32, cst vmb vvi dt n1 av-j, av pno31 cst vmb vvi d n1 cc n1 p-acp j n1;
when we startle at the least bluster of persecution, when wee contract our selues at the touch of a pins point, being ready at the least assault to leaue Christ for the loue of the world.
when we startle At the least bluster of persecution, when we contract our selves At the touch of a pins point, being ready At the least assault to leave christ for the love of the world.
The last & best feare, is a filial, chast, & loving feare, when we feare to commit sinne, because it is sinne, & doe embrace vertue, as it is vertue; cùm non delectaret iniquitas, quamvis proponeretur impunitas, saith Ambrose. Which feare is proper to Christs flocke; which who so hath is accepted with God and may bee assured to liue for ever.
The last & best Fear, is a filial, chaste, & loving Fear, when we Fear to commit sin, Because it is sin, & do embrace virtue, as it is virtue; cùm non delectaret iniquitas, Quamvis proponeretur impunitas, Says Ambrose. Which Fear is proper to Christ flock; which who so hath is accepted with God and may be assured to live for ever.
dt ord cc js vvb, vbz dt j, j, cc j-vvg n1, c-crq pns12 vvb pc-acp vvi n1, c-acp pn31 vbz n1, cc vdb vvi n1, c-acp pn31 vbz n1; fw-la fw-fr fw-la fw-la, fw-la fw-la fw-la, vvz np1. r-crq vvb vbz j p-acp npg1 n1; r-crq r-crq av vhz vbz vvn p-acp np1 cc vmb vbi vvn pc-acp vvi p-acp av.
St Austin in his 120. Epist. ad Honoratum doth truely expresse and liuely effigiate the nature and difference of these two feares, by the example of the two maried women, th'one an adulteresse, the other a chaste matrone. These both feare their husbands, but after a different manner.
Saint Austin in his 120. Epistle and Honoratum does truly express and lively effigiate the nature and difference of these two fears, by the Exampl of the two married women, th'one an adulteress, the other a chaste matron. These both Fear their Husbands, but After a different manner.
zz np1 p-acp po31 crd np1 cc np1 vdz av-j vvi cc j n1 dt n1 cc n1 pp-f d crd n2, p-acp dt n1 pp-f dt crd j-vvn n2, crd dt n1, dt j-jn dt j n1. d d vvb po32 n2, p-acp p-acp dt j n1.
lest by his departure shee be deprived of his much desired company. The one feares to commit adultery least her husband catch her, her minde neverthelesse is adulterous, & quod deest operi inest voluntati (saith Austin) what shee wants in deed shee perfourmes in desire: th'other feares her husband,
lest by his departure she be deprived of his much desired company. The one fears to commit adultery lest her husband catch her, her mind nevertheless is adulterous, & quod deest operi Inset Voluntati (Says Austin) what she Wants in deed she perfourmes in desire: The other fears her husband,
So the wicked feare God with a base, servile feare, they feare him as a Iudge; the godly as a Father. The servile feare makes men to avoide sinne, quia nocivum, the filiall, quia prohibitum, onely because it is forbidden, saith Almaine in his Morals. He who hath a chast, filtall feare, doth not only avoide the act of sinne,
So the wicked Fear God with a base, servile Fear, they Fear him as a Judge; the godly as a Father. The servile Fear makes men to avoid sin, quia Nocivum, the filial, quia prohibitum, only Because it is forbidden, Says Almain in his Morals. He who hath a chaste, filtall Fear, does not only avoid the act of sin,
In a word, the servile feare doth tie vs vnto God with clampers of yron and fetters of brasse, the filiall with bracelets of needle worke and chaines of gold;
In a word, the servile Fear does tie us unto God with clampers of iron and fetters of brass, the filial with bracelets of needle work and chains of gold;
by the one we receiue the spirit of adoption and cry Abba father; by the other the spirit of bōdage againe vnto feare. The servile feare (saith Hales part. 3. q. 06.) respicit poenam aeternam, vt destructivam subiecti;
by the one we receive the Spirit of adoption and cry Abba father; by the other the Spirit of bondage again unto Fear. The servile Fear (Says Hales part. 3. q. 06.) respicit poenam aeternam, vt destructivam subjection;
the fil•al, tanquam separativam et privativam à Deo. By the one we feare the Iudgements of God and the paines of he••, by the other the losse of his grace & the ioies of heaven.
the fil•al, tanquam separativam et privativam à God By the one we Fear the Judgments of God and the pains of he••, by the other the loss of his grace & the Joys of heaven.
the other sweetly composed of loue and an awfull regard. The one is timor poenae, th'other culpae; the one the feare of the punishment, the other of the offence: th'one is the badge and brand of the reprobate; the other the proper and inseparable character of the elect; insomuch that Iacob the religious Father of the Patriarcks did cal God nothing else,
the other sweetly composed of love and an awful regard. The one is timor Poenae, The other Culpae; the one the Fear of the punishment, the other of the offence: th'one is the badge and brand of the Reprobate; the other the proper and inseparable character of the elect; insomuch that Iacob the religious Father of the Patriarchs did call God nothing Else,
but the feare of his father Isaac. Gen. 31. 42. This feare of God should binde vs hand and foote from sinne, & make vs thinke of that heavenly Vow of St Anselmes, Si hinc peccatum & illinc infernum viderem, ac vni eorum necessariò immergi deberem, priùs me in infernum immergerem quàm peccatum cōmitterem.
but the Fear of his father Isaac. Gen. 31. 42. This Fear of God should bind us hand and foot from sin, & make us think of that heavenly Voelli of Saint Anselmes, Si hinc peccatum & Illinc infernum viderem, ac vni Their necessariò immergi deberem, priùs me in infernum immergerem quàm peccatum cōmitterem.
This feare of God and losse of his loue, should serue, as a strong curbe to retaine vs from sinne; whensoever either by the corruption of our nature or allurements of the Devill we are tempted therevnto.
This Fear of God and loss of his love, should serve, as a strong curb to retain us from sin; whensoever either by the corruption of our nature or allurements of the devil we Are tempted thereunto.
d vvb pp-f np1 cc n1 pp-f po31 n1, vmd vvi, c-acp dt j n1 pc-acp vvi pno12 p-acp n1; c-crq av-d p-acp dt n1 pp-f po12 n1 cc n2 pp-f dt n1 pns12 vbr vvn av.
but the feare of offending God; How can I doe this so great wickednesse & sin against God? Gen. 39. 9. But now sin hath clambred vp to that heigth of impiety;
but the Fear of offending God; How can I do this so great wickedness & since against God? Gen. 39. 9. But now since hath clambered up to that heighth of impiety;
cc-acp dt n1 pp-f vvg np1; q-crq vmb pns11 vdi d av j n1 cc n1 p-acp np1? np1 crd crd p-acp av n1 vhz vvn a-acp p-acp d n1 pp-f n1;
that neither the feare of God (whose wrath is a cōsuming fire) nor the terrour of punishment can restraine many from the frequent practise, scarce from the open profession of sin.
that neither the Fear of God (whose wrath is a consuming fire) nor the terror of punishment can restrain many from the frequent practise, scarce from the open profession of since.
There was a time, when Tamar was vayled and covered hir face: but now she boldly walks vnmaskt in the broad eye of the multitude, enters the presence of the best, walkes through the midst of the citie,
There was a time, when Tamar was veiled and covered his face: but now she boldly walks unmasked in the broad eye of the multitude, enters the presence of the best, walks through the midst of the City,
There was a time, when, those that were drunken, were drunken in the night, but now it is become a daie worke, or rather a dayly worke, and so obvious that a man can hardly balke it in the street.
There was a time, when, those that were drunken, were drunken in the night, but now it is become a day work, or rather a daily work, and so obvious that a man can hardly balk it in the street.
pc-acp vbds dt n1, c-crq, d cst vbdr j, vbdr j p-acp dt n1, p-acp av pn31 vbz vvn dt n1 n1, cc av-c dt av-j vvi, cc av j cst dt n1 vmb av vvi pn31 p-acp dt n1.
but now murder is become the badge of manhood, and sinne is made a mockery. As Abner called fighting but a play or sport, 2. Sam. 2. which indeed procured a bloody battaile (for every man kild his fellow) so Monomachies are now become but recreations, and the least but suspicion of disgrace is a iust cause of a single combate. But this is madnesse not manlinesse; this kinde of courage is in the head, not in the heart, it is not hardy valour,
but now murder is become the badge of manhood, and sin is made a mockery. As Abner called fighting but a play or sport, 2. Sam. 2. which indeed procured a bloody battle (for every man killed his fellow) so Monomachies Are now become but recreations, and the least but suspicion of disgrace is a just cause of a single combat. But this is madness not manliness; this kind of courage is in the head, not in the heart, it is not hardy valour,
cc-acp av n1 vbz vvn dt n1 pp-f n1, cc n1 vbz vvn dt n1. p-acp np1 vvn vvg p-acp dt vvb cc n1, crd np1 crd r-crq av vvd dt j n1 (c-acp d n1 vvd po31 n1) av n2 vbr av vvn p-acp n2, cc dt ds p-acp n1 pp-f n1 vbz dt j n1 pp-f dt j n1. p-acp d vbz n1 xx n1; d n1 pp-f n1 vbz p-acp dt n1, xx p-acp dt n1, pn31 vbz xx j n1,
but a soft and moist enthusiasme of Bacchus, qui ad praelia trudit inermes. And therefore men should as well consider of the beginning, as feare the end of such contentions.
but a soft and moist enthusiasm of Bacchus, qui ad Praetia trudit inermes. And Therefore men should as well Consider of the beginning, as Fear the end of such contentions.
cc-acp dt j cc j n1 pp-f np1, fw-la fw-la fw-la n1 n2. cc av n2 vmd p-acp av vvb pp-f dt vvg, p-acp vvi dt vvb pp-f d n2.
But such men the feare of God in my Text cannot retaine, the goodnesse of God cannot allure; nothing but his Iudgements & terrours can prevaile with thē.
But such men the Fear of God in my Text cannot retain, the Goodness of God cannot allure; nothing but his Judgments & terrors can prevail with them.
Let the first call to minde the fearefull end of Zimbri and Cozbi in the very act of Incontinency; that God sent fire and brimstone, even Hell from Heaven, to cōsume the people for their vncleannesse; & that most times then punishment in this life is shame and penury, and in the other perpetuall torments, and extreamest misery. Momentaneum est quod delectat, aeternum quod cruciat:
Let the First call to mind the fearful end of Zimri and Cozbi in the very act of Incontinency; that God sent fire and brimstone, even Hell from Heaven, to consume the people for their uncleanness; & that most times then punishment in this life is shame and penury, and in the other perpetual torments, and Extremest misery. Momentaneous est quod delectat, aeternum quod cruciate:
vvb dt ord vvb pc-acp vvi dt j n1 pp-f np1 cc np1 p-acp dt j n1 pp-f n1; cst np1 vvd n1 cc n1, av n1 p-acp n1, p-acp vvb dt n1 p-acp po32 n1; cc cst ds n2 av n1 p-acp d n1 vbz n1 cc n1, cc p-acp dt j-jn j n2, cc js-jn n1. np1 fw-la fw-la fw-la, fw-la fw-la n1:
Let the other knowe, that though the wine be red, & goeth downe pleasantly, yet in the ende it will bite like a Serpent and hurt like a Cockatrice: and wine in the conveyance is most like the poyson of Serpents, whose teeth are hollow (saith Pliny) like pipes, that with more secret speed they may convey their poyson. Last of all, let the other knowe, that Clamitat in coelum vox sanguinis, the voice of bloud is loud, it pearceth the clouds, it knocks at heaven gates,
Let the other know, that though the wine be read, & Goes down pleasantly, yet in the end it will bite like a Serpent and hurt like a Cockatrice: and wine in the conveyance is most like the poison of Serpents, whose teeth Are hollow (Says pliny) like pipes, that with more secret speed they may convey their poison. Last of all, let the other know, that Clamitat in coelum vox Blood, the voice of blood is loud, it pierceth the Clouds, it knocks At heaven gates,
And worketh righteousnesse ] It is the note of Calvine vpon my Text; who by the feare of God vnderstandeth the observation of al the Commandements of the first Table, and by working of righteousnesse, all the Commandements of the second Table; by the one we are iust, and righteous before God, by the other before men; the one is necessary,
And works righteousness ] It is the note of Calvin upon my Text; who by the Fear of God understandeth the observation of all the commandments of the First Table, and by working of righteousness, all the commandments of the second Table; by the one we Are just, and righteous before God, by the other before men; the one is necessary,
cc vvz n1 ] pn31 vbz dt n1 pp-f np1 p-acp po11 n1; r-crq p-acp dt n1 pp-f np1 vvz dt n1 pp-f d dt n2 pp-f dt ord n1, cc p-acp vvg pp-f n1, d dt n2 pp-f dt ord n1; p-acp dt pi pns12 vbr j, cc j p-acp np1, p-acp dt j-jn p-acp n2; dt pi vbz j,
Which exposition of his will serue to strike off all the hold-fast of the Divines of Rome from this place; who hence inferre the Merit of Workes, and the favour they procure vs with God:
Which exposition of his will serve to strike off all the holdfast of the Divines of Room from this place; who hence infer the Merit of Works, and the favour they procure us with God:
r-crq n1 pp-f po31 n1 vvi pc-acp vvi a-acp d dt n1 pp-f dt n2-jn pp-f vvb p-acp d n1; r-crq av vvb dt n1 pp-f vvz, cc dt n1 pns32 vvb pno12 p-acp np1:
for if by working of righteousnes be vnderstood, only the observation of the Commādements of the second Table; then doubtlesse are they not sufficiently able to make vs acceptable with God.
for if by working of righteousness be understood, only the observation of the commandments of the second Table; then doubtless Are they not sufficiently able to make us acceptable with God.
but we cānot make any discovery or manifestation thereof vnto others, except there bee ioyned to our Faith the Workes of righteousnesse. So the inward worke of Iustification we ascribe to Faith onely,
but we cannot make any discovery or manifestation thereof unto Others, except there be joined to our Faith the Works of righteousness. So the inward work of Justification we ascribe to Faith only,
cc-acp pns12 vmbx vvi d n1 cc n1 av p-acp n2-jn, c-acp pc-acp vbi vvn p-acp po12 n1 dt vvz pp-f n1. av dt j n1 pp-f n1 pns12 vvb p-acp n1 av-j,
either Intrinsecall and infus'd, as Faith, Hope, &c. or Extrinsecall and acquisite; such are Almes-deeds & Workes of Charity. Our intrinsecall Workes, they are,
either Intrinsical and infused, as Faith, Hope, etc. or Extrinsical and acquisite; such Are Almsdeeds & Works of Charity. Our intrinsical Works, they Are,
d vvb cc vvn, p-acp n1, vvb, av cc vvb cc j; d vbr n2 cc vvz pp-f n1. po12 vvb vvz, pns32 vbr,
Now we shalbe rewarded by God, not according to our intrinsecall Habits, but extrinsecall Workes; not because we had a strong faith, or great hope, but for releeving the poore, visiting the sicke, and performance of other workes of that quality,
Now we shall rewarded by God, not according to our intrinsical Habits, but extrinsical Works; not Because we had a strong faith, or great hope, but for relieving the poor, visiting the sick, and performance of other works of that quality,
av pns12 vmb|vbi vvn p-acp np1, xx vvg p-acp po12 vvb n2, p-acp vvb vvz; xx c-acp pns12 vhd dt j n1, cc j n1, p-acp p-acp vvg dt j, vvg dt j, cc n1 pp-f j-jn n2 pp-f cst n1,
and nature. But the Church of Rome, proceedeth further, and doth not only make them the rule according to which, but the cause for which we are iustified. They make them Merita, we Debita, they the Cause of our salvation,
and nature. But the Church of Room, Proceedeth further, and does not only make them the Rule according to which, but the cause for which we Are justified. They make them Merita, we Debita, they the Cause of our salvation,
they are the Signes of our Sanctification, not the Causes of our Iustification. For Faith doth not spring out of Charity, (as Bellarmine falsely averres;) but true Charity is the ofspring of Faith; wherevpon it is by St Paule tearmed NONLATINALPHABET, the ground of things hoped for,
they Are the Signs of our Sanctification, not the Causes of our Justification. For Faith does not spring out of Charity, (as Bellarmine falsely avers;) but true Charity is the offspring of Faith; whereupon it is by Saint Paul termed, the ground of things hoped for,
By Faith (saith Austin) we are ingrafted, by Hope we are improved, & by Charity we are made perfect, God working in vs, and with vs. For our righteousnesse is rather passiue then actiue: Iustitia nostra non est in nobis,
By Faith (Says Austin) we Are ingrafted, by Hope we Are improved, & by Charity we Are made perfect, God working in us, and with us For our righteousness is rather passive then active: Iustitia nostra non est in nobis,
sed extra nos, saith Doctor Luther. Yet although our Workes are not the cause of our iustification, yet are they the perfection of our faith and a demonstratiue assurance, that we are iustified.
sed extra nos, Says Doctor Luther. Yet although our Works Are not the cause of our justification, yet Are they the perfection of our faith and a demonstrative assurance, that we Are justified.
fw-la fw-la fw-la, vvz n1 np1. av cs po12 vvz vbr xx dt n1 pp-f po12 n1, av vbr pns32 dt n1 pp-f po12 n1 cc dt j n1, cst pns12 vbr vvn.
And although it be true that sola fides iustificat, faith onely iustifies, yet fides quae est sola non iustificat, that faith which is alone doth not iustifie.
And although it be true that sola fides iustificat, faith only Justifies, yet fides Quae est sola non iustificat, that faith which is alone does not justify.
cc cs pn31 vbb j cst uh fw-la fw-la, n1 av-j vvz, av fw-la fw-la fw-la uh fw-la fw-la, cst n1 r-crq vbz j vdz xx vvi.
And although it do iustify alone, yet doth it not saue alone; for it is one thing to be saved, and another thing to be iustified. They who expect to be the sons of God must be legitimate both by the Fathers & the Mothers side,
And although it do justify alone, yet does it not save alone; for it is one thing to be saved, and Another thing to be justified. They who expect to be the Sons of God must be legitimate both by the Father's & the Mother's side,
cc cs pn31 vdb vvi av-j, av vdz pn31 xx vvi av-j; p-acp pn31 vbz crd n1 pc-acp vbi vvn, cc j-jn n1 pc-acp vbi vvn. pns32 r-crq vvb pc-acp vbi dt n2 pp-f np1 vmb vbi j av-d p-acp dt n2 cc dt ng1 n1,
and as they must be begotten of Abraham who was NONLATINALPHABET, the father of the faithfull, Rom. 4. 11. so they must haue Sarah the free woman to be their mother, who was NONLATINALPHABET, the mother of all that doe well, 1. Pet. 3. 6. Besides the State in fide, there must be an Ambulate in dilectione: & although the crowne of glory be not given bonis operibus, yet is it given benè operantibus, not for the worke,
and as they must be begotten of Abraham who was, the father of the faithful, Rom. 4. 11. so they must have Sarah the free woman to be their mother, who was, the mother of all that do well, 1. Pet. 3. 6. Beside the State in fide, there must be an Ambulate in dilection: & although the crown of glory be not given bonis operibus, yet is it given benè operantibus, not for the work,
an actuall practise, wherein consists the life of vertue: and in every scholer in Christs schoole, besides the theory of faith & speculation of theologicall verities, or with these a desire to doe good, there must be an actuall performance, we must worke out our salvation,
an actual practice, wherein consists the life of virtue: and in every scholar in Christ school, beside the theory of faith & speculation of theological verities, or with these a desire to do good, there must be an actual performance, we must work out our salvation,
dt j n1, c-crq vvz dt n1 pp-f n1: cc p-acp d n1 p-acp npg1 vvi, p-acp dt n1 pp-f n1 cc n1 pp-f j n2, cc p-acp d dt vvb pc-acp vdi j, pc-acp vmb vbi dt j n1, pns12 vmb vvi av po12 n1,
and thereby make our election sure. The fountaine of saving grace I know is set wide open vnto vs all by Christ; and by the hallowed waters of Baptisme, as by the waters of Iordan, we are cleansed from the leprosie of sinne.
and thereby make our election sure. The fountain of Saving grace I know is Set wide open unto us all by christ; and by the hallowed waters of Baptism, as by the waters of Iordan, we Are cleansed from the leprosy of sin.
cc av vvb po12 n1 j. dt n1 pp-f vvg n1 pns11 vvb vbz vvn av-j j p-acp pno12 d p-acp np1; cc p-acp dt j-vvn n2 pp-f n1, a-acp p-acp dt n2 pp-f np1, pns12 vbr vvn p-acp dt n1 pp-f n1.
But yet this meanes alone without Workes and industrious labours, without fights, races, crosses, and strict examination of Talents, will never present vs,
But yet this means alone without Works and Industria labours, without fights, races, Crosses, and strict examination of Talents, will never present us,
p-acp av d n2 j p-acp vvz cc j n2, p-acp vvz, n2, n2, cc j n1 pp-f n2, vmb av-x vvi pno12,
Wee must not thinke that it is the Churches office to absolue that the Spirit must cleanse, Christ must suffer, God must saue, and that We must either sit stil or sinne still, all the while relying vpon this, I beleeue, and therefore I shall liue.
we must not think that it is the Churches office to absolve that the Spirit must cleanse, christ must suffer, God must save, and that We must either fit still or sin still, all the while relying upon this, I believe, and Therefore I shall live.
pns12 vmb xx vvi cst pn31 vbz dt n2 n1 p-acp vvi cst dt n1 vmb vvi, np1 vmb vvi, np1 vmb vvi, cc d pns12 vmb d vvb av cc n1 av, d dt n1 vvg p-acp d, pns11 vvb, cc av pns11 vmb vvi.
It is a reason without reason to infer, that sith God saues little ones because they cannot worke righteousnesse, therefore also hee must saue great ones without workes, because they will not worke. But this must be our rule for direction; that God hath proposed both himselfe and his kingdome vnto vs vnder a double title, the one of Inheritance, the other of Reward; an inheritance to sons, a reward to servants. For to inherit, it sufficeth to be sonnes; but reward presupposeth service, which must expect it.
It is a reason without reason to infer, that sith God saves little ones Because they cannot work righteousness, Therefore also he must save great ones without works, Because they will not work. But this must be our Rule for direction; that God hath proposed both himself and his Kingdom unto us under a double title, the one of Inheritance, the other of Reward; an inheritance to Sons, a reward to Servants. For to inherit, it Suffices to be Sons; but reward presupposeth service, which must expect it.
Every man shall receiue his reward according to his labour. The first yeares of man, through the vnaptnesse of the reasonable powers of his soule for action, allow him not to expect God or heauen as a reward, which yet as his inheritance even Baptisme doth impart vnto him.
Every man shall receive his reward according to his labour. The First Years of man, through the unaptness of the reasonable Powers of his soul for actium, allow him not to expect God or heaven as a reward, which yet as his inheritance even Baptism does impart unto him.
np1 n1 vmb vvi po31 vvi vvg p-acp po31 vvi. dt ord ng1 pp-f n1, p-acp dt n1 pp-f dt j n2 pp-f po31 n1 p-acp n1, vvb pno31 xx p-acp vvb np1 cc n1 p-acp dt n1, r-crq av c-acp po31 n1 av n1 vdz vvi p-acp pno31.
But when yeares increase, and with yeares reason groweth actiue, it will not suffice to plead for our inheritance, as sonnes, except we also endeavour for our reward as servants. God will be Abrahams reward;
But when Years increase, and with Years reason grows active, it will not suffice to plead for our inheritance, as Sons, except we also endeavour for our reward as Servants. God will be Abrahams reward;
And it is not said, Euge fili bone! Well done good sonne (though none but good sonnes shall enter;) but they must be good servants too, Euge serve bone! intra;
And it is not said, Euge fili bone! Well done good son (though none but good Sons shall enter;) but they must be good Servants too, Euge serve bone! intra;
cc pn31 vbz xx vvn, j fw-la n1! av vdn j n1 (cs pix cc-acp j n2 vmb vvi;) cc-acp pns32 vmb vbi j n2 av, j vvi n1! n1;
It is therefore a slanderous imputation cast by Bellarmine vpon the Reformed Churches, that their Gospell is carnall, and the high way to Epicurisme; that they inveigh against Good Workes, and by a bare and naked faith doe expect to soare vp to heauen. To which my answere is, that of St Austins in another case Ep. 86. Nemo nos ita intelligit, nisi qui seipsum non intelligit.
It is Therefore a slanderous imputation cast by Bellarmine upon the Reformed Churches, that their Gospel is carnal, and the high Way to Epicurism; that they inveigh against Good Works, and by a bore and naked faith do expect to soar up to heaven. To which my answer is, that of Saint Austins in Another case Epistle 86. Nemo nos ita intelligit, nisi qui seipsum non intelligit.
There is no man that vnderstands himselfe, or any thing else, that can so vnderstand vs. Wee make the one the tree, the other the fruit, and doe professe, with the same Father in another place, Inseparabilis est hona vita à fide, imò ea ipsa est bona vita:
There is no man that understands himself, or any thing Else, that can so understand us we make the one the tree, the other the fruit, and do profess, with the same Father in Another place, Inseparabilis est Hona vita à fide, imò ea ipsa est Bona vita:
pc-acp vbz dx n1 cst vvz px31, cc d n1 av, cst vmb av vvi pno12 pns12 vvi dt crd dt n1, dt j-jn dt n1, cc vdb vvi, p-acp dt d n1 p-acp j-jn n1, fw-la fw-la fw-la fw-la fw-fr fw-la, fw-la fw-la fw-la fw-la fw-la fw-la:
The preaching of which doctrine in our English Church warranted by the Word of God hath taken so deepe roote, and brought forth so good fruit, that since the first yeare of our late Soveraigne Queene of pious memory there haue beene more Hospitalls, Publike Schooles, Libraries, Colleges, and Places for learning, built, adorned, and now in building, then ever were before in any one 60. yeares. Many of which publike Monuments of Religion haue receaued their first erection and chiefest endowments from the Heroicall liberality of those, whose Successours divers here present are in Office and Dignitie. Be not, I beseech you (R. H.) their successours onely in Place, but in Pietie; passe not through this world,
The preaching of which Doctrine in our English Church warranted by the Word of God hath taken so deep root, and brought forth so good fruit, that since the First year of our late Sovereign Queen of pious memory there have been more Hospitals, Public Schools, Libraries, Colleges, and Places for learning, built, adorned, and now in building, then ever were before in any one 60. Years. Many of which public Monuments of Religion have received their First erection and chiefest endowments from the Heroical liberality of those, whose Successors diverse Here present Are in Office and Dignity. Be not, I beseech you (R. H.) their Successors only in Place, but in Piety; pass not through this world,
dt vvg pp-f r-crq n1 p-acp po12 np1 n1 vvn p-acp dt n1 pp-f np1 vhz vvn av j-jn vvi, cc vvd av av j n1, cst p-acp dt ord n1 pp-f po12 j j-jn n1 pp-f j n1 pc-acp vhi vbn av-dc n2, j n2, n2, n2, cc n2 p-acp n1, vvn, vvn, cc av p-acp n1, av av vbdr a-acp p-acp d crd crd n2. d pp-f r-crq j n2 pp-f n1 vhb vvn po32 ord n1 cc js-jn n2 p-acp dt j n1 pp-f d, rg-crq n2 j av j vbr p-acp n1 cc n1. vbb xx, pns11 vvb pn22 (np1 np1) po32 n2 av-j p-acp n1, p-acp p-acp n1; vvb xx p-acp d n1,
harken after the SCHOOLES of sciences and learning, which by the beneficency and prensation of many, especially of that worthy Knight the Patron of the work, (whose name shall for ever be to vs as a sweet oyntment powred out) haue crept out of the ground, and now deserue to be covered by the Charitie of all that loue either learning, or learned men.
harken After the SCHOOLES of sciences and learning, which by the beneficency and prensation of many, especially of that worthy Knight the Patron of the work, (whose name shall for ever be to us as a sweet ointment poured out) have crept out of the ground, and now deserve to be covered by the Charity of all that love either learning, or learned men.
vvb p-acp dt n2 pp-f n2 cc n1, r-crq p-acp dt n1 cc n1 pp-f d, av-j pp-f d j n1 dt n1 pp-f dt n1, (rg-crq n1 vmb p-acp av vbi p-acp pno12 p-acp dt j n1 vvd av) vhb vvn av pp-f dt n1, cc av vvi pc-acp vbi vvn p-acp dt n1 pp-f d cst vvb d n1, cc j n2.
& the meaner mite not refused: & a cōcurrency of so many founders to a work of that incōparable benefit, wil doubtlesse make a glorious constellation of blessed starres, whereof some shalbe greater, others lesse, but al shining in the highest heavens.
& the meaner mite not refused: & a concurrency of so many founders to a work of that incomparable benefit, will doubtless make a glorious constellation of blessed Stars, whereof Some shall greater, Others less, but all shining in the highest heavens.
cc dt jc n1 xx vvn: cc dt n1 pp-f av d ng1 p-acp dt n1 pp-f cst j n1, vmb av-j vvi dt j n1 pp-f j-vvn n2, c-crq d vmb|vbi jc, ng2-jn av-dc, p-acp d vvg p-acp dt js n2.
And if that be true which the Wise mā saith, Eccl. 40. 19. that the Building of a Citie will make a man immortall; then much more the erection of a Work of this infinite benefit which shall remaine longer, then any Citty.
And if that be true which the Wise man Says, Ecclesiastes 40. 19. that the Building of a city will make a man immortal; then much more the erection of a Work of this infinite benefit which shall remain longer, then any city.
cc cs d vbb j r-crq dt j n1 vvz, np1 crd crd d dt n1 pp-f dt n1 vmb vvi dt n1 j; av av-d av-dc dt n1 pp-f dt n1 pp-f d j n1 r-crq vmb vvi av-jc, cs d n1.
For when the stones shall by time and long continuance be decayd, yet Iustitia manet in aeternum, the Founders & Benefactors (especially with vs of that Vniversitie) shall be in everlasting remembrance.
For when the stones shall by time and long Continuance be decayed, yet Iustitia manet in aeternum, the Founders & Benefactors (especially with us of that university) shall be in everlasting remembrance.
p-acp c-crq dt n2 vmb p-acp n1 cc j n1 vbb vvn, av fw-la fw-la p-acp fw-la, dt n2 cc n2 (av-j p-acp pno12 pp-f d n1) vmb vbi p-acp j n1.
Of this assured I am, that neither the Plantation of Vlster in Ireland, nor the Contribution to Prage in Bohemia may stand comparison with this Monument of all Arts and learning: of whose benefit, not only our owne nation,
Of this assured I am, that neither the Plantation of Ulster in Ireland, nor the Contribution to Prage in Bohemia may stand comparison with this Monument of all Arts and learning: of whose benefit, not only our own Nation,
pp-f d j-vvn pns11 vbm, cst dx dt n1 pp-f np1 p-acp np1, ccx dt n1 p-acp np1 p-acp np1 vmb vvi n1 p-acp d n1 pp-f d n2 cc n1: pp-f r-crq n1, xx av-j po12 d n1,
It disquieted the Wisest man, that ever was to thinke, that he should leaue his goods he knewe not to whom, peradventure Homini otioso, to one that would spend all, Eccles. 2. 19. And let it not be your sole care to leaue All to your riotous Executors, who peradventure in few yeares will consume that estate, which with much care & in many yeeres you haue gathered together.
It disquieted the Wisest man, that ever was to think, that he should leave his goods he knew not to whom, Peradventure Homini otioso, to one that would spend all, Eccles. 2. 19. And let it not be your sole care to leave All to your riotous Executors, who Peradventure in few Years will consume that estate, which with much care & in many Years you have gathered together.
pn31 vvd dt js n1, cst av vbds pc-acp vvi, cst pns31 vmd vvi po31 n2-j pns31 vvd xx p-acp ro-crq, av fw-la fw-la, pc-acp pi cst vmd vvi d, np1 crd crd cc vvb pn31 xx vbi po22 j n1 pc-acp vvi d p-acp po22 j n2, r-crq av p-acp d n2 vmb vvi d n1, r-crq p-acp d n1 cc p-acp d n2 pn22 vhb vvn av.
you must imitate Iacob, who to pacifie his brother Esau, sent a Present before, Gen. 32. 20. and before Cornelius could haue Peter sent vnto him, hee sent his Almes deeds to vsher him vp the way into heaven.
you must imitate Iacob, who to pacify his brother Esau, sent a Present before, Gen. 32. 20. and before Cornelius could have Peter sent unto him, he sent his Alms Deeds to usher him up the Way into heaven.
And therefore it is not said in my Text, he who hath, or hereafter will worke righteousnes, but NONLATINALPHABET, hee that actually doth worke righteousnesse.
And Therefore it is not said in my Text, he who hath, or hereafter will work righteousness, but, he that actually does work righteousness.
cc av pn31 vbz xx vvn p-acp po11 n1, pns31 r-crq vhz, cc av vmb vvi n1, p-acp, pns31 cst av-j vdz vvi n1.
That new convert Zacheus did not say NONLATINALPHABET, the halfe of my goods I wil giue vnto the poore whē I am dead: but NONLATINALPHABET, I now presently giue. Such as defer the performance of the workes of righteousnes, till the end of their daies, are like those that cary cādles in Lanthornes behind them in a darke night;
That new convert Zacchaeus did not say, the half of my goods I will give unto the poor when I am dead: but, I now presently give. Such as defer the performance of the works of righteousness, till the end of their days, Are like those that carry Candles in Lanthorns behind them in a dark night;
It is not for men to bee like swine, good for nothing till they be dead; or like Christmas-boxes, that will afford nothing, till they be broken. Let vs rather imitate the example of the forenamed Zacheus, who gaue in the present tense, and that no small driblet,
It is not for men to be like Swine, good for nothing till they be dead; or like Christmas-boxes, that will afford nothing, till they be broken. Let us rather imitate the Exampl of the forenamed Zacchaeus, who gave in the present tense, and that no small driblet,
and that not NONLATINALPHABET, but NONLATINALPHABET, not to one poore man, but to many; yea and maketh proclamation, that if by forged cavillation hee had wronged any man, he would restore him fourefold.
and that not, but, not to one poor man, but to many; yea and makes proclamation, that if by forged cavillation he had wronged any man, he would restore him fourfold.
cc cst xx, cc-acp, xx p-acp crd j n1, cc-acp p-acp d; uh cc vvz n1, cst cs p-acp j-vvn n1 pns31 vhd vvn d n1, pns31 vmd vvi pno31 av-j.
how many are there in this City, now in great reputation and esteeme, that would haue scarce sufficient left them in this life to maintaine their families,
how many Are there in this city, now in great reputation and esteem, that would have scarce sufficient left them in this life to maintain their families,
c-crq d vbr a-acp p-acp d n1, av p-acp j n1 cc n1, cst vmd vhi av-j j vvd pno32 p-acp d n1 pc-acp vvi po32 n2,
and to stop the eares of the multitude will clad some few in frize, & when they die bequeath a solemne Potation to their adioyning friends, thinking by these petty posthume workes of righteousnesse to make themselues acceptable with God. Such men I can compare to nothing more fitly,
and to stop the ears of the multitude will clad Some few in freeze, & when they die Bequeath a solemn Potation to their adjoining Friends, thinking by these Petty posthume works of righteousness to make themselves acceptable with God. Such men I can compare to nothing more fitly,
cc pc-acp vvi dt n2 pp-f dt n1 vmb vvi d d p-acp vvi, cc c-crq pns32 vvb vvi dt j n1 p-acp po32 j-vvg n2, vvg p-acp d j n1 n2 pp-f n1 pc-acp vvi px32 j p-acp np1. d n2 pns11 vmb vvi p-acp pix av-dc av-j,
And as we are to worke righteousnes, whilest we haue time, or rather continually, so we must worke our own, not other mens; we must not like Simon of Cyrene cary other mens crosses:
And as we Are to work righteousness, whilst we have time, or rather continually, so we must work our own, not other men's; we must not like Simon of Cyrene carry other men's Crosses:
cc c-acp pns12 vbr p-acp vvb n1, cs pns12 vhb n1, cc av-c av-j, av pns12 vmb vvi po12 d, xx av-jn ng2; pns12 vmb xx av-j np1 pp-f np1 vvi j-jn ng2 n2:
we must not be busie Bishops in other mens Diocesses, but stand in that station, wherevnto we are called; and not thinke it sufficient in some respect to be good & in other bad, to bring forth with one branch sound fruit,
we must not be busy Bishops in other men's Dioceses, but stand in that station, whereunto we Are called; and not think it sufficient in Some respect to be good & in other bad, to bring forth with one branch found fruit,
pns12 vmb xx vbi j n2 p-acp j-jn ng2 n2, p-acp vvi p-acp cst n1, c-crq pns12 vbr vvn; cc xx vvi pn31 j p-acp d n1 pc-acp vbi j cc p-acp j-jn j, pc-acp vvi av p-acp crd n1 j n1,
It is not sufficient for the inferiour to be a good man, but to bee a good servingman, for the superiour to bee a good Master, but a good Magistrate. It is not sufficient to be a good Preacher, but a good Bishop; and not only a learned Lawyer, but an vpright Iudge. For vnlesse in all respects we be quadrate and perfect, we shall not bee accepted with God: which is the end of my Text, & shall be the end of my speech.
It is not sufficient for the inferior to be a good man, but to be a good Serving man, for the superior to be a good Master, but a good Magistrate. It is not sufficient to be a good Preacher, but a good Bishop; and not only a learned Lawyer, but an upright Judge. For unless in all respects we be quadrate and perfect, we shall not be accepted with God: which is the end of my Text, & shall be the end of my speech.
because we can performe exact obedience to the Law of God, or worke perfect righteousnes: but because we loue, purpose, desire, endeavour, and in some measure perfourme obedience to the Law of God;
Because we can perform exact Obedience to the Law of God, or work perfect righteousness: but Because we love, purpose, desire, endeavour, and in Some measure perform Obedience to the Law of God;
and where we are deficient we sigh and groane for our defects, which at the Chauncery barre of Gods mercy is acceptable performance. Acceptable, not for our observing what the law requires,
and where we Are deficient we sighs and groan for our defects, which At the Chancery bar of God's mercy is acceptable performance. Acceptable, not for our observing what the law requires,
The benefits (saith Aristotle lib. 1. Eth. c. 14.) which men receiue from God & their Parents are of that infinite worth and transcendent value, that wee are not able to returne for them any correspondency of desert, NONLATINALPHABET.
The benefits (Says Aristotle lib. 1. Eth. c. 14.) which men receive from God & their Parents Are of that infinite worth and transcendent valve, that we Are not able to return for them any correspondency of desert,.
dt n2 (vvz np1 n1. crd np1 sy. crd) r-crq n2 vvb p-acp np1 cc po32 n2 vbr pp-f cst j n1 cc j n1, cst pns12 vbr xx j pc-acp vvi p-acp pno32 d n1 pp-f n1,.
the best whereof hath many staines and imperfections. For the immediate and next causes of our workes are not altogither spirituall, and totally regenerate, because there dwels yet the Iebusite in Ierusalem with the Israelites: the soule of man hath her inmates, the Old man coinhabiting with the New, the flesh with the spirit, the law of sinne, with the law of the mind. Insomuch that the best of men cannot climbe vp to heaven without Iacobs ladder, the merit of Christ, and the gift of God.
the best whereof hath many stains and imperfections. For the immediate and next Causes of our works Are not altogether spiritual, and totally regenerate, Because there dwells yet the Iebusite in Ierusalem with the Israelites: the soul of man hath her inmates, the Old man coinhabiting with the New, the Flesh with the Spirit, the law of sin, with the law of the mind. Insomuch that the best of men cannot climb up to heaven without Iacobs ladder, the merit of christ, and the gift of God.
dt js c-crq vhz d vvz cc n2. p-acp dt j cc ord ng1 pp-f po12 vvz vbr xx av j, cc av-j vvn, c-acp a-acp vvz av dt np1 p-acp np1 p-acp dt np1: dt n1 pp-f n1 vhz po31 n2, dt j n1 vvg p-acp dt j, dt n1 p-acp dt n1, dt n1 pp-f n1, p-acp dt n1 pp-f dt n1. av cst dt js pp-f n2 vmbx vvi a-acp p-acp n1 p-acp npg1 n1, dt n1 pp-f np1, cc dt n1 pp-f np1.
our Merit is thy Mercy & gracious acceptation; in which we repose our whole assurance. We acknowledge our selues to be naked of all righteousnes, beseeching thee to cloath vs;
our Merit is thy Mercy & gracious acceptation; in which we repose our Whole assurance. We acknowledge our selves to be naked of all righteousness, beseeching thee to cloth us;
