Certaine treatises of the late reverend and learned divine, Mr Iohn Downe, rector of the church of Instow in Devonshire, Bachelour of Divinity, and sometimes fellow of Emanuell Colledge in Cambridge. Published at the instance of his friends
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DAN. 12.3. They that be wise, or teachers shall shine as the brightnesse of the firmament, and they that turne many vnto righteousnesse as the Starres for ever and ever.
DAN. 12.3. They that be wise, or Teachers shall shine as the brightness of the firmament, and they that turn many unto righteousness as the Stars for ever and ever.
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or (as Chrysostome speakes in another case) with a quill taken from the wing of a Seraphin: words which (as I am now informed) this deare and Reverend Brother of ours deceased, the occasion of this present meeting, aboue twenty yeares since made choice of, vpon the like occasion, at the funerall of a worthy divine, well knowne to a great part here present;
or (as Chrysostom speaks in Another case) with a quill taken from the wing of a Seraphin: words which (as I am now informed) this deer and Reverend Brother of ours deceased, the occasion of this present meeting, above twenty Years since made choice of, upon the like occasion, At the funeral of a worthy divine, well known to a great part Here present;
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so that I cannot but herein obserue the speciall favour of God pointing mee as it were with the finger of his providence to the very same text, which himselfe made choice of vpon the like occasion;
so that I cannot but herein observe the special favour of God pointing me as it were with the finger of his providence to the very same text, which himself made choice of upon the like occasion;
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but my doubt is, that neither the straits of time nor my slender abilities will permit mee to handle it as I am assured hee did, though I heard him not.
but my doubt is, that neither the straits of time nor my slender abilities will permit me to handle it as I am assured he did, though I herd him not.
They are the words of the Lord of hosts, the great Iehovah, sent by an Angel to the Prophet Daniel highly favoured of his God, and as highly commended for his singular vprightnesse and great Wisdome,
They Are the words of the Lord of hosts, the great Jehovah, sent by an Angel to the Prophet daniel highly favoured of his God, and as highly commended for his singular uprightness and great Wisdom,
Now that we may somewhat the better conceaue the sense of them, it shall not perchance be amisse a little to reflect vpon the words going before from the beginning of the chapter.
Now that we may somewhat the better conceive the sense of them, it shall not perchance be amiss a little to reflect upon the words going before from the beginning of the chapter.
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Where by Michael (as I take it) mystically at least, if not historically Christ is meant, hee being the great Prince both of his and Daniels people which is his Church;
Where by Michael (as I take it) mystically At least, if not historically christ is meant, he being the great Prince both of his and Daniel's people which is his Church;
by his standing vp, his comming to judgement, by the time of trouble, the day of the worlds dissolution, which shall be indeed terrible and troublesome to the vnbeleevers and impenitent,
by his standing up, his coming to judgement, by the time of trouble, the day of the world's dissolution, which shall be indeed terrible and troublesome to the unbelievers and impenitent,
Then many, that is all, of them that sleepe that are dead and buried, and it may bee rotten in the dust of the earth, shall be awaked or raised vp by the power of God, some, that is, the godly to everlasting life, a life of ioy and happinesse,
Then many, that is all, of them that sleep that Are dead and buried, and it may be rotten in the dust of the earth, shall be awaked or raised up by the power of God, Some, that is, the godly to everlasting life, a life of joy and happiness,
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The day of judgement and the resurrection of the dead thus described, then follow the words of my text, resuming the former branch of the precedent division.
The day of judgement and the resurrection of the dead thus described, then follow the words of my text, resuming the former branch of the precedent division.
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Wisedome is of all vertues the most eminent and excellent, the most soveraigne and divine, making vs most like vnto him who is the only wise God, shee is the Mistres, the Lady, the Queene, the crowne of them all,
Wisdom is of all Virtues the most eminent and excellent, the most sovereign and divine, making us most like unto him who is the only wise God, she is the Mistress, the Lady, the Queen, the crown of them all,
If they were all compacted into one body, one chaine, one ringe, the eye of this body, the medaile of this chaine, the gemme of this ringe could be none other then wisedome.
If they were all compacted into one body, one chain, one ring, the eye of this body, the medaile of this chain, the gem of this ring could be none other then Wisdom.
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and the liberall arts and sciences, the second in a gracefull, a comely and discreet carriage of our selues, the third in an orderly government of corporations and societies committed to our charge,
and the liberal arts and sciences, the second in a graceful, a comely and discreet carriage of our selves, the third in an orderly government of corporations and societies committed to our charge,
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The fourth and last, and chiefest in the knowledge of the true God, and in the serving of him in a true manner, with a perfect heart and a willing minde, which is the summe of Davids Catechisme composed for the vse of his sonne Solomon.
The fourth and last, and chiefest in the knowledge of the true God, and in the serving of him in a true manner, with a perfect heart and a willing mind, which is the sum of Davids Catechism composed for the use of his son Solomon.
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and had he beene altogether ignorant of Philosophy, he could not at Athens ( at that time the most renowned Vniversity of the world) haue incountred the Philosophers both of the Epicureans and the Stoicks, being sects of contrary opinions but bending and banding there forces both together against him.
and had he been altogether ignorant of Philosophy, he could not At Athens (At that time the most renowned university of the world) have encountered the Philosophers both of the Epicureans and the Stoics, being Sects of contrary opinions but bending and banding there forces both together against him.
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Moses was learned in all the wisedome of the Aegyptians, and so we may presume was Daniel in that of the Caldaeans, once we are sure that Solomon even in this kinde of wisedome out-stripped all the Children of the East, hee was perfectly skil'd in all the properties of vegetables, of foules, of fishes, of beasts and creeping things;
Moses was learned in all the Wisdom of the egyptians, and so we may presume was daniel in that of the Chaldeans, once we Are sure that Solomon even in this kind of Wisdom outstripped all the Children of the East, he was perfectly skilled in all the properties of vegetables, of fowls, of Fish, of beasts and creeping things;
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whereas then the Apostle giues the Colossians a caveat and vs in them that no man spoile vs through Philosophy, his meaning is not to checke true Philosophy (whereof singular vse may no doubt be made in Divinitie) but the errors of Philosophers,
whereas then the Apostle gives the colossians a caveat and us in them that no man spoil us through Philosophy, his meaning is not to check true Philosophy (whereof singular use may no doubt be made in Divinity) but the errors of Philosophers,
true Philosophie it selfe being indeed nothing else but a beame of the divine wisedome, the dictate of right reason subordinate to supernaturall revelation:
true Philosophy it self being indeed nothing Else but a beam of the divine Wisdom, the dictate of right reason subordinate to supernatural Revelation:
which I am confident he neuer intended to gaine say or disswade. Of Morall wisedome the same Apostle speakes Ephes. 5.15. Walke circumspectly not as fooles but as wise ;
which I am confident he never intended to gain say or dissuade. Of Moral Wisdom the same Apostle speaks Ephesians 5.15. Walk circumspectly not as Fools but as wise;
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the rest if they serue as dutifull hand-maids to her, may be very vsefull, but in case they should rebell against her, they may proue dangerous, hurts rather then helps,
the rest if they serve as dutiful handmaids to her, may be very useful, but in case they should rebel against her, they may prove dangerous, hurts rather then helps,
A diligent and serious study of the holy scriptures whereby David professeth himselfe to haue beene made wiser then his enemies, his teachers, his ancients, A conversation comfortable to our knowledge, To him that ordereth his conversation aright, will I shew the saluation of the Lord;
A diligent and serious study of the holy Scriptures whereby David Professes himself to have been made Wiser then his enemies, his Teachers, his ancients, A Conversation comfortable to our knowledge, To him that Ordereth his Conversation aright, will I show the salvation of the Lord;
The wisedome saith he, which is from aboue is first pure, then peaceable, gentle, easie to be intreated, full of mercy & good fruits, without partiality, without hypocrisie:
The Wisdom Says he, which is from above is First pure, then peaceable, gentle, easy to be entreated, full of mercy & good fruits, without partiality, without hypocrisy:
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And as these be the pretious fruits, so the end of this wisedome is saluation, from a Child thou hast knowne the holy Scriptures which are able to make thee wise to saluation.
And as these be the precious fruits, so the end of this Wisdom is salvation, from a Child thou hast known the holy Scriptures which Are able to make thee wise to salvation.
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In reference both to the fruits aud the end thereof, the wise Solomon hath given vs in the third of the Proverbs, a singular description of this kinde of wisedome,
In Referente both to the fruits and the end thereof, the wise Solomon hath given us in the third of the Proverbs, a singular description of this kind of Wisdom,
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The first act issueing from wisedome is teaching, which though it be not expressed in the English text yet is it necessarily implyed if not primarily intended in the originall word,
The First act issuing from Wisdom is teaching, which though it be not expressed in the English text yet is it necessarily employed if not primarily intended in the original word,
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some that by it they may grow rich, this is vaine covetousnesse; some that they may profit themselues in the way of godlinesse, this is Christian providence;
Some that by it they may grow rich, this is vain covetousness; Some that they may profit themselves in the Way of godliness, this is Christian providence;
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He that is wise only for himselfe is a candle his vnder a bushell, but he who is wise for others is a candle set in a candlesticke, which giveth light to all who are in the house;
He that is wise only for himself is a candle his under a bushel, but he who is wise for Others is a candle Set in a candlestick, which gives Light to all who Are in the house;
of which Siracides, what profit is there in either of them? Such wisedome is none other then the talent wrapped vp in a napkin, which was not only taken from the owner of it,
of which Sirach, what profit is there in either of them? Such Wisdom is none other then the talon wrapped up in a napkin, which was not only taken from the owner of it,
or as vessels of gold or siluer, of brasse or peuter, the more they are vsed, the sweeter and brighter they are by teaching others we call to minde many things, which we had either altogether or almost forgotten,
or as vessels of gold or silver, of brass or peuter, the more they Are used, the Sweeten and Brighter they Are by teaching Others we call to mind many things, which we had either altogether or almost forgotten,
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Neither is it lesse honourable in it selfe then to him acceptable, whosoeuer to the doing shall adde the teaching of his commandements, the same shall be called great in the kingdome of heauen.
Neither is it less honourable in it self then to him acceptable, whosoever to the doing shall add the teaching of his Commandments, the same shall be called great in the Kingdom of heaven.
Tell me I beseech you what were the Patriarks, the Prophets, the Priests, the Fore-runner of Christ, the Apostles, the Evangelists, the Disciples but teachers? though Dauid and Solomon were both of them great kings,
Tell me I beseech you what were the Patriarchs, the prophets, the Priests, the Forerunner of christ, the Apostles, the Evangelists, the Disciples but Teachers? though David and Solomon were both of them great Kings,
and being ascended he sends downe the Holy Ghost for the same purpose, not only to bee a comforter but a teacher, according to that promise of his before his ascention, hee shall teach you all things;
and being ascended he sends down the Holy Ghost for the same purpose, not only to be a comforter but a teacher, according to that promise of his before his Ascension, he shall teach you all things;
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And as both God the Sonne, and God the Holy Ghost, the second and the third Person in Trinity are Teachers, so is God the Father to the first Person in the Trinitie, They shall be all taught of God ; Ioh. 6.45. Cathedram habet in coelo qui corda docet ;
And as both God the Son, and God the Holy Ghost, the second and the third Person in Trinity Are Teachers, so is God the Father to the First Person in the Trinity, They shall be all taught of God; John 6.45. Cathedram habet in coelo qui Corda docet;
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and in it selfe so honourable, Let him who hath this office waite vpon his office, not fleecing but feeding the flocke committed to his charge, not by constraint but willingly, not for filthy lucre,
and in it self so honourable, Let him who hath this office wait upon his office, not fleecing but feeding the flock committed to his charge, not by constraint but willingly, not for filthy lucre,
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neither can you in dutie performe lesse to vs. Philip King of Macedon held it a great part of his sonne Alexanders happinesse, that he was borne in that age, in which Aristotle might be his teacher;
neither can you in duty perform less to us Philip King of Macedon held it a great part of his son Alexanders happiness, that he was born in that age, in which Aristotle might be his teacher;
which if it be true of intellectuall or morall or civill wisedome, then much more of spirituall. Let them who are taught know that they owe them, who teach them by labouring in the word and doctrine, a double honour;
which if it be true of intellectual or moral or civil Wisdom, then much more of spiritual. Let them who Are taught know that they owe them, who teach them by labouring in the word and Doctrine, a double honour;
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and bring glad tydings of good things, should be not only welcome but beautifull vnto vs ▪ We should be ready if occasion so required with Cornelius to kisse the very ground they tread vpon,
and bring glad tidings of good things, should be not only welcome but beautiful unto us ▪ We should be ready if occasion so required with Cornelius to kiss the very ground they tread upon,
if they reape our carnall things. 1. Cor. 9.12. The second act issuing from wisedome but by the interueining of teaching, is the turning of men vnto righteousnesse;
if they reap our carnal things. 1. Cor. 9.12. The second act issuing from Wisdom but by the interueining of teaching, is the turning of men unto righteousness;
The principall part of our conuersion standeth in faith, and faith commeth by hearing, now hearing there can not be without teaching, nor profitable teaching without wisedome;
The principal part of our conversion Stands in faith, and faith comes by hearing, now hearing there can not be without teaching, nor profitable teaching without Wisdom;
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and this kinde of turning as the flowre shooting forth from this stalke I deny not but men may be and sometimes are turned vnto righteousnesse by miracles, by extraordinary reuelations,
and this kind of turning as the flower shooting forth from this stalk I deny not but men may be and sometime Are turned unto righteousness by Miracles, by extraordinary revelations,
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as Noahs carpenters built an Arke for the sauing of others, being drowned themselues, and the braine imparts sense to the other members, being insensible in it selfe;
as Noahs Carpenters built an Ark for the Saving of Others, being drowned themselves, and the brain imparts sense to the other members, being insensible in it self;
for the making of others wise and the turning of them to righteousnesse, as water they say in its naturall course cannot be brought to mount higher then the spring:
for the making of Others wise and the turning of them to righteousness, as water they say in its natural course cannot be brought to mount higher then the spring:
The talents which he hath bestowed vpon vs and instructed vs with, should be put forth vpon interest not so much for our owne worldly profit, as our masters best aduantage.
The Talents which he hath bestowed upon us and instructed us with, should be put forth upon Interest not so much for our own worldly profit, as our Masters best advantage.
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Generare sibi simile est perfectissimum opus naturae, saith the Prince of Philosophers, For a naturall body to propagate another in the same kinde like it selfe, is the most perfect worke of nature,
Generare sibi simile est perfectissimum opus naturae, Says the Prince of Philosophers, For a natural body to propagate Another in the same kind like it self, is the most perfect work of nature,
There cannot likely be a more apparent marke of a reprobate mind, then an endeauour to diuert and turne men away from righteousnesse, a• the apostate Angels, which beeing falne from God, themselues labour by all meanes to plunge mankinde in the same gulfe of perdition with themselues;
There cannot likely be a more apparent mark of a Reprobate mind, then an endeavour to divert and turn men away from righteousness, a• the apostate Angels, which being fallen from God, themselves labour by all means to plunge mankind in the same gulf of perdition with themselves;
and it cannot be, but an heart truly enflamed with holy zeale as with fire from heauen, should desire to make all it toucheth or comes neere vnto, like it selfe.
and it cannot be, but an heart truly inflamed with holy zeal as with fire from heaven, should desire to make all it touches or comes near unto, like it self.
as they call it, but sure it is, that the best Alchymie we can practise is the turning of mens iron hearts into the gold of righteousnesse and that by teaching, the true Philosophers stone ordained by God himselfe for the transmutation of such mettalls;
as they call it, but sure it is, that the best Alchemy we can practise is the turning of men's iron hearts into the gold of righteousness and that by teaching, the true Philosophers stone ordained by God himself for the transmutation of such metals;
by it euen whiles we walke in the flesh, but warre not after the flesh, are we made partakers of the diuine nature, we are transformed & metamorphized (as it were) from tares into wheat, from wolues into lambs, from kites into doues, from bryars and thistles into faire and fruitfull trees, to be transplanted into the Paradise of God, which all the teaching of the Gentiles could neuer effect;
by it even while we walk in the Flesh, but war not After the Flesh, Are we made partakers of the divine nature, we Are transformed & metamorphized (as it were) from tares into wheat, from wolves into Lambs, from kites into Dove, from briars and thistles into fair and fruitful trees, to be transplanted into the Paradise of God, which all the teaching of the Gentiles could never Effect;
the end of his teaching was the conuersion of sinners, as they through the suggestion of Satan and wicked men (their owne inbred corruption working therewith) had by sinne turned themselues from the Creator to the Creature,
the end of his teaching was the conversion of Sinners, as they through the suggestion of Satan and wicked men (their own inbred corruption working therewith) had by sin turned themselves from the Creator to the Creature,
as no doubt S. Peter did in the conuersion of those three thousand which by one Sermon of his were turned vnto righteousnesse, more then if he had beene put into possession of both the Indies or of all the Kingdomes of the world and the glory of them.
as no doubt S. Peter did in the conversion of those three thousand which by one Sermon of his were turned unto righteousness, more then if he had been put into possession of both the Indies or of all the Kingdoms of the world and the glory of them.
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It is worth our obseruation that in the message of the Angel touching the Baptist sent to his father Zachary, it is said ▪ that he should haue great ioy and gladnesse and many should reioyce at his birth,
It is worth our observation that in the message of the Angel touching the Baptist sent to his father Zachary, it is said ▪ that he should have great joy and gladness and many should rejoice At his birth,
that is, he shall by his teaching turne many vnto righteousnesse, here then was matter indeed of true joy to his Parents, of true comfort to his friends,
that is, he shall by his teaching turn many unto righteousness, Here then was matter indeed of true joy to his Parents, of true Comfort to his Friends,
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Then shall Andrew come in with Achaia by him converted to the saving knowledge of the truth, Iohn with Asia, Thomas with India, Peter with the Iewes, and Paul with the Gentiles;
Then shall Andrew come in with Achaia by him converted to the Saving knowledge of the truth, John with Asia, Thomas with India, Peter with the Iewes, and Paul with the Gentiles;
and what shall we then plead for our selues, if being called to yeeld an account of our stewardship we cannot bring forth so much as one soule converted by vs in the whole course of our ministerie? Surely it is either because we teach not at all,
and what shall we then plead for our selves, if being called to yield an account of our stewardship we cannot bring forth so much as one soul converted by us in the Whole course of our Ministry? Surely it is either Because we teach not At all,
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or our teaching is not grounded vpon wisedome, or it is grounded vpon carnal and not vpon spirituall wisedome, revealed to vs in the sacred oracles of Gods word:
or our teaching is not grounded upon Wisdom, or it is grounded upon carnal and not upon spiritual Wisdom, revealed to us in the sacred oracles of God's word:
cc po12 n-vvg vbz xx vvn p-acp n1, cc pn31 vbz vvn p-acp j cc xx p-acp j n1, vvn p-acp pno12 p-acp dt j n2 pp-f npg1 n1:
thus whiles the one sort seeke to be admired rather then vnderstood, & the other make themselues ridiculous rather then venerable, (both sorts so teaching as if neither the teachers themselues,
thus while the one sort seek to be admired rather then understood, & the other make themselves ridiculous rather then venerable, (both sorts so teaching as if neither the Teachers themselves,
av cs dt crd n1 vvi pc-acp vbi vvn av-c av vvn, cc dt n-jn vvi px32 j av-c cs j, (d n2 av vvg c-acp cs d dt n2 px32,
nor the people taught had soules to be saued) they rather turne men out of the Church to Rome or Amsterdame, or harden them in their prophanenesse and irreligion, then turne them to righteousnesse;
nor the people taught had Souls to be saved) they rather turn men out of the Church to Room or Amsterdame, or harden them in their profaneness and irreligion, then turn them to righteousness;
ccx dt n1 vvn vhd n2 pc-acp vbi vvn) pns32 av-c vvb n2 av pp-f dt n1 p-acp vvb cc vvi, cc vvi pno32 p-acp po32 n1 cc n1, av vvb pno32 p-acp n1;
and if many thereby be not turned to righteousnesse, it is their owne fault, nay it serues to aggravate both their offence and their punishment, it takes away all colour from excuse,
and if many thereby be not turned to righteousness, it is their own fault, nay it serves to aggravate both their offence and their punishment, it Takes away all colour from excuse,
cc cs d av vbb xx vvn p-acp n1, pn31 vbz po32 d n1, uh-x pn31 vvz pc-acp vvi d po32 n1 cc po32 n1, pn31 vvz av d n1 p-acp n1,
Though it be not lawfull to worke for the reward, yet is it not vnlawfull in our working to cast an eye vpon the reward for the better supporting of our patience,
Though it be not lawful to work for the reward, yet is it not unlawful in our working to cast an eye upon the reward for the better supporting of our patience,
Now it seemes requisite and suteable that they who shine in wisedome here in the mid'st of a crooked and perverse nation, should likewise shine in glory hereafter, that they who are filled with the light of knowledge,
Now it seems requisite and suitable that they who shine in Wisdom Here in the midst of a crooked and perverse Nation, should likewise shine in glory hereafter, that they who Are filled with the Light of knowledge,
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We shall then behold him face to face, who is the light of the world, who lightneth every man that commeth into the world, who is the father of lights, who is cloathed with light as with a garment,
We shall then behold him face to face, who is the Light of the world, who lighteneth every man that comes into the world, who is the father of lights, who is clothed with Light as with a garment,
and thereby are changed into the same image from glory to glory, as by the spirit of the Lord 2. Cor. 3.18, much more then shall wee be changed into the same image,
and thereby Are changed into the same image from glory to glory, as by the Spirit of the Lord 2. Cor. 3.18, much more then shall we be changed into the same image,
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The path of the iust saith Solomon, is as the shining light, which shineth more and more vntill it be perfect day our shining then is begun here in this life but the perfect day, the perfection of this shining is reserued for the next, here it is that the day-starre ariseth in our hearts,
The path of the just Says Solomon, is as the shining Light, which shines more and more until it be perfect day our shining then is begun Here in this life but the perfect day, the perfection of this shining is reserved for the next, Here it is that the daystar arises in our hearts,
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And the twelue Apostles are represented by a crowne of twelue starres, Rev. 12.1. but this was in regard of the present condition, the future both of them and all those who by their teaching should be turned vnto righteousnesse, our Saviour himselfe resembles to the shining of the Sunne, Then shall the righteous shine forth as the Sunne in the kingdome of my Father:
And the twelue Apostles Are represented by a crown of twelue Stars, Rev. 12.1. but this was in regard of the present condition, the future both of them and all those who by their teaching should be turned unto righteousness, our Saviour himself resembles to the shining of the Sun, Then shall the righteous shine forth as the Sun in the Kingdom of my Father:
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All the shining, all the glittering pompe and brauerie of the great Monarchs of this world at their highest festiualls or greatest solemnities is noe more to this future shining of the Saints then is the light of a dim candle to the brightest starre,
All the shining, all the glittering pomp and bravery of the great Monarchs of this world At their highest festivals or greatest solemnities is no more to this future shining of the Saints then is the Light of a dim candle to the Brightest star,
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When Moses came downe from the mount and from talking with God, his face shoone so bright as the Israelites could not behold the brightnesse of it but he was forced to couer it with a vaile, that so he might talke with them;
When Moses Come down from the mount and from talking with God, his face shoone so bright as the Israelites could not behold the brightness of it but he was forced to cover it with a veil, that so he might talk with them;
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now if it please God thus to conferre such a wonderfull measure of shining glory vpon his seruants here on earth, what shall we conceaue he hath reserued for the glorified Saints in heauen? at the transfiguration of our Sauiour, we read that his face did shine as the Sunne,
now if it please God thus to confer such a wonderful measure of shining glory upon his Servants Here on earth, what shall we conceive he hath reserved for the glorified Saints in heaven? At the transfiguration of our Saviour, we read that his face did shine as the Sun,
and his very rayment was white as the light, which Saint Peter standing by and beholding was so rauished as he talked of building tabernacles for Moses & Elias, not well knowing what he spake,
and his very raiment was white as the Light, which Saint Peter standing by and beholding was so ravished as he talked of building Tabernacles for Moses & Elias, not well knowing what he spoke,
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yet was all this but a tipe as it were or shadowe of that glory and Maiesty, with which hee was afterward to be invested and to which we shall be conformed,
yet was all this but a tipe as it were or shadow of that glory and Majesty, with which he was afterwards to be invested and to which we shall be conformed,
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for when hee shall appeare, wee shall be like him 1. Ioh 3.2. We shall be then like him for that he shall change our vile bodies, and make them like his glorious body;
for when he shall appear, we shall be like him 1. John 3.2. We shall be then like him for that he shall change our vile bodies, and make them like his glorious body;
these vile bodies of ours sowne naturall, shall be raised spirituall, sowne in corruption, shall be raised in immortality, sowne in weaknesse, shall be raised in power, sowne in basenesse, shall be raised againe in glory, in shining glory answerable to the citty in which they shall be placed, whose light is like to a stone most pretious,
these vile bodies of ours sown natural, shall be raised spiritual, sown in corruption, shall be raised in immortality, sown in weakness, shall be raised in power, sown in baseness, shall be raised again in glory, in shining glory answerable to the City in which they shall be placed, whose Light is like to a stone most precious,
euen to a Iasper stone, cleare as Christall, the streets thereof of pure gold as trāsparent glasse, the foundations of the wall garnished with all manner of pretious stones, the Saphyr, the Emerald, the Chrysolite, the Iacinth, the Almethyst, and the like;
even to a Iasper stone, clear as Crystal, the streets thereof of pure gold as transparent glass, the foundations of the wall garnished with all manner of precious stones, the Sapphire, the Emerald, the chrysolite, the Jacinth, the Almethyst, and the like;
for then shall we know him as we are knowne of him, the darknesse of sin into the light of holinesse, resembled by those long white robes spoken of in the 17 of the Reuel• ;
for then shall we know him as we Are known of him, the darkness of since into the Light of holiness, resembled by those long white robes spoken of in the 17 of the Reuel•;
The seuerall and different degrees of this reward are clearely represented vnto vs by the difference betweene the brightnesse of the firmament & that of the starrs;
The several and different Degrees of this reward Are clearly represented unto us by the difference between the brightness of the firmament & that of the Stars;
dt j cc j n2 pp-f d n1 vbr av-j vvn p-acp pno12 p-acp dt n1 p-acp dt n1 pp-f dt n1 cc d pp-f dt n2;
yet those very men haue confessed it to haue beene agreed vpon by the generall consent of the Fathers, which for mine owne part I must professe I am vnwilling to forsake, specially where the Scripture and reasons drawne from thence are so faire for it,
yet those very men have confessed it to have been agreed upon by the general consent of the Father's, which for mine own part I must profess I am unwilling to forsake, specially where the Scripture and Reasons drawn from thence Are so fair for it,
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& tamen evndem denarium dispares laboratores accipiunt, quia vno cunctis erit beatitudo laetitiae, quamuis non vna sit omnibus sublimitas vitae, saith the great Gregorie, in the last chapter of the fourth booke of his Moralls, In my Fathers house are many mansions,
& tamen evndem denarium dispares laboratores accipiunt, quia vno cunctis erit beatitudo laetitiae, quamuis non Una sit omnibus Sublimitas vitae, Says the great Gregory, in the last chapter of the fourth book of his Morals, In my Father's house Are many mansions,
yet shall not all vessells of glory be capable of the same measure, nor al gloryfied eyes be fixed vpon their blisfull object with the same strength, sed in eisdem mansionibus (saith the same Doctor) erit aliquo modo ipsa diversitas concors,
yet shall not all vessels of glory be capable of the same measure, nor all glorified eyes be fixed upon their blissful Object with the same strength, said in eisdem mansionibus (Says the same Doctor) erit Aliquo modo ipsa diversitas Concourse,
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But in these many mansions there shall be a friendly kinde of diversity, because so forceable shall be the charity of the Saints in that eternall peace, that what every one hath not receaued in himselfe, he shall reioyce to haue receaued in and by another.
But in these many mansions there shall be a friendly kind of diversity, Because so forceable shall be the charity of the Saints in that Eternal peace, that what every one hath not received in himself, he shall rejoice to have received in and by Another.
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so no doubt but their reward was in some sort proportionable to their severall gaines, which partly appeares in this, that the talent which was taken from him who had but one, was conferred vpon him who had gained fiue,
so no doubt but their reward was in Some sort proportionable to their several gains, which partly appears in this, that the talon which was taken from him who had but one, was conferred upon him who had gained fiue,
It is by all Divines freely acknowledged that there shall be different degrees of punishments in hell, in as much as it shall be easier in the day of iudgment for some, then for others;
It is by all Divines freely acknowledged that there shall be different Degrees of punishments in hell, in as much as it shall be Easier in the day of judgement for Some, then for Others;
why not then different rewards, or rather different degrees of the same reward in heauen? It is true that for the greater terrour the degrees of punishments are thus differenced in Gods iustice according to our deserts,
why not then different rewards, or rather different Degrees of the same reward in heaven? It is true that for the greater terror the Degrees of punishments Are thus differenced in God's Justice according to our deserts,
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yet may it well be that for our better encouragement likewise in his mercy he hath thus proportioned out these different degrees in our reward, not for any merit of ours,
yet may it well be that for our better encouragement likewise in his mercy he hath thus proportioned out these different Degrees in our reward, not for any merit of ours,
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and promiseth to proportion out his Legacies to them, as they shall shoote neerer or farther off the marke, set up by himselfe, conditionally that they hitt the butt, is in a manner bound to bequeath him the fairest portion who comes neerest the white, not for the merit of the sonne,
and promises to proportion out his Legacies to them, as they shall shoot nearer or farther off the mark, Set up by himself, conditionally that they hit the butt, is in a manner bound to Bequeath him the Fairest portion who comes nearest the white, not for the merit of the son,
Little is the knowledge God knowes, very little which we poore wormes here crawling vpon the face of the earth, haue of things that are in heauen, farther then in holy Scripture they are revealed vnto vs yet thus much we know that those blessed ministring spirits, by their maker called Angels,
Little is the knowledge God knows, very little which we poor worms Here crawling upon the face of the earth, have of things that Are in heaven, farther then in holy Scripture they Are revealed unto us yet thus much we know that those blessed ministering spirits, by their maker called Angels,
because they are his messengers sent forth to minister for their sakes who shall be heires of saluation, are not all of equall ranke, some being Cherubins and Seraphins, others thrones and dominations, some of an inferiour sort and therefore termed Angels only, others of a superiour & in that regard styled Arch-angels:
Because they Are his messengers sent forth to minister for their sakes who shall be Heirs of salvation, Are not all of equal rank, Some being Cherubim and Seraphim, Others thrones and dominations, Some of an inferior sort and Therefore termed Angels only, Others of a superior & in that regard styled Archangels:
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and to come somewhat neerer my text, and withall fully home to the poynt in hand, There is saith the Apostle, one glory of the sunne, another glory of the moone, another glory of the starres,
and to come somewhat nearer my text, and withal Fully home to the point in hand, There is Says the Apostle, one glory of the sun, Another glory of the moon, Another glory of the Stars,
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& then presently inferres, so shall it be in the resurrection, as one starre differeth from another in motion, in situation, in colour, in influence, in order (the starres in their order fought against Sisera ) so likewise both in bignesse and brightnesse:
& then presently infers, so shall it be in the resurrection, as one star differeth from Another in motion, in situation, in colour, in influence, in order (the Stars in their order fought against Sisera) so likewise both in bigness and brightness:
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Behold saith our Sauiour I come quickly and my reward is with me to render vnto euery man according as his worke shall be, not propter but secundum opera according to his works;
Behold Says our Saviour I come quickly and my reward is with me to render unto every man according as his work shall be, not propter but secundum opera according to his works;
If a cup of cold water shall not passe without a reward, much lesse he whose whole study hath beene to aduance Gods glory in the works of charity and piety.
If a cup of cold water shall not pass without a reward, much less he whose Whole study hath been to advance God's glory in the works of charity and piety.
There is no question but the confessors who for the profession of the truth patiently endured stripes, banishment, imprisonment, confiscation of the goods and the like,
There is no question but the Confessors who for the profession of the truth patiently endured stripes, banishment, imprisonment, confiscation of the goods and the like,
but were in a manner the first founders of Christian religion, and the Secretaries of the holy Ghost, being specially inspired for the penning and publishing of those sacred Oracles, which they recommended to posterity,
but were in a manner the First founders of Christian Religion, and the Secretary's of the holy Ghost, being specially inspired for the penning and publishing of those sacred Oracles, which they recommended to posterity,
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and to direct them in the way to heauen by their pens and tongues, teaching and turning many to righteousnesse, shall shine more gloryously then those Disciples who by them are turned,
and to Direct them in the Way to heaven by their pens and tongues, teaching and turning many to righteousness, shall shine more gloriously then those Disciples who by them Are turned,
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and that shining crowne of glory hereafter, laid vp and promised to them who are faithfull to the death who haue fought the good fight, and haue finished their course;
and that shining crown of glory hereafter, laid up and promised to them who Are faithful to the death who have fought the good fight, and have finished their course;
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and the more that those whome we haue turned vnto righteousnesse, shall increase in number, in knowledge and in obedience the greater shall the augmentation of our reward be ▪ and lastly,
and the more that those whom we have turned unto righteousness, shall increase in number, in knowledge and in Obedience the greater shall the augmentation of our reward be ▪ and lastly,
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if in glory we shall know one another as good Diuines probably coniecture, for that we shal vndoubtedly know our Sauiour in regard of his humane nature,
if in glory we shall know one Another as good Divines probably conjecture, for that we shall undoubtedly know our Saviour in regard of his humane nature,
if I say we shall then and there know one another, it cannot be but a great addition to our happinesse to see and know them in the same state with our selues, of whose conuersion vnder God, we haue beene the happy instruments.
if I say we shall then and there know one Another, it cannot be but a great addition to our happiness to see and know them in the same state with our selves, of whose conversion under God, we have been the happy Instruments.
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& as the citizens so the state of glory, all correspondent, each to other, all euerlasting, the shining is for euer and euer without variation, without diminution, without intermission.
& as the Citizens so the state of glory, all correspondent, each to other, all everlasting, the shining is for ever and ever without variation, without diminution, without intermission.
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but with these starres it is not so, they neuer loose their light, nay those visible starres in the firmament which we now behold shining so brightly, shall one day fall from heauen,
but with these Stars it is not so, they never lose their Light, nay those visible Stars in the firmament which we now behold shining so brightly, shall one day fallen from heaven,
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Euen th• •tarres fixed in the firmament of heauen (which are but shadowes and resemblances of these blessed starrs) in that ordinary course of nature wherein Almighty God hath set and setled them, could neuer of themselues either fall or faile, according to that of Siracides, At the commaundement of the holy one they will stand in their order and neuer faint in their watches;
Even th• •tarres fixed in the firmament of heaven (which Are but shadows and resemblances of these blessed Stars) in that ordinary course of nature wherein Almighty God hath Set and settled them, could never of themselves either fallen or fail, according to that of Sirach, At the Commandment of the holy one they will stand in their order and never faint in their watches;
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and his throne as the sunne before me, it shall be establshed for euer as the moone and as a faithfull witnesse in heauen, and in another Psalme, praise yee him sunne and moone praise him all yee starrs of light, He hath established them for euer and euer:
and his throne as the sun before me, it shall be established for ever as the moon and as a faithful witness in heaven, and in Another Psalm, praise ye him sun and moon praise him all ye Stars of Light, He hath established them for ever and ever:
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Though then at the dissolution of all things, Ignea pontum astra petent, these starrs we now gaze vp on with a delight mixed with wonder, shall by the extraordinary power of that hand which made them, be againe vnmade and cast downe from heauen,
Though then At the dissolution of all things, Ignea Pontum Astra petent, these Stars we now gaze up on with a delight mixed with wonder, shall by the extraordinary power of that hand which made them, be again unmade and cast down from heaven,
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yet these wise, these teaching, these iustifijng starres resembled by them shall neuer faint but shine in the fulnesse of their strength for euer and euer, they shall neuer wander as the planets,
yet these wise, these teaching, these iustifijng Stars resembled by them shall never faint but shine in the fullness of their strength for ever and ever, they shall never wander as the planets,
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to them it shall neuer be said as to Lucifer, How art thou fallen from heauen O Lucifer, sonne of the morning Esay. 14.12. Adam might and did fall from paradise, The Angels both might & did fall from their first habitation;
to them it shall never be said as to Lucifer, How art thou fallen from heaven Oh Lucifer, son of the morning Isaiah. 14.12. Adam might and did fallen from paradise, The Angels both might & did fallen from their First habitation;
If here they be preserued safe in the right hand of him who is Alpha and Omega the first and the last. Reuel. 1.16. much more shall they there bee out of gun-shot, out of all doubt or feare or possibility of daunger, in this to they shall be like the elect Angels of God, which are now so confirmed by Iesus Christ, the head of men and Angels in their blessed estate as they can neuer fall either from grace or glory.
If Here they be preserved safe in the right hand of him who is Alpha and Omega the First and the last. Revel. 1.16. much more shall they there be out of gunshot, out of all doubt or Fear or possibility of danger, in this to they shall be like the elect Angels of God, which Are now so confirmed by Iesus christ, the head of men and Angels in their blessed estate as they can never fallen either from grace or glory.
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what a spurre then should this be vnto vs that our paines in teaching and turning men to righteousnesse, as also the difficulties and the affronts which many times attend them, are for a time only but, our reward eternall;
what a spur then should this be unto us that our pains in teaching and turning men to righteousness, as also the difficulties and the affronts which many times attend them, Are for a time only but, our reward Eternal;
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euerlasting life, the very life and soule, the period and perfection of all the Articles of our faith, being infinite degrees beyond the longest threede of this present life,
everlasting life, the very life and soul, the Period and perfection of all the Articles of our faith, being infinite Degrees beyond the longest thread of this present life,
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In which regard as the shining dazels our eyes, so doth the duration thereof infinitely exceede the reach of all mortall vnderstanding and our deepest thoughts are presently lost and swallowed vp therein,
In which regard as the shining dazzles our eyes, so does the duration thereof infinitely exceed the reach of all Mortal understanding and our Deepest thoughts Are presently lost and swallowed up therein,
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Though the race seeme tedious and wearisome, yet let vs remember that the crowne (the prize of our running) is incorruptible, Euery man that striueth for mastery is temperate in all things,
Though the raze seem tedious and wearisome, yet let us Remember that the crown (the prize of our running) is incorruptible, Every man that strives for mastery is temperate in all things,
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The crownes of the greatest Monarchs in the world though they last long, yet are they all but corruptible crownes subiect to wearing, to foyling, to cracking, to stealing,
The crowns of the greatest Monarchs in the world though they last long, yet Are they all but corruptible crowns Subject to wearing, to foiling, to cracking, to stealing,
but when this incorruptible crowne shall once be set vpon our heads by the hand of Almighty God, it shall neuer, it can neuer bee againe taken from vs or we from it;
but when this incorruptible crown shall once be Set upon our Heads by the hand of Almighty God, it shall never, it can never be again taken from us or we from it;
& her presents his earthly tabernacle, the remainders of his mortality by vs to be interred with Christian buriall in assured hope of a ioyfull resurrection, might iustly account it not the least part of his happinesse, that he was brought into the light, during the raigne of that truely noble and renowned Lady, Queene Elizabeth, and by that meanes was baptized in the same faith and religion in which he departed this life.
& her presents his earthly tabernacle, the remainders of his mortality by us to be interred with Christian burial in assured hope of a joyful resurrection, might justly account it not the least part of his happiness, that he was brought into the Light, during the Reign of that truly noble and renowned Lady, Queen Elizabeth, and by that means was baptised in the same faith and Religion in which he departed this life.
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and among the rest our right reverend Diocesan, his contemporarie and ancient acquaintance, He had to Vncle by the Mothers side that Iewell of Prelates the mirrour of our age,
and among the rest our right reverend Diocesan, his contemporary and ancient acquaintance, He had to Uncle by the Mother's side that Jewel of Prelates the mirror of our age,
yet God so blessed him with competent meanes, that he liued contentedly, brought vp his Children in a decent manner, furnished himselfe with a faire Librarie, releeued the poore, was not wanting to his kinred that stood in want of his help,
yet God so blessed him with competent means, that he lived contentedly, brought up his Children in a decent manner, furnished himself with a fair Library, relieved the poor, was not wanting to his kindred that stood in want of his help,
the sharpnesse of his wit, the fastnesse of his memory, and the soundnesse of his iudgment were in him all three so rarely mixed as few men attaine them single in that degree;
the sharpness of his wit, the fastness of his memory, and the soundness of his judgement were in him all three so rarely mixed as few men attain them single in that degree;
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His knowledge in the liberall arts and Sciences was vniversall, Grammar, Logick, Rhetorick, Poetry, History, Philosophy, Musick and the rest of the Mathematickes;
His knowledge in the liberal arts and Sciences was universal, Grammar, Logic, Rhetoric, Poetry, History, Philosophy, Music and the rest of the Mathematics;
in his carriage he was graue yet sociable enough, courteous yet without affectation or vaine complement, a sure friend to the vtmost of his power, where he professed it, yet without flatterie.
in his carriage he was graven yet sociable enough, courteous yet without affectation or vain compliment, a sure friend to the utmost of his power, where he professed it, yet without flattery.
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His ciuill wisdome appeared in the gouernment of his parrish and his family, in the education of his Children and the Children of his freinds vpon speciall request committed to his charge, in his owne matches and the matches of his daughters;
His civil Wisdom appeared in the government of his parish and his family, in the education of his Children and the Children of his Friends upon special request committed to his charge, in his own Matches and the Matches of his daughters;
whereunto he added the helpe of the best Interpreters both ancient and moderne, the serious study of the Fathers, the schoole-diuines, the Ecclesiasticall story,
whereunto he added the help of the best Interpreters both ancient and modern, the serious study of the Father's, the School divines, the Ecclesiastical story,
But the highest point of his spirituall wisdome appeared in the practise of piety, in a due conformitie of his actions to his speculation drawing out as it were a faire coppy in the course of his life, of those wholesome lessons which he found in his bookes, formed in his braine, and taught to others;
But the highest point of his spiritual Wisdom appeared in the practice of piety, in a due conformity of his actions to his speculation drawing out as it were a fair copy in the course of his life, of those wholesome Lessons which he found in his books, formed in his brain, and taught to Others;
And herein indeede doe I take the very marrow and pith of spirituall wisdome to consist, in the possession and fruition of supernaturall truths, according to that of the great Earle of Mirandula, Veritatem Philosophia quaerit, Theologia inuenit, religio possidet, Philosophy seekes the truth, Diuinity finds it, but religion possesseth it;
And herein indeed do I take the very marrow and pith of spiritual Wisdom to consist, in the possession and fruition of supernatural truths, according to that of the great Earl of Mirandula, Veritatem Philosophia Query, Theology inuenit, Religio possidet, Philosophy seeks the truth, Divinity finds it, but Religion Possesses it;
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in which he was so diligent, that since his entring into the Ministery (which he often professed to be his greatest honour and comfort in this world) he waded through the whole body of the Bible, from the beginning of Genesis to the end of the reuelation.
in which he was so diligent, that since his entering into the Ministry (which he often professed to be his greatest honour and Comfort in this world) he waded through the Whole body of the bible, from the beginning of Genesis to the end of the Revelation.
or affectation of words, but in the euident demonstration of the spirit and power, it was demonstratiue, masculine and mighty, through God to the pulling downe of strong holds, deepe it was and yet cleare, rationall and yet diuine, perspicuous yet punctuall, artificial yet profitable, calme yet peircing, pōderous yet familiar,
or affectation of words, but in the evident demonstration of the Spirit and power, it was demonstrative, masculine and mighty, through God to the pulling down of strong holds, deep it was and yet clear, rational and yet divine, perspicuous yet punctual, artificial yet profitable, Cam yet piercing, ponderous yet familiar,
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which was a rare mixture, and in this mixture hee ran a middle & moderate course, most agreeable to the Canons & constitutiōs of that Church in which hee was borne and bred, betwixt the apish superstition of some,
which was a rare mixture, and in this mixture he ran a middle & moderate course, most agreeable to the Canonas & constitutions of that Church in which he was born and bred, betwixt the apish Superstition of Some,
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and vnwarrantable disconformitie, betwixt popish tyranny grounded vpon carnall policie, and popular confusion guided by meere fancie, the one labouring for an vsurped Monarchy,
and unwarrantable disconformity, betwixt popish tyranny grounded upon carnal policy, and popular confusion guided by mere fancy, the one labouring for an usurped Monarchy,
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but the reformation of the will, the beating downe of impiety, and the convincing of the conscience, to the drawing of his hearers as from ignorance to knowledge,
but the Reformation of the will, the beating down of impiety, and the convincing of the conscience, to the drawing of his hearers as from ignorance to knowledge,
and withall could make knowne their conceits to vs, would soone giue vs to vnderstand that vnder ▪ God he was the instrument for the turning of them to righteousnesse,
and withal could make known their conceits to us, would soon give us to understand that under ▪ God he was the Instrument for the turning of them to righteousness,
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once I am sure that a vertuous Gentlewoman of good note and ranke, hath since his death by her letters written with her owne hand to some of his neerest freinds testified, her turning to righteousnesse to haue beene first wrought by his meanes;
once I am sure that a virtuous Gentlewoman of good note and rank, hath since his death by her letters written with her own hand to Some of his nearest Friends testified, her turning to righteousness to have been First wrought by his means;
yet as a souldier he neuer warred after it, but now being thus arested and imprisoned he professed to his friends who came to visite him (holding vp his hands to heauen) that though his body was here yet his heart was aboue, and consequently his treasure;
yet as a soldier he never warred After it, but now being thus arrested and imprisoned he professed to his Friends who Come to visit him (holding up his hands to heaven) that though his body was Here yet his heart was above, and consequently his treasure;
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during his sicknes he made his household, his congregation, his chamber, his chappell, and his bed his pulpit, from whence he cast forth many hloy and heauenly eiaculations,
during his sickness he made his household, his congregation, his chamber, his chapel, and his Bed his pulpit, from whence he cast forth many hloy and heavenly ejaculations,
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Among the rest two things there were, which he much and often insisted vpon, the one that he hoped onely to be saued by the merits of Iesus Christ, the other that he constantly perseuered in the faith and religion professed and maintained in the Church of England, in which he was borne, baptized and bred:
Among the rest two things there were, which he much and often insisted upon, the one that he hoped only to be saved by the merits of Iesus christ, the other that he constantly persevered in the faith and Religion professed and maintained in the Church of England, in which he was born, baptised and bred:
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His glasse being now almost runne, and the houre of his dissolution drawing on (though his memorie and senses no way failed him) he desired to be absolued after the manner prescribed by our Church,
His glass being now almost run, and the hour of his dissolution drawing on (though his memory and Senses no Way failed him) he desired to be absolved After the manner prescribed by our Church,
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and according to his desire hauing first made a briefe confession, & therevpon expressing a hearty contrition together with an assurance of remission by the pretious bloud of his deare Sauiour, he receiued absolution frō the mouth of a lawfull minister,
and according to his desire having First made a brief Confessi, & thereupon expressing a hearty contrition together with an assurance of remission by the precious blood of his deer Saviour, he received absolution from the Mouth of a lawful minister,
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& having receiued it, professed that he found great ease & cōfort therein, & withall that he was desirous likewise to haue receiued the blessed Sacrament of the Eucharist,
& having received it, professed that he found great ease & Comfort therein, & withal that he was desirous likewise to have received the blessed Sacrament of the Eucharist,
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& not long after imagining with himselfe, that he heard some sweete Musike & calling vpō Christ, Sweet Iesus kill me that I may liue with thee, he sweetly fell asleepe in the Lord,
& not long After imagining with himself, that he herd Some sweet Music & calling upon christ, Sweet Iesus kill me that I may live with thee, he sweetly fell asleep in the Lord,
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His flocke hath lost a faithfull pastor, his wife a louing husband, his children a tender father, his seruants a good master, his neighbours a freindly neighbour, his freinds a trusty freind, his kindred a deare kinsman, this whole countrey a great ornament;
His flock hath lost a faithful pastor, his wife a loving husband, his children a tender father, his Servants a good master, his neighbours a friendly neighbour, his Friends a trusty friend, his kindred a deer kinsman, this Whole country a great ornament;
The king hath lost a loyall subject, the kingdome a true-hearted Englishman, the Cleargy a principall light, the Church a dutifull sonne, the Arts a zealous Patron,
The King hath lost a loyal Subject, the Kingdom a truehearted Englishman, the Clergy a principal Light, the Church a dutiful son, the Arts a zealous Patron,
instead of his congregation & singing of Psalmes with them here, he is now ioyned to the congregation of the first borne, whose names are written in heauen, with whom he beares a part in the euerlasting Halleluiahs ;
instead of his congregation & singing of Psalms with them Here, he is now joined to the congregation of the First born, whose names Are written in heaven, with whom he bears a part in the everlasting Hallelujahs;
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instead of his wife and Children, and lands, and goods, and attendants here, he now enioyes the blisfull vision of the face of God and the full fruition of Iesus Christ;
instead of his wife and Children, and Lands, and goods, and attendants Here, he now enjoys the blissful vision of the face of God and the full fruition of Iesus christ;
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This Sermon being presented to the veiw of the Right Reverend Father in God, the Lord Bishop of Exeter, together with the Authors purpose of publishing these ensuing workes of his deceased friend, it pleased his Lordship to returne this following answere, which together with the Sermon, may serue in part to let the world know his great worth,
This Sermon being presented to the view of the Right Reverend Father in God, the Lord Bishop of Exeter, together with the Authors purpose of publishing these ensuing works of his deceased friend, it pleased his Lordship to return this following answer, which together with the Sermon, may serve in part to let the world know his great worth,
how much integrity and holinesse haue we lost in that man? No man euer knew him but must needs say that one of the brightest Starres in our West is now set;
how much integrity and holiness have we lost in that man? No man ever knew him but must needs say that one of the Brightest Stars in our West is now Set;
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The excellent parts that were in him, were a fit instance for that your learnedly defended position of the vigour of this last age, wherevnto he gaue his accurate, and witty astipulation.
The excellent parts that were in him, were a fit instance for that your learnedly defended position of the vigour of this last age, whereunto he gave his accurate, and witty astipulation.
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I doe much reioyce, yet, to heare that we shall be beholden to you for some mitigation of the sorrow of his losse, by preseruing aliue some of the post-hume issue of that gracious and exquisite brayne, which when the world shall see, they will marvell that such excellencies could lye so close;
I do much rejoice, yet, to hear that we shall be beholden to you for Some mitigation of the sorrow of his loss, by preserving alive Some of the posthume issue of that gracious and exquisite brain, which when the world shall see, they will marvel that such excellencies could lie so close;
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In his Polemicall discourses (some whereof I haue by me) how easie is it for any judicious Reader to obserue the true Genius of his renowned Vncle, Bishop Iewell? such smoothnesse of style, such sharpnesse of witt, such interspersions of well-applyed reading, such graue and holy vrbanity:
In his Polemical discourses (Some whereof I have by me) how easy is it for any judicious Reader to observe the true Genius of his renowned Uncle, Bishop Jewel? such smoothness of style, such sharpness of wit, such interspersions of well-applied reading, such graven and holy urbanity:
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shortly (for I well foresaw how apt my Pen would bee to runne after you in this pleasing track of so well deserued praise) these workes shall be as the Cloake, which our Prophet left behind him in his rapture into heauen;
shortly (for I well foresaw how apt my Pen would be to run After you in this pleasing track of so well deserved praise) these works shall be as the Cloak, which our Prophet left behind him in his rapture into heaven;
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When I haue done, if my resolutions appeare to be grounded vpon sound and convincing arguments, I hope you will according to your duties readily yeeld vnto the truth:
When I have done, if my resolutions appear to be grounded upon found and convincing Arguments, I hope you will according to your duties readily yield unto the truth:
Thus. Some of the beleeuing Pharisees had taught the brethren at Antioch, that except they were circumcised and together with the faith of Christ obserued the ceremonie of Moses they could not be saved.
Thus. some of thee believing Pharisees had taught the brothers At Antioch, that except they were circumcised and together with the faith of christ observed the ceremony of Moses they could not be saved.
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In it Saint Peter expresly affirmeth, that salvation is impossible by the law, and that the grace of Christ is of it selfe every way sufficient which sentence Saint Iames hauing readily approved, he adds withall, that for the setling of the Churches peace, it would not be amisse to write vnto the beleeuing Gentiles, that they abstaine from pollutions of idols, from fornication, from things strangled, and from blood.
In it Saint Peter expressly Affirmeth, that salvation is impossible by the law, and that the grace of christ is of it self every Way sufficient which sentence Saint James having readily approved, he adds withal, that for the settling of the Churches peace, it would not be amiss to write unto the believing Gentiles, that they abstain from pollutions of Idols, from fornication, from things strangled, and from blood.
The first opinion is Saint Chrysostoms, in whose iudgement, Saint Iames would proue this conclusion, that it is altogether needlesse to write vnto the beleeuing Iewes touching abstinence from these things.
The First opinion is Saint Chrysostom, in whose judgement, Saint James would prove this conclusion, that it is altogether needless to write unto the believing Iewes touching abstinence from these things.
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Why? Because the Reading of Moses, saith the marginall note, will not be discontinued in the assemblies of the beleeuing Iewes, neyther will the beleeuing Gentiles make scruple to assist them therein.
Why? Because the Reading of Moses, Says the marginal note, will not be discontinued in the assemblies of the believing Iewes, neither will the believing Gentiles make scruple to assist them therein.
Whether so reading he intended the advantage of his cause, I will not say. Demortuis nil nisi bene: he was while hee liued a graue and reverend preacher.
Whither so reading he intended the advantage of his cause, I will not say. Demortuis nil nisi bene: he was while he lived a graven and reverend preacher.
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And indeed the word NONLATINALPHABET here vsed (whence also Caroze as Casauhon thinketh fetcheth its pettigree) properly imports the art of a Praeco or Crier. Now Praeco a crier,
And indeed the word Here used (whence also Caroze as Casauhon Thinketh Fetches its pedigree) properly imports the art of a Praeco or Crier. Now Praeco a crier,
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If then I should say, the King hath in every towne those that preach or publish his proclamations being openly read by the Towneclarke vpon market dayes:
If then I should say, the King hath in every town those that preach or publish his Proclamations being openly read by the Town clerk upon market days:
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could any man of sense or vnderstanding distinguish the preaching or publishing of the proclamation from the publike reading thereof? No more can he Preaching from reading in this place:
could any man of sense or understanding distinguish the preaching or publishing of the proclamation from the public reading thereof? No more can he Preaching from reading in this place:
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As for that which followes they gaue the sense, and caused them to vnderstand the reading, it is in the originall thus, NONLATINALPHABET and may fitly be rendred they made attention and vnderstood the reading :
As for that which follows they gave the sense, and caused them to understand the reading, it is in the original thus, and may fitly be rendered they made attention and understood the reading:
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All which not withstanding, because diverse other great clarkes, & amongst the rest our late translators are of another mind, I may not be too peremptorie herein.
All which not withstanding, Because diverse other great Clerks, & among the rest our late translators Are of Another mind, I may not be too peremptory herein.
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Yet will I be bold to inferre, that vnlesse they can proue that sermons were every Sabbath made in evey Synagogue (which I thinke they will neuer proue) Preaching in this place will be all one with Reading.
Yet will I be bold to infer, that unless they can prove that Sermons were every Sabbath made in evey Synagogue (which I think they will never prove) Preaching in this place will be all one with Reading.
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But as with vs, the Psalmes and Lessons and Epistles and Gospells with other parcells of Scripture read every Lords day in our Churches, are not nor cannot all at once be expounded, but only some small portion:
But as with us, the Psalms and Lessons and Epistles and Gospels with other parcels of Scripture read every lords day in our Churches, Are not nor cannot all At once be expounded, but only Some small portion:
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so the Petaroths or Sections of the law and the Prophets, ordained by Ezra of old to be read in the Synagogues every Sabbath day, are as they are set downe by the sonne of Maimonie so large, that they could not possibly, at leastwise conveniently bee interpreted at one time.
so the Petaroths or Sectis of the law and the prophets, ordained by Ezra of old to be read in the Synagogues every Sabbath day, Are as they Are Set down by the son of Maimonie so large, that they could not possibly, At leastwise conveniently be interpreted At one time.
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Besides these reasons, least any should thinke I stand single, and by my selfe alone, it may please you to know that I am backed with the authority of sundry graue Divines:
Beside these Reasons, lest any should think I stand single, and by my self alone, it may please you to know that I am backed with the Authority of sundry graven Divines:
The one is reverend Whitgift late Archbishop of the See of Canterbury, in his defence against Cartwright: the other is learned and profound Hooker, the hammer of our Schismatickes, whose bookes they are afraid to looke vpon least they be confounded, in his Ecclesiasticall Politie. These both affirme Preaching in this place to be no other then Reading. Whitgift addes, that all expositors he could meet withall were of the same mind:
The one is reverend Whitgift late Archbishop of the See of Canterbury, in his defence against Cartwright: the other is learned and profound Hooker, the hammer of our Schismatics, whose books they Are afraid to look upon lest they be confounded, in his Ecclesiastical Polity. These both affirm Preaching in this place to be no other then Reading. Whitgift adds, that all expositors he could meet withal were of the same mind:
and to this end are alledged sundry passages out of the Acts, together with this text, all which ioyntly but not severally conclude what was intended. For Act. 13.5. speaketh only of Preaching, this text only of Reading, and Act. 13.14. of both.
and to this end Are alleged sundry passages out of the Acts, together with this text, all which jointly but not severally conclude what was intended. For Act. 13.5. speaks only of Preaching, this text only of Reading, and Act. 13.14. of both.
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But how soever the Homilie vnderstand this place, sure I am both this booke and the Church of England account of Reading as an effectuall Preaching, as shall anon in the due place be demonstrated.
But how soever the Homily understand this place, sure I am both this book and the Church of England account of Reading as an effectual Preaching, as shall anon in the due place be demonstrated.
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In the meane season I hope I may be bold out of all these premises to inferre this conclusion, that if any haue publikely said, that ▪ whosoever collecteth out of this text Reading to be Preaching is no better then a seducing spirit, giues the lye to his mother the Church of England,
In the mean season I hope I may be bold out of all these premises to infer this conclusion, that if any have publicly said, that ▪ whosoever collecteth out of this text Reading to be Preaching is no better then a seducing Spirit, gives the lie to his mother the Church of England,
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And ô thou glorious Archangell of the Church of England Whitgift, wert thou also a seducing Spirit? Or was it true of our Church in thy time which the Prophet spake of his, Doctores tui Seductores tui, thy teachers are thy seducers? And thou profound Hooker, then whom never any man spake with more reason, werst thou also mad with reason? And yee both when yee vndertooke the defence of the Politie and government of your Mother, did you vnder pretence thereof giue the lye vnto your Mother,
And o thou glorious Archangel of the Church of England Whitgift, Wertenberg thou also a seducing Spirit? Or was it true of our Church in thy time which the Prophet spoke of his, Doctors tui Seductores tui, thy Teachers Are thy seducers? And thou profound Hooker, then whom never any man spoke with more reason, Wertenberg thou also mad with reason? And ye both when ye undertook the defence of the Polity and government of your Mother, did you under pretence thereof give the lie unto your Mother,
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The second Quere is, whether Reading be a kinde of Preaching. That Reading should be called or counted a kinde of Preaching there is a generation that at no hand can endure.
The second Quere is, whither Reading be a kind of Preaching. That Reading should be called or counted a kind of Preaching there is a generation that At no hand can endure.
What, say they, when our Saviour commanded his Apostles to goe into the World, and to preach the Gospell vnto all creatures, is it not a sottish thing to thinke hee meanes no more then this, goe learne to read well,
What, say they, when our Saviour commanded his Apostles to go into the World, and to preach the Gospel unto all creatures, is it not a sottish thing to think he means no more then this, go Learn to read well,
then call the people together, and read the word vnto them? When St Paul saith to the Romans, How can they preach except they bee sent, doth not this imply that Preaching is more then bare Reading? When the Prophet Esay said, How beautifull vpon the mountaines are the feet of him that bringeth good tidings, that publisheth peace, &c. Doe you thinke hee spake this of one that should come with a booke in his pocket and read vnto Sion? Who, saith S. Paul, is sufficient for these things? Now if Reading be Preaching who is not sufficient for these things? Finally, When S. Paul chargeth Timothy to preach the word, to be instant in season,
then call the people together, and read the word unto them? When Saint Paul Says to the Roman, How can they preach except they be sent, does not this imply that Preaching is more then bore Reading? When the Prophet Isaiah said, How beautiful upon the Mountains Are the feet of him that brings good tidings, that Publisheth peace, etc. Do you think he spoke this of one that should come with a book in his pocket and read unto Sion? Who, Says S. Paul, is sufficient for these things? Now if Reading be Preaching who is not sufficient for these things? Finally, When S. Paul charges Timothy to preach the word, to be instant in season,
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NONLATINALPHABET: I looked that they should punctually conclude, Ergo Reading is no kind of Preaching, but they insteed hereof substitute another conclusion, Reading is not all that Preaching that is required in a Minister, which who denies? For wee freely confesse more is required then ability to Read:
: I looked that they should punctually conclude, Ergo Reading is no kind of Preaching, but they instead hereof substitute Another conclusion, Reading is not all that Preaching that is required in a Minister, which who Denies? For we freely confess more is required then ability to Read:
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For when our Church putteth a distinction betwixt Readers and Preachers, shee vnderstandeth Preaching in the strict and speciall signification for one kinde of Preaching,
For when our Church putteth a distinction betwixt Readers and Preachers, she understandeth Preaching in the strict and special signification for one kind of Preaching,
In the meane season I could wish that they who are so eager against dumbe dogges, would sometimes remember to turne the edge of their tongues against bawling curres also, with whom the Church of God is as much pestered as the other:
In the mean season I could wish that they who Are so eager against dumb Dogs, would sometime Remember to turn the edge of their tongues against bawling curs also, with whom the Church of God is as much pestered as the other:
those I meane who behaue themselues so audaciously & confidently in the pulpit, yet haue neither the learning nor the wisdome to speake humbly, discreetly, and to the purpose.
those I mean who behave themselves so audaciously & confidently in the pulpit, yet have neither the learning nor the Wisdom to speak humbly, discreetly, and to the purpose.
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namely all the time from Adam to Moses. If then in the meane while the Faith was published to the world and receaued by it, it could not bee by the word written or read (which then was not) but onely by the word preached and heard.
namely all the time from Adam to Moses. If then in the mean while the Faith was published to the world and received by it, it could not be by the word written or read (which then was not) but only by the word preached and herd.
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For contrarily, seeing it hath pleased God of his goodnesse at length to commit his word vnto writing, it is manifest that he now intends men should learne the knowledge thereof even by Reading also.
For contrarily, seeing it hath pleased God of his Goodness At length to commit his word unto writing, it is manifest that he now intends men should Learn the knowledge thereof even by Reading also.
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Thus hauing remoued these rubs as it were out of our way, let vs proceed in Gods name to maintaine the truth propounded, that Reading is a kind of Preaching:
Thus having removed these rubs as it were out of our Way, let us proceed in God's name to maintain the truth propounded, that Reading is a kind of Preaching:
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Which seeing it may be done by sundry waies & meanes, as inwardly, outwardly, publikely, privately, by word, by writing, by speaking, by reading, by Catechizing, by conference, and the like:
Which seeing it may be done by sundry ways & means, as inwardly, outwardly, publicly, privately, by word, by writing, by speaking, by reading, by Catechizing, by conference, and the like:
bee it knowne vnto you that I doe no more then Martin Bucer sometime Divinity Reader in Cambridge, as he is cited by D. Whitgift, hath long since done before me:
be it known unto you that I do no more then Martin Bucer sometime Divinity Reader in Cambridge, as he is cited by D. Whitgift, hath long since done before me:
And whatsoever some punies avouch to the contrary, I dare engage all the poore skill I haue in languages vpon it, that the originall words vsually translated Preaching,
And whatsoever Some punies avouch to the contrary, I Dare engage all the poor skill I have in languages upon it, that the original words usually translated Preaching,
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as NONLATINALPHABET in the old Testament, NONLATINALPHABET in the new, are not in Scripture, no nor in other writers restrained vnto the mouth or scholying vpon a Text,
as in the old Testament, in the new, Are not in Scripture, no nor in other writers restrained unto the Mouth or scholying upon a Text,
So that (to come to an issue) when we say reading is a kinde of preaching, our plaine meaning is, that it is a way or meanes by which the word of God is pub•lished and made knowne.
So that (to come to an issue) when we say reading is a kind of preaching, our plain meaning is, that it is a Way or means by which the word of God is pub•lished and made known.
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The Councell of Vaux saith, If a Presbyter or Minister cannot through infirmity preach by himselfe, he may preach by his Deacon reading some Homily of the Fathers.
The Council of Vaux Says, If a Presbyter or Minister cannot through infirmity preach by himself, he may preach by his Deacon reading Some Homily of the Father's.
But if it be so inconvenient to say Reading is Preaching, why doe you yourselues call Preaching Reading? For doe you not in ordinary speech call your Preachers Lecturers? And what is that but Readers? And when you would knowe who preaches, is it not your manner to aske who reades? And the Sermons of a Preacher, doe you not style them his Lectures or Readings? But to leaue descanting, besides that the Originall words,
But if it be so inconvenient to say Reading is Preaching, why do you yourselves call Preaching Reading? For do you not in ordinary speech call your Preachers Lecturers? And what is that but Readers? And when you would know who Preaches, is it not your manner to ask who reads? And the Sermons of a Preacher, do you not style them his Lectures or Readings? But to leave descanting, beside that the Original words,
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Neither is it to bee neglected that from the selfe same root commeth also NONLATINALPHABET Scripture. Thus the ancients sticke not to call Reading Preaching.
Neither is it to be neglected that from the self same root comes also Scripture. Thus the ancients stick not to call Reading Preaching.
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Duplex est praedicandi modus Sermo & Scriptio, there is two sorts of Preaching, Speech and Writing, saith Iunius. And againe, who dare say S. Paul preached not when as he wrote vnto the Corinthians, woe is me if I preach not the Gospell.
Duplex est praedicandi modus Sermon & Scriptio, there is two sorts of Preaching, Speech and Writing, Says Iunius. And again, who Dare say S. Paul preached not when as he wrote unto the Corinthians, woe is me if I preach not the Gospel.
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D r Iohn Reynolds, I who now cannot with my voice as heretofore through the infirmitie of my body, evangelizo manu ac scriptione, preach yet with my hand and writing as well as I can.
WORSER r John Reynolds, I who now cannot with my voice as heretofore through the infirmity of my body, Evangelize manu ac scriptione, preach yet with my hand and writing as well as I can.
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Gomarus, There are two kinds of Preaching Enuntiation and writing. Zanchie not only approueth it but proueth it too, Goe teach all nations, saith Christ: here is a dutie commanded.
Gomarus, There Are two Kinds of Preaching Enunciation and writing. Zanchie not only approveth it but Proves it too, Go teach all Nations, Says christ: Here is a duty commanded.
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When God first commanded the law, and afterward the Sermons of the Prophets, and successiuely the whole Canon of Faith to be written, the old Testament in the vulgar language of the Iewes, the new in the tongue that then was most generally vnderstood:
When God First commanded the law, and afterwards the Sermons of the prophets, and successively the Whole Canon of Faith to be written, the old Testament in the Vulgar language of the Iewes, the new in the tongue that then was most generally understood:
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what was his intent and purpose therein? Was it not to endoctrinate his Church, that we through patience & comfort of the Scripture might haue hope? When the Septuagint by the speciall providence of God translated the bookes of the old Testament out of Hebrew into Greek,
what was his intent and purpose therein? Was it not to endoctrinate his Church, that we through patience & Comfort of the Scripture might have hope? When the septuagint by the special providence of God translated the books of the old Testament out of Hebrew into Greek,
For translation say our last learned translators, is it that openeth the window to let in the light, that breaketh the shell that wee may eat the kernell, that putteth aside the curtaine that wee may looke into the most holy place, that remoueth away the couer of the well that we may come by the water.
For Translation say our last learned translators, is it that Openeth the window to let in the Light, that breaks the shell that we may eat the kernel, that putteth aside the curtain that we may look into the most holy place, that Removeth away the cover of the well that we may come by the water.
Furthermore, what is the reason that so many graue and learned men haue in all ages published so many excellent bookes? and that Preachers also not content to haue spoken by word of mouth vnto their auditory, cause their Sermons to be set forth in print vnto the world? Is it not that they who never knewe nor heard them may yet reape benefit by their writing? True it is that neither Originall,
Furthermore, what is the reason that so many graven and learned men have in all ages published so many excellent books? and that Preachers also not content to have spoken by word of Mouth unto their auditory, cause their Sermons to be Set forth in print unto the world? Is it not that they who never knew nor herd them may yet reap benefit by their writing? True it is that neither Original,
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but that by reading them we may attaine to knowledge? Surely if wee poore schollers were no better furthered in our studies by Reading then by Sermons:
but that by reading them we may attain to knowledge? Surely if we poor Scholars were no better furthered in our studies by Reading then by Sermons:
small would bee our knowledge, and poore God wot the entertainment yee were like to receiue from vs. Our Saviour Christ thought that Reading might instruct, when hee said Qui legit intelligat, let him that readeth vnderstand :
small would be our knowledge, and poor God wot the entertainment ye were like to receive from us Our Saviour christ Thought that Reading might instruct, when he said Qui legit Intelligat, let him that readeth understand:
But what need wee to multiply arguments, seeing it is not only confessed that Reading is after a sort a publishing of Gods word, but also such a publishing as prepareth way vnto faith,
But what need we to multiply Arguments, seeing it is not only confessed that Reading is After a sort a publishing of God's word, but also such a publishing as Prepareth Way unto faith,
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That it should haue such a faculty is with much confidence denied: Faith and conversion by all meanes must be restrained to Sermons and the Preachers mouth.
That it should have such a faculty is with much confidence denied: Faith and conversion by all means must be restrained to Sermons and the Preachers Mouth.
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it may serue to nourish, set forward, and increase faith when it is gotten, but to begin, to breed, to worke faith where it is not, that belongs vnto a Preacher, nothing can effect it but a Sermon.
it may serve to nourish, Set forward, and increase faith when it is got, but to begin, to breed, to work faith where it is not, that belongs unto a Preacher, nothing can Effect it but a Sermon.
and Iohn Isaac a Iew both by his birth and religion, who professeth that he became a Christian by reading the 53. of Esay: and Iunius, who if I misremember not imputeth his owne conversion to the reading of Saint Iohns Gospell :
and John Isaac a Iew both by his birth and Religion, who Professes that he became a Christian by reading the 53. of Isaiah: and Iunius, who if I misremember not imputeth his own conversion to the reading of Saint Iohns Gospel:
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and finally many of our fore-fathers, vnlesse wee will damne them all into the pit of hel, who liuing in the blind times of Poperie, came to the light of the truth,
and finally many of our Forefathers, unless we will damn them all into the pit of hell, who living in the blind times of Popery, Come to the Light of the truth,
as Mr Foxe saith, either by reading themselues, or hearing others read, yea, as Hieron himselfe confesseth, by parcels of Scripture, the writings of good men, conference with others though seldome and secret,
as Mr Fox Says, either by reading themselves, or hearing Others read, yea, as Hieron himself Confesses, by parcels of Scripture, the writings of good men, conference with Others though seldom and secret,
these, I say, and sundry others if we obiect vnto them, their answere is ready, it was Extraordinarie, it was miraculous. For ordinarily reading saith T. C. cannot deliuer a soule from famishment, from the wolfe from destruction:
these, I say, and sundry Others if we Object unto them, their answer is ready, it was Extraordinary, it was miraculous. For ordinarily reading Says T. C. cannot deliver a soul from famishment, from the wolf from destruction:
Wherevnto I answere first, that NONLATINALPHABET signifies also an Angell, & that therevpon some interpret it of a good Angell, others of the Angell of the covenant, rendring the words thus.
Whereunto I answer First, that signifies also an Angel, & that thereupon Some interpret it of a good Angel, Others of the Angel of the Covenant, rendering the words thus.
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and the Sermons of vulgar and ordinary Preachers should not be able to beget Faith, Lastlie, he that attributeth such efficacy to Sermons, doth not so doing deny it vnto other meanes:
and the Sermons of Vulgar and ordinary Preachers should not be able to beget Faith, Lastly, he that attributeth such efficacy to Sermons, does not so doing deny it unto other means:
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but because of their negligence and retchlesnesse who of themselues will not search the Scripture, nor seeke the truth vntill others bring it home vnto them.
but Because of their negligence and retchlesnesse who of themselves will not search the Scripture, nor seek the truth until Others bring it home unto them.
for it is not in the Originall NONLATINALPHABET but NONLATINALPHABET. Now NONLATINALPHABET imports not the act of Preaching, but the object or thing preached.
for it is not in the Original but. Now imports not the act of Preaching, but the Object or thing preached.
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Hence Whitaker expresseth it by NONLATINALPHABET that which is preached: and Zanchy yet more manifestly by Doctrina Evangelica, the doctrine of the Gospell.
Hence Whitaker Expresses it by that which is preached: and Zanchy yet more manifestly by Doctrina Evangelical, the Doctrine of the Gospel.
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Lastly they obiect that of S. Paul to the Romans, How shall they call on him in whom they haue not beleeued? How shall they beleeue in him of whom they haue not heard? And how shall they heare without a Preacher? Here Invocation is chained to Faith, Faith to Hearing, and Hearing to Preaching.
Lastly they Object that of S. Paul to the Roman, How shall they call on him in whom they have not believed? How shall they believe in him of whom they have not herd? And how shall they hear without a Preacher? Here Invocation is chained to Faith, Faith to Hearing, and Hearing to Preaching.
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And herein, least any should thinke me singular, or to maintaine a strange Paradoxe, it may please you to knowe that I am warranted both by the language of holy Scripture,
And herein, lest any should think me singular, or to maintain a strange Paradox, it may please you to know that I am warranted both by the language of holy Scripture,
and when by seeing and contemplating them we learne the invisible things of God, wee are said to heare their voice? The word written hath in like manner a mouth, a voice, a speech giuen vnto it, whereby it speaketh, it cryeth, it testifieth:
and when by seeing and contemplating them we Learn the invisible things of God, we Are said to hear their voice? The word written hath in like manner a Mouth, a voice, a speech given unto it, whereby it speaks, it Cries, it Testifieth:
And if as Cyprian saith, When we read God speaketh vnto vs, how can it bee but that in reading we heare the voice of God? When we receaue a letter from our friend, wee are said to heare from him:
And if as Cyprian Says, When we read God speaks unto us, how can it be but that in reading we hear the voice of God? When we receive a Letter from our friend, we Are said to hear from him:
but extendeth it thus, ex auditu, id est, ex sensu Scripturae rectè percepto, by Hearing, that is, by vnderstanding the right meaning of Scripture, by what way soever.
but extendeth it thus, ex auditu, id est, ex sensu Scriptures rectè percepto, by Hearing, that is, by understanding the right meaning of Scripture, by what Way soever.
but partly to shew that the meanes of salvation proceed from God alone, partly that no man might excuse himselfe by ignorance, God hauing sent his servants into all the world:
but partly to show that the means of salvation proceed from God alone, partly that no man might excuse himself by ignorance, God having sent his Servants into all the world:
Which that I may the more clearely and distinctly demonstrate, giue me leaue in few words to open the tearmes & meaning of the Proposition. First then by Faith I vnderstand not only that whereby wee yeeld assent vnto Scripture the Principle of Faith that it is Gods word,
Which that I may the more clearly and distinctly demonstrate, give me leave in few words to open the terms & meaning of the Proposition. First then by Faith I understand not only that whereby we yield assent unto Scripture the Principle of Faith that it is God's word,
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But if they be secundum ordinem according to the perpetuall order established in things, having in them an aptnesse and fitnesse to produce the effect, then are they called Ordinary:
But if they be secundum ordinem according to the perpetual order established in things, having in them an aptness and fitness to produce the Effect, then Are they called Ordinary:
God therefore revealeth it, and that sometimes without meanes, by an immediate impression of light and grace vpon the soule, as he did vnto the Apostles on the feast of Pentecost,
God Therefore Revealeth it, and that sometime without means, by an immediate impression of Light and grace upon the soul, as he did unto the Apostles on the feast of Pentecost,
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But when did you ever heare a Preacher treat of this argument, or goe about to proue it? Or if any haue done it, did they not perswade you to that whereof you were already perswaded? Yes questionlesse.
But when did you ever hear a Preacher Treat of this argument, or go about to prove it? Or if any have done it, did they not persuade you to that whereof you were already persuaded? Yes questionless.
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For besides the testimonie of the Church, in the publike reading of the Scriptures as the word of God, there shineth forth in them such a Majestie and divinenesse as is not to be found in other writings:
For beside the testimony of the Church, in the public reading of the Scriptures as the word of God, there shines forth in them such a Majesty and divineness as is not to be found in other writings:
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and sundry other things farre exceeding the power of nature, doth not reason it selfe tell you, saith Whitaker, that they must needs bee of God? The same saith D. Iohn White Many times Pagans and Atheists without the Ministery come to Faith by only Reading:
and sundry other things Far exceeding the power of nature, does not reason it self tell you, Says Whitaker, that they must needs be of God? The same Says D. John White Many times Pagans and Atheists without the Ministry come to Faith by only Reading:
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whence but being convinced by Scripture it selfe ? If then the very Reading of holy Scripture may bring vnto our knowledge such remonstrances and arguments as convince the minde that it is the word of God, certainely it is an ordinary meanes to beget this faith:
whence but being convinced by Scripture it self? If then the very Reading of holy Scripture may bring unto our knowledge such remonstrances and Arguments as convince the mind that it is the word of God, Certainly it is an ordinary means to beget this faith:
But what need mee to spend more time in this point, seeing I now deale against those who challenge vnto it such a perfection, that nothing may be done, no not to the taking vp of a straw, without warrant from it. The Scripture then is perfect:
But what need me to spend more time in this point, seeing I now deal against those who challenge unto it such a perfection, that nothing may be done, no not to the taking up of a straw, without warrant from it. The Scripture then is perfect:
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is it also facile and easie to bee vnderstood? Aristotle saith of his Acroamaticks that they were NONLATINALPHABET, published in that they were writtē, not published because of their darknesse.
is it also facile and easy to be understood? Aristotle Says of his Acroamatics that they were, published in that they were written, not published Because of their darkness.
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In the books of Heraclitus there was so great obscurity, that he was therefore called NONLATINALPHABET Obscure. May wee iustly say the same of the Scriptures,
In the books of Heraclitus there was so great obscurity, that he was Therefore called Obscure. May we justly say the same of the Scriptures,
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And I boldly affirme that all fundamentall points and duties necessary to salvation are in Scripture so clearely delivered, that if they were written with a sunbeame they could not bee more cleare.
And I boldly affirm that all fundamental points and duties necessary to salvation Are in Scripture so clearly Delivered, that if they were written with a sunbeam they could not be more clear.
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God hath spoken so, that not a few, but all may vnderstand, saith Hierom. Hee speaketh to the heart both of learned and vnlearned, saith Augustin. Scriptures are so plaine as they need not to be expounded, saith Iustin Martyr. They exceed no mans capacity, saith Cyril of Alexandria. They are easie, not to the wise onely,
God hath spoken so, that not a few, but all may understand, Says Hieronymus He speaks to the heart both of learned and unlearned, Says Augustin. Scriptures Are so plain as they need not to be expounded, Says Justin Martyr. They exceed no men capacity, Says Cyril of Alexandria. They Are easy, not to the wise only,
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And Zanchie, will a Father speake obscurely to his children in things concerning their salvation, that they shall need to seeke interpreters? No verily.
And Zanchie, will a Father speak obscurely to his children in things Concerning their salvation, that they shall need to seek Interpreters? No verily.
If then, to come to a conclusion, Scripture containe all what is necessary, and that in such plaine tearmes that whosoeuer readeth may easily vnderstand:
If then, to come to a conclusion, Scripture contain all what is necessary, and that in such plain terms that whosoever readeth may Easily understand:
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how can it be but Reading should be an apt and fit meanes, and consequently an ordinary meanes to beget this Faith? For if once we beleeue that Scripture is the word of God, we cannot but yeeld assent vnto those verities that are so plainely deliuered therein,
how can it be but Reading should be an apt and fit means, and consequently an ordinary means to beget this Faith? For if once we believe that Scripture is the word of God, we cannot but yield assent unto those verities that Are so plainly Delivered therein,
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The same doe I also affirme of that Faith which wee call iustifying, and of the fruits thereof, Repentance and New obedience, that the Reading of Scripture is an apt & fit meanes to beget that also.
The same do I also affirm of that Faith which we call justifying, and of the fruits thereof, Repentance and New Obedience, that the Reading of Scripture is an apt & fit means to beget that also.
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For it presenteth vnto vs store of strong motiues to perswade, sweet promises to allure, terrible threatnings to affright, notable examples to imitate, and the like:
For it presents unto us store of strong motives to persuade, sweet promises to allure, terrible threatenings to affright, notable Examples to imitate, and the like:
nay whither the tongue of men and Angels be able to perswade more effectually. Sermons you say ordinarily beget Faith, work Repentance, and breed sanctity and newnesse of life: not so Reading.
nay whither the tongue of men and Angels be able to persuade more effectually. Sermons you say ordinarily beget Faith, work Repentance, and breed sanctity and newness of life: not so Reading.
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May it please you then to tell vs for our better satisfaction, what such coherence there is betwixt Sermons and Faith, which is not betwixt it and Reading? And what that intrinsicall and proper quality of Sermons is whereby Faith is begotten which is not also to be found in Reading.
May it please you then to tell us for our better satisfaction, what such coherence there is betwixt Sermons and Faith, which is not betwixt it and Reading? And what that intrinsical and proper quality of Sermons is whereby Faith is begotten which is not also to be found in Reading.
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for then should we be beholding for our Faith to accidents more then substance, & to the plausible inticements of humane wisdome, rather then the evidence & demonstration of the spirit.
for then should we be beholding for our Faith to accidents more then substance, & to the plausible enticements of humane Wisdom, rather then the evidence & demonstration of the Spirit.
But stay, my bretheren, is not Reading Gods ordinance also? And doth God, having imprinted in it such an aptnesse and fitnesse ordinarily to beget Faith, either curse his owne ordinance,
But stay, my brethren, is not Reading God's Ordinance also? And does God, having imprinted in it such an aptness and fitness ordinarily to beget Faith, either curse his own Ordinance,
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or suspend the operation of it so, as it shall never worke but only extraordinarily? What shall I say? When they haue answered what they can vnto the question, the summe of all,
or suspend the operation of it so, as it shall never work but only extraordinarily? What shall I say? When they have answered what they can unto the question, the sum of all,
First it is granted by Hieron, and we haue proued it by the testimonie of M. Fox to be true, that many of our forefathers in the blinde time of Popery were converted to the true Faith by reading only. This, say they, was extraordinary:
First it is granted by Hieron, and we have proved it by the testimony of M. Fox to be true, that many of our Forefathers in the blind time of Popery were converted to the true Faith by reading only. This, say they, was extraordinary:
or bindeth no man to beleeue, but then when it is preached? Certainely if the doctrine of Christ and his Apostles was to be beleeued when it was deliuered by them in their Sermons:
or binds no man to believe, but then when it is preached? Certainly if the Doctrine of christ and his Apostles was to be believed when it was Delivered by them in their Sermons:
Wherevpon saith Caluin Although the Apostles be dead, yet their doctrine liueth & flourisheth, and it is our dutie to profit by their writing as much as if themselues were now publikely speaking before our eyes.
Whereupon Says Calvin Although the Apostles be dead, yet their Doctrine lives & flourishes, and it is our duty to profit by their writing as much as if themselves were now publicly speaking before our eyes.
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Vnlesse therefore Gods word cease to bee his word when it is read, an obligation in reading is laid vpon vs, to yeeld all credence and obedience vnto it.
Unless Therefore God's word cease to be his word when it is read, an obligation in reading is laid upon us, to yield all credence and Obedience unto it.
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What? Doth he command vs to beleeue by a meanes that is vtterly vnable and vnfit to worke beleefe? And doth hee daily and hourely tye our Faith vnto that which hee meanes not to blesse vnto that end,
What? Does he command us to believe by a means that is utterly unable and unfit to work belief? And does he daily and hourly tie our Faith unto that which he means not to bless unto that end,
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but once as it were in an age and extraordinarily? Questionlesse, seeing God hath ordained that his holy Scriptures be ordinarily read both in publike and private,
but once as it were in an age and extraordinarily? Questionless, seeing God hath ordained that his holy Scriptures be ordinarily read both in public and private,
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But happily so doing I may be counted in the number of those vile men, who like venomous spiders suck poyson out of the sweetest flowres. NONLATINALPHABET, the die is cast :
But happily so doing I may be counted in the number of those vile men, who like venomous spiders suck poison out of the Sweetest flowers., the die is cast:
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In the Prophecie of Ieremie God commandeth the Prophet to write all his Prophecies in a booke, that all the house of Iudah might heare them read, for it may bee, saith God, that hearing they may returne every man from his evill way, that I may forgiue their iniquity and their sinne.
In the Prophecy of Ieremie God commands the Prophet to write all his Prophecies in a book, that all the house of Iudah might hear them read, for it may be, Says God, that hearing they may return every man from his evil Way, that I may forgive their iniquity and their sin.
According to this commandement Ieremie dictates all the Prophecies vnto Baruch, Baruch writes them, and being written reads them in the house of the Lord.
According to this Commandment Ieremie dictates all the Prophecies unto baruch, baruch writes them, and being written reads them in the house of the Lord.
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so that if the Reading of them might be effectuall to conversion, the like efficacie cannot reasonably bee denied vnto the Reading of that written word which now we haue.
so that if the Reading of them might be effectual to conversion, the like efficacy cannot reasonably be denied unto the Reading of that written word which now we have.
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And whereas Ieremie saith, I am shut vp I cannot goe into the house of the Lord, the best Expositors vnderstand it of some other impediment, and not imprisonment.
And whereas Ieremie Says, I am shut up I cannot go into the house of the Lord, the best Expositors understand it of Some other impediment, and not imprisonment.
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To let passe sundry other passages of Scripture, I vrge in the last place that of Saint Iohn, These things are written that yee might beleeue that Iesus is the Christ the sonne of God,
To let pass sundry other passages of Scripture, I urge in the last place that of Saint John, These things Are written that ye might believe that Iesus is the christ the son of God,
For to restraine it thus, These thing are writen to the end that a Preacher by discoursing or making Sermons vpon some parcells of them may worke Faith in you, is too absurd and shamelesse:
For to restrain it thus, These thing Are written to the end that a Preacher by discoursing or making Sermons upon Some parcels of them may work Faith in you, is too absurd and shameless:
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although I deny not that Sermons are an excellent meanes to beget faith also. Vnto the authority and testimony of Scripture I adde the consent of ancient Fathers:
although I deny not that Sermons Are an excellent means to beget faith also. Unto the Authority and testimony of Scripture I add the consent of ancient Father's:
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St Ambrose saith, Sacrarum Scripturarū lectio vita est, the reading of the Holy Scripture is life, according to that of our Sauiour Iesus Christ, verba quae ego loquor spiritus sunt & vita, the words which I speake are spirit & life, Saint Hierome, Frequenter evenit vt homines saeculares mystica nescientes simplici lectione pascantur:
Saint Ambrose Says, Sacrarum Scripturarū Lectio vita est, the reading of the Holy Scripture is life, according to that of our Saviour Iesus christ, verba Quae ego Loquor spiritus sunt & vita, the words which I speak Are Spirit & life, Saint Jerome, Frequenter evenit vt homines saeculares Mystica nescientes Simple lectione pascantur:
but by reading and meditating, if also with pure affection thou pray vnto God the giver of all good things, thou shalt learne all things that are worthy to be knowne,
but by reading and meditating, if also with pure affection thou pray unto God the giver of all good things, thou shalt Learn all things that Are worthy to be known,
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Finallie Iohn Bishop of Constantinople, the noblest Preacher of all the Fathers, and stiled for his eloquence Chrysostome, that is Golden mouth, and whom for his pregnant speeches to this purpose I haue reserued to the last, saith as followeth, All thinges necessarie are in Scripture so manifest and open, that wee need nor Homilies nor Sermons, were it not NONLATINALPHABET through our owne sluggishnesse and negligence.
Finally John Bishop of Constantinople, the Noblest Preacher of all the Father's, and styled for his eloquence Chrysostom, that is Golden Mouth, and whom for his pregnant Speeches to this purpose I have reserved to the last, Says as follows, All things necessary Are in Scripture so manifest and open, that we need nor Homilies nor Sermons, were it not through our own sluggishness and negligence.
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And againe, If you will studiously and diligently read, NONLATINALPHABET yee shall need no other thing: for he is true that saith, Quaerite & invenietis, seeke and yee shall find.
And again, If you will studiously and diligently read, ye shall need no other thing: for he is true that Says, Seek & invenietis, seek and ye shall find.
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thou hast the oracles of God, none can teach thee better then Dr Peter or Dr Paul. And yet againe, The Apostles and Prophets as the generall Schoolemasters of the world, haue made their writings so plaine to all, that every one of himselfe only by reading may learne:
thou hast the oracles of God, none can teach thee better then Dr Peter or Dr Paul. And yet again, The Apostles and prophets as the general Schoolmasters of the world, have made their writings so plain to all, that every one of himself only by reading may Learn:
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And yet againe lastlie, why say they should I goe to the Church if there be no Sermon there? (right the language of some of our time) This saith he, is it that hath corrupted and overthrown all.
And yet again Lastly, why say they should I go to the Church if there be no Sermon there? (right the language of Some of our time) This Says he, is it that hath corrupted and overthrown all.
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But because yee are nice auditors, and seeke to haue your eares delighted, therefore doe you call for sermons. Thus farre Chrysostom : and thus the Fathers.
But Because ye Are Nicaenae Auditors, and seek to have your ears delighted, Therefore do you call for Sermons. Thus Far Chrysostom: and thus the Father's.
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And here I might alledge many passages out of P. Martyr, Musculus, Aretius, Zanchie, Piscator, and others, of whom one sweareth that whosoeuer diligently readeth shall at length be taken, another affirmeth that God would haue the Bible read of all thereby to know the truth and to be saued, and all of them though not in direct,
And Here I might allege many passages out of P. Martyr, Musculus, Aretius, Zanchie, Piscator, and Others, of whom one Sweareth that whosoever diligently readeth shall At length be taken, Another Affirmeth that God would have the bible read of all thereby to know the truth and to be saved, and all of them though not in Direct,
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Wotton. Wee doubt not many haue, wee are sure they might and may attaine to the same faith, what if I say to iustifying faith too? without any Preaching by the reading of Scripture.
Wotton. we doubt not many have, we Are sure they might and may attain to the same faith, what if I say to justifying faith too? without any Preaching by the reading of Scripture.
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For since it is partly the matter that must argue the Scripture to be the word of God, partly the maiesty which any man may discerne in the manner of writing:
For since it is partly the matter that must argue the Scripture to be the word of God, partly the majesty which any man may discern in the manner of writing:
but only of him that heareth a man expound this word vnto him, I see no sufficient reason why faith may not be had by reading, where Gods ordinance of Preaching is only wanting, and not wilfully neglected.
but only of him that hears a man expound this word unto him, I see no sufficient reason why faith may not be had by reading, where God's Ordinance of Preaching is only wanting, and not wilfully neglected.
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Dr Nowell in his Chatechisme appointed by authority to be taught in all schooles, By what way or meanes is the knowledge of Gods will declared in his word to bee attained? By diligent reading and meditating of Gods word,
Dr Noel in his Catechism appointed by Authority to be taught in all Schools, By what Way or means is the knowledge of God's will declared in his word to be attained? By diligent reading and meditating of God's word,
Finally, if the iudgement of the chiefe governours of our Church, and the publike authorizing of bookes for the maintenance hereof be a sufficient argument, I dare bee bold to say that this is the very doctrine of the Church of England.
Finally, if the judgement of the chief Governors of our Church, and the public authorizing of books for the maintenance hereof be a sufficient argument, I Dare be bold to say that this is the very Doctrine of the Church of England.
Sure I am that the reverend father of this Diocesse who best should know it, gaue expresse commandement that it should publikely in this pulpit bee acknowledged, that reading is an ordinary meanes to beget Faith,
Sure I am that the reverend father of this Diocese who best should know it, gave express Commandment that it should publicly in this pulpit be acknowledged, that reading is an ordinary means to beget Faith,
For to omit all consequences which necessarily follow vpon it, thus in plaine termes say the Iesuits of Rhemes, Faith cometh ordinarily of preaching and hearing and not of reading and writing.
For to omit all consequences which necessarily follow upon it, thus in plain terms say the Iesuits of Rheims, Faith comes ordinarily of preaching and hearing and not of reading and writing.
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Iump almost with that ere while quoted out of Hieron, ordinarily knowledge so gotten is but vaine iangling and swimmeth in the braine but renewes not the heart. Thus Papists:
Jump almost with that ere while quoted out of Hieron, ordinarily knowledge so got is but vain jangling and swimmeth in the brain but renews not the heart. Thus Papists:
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Withall as I suppose I haue made a sufficient Apologie both for my selfe and other my reverend brethren, who in the general vnderstanding of the ordinary auditory of this place haue beene publikely censured as Seducing Spirits, for holding that which I haue now maintained.
Withal as I suppose I have made a sufficient Apology both for my self and other my reverend brothers, who in the general understanding of the ordinary auditory of this place have been publicly censured as Seducing Spirits, for holding that which I have now maintained.
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and then in particular, that a man might be a frequent auditor of Sermons, might goe two, three, foure, more miles to heare them, all the while might looke the Preacher starke in the face, afterward returne with ioy, call to minde, talke, conferre and repeat the same,
and then in particular, that a man might be a frequent auditor of Sermons, might go two, three, foure, more miles to hear them, all the while might look the Preacher stark in the face, afterwards return with joy, call to mind, talk, confer and repeat the same,
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provided also that you passe not through the Church-yards of as reverend and learned men as these parts afford any to go a mile further to heare a novice,
provided also that you pass not through the Churchyards of as reverend and learned men as these parts afford any to go a mile further to hear a novice,
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and when you are returned, that your repetitions bee not vaineglorious, with such a rumble, and after the manner of a riot, but modest and severally in your owne houses,
and when you Are returned, that your repetitions be not vainglorious, with such a rumble, and After the manner of a riot, but modest and severally in your own houses,
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Sermons I acknowledge to be the blessed ordinance of God, & as learned Hooker saith, they are the keyes to the kingdome of heauen, wings to the soule, spurres to our good affections, food to them that are sound and healthy, and vnto diseased mindes physicke.
Sermons I acknowledge to be the blessed Ordinance of God, & as learned Hooker Says, they Are the keys to the Kingdom of heaven, wings to the soul, spurs to our good affections, food to them that Are found and healthy, and unto diseased minds physic.
If comparison be made betweene Reading and Sermons, wee readily yeeld the precedencie to Sermons. For although it be the same word which is read & treated vpon:
If comparison be made between Reading and Sermons, we readily yield the precedency to Sermons. For although it be the same word which is read & treated upon:
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Our brethren of the faction haue not only said it, but also printed it, that Reading is not feeding, but as evill as playing on a stage, and worse too.
Our brothers of the faction have not only said it, but also printed it, that Reading is not feeding, but as evil as playing on a stage, and Worse too.
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And is it not the manner of many, neglecting publike Service and Reading, to send their servants or children to see whether the Preacher be ready to goe into the pulpit? For till then they list not come,
And is it not the manner of many, neglecting public Service and Reading, to send their Servants or children to see whither the Preacher be ready to go into the pulpit? For till then they list not come,
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Behold therefore, blessed bretheren, behold the largenesse of Gods bountie and goodnesse in making the meanes of your saluation so facile and easie vnto you.
Behold Therefore, blessed brethren, behold the largeness of God's bounty and Goodness in making the means of your salvation so facile and easy unto you.
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But were it difficult to read, yet haue you eares, and you may daily heare Gods word both publikely and privately read vnto you in your mother tongue, if so you please.
But were it difficult to read, yet have you ears, and you may daily hear God's word both publicly and privately read unto you in your mother tongue, if so you please.
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It is not so high aboue thee, as Moses saith, that thou shouldest say, who shall goe vp for vs to heauen and bring it to vs? Neither is it so farre from thee, that thou shouldest say, who shall goe ouer the Sea for vs and bring it vnto vs ? But the word is very nigh thee:
It is not so high above thee, as Moses Says, that thou Shouldst say, who shall go up for us to heaven and bring it to us? Neither is it so Far from thee, that thou Shouldst say, who shall go over the Sea for us and bring it unto us? But the word is very High thee:
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if thou wilt but open thy eyes, thou maist read it at thy pleasure, or if thou wilt but lend an eare, thou maist when thou wilt heare it read vnto thee.
if thou wilt but open thy eyes, thou Mayest read it At thy pleasure, or if thou wilt but lend an ear, thou Mayest when thou wilt hear it read unto thee.
Neither yet let any man say vnto mee, what need Sermons if reading be sufficient? For it is as if he should say, what need two eyes if a man may see with one? No, my brethren, God is more bountifull and liberall then so:
Neither yet let any man say unto me, what need Sermons if reading be sufficient? For it is as if he should say, what need two eyes if a man may see with one? No, my brothers, God is more bountiful and liberal then so:
Iosephus writeth of the Iewes that they were all generally very skilfull in the text of Scripture. It is reported of Alphonsus the wise and learned King of Arragon, that hee had read ouer the whole Bible fourteene times, besides the Glosse and other commentaries vpon it.
Iosephus Writeth of the Iewes that they were all generally very skilful in the text of Scripture. It is reported of Alphonsus the wise and learned King of Aragon, that he had read over the Whole bible fourteene times, beside the Gloss and other commentaries upon it.
Yea diverse women, as Gorgonia sister to Gregory Nazianzen, Paula, Eustochium, Salonia, Celantia, with others, by frequent reading became marvelous ripe in Scripture.
Yea diverse women, as Gorgonia sister to Gregory Nazianzen, Paula, Eustochium, Salonia, Celantia, with Others, by frequent reading became marvelous ripe in Scripture.
and entertained one in his house to read vnto him, whereby, saith he, iuxta modum suum plene didicit Scripturas, according to his measure he perfectly learned the Scriptures,
and entertained one in his house to read unto him, whereby, Says he, Next modum suum plene Didicat Scripturas, according to his measure he perfectly learned the Scriptures,
search the Scripture, as our Saviour counselleth, delight in the law of God & meditate therein night and day, with David, and you shall vndoubtedly aspire to the same degree of sauing knowledge that they haue done before you.
search the Scripture, as our Saviour counselleth, delight in the law of God & meditate therein night and day, with David, and you shall undoubtedly aspire to the same degree of Saving knowledge that they have done before you.
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so must you also come to the reading of the word in praeparatione animi, with a ready disposition to loue and embrace the truth when it shall be discouered vnto you.
so must you also come to the reading of the word in preparation animi, with a ready disposition to love and embrace the truth when it shall be discovered unto you.
Wherevnto if you adde your humble and devout prayers vnto God, according to Gregory Nazianzens counsell NONLATINALPHABET, Pray and search, and shall say with David Aperi oculos, Lord open mine eyes, & doce me iustificationes tuas, teach me thy statutes:
Whereunto if you add your humble and devout Prayers unto God, according to Gregory Nazianzens counsel, Pray and search, and shall say with David Aperi Eyes, Lord open mine eyes, & doce me iustificationes tuas, teach me thy statutes:
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TESTIMONIES OF SVNDRY moderne writers touching the efficacy of Reading, gathered by the Author since the Preaching of this Sermon. Babington on the second petition.
TESTIMONIES OF SUNDRY modern writers touching the efficacy of Reading, gathered by the Author since the Preaching of this Sermon. Babington on the second petition.
The other is so farre to extoll Preaching as that wee vtterly contemne Reading, yea exclude it from all power in the blessing of God to worke faith in vs or any.
The other is so Far to extol Preaching as that we utterly contemn Reading, yea exclude it from all power in the blessing of God to work faith in us or any.
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Know we therefore that in the word they are both commended, yea commanded and ordained of the Lord as meanes to erect this kingdome of his in our hearts,
Know we Therefore that in the word they Are both commended, yea commanded and ordained of the Lord as means to erect this Kingdom of his in our hearts,
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And first for reading to name but a few places of a number, marke what the Lord saith in his law laid downe for all his people Deut. 31.9. Act. 13.15. Luc. 4.16. Ier. 36.6. See and marke both the warrant of Reading and a profit hoped for by it of the godly.
And First for reading to name but a few places of a number, mark what the Lord Says in his law laid down for all his people Deuteronomy 31.9. Act. 13.15. Luke 4.16. Jeremiah 36.6. See and mark both the warrant of Reading and a profit hoped for by it of the godly.
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So farre were they ever from either contemning this meanes, or from denying it power in Gods blessing to worke Faith and repentance in the hearers. Also a little after:
So Far were they ever from either contemning this means, or from denying it power in God's blessing to work Faith and Repentance in the hearers. Also a little After:
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Let no Harding therefore in the name of all blasphemous Papists call reading of the Scripture to the people in the Church, a spirituall dumbenesse and a thing vnprofitable:
Let no Harding Therefore in the name of all blasphemous Papists call reading of the Scripture to the people in the Church, a spiritual dumbness and a thing unprofitable:
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yet wee affirme with the Psalmist touching the word of God studiously and devoutly read, that the law of God is immaculate converting soules, the testimony of the Lord is faithfull giuing wisdome to the simple, Psal. 19.7. Dr Fulke against Heskins.
yet we affirm with the Psalmist touching the word of God studiously and devoutly read, that the law of God is immaculate converting Souls, the testimony of the Lord is faithful giving Wisdom to the simple, Psalm 19.7. Dr Fulke against Heskins.
and good commentaries on them, and printed Sermons or other bookes laying forth the true doctrine of the Scripture, being read and vnderstood may by the blessing of God worke faith.
and good commentaries on them, and printed Sermons or other books laying forth the true Doctrine of the Scripture, being read and understood may by the blessing of God work faith.
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But the speciall ordinary meanes and most powerfull vsuall meanes is the word Preached. This is it which the Scripture layeth downe, Rom. 10.14. 1. Cor. 1.21. Mayer on Iames cap. 1. v. 18. Pag. 183. Quest.
But the special ordinary means and most powerful usual means is the word Preached. This is it which the Scripture Layeth down, Rom. 10.14. 1. Cor. 1.21. Mayer on James cap. 1. v. 18. Page 183. Quest.
For Luther by reading was turned from Popery, and Iohn Huske by reading of Wickliffes bookes ( And in the margent he noteth, that Saint Augustine saith he was converted by reading Confes. lib.
For Luther by reading was turned from Popery, and John Huske by reading of Wickliffes books (And in the margin he notes, that Saint Augustine Says he was converted by reading Confess lib.
and the reading of the word in a large sence, as Preaching is put for publishing Gods will to the hearer, is said to be Preaching, Act. 15.21. and such as read are pronounced blessed Rev. 1.3. yet notwithstanding when the word is preached as preaching in a more strict sence signifieth expounding teaching and exhorting out of the word of God, it is more effectuall.
and the reading of the word in a large sense, as Preaching is put for publishing God's will to the hearer, is said to be Preaching, Act. 15.21. and such as read Are pronounced blessed Rev. 1.3. yet notwithstanding when the word is preached as preaching in a more strict sense signifies expounding teaching and exhorting out of the word of God, it is more effectual.
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or whether it must want this efficacy vnlesse it be Preached as well as Read? To which question mee thinkes that this should be a true answer, that the instrumentall power of regenerating cannot bee denied to the Scriptures barely read, though Preaching be not ioyned withall.
or whither it must want this efficacy unless it be Preached as well as Read? To which question me thinks that this should be a true answer, that the instrumental power of regenerating cannot be denied to the Scriptures barely read, though Preaching be not joined withal.
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Vnlesse the not being preached could make the word not to be the law of God, I see no reason that it should be thought vnable to convert soules without being preached. And a little after.
Unless the not being preached could make the word not to be the law of God, I see no reason that it should be Thought unable to convert Souls without being preached. And a little After.
It will not at all follow that because the word read is able to beget Faith, either the Ministers may content themselues vsually to read it without preaching,
It will not At all follow that Because the word read is able to beget Faith, either the Ministers may content themselves usually to read it without preaching,
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Amies in his Medulla Theologiae lib. 2. cap. 8. Numb. 5. Hearing therefore in this place is any Perception whatsoeuer or comprehension of the words of God whether they be communicated by Preaching or reading or by any other meanes.
Armies in his Medulla Theologiae lib. 2. cap. 8. Numb. 5. Hearing Therefore in this place is any Perception whatsoever or comprehension of the words of God whither they be communicated by Preaching or reading or by any other means.
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Numb. 6. This word therefore (of Hearing) is not so narrowly and strictly to be vnderstood, that either principally or necessarily it should alwaies include the outward sence of hearing,
Numb. 6. This word Therefore (of Hearing) is not so narrowly and strictly to be understood, that either principally or necessarily it should always include the outward sense of hearing,
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Pag. 5. Let vs see this enthymeme or imperfect argument of Pyrrhonian Logicke: The Apostles first taught by liuely voice, Ergo they pretended not to teach by their writings which succeeded their preaching.
Page 5. Let us see this enthymeme or imperfect argument of Pyrrhonian Logic: The Apostles First taught by lively voice, Ergo they pretended not to teach by their writings which succeeded their preaching.
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Wee know that to preach and to write are things very accordant, and which are comprehended in one and the same commandement giuen to the Apostles teach all nations, which yet to this day they teach by their writings.
we know that to preach and to write Are things very accordant, and which Are comprehended in one and the same Commandment given to the Apostles teach all Nations, which yet to this day they teach by their writings.
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And it is the solemne custome of the Fathers when they cite any thing out of the Apostles writings, to expresse it in these words, The Apostle teacheth :
And it is the solemn custom of the Father's when they Cite any thing out of the Apostles writings, to express it in these words, The Apostle Teaches:
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for example, that Sermon which first S. Peter made vnto the Iewes after the gift of the holy Ghost, differeth, not from that which we read Act. 2. related by S. Luke, saue only as writing is not a liuely voice:
for Exampl, that Sermon which First S. Peter made unto the Iewes After the gift of the holy Ghost, differeth, not from that which we read Act. 2. related by S. Lycia, save only as writing is not a lively voice:
yet because writing is no other then the image of a liuely voice, so little difference letteth not but that I may affirme the Sermon which I there read to bee the same which S. Peter then made.
yet Because writing is no other then the image of a lively voice, so little difference lets not but that I may affirm the Sermon which I there read to be the same which S. Peter then made.
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— Wherefore if it be the same Sermon in number, why may not the same bee affirmed of the same? and I truely avouch it to bee read in S. Luke, Hauing heard these things they were pricked in heart? These things, I say, which both Peter then deliuered by liuely voice,
— Wherefore if it be the same Sermon in number, why may not the same be affirmed of the same? and I truly avouch it to be read in S. Lycia, Having herd these things they were pricked in heart? These things, I say, which both Peter then Delivered by lively voice,
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Ibid. cap. 18. num. 8. Vergerius an Italian Bishop, who had negotiated many businesses for the Pope against Luther, vndertaking to write a booke against the Apostates of Germanie (for so he tearmed them) and diligently seeking out their arguments to confute them, was himselfe so overcome by the strength of them, that rejecting his Bishopricke,
Ibid cap. 18. num. 8. Vergerius an Italian Bishop, who had negotiated many businesses for the Pope against Luther, undertaking to write a book against the Apostates of Germany (for so he termed them) and diligently seeking out their Arguments to confute them, was himself so overcome by the strength of them, that rejecting his Bishopric,
For, these things are written that yee might beleeue. Ioh. 20. Ibid. lib. 10. cap. 6. num. 11. To preach comprehends not only the liuely voice but also writing:
For, these things Are written that ye might believe. John 20. Ibid lib. 10. cap. 6. num. 11. To preach comprehends not only the lively voice but also writing:
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so that those words Preach the Gospell are thus to be vnderstood, intimate the Gospell vnto all nations by what meanes soever it may be rightly intimated,
so that those words Preach the Gospel Are thus to be understood, intimate the Gospel unto all Nations by what means soever it may be rightly intimated,
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They are not carried by an Apostolicall but Antichristian spirit, who deny vnto Laicks, the Ordinary meanes of begetting wisdome & spirituall vnderstanding,
They Are not carried by an Apostolical but Antichristian Spirit, who deny unto Laics, the Ordinary means of begetting Wisdom & spiritual understanding,
When men first enter into the word, They finde a light most cleare: And very Idiots vnderstand, When they it read or heare. Phil: Melancthon Enarrat, Symboli Niceni.
When men First enter into the word, They find a Light most clear: And very Idiots understand, When they it read or hear. Philip: Melanchthon Enarrat, Symboli Niceni.
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In conversion these causes concurre, the holy Ghost mouing the heart by the Gospell, the voice of the Gospell weighed and considered either when it is heard,
In conversion these Causes concur, the holy Ghost moving the heart by the Gospel, the voice of the Gospel weighed and considered either when it is herd,
but assenting although with some trepidation. Ainsworth Counterpoison, p. 116. The Gospell noted to bee the meanes of our calling. 2. Thes. 2.14. hee maketh knowne vnto his people outwardly by his word, 2. Cor. 5.19. spoken Act. 5.20. and written Ioh. 20.31, and inwardly by his holy spirit, Neh. 9.20. 1, Cor. 2, 10.12. FINIS.
but assenting although with Some trepidation. Ainsworth Counterpoison, p. 116. The Gospel noted to be the means of our calling. 2. Thebes 2.14. he makes known unto his people outwardly by his word, 2. Cor. 5.19. spoken Act. 5.20. and written John 20.31, and inwardly by his holy Spirit, Neh 9.20. 1, Cor. 2, 10.12. FINIS.
IOH. 17.1. &c. These things spake IESVS, and lift vp his eyes to Heaven, and said, &c. ALL holy writ simply and in it selfe considered is of equall worth and dignity:
JOHN 17.1. etc. These things spoke JESUS, and lift up his eyes to Heaven, and said, etc. ALL holy writ simply and in it self considered is of equal worth and dignity:
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the Author, the Matter, and the Manner being in every part alike Divine. Howbeit considered respectiuely and in relation vnto vs, one Scripture without impeachment or derogation may iustly be preferred to another.
the Author, the Matter, and the Manner being in every part alike Divine. Howbeit considered respectively and in Relation unto us, one Scripture without impeachment or derogation may justly be preferred to Another.
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whereas others are so only in the Disposition and Preparation of the Minde. And as for the Manner whereas others are darkly and obscurely deliuered, some are so attempered and proportioned vnto the weaknesse of our capacity, that they are more easie and available for our instruction and edification.
whereas Others Are so only in the Disposition and Preparation of the Mind. And as for the Manner whereas Others Are darkly and obscurely Delivered, Some Are so attempered and proportioned unto the weakness of our capacity, that they Are more easy and available for our instruction and edification.
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If the For me, it is so heavenly and divine, so powerfull and perswasiue, that he must needs be destitute of all spirituall sense and tast, whosoeuer with the naked and bare reading thereof is not extraordinarily ravished and affected.
If the For me, it is so heavenly and divine, so powerful and persuasive, that he must needs be destitute of all spiritual sense and taste, whosoever with the naked and bore reading thereof is not extraordinarily ravished and affected.
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The serious and due consideration of all which, together with the vnspeakable benefit that might grow to the people of God by the right dividing and handling thereof, hath at length ouercome and perswaded me, to vndertake at times the interpretation of this whole Chapter in this place.
The serious and due consideration of all which, together with the unspeakable benefit that might grow to the people of God by the right dividing and handling thereof, hath At length overcome and persuaded me, to undertake At times the Interpretation of this Whole Chapter in this place.
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That so, if it please God, before I sing my nunc dimittis, I may with these treasures satisfie some part of the debt I owe therevnto both for my birth & breeding.
That so, if it please God, before I sing my nunc Dimittis, I may with these treasures satisfy Some part of the debt I owe thereunto both for my birth & breeding.
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And because these first words now read seeme vnto mee not vnfitting the present occasion, or to succeed what I haue already deliuered vpon the like occasions:
And Because these First words now read seem unto me not unfitting the present occasion, or to succeed what I have already Delivered upon the like occasions:
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I haue thought good at this time to make entrance therevpon, & so as it is in the proverb, Vnâ fideliâ duos dealbare parietes, to dispatch two businesses at once.
I have Thought good At this time to make Entrance thereupon, & so as it is in the proverb, Vnâ fideliâ duos dealbare parietes, to dispatch two businesses At once.
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For hauing heretofore vindicated the Dignitie of the Ministrie from the Contempt whereto it is subject, by prescribing a soueraign Remedie & Defensatiue against it,
For having heretofore vindicated the Dignity of the Ministry from the Contempt whereto it is Subject, by prescribing a sovereign Remedy & Defensative against it,
And herevnto am I also invited by this Text. For, to forbeare further prefacing, this seuenteenth Chapter containeth in it a most heauenly and divine Prayer, which our blessed Saviour and Mediator addresseth vnto his Father in behalfe of Christ mysticall, as the Fathers tearme it:
And hereunto am I also invited by this Text. For, to forbear further prefacing, this Seventeenth Chapter Containeth in it a most heavenly and divine Prayer, which our blessed Saviour and Mediator Addresseth unto his Father in behalf of christ mystical, as the Father's term it:
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that is, the whole Church consisting both of Head and Members. The Parts thereof are two, a short Preface prefixed by S. Iohn, and the Corps or body of the Prayer. The Preface is my Text, wherein relation is made of an Act invested with certaine circumstances. The Act is Prayer. The Circumstances are three, Quis, Quando, Quomodo. Quis, the Orator who prayes:
that is, the Whole Church consisting both of Head and Members. The Parts thereof Are two, a short Preface prefixed by S. John, and the Corpse or body of the Prayer. The Preface is my Text, wherein Relation is made of an Act invested with certain Circumstances. The Act is Prayer. The circumstances Are three, Quis, Quando, Quomodo. Quis, the Orator who prays:
The Manner is externall, and standeth in two things, in gestu oculorum, and in Sermone oris. In the Gesture of the Eyes, He lifted vp his eyes vnto heaven :
The Manner is external, and Stands in two things, in gestu oculorum, and in Sermon oris. In the Gesture of the Eyes, He lifted up his eyes unto heaven:
yet are they not called Houses of Preaching, or Houses of Sacraments, but Oratories or Houses of Praier. Prayer, as Damascen expresseth it, is NONLATINALPHABET, the mounting or flying vp of the soule vnto the throne of Grace. It is the Sweet incense, that sweet smelling sacrifice, that savoureth so pleasingly in in the nostrills of our God.
yet Are they not called Houses of Preaching, or Houses of Sacraments, but Oratories or Houses of Prayer. Prayer, as Damascene Expresses it, is, the mounting or flying up of the soul unto the throne of Grace. It is the Sweet incense, that sweet smelling sacrifice, that savoureth so pleasingly in in the nostrils of our God.
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It is that strong cord that draweth downe all blessings and graces from Heauen vpon vs. The importunity whereof of Iacobs makes vs Israels, wrestlers prevailers with God, that if wee will hee cannot goe from vs,
It is that strong cord that draws down all blessings and graces from Heaven upon us The importunity whereof of Iacobs makes us Israel's, wrestlers prevailers with God, that if we will he cannot go from us,
even Isaack•. By Prayer Iacob escaped the fury and danger of his brother Esau. By Prayer the children of Israell were delivered from their cruell servitude and bondage in Egypt. By Prayer Moses stood in the gap,
even Isaack•. By Prayer Iacob escaped the fury and danger of his brother Esau By Prayer the children of Israel were Delivered from their cruel servitude and bondage in Egypt. By Prayer Moses stood in the gap,
By Prayer Sampson revenged himselfe vpon his enimies, and ruined the house of Dagon vpon the Philistines. By Prayer Solomon obtained an incomparable measure of Wisdome from God. By Prayer Hezekiah being at the point of death, had fifteene yeares more added to his life.
By Prayer Sampson revenged himself upon his enemies, and ruined the house of Dagon upon the philistines. By Prayer Solomon obtained an incomparable measure of Wisdom from God. By Prayer Hezekiah being At the point of death, had fifteene Years more added to his life.
By Prayer Daniell stopped the mouths of Lions, the three children quenched the fiery fornace that not a haire of their head perished, Ionas was discharged out of the whales bellie,
By Prayer Daniell stopped the mouths of Lions, the three children quenched the fiery furnace that not a hair of their head perished, Ionas was discharged out of the Whale's belly,
and therefore wee pray Our Father. Had not St Stephen prayed for his persecutors, haply St Paul might still haue continued in his Pharisaisme. And had it not beene for the continuall teares of holy Monica, perhaps her sonne Augustine had perished in his Manicheisme. Infinite are the brands that prayer hath pulled out of the fire, vnspeakable the benefits it hath procured vnto others.
and Therefore we pray Our Father. Had not Saint Stephen prayed for his persecutors, haply Saint Paul might still have continued in his Pharisaism. And had it not been for the continual tears of holy Monica, perhaps her son Augustine had perished in his Manicheism. Infinite Are the brands that prayer hath pulled out of the fire, unspeakable the benefits it hath procured unto Others.
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Sometimes he went vp into a mountaine to pray, sometimes he retires himselfe into a solitary place to pray, sometimes he prayeth by himselfe alone, at other times he takes some of his Disciples with him, some times he spendeth whole nights together in Prayer, when he was baptized he prayed,
Sometime he went up into a mountain to pray, sometime he retires himself into a solitary place to pray, sometime he Prayeth by himself alone, At other times he Takes Some of his Disciples with him, Some times he spendeth Whole nights together in Prayer, when he was baptised he prayed,
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and now that the time of his Passi•n is at hand, he is carefull to prepare himselfe by making this heavenly Intercession to his Father. In a word, the whole course of his life seemeth to haue beene no other then a continuall practice of this duty. This Duty I say:
and now that the time of his Passi•n is At hand, he is careful to prepare himself by making this heavenly Intercession to his Father. In a word, the Whole course of his life seems to have been no other then a continual practice of this duty. This Duty I say:
According to which Charge, now being made a Priest after the order of Melchizedek, In the dayes of his flesh he offered vp prayers and supplications with strong crying and teares,
According to which Charge, now being made a Priest After the order of Melchizedek, In the days of his Flesh he offered up Prayers and supplications with strong crying and tears,
for it is further to be observed, that Christ is not Priest as Man only, but as Emanuell on God-man. This the Apostle to the Hebrewes carefully demonstrateth.
for it is further to be observed, that christ is not Priest as Man only, but as Emmanuel on God-man. This the Apostle to the Hebrews carefully Demonstrates.
And if he were a Priest after the order of Melchizedecke, as he was without Father or Mother, without genealogie, hauing neither beginning of daies nor end of life, as also being Vntithed in the loines of Abraham: it cannot be that he should be Priest as Man only (for of Man only these things cannot be verified) therefore as God also.
And if he were a Priest After the order of Melchizedek, as he was without Father or Mother, without genealogy, having neither beginning of days nor end of life, as also being Untithed in the loins of Abraham: it cannot be that he should be Priest as Man only (for of Man only these things cannot be verified) Therefore as God also.
and that his Prayer is a Theandricall action, as Divines terme it, Divinely-humane, or Humanely-divine. This speech haply may sound harshly in some eares,
and that his Prayer is a Theandrical actium, as Divines term it, Divinely-humane, or Humanely-divine. This speech haply may found harshly in Some ears,
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the rather, because it is, being rightly apprehended, the ground of singular comfort vnto vs. It is a Fundamentall article of the Christian Faith that in Christ there are two distinct Natures, his Divinity & his Humanity :
the rather, Because it is, being rightly apprehended, the ground of singular Comfort unto us It is a Fundamental article of the Christian Faith that in christ there Are two distinct Nature's, his Divinity & his Humanity:
& that both these concurre to the constitution of one Person God-man. Whence it followeth that the Agent or Principle which acteth all the workes of Mediation, is but one by reason of the Vnitie of the Person, even Christ God-man: according to that protrite Maxime, Actiones sunt suppositorum, all actions issue and proceed from the Subiect, or person. Howbeit seeing the Person alwaies worketh by his Natures, and they,
& that both these concur to the constitution of one Person God-man. Whence it follows that the Agent or Principle which Acts all the works of Mediation, is but one by reason of the Unity of the Person, even christ God-man: according to that protrite Maxim, Actiones sunt suppositorum, all actions issue and proceed from the Subject, or person. Howbeit seeing the Person always works by his Nature's, and they,
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it followeth by reason of this Dualitie, that there are two distinct Principles by which Christ worketh or mediateth, according to that other rule in nature, Natura est principium motus & quietis, nature is the principle both of rest and motion.
it follows by reason of this Duality, that there Are two distinct Principles by which christ works or mediateth, according to that other Rule in nature, Nature est principium motus & quietis, nature is the principle both of rest and motion.
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This for further illustration may be exemplified in Humane actions. For as it is Man, or the Person of Man consisting of Soule and Body, that vnderstandeth, reasoneth, moueth, speaketh,
This for further illustration may be exemplified in Humane actions. For as it is Man, or the Person of Man consisting of Soul and Body, that understandeth, reasoneth, moves, speaks,
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so in the actions of Mediation, it is Christ God-man that worketh them all, yet some by his Godhead, and some by his Manhood. Here therefore are wee to distinguish.
so in the actions of Mediation, it is christ God-man that works them all, yet Some by his Godhead, and Some by his Manhood. Here Therefore Are we to distinguish.
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The workes of Mediation, are either of Soueraignty and Authority, or of Subiection and Ministrie. Of Soveraignty and Authrity, as to send the Holy Ghost, to illuminate the Mind, to raise from death:
The works of Mediation, Are either of Sovereignty and authority, or of Subjection and Ministry. Of Sovereignty and Authrity, as to send the Holy Ghost, to illuminate the Mind, to raise from death:
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but yet the former by the Principle of his deity, the latter by the Principle of his humanity. It is further to be observed, that although both the Natures in Christ remaine distinct,
but yet the former by the Principle of his deity, the latter by the Principle of his humanity. It is further to be observed, that although both the Nature's in christ remain distinct,
yet as Leo truly saith, Agit v•ra { que } forma cum communione alterius quod cuius { que } proprium est, both Natures doe that which is proper vnto them,
yet as Leo truly Says, Agit v•ra { que } forma cum communion alterius quod cuius { que } proprium est, both Nature's do that which is proper unto them,
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This Communion is the concurrence of both Natures in the same Person by their severall proper actions, to the producing of one Apotelesma or outward effect pertaining to our Salvation. In which concurrence the Deity is ever the principall, and the Humanitie is the Organ or Instrument of the Deity: so that it never moueth to any thing,
This Communion is the concurrence of both Nature's in the same Person by their several proper actions, to the producing of one Apotelesma or outward Effect pertaining to our Salvation. In which concurrence the Deity is ever the principal, and the Humanity is the Organ or Instrument of the Deity: so that it never moves to any thing,
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This Prayer of Christ is an act of his Priesthood. He• therefore prayes, that is the Priest. The Priest as we haue shewed, is Christ God-man. Christ therefore prayeth as God-man. But the act is Ministeriall not Soveraigne. He prayeth therefore, not by the Principle of his Deity, but in his Humanitie. Howbeit with Communion of the Deity :
This Prayer of christ is an act of his Priesthood. He• Therefore prays, that is the Priest. The Priest as we have showed, is christ God-man. christ Therefore Prayeth as God-man. But the act is Ministerial not Sovereign. He Prayeth Therefore, not by the Principle of his Deity, but in his Humanity. Howbeit with Communion of the Deity:
Which being so, the more either ignorant or malitious are our adversaries of the Church of Rome, who slander vs as if we held Christ prayed in his Divine nature. Nay we know Prayer is a worke of Ministry, and implies inferiority:
Which being so, the more either ignorant or malicious Are our Adversaries of the Church of Rome, who slander us as if we held christ prayed in his Divine nature. Nay we know Prayer is a work of Ministry, and Implies inferiority:
But it pleased the sonne of God to assume our nature, and in the same to make himselfe lesse then his Father, and to become obedient vnto him in all things.
But it pleased the son of God to assume our nature, and in the same to make himself less then his Father, and to become obedient unto him in all things.
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So that although it bee God-man that prayes, yet praying non qua Deus, sed qua homo, not in the forme of the Word but of a Servant, it can be no impeachment to his Deity.
So that although it be God-man that prays, yet praying non qua Deus, sed qua homo, not in the Form of the Word but of a Servant, it can be no impeachment to his Deity.
If hee bee the only Sonne in whom the Father is well pleased, will he thinke you deny him any thing? Nay if wee that are so vnworthy are yet heard for his sake:
If he be the only Son in whom the Father is well pleased, will he think you deny him any thing? Nay if we that Are so unworthy Are yet herd for his sake:
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What is it then he here sues for? To himselfe Glorification, to his Apostles to know and teach all sauing truth, to vs that beleeue through their word, Sanctification, Vnion with him, Perseverance in grace,
What is it then he Here sues for? To himself Glorification, to his Apostles to know and teach all Saving truth, to us that believe through their word, Sanctification, union with him, Perseverance in grace,
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he so exhibited himselfe an intercessor vnto his Father, as he remembred himselfe to bee our Doctor. Hearest thou then thy Master pray? Learne thy selfe to pray.
he so exhibited himself an intercessor unto his Father, as he remembered himself to be our Doctor. Hearst thou then thy Master pray? Learn thy self to pray.
A duty now adaies too much sleighted of many, & causing in the people a generall disesteeme of the publike Prayers and blessings of Gods Ministers. The Lord perswade those that are in authority betimes both to looke vnto it and to reforme it.
A duty now adais too much sleighted of many, & causing in the people a general disesteem of the public Prayers and blessings of God's Ministers. The Lord persuade those that Are in Authority betimes both to look unto it and to reform it.
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What things? If it shall please you to reflect a little vpon the three former Chapters, you shall readily vnderstand what they are Our Saviour hauing a little before his passion celebrated the Passeover with his Disciples, and immediatly vpon it instituted the blessed Sacrament of his Body and Blood, knowing that the time of his departure was neere at hand:
What things? If it shall please you to reflect a little upon the three former Chapters, you shall readily understand what they Are Our Saviour having a little before his passion celebrated the Passover with his Disciples, and immediately upon it instituted the blessed Sacrament of his Body and Blood, knowing that the time of his departure was near At hand:
out of the abundance of his loue towards them, he holds them together, and in the meane season delivers vnto them matters of wondrous consequence both for their edification and consolation.
out of the abundance of his love towards them, he holds them together, and in the mean season delivers unto them matters of wondrous consequence both for their edification and consolation.
For he goes to prepare a mansion for them in his Fathers house, that he will not leaue them as Orphans but send the Comforter vnto them, who shall abide with them for ever, that he will leaue his Peace with them,
For he Goes to prepare a mansion for them in his Father's house, that he will not leave them as Orphans but send the Comforter unto them, who shall abide with them for ever, that he will leave his Peace with them,
As for him, he will see them again, & replenish their hearts with everlasting ioy. And albeit by the imminent tempest or tentation, they may for a time be scattered,
As for him, he will see them again, & replenish their hearts with everlasting joy. And albeit by the imminent tempest or tentation, they may for a time be scattered,
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and digging our talent into the earth, without any employment thereof to the advantage of Gods treasurie, little remembring that dreadfull sentence of the Apostle St Paul, Woe vnto me if I preach not the Gospell.
and digging our talon into the earth, without any employment thereof to the advantage of God's treasury, little remembering that dreadful sentence of the Apostle Saint Paul, Woe unto me if I preach not the Gospel.
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but not with due gravity and discretion, in this manner, little regarding that weighty charge of the Apostle S t Peter, If any man speake, let him speake as the oracles of God.
but not with due gravity and discretion, in this manner, little regarding that weighty charge of the Apostle S tO Peter, If any man speak, let him speak as the oracles of God.
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Forsome, whether out of affectation, or for want of better breeding I knowe not, vtterly neglect all care of elocutiō, vsing a barbarous kind of rudenesse & rusticitie in delivering their mindes,
Forsome, whither out of affectation, or for want of better breeding I know not, utterly neglect all care of elocution, using a barbarous kind of rudeness & rusticity in delivering their minds,
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& enforcing what they say with no other then lowd clamours and vociferation. That they hope will bee counted plaine Preaching, this powerfull Preaching :
& enforcing what they say with no other then loud clamours and vociferation. That they hope will be counted plain Preaching, this powerful Preaching:
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and not rather in the strength of arguments and reasons to perswade. As these by their slovenlinesse defile and deforme the puritie and beauty of Gods words:
and not rather in the strength of Arguments and Reasons to persuade. As these by their slovenliness defile and deform the purity and beauty of God's words:
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as if the stile of the Scripture, and those Primitiue Preachers were too low and meane for their transcendent Divinity: But to what end are these curious webs? And why in weauing them doe they like Spiders thus vnbowell themselues? Is it to convert a sinner,
as if the style of the Scripture, and those Primitive Preachers were too low and mean for their transcendent Divinity: But to what end Are these curious webs? And why in weaving them do they like Spiders thus unbowel themselves? Is it to convert a sinner,
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or rather, because it is in a matter more serious, more ridiculous is it in a Minister, neglecting his maine end, to seek his owne praise by pleasing the itching eares of vaine mē, rather then to cute their sick soules,
or rather, Because it is in a matter more serious, more ridiculous is it in a Minister, neglecting his main end, to seek his own praise by pleasing the itching ears of vain men, rather then to cute their sick Souls,
And let vs striue to deliuer it in such manner as may make most to our end, that is, the building vp of men in their most holy Faith. This shall we the better doe,
And let us strive to deliver it in such manner as may make most to our end, that is, the building up of men in their most holy Faith. This shall we the better doe,
Certainely, certainely if we shall attend the seuerall censures of our auditors, and patch vp Sermons according to their liking, monstrous and enormious must they needs bee.
Certainly, Certainly if we shall attend the several censures of our Auditors, and patch up Sermons according to their liking, monstrous and enormous must they needs be.
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What though this way we cannot make so much shew of learning and eloquence? Yet therein shall we be like the Apostle S. Paul, whose preaching was not in the entising words of mans wisdome, but in demonstration of the spirit.
What though this Way we cannot make so much show of learning and eloquence? Yet therein shall we be like the Apostle S. Paul, whose preaching was not in the enticing words of men Wisdom, but in demonstration of the Spirit.
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In a word, let vs duly remember that although we be dispensers of heavenly treasures, yet is it the pleasure of God, wee haue them in earthen vessels, that the excellencie of the power may be of God and not of vs. But of what Iesus spake enough.
In a word, let us duly Remember that although we be dispensers of heavenly treasures, yet is it the pleasure of God, we have them in earthen vessels, that the excellency of the power may be of God and not of us But of what Iesus spoke enough.
For being perfect God, and the absolute dispencer of all grace, wee cannot without fearefull impiety thinke, that out of infirmitie he seekes that by request which of himselfe he could not accomplish.
For being perfect God, and the absolute dispenser of all grace, we cannot without fearful impiety think, that out of infirmity he seeks that by request which of himself he could not accomplish.
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No, but as Ambrose saith, though he were Potestatis author, Lord of power: yet would be Obedientiae Magister, the teacher of obedience, by due performing his owne dutie.
No, but as Ambrose Says, though he were Potestatis author, Lord of power: yet would be Obedientiae Magister, the teacher of Obedience, by due performing his own duty.
Betwixt these two intercedit intercessio, he maketh humble suit that both the one and the other might be effectuall to the eternall saluation of all those whom his Father had chosen out of the world and giuen vnto him.
Betwixt these two intercedit intercessio, he makes humble suit that both the one and the other might be effectual to the Eternal salvation of all those whom his Father had chosen out of the world and given unto him.
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The dispensation of the Word and Prayer, are by the ioint testimonie of all the Apostles, the two principall offices of the Ministery. Hardly therefore can they bee divorced without maiming or mangling thereof.
The Dispensation of the Word and Prayer, Are by the joint testimony of all the Apostles, the two principal Offices of the Ministry. Hardly Therefore can they be divorced without maiming or mangling thereof.
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This condemneth all those, who either out of a disrespect of Preaching are all for Prayer, such as were the ancient Euchetae, and too many also amongst vs now adayes:
This Condemneth all those, who either out of a disrespect of Preaching Are all for Prayer, such as were the ancient Euchetae, and too many also among us now adays:
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A publike embassage from God, and therefore more honourable then a private supplication vnto God. To say nothing of the more solemne promise made vnto it, of shining as the brightnesse of the firmament, and the starres for ever and ever.
A public Embassy from God, and Therefore more honourable then a private supplication unto God. To say nothing of the more solemn promise made unto it, of shining as the brightness of the firmament, and the Stars for ever and ever.
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as the kingly office is vnto meaner trades for the publike weale, and the Mediation of Christ to the salvation of man for the glory of Gods grace, which yet are not therefore inferiour.
as the kingly office is unto meaner trades for the public weal, and the Mediation of christ to the salvation of man for the glory of God's grace, which yet Are not Therefore inferior.
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The overmagnifying of Prayer hath heretofore shut Preaching out of the Church: and the oueraduancing of preaching hath almost excluded prayer. And it may be it is Lasinesse that speaketh so much for all praying :
The overmagnifying of Prayer hath heretofore shut Preaching out of the Church: and the oueraduancing of preaching hath almost excluded prayer. And it may be it is Laziness that speaks so much for all praying:
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our Prayers are Angels ascending vp vnto God for vs, and our Sermons are Angels descending downe with a blessing from God vpon vs. In a word they are both necessary,
our Prayers Are Angels ascending up unto God for us, and our Sermons Are Angels descending down with a blessing from God upon us In a word they Are both necessary,
The Manner here expressed is onely externall. Not that this Prayer wanted the internall Forme of truth and sincerity in the Heart. For he was a true Israelite in whom was no guile.
The Manner Here expressed is only external. Not that this Prayer wanted the internal Form of truth and sincerity in the Heart. For he was a true Israelite in whom was no guile.
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Elsewhere hee vsed a contrary gesture, and prayed groueling vpon his face. Neither doe we read that the Saints in their Prayers alwaies vsed the same situation and posture of body.
Elsewhere he used a contrary gesture, and prayed groveling upon his face. Neither do we read that the Saints in their Prayers always used the same situation and posture of body.
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Steven praied kneeling, the Publican stood, David watered his couch with his teares lying therein, Elias making request for himselfe sate, although Tertullian thinke it vtterly vnlawfull to pray sitting.
Steven prayed kneeling, the Publican stood, David watered his couch with his tears lying therein, Elias making request for himself sat, although Tertullian think it utterly unlawful to pray sitting.
yet I know not how, these three naturally loue to accompany our affection in Prayer, the Knee, the Eye, and the Hand. The bent Knee betokening our humble subiection vnto God, and reverend feare of his presence.
yet I know not how, these three naturally love to accompany our affection in Prayer, the Knee, the Eye, and the Hand. The bent Knee betokening our humble subjection unto God, and reverend Fear of his presence.
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The Eye, either deiected and cast downe in token of humiliation for sin, or erected and lifted vp to heaven (as here) in token of our Faith and Hope, that we looke confidently to haue our desires granted of God who dwelleth in Heauen.
The Eye, either dejected and cast down in token of humiliation for since, or erected and lifted up to heaven (as Here) in token of our Faith and Hope, that we look confidently to have our Desires granted of God who dwells in Heaven.
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The hand also lifted vp, as ready to receiue, what wee hope from aboue shall be granted vnto vs. Whether Christ at this time vsed all these three gestures, or no, is vncertain:
The hand also lifted up, as ready to receive, what we hope from above shall be granted unto us Whither christ At this time used all these three gestures, or no, is uncertain:
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but only that he lifted vp his Eyes. And whether did he lift them? To Heaven. And why thither? Because there his Father dwelleth, who is the giver of every good gift.
but only that he lifted up his Eyes. And whither did he lift them? To Heaven. And why thither? Because there his Father dwells, who is the giver of every good gift.
In regard whereof he taught vs also to say, Our Father which art in heauen, Et vbi pater ibi patria, where his Father dwells, there is his country, and the place of his everlasting abode where he longs to rest himselfe.
In regard whereof he taught us also to say, Our Father which art in heaven, Et vbi pater There patria, where his Father dwells, there is his country, and the place of his everlasting Abided where he longs to rest himself.
Must lift vp? what necessity I pray? Did our Saviour forget himselfe when he fell on his face? Or the Publican doe amisse when he stood aloofe off, not daring to lift vp his eyes to Heaven? Certainly which way soever the Eye looketh, Sursum Corda ;
Must lift up? what necessity I pray? Did our Saviour forget himself when he fell on his face? Or the Publican do amiss when he stood aloof off, not daring to lift up his eyes to Heaven? Certainly which Way soever the Eye looks, Sursum Corda;
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But what? is it vtterly vnlawfull to pray on a booke? why then haue learned and Godly men compiled so many bookes of Prayer to this end? and what vniformity is there like to be if in the publike Liturgy there be not a certaine forme of Praier? But God is the God of order not confusion :
But what? is it utterly unlawful to pray on a book? why then have learned and Godly men compiled so many books of Prayer to this end? and what uniformity is there like to be if in the public Liturgy there be not a certain Form of Prayer? But God is the God of order not confusion:
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The naturall erection of our countenances intimates, both where our Hopes should lye, and with what contemplation our minds should continually be taken vp.
The natural erection of our countenances intimates, both where our Hope's should lie, and with what contemplation our minds should continually be taken up.
If that be cleane, the eyes are cleane also, and we may boldly advance them towards the throne of grace, not wavering or doubting, but stedfastly beleeuing wee shall obtaine what we aske.
If that be clean, the eyes Are clean also, and we may boldly advance them towards the throne of grace, not wavering or doubting, but steadfastly believing we shall obtain what we ask.
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Et quid negabit qui iam dedit filios esse? What will he deny who hath already vouchsafed vs the Adoption of Sonnes? Nay quid negabit qui filium nobis dedit? Haueing giuen vs his Sonne, how can he but with him giue vs all things.
Et quid negabit qui iam dedit Sons esse? What will he deny who hath already vouchsafed us the Adoption of Sons? Nay quid negabit qui Son nobis dedit? Having given us his Son, how can he but with him give us all things.
And if such confidence may be vsed in Private Prayer, how much more in the publike congregation of the Saints? For a three-fold cord is stronger then a single, to draw downe the blessings of God from heaven.
And if such confidence may be used in Private Prayer, how much more in the public congregation of the Saints? For a threefold cord is Stronger then a single, to draw down the blessings of God from heaven.
And so many congregations are so many armies as it were, offering such violence vnto the kingdome of God, and with such importunatenesse assaulting him, that it is impossible for them to be repulsed.
And so many congregations Are so many armies as it were, offering such violence unto the Kingdom of God, and with such importunatenesse assaulting him, that it is impossible for them to be repulsed.
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They therefore are much to be blamed who neglect, I had almost said despise the assembly of Gods people, preferring their owne private devotions vnto the publike Liturgy of the Church. Of whom I say no more but this, it is much to be feared least they that doe so, pray with more pride and hypocrisie,
They Therefore Are much to be blamed who neglect, I had almost said despise the assembly of God's people, preferring their own private devotions unto the public Liturgy of the Church. Of whom I say no more but this, it is much to be feared lest they that do so, pray with more pride and hypocrisy,
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Expedient also it is in regard of the Angels both good and evill. The good: for as our Repentance, so our devout Prayers also doe much reioice them. The evill :
Expedient also it is in regard of the Angels both good and evil. The good: for as our Repentance, so our devout Prayers also do much rejoice them. The evil:
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for as a Father saith Confitearis Deum apud te, vt Diaboli audiant circa te, & contremiscant propter te, confesse God that the Divils may heare which are about thee, and tremble because of thee.
for as a Father Says Confitearis God apud te, vt Diaboli Audient circa te, & contremiscant propter te, confess God that the Devils may hear which Are about thee, and tremble Because of thee.
Neither is it inconvenient in respect of our selues. And first to discharge the debt we owe vnto God, offering vnto him the Calues of our lips. For the tongue was created to blesse God withall. And as Beleeuing is of the heart:
Neither is it inconvenient in respect of our selves. And First to discharge the debt we owe unto God, offering unto him the Calves of our lips. For the tongue was created to bless God withal. And as Believing is of the heart:
so ought we also to confesse with the mouth. Againe to stirre vp the more devotion in Prayer. For as St Augustine saith, Affectus cordis verbis excitatur orantis, care of speech restraines the wandring of the minde,
so ought we also to confess with the Mouth. Again to stir up the more devotion in Prayer. For as Saint Augustine Says, Affectus Cordis verbis excitatur orantis, care of speech restrains the wandering of the mind,
his heart was hot within him and the fire burned, vntill hee spake with his tongue. When his heart was replenished with ioy, then his glory, that is, his tongue also reioiced. And our Saviour Christ in the daies of his flesh, because of his vehement sorrowes and feares, offered vp Prayers and supplications with strong crying and teares.
his heart was hight within him and the fire burned, until he spoke with his tongue. When his heart was replenished with joy, then his glory, that is, his tongue also rejoiced. And our Saviour christ in the days of his Flesh, Because of his vehement sorrows and fears, offered up Prayers and supplications with strong crying and tears.
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but, as I conceiue, that it might be registred and recorded as a perpetuall Canon of that glorious Intercession which he maketh for his Church in heauen.
but, as I conceive, that it might be registered and recorded as a perpetual Canon of that glorious Intercession which he makes for his Church in heaven.
For although it were deliuered here on earth, yet it pertaineth to the state of glory also ▪ and therefore would our Saviour haue it registred, both that from hence the Saints might deriue sound comfort and consolation vnto their soules;
For although it were Delivered Here on earth, yet it pertaineth to the state of glory also ▪ and Therefore would our Saviour have it registered, both that from hence the Saints might derive found Comfort and consolation unto their Souls;
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and bee furnished of a true patterne of Prayer, with what wisdome, sobriety, and convenient brevitie they are to speake vnto God. So that this Prayer is of singular vse in the Church,
and be furnished of a true pattern of Prayer, with what Wisdom, sobriety, and convenient brevity they Are to speak unto God. So that this Prayer is of singular use in the Church,
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For though with Moses wee s•y nothing, yet our thoughts may cry so loud in the eares of God, that he may say vnto vs as sometimes hee did vnto Moses, Quid clamas ad me, why dost thou crie vnto me? Multi sonant voce, & •orde muti sunt, many sound aloud, saith St Augustine, with their voice that are dumb in their heart.
For though with Moses we s•y nothing, yet our thoughts may cry so loud in the ears of God, that he may say unto us as sometime he did unto Moses, Quid clamas ad me, why dost thou cry unto me? Multi sonant voce, & •orde muti sunt, many found aloud, Says Saint Augustine, with their voice that Are dumb in their heart.
The common rime, though it bee not very elegant, yet carries good sense with it, Non vox sed votum, non cordula musica sed cor, non clamans sed amans cantat in aure Dei ;
The Common rhyme, though it be not very elegant, yet carries good sense with it, Non vox sed Votum, non Cordula musica sed cor, non Clamans sed amans cantat in Aure Dei;
Secondly it serueth for instruction, that although Mentall prayer may be available without vocall: yet is not vocall so without Mentall. For as the body without the soule,
Secondly it serveth for instruction, that although Mental prayer may be available without vocal: yet is not vocal so without Mental. For as the body without the soul,
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All Bablers therefore are here condemned, who hope to be heard for their heathnish battologie. Such are all they, who pray in a language they know not:
All Babblers Therefore Are Here condemned, who hope to be herd for their Heathenish battology. Such Are all they, who pray in a language they know not:
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Lastly it may serue for direction how & in what manner to mould and forme our Praying. For as our Preaching so our Praying also must be conformed to his example.
Lastly it may serve for direction how & in what manner to mould and Form our Praying. For as our Preaching so our Praying also must be conformed to his Exampl.
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as wherein is, to vse the words of St Augustine, Non multa locutio, sed multa precatio, not much talking but much praying. Every thing is carried with deepe wisdome and advisednesse, nothing rashly or tumultuarily.
as wherein is, to use the words of Saint Augustine, Non Multa Locution, sed Multa precatio, not much talking but much praying. Every thing is carried with deep Wisdom and advisedness, nothing rashly or tumultuarily.
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and to bee briefe, nothing but what every way may become the son of God himselfe. Oh that our Prayers might alwaies bee framed according to this patterne!
and to be brief, nothing but what every Way may become the son of God himself. O that our Prayers might always be framed according to this pattern!
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yet least they should seeme destitute of the Spirit of Prayer, they presume on the sudden, without any meditation, to poure out whole floods of words without one drop of sense,
yet lest they should seem destitute of the Spirit of Prayer, they presume on the sudden, without any meditation, to pour out Whole floods of words without one drop of sense,
Would a man preferre a petition to his Prince, without due consideration of all things before hand? But these loue to be too homely and familiar with God :
Would a man prefer a petition to his Prince, without due consideration of all things before hand? But these love to be too homely and familiar with God:
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and I cannot better compare them then to little children, who would faine tell a tale to Father or Mother, not knowing either what it is, or how to vtter it.
and I cannot better compare them then to little children, who would feign tell a tale to Father or Mother, not knowing either what it is, or how to utter it.
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My advice vnto these should be, first that they would no longer overweene themselues, mistaking the Lips of Calues for the Calues of the lips. Then, that vpon knowledge of their owne inability, they content themselues with short Ejaculations, and such Prayers as graue and learned men haue provided for them.
My Advice unto these should be, First that they would no longer overween themselves, mistaking the Lips of Calves for the Calves of the lips. Then, that upon knowledge of their own inability, they content themselves with short Ejaculations, and such Prayers as graven and learned men have provided for them.
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Howbeit before I conclude, I must craue leaue to addresse a few words vnto you also my Lord, who are the Angell of this Diocesse. You haue heard what foule abuses there are both of Preaching and Praying :
Howbeit before I conclude, I must crave leave to address a few words unto you also my Lord, who Are the Angel of this Diocese. You have herd what foul Abuses there Are both of Preaching and Praying:
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that so the liues of your Clergy being answerable vnto their high calling & exemplarie to their flock, the Liturgy of the Church may recover its ancient credit and dignitie, to the glory of God, the honour of the Ministry, and the building vp of Gods people in their most holy Faith. which the Lord grant for his Christs sake. V. 1. Father, the houre is come, glorifie thy Sonne, that thy Sonne may glorifie thee.
that so the lives of your Clergy being answerable unto their high calling & exemplary to their flock, the Liturgy of the Church may recover its ancient credit and dignity, to the glory of God, the honour of the Ministry, and the building up of God's people in their most holy Faith. which the Lord grant for his Christ sake. V. 1. Father, the hour is come, Glorify thy Son, that thy Son may Glorify thee.
Hauing dispatched the Preface, wee are now to enter vpon the Corps or Body of the Prayer, wherein you may be pleased to obserue with mee other three particulars, Quem, Pro quibus, Quid, to whom,
Having dispatched the Preface, we Are now to enter upon the Corpse or Body of the Prayer, wherein you may be pleased to observe with me other three particulars, Whom, Pro quibus, Quid, to whom,
yet here being referred vnto the Sonne, or the second Person, it must needs be vnderstood Personally, for the Father of that Sonne, that is the first person in the Trinity. True it is, the Person of Christ consisteth of two natures, his Deity & his Humanity ;
yet Here being referred unto the Son, or the second Person, it must needs be understood Personally, for the Father of that Son, that is the First person in the Trinity. True it is, the Person of christ Consisteth of two nature's, his Deity & his Humanity;
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but by a double Filiation. As he is the Word, by way of Naturall Generation, begotten from all Eternity of the Substance of his Father. Of his Substance, whereby he is Consubstantiall and Coessentiall with him, God of God Light of Light, very God of very God as it is in the Nicene Creed. From all Eternitie: for as the Sunne cannot be without his Beame, so neither could the Father ever be without his Word :
but by a double Filiation. As he is the Word, by Way of Natural Generation, begotten from all Eternity of the Substance of his Father. Of his Substance, whereby he is Consubstantial and Coessential with him, God of God Light of Light, very God of very God as it is in the Nicene Creed. From all Eternity: for as the Sun cannot be without his Beam, so neither could the Father ever be without his Word:
and that of him he hath receiued both that individuall Vnion by which his Humane Nature is hypostatically assumpted and vnited vnto his Divine, & that oile of gladnesse or pretious Vnction of the Spirit, wherewith hee is Habitually graced and annointed farre aboue all his fellowes.
and that of him he hath received both that Individu union by which his Humane Nature is hypostatically assumpted and united unto his Divine, & that oil of gladness or precious Unction of the Spirit, wherewith he is Habitually graced and anointed Far above all his Fellows.
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so are wee to pray to our Father. Our Father is the holy and blessed Trinity, both by Creation and Adoption. For being extrinsecall actions they are vndivided and common to them all:
so Are we to pray to our Father. Our Father is the holy and blessed Trinity, both by Creation and Adoption. For being extrinsical actions they Are undivided and Common to them all:
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and so not the Father only, but the Sonne and the Holy Ghost together with him, created and adopted vs. To the holy Trinity therefore not excluding any of the Persons are wee to pray.
and so not the Father only, but the Son and the Holy Ghost together with him, created and adopted us To the holy Trinity Therefore not excluding any of the Persons Are we to pray.
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Hath he not made all? doth he not sustaine all? doe we not depend vpon his goodnesse for all whatsoever either wee are or haue? If the eyes of all things looke vp vnto him, expecting a supply of all their needs from him:
Hath he not made all? does he not sustain all? do we not depend upon his Goodness for all whatsoever either we Are or have? If the eyes of all things look up unto him, expecting a supply of all their needs from him:
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A Giant therefore was hee (and we read of no more but hee) who commanded that for the space of thirty daies together no man should presume to aske any thing of any God or man, saue only of him selfe.
A Giant Therefore was he (and we read of no more but he) who commanded that for the Molle of thirty days together no man should presume to ask any thing of any God or man, save only of him self.
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As to our Father, so to our Father only must we pray, if wee will keepe our selues to the example of Christ: for to his Father alone doth he addresse himselfe, Father, saith he, the houre is come. Giue me leaue to bestow a little paines in proofe hereof.
As to our Father, so to our Father only must we pray, if we will keep our selves to the Exampl of christ: for to his Father alone does he address himself, Father, Says he, the hour is come. Give me leave to bestow a little pains in proof hereof.
Yet there he sendeth vs neither to Saints nor Angells, but only to our Father. Had they had any right to our prayers, Christ was iust and would never haue appropriated that vnto God which was due also vnto them:
Yet there he sends us neither to Saints nor Angels, but only to our Father. Had they had any right to our Prayers, christ was just and would never have appropriated that unto God which was due also unto them:
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For he hath expressely promised that whatsoever we shall aske the Father in his name shall be granted vnto vs. So that neither in this respect is such invocation necessary.
For he hath expressly promised that whatsoever we shall ask the Father in his name shall be granted unto us So that neither in this respect is such invocation necessary.
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But if that only be Pious which is pleasing and acceptable vnto God, and no worship bee accepted of him but that which is agreeable to his commandement:
But if that only be Pious which is pleasing and acceptable unto God, and no worship be accepted of him but that which is agreeable to his Commandment:
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and not being commanded it is but a superstitious Willworship, which the Lord with much indignation reiecteth, demaunding, who hath required these things at your hands ? And if it be not Pious, then neither is it Profitable, but vaine and to no purpose.
and not being commanded it is but a superstitious Will worship, which the Lord with much Indignation rejects, demanding, who hath required these things At your hands? And if it be not Pious, then neither is it Profitable, but vain and to no purpose.
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But how vnprofitable and vnavaileable such Praiers are will more fullie appeare, if we duly consider how vnfurnished of abilities both Angels and Soules departed are to helpe and steed vs when we call vpon them.
But how unprofitable and unavailable such Prayers Are will more Fully appear, if we duly Consider how unfurnished of abilities both Angels and Souls departed Are to help and steed us when we call upon them.
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and power enabling them to helpe vs. First I say Knowledge, not of the state of the Church militant in generall (for such we deny not vnto the Saints departed, much lesse vnto the Angels whom God hath appointed to be the Gardians of his chosen people) but of vs all,
and power enabling them to help us First I say Knowledge, not of the state of the Church militant in general (for such we deny not unto the Saints departed, much less unto the Angels whom God hath appointed to be the Guardians of his chosen people) but of us all,
And when it is vttered & becomes Vocal, speech and whatsoeuer is externall is but the carcase thereof, the life and soule thereof is the internall truth of the heart, it being nothing else but a powring out of the soule or discharging of the heart before God. Which being so, I would faine learne, if God only be NONLATINALPHABET,
And when it is uttered & becomes Vocal, speech and whatsoever is external is but the carcase thereof, the life and soul thereof is the internal truth of the heart, it being nothing Else but a Pouring out of the soul or discharging of the heart before God. Which being so, I would feign Learn, if God only be,
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or can discerne with what affection they are delivered? They may perhaps say, This people approacheth with their lips, but whether the heart be neere or farre off, that is beyond their skill.
or can discern with what affection they Are Delivered? They may perhaps say, This people Approaches with their lips, but whither the heart be near or Far off, that is beyond their skill.
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so if we may beleeue Scripture they haue no particular knowledge of them, yea they are often taken from among vs, to the end they may not be troubled with them.
so if we may believe Scripture they have no particular knowledge of them, yea they Are often taken from among us, to the end they may not be troubled with them.
Is it from the Angells then? But they know not all our needs, as not being alwaies with vs. And what a compasse is it, that the Angells come downe hither,
Is it from the Angels then? But they know not all our needs, as not being always with us And what a compass is it, that the Angels come down hither,
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and then returne backe againe, to acquaint the Saints with our needs, that they may pray for vs? Is it from Soules newly arrived? Surely they at their departure are more carefull of themselues and their owne future state,
and then return back again, to acquaint the Saints with our needs, that they may pray for us? Is it from Souls newly arrived? Surely they At their departure Are more careful of themselves and their own future state,
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when by some of these new comers they are particularly informed of vs? whence is it then? Forsooth from divine revelation? what? speciall and particular then when we pray? Nor so neither, saith Bellarmine. For then the Church would not so boldly say vnto the Saints Pray for vs, but sometimes remember to begge of God that he would reveale our prayers vnto them.
when by Some of these new comers they Are particularly informed of us? whence is it then? Forsooth from divine Revelation? what? special and particular then when we pray? Nor so neither, Says Bellarmine. For then the Church would not so boldly say unto the Saints Pray for us, but sometime Remember to beg of God that he would reveal our Prayers unto them.
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Neither can a reason so readily be yeelded why the Saints before the coming of Christ were not called vpon, seeing God might as well haue revealed the Churches prayers vnto those then, as to these now, what revelation then? That whereby in the glasse of the Trinity they see all whatsoever may any way belong vnto them.
Neither can a reason so readily be yielded why the Saints before the coming of christ were not called upon, seeing God might as well have revealed the Churches Prayers unto those then, as to these now, what Revelation then? That whereby in the glass of the Trinity they see all whatsoever may any Way belong unto them.
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That the Saints who are NONLATINALPHABET like vnto the Angells doe together with the Angells desire in generall and wish for peace on earth and good will towards men, we no way deny:
That the Saints who Are like unto the Angels do together with the Angels desire in general and wish for peace on earth and good will towards men, we no Way deny:
If therefore it be the will of God that every one of them should take particular care of all our severall affaires, this must appeare by some commandement or promise of God made vnto them.
If Therefore it be the will of God that every one of them should take particular care of all our several affairs, this must appear by Some Commandment or promise of God made unto them.
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For although they bee blessed, and haue the beatificall sight of God, yet Gods they are not, which yet they must needs be ▪ if at one view they could behold all things that are done,
For although they be blessed, and have the beatifical sighed of God, yet God's they Are not, which yet they must needs be ▪ if At one view they could behold all things that Are done,
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It derogates from the glory of God, in that it ascribes vnto the creature that which belongs only vnto him, and cannot without much wrong be given to another.
It derogates from the glory of God, in that it ascribes unto the creature that which belongs only unto him, and cannot without much wrong be given to Another.
And if as Saint Paul saith we can call vpon none but him in whom wee beleeue, and wee may beleeue in none but only in God, not in St Peter, as Saint Augustine saith, because Peter iustifieth not the wicked,
And if as Saint Paul Says we can call upon none but him in whom we believe, and we may believe in none but only in God, not in Saint Peter, as Saint Augustine Says, Because Peter Justifieth not the wicked,
then whosoever calleth vpon the creature, thereby testifieth that he placeth all his Faith and affiance, & so maketh it a God, which is no lesse thē high treason against God.
then whosoever calls upon the creature, thereby Testifieth that he places all his Faith and affiance, & so makes it a God, which is no less them high treason against God.
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And indeed so proper is it vnto God, that the ancient Fathers haue from it thus argued vnto the Deity of Christ and the blessed Spirit, They are to be called vpon, Ergo are God.
And indeed so proper is it unto God, that the ancient Father's have from it thus argued unto the Deity of christ and the blessed Spirit, They Are to be called upon, Ergo Are God.
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which were but a silly consequence, might others also be invoked besides God. Derogatorie therefore it is vnto the honour of God. So is it also vnto the Mediation of Christ. For holy Scripture maketh him our only Mediator and Advocate :
which were but a silly consequence, might Others also be invoked beside God. Derogatory Therefore it is unto the honour of God. So is it also unto the Mediation of christ. For holy Scripture makes him our only Mediator and Advocate:
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So saith the Apostle, Christ who died, or rather who is risen againe, who also is at the right hand of God, and maketh intercession for vs. And againe, There is one God, and one Mediator betweene God and Men, the man Christ Iesus who gaue himselfe a ransome for all.
So Says the Apostle, christ who died, or rather who is risen again, who also is At the right hand of God, and makes Intercession for us And again, There is one God, and one Mediator between God and Men, the man christ Iesus who gave himself a ransom for all.
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and hee is the propitiation for our sinnes, whosoever therefore ioyneth fellowes with Christ in the office of Intercession (and so doe all that call vpon Saints or Angells) notoriously detracteth from him in his Mediation, and in that honour which he appropriateth to himselfe, of treading the wine presse alone, without any other to helpe him :
and he is the propitiation for our Sins, whosoever Therefore Joineth Fellows with christ in the office of Intercession (and so do all that call upon Saints or Angels) notoriously detracteth from him in his Mediation, and in that honour which he appropriateth to himself, of treading the wine press alone, without any other to help him:
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Nay Bellarmine himselfe (howsoever our adversaries to bleare the eye of the world make a flourish to the contrarie) expressely confesseth that the Spirits of the Patriarchs and Prophets before the comming of Christ were not so worshipped and called vpon,
Nay Bellarmine himself (howsoever our Adversaries to blear the eye of the world make a flourish to the contrary) expressly Confesses that the Spirits of the Patriarchs and prophets before the coming of christ were not so worshipped and called upon,
All the Fathers which proued the Deitie of the Sonne & of the holy Ghost by this dutie of Invocation, must needs if they will not contradict themselues be against it.
All the Father's which proved the Deity of the Son & of the holy Ghost by this duty of Invocation, must needs if they will not contradict themselves be against it.
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For vpon that vision, even in the iudgment of our aduersaries, their particular knowledge of all things here done on earth dependeth, vpon this againe their Invocation. In a word whensoeuer or howsoeuer it began,
For upon that vision, even in the judgement of our Adversaries, their particular knowledge of all things Here done on earth dependeth, upon this again their Invocation. In a word whensoever or howsoever it began,
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The cafe then standing thus, that Invocation of Saints and Angels is neither necessary, nor pious, nor profitable, but rather impious and extreamely dangerous,
The cafe then standing thus, that Invocation of Saints and Angels is neither necessary, nor pious, nor profitable, but rather impious and extremely dangerous,
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as being derogatory to the glory of God & the honour of Christs Mediation, and that no ground or warrant at all can bee found for it, either in the old or new Testament,
as being derogatory to the glory of God & the honour of Christ Mediation, and that no ground or warrant At all can be found for it, either in the old or new Testament,
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the case I say thus standing, our safest course will be to follow the precedence and direction of our blessed Saviour and with him to addresse our selues vnto our heauenly Father, and to none other.
the case I say thus standing, our Safest course will be to follow the precedence and direction of our blessed Saviour and with him to address our selves unto our heavenly Father, and to none other.
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Night and day he stretcheth out his armes towards vs, he invites vs with all louingnesse to come vnto him, hee chargeth and commandeth vs in all our needs and necessities to direct our prayers immediatly vnto him.
Night and day he Stretcheth out his arms towards us, he invites us with all lovingness to come unto him, he charges and commands us in all our needs and necessities to Direct our Prayers immediately unto him.
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euen so is Christ ▪ Where by Christ nothing can be meant but the whole consisting both of Head and Members. Had the Church as its distinguished against the Head beene vnderstood, hee would haue said,
even so is christ ▪ Where by christ nothing can be meant but the Whole consisting both of Head and Members. Had the Church as its distinguished against the Head been understood, he would have said,
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but hee saith, ita & Christus, even so is Christ, vnum Christum appellans caput & corpus, calling both the head and the body one Christ. The same doth St Austin elsewhere also obserue vpon those words of the Apostle, He saith not, and to seeds as speaking of many, but as of one, and to thy seed which is Christ.
but he Says, ita & Christus, even so is christ, One Christ appellans caput & corpus, calling both the head and the body one christ. The same does Saint Austin elsewhere also observe upon those words of the Apostle, He Says not, and to seeds as speaking of many, but as of one, and to thy seed which is christ.
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that Christ and his Church being twaine and yet constituting but one mysticall body, it is fit the denomination of the whole should be taken from the better and more worthy part, which is Christ,
that christ and his Church being twaine and yet constituting but one mystical body, it is fit the denomination of the Whole should be taken from the better and more worthy part, which is christ,
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Whence briefly we may obserue, first to what height of honour it hath pleased Christ to advance his Church, in that hee hath made her not only Christian by vertue of her Spirituall vnction, but also Christ by reason of her mysticall vnion with him:
Whence briefly we may observe, First to what height of honour it hath pleased christ to advance his Church, in that he hath made her not only Christian by virtue of her Spiritual unction, but also christ by reason of her mystical Union with him:
& first what to himselfe then what to his Church. To himselfe he prayes for Glorification, rendring divers reasons why it should be granted vnto Him. Of all which we will speake in their order:
& First what to himself then what to his Church. To himself he prays for Glorification, rendering diverse Reasons why it should be granted unto Him. Of all which we will speak in their order:
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Of the Church, her speciall priviledges aboue all other societies. And so in other things. So that Glorie is no other then NONLATINALPHABET, greatnesse ioined with beauty or goodnesse.
Of the Church, her special privileges above all other societies. And so in other things. So that Glory is no other then, greatness joined with beauty or Goodness.
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Not every beauty or goodnesse, but that which is exochally or eminently so. In regard whereof in Hebrew it is called NONLATINALPHABET Weight, as causing those that behold it,
Not every beauty or Goodness, but that which is exochally or eminently so. In regard whereof in Hebrew it is called Weight, as causing those that behold it,
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Wherevnto S. Paul, as it seemes, alluding, ioyneth an exceeding weight with Glorie. In the Chaldee it is called NONLATINALPHABET Pretiousnesse, as being of greatest worth and value:
Whereunto S. Paul, as it seems, alluding, Joineth an exceeding weight with Glory. In the Chaldee it is called Preciousness, as being of greatest worth and valve:
This whereby the glorie that is is acknowledged & ascribed vnto the thing that is glorious, yea whereby it is made knowne & manifest to others to the praise and honour thereof.
This whereby the glory that is is acknowledged & ascribed unto the thing that is glorious, yea whereby it is made known & manifest to Others to the praise and honour thereof.
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And so the creature is said to glorifie God. And in this latter sense wee finde these three words of Praising, Honouring, and Glorifying in Scripture ordinarily to be vsed:
And so the creature is said to Glorify God. And in this latter sense we find these three words of Praising, Honouring, and Glorifying in Scripture ordinarily to be used:
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Honouring is an higher degree where by not in words only, but by outward gestures and signes also we testifie of the excellence & goodnesse of a thing.
Honouring is an higher degree where by not in words only, but by outward gestures and Signs also we testify of the excellence & Goodness of a thing.
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Whence insteed of glorificatio divers say clarificatio, deriuing gloria from clarus, as if it were claria, to import the making of a thing illustrious & to shine abroad.
Whence instead of Glorificatio diverse say clarificatio, deriving gloria from Clear, as if it were claria, to import the making of a thing illustrious & to shine abroad.
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St. Basil therefore defining NONLATINALPHABET to glorifie by NONLATINALPHABET, and S. Augustin by gloriosum dicere, to say a thing is glorious, say something but not all.
Saint Basil Therefore defining to Glorify by, and S. Augustin by Gloriosum dicere, to say a thing is glorious, say something but not all.
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And thus you see in generall both what glory is, and what it is to glorifie: by which as by a threed we may easily be guided to that particular which here our Saviour craues when he saith, Father glorifie thy Sonne. For vndoubtedly he prayes that his father would bestow vpon him what glorie he wanted, if he wanted any:
And thus you see in general both what glory is, and what it is to Glorify: by which as by a thread we may Easily be guided to that particular which Here our Saviour craves when he Says, Father Glorify thy Son. For undoubtedly he prays that his father would bestow upon him what glory he wanted, if he wanted any:
For although the Prophet say that hee had neither forme, nor comelinesse, nor beautie : yet indeed he was the fairest of all men, & full of grace and truth.
For although the Prophet say that he had neither Form, nor comeliness, nor beauty: yet indeed he was the Fairest of all men, & full of grace and truth.
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Outwardly and in the eye of naturall men beauty he had none, he seemed a Worme rather then a Man: but inwardly and to them that were spirituall hee both was and appeared glorious, and they beheld his glory, not as of man,
Outwardly and in the eye of natural men beauty he had none, he seemed a Worm rather then a Man: but inwardly and to them that were spiritual he both was and appeared glorious, and they beheld his glory, not as of man,
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though the Person be but one, yet is there a twofold glorie thereof, one of the Word, another of the Flesh. The glorie of the Word standeth in two things,
though the Person be but one, yet is there a twofold glory thereof, one of the Word, Another of the Flesh. The glory of the Word Stands in two things,
And it is either Personall or Habitual. Personall is that whereby as the nature of man is truely giuen to the Person of the Sonne, so the Person of the Sonne is truely communicated vnto the nature of man.
And it is either Personal or Habitual. Personal is that whereby as the nature of man is truly given to the Person of the Son, so the Person of the Son is truly communicated unto the nature of man.
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Wherevpon because in the Person of the Sonne is the fulnesse of all perfection, and all the essentiall attributes of the Deitie, as namely Omniscience, omnipotence, omnipresence, and the rest:
Whereupon Because in the Person of the Son is the fullness of all perfection, and all the essential attributes of the Deity, as namely Omniscience, omnipotence, omnipresence, and the rest:
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therefore doe wee say that all these attributes and that fulnesse of perfection are communicated also vnto the Manhood. Howbeit not Physically and by effusion,
Therefore do we say that all these attributes and that fullness of perfection Are communicated also unto the Manhood. Howbeit not Physically and by effusion,
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How then? Personally in the sonne of God. So that by reason of the hypostaticall vnion there is such a reall communion betweene them, that the sonne of man is truly the Sonne of God, and consequently also Omniscient, omnipotent, omnipresent, and the rest.
How then? Personally in the son of God. So that by reason of the hypostatical Union there is such a real communion between them, that the son of man is truly the Son of God, and consequently also Omniscient, omnipotent, omnipresent, and the rest.
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Communication habituall is that whereby the fulnesse of grace was bestowed vpon him to be subiectiuely and inherently in his Flesh. And this is the glory of his Vnction. For the spirit of the Lord rested vpon him, the spirit of wisdome and vnderstanding, the spirit of counsell and might, the spirit of knowledge and of the feare of the Lord.
Communication habitual is that whereby the fullness of grace was bestowed upon him to be subjectively and inherently in his Flesh. And this is the glory of his Unction. For the Spirit of the Lord rested upon him, the Spirit of Wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and of the Fear of the Lord.
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By this Spirit was he annointed with the oile of gladnesse aboue his fellowes, yea he receiued the spirit without measure or limit both for the essence & vertue, thereof, intensiuely and extensiuely, to all effects and purposes both for himselfe and others.
By this Spirit was he anointed with the oil of gladness above his Fellows, yea he received the Spirit without measure or limit both for the essence & virtue, thereof, intensively and extensively, to all effects and Purposes both for himself and Others.
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as being more neerely vnited vnto him, and Infused whereby he knew all heauenly and supernaturall verities, which without the revelation of grace cannot bee knowne,
as being more nearly united unto him, and Infused whereby he knew all heavenly and supernatural verities, which without the Revelation of grace cannot be known,
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And this was his Habituall glory. Now the Glory of his Office breefely was to be the Mediator betweene God and Man. An office of so high a nature that it could bee performed by none but only him who was both God and Man. For herevnto it was necessary that he should be a Prophet, a Priest, and a King. A Prophet as an Arbiter to take knowledge of the cause & quarrell depending betweene them,
And this was his Habitual glory. Now the Glory of his Office briefly was to be the Mediator between God and Man. an office of so high a nature that it could be performed by none but only him who was both God and Man. For hereunto it was necessary that he should be a Prophet, a Priest, and a King. A Prophet as an Arbiter to take knowledge of the cause & quarrel depending between them,
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A Priest ▪ to be an Intercessor, and to make interpellation for the party offending, and then to be a Fideiussor or Surety, making satisfaction to the party for him.
A Priest ▪ to be an Intercessor, and to make interpellation for the party offending, and then to be a Fideiussor or Surety, making satisfaction to the party for him.
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Wanted he yet any further Glory? yes verily, and that in regard both of his Divine and Humane nature. Of his Divine: for the Word had now emptied himselfe of his glory.
Wanted he yet any further Glory? yes verily, and that in regard both of his Divine and Humane nature. Of his Divine: for the Word had now emptied himself of his glory.
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Emptied himselfe I say, not simply and absolutely, for he could no more in such sort abdicate his glory then cease to be himselfe, it being essentiall vnto him, and his very selfe:
Emptied himself I say, not simply and absolutely, for he could no more in such sort abdicate his glory then cease to be himself, it being essential unto him, and his very self:
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but oeconomically and dispensatiuely, vailing & couering it vnder the cloud of his flesh. For if as St Leo saith, the exinanition of the divine Maiesty was the advancement of the servile forme vnto the highest pitch of honour:
but Economically and dispensatively, vailing & covering it under the cloud of his Flesh. For if as Saint Leo Says, the exinanition of the divine Majesty was the advancement of the servile Form unto the highest pitch of honour:
This Exinanition or Emptying of himselfe was in his Incarnation, conception, nativity, obedience, actiue to the law of nature as being the sonne of Adam, and to the law of Moses as being the sonne of Abraham, Passiue in suffering hunger and cold and wearinesse,
This Exinanition or Emptying of himself was in his Incarnation, conception, Nativity, Obedience, active to the law of nature as being the son of Adam, and to the law of Moses as being the son of Abraham, Passive in suffering hunger and cold and weariness,
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For though they were instant and nere at hand, yet his agonie, his sweating of bloud, his arraignment, his crosse, his death, his emprisonment in the graue were not yet come.
For though they were instant and never At hand, yet his agony, his sweating of blood, his arraignment, his cross, his death, his imprisonment in the graven were not yet come.
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Neither had hee obtained incorruption, impassibility, immortality, nor that glorious purity, strength, agility, clarity of the body which he expected, together with the fulnesse of inward ioyes and comforts in the Soule. Adde herevnto that the actions of his mediation,
Neither had he obtained incorruption, impassibility, immortality, nor that glorious purity, strength, agility, clarity of the body which he expected, together with the fullness of inward Joys and comforts in the Soul. Add hereunto that the actions of his mediation,
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To make all plaine, though as the Schoole speaketh he were Comprehensor & in termino affectione iustitiae, yet he was viator & extraterminum affectione commodi, that is,
To make all plain, though as the School speaks he were Comprehensor & in termino affection iustitiae, yet he was viator & extraterminum affection Convenient, that is,
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that is the deposition, not of his Humane nature (for that is now become an essentiall part of his Person, and shall continue therein vnto all eternity) but of all humane infirmities,
that is the deposition, not of his Humane nature (for that is now become an essential part of his Person, and shall continue therein unto all eternity) but of all humane infirmities,
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He desires furthermore that his Father would be pleased to glorifie him by preseruing and supporting him in the last act of his tragedy, I meane his bitter agonie and passion, by loosing the sorrowes of death and raising him from the graue, by taking him vp into heaven,
He Desires furthermore that his Father would be pleased to Glorify him by preserving and supporting him in the last act of his tragedy, I mean his bitter agony and passion, by losing the sorrows of death and raising him from the graven, by taking him up into heaven,
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that not only Iewes but Gentiles also by the mission of his holy spirit, and the preaching of his Apostles might know him to be the eternall Sonne of God, of the same substance with the Father, and no way inferiour vnto him.
that not only Iewes but Gentiles also by the mission of his holy Spirit, and the preaching of his Apostles might know him to be the Eternal Son of God, of the same substance with the Father, and no Way inferior unto him.
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Man also, but such a man as is assumpted 〈 ◊ 〉 the vnitie of the second person in the Trinitie, sla••••ed and condemned yet iust and innocent, dead and buried yet raised vp againe and liuing, humbled low yet exalted high,
Man also, but such a man as is assumpted 〈 ◊ 〉 the unity of the second person in the Trinity, sla••••ed and condemned yet just and innocent, dead and buried yet raised up again and living, humbled low yet exalted high,
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what vanity is it for any man to thinke or hope that he can hinder or obscure it? Let Iewes persecute him, put him to death, set a watch about his sepulcher to keepe him down:
what vanity is it for any man to think or hope that he can hinder or Obscure it? Let Iewes persecute him, put him to death, Set a watch about his sepulcher to keep him down:
yet maugre all their cunning and malice his Father shall surely glorifie him. Yea he is God manifested in the flesh, iustified in the spirit, seene of Angells, preached vnto the Gentiles, beleeved on in the world, and received vp into glory.
yet maugre all their cunning and malice his Father shall surely Glorify him. Yea he is God manifested in the Flesh, justified in the Spirit, seen of Angels, preached unto the Gentiles, believed on in the world, and received up into glory.
Secondly, the Glorification of Christ is the pledge and earnest of our Glorification. For had not he risen, ascended and beene receiued vp into glory, neither should wee.
Secondly, the Glorification of christ is the pledge and earnest of our Glorification. For had not he risen, ascended and been received up into glory, neither should we.
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so he hath receiued from vs the earnest of our flesh, and hath caried it into heaven as a pledge that the whole summe shall one day be reduced thither.
so he hath received from us the earnest of our Flesh, and hath carried it into heaven as a pledge that the Whole sum shall one day be reduced thither.
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Thirdly Christ so earnestly suing for his Glorification, it is our duty by all meanes both to procure and further his Glory, which if wee cannot doe in such sort as his Father doth,
Thirdly christ so earnestly suing for his Glorification, it is our duty by all means both to procure and further his Glory, which if we cannot do in such sort as his Father does,
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By faith we are to be assured thereof, by confession to acknowledge it, by our holy Christian life to testify that the faith of our hearts and the confession of our mouthes accord and agree together,
By faith we Are to be assured thereof, by Confessi to acknowledge it, by our holy Christian life to testify that the faith of our hearts and the Confessi of our mouths accord and agree together,
that God would be pleased to perfect that glory vpon vs which here by grace he hath begunne in vs. Hence is it that the Saints are said not only to loue, but also to long for the second comming of Christ, as knowing that till then it cannot be obtained:
that God would be pleased to perfect that glory upon us which Here by grace he hath begun in us Hence is it that the Saints Are said not only to love, but also to long for the second coming of christ, as knowing that till then it cannot be obtained:
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that the Church also so earnestly prayes, Turne my beloued and be like the Roe or young Hart vpon the mountaines of Bether, and againe yea come Lord Iesu come quickly.
that the Church also so earnestly prays, Turn my Beloved and be like the Roe or young Heart upon the Mountains of Behter, and again yea come Lord Iesu come quickly.
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For wee are commanded to provide things honest in the fight of all men, and to let our light so shine before men that they also may see our good workes.
For we Are commanded to provide things honest in the fight of all men, and to let our Light so shine before men that they also may see our good works.
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Only wee must take heed that wee affect it not from men principally, nor make it our maine end (for this would be the foule sinne of Vaine-glory ) but that with Christ wee seeke it of our Father in the first place,
Only we must take heed that we affect it not from men principally, nor make it our main end (for this would be the foul sin of Vainglory) but that with christ we seek it of our Father in the First place,
and to the end that being glorified of him hee may be glorified by vs. For not hee that commendeth himselfe or is commended of others is approued, but hee whom God commendeth. And so much for Quid, what our Sauiour craueth to himselfe.
and to the end that being glorified of him he may be glorified by us For not he that commends himself or is commended of Others is approved, but he whom God commends. And so much for Quid, what our Saviour craveth to himself.
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And yet more plainely by that of our Sauiour, where hauing said, the houre is come that the Sonne of man should be glorified, presently hee speaketh of his death,
And yet more plainly by that of our Saviour, where having said, the hour is come that the Son of man should be glorified, presently he speaks of his death,
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So that in these two words these three things come to bee considered, the Houre, the worke of the houre, & the knowledge he had both of the Houre & the worke thereof.
So that in these two words these three things come to be considered, the Hour, the work of the hour, & the knowledge he had both of the Hour & the work thereof.
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There was no perfection but either hee was already possessed of it, or it was now due vnto him by vertue of the personall vnion. At the first instant whereof all glorie would haue flowen to his Humanity, had it not by speciall dispensation beene staid vntill hee was come to the lowest bottome of his humiliation. Which being done,
There was no perfection but either he was already possessed of it, or it was now due unto him by virtue of the personal Union. At the First instant whereof all glory would have flown to his Humanity, had it not by special Dispensation been stayed until he was come to the lowest bottom of his humiliation. Which being done,
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So that how hee should merit for himselfe cannot well be conceiued without empeachment of his glorious Vnion. As for those texts they alledge for proofe, all of them shew rather ordinem then meritum, that his glory succeeded his passion, not that his passion merited his glory.
So that how he should merit for himself cannot well be conceived without empeachment of his glorious union. As for those texts they allege for proof, all of them show rather ordinem then Merit, that his glory succeeded his passion, not that his passion merited his glory.
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Yea he sware vnto him, and repented not of it, Thou art a Priest for ever after the order of Melchizedeck, that is, who by performing the office of his Priesthood, should passe into his eternall and glorious kingdome.
Yea he sware unto him, and repented not of it, Thou art a Priest for ever After the order of Melchizedeck, that is, who by performing the office of his Priesthood, should pass into his Eternal and glorious Kingdom.
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as if he should say more fully, thou hast bound thy selfe by promise, yea and by oath too, that when by suffering I shall haue finished the worke of redemption for which thou sentest me, thou wouldest fully satisfie me with glory.
as if he should say more Fully, thou hast bound thy self by promise, yea and by oath too, that when by suffering I shall have finished the work of redemption for which thou sentest me, thou Wouldst Fully satisfy me with glory.
Whence we are lessoned, first, to imitate Christ, and with him to ground all our prayers and hopes ▪ vpon our Fathers promise. For he is omnipotent and can, true & wil performe.
Whence we Are lessoned, First, to imitate christ, and with him to ground all our Prayers and hope's ▪ upon our Father's promise. For he is omnipotent and can, true & will perform.
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Againe, as Christ could not haue ignominie and shame alwaies to rest vpon him, but that obice remoto the stay and let being remoued, Glory would surely flow vnto him by reason of the hypostaticall vnion :
Again, as christ could not have ignominy and shame always to rest upon him, but that obice remoto the stay and let being removed, Glory would surely flow unto him by reason of the hypostatical Union:
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so by vertue of the mysticall vnion we haue with Christ, obice remoto, assoone as the let and stay is done away, it cannot be but that forthwith from him Glorie should bee deriued vnto vs. That let is Sinne. Sinne being crucified and slaine by death,
so by virtue of the mystical Union we have with christ, obice remoto, As soon as the let and stay is done away, it cannot be but that forthwith from him Glory should be derived unto us That let is Sin. Sin being Crucified and slain by death,
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when we are ready to yeeld vp the ghost, but specially when the day of resurrection is come, we may say with Christ, Father, the houre is come, glorifie thy sonne.
when we Are ready to yield up the ghost, but specially when the day of resurrection is come, we may say with christ, Father, the hour is come, Glorify thy son.
& we are predestinated to be conformed vnto the image of the Sonne. And wee also in our flesh must fulfill the remainders of the afflictions of Christ, if we will be glorified with him. But of this enough.
& we Are predestinated to be conformed unto the image of the Son. And we also in our Flesh must fulfil the remainders of the afflictions of christ, if we will be glorified with him. But of this enough.
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NONLATINALPHABET, the or that houre, that is the houre decreed & determined vnto the Passion of Christ. For hee that is the creator of time, hath ever reserued the disposition thereof in his owne power.
, thee or that hour, that is the hour decreed & determined unto the Passion of christ. For he that is the creator of time, hath ever reserved the disposition thereof in his own power.
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and the beginning of the last age of the world, called therefore in Scripture, the fulnesse of time, and the last daies. This time was of old foretold by the Prophets.
and the beginning of the last age of the world, called Therefore in Scripture, the fullness of time, and the last days. This time was of old foretold by the prophets.
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nor a law-giuer from betweene his feet, vntill Shiloh come, and by Daniel, that seauenty weekes after the going forth of the Commandement to restore & build Ierusalem being well neere expired, the most holy should be annointed and Messias be cut off.
nor a lawgiver from between his feet, until Shiloh come, and by daniel, that seauenty weeks After the going forth of the Commandment to restore & built Ierusalem being well near expired, the most holy should be anointed and Messias be Cut off.
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Some that are counted skilfull in Chronologie ▪ and the computation of times, place the Passion of Christ in the yeare of the world three thousand nine hundred fiftie and three.
some that Are counted skilful in Chronology ▪ and the computation of times, place the Passion of christ in the year of the world three thousand nine hundred fiftie and three.
Had man persisted in his innocencie, Christ had never beene incarnate nor had suffered. To haue suffered soone after the fall would also haue beene very inconvenient.
Had man persisted in his innocence, christ had never been incarnate nor had suffered. To have suffered soon After the fallen would also have been very inconvenient.
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Besides it 〈 ◊ 〉 •it that some time should be allowed betweene the worke of our redemption and glorification, to the end that the power of God our Saviour might bee praised and spread abroad, our faith exercised and tried not onely in regard of things past and present but future also,
Beside it 〈 ◊ 〉 •it that Some time should be allowed between the work of our redemption and glorification, to the end that the power of God our Saviour might be praised and spread abroad, our faith exercised and tried not only in regard of things past and present but future also,
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but in that season when both Iewes and Gentiles were come to their ripenesse, the one to be broken off by reason of their incredulitie, the other to be grafted in through Gods goodnesse and mercy.
but in that season when both Iewes and Gentiles were come to their ripeness, the one to be broken off by reason of their incredulity, the other to be grafted in through God's Goodness and mercy.
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For as touching the Iewes, they were now growne to such an height of impietie, that as Iosephus saith, had the Romans neuer so little deferred their desolation, either the earth would haue swallowed them,
For as touching the Iewes, they were now grown to such an height of impiety, that as Iosephus Says, had the Romans never so little deferred their desolation, either the earth would have swallowed them,
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As touching the yeare of his age wherein hee suffered, it was, if wee may beleeue Irenaeus, about the fiftieth, which he voucheth to be an Apostolicall tradition. But indeed he is fowly mistaken,
As touching the year of his age wherein he suffered, it was, if we may believe Irnaeus, about the fiftieth, which he voucheth to be an Apostolical tradition. But indeed he is foully mistaken,
Howbeit Scaliger, and that as it seemes not without good reason, addeth one yeare more, and placeth his Passion in the beginning of his fiue and thirtieth.
Howbeit Scaliger, and that as it seems not without good reason, adds one year more, and places his Passion in the beginning of his fiue and thirtieth.
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For taking it as granted that at his Baptisme he was full thirtie, betweene that and his Passion he findes as hee supposeth fiue Passeovers. The first in the second of Iohn, And the Iewes Passeover was at hand.
For taking it as granted that At his Baptism he was full thirtie, between that and his Passion he finds as he Supposeth fiue Passovers. The First in the second of John, And the Iewes Passover was At hand.
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which he proueth to be Easter by that in the former Chapter, Say not yee, there are yet foure months and then commeth harvest ? The third in the twelfth of Mathew and the sixt of Luke where his Disciples walking through the corne fields plucked the eares of corne.
which he Proves to be Easter by that in the former Chapter, Say not ye, there Are yet foure months and then comes harvest? The third in the twelfth of Matthew and the sixt of Lycia where his Disciples walking through the corn fields plucked the ears of corn.
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Which being so, then Christ being baptized in his thirtieth compleate, and dying in the fift Passeouer after, his suffering must of necessity be in the beginning of his fiue and thirtieth.
Which being so, then christ being baptised in his thirtieth complete, and dying in the fift Passover After, his suffering must of necessity be in the beginning of his fiue and thirtieth.
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so we should also grow from faith to faith, from grace to grace till we come to our full NONLATINALPHABET in Christ, never more afterwards to feele any decay.
so we should also grow from faith to faith, from grace to grace till we come to our full in christ, never more afterwards to feel any decay.
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The time of the yeare wherein he suffered was the day of the feast of Passeouer, even the fifteenth of the month Nisan. For the evening before he eate the Passeouer with his Disciples, which by the law of God ought to be done vpon the fourteenth of Nisan :
The time of the year wherein he suffered was the day of the feast of Passover, even the fifteenth of the Monn Nisan. For the evening before he eat the Passover with his Disciples, which by the law of God ought to be done upon the fourteenth of Nisan:
For the day of the Passeover and the weekly Sabbath falling immediatly this yeare one after the other, they according to their old custome, translated the Passeouer vpon the Sabbath, and obserued both on one day.
For the day of the Passover and the weekly Sabbath falling immediately this year one After the other, they according to their old custom, translated the Passover upon the Sabbath, and observed both on one day.
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But our Saviour preferring his Fathers order vnto humane traditions, tooke order it should be prepared for him on that very day NONLATINALPHABET, in which, as St Luke saith, the Passeouer ought to be sacrificed.
But our Saviour preferring his Father's order unto humane traditions, took order it should be prepared for him on that very day, in which, as Saint Luke Says, the Passover ought to be sacrificed.
For as by other Leviticall ceremonies, so was he also typed by the Paschal lambe. And therefore what time more fitting the sacrifice of the true Lambe,
For as by other Levitical ceremonies, so was he also typed by the Paschal lamb. And Therefore what time more fitting the sacrifice of the true Lamb,
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then that which presently followed vpon the slaying of the typicall? Wherevnto St Paul alluding, for euē Christ, saith he, our Passeouer is sacrificed for vs. Adde herevnto the assertion of some, that as Adam NONLATINALPHABET the same day he was created sinned:
then that which presently followed upon the slaying of the typical? Whereunto Saint Paul alluding, for even christ, Says he, our Passover is sacrificed for us Add hereunto the assertion of Some, that as Adam the same day he was created sinned:
For if God haue by his eternall decree determined a set houre vnto the comming and suffering of the Messias, & that houre be now many hundred of yeares past:
For if God have by his Eternal Decree determined a Set hour unto the coming and suffering of the Messias, & that hour be now many hundred of Years past:
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But Iesus the sonne of Mary came and suffered in that very time, and in him were fulfilled all whatsoever was by the Prophets foretold concerning the Messias. He therefore is the true Christ, neither are wee to looke for another.
But Iesus the son of Marry Come and suffered in that very time, and in him were fulfilled all whatsoever was by the prophets foretold Concerning the Messias. He Therefore is the true christ, neither Are we to look for Another.
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Thirdly, not whithstanding this appointed time, wee are to remember for our further consolation, that Iesus Christ is yesterday and to day and evermore.
Thirdly, not whithstanding this appointed time, we Are to Remember for our further consolation, that Iesus christ is yesterday and to day and evermore.
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And therefore as he was virtually the lambe slaine from the beginning of the world ▪ so the vertue of his death and passion reacheth downe to these times also,
And Therefore as he was virtually the lamb slain from the beginning of the world ▪ so the virtue of his death and passion reaches down to these times also,
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Fourthly, as vnto this particular of Christs passion, so vnto other things also, as namely our vocation, conversion & repentance, hath he appointed a due time.
Fourthly, as unto this particular of Christ passion, so unto other things also, as namely our vocation, conversion & Repentance, hath he appointed a due time.
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This is called the acceptable time, and our Hodie to day: which if wilfully we neglect, we may with Esau, seeke the blessing with teares, and never after recover it.
This is called the acceptable time, and our Hodie to day: which if wilfully we neglect, we may with Esau, seek the blessing with tears, and never After recover it.
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It is not every word how true soever that is like an apple of gold with pictures of silver, but that only which is Seasonable. Learned is the tongue of that man that speaketh a word of comfort in fit time:
It is not every word how true soever that is like an apple of gold with pictures of silver, but that only which is Seasonable. Learned is the tongue of that man that speaks a word of Comfort in fit time:
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The next point to be considered is the worke of that houre, what worke will you say? The bitter passion of our Lord and saviour Iesus Christ. what Passion ? The suffering of that punishment which was due to sinne for the satisfaction of his Fathers iustice.
The next point to be considered is the work of that hour, what work will you say? The bitter passion of our Lord and Saviour Iesus christ. what Passion? The suffering of that punishment which was due to sin for the satisfaction of his Father's Justice.
And to this end the Word became Flesh, that being otherwise impassible, hee might in it suffer the punishment due vnto vs. But might not God if he had beene so pleased haue vsed some other meanes for the appeasing of his wrath? Yes doubtlesse,
And to this end the Word became Flesh, that being otherwise impassable, he might in it suffer the punishment due unto us But might not God if he had been so pleased have used Some other means for the appeasing of his wrath? Yes doubtless,
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justice in the rigorous exacting of satisfaction for sinne yea even from his owne sonne, mercy in the free pardon of sinne by the death and passion of his sonne.
Justice in the rigorous exacting of satisfaction for sin yea even from his own son, mercy in the free pardon of sin by the death and passion of his son.
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Excellently to this purpose Cameracensis, God in the beginning gaue vnto man, truth to instruct him, iustice to direct him, mercy to preserue him, and peace to delight him.
Excellently to this purpose Cameracensis, God in the beginning gave unto man, truth to instruct him, Justice to Direct him, mercy to preserve him, and peace to delight him.
and the Scriptures as they foretell it, so they affirme that thus it must be, and that Christ ought to suffer. Luc. 22.28. Esa. 53. Mat. 26.54. Luc. 24.26. Act. 2.33.
and the Scriptures as they foretell it, so they affirm that thus it must be, and that christ ought to suffer. Luke 22.28. Isaiah 53. Mathew 26.54. Luke 24.26. Act. 2.33.
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And according to this determinate counsell and fore-knowledge of God, when the houre appointed was come he was delivered and taken and by wicked hands crucified and slaine.
And according to this determinate counsel and foreknowledge of God, when the hour appointed was come he was Delivered and taken and by wicked hands Crucified and slain.
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because some extenuate it too much as if he seemed only to suffer, or suffered not what indeed hee did, others againe too much aggravate it as if he suffered the very paines of the damned in hell, wee will as warily and as carefully as we can steere betweene that Scylla and this Charybdis. And to this end wee will diligently enquire foure things, the species or kinde of punishment he suffered, the extention, the intention, and the duration thereof.
Because Some extenuate it too much as if he seemed only to suffer, or suffered not what indeed he did, Others again too much aggravate it as if he suffered the very pains of the damned in hell, we will as warily and as carefully as we can steer between that Scylla and this Charybdis. And to this end we will diligently inquire foure things, the species or kind of punishment he suffered, the extension, the intention, and the duration thereof.
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First, therefore he suffered not that Punishment of sinne which is sinne (for God many times and that iustly punisheth one sinne by another) The reason;
First, Therefore he suffered not that Punishment of sin which is sin (for God many times and that justly Punisheth one sin by Another) The reason;
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for that then he should haue beene a sinner either by inherent or actuall sinne, and so could never haue made sufficient satisfaction for the sinnes of others.
for that then he should have been a sinner either by inherent or actual sin, and so could never have made sufficient satisfaction for the Sins of Others.
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or the eternall continuance of sinne, such as are Remorse and despaire. For in him was never any sinne whether Originall or Actuall. Only it was imputed vnto him inasmuch as he vndertooke to satisfy for it.
or the Eternal Continuance of sin, such as Are Remorse and despair. For in him was never any sin whither Original or Actual. Only it was imputed unto him inasmuch as he undertook to satisfy for it.
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and a Conversion or turning vnto that which is only a seeming good, and consequently the desert of a double Punishment, the one of losse to be depriued of the true good, in regard of the Aversion, the other of sence, to feele smart both in body and soule in regard of the Conversion:
and a Conversion or turning unto that which is only a seeming good, and consequently the desert of a double Punishment, the one of loss to be deprived of the true good, in regard of the Aversion, the other of sense, to feel smart both in body and soul in regard of the Conversion:
The Punishment of Losse, being in regard of present comfort and ioy left vnto himselfe and in a sort forsaken of his Father, of which againe anon in the due place.
The Punishment of Loss, being in regard of present Comfort and joy left unto himself and in a sort forsaken of his Father, of which again anon in the due place.
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The punishment of Sence, for he felt during the while extreame both torment and paine outwardly in the body, and horror and anguish, inwardly in the Soule.
The punishment of Sense, for he felt during the while extreme both torment and pain outwardly in the body, and horror and anguish, inwardly in the Soul.
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From his Father therefore he suffered, who for a time abandoned him and delivered him into the hand of sinners, from the powers of darknesse who laid vpon him whatsoever their malice could devise, from the Iewes who stumbled at him and despised him, from the Gentiles who made a game and laughing-stocke of him, from Magistrates who convented and condemned him, from the people who arrested and accused him, from the Clergie who charged him with cozinage and blasphemy, from the Laity who cryed out crucifie him crucifie him, from his enimies who cruelly persecuted him, from his friends who in his greatest need started aside from him, from forrainers who disdainfully shooke the head at him, from those of his owne houshold who most treacherously betraied him,
From his Father Therefore he suffered, who for a time abandoned him and Delivered him into the hand of Sinners, from the Powers of darkness who laid upon him whatsoever their malice could devise, from the Iewes who stumbled At him and despised him, from the Gentiles who made a game and laughingstock of him, from Magistrates who Convicted and condemned him, from the people who arrested and accused him, from the Clergy who charged him with cozinage and blasphemy, from the Laity who cried out crucify him crucify him, from his enemies who cruelly persecuted him, from his Friends who in his greatest need started aside from him, from foreigners who disdainfully shook the head At him, from those of his own household who most treacherously betrayed him,
yea from the Heaven which denied to giue him light, from the aire which refused to vouchsafe him breath, from the earth which would not so much as beare him,
yea from the Heaven which denied to give him Light, from the air which refused to vouchsafe him breath, from the earth which would not so much as bear him,
In his goods, being stript even of his raiment, and lots cast thereon, in his good name being esteemed a deceiuer, a blasphemer, a drunkard, a glutton, a magitian, a traitor to Caesar, in his friends who were scattered as soone as the shepheard was smitten, in his mother through whose heart a sword was driuen, in his soule by strong feare before his passion,
In his goods, being stripped even of his raiment, and lots cast thereon, in his good name being esteemed a deceiver, a blasphemer, a drunkard, a glutton, a magician, a traitor to Caesar, in his Friends who were scattered as soon as the shepherd was smitten, in his mother through whose heart a sword was driven, in his soul by strong Fear before his passion,
and extreame sorrow in his passion, in all the parts of his body, his head being crowned with thornes, his face spit vpon, his cheekes buffited, his hands & feet nailed, his sides peirced, his backe & armes, scourged,
and extreme sorrow in his passion, in all the parts of his body, his head being crowned with thorns, his face spit upon, his cheeks buffited, his hands & feet nailed, his sides pierced, his back & arms, scourged,
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in all his sences, the touch by wounds, the tast with myrre and vineger, the smell with the loathsome savour of Golgotha, the hearing with shamefull taunts and revilings,
in all his Senses, the touch by wounds, the taste with myrrh and vinegar, the smell with the loathsome savour of Golgotha, the hearing with shameful taunts and revilings,
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wherefore he sticketh not to say, Behold and see if there be any sorrow like vnto my sorrow? And againe, the sorrowes of hell compassed me round about.
Wherefore he sticketh not to say, Behold and see if there be any sorrow like unto my sorrow? And again, the sorrows of hell compassed me round about.
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Not that he felt the flames of hell fire, or the same kind of torment which the damned suffer in hell (farre bee such impiety from our thoughts) but that which is equivalent therevnto.
Not that he felt the flames of hell fire, or the same kind of torment which the damned suffer in hell (Far bee such impiety from our thoughts) but that which is equivalent thereunto.
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But this in no case may be imagined His NONLATINALPHABET, his feare and consternation, his strong cries, his agonie and bloudy sweat, his earnest prayer that if it were possible the cuppe might passe from him,
But this in no case may be imagined His, his Fear and consternation, his strong cries, his agony and bloody sweat, his earnest prayer that if it were possible the cup might pass from him,
And indeed how could it bee otherwise? For not to speake of the paines of the body (which yet some affirme to be more intense then could be of other men by reason of the perfection and finenesse of his complection) his sorrowes were not for the sinnes of one man,
And indeed how could it be otherwise? For not to speak of the pains of the body (which yet Some affirm to be more intense then could be of other men by reason of the perfection and fineness of his complexion) his sorrows were not for the Sins of one man,
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for by it perfectly knowing and apprehending all the causes and reasons of sorrow, it cannot be avoided but that according to this knowledge & apprehension his sorrowes should be strained and intended.
for by it perfectly knowing and apprehending all the Causes and Reasons of sorrow, it cannot be avoided but that according to this knowledge & apprehension his sorrows should be strained and intended.
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and hauing not freed himselfe from them, how could hee set vs free? They continued therefore vpon him but that houre, the time destined by his Father therevnto: which being once expired;
and having not freed himself from them, how could he Set us free? They continued Therefore upon him but that hour, the time destined by his Father thereunto: which being once expired;
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If then the sufferings of Christ were only temporarie and not eternall, how hath he suffered and satisfied sufficiently for sinne? For time holdeth no proportion with eternity.
If then the sufferings of christ were only temporary and not Eternal, how hath he suffered and satisfied sufficiently for sin? For time holds no proportion with eternity.
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Wherevnto I answer first, that in regard of the dignity of his person, the shortest punishment inflicted vpon him is equivalent to the eternall punishment laid vpon others.
Whereunto I answer First, that in regard of the dignity of his person, the Shortest punishment inflicted upon him is equivalent to the Eternal punishment laid upon Others.
Now he that is so disposed sinneth in suo aeterno, and hauing as much as lies in him a perpetuall purpose of sinning, he shall as he deserues perpetually and everlastingly bee punished.
Now he that is so disposed Sinneth in Sue aeterno, and having as much as lies in him a perpetual purpose of sinning, he shall as he deserves perpetually and everlastingly be punished.
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But they for whom Christ died, haue their sinnes broken off by grace, their soules by little and little cleansed from the staines of sin in his bloud, a hatred and detestation of sinne wrought in them, together with a sincere loue and study of holinesse,
But they for whom christ died, have their Sins broken off by grace, their Souls by little and little cleansed from the stains of since in his blood, a hatred and detestation of sin wrought in them, together with a sincere love and study of holiness,
First, seeing Christ hath suffered all these things and that for vs, it is fit that we by all waies and meanes should study to come to the full knowledge thereof.
First, seeing christ hath suffered all these things and that for us, it is fit that we by all ways and means should study to come to the full knowledge thereof.
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and can wee possibly neglect the learning of it? The Apostle Saint Paul accounted the knowledge hereof to be of all other the most excellent, and all other things in comparison of it to bee but losse and dung.
and can we possibly neglect the learning of it? The Apostle Saint Paul accounted the knowledge hereof to be of all other the most excellent, and all other things in comparison of it to be but loss and dung.
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Why then should not wee bee of the same, and pray with him that wee may be able to comprehend with all Saints what is the breadth and length and depth and height? That knowing what great matters hee hath done for vs, wee may be the more incited to bee thankefull vnto him for it.
Why then should not we be of the same, and pray with him that we may be able to comprehend with all Saints what is the breadth and length and depth and height? That knowing what great matters he hath done for us, we may be the more incited to be thankful unto him for it.
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For if God will not be pacified without full satisfaction, how dare we commit it? And if nothing can cleanse the leprosie thereof but only the bloud of the sonne of God,
For if God will not be pacified without full satisfaction, how Dare we commit it? And if nothing can cleanse the leprosy thereof but only the blood of the son of God,
and to rest satisfied for sinne in the sufferings of his sonne, wee may therein as in a crystall glasse clearly behold NONLATINALPHABET, the great loue of God towards man.
and to rest satisfied for sin in the sufferings of his son, we may therein as in a crystal glass clearly behold, the great love of God towards man.
With whom although he were ever well pleased, yet he must needs suffer for vs, that in him he may be also well pleased with vs. Feare we not therefore nor despaire of grace.
With whom although he were ever well pleased, yet he must needs suffer for us, that in him he may be also well pleased with us fear we not Therefore nor despair of grace.
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and so we haue no benefit in the sufferings of Christ. For as the Apostle S t Paule saith, if obstinately and wilfully we resolue to sinne after we haue received the knowledge of the truth, there remaineth no more sacrifice for sinnes.
and so we have no benefit in the sufferings of christ. For as the Apostle S tO Paul Says, if obstinately and wilfully we resolve to sin After we have received the knowledge of the truth, there remains no more sacrifice for Sins.
And againe, more plainely vnto his disciples hee shewed, that he must goe vnto Ierusalem, and suffer many things of the elders and chiefe Priests and Scribes, and be killed.
And again, more plainly unto his Disciples he showed, that he must go unto Ierusalem, and suffer many things of the Elders and chief Priests and Scribes, and be killed.
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And concerning his Passion, in the Psalmes of David especially, & the prophecy of Esay. And touching the houre, in the blessing of Iudah by Iacob recorded in Genesis, and that memorable prophecy of seaventy weekes in Daniell, as is aboue already specified.
And Concerning his Passion, in the Psalms of David especially, & the prophecy of Isaiah. And touching the hour, in the blessing of Iudah by Iacob recorded in Genesis, and that memorable prophecy of seaventy weeks in Daniell, as is above already specified.
Againe, he came to the knowledge hereof by speciall revelation, as being a Prophet, yea the greatest of all Prophets. For being in his humane nature assumpted into the Deity, and to this end assumpted that when the houre was come in it hee might suffer:
Again, he Come to the knowledge hereof by special Revelation, as being a Prophet, yea the greatest of all prophets. For being in his humane nature assumpted into the Deity, and to this end assumpted that when the hour was come in it he might suffer:
and againe, melior est obedientia quam victimae, obedience is better then sacrifice, But it will bee said, that all this notwithstāding he seemed very vnwilling to dye.
and again, melior est obedientia quam Victimae, Obedience is better then sacrifice, But it will be said, that all this notwithstanding he seemed very unwilling to die.
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For did not he very passionately entreat his Father to bee delivered from that houre? And that if it were possible the cup might passe from him? For satisfaction of which doubt we are to know, that Christ though his manhood were assumed into the Deity, yet was hee not thereby freed from ought that is humane.
For did not he very passionately entreat his Father to be Delivered from that hour? And that if it were possible the cup might pass from him? For satisfaction of which doubt we Are to know, that christ though his manhood were assumed into the Deity, yet was he not thereby freed from ought that is humane.
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Wherefore the first apprehension of his Passion was simple as of a thing evill in it selfe and afflictiue to his nature, without any further consideration:
Wherefore the First apprehension of his Passion was simple as of a thing evil in it self and afflictive to his nature, without any further consideration:
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Neither was it evill so to doe, it being agreeable to that law of nature which in creation was imposed vpon vs. But when in the second place it was by superiour reason presented vnto him invested with other circumstances,
Neither was it evil so to do, it being agreeable to that law of nature which in creation was imposed upon us But when in the second place it was by superior reason presented unto him invested with other Circumstances,
And thus much touching the knowledge Christ had of his Passion and the houre thereof, together with his willingnesse to suffer in obedience to his Father, and out of the loue he bare vs.
And thus much touching the knowledge christ had of his Passion and the hour thereof, together with his willingness to suffer in Obedience to his Father, and out of the love he bore us
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This may minister matter of singular comfort vnto vs. For if it be so, what harme can at any time betide vs? Hee will not suffer so much as a haire to fall from our head but as hee pleaseth.
This may minister matter of singular Comfort unto us For if it be so, what harm can At any time betide us? He will not suffer so much as a hair to fallen from our head but as he Pleases.
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Secondly from his willingnesse to suffer for vs, to assure our selues that his free-will offering is accepted of his Father, & we may confidently r•ly thereon as a full satisfaction for all our sinnes.
Secondly from his willingness to suffer for us, to assure our selves that his freewill offering is accepted of his Father, & we may confidently r•ly thereon as a full satisfaction for all our Sins.
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What ever can be laid vpon vs, is nothing to that which hee endured for vs. Oh those glorious Martyrs who so ioyfully suffered such exquisite torments for his names sake!
What ever can be laid upon us, is nothing to that which he endured for us O those glorious Martyrs who so joyfully suffered such exquisite torments for his names sake!
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Thirdly, from his obedience, to yeeld absolute obedience vnto the will of our Father, and denying our owne wills to say vnto him, not as I will but as thou wilt.
Thirdly, from his Obedience, to yield absolute Obedience unto the will of our Father, and denying our own wills to say unto him, not as I will but as thou wilt.
Say we rather with Queene Hester, If I perish I perish, and with the three children, Wee are not carefull ô Nebucadnetsar to answer thee in this matter.
Say we rather with Queen Esther, If I perish I perish, and with the three children, we Are not careful o Nebucadnetsar to answer thee in this matter.
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Our God whom wee serue is both able and will deliver vs. If not, yet know wee will not serue thy Gods. Lastly from his loue, the best wee can to requite him with loue.
Our God whom we serve is both able and will deliver us If not, yet know we will not serve thy God's Lastly from his love, the best we can to requite him with love.
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or absolute, to wit, an interminable, infinite entire possession of all good, and so God only is perfect. And this Perfection is againe double, Substantiall or Personall. The Substantiall, is the very Godhead it selfe considered in its Nature together with all the essentiall properties thereof,
or absolute, to wit, an interminable, infinite entire possession of all good, and so God only is perfect. And this Perfection is again double, Substantial or Personal. The Substantial, is the very Godhead it self considered in its Nature together with all the essential properties thereof,
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And this is so the Glory of the Father as it is also the Glory of the Sonne and of the Holy Ghost. For as the Creed of Athanasius hath, The Godhead of the Father,
And this is so the Glory of the Father as it is also the Glory of the Son and of the Holy Ghost. For as the Creed of Athanasius hath, The Godhead of the Father,
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the Father hath his modo perfectissimo, after a most eminent and vnconceivable manner, which because he is of infinite capacity must needs be infinite,
the Father hath his modo perfectissimo, After a most eminent and unconceivable manner, which Because he is of infinite capacity must needs be infinite,
His Personall perfection is his Fatherhood, or that whereby hee is the Father. And this is proper glory, incommunicable even to the Sonne or the Holy Ghost :
His Personal perfection is his Fatherhood, or that whereby he is the Father. And this is proper glory, incommunicable even to the Son or the Holy Ghost:
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vnto the Sonne gignendo, by way of generation, vnto the Holy Ghost together with the Sonne spirando, by an vnspeakable manner of Proceeding. Thirdly and lastly, that he is NONLATINALPHABET vnbegotten, and proceeding from none:
unto the Son gignendo, by Way of generation, unto the Holy Ghost together with the Son spirando, by an unspeakable manner of Proceeding. Thirdly and lastly, that he is unbegotten, and proceeding from none:
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Were it without it, it could scarce be called glory. Now we know that the Father was neuer without his glory, no not then whē things were not as yet created.
Were it without it, it could scarce be called glory. Now we know that the Father was never without his glory, no not then when things were not as yet created.
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And doth not our Saviour likewise desire to be glorified with that glory which be had with his Father before the world was ? The Perfection thereof the Father by the Splendor and Brightnesse thereof shineth and appeareth two waies,
And does not our Saviour likewise desire to be glorified with that glory which be had with his Father before the world was? The Perfection thereof the Father by the Splendour and Brightness thereof shines and appears two ways,
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first inwardly to the holy and blessed Trinitie, and then outwardly vnto others. Inwardly to the Trinitie, by intervention of vnderstanding and knowledge.
First inwardly to the holy and blessed Trinity, and then outwardly unto Others. Inwardly to the Trinity, by intervention of understanding and knowledge.
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Outwardly vnto others by workes conformable vnto his perfection: as namely of Creation, Sustentation, Government, Redemption, and in the end Restauration of all things.
Outwardly unto Others by works conformable unto his perfection: as namely of Creation, Sustentation, Government, Redemption, and in the end Restauration of all things.
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For in these the goodnesse, Wisdome, Power, Iustice, and Mercy of God doe shine and appeare to vs, whom it hath pleased God to enable with vnderstanding to see and in some measure to comprehend them.
For in these the Goodness, Wisdom, Power, justice, and Mercy of God do shine and appear to us, whom it hath pleased God to enable with understanding to see and in Some measure to comprehend them.
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But the shining forth of all perfection, and the appearance thereof in full strength, is reserued vnto that day When the creature shall bee deliuered from the bondage of corruption into the glorious liberty of the Sonnes of God :
But the shining forth of all perfection, and the appearance thereof in full strength, is reserved unto that day When the creature shall be Delivered from the bondage of corruption into the glorious liberty of the Sons of God:
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The Maior is That by which I shall glorifie thee, and without which I cannot glorifie thee, thou maist not deny vnto me. An evident and vndoubted truth:
The Mayor is That by which I shall Glorify thee, and without which I cannot Glorify thee, thou Mayest not deny unto me. an evident and undoubted truth:
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For if, as Solomon saith, the lip of vanity becommeth not a Prince, much lesse would it become him who is the wisdome of the Father and very truth it selfe.
For if, as Solomon Says, the lip of vanity becomes not a Prince, much less would it become him who is the Wisdom of the Father and very truth it self.
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First by the continuall practise of all the Saints, conformable vnto this of Christ. For in all their addresses vnto God they ever vrged him with his Glory,
First by the continual practice of all the Saints, conformable unto this of christ. For in all their Addresses unto God they ever urged him with his Glory,
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as the strongest argument to perswade, when the Lord had threatned to smite the people of Israel with the pestilence and to disinherit them because of their murmuring and incredulitie, Moses thought nothing would sooner moue him to commiseration and pittie of them then the impeachment otherwise of his honour:
as the Strongest argument to persuade, when the Lord had threatened to smite the people of Israel with the pestilence and to disinherit them Because of their murmuring and incredulity, Moses Thought nothing would sooner move him to commiseration and pity of them then the impeachment otherwise of his honour:
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what Psalme almost is there in which the Prophet David presseth not vpon God this reason? Returne O Lord, deliuer my soule, oh saue mee for thy mercies sake.
what Psalm almost is there in which the Prophet David Presseth not upon God this reason? Return Oh Lord, deliver my soul, o save me for thy Mercies sake.
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and the glory? And did not St Paul according to this direction end his Prayer with ascribing Glory vnto God in the Church by Christ Iesus throughout all ages? If then others haue mightily prevailed with God in vrging him with his Glorie :
and the glory? And did not Saint Paul according to this direction end his Prayer with ascribing Glory unto God in the Church by christ Iesus throughout all ages? If then Others have mightily prevailed with God in urging him with his Glory:
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shall we thinke that the Sonne of God can be lesse prevalent with his Father pressing him with the same argument, Father glorifie me, for so I shall bee able, else not, to glorifie thee.
shall we think that the Son of God can be less prevalent with his Father pressing him with the same argument, Father Glorify me, for so I shall be able, Else not, to Glorify thee.
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So that hence also the truth of our Maior plainely appeareth, that vnlesse the Father will be without his Glory (and without his Glory he neither will nor can be) he must needs grant to his Sonne that without which hee cannot glorifie him.
So that hence also the truth of our Maior plainly appears, that unless the Father will be without his Glory (and without his Glory he neither will nor can be) he must needs grant to his Son that without which he cannot Glorify him.
Because, saith S. Paul, when they knew God they glorified him not as God, nor were thankfull, &c. therefore God also gaue them vp to vncleannesse, through the lusts of their own hearts to dishonour their bodies betweene themselues.
Because, Says S. Paul, when they knew God they glorified him not as God, nor were thankful, etc. Therefore God also gave them up to uncleanness, through the Lustiest of their own hearts to dishonour their bodies between themselves.
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This spirituall punishment is the greatest of all iudgements in this life: and is vsually attended with eternall shame and confusion of face in the next.
This spiritual punishment is the greatest of all Judgments in this life: and is usually attended with Eternal shame and confusion of face in the next.
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Is he so iealous and charie of it that he will not haue it in any case touched or blemished? Then surely that which maketh for his Glory, and without which the Sonne cannot glorifie him, may not bee denied him.
Is he so jealous and chary of it that he will not have it in any case touched or blemished? Then surely that which makes for his Glory, and without which the Son cannot Glorify him, may not be denied him.
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For it may bee obiected, that our Saviour now praying for his Glorification, implies therein that he was not as yet glorified. For wee vse not to sue for what we are already possessed of,
For it may be objected, that our Saviour now praying for his Glorification, Implies therein that he was not as yet glorified. For we use not to sue for what we Are already possessed of,
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how should not the Sonne much more be able to doe it? Vnto all which I thus answer breifly, that glorifying is double, either Inchoate or Compleate. As touching the Inchoate, it is true that as the Father had in part already glorified him,
how should not the Son much more be able to do it? Unto all which I thus answer briefly, that glorifying is double, either Inchoate or Complete. As touching the Inchoate, it is true that as the Father had in part already glorified him,
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so had the Sonne also in part glorified the Father. But as touching that which is Compleate, neither had the Father as yet so glorified the Sonne nor the Sonne the Father. Wherefore as our Saviour is to be vnderstood here to pray for his perfect Glorification: so are we to conceiue it also of the Fathers, as if hee had said more fully,
so had the Son also in part glorified the Father. But as touching that which is Complete, neither had the Father as yet so glorified the Son nor the Son the Father. Wherefore as our Saviour is to be understood Here to pray for his perfect Glorification: so Are we to conceive it also of the Father's, as if he had said more Fully,
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& with many signes and wonders, yet had his mercy and truth, yea & his power also beene much impeached, had hee not proceeded according to promise to settle them safely in the land of Canaan :
& with many Signs and wonders, yet had his mercy and truth, yea & his power also been much impeached, had he not proceeded according to promise to settle them safely in the land of Canaan:
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yet if he did not goe on to cōsummate and perfect his Sonnes glory, by supporting him in his last combate, raising him from death, taking him vp into heaven,
yet if he did not go on to consummate and perfect his Sons glory, by supporting him in his last combat, raising him from death, taking him up into heaven,
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and setting him at his right hand with all power and authority, the glory of his goodnesse, wisdome, mercy, iustice, and omnipotence, would bee exceedingly blemished.
and setting him At his right hand with all power and Authority, the glory of his Goodness, Wisdom, mercy, Justice, and omnipotence, would be exceedingly blemished.
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But when once the Sonne shall be so glorified, then shall he by vertue of the power giuen him, powre forth of his spirit vpon the sonnes of men, subdue the world vnto his obedience, trample all his enimies vnder his feet,
But when once the Son shall be so glorified, then shall he by virtue of the power given him, pour forth of his Spirit upon the Sons of men, subdue the world unto his Obedience, trample all his enemies under his feet,
Whereby it will manifestly appeare, that hee is the eternall Father, very God, the author of life and saluation, sweet in his goodnesse, true in his promise, iust in retribution, wise in all his actions,
Whereby it will manifestly appear, that he is the Eternal Father, very God, the author of life and salvation, sweet in his Goodness, true in his promise, just in retribution, wise in all his actions,
For it answeres a vaine quarrell of the Arrians against the coequalitie of the Sonne with the Father. The Father, say they, must needs be greater then the Sonne, because the Sonne saith, Pater clarifica filium, father glorifie thy sonne:
For it answers a vain quarrel of the Arians against the coequality of the Son with the Father. The Father, say they, must needs be greater then the Son, Because the Son Says, Pater Clarify Son, father Glorify thy son:
Wherevnto I answer in the words of S. Augustin, Quòd si ille qui glorificat, &c. If he that glorifieth be greater then he whom he doth glorifie, let them grant that they are equall who glorifie one the other.
Whereunto I answer in the words of S. Augustin, Quòd si Isle qui glorificat, etc. If he that Glorifieth be greater then he whom he does Glorify, let them grant that they Are equal who Glorify one the other.
Secondly it serues for information, that as Christ our head referred his owne Glorification vnto the glory of his Father, so we that are his members should doe the like and in all things seeke to glorifie our Father.
Secondly it serves for information, that as christ our head referred his own Glorification unto the glory of his Father, so we that Are his members should do the like and in all things seek to Glorify our Father.
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Thirdly and lastly, seeing our Saviour vrgeth his desire to glorifie his Father as a speciall argument to perswade him to grant his request, it may serue for singular comfort vnto vs, that as long as our actions respect Gods glory and are ioined therewith they cannot but be accepted.
Thirdly and lastly, seeing our Saviour urges his desire to Glorify his Father as a special argument to persuade him to grant his request, it may serve for singular Comfort unto us, that as long as our actions respect God's glory and Are joined therewith they cannot but be accepted.
His third reason is drawne from the Power bestowed vpon him by his Father, thus, Thou hast giuen him power over all flesh to the end he should giue eternall life to as many as thou hast giuen him:
His third reason is drawn from the Power bestowed upon him by his Father, thus, Thou hast given him power over all Flesh to the end he should give Eternal life to as many as thou hast given him:
For clearing whereof it may please you to obserue with mee, first that the word NONLATINALPHABET here translated as, is not a note of similitude, but importeth a reason or cause. In regard whereof Euthimius expoundeth it by NONLATINALPHABET,
For clearing whereof it may please you to observe with me, First that the word Here translated as, is not a note of similitude, but imports a reason or cause. In regard whereof Euthimius expoundeth it by,
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as if he had said forasmuch or because. Secondly, that the word Power is in the originall not NONLATINALPHABET but NONLATINALPHABET betwixt which two there is great difference.
as if he had said forasmuch or Because. Secondly, that the word Power is in the original not but betwixt which two there is great difference.
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For NONLATINALPHABET signifieth power of right or authority, and NONLATINALPHABET Power of might or ability. Which although they may and oftentimes doe concurre in the same person,
For signifies power of right or Authority, and Power of might or ability. Which although they may and oftentimes do concur in the same person,
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and they for want of might cannot doe that which otherwise they might justly doe. These things duly considered, the reason of the Consequence will easily appeare.
and they for want of might cannot do that which otherwise they might justly do. These things duly considered, the reason of the Consequence will Easily appear.
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As therefore he hath giuen him NONLATINALPHABET right and authority: so must hee also giue him NONLATINALPHABET strength and ability. But Ability hee can haue none,
As Therefore he hath given him right and Authority: so must he also give him strength and ability. But Ability he can have none,
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The glorification which the Sonne desires, stands especially in his Resurrection, Ascention, Session at the right hand of his Father, and Returne to iudgement.
The glorification which the Son Desires, Stands especially in his Resurrection, Ascension, Session At the right hand of his Father, and Return to judgement.
Lastly, if hee returne not againe to iudge both the quicke and the dead, then can hee not (according to promise) returne any more to take vs home vnto himselfe, that where he is, there we also may be, to behold that his glory, and by beholding to bee made like vnto him, wherein standeth our eternall life.
Lastly, if he return not again to judge both the quick and the dead, then can he not (according to promise) return any more to take us home unto himself, that where he is, there we also may be, to behold that his glory, and by beholding to be made like unto him, wherein Stands our Eternal life.
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Come wee now to the Antecedent. In which, for the fuller handling thereof, we may obserue these foure particulars, Quid, In quos, A quo, & Quorsum. Quid, what is given him, NONLATINALPHABET, Power. In quos, over whom NONLATINALPHABET, over all flesh. A quo ;
Come we now to the Antecedent. In which, for the fuller handling thereof, we may observe these foure particulars, Quid, In quos, A quo, & Quorsum. Quid, what is given him,, Power. In quos, over whom, over all Flesh. A quo;
First, Quid, what hath the Father given him? NONLATINALPHABET power, that is, as we haue aboue shewed, Right and Authority over all flesh. This is double:
First, Quid, what hath the Father given him? power, that is, as we have above showed, Right and authority over all Flesh. This is double:
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for it is either Essentiall or Oeconomicall. Essentiall is that which he hath qua NONLATINALPHABET, as he is the Word. In regard whereof being God, & coequall with his Father ▪ looke what Power the Father hath he hath the same also inhering in him,
for it is either Essential or Economical. Essential is that which he hath qua, as he is the Word. In regard whereof being God, & coequal with his Father ▪ look what Power the Father hath he hath the same also inhering in him,
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For the end of the Power heere spoken of, is to giue eternall life. Now to purpose an end implies Election & Deliberation, and so an indifference before choice,
For the end of the Power Here spoken of, is to give Eternal life. Now to purpose an end Implies Election & Deliberation, and so an indifference before choice,
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For the Man Christ Iesus is our Mediatour, & therefore our King, it being one office of his Mediation to be a King. And hence it is that our Saviour affirmeth that authority is giuen him to execute iudgement because he is the sonne of man, or as some expound it, quatenus, as he is the sonne of man. In this nature also it is said that the government is vpon his shoulders, & that he is made a Governor to rule his people Israell.
For the Man christ Iesus is our Mediator, & Therefore our King, it being one office of his Mediation to be a King. And hence it is that our Saviour Affirmeth that Authority is given him to execute judgement Because he is the son of man, or as Some expound it, quatenus, as he is the son of man. In this nature also it is said that the government is upon his shoulders, & that he is made a Governor to Rule his people Israel.
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but only of voluntary dispensatiō, therefore I call it Oeconomicall. And because it is Oeconomicall therefore is it not infinite & vnlimited as is the Essentiall, but Subordinate vnto it.
but only of voluntary Dispensation, Therefore I call it Economical. And Because it is Economical Therefore is it not infinite & unlimited as is the Essential, but Subordinate unto it.
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but only personally and by grace of Vnion. Otherwise the humane nature being finite is no more capable of infinite power then it is to be God, which is impossible.
but only personally and by grace of union. Otherwise the humane nature being finite is no more capable of infinite power then it is to be God, which is impossible.
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then can they not haue such power as hee that subsisteth in the Deity. Whence the holy Apostle affirmeth of him, that he is advanced farre aboue all Principality, and power,
then can they not have such power as he that subsisteth in the Deity. Whence the holy Apostle Affirmeth of him, that he is advanced Far above all Principality, and power,
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There is a double created Power, the one Secular and Mundane, the other Heavenly and Spirituall. Is this Power of Christ Secular and Mundane? Surely such a Power the Iewes expected in their Messias, and the Apostles themselues were for a while swaied with the like hope concerning Christ. And now also some Papists there are who for the easier advancement of the Pope therevnto would faine haue it so:
There is a double created Power, the one Secular and Mundane, the other Heavenly and Spiritual. Is this Power of christ Secular and Mundane? Surely such a Power the Iewes expected in their Messias, and the Apostles themselves were for a while swayed with the like hope Concerning christ. And now also Some Papists there Are who for the Easier advancement of the Pope thereunto would feign have it so:
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For saith hee, every kingdome is acquired by one of these waies, either by Inheritance, or Election, or Conquest, or Donation. But Hereditary kingdome Christ had none.
For Says he, every Kingdom is acquired by one of these ways, either by Inheritance, or Election, or Conquest, or Donation. But Hereditary Kingdom christ had none.
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And besides as touching the kingdome the seed of Iecon David had long before determined in Ieconiah, neither was any of his race ever after King. King also by Election he was none,
And beside as touching the Kingdom the seed of Iecon David had long before determined in Jeconiah, neither was any of his raze ever After King. King also by Election he was none,
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as appeares by that of Iohn, that when he perceiued they would come, and take him by force to make him a King, he departed from them into a mountaine himselfe alone.
as appears by that of John, that when he perceived they would come, and take him by force to make him a King, he departed from them into a mountain himself alone.
and how can such a kingdome bee said to be restored, seeing it continued still in the hands of the Romans, vntill by them they were rooted out from being a nation vpon earth.
and how can such a Kingdom be said to be restored, seeing it continued still in the hands of the Roman, until by them they were rooted out from being a Nation upon earth.
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namely to deliver mankind from spirituall Egypt and Babylon, the bondage of Sinne and Satan, and to bring them vnto the eternall fruition of God, wherein standeth everlasting life.
namely to deliver mankind from spiritual Egypt and Babylon, the bondage of Sin and Satan, and to bring them unto the Eternal fruition of God, wherein Stands everlasting life.
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inwardly vpon the spirit & conscience by the power of his divine spirit, wherevpō saith the Apostle St Paul, The kingdome of God is not meat & drinke,
inwardly upon the Spirit & conscience by the power of his divine Spirit, whereupon Says the Apostle Saint Paul, The Kingdom of God is not meat & drink,
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In a word, what more frequent in Scripture then to call this power of Christ the kingdome of Heaven ? Which what other doth it import then that it is no way earthly, but altogether heavenly and spirituall.
In a word, what more frequent in Scripture then to call this power of christ the Kingdom of Heaven? Which what other does it import then that it is no Way earthly, but altogether heavenly and spiritual.
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But you will say, wherein standeth this Spirituall authority of Christ ? I answere in two things, whereof the first is NONLATINALPHABET, the enacting of wisdome and good lawes.
But you will say, wherein Stands this Spiritual Authority of christ? I answer in two things, whereof the First is, the enacting of Wisdom and good laws.
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promises of rich and plentifull reward to them that shall be obedient, threatnings of rigorous and severe punishment to all that shall be rebellious and disobedient.
promises of rich and plentiful reward to them that shall be obedient, threatenings of rigorous and severe punishment to all that shall be rebellious and disobedient.
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I forbeare therefore, and passe to the other part of his power, which is NONLATINALPHABET, righteous iudgement. For lawes without due execution are vaine and to no purpose duly executed they will not be,
I forbear Therefore, and pass to the other part of his power, which is, righteous judgement. For laws without due execution Are vain and to no purpose duly executed they will not be,
As therefore Christ is the Lawmaker, so is he also Iudge, ordained by God, according as we beleeue in the Articles of the Creed, to be the Iudge both of quick and dead.
As Therefore christ is the Lawmaker, so is he also Judge, ordained by God, according as we believe in the Articles of the Creed, to be the Judge both of quick and dead.
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and so turne it into God, such as were some of the ancient Heretikes, and among them the Eutychians: or who shed and poure out all the divine attributes,
and so turn it into God, such as were Some of the ancient Heretics, and among them the Eutychians: or who shed and pour out all the divine attributes,
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For perhaps all the late quarrell risen betwixt them and vs grew only vpon misprision (as some worthy divines haue obserued) not well distinguishing betweene Essence and Subsistence, whereof that is finite this infinite. For Christs humanity though according to its essence or Naturall being it bee not every where, but determined vnto one place:
For perhaps all the late quarrel risen betwixt them and us grew only upon Misprision (as Some worthy Divines have observed) not well distinguishing between Essence and Subsistence, whereof that is finite this infinite. For Christ humanity though according to its essence or Natural being it be not every where, but determined unto one place:
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what presumption, what arrogance is it in him, who not being Christ, yet dares say with Christ, Data est mihi omnis potestas in coelo & in terrâ, all power is given me both in heaven and in earth? Who therevpon takes vpon him to forge new Articles of Faith, and to obtrude them vpon the Church vnder paine of damnation? who also takes authority vnto him to make lawes equally binding the conscience with Gods lawes,
what presumption, what arrogance is it in him, who not being christ, yet dares say with christ, Data est mihi omnis potestas in coelo & in terrâ, all power is given me both in heaven and in earth? Who thereupon Takes upon him to forge new Articles of Faith, and to obtrude them upon the Church under pain of damnation? who also Takes Authority unto him to make laws equally binding the conscience with God's laws,
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& that without any relation vnto divine law at all? Who finally (for to reckon vp all the blasphemies of this sort would bee infinite) pretends a power to dispence with the law of God, to grant indulgences for sin,
& that without any Relation unto divine law At all? Who finally (for to reckon up all the Blasphemies of this sort would be infinite) pretends a power to dispense with the law of God, to grant Indulgences for since,
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& to free men from the punishment inflicted by God vpon them for sinne? Certainly whosoever challengeth these things to himselfe can be no lesse then Christi aemulus, even Antichrist himselfe:
& to free men from the punishment inflicted by God upon them for sin? Certainly whosoever Challengeth these things to himself can be no less then Christ Aemulus, even Antichrist himself:
And hence I suppose it is that insteed of the old style Vicarius Christi the Vicar of Christ, they now begin to stile him Vicedeum the Vicar of God ▪ for that by this they may perhaps wrench in his temporall power, which by the other they could not, inasmuch as Christ neuer had it.
And hence I suppose it is that instead of the old style Vicar Christ the Vicar of christ, they now begin to style him Vicedeum the Vicar of God ▪ for that by this they may perhaps wrench in his temporal power, which by the other they could not, inasmuch as christ never had it.
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Lastly therefore, seeing Christ contented himselfe with his spirituall power only, reiecting that which is secular, let not vs looke after outward pomp or state in his kingdome,
Lastly Therefore, seeing christ contented himself with his spiritual power only, rejecting that which is secular, let not us look After outward pomp or state in his Kingdom,
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Among other significations vsually it is put for Mankinde. As where it is said, that God saw all flesh had corrupted his way vpon earth, that is, all men.
Among other significations usually it is put for Mankind. As where it is said, that God saw all Flesh had corrupted his Way upon earth, that is, all men.
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Hee hath bought them with his most pretious blood, he hath conquered them out of the hands of Satan and all that hated them, hee rules by the scepter of his word,
He hath bought them with his most precious blood, he hath conquered them out of the hands of Satan and all that hated them, he rules by the sceptre of his word,
so haue they freely and voluntarily submitted and resigned themselues vnto him. Power therefore hath he over these, as over his obedient and louing subiects.
so have they freely and voluntarily submitted and resigned themselves unto him. Power Therefore hath he over these, as over his obedient and loving Subjects.
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and against his anointed, saying, let vs breake their bands asunder and cast their cords from vs. And our Saviour in the parable, Nolumus hunc regnare super nos, we will not haue this man raigne ouer vs. But notwithstanding all this reluctation and resistance,
and against his anointed, saying, let us break their bans asunder and cast their cords from us And our Saviour in the parable, Nolumus hunc Reign super nos, we will not have this man Reign over us But notwithstanding all this reluctation and resistance,
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If they will not submit vnto the gentle scepter of his word, he hath an yron rod in his hand wherewith to breake and dash them in peeces like a potters vessell.
If they will not submit unto the gentle sceptre of his word, he hath an iron rod in his hand wherewith to break and dash them in Pieces like a potters vessel.
In a word, whether they be good or evill, how high or low soeuer they be, he is Lord of them all, Rex regum & dominus dominantium, King of Kings and Lord of Lords, yea Dominus tum mortuorum tum vivorum, Lord both of quicke and dead.
In a word, whither they be good or evil, how high or low soever they be, he is Lord of them all, Rex regum & dominus Dominant, King of Kings and Lord of lords, yea Dominus tum Mortuorum tum vivorum, Lord both of quick and dead.
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Hence it is that they are reckoned in the number of those that pertaine vnto the Church, that they minister both to the Head thereof and it also, reioycing at the conversion of a sinner, and desiring throughly to bee made acquainted with the mystery of the Gospell.
Hence it is that they Are reckoned in the number of those that pertain unto the Church, that they minister both to the Head thereof and it also, rejoicing At the conversion of a sinner, and desiring thoroughly to be made acquainted with the mystery of the Gospel.
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In earth also hath hee power not only ouer men, as is aboue declared, but also as the Psalmist witnesseth, over the beasts of the field, the foules of the ayre, the fishes of the sea,
In earth also hath he power not only over men, as is above declared, but also as the Psalmist Witnesseth, over the beasts of the field, the fowls of the air, the Fish of the sea,
Whence it is that the creature being sensible of the vanitie wherevnto it is now subiect, longeth and waiteth for his second comming, in hope then to be freed from the bondage of corruption into the glorious liberty of the sonnes of God.
Whence it is that the creature being sensible of the vanity whereunto it is now Subject, Longeth and waits for his second coming, in hope then to be freed from the bondage of corruption into the glorious liberty of the Sons of God.
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Secondly, for that as all things in the first creation were made for man, so in the recreation and restoring of man it was fit that power should be giuen ouer all things for man.
Secondly, for that as all things in the First creation were made for man, so in the recreation and restoring of man it was fit that power should be given over all things for man.
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but all other things also for our benefit, should teach vs in any ca•e not to rebell against our Liege Lord, but as becommeth dutifull and loyall subiects with all humblenesse to submit our selues vnto his soueraigne authority.
but all other things also for our benefit, should teach us in any ca•e not to rebel against our Liege Lord, but as becomes dutiful and loyal Subjects with all humbleness to submit our selves unto his sovereign Authority.
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That which he requireth at our hands is, according as S. Paul teacheth, first to confesse with our tongues that Iesus Christ is the Lord to the glory of God the Father, aduancing him aboue all powers, thrones, and dominations whatsoeuer:
That which he requires At our hands is, according as S. Paul Teaches, First to confess with our tongues that Iesus christ is the Lord to the glory of God the Father, advancing him above all Powers, thrones, and dominations whatsoever:
And secondly to bow the knee at the name of Iesus, that is in heart to honour, to adore, to worship him, to loue and feare him, to put all our trust & confidence vpon him,
And secondly to bow the knee At the name of Iesus, that is in heart to honour, to adore, to worship him, to love and Fear him, to put all our trust & confidence upon him,
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For how doe we knowe whether they will direct vs? But then vnto faith and knowledge are we to ioyne practice, yeelding vnto him absolute, constant, and cheerefull obedience:
For how do we know whither they will Direct us? But then unto faith and knowledge Are we to join practice, yielding unto him absolute, constant, and cheerful Obedience:
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it is called a killing letter. But the law of Christ is a law of grace, requiring only repentance from dead workes, beleefe in him that hath merited forgiuenesse of sinne,
it is called a killing Letter. But the law of christ is a law of grace, requiring only Repentance from dead works, belief in him that hath merited forgiveness of sin,
And indeed the power hee hath quâ NONLATINALPHABET as he is the Word, hee hath receaued from his Father, and that by gift, donatione naturali & ab aeterno, by naturall donation and from all eternitie.
And indeed the power he hath quâ as he is the Word, he hath received from his Father, and that by gift, donation naturali & ab aeterno, by natural donation and from all eternity.
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the Father being the origen, source, and fountaine of the Deitie. If so, then the power he hath qua Emanuel as he is God-man, must needs be much more from him, I, saith God, haue set my king vpon my holy hill of Sion.
the Father being the origen, source, and fountain of the Deity. If so, then the power he hath qua Emmanuel as he is God-man, must needs be much more from him, I, Says God, have Set my King upon my holy hill of Sion.
And againe, The father loueth the sonne and hath given all things into his hands. And S. Iohn, Iesus knowing that the father had giuen all things into his hands.
And again, The father loves the son and hath given all things into his hands. And S. John, Iesus knowing that the father had given all things into his hands.
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and though he be Lord of all yet the Father calleth him his Servant. And the Schoole in regard of his humane nature saith that he is Subiectus sibi ipsi, subiect to his owne selfe.
and though he be Lord of all yet the Father calls him his Servant. And the School in regard of his humane nature Says that he is Subiectus sibi ipsi, Subject to his own self.
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In regard whereof the Father sticketh not to challenge the conquest vnto himselfe, Sit thou, saith he vnto the Sonne, on my right hand vntill I make thine enimies thy footstoole.
In regard whereof the Father sticketh not to challenge the conquest unto himself, Fit thou, Says he unto the Son, on my right hand until I make thine enemies thy footstool.
Which yet is thus to bee vnderstood, that the Father by the Sonne, and the Sonne vnder his Father by power receaued from him hath subdued and mastered all his enimies.
Which yet is thus to be understood, that the Father by the Son, and the Son under his Father by power received from him hath subdued and mastered all his enemies.
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For assoone as the Personall vnion began, so soone was he annointed with the oyle of gladnesse aboue all his fellowes, that is with the fulnesse of all such graces as were fit for the menaging of so great power, as wisdome, counsell, zeale of iustice, strength, and the like.
For As soon as the Personal Union began, so soon was he anointed with the oil of gladness above all his Fellows, that is with the fullness of all such graces as were fit for the managing of so great power, as Wisdom, counsel, zeal of Justice, strength, and the like.
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Wherevpon it is said, He could doe no miracle in his owne country, nor might not send his Disciples into the way of the Gentiles. It was as a sword in the sheath,
Whereupon it is said, He could do no miracle in his own country, nor might not send his Disciples into the Way of the Gentiles. It was as a sword in the sheath,
yet the execution thereof could not be plenarie till after his resurrection, and when he was set at the right hand of his Father Licet Christus quantum ad divinitatem, &c. saith Lira, Although Christ according to his divinity had from all eternity this power in heauen and earth and authoritativè by way of authority, had it he also as man from the first instant of his conception:
yet the execution thereof could not be plenary till After his resurrection, and when he was Set At the right hand of his Father Licet Christus quantum ad divinitatem, etc. Says Lira, Although christ according to his divinity had from all eternity this power in heaven and earth and authoritativè by Way of Authority, had it he also as man from the First instant of his conception:
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then the kingdome shall be delivered vp by him to God even the Father, and that then the sonne himselfe shall also be subiect vnto him ? It is true, hee saith so.
then the Kingdom shall be Delivered up by him to God even the Father, and that then the son himself shall also be Subject unto him? It is true, he Says so.
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But we are further to know, that the kingdome of Christ containeth in it two things, the mediatory function of his Kingly office, and his Kingly glory. That he shall lay aside:
But we Are further to know, that the Kingdom of christ Containeth in it two things, the mediatory function of his Kingly office, and his Kingly glory. That he shall lay aside:
as being by the acts of his mediation iustly acquired, and according to covenant bestowed vpon him by his Father. As therefore the Father even now raignes although he haue delivered the kingdome to the Sonne:
as being by the acts of his mediation justly acquired, and according to Covenant bestowed upon him by his Father. As Therefore the Father even now reigns although he have Delivered the Kingdom to the Son:
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but receiued it by lawfull donation from his Father, therefore neither should wee presume vpon any office or place vntill wee be lawfully called therevnto.
but received it by lawful donation from his Father, Therefore neither should we presume upon any office or place until we be lawfully called thereunto.
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Secondly, seeing he receiued this power together with his Vnction, it may lesson vs not to affect any calling till wee be annointed with sufficient gifts for the discharge thereof.
Secondly, seeing he received this power together with his Unction, it may Lesson us not to affect any calling till we be anointed with sufficient Gifts for the discharge thereof.
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Go teach & baptize all nations, saith our Saviour to his Apostles: but withall he furnisheth them with cloven tongues, and filleth them with the Holy Ghost.
Go teach & baptise all Nations, Says our Saviour to his Apostles: but withal he furnisheth them with cloven tongues, and fills them with the Holy Ghost.
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To adventure on a businesse without due abilities, as it proceedeth from abundance of boldnesse, so will it be recompenced with equall measure of shame.
To adventure on a business without due abilities, as it Proceedeth from abundance of boldness, so will it be recompensed with equal measure of shame.
Lastly, seeing his power continueth for ever, and of his kingdome shall be no end, wee may take knowledge that it will bee in vaine for any to oppose themselues vnto it.
Lastly, seeing his power Continueth for ever, and of his Kingdom shall be no end, we may take knowledge that it will be in vain for any to oppose themselves unto it.
For otherwise what need so great power and glory to atchieue it? If in the creation dixit & factum est, the word was no sooner said but the thing was done,
For otherwise what need so great power and glory to achieve it? If in the creation dixit & factum est, the word was no sooner said but the thing was done,
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This I say properly and directly: for accidentally he may be vnto some a rocke of offence, and the savour of death vnto death, namely to all those that shall presume to rise vp against that authority and power which his Father hath giuen him.
This I say properly and directly: for accidentally he may be unto Some a rock of offence, and the savour of death unto death, namely to all those that shall presume to rise up against that Authority and power which his Father hath given him.
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For the Father bestowes this generally on all men, whereas the life here intended is to be conferred only on those whom the Father hath given vnto the sonne.
For the Father bestows this generally on all men, whereas the life Here intended is to be conferred only on those whom the Father hath given unto the son.
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For this is to be counted rather a Death then a Life, whereas the Life here-spoken of is the end wherefore so great power was giuen vnto Christ, and so cannot bee but a happy and blessed life.
For this is to be counted rather a Death then a Life, whereas the Life here-spoken of is the end Wherefore so great power was given unto christ, and so cannot be but a happy and blessed life.
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even that life which in Scripture is called the new life, and includeth in it both the life of grace and the life of glory. Now because this Spirituall life is denominated Life from the proportion it holds with Naturall life, especially that of man,
even that life which in Scripture is called the new life, and includeth in it both the life of grace and the life of glory. Now Because this Spiritual life is denominated Life from the proportion it holds with Natural life, especially that of man,
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Life is of some defined by motion and operation. And so seemeth Aristotle to define it where he saith, Vivere est intelligere, sentire, to liue is to vnderstand, heare, see, touch, and the like.
Life is of Some defined by motion and operation. And so seems Aristotle to define it where he Says, Vivere est intelligere, sentire, to live is to understand, hear, see, touch, and the like.
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such as was that statue or engine of which the Poet, Duceris vt nervis alienis mobile signum, and such as are also clocks and watches and the like devices.
such as was that statue or engine of which the Poet, Duceris vt nervis alienis mobile signum, and such as Are also clocks and watches and the like devices.
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The same Philosopher therefore elsewhere speaking more accurately of this matter, defineth life by Being : NONLATINALPHABET, saith hee, to liue is to be.
The same Philosopher Therefore elsewhere speaking more accurately of this matter, defineth life by Being:, Says he, to live is to be.
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And so much doth the Philosopher himselfe insinuate, saying more fully, NONLATINALPHABET, life to things that liue is being, But such a Being as naturally moueth it selfe.
And so much does the Philosopher himself insinuate, saying more Fully,, life to things that live is being, But such a Being as naturally moves it self.
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This naturall life is threefold, Vegetatiue, Sensitiue, and Intellectual. The Vegetatiue is in Plants, that Being whereby they grow and receaue nourishment.
This natural life is threefold, Vegetative, Sensitive, and Intellectual. The Vegetative is in Plants, that Being whereby they grow and receive nourishment.
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Such a Being as is able to produce all these operations, but specially those that are Rationall, because they are most properly Humane. To come then to an issue, by all that hath beene said it appeares that to the constitution of the natural life of man,
Such a Being as is able to produce all these operations, but specially those that Are Rational, Because they Are most properly Humane. To come then to an issue, by all that hath been said it appears that to the constitution of the natural life of man,
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Being that there may bee ability, and ability that there may be operation. For no life where no operation, no operation where no ability, no ability where no being. And such is the naturall life of man.
Being that there may be ability, and ability that there may be operation. For no life where no operation, no operation where no ability, no ability where no being. And such is the natural life of man.
Proportionably wherevnto, as to me it seemes, Spirituall life may thus be defined, Such a new or spirituall being as enableth to produce spirituall or supernaturall actions.
Proportionably whereunto, as to me it seems, Spiritual life may thus be defined, Such a new or spiritual being as enableth to produce spiritual or supernatural actions.
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Secondly, abilitie. For together with our new being we receaue also the Spirit of power: whereby as while we were out of Christ wee were able to doe nothing, so now being in him we are able to all things. For then the holy Ghost is pleased to infuse and imprint on our soules the gratious habits of Faith, Hope, and Charity, and the rest,
Secondly, ability. For together with our new being we receive also the Spirit of power: whereby as while we were out of christ we were able to do nothing, so now being in him we Are able to all things. For then the holy Ghost is pleased to infuse and imprint on our Souls the gracious habits of Faith, Hope, and Charity, and the rest,
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For to what end is power if it be never brought forth into act ? Operate therefore it doth and bringeth forth the fruits of spirit, loue, ioy, peace, long suffering, gentlenesse, goodnesse, faith, meeknesse, temperance, and the rest.
For to what end is power if it be never brought forth into act? Operate Therefore it does and brings forth the fruits of Spirit, love, joy, peace, long suffering, gentleness, Goodness, faith, meekness, temperance, and the rest.
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Yea to two, Righteousnesse and true holinesse. And if we will proportion them vnto the operations of the naturall life, then first answerable vnto the Intellectuall life there is in the Vnderstanding a spiritual apprehension and knowledge of the things of God, at least so farre forth as is necessary: and in the Will ;
Yea to two, Righteousness and true holiness. And if we will proportion them unto the operations of the natural life, then First answerable unto the Intellectual life there is in the Understanding a spiritual apprehension and knowledge of the things of God, At least so Far forth as is necessary: and in the Will;
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a holy pursuit of that which is good and eschewing of that which is evill. Secondly vnto the Sensitiue, a wise direction of all the affections vpon the right obiect,
a holy pursuit of that which is good and Eschewing of that which is evil. Secondly unto the Sensitive, a wise direction of all the affections upon the right Object,
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Lastly, vnto the Vegetatiue, an earnest desire of nourishment by the Word and Sacraments, and a continuall growing from grace to grace vntill we come to our full NONLATINALPHABET and consistence in Christ Iesus. Wherevnto when we are once aspired,
Lastly, unto the Vegetative, an earnest desire of nourishment by the Word and Sacraments, and a continual growing from grace to grace until we come to our full and consistence in christ Iesus. Whereunto when we Are once aspired,
that is nothing but life, this is a happy aud blessed life. Some sonne of Belial perhaps will deny this, esteeming it a sullen, sad, and miserable life.
that is nothing but life, this is a happy and blessed life. some son of Belial perhaps will deny this, esteeming it a sullen, sad, and miserable life.
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For he is in continuall combate not with flesh and bloud, but with Principalities and powers and the rulers of the darknesse of this world and spirituall wickednesses in heauenly places.
For he is in continual combat not with Flesh and blood, but with Principalities and Powers and the Rulers of the darkness of this world and spiritual Wickednesses in heavenly places.
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As the two twins in Rebeccas wombe, so in him the flesh and the spirit are continually warring one against another, that oftentimes as she Why am I thus, so he with much anguish cries out, O wretched man that I am, who shall deliuer me from the body of this death!
As the two twins in Rebeccas womb, so in him the Flesh and the Spirit Are continually warring one against Another, that oftentimes as she Why am I thus, so he with much anguish cries out, Oh wretched man that I am, who shall deliver me from the body of this death!
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and with it his new life, but he receaues also pardon of all sinnes past, & peccata semel dimissa nunquam redeunt, sins once pardoned never returne againe to iudgement.
and with it his new life, but he receives also pardon of all Sins past, & Peccata semel Dimissa Never redeunt, Sins once pardoned never return again to judgement.
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Yea blessed are they, saith David, because their iniquitie is forgiuen, and their sinne couered. Now sinne being remoued which onely seperateth betweene God and man, the spirituall man is restored againe into the grace and fauour of God, wherein standeth the true good.
Yea blessed Are they, Says David, Because their iniquity is forgiven, and their sin covered. Now sin being removed which only separateth between God and man, the spiritual man is restored again into the grace and favour of God, wherein Stands the true good.
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This David saw and therefore said, Many say vnto me, who will shew vs any good? But Lord lift thou vp the light of thy countenance vpon vs. And because vnto the complement of true blessednesse knowledge thereof is necessary (for according to the old Senarie, Non est beatus esse se qui nesciat, hee is not happy who knowes not himselfe to be happy) therefore hath it pleased God to giue him the earnest of the spirit, by which they may and doe knowe what things God hath vouchsafed to giue them.
This David saw and Therefore said, Many say unto me, who will show us any good? But Lord lift thou up the Light of thy countenance upon us And Because unto the compliment of true blessedness knowledge thereof is necessary (for according to the old Senary, Non est beatus esse se qui nesciat, he is not happy who knows not himself to be happy) Therefore hath it pleased God to give him the earnest of the Spirit, by which they may and do know what things God hath vouchsafed to give them.
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For being possessed of the true good, the want of these temporall goods cannot much affect vs. Secondly, Christian courage both actiue and passiue, to adventure vpon and vndergoe any thing, rather then to forgoe the good we are possessed of.
For being possessed of the true good, the want of these temporal goods cannot much affect us Secondly, Christian courage both active and passive, to adventure upon and undergo any thing, rather then to forgo the good we Are possessed of.
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But as touching our selues, because we are privie to the truth and sincerity of our owne hearts, we may certainely conclude of our selues that we are spiritually aliue,
But as touching our selves, Because we Are privy to the truth and sincerity of our own hearts, we may Certainly conclude of our selves that we Are spiritually alive,
& that by the certainty of Faith. For all conclusions are of Faith which are deduced though but from one proposition contained in Scripture, if the other be any way known to be true.
& that by the certainty of Faith. For all conclusions Are of Faith which Are deduced though but from one proposition contained in Scripture, if the other be any Way known to be true.
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He that operateth spirituall actions is spiritually aliue, is a proposition verified by Scripture. But I operate spirituall actions, is a proposition not contained in Scripture,
He that operateth spiritual actions is spiritually alive, is a proposition verified by Scripture. But I operate spiritual actions, is a proposition not contained in Scripture,
and shall we hauing by gift receaued it, bee carelesse and negligent to retaine and hold it? Skinne for skinne, said he who knew it well, and all that a man hath will hee giue for his life.
and shall we having by gift received it, be careless and negligent to retain and hold it? Skin for skin, said he who knew it well, and all that a man hath will he give for his life.
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If for his naturall life, how much more pretious should his spirituall life be vnto him? This rather then they would loose, the holy Martyrs of God were content to part both with life and liuehood.
If for his natural life, how much more precious should his spiritual life be unto him? This rather then they would lose, the holy Martyrs of God were content to part both with life and livehood.
and according to the old rule, actiones ad extra sunt indivisae, such actions as stay not within but issue forth from the Deity are common to all three persons.
and according to the old Rule, actiones ad extra sunt indivisae, such actions as stay not within but issue forth from the Deity Are Common to all three Persons.
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Whence also it is called the life of Christ: & Christ himselfe is called, the Lord & giver of life, yea and said to be our very life. But how this life is derived from him vnto vs let vs enquire a little farther.
Whence also it is called the life of christ: & christ himself is called, the Lord & giver of life, yea and said to be our very life. But how this life is derived from him unto us let us inquire a little farther.
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Fourthly, notwithstanding this life and quickning power of the Soule, it is necessary for the conveyance of life vnto the body, that it be first infused and hypostatically vnited therevnto.
Fourthly, notwithstanding this life and quickening power of the Soul, it is necessary for the conveyance of life unto the body, that it be First infused and hypostatically united thereunto.
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For fiftly, vpon the vnion of soule and body riseth the constitution and being of man. For neither is the soule nor the body severally and asunder called Man, but the whole ioyntly & composed together, vpon which constitution and being of Man resulteth in the sixt place the naturall life of man,
For Fifty, upon the Union of soul and body Riseth the constitution and being of man. For neither is the soul nor the body severally and asunder called Man, but the Whole jointly & composed together, upon which constitution and being of Man resulteth in the sixt place the natural life of man,
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and continually remaineth vntill the dissolution betwixt Soule and Body. And lastly, vpon this naturall life proceede ' those humane and connaturall operations, of which aboue.
and continually remains until the dissolution betwixt Soul and Body. And lastly, upon this natural life proceed ' those humane and connatural operations, of which above.
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And S. Iohn, He that hath the Son that is, he that is vnited vnto him, hath life: but he that hath not the Sonne, that is, is not vnited vnto him, hath not life. Fiftly,
And S. John, He that hath the Son that is, he that is united unto him, hath life: but he that hath not the Son, that is, is not united unto him, hath not life. Fifty,
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This hath beene already shewed, wherevnto I now only adde that of S. Paul, If Christ be in you, the body indeed is dead vnto sinne, but the spirit is life vnto righteousnesse.
This hath been already showed, whereunto I now only add that of S. Paul, If christ be in you, the body indeed is dead unto sin, but the Spirit is life unto righteousness.
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Wherevpon S. Peter calleth it the grace of life. And the scripture every where imputeth the whole worke of our salvation from the beginning vnto the end thereof vnto meere grace.
Whereupon S. Peter calls it the grace of life. And the scripture every where imputeth the Whole work of our salvation from the beginning unto the end thereof unto mere grace.
how can we prepare our selues either to our renovation, or regeneration, or ingrafting into the mysticall body of Christ? In a word, can sinne be a disposition or preparation vnto Grace ? I trow no.
how can we prepare our selves either to our renovation, or regeneration, or engrafting into the mystical body of christ? In a word, can sin be a disposition or preparation unto Grace? I trow no.
Being then without merit and disposition vnto grace, it must needs follow, that as spirituall life is by Vnion, so it is also by way of gift from Christ.
Being then without merit and disposition unto grace, it must needs follow, that as spiritual life is by union, so it is also by Way of gift from christ.
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but vnto such dead bodies rather as are raised vp by magicians, and are stirred and moved only by the spirit of Satan. These may seeme to liue, but indeed liue not.
but unto such dead bodies rather as Are raised up by magicians, and Are stirred and moved only by the Spirit of Satan. These may seem to live, but indeed live not.
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Secondly it teacheth vs, that if we desire to liue this, wee must indeavour by all meanes to be vnited vnto Christ. He is come vnto vs that we might haue life, yea and that we might haue it in abundance.
Secondly it Teaches us, that if we desire to live this, we must endeavour by all means to be united unto christ. He is come unto us that we might have life, yea and that we might have it in abundance.
and produceth in vs the works of charity, which are the right operations of Spirituall life. Thirdly, seeing we liue by Christ, it is reason we should also liue vnto him.
and Produceth in us the works of charity, which Are the right operations of Spiritual life. Thirdly, seeing we live by christ, it is reason we should also live unto him.
as the body because it liveth by the Soule ought to liue vnto the Soule. Hence therefore is it that S. Paul would haue all that are dead vnto sinne to reckon themselues aliue, but aliue vnto God through Iesus Christ our Lord.
as the body Because it lives by the Soul ought to live unto the Soul. Hence Therefore is it that S. Paul would have all that Are dead unto sin to reckon themselves alive, but alive unto God through Iesus christ our Lord.
But most expresly, thus, saith he, we iudge that if one died for all, thē were all dead: & that he died for all, that they which liue should not henceforth liue vnto themselues,
But most expressly, thus, Says he, we judge that if one died for all, them were all dead: & that he died for all, that they which live should not henceforth live unto themselves,
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You will say, how are we to liue vnto Christ ? I answere, as the body liueth vnto the Soule. The Body liueth vnto the Soule when it is serviceable and obedient therevnto:
You will say, how Are we to live unto christ? I answer, as the body lives unto the Soul. The Body lives unto the Soul when it is serviceable and obedient thereunto:
In like manner we liue vnto Christ when we serue and obey him, not living after the flesh but after the spirit. For not they that walke after the flesh, are in Christ,
In like manner we live unto christ when we serve and obey him, not living After the Flesh but After the Spirit. For not they that walk After the Flesh, Are in christ,
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And by and by setteth down the Iusts of men to be the will of the Gentiles, namely lasciviousnesse, lusts, excesse of wine, revellings, banquetings, abominable idolatries, and the like.
And by and by sets down the Jousts of men to be the will of the Gentiles, namely lasciviousness, Lustiest, excess of wine, revellings, banquetings, abominable idolatries, and the like.
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Vnto all which he opposeth liuing according to God in the spirit. Fourthly and lastly, hence we may learne humility to ascribe nothing to our owne selues.
Unto all which he Opposeth living according to God in the Spirit. Fourthly and lastly, hence we may Learn humility to ascribe nothing to our own selves.
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All, saith he, that my father giueth me shall come vnto me, And againe, This is the Fathers will which hath sent me, that of all which hee hath giuen me I should loose nothing.
All, Says he, that my father gives me shall come unto me, And again, This is the Father's will which hath sent me, that of all which he hath given me I should lose nothing.
For clearer vnderstanding hereof therefore we are to knowe that there is a double donation by which men are said to be giuen vnto Christ, the one Common, the other Singular. The Common is that whereby the Father hauing given vnto the Sonne all power both in heauen and earth, deliuereth all things also into his hand, giuing as it were liverie and seizing of them, that from thenceforth hee may dispose of them at his pleasure.
For clearer understanding hereof Therefore we Are to know that there is a double donation by which men Are said to be given unto christ, the one Common, the other Singular. The Common is that whereby the Father having given unto the Son all power both in heaven and earth, Delivereth all things also into his hand, giving as it were livery and seizing of them, that from thenceforth he may dispose of them At his pleasure.
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Another donation therefore there is more speciall and singular whereby the Father deliuereth vnto the Sonne some of the creatures as vnto a head to be his members,
another donation Therefore there is more special and singular whereby the Father Delivereth unto the Son Some of the creatures as unto a head to be his members,
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And that these are here meant plainely appeareth by and by where he saith, I haue manifested thy name vnto the men which thou gauest me out of the world:
And that these Are Here meant plainly appears by and by where he Says, I have manifested thy name unto the men which thou Gavest me out of the world:
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Whence it followeth necessarily, that the donation here meant is not of all, but those only who in speciall sort are the Fathers, namely his chosen and peculiar ones.
Whence it follows necessarily, that the donation Here meant is not of all, but those only who in special sort Are the Father's, namely his chosen and peculiar ones.
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First, the Father seeing all mankind by the fall of Adam to bee corrupted and in the state of damnation, out of his meere mercy and loue decreed, not to loose the whole race of man,
First, the Father seeing all mankind by the fallen of Adam to be corrupted and in the state of damnation, out of his mere mercy and love decreed, not to lose the Whole raze of man,
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Secondly, for the satisfaction of his iustice, he further decreed to send his sonne into the world, that taking our nature vpon him, he might therein suffer whatsoeuer was due to sinne,
Secondly, for the satisfaction of his Justice, he further decreed to send his son into the world, that taking our nature upon him, he might therein suffer whatsoever was due to sin,
and S. Paul directly affirmeth that we are Christs. And being Christs, fiftly & lastly, he actually enliues & quickens them, raising them vp from the death of sinne,
and S. Paul directly Affirmeth that we Are Christ. And being Christ, Fifty & lastly, he actually enlives & quickens them, raising them up from the death of sin,
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But doth Christ bestow life vpon all them that are so given him? yea verily, my text expressely affirmeth it, that he should giue eternall life to as many as thou hast giuen him.
But does christ bestow life upon all them that Are so given him? yea verily, my text expressly Affirmeth it, that he should give Eternal life to as many as thou hast given him.
For because he would not faile of his end, therefore did he giue so great power vnto his Sonne. Such power that nothing, except he would, could plucke them out of his hands:
For Because he would not fail of his end, Therefore did he give so great power unto his Son. Such power that nothing, except he would, could pluck them out of his hands:
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Shall we say that the Sonne though he hath power yet wants will? Farre be such blasphemy from vs. For he testifieth of himselfe that hee came downe from heauen with this resolution, not to doe his owne will,
Shall we say that the Son though he hath power yet Wants will? far be such blasphemy from us For he Testifieth of himself that he Come down from heaven with this resolution, not to do his own will,
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and now that he is come, that he seeketh not his owne will, but the will of the Father that sent him, yea that it is meat vnto him, to doe the will of him that sent him, and to finish his worke.
and now that he is come, that he seeks not his own will, but the will of the Father that sent him, yea that it is meat unto him, to do the will of him that sent him, and to finish his work.
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And because according to the old rule Qui potest & vult facit, hee that both can and will doth, vndoubtedly Christ being both able and willing giueth vnto all the elect everlasting life.
And Because according to the old Rule Qui potest & vult facit, he that both can and will does, undoubtedly christ being both able and willing gives unto all the elect everlasting life.
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And againe ▪ All that the Father giueth me shall come vnto mee, that is, shall beleeue in me and liue, and him that commeth vnto mee I will in no wise cast out.
And again ▪ All that the Father gives me shall come unto me, that is, shall believe in me and live, and him that comes unto me I will in no wise cast out.
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But did the Father intend it, or doth the Sonne bestow it only on them, excluding all others? To this question because my text directly answereth nothing, I shall haue iust occasion hereafter fully to handle it where our Saviour denieth that he praies for the World:
But did the Father intend it, or does the Son bestow it only on them, excluding all Others? To this question Because my text directly Answers nothing, I shall have just occasion hereafter Fully to handle it where our Saviour Denieth that he prays for the World:
This vse may we briefly make hereof, First, it may serue as a cristall mirror wherein to behold the infinite & vnspeakable goodnesse & loue of the Father towards vs. When we were in the same masse of corruption together with all mankinde, it pleased him by free election to single vs from the rest,
This use may we briefly make hereof, First, it may serve as a crystal mirror wherein to behold the infinite & unspeakable Goodness & love of the Father towards us When we were in the same mass of corruption together with all mankind, it pleased him by free election to single us from the rest,
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Seeing secondly by the gift of the Father wee are Christs, let vs know that he is a good depositary, of such care and faithfulnesse that he will not neglect his Fathers pledge, of such strength and ability that nothing is able to wrest it out of his hands.
Seeing secondly by the gift of the Father we Are Christ, let us know that he is a good depositary, of such care and faithfulness that he will not neglect his Father's pledge, of such strength and ability that nothing is able to wrest it out of his hands.
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But now Christ is charged with vs who is the safest keeper, and who is resolued to preserue vs safe vntill the time that he is to redeliuer vs backe againe vnto his Father, who thenceforth shall be all in all vnto vs. Wherefore thirdly the best course we can take is wholly & absolutely to resigne our selues into his hands.
But now christ is charged with us who is the Safest keeper, and who is resolved to preserve us safe until the time that he is to redeliver us back again unto his Father, who thenceforth shall be all in all unto us Wherefore Thirdly the best course we can take is wholly & absolutely to resign our selves into his hands.
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vnto the proofe whereof before I descend, I must craue leaue to remoue certaine rubs out of our way, which otherwise may let and hinder vs in our course.
unto the proof whereof before I descend, I must crave leave to remove certain rubs out of our Way, which otherwise may let and hinder us in our course.
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Howbeit that the life of Grace is also here meant plainely appeareth by the words immediatly following, where our saviour saith This is life everlasting to know thee, &c. For to know God in Christ is an operation of Spirituall life. So also elsewhere, He that beleeueth hath eternall life.
Howbeit that the life of Grace is also Here meant plainly appears by the words immediately following, where our Saviour Says This is life everlasting to know thee, etc. For to know God in christ is an operation of Spiritual life. So also elsewhere, He that Believeth hath Eternal life.
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Where you see that the words are not of the future tense shall haue, but of the present hath life: which what other can it be but the life of Grace? And of this it is affirmed that it is eternall, and so cannot faile of glory.
Where you see that the words Are not of the future tense shall have, but of the present hath life: which what other can it be but the life of Grace? And of this it is affirmed that it is Eternal, and so cannot fail of glory.
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But further when it is said to be eternall, we are to know that there is a double eternity, the one Simple and absolute, the other only Respectiue. Simple eternity is that which is so both a parte ante & a parte post hauing neither beginning nor ending.
But further when it is said to be Eternal, we Are to know that there is a double eternity, the one Simple and absolute, the other only Respective. Simple eternity is that which is so both a parte ante & a part post having neither beginning nor ending.
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To the constitution of life three things, as wee haue said, are required, Being, Power, and Operation. As touching the Operations of life, we confesse they may suffer intermission.
To the constitution of life three things, as we have said, Are required, Being, Power, and Operation. As touching the Operations of life, we confess they may suffer intermission.
For some of them either in themselues or vs argue defect and imperfection, and pertaine only to the condition of this present life, such as are, Faith, Hope, and Repentance, and the like.
For Some of them either in themselves or us argue defect and imperfection, and pertain only to the condition of this present life, such as Are, Faith, Hope, and Repentance, and the like.
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To winde vp all in a word, actus intermitti potest, & gradus remitti, sed habitus ipse nunquam potest amitti, the act may suffer intermission for a time,
To wind up all in a word, actus intermitti potest, & gradus remitti, sed habitus ipse Never potest amitti, the act may suffer intermission for a time,
If the life of grace at any time fayle, and the elect of God spiritually dye, either it is through the deficiencie of the Procreant and Conservant causes of life or the efficiencie & power of the contrary corrupting causes.
If the life of grace At any time fail, and the elect of God spiritually die, either it is through the deficiency of the Procreant and Conservant Causes of life or the efficiency & power of the contrary corrupting Causes.
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The efficient and preseruing causes of spirituall life is as wee haue shewed, the holy and blessed Trinitie, the Father through his Sonne by the powerfull operation and working of the holy Ghost.
The efficient and preserving Causes of spiritual life is as we have showed, the holy and blessed Trinity, the Father through his Son by the powerful operation and working of the holy Ghost.
Of the power of God therefore there can bee no doubt, but that he is mighty to saue, able to make vs stand, able to keepe vs, so that none vnlesse he will can take vs out of his hands.
Of the power of God Therefore there can be no doubt, but that he is mighty to save, able to make us stand, able to keep us, so that none unless he will can take us out of his hands.
Surely as he is able, so if we may beleeue Scripture, hee doth stablish vs in Christ, we are kept by the power of God to saluation, and our life is hid with God in Christ.
Surely as he is able, so if we may believe Scripture, he does establish us in christ, we Are kept by the power of God to salvation, and our life is hid with God in christ.
For what greater testimonie either of his loue, or of his will to saue then this? So God loued the world, saith Christ, that hee gaue his onely begotten sonne, that whosoeuer beleeueth in him should not perish but haue euerlasting life.
For what greater testimony either of his love, or of his will to save then this? So God loved the world, Says christ, that he gave his only begotten son, that whosoever Believeth in him should not perish but have everlasting life.
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And here it is said that he hath giuen vnto the Sonne power over all flesh, that to as many as he hath giuen him hee should giue vnto them everlasting life.
And Here it is said that he hath given unto the Son power over all Flesh, that to as many as he hath given him he should give unto them everlasting life.
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For it may not bee imagined that he hateth his owne flesh, but loueth all the members of his body so dearely, thas as long as hee is able hee will surely preserue them aliue.
For it may not be imagined that he hates his own Flesh, but loves all the members of his body so dearly, thas as long as he is able he will surely preserve them alive.
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so he intended the same vnto all beleeuers, as appeareth in the sequele of this prayer where he saith, I pray for them also which shall beleeue in me through their word, and requests his Father also to keepe them.
so he intended the same unto all believers, as appears in the sequel of this prayer where he Says, I pray for them also which shall believe in me through their word, and requests his Father also to keep them.
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Which hee would never haue done but that he earnestly desired their preservation in life. Fiftly, by his care and desire that wee should every way be conformed to him:
Which he would never have done but that he earnestly desired their preservation in life. Fifty, by his care and desire that we should every Way be conformed to him:
Vpon what occasion it was giuen is not so fully recorded by our Evangelist S. Luke: but what is defectiue in him is perfecty supplied by two other Evangelists, S. Mathew, and S. Marke, by Saint Mathew in his sixteenth Chapter, by S. Marke in his eighth. It was this.
Upon what occasion it was given is not so Fully recorded by our Evangelist S. Lycia: but what is defective in him is perfecty supplied by two other Evangelists, S. Matthew, and S. Mark, by Saint Matthew in his sixteenth Chapter, by S. Mark in his eighth. It was this.
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Herevpon S. Peter, being as the Fathers obserue of him, NONLATINALPHABET, more hot and hastie then the rest of his fellowes, presently takes his Master aside,
Hereupon S. Peter, being as the Father's observe of him,, more hight and hasty then the rest of his Fellows, presently Takes his Master aside,
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and then addressing his speech, as my Text saith, vnto them all, he giueth them this wholsome and soueraigne Counsel, If any of you be disposed to come after mee, hee may not with Peter follow his owne carnall reason,
and then addressing his speech, as my Text Says, unto them all, he gives them this wholesome and sovereign Counsel, If any of you be disposed to come After me, he may not with Peter follow his own carnal reason,
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nor presume by his advise and counsel to guide and direct me, nor finally must he timorously and fearefully shrugge and shrinke at the mention of the Crosse:
nor presume by his Advice and counsel to guide and Direct me, nor finally must he timorously and fearfully shrug and shrink At the mention of the Cross:
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First, the Parties to whom the counsell is giuen, secondly, the forme of words wherein it is deliuered, and lastly, the counsell it selfe. The Parties, Hee said vnto them all, the forme of words, If any will, let him, the counsell, Let him deny himselfe, take vp his Crosse daily and follow me.
First, the Parties to whom the counsel is given, secondly, the Form of words wherein it is Delivered, and lastly, the counsel it self. The Parties, He said unto them all, the Form of words, If any will, let him, the counsel, Let him deny himself, take up his Cross daily and follow me.
In the first yee haue the generalitie of the Counsell, He said vnto them all: in the second, the Liberty of them that are counselled, if any will, let him:
In the First ye have the generality of the Counsel, He said unto them all: in the second, the Liberty of them that Are counseled, if any will, let him:
in the last the conditionall necessitie of the counsell, if any will come after me, he must of necessity deny himselfe, take vp his cross daily, and follow me.
in the last the conditional necessity of the counsel, if any will come After me, he must of necessity deny himself, take up his cross daily, and follow me.
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But S. Mark further affirmeth that hee gaue it to the multitude also, When, saith hee, hee had called the people vnto him together with his disciples, hee said vnto them.
But S. Mark further Affirmeth that he gave it to the multitude also, When, Says he, he had called the people unto him together with his Disciples, he said unto them.
And these are St Lukes All, all the Disciples, all the People, all the present auditory. The present auditorie will some say? Thē it concernes not vs who were none of that auditorie.
And these Are Saint Lukes All, all the Disciples, all the People, all the present auditory. The present auditory will Some say? Them it concerns not us who were none of that auditory.
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for that which Matthew and Luke deliver hypothetically and conditionally, thus, if any will come after me, let him, the same Saint Marke vttereth in a Categoricall and simple forme,
for that which Matthew and Lycia deliver hypothetically and conditionally, thus, if any will come After me, let him, the same Saint Mark uttereth in a Categorical and simple Form,
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thus, Whosoever will come after mee, as if hee should say Every man without exception. So that as our Saviour elsewhere said, What I say vnto you I say vnto all, Watch :
thus, Whosoever will come After me, as if he should say Every man without exception. So that as our Saviour elsewhere said, What I say unto you I say unto all, Watch:
in like sort is hee to bee vnderstood here, that what he spake vnto his auditorie then, was generally meant vnto all mankinde, if any whatsoever he bee will come after me, he must deny himselfe, take vp his crosse daily, and follow me.
in like sort is he to be understood Here, that what he spoke unto his auditory then, was generally meant unto all mankind, if any whatsoever he be will come After me, he must deny himself, take up his cross daily, and follow me.
This doth the Apostle Saint Paul in his tenth to the Romans, apply vnto the word preached by the Apostles, plainely implying that no man in the world of what condition soever is priviledged from the authority thereof.
This does the Apostle Saint Paul in his tenth to the Roman, apply unto the word preached by the Apostles, plainly implying that no man in the world of what condition soever is privileged from the Authority thereof.
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Idem ius Titio quod Seio, one rule vnto all, whether they be high or low, noble or base, rich or poore, learned or vnlearned, bond or free, young or old, of what state, age, sexe, or condition soever they be.
Idem Just Titio quod Seio, one Rule unto all, whither they be high or low, noble or base, rich or poor, learned or unlearned, bound or free, young or old, of what state, age, sex, or condition soever they be.
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in a word one Blessednesse which is the end, and one Religion which is the way to that end, through which way every man of necessity must passe, that meaneth to arriue at that end.
in a word one Blessedness which is the end, and one Religion which is the Way to that end, through which Way every man of necessity must pass, that means to arrive At that end.
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Every one must deny himselfe, every one must take vp his crosse daily, every one must follow Christ, or else yee cannot possibly come after him. There is none of you so meane whom God overseeth or neglecteth, none so great whom he priuiledgeth or exempteth.
Every one must deny himself, every one must take up his cross daily, every one must follow christ, or Else ye cannot possibly come After him. There is none of you so mean whom God overseeth or neglecteth, none so great whom he privilegeth or exempteth.
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The Forme of words in which the Counsell was deliuered is, if any will, let him, which as wee haue said importeth the liberty of them that are counselled.
The Form of words in which the Counsel was Delivered is, if any will, let him, which as we have said imports the liberty of them that Are counseled.
For it is as if our Saviour should thus haue said, Behold I tell you all plainely, no man can come after me vnlesse hee deny himselfe, take vp his crosse daily, and follow me.
For it is as if our Saviour should thus have said, Behold I tell you all plainly, no man can come After me unless he deny himself, take up his cross daily, and follow me.
neither is he willing that any should perish, but that all should come to repentance.. I haue no pleasure in the death of him that dieth, saith the Lord God: nay he sweares as he liues hee will not the death of a sinner,
neither is he willing that any should perish, but that all should come to Repentance.. I have no pleasure in the death of him that Dieth, Says the Lord God: nay he swears as he lives he will not the death of a sinner,
And certainly seeing man is the creature of God, and creation is the first emanation & issue as it were of his loue, it cannot be that hee should delight in his destruction.
And Certainly seeing man is the creature of God, and creation is the First emanation & issue as it were of his love, it cannot be that he should delight in his destruction.
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that he requesteth vs so louingly to giue him entrance, Open vnto mee my sister, my loue, my doue, my vndefiled, promising so bountifully that if wee shall open vnto him, he will come in vnto vs,
that he requesteth us so lovingly to give him Entrance, Open unto me my sister, my love, my dove, my undefiled, promising so bountifully that if we shall open unto him, he will come in unto us,
and sup with vs and wee with him, and threatning vs that as if we come vnto him, wee shall finde refreshment, so if wee draw backe his soule shall haue no pleasure in vs. Neither let vs thinke but that God meaneth seriously in all this:
and sup with us and we with him, and threatening us that as if we come unto him, we shall find refreshment, so if we draw back his soul shall have no pleasure in us Neither let us think but that God means seriously in all this:
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and (which I tremble to speake) playing the hypocrite and dissembler with vs. Besides this, he should make vs the ministers of the Gospell no better then false witnesses vnto him, testifying things that are vntrue, and which he never purposed:
and (which I tremble to speak) playing the hypocrite and dissembler with us Beside this, he should make us the Ministers of the Gospel no better then false Witnesses unto him, testifying things that Are untrue, and which he never purposed:
I call heauen & earth to record this day against you, saith Moses, that I haue set before you life and death, blessing and cursing: therefore chuse life.
I call heaven & earth to record this day against you, Says Moses, that I have Set before you life and death, blessing and cursing: Therefore choose life.
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In a word, all the exhortations, commandements, promises, and threatnings vsed in Scripture plainely argue, that it is Gods will that what we doe wee should doe willingly.
In a word, all the exhortations, Commandments, promises, and threatenings used in Scripture plainly argue, that it is God's will that what we do we should do willingly.
for I confesse that if he prevent vs not with grace we cannot will, and being prevented if he pursue vs not with his grace wee shall will in vaine, according to that of Saint Paul ▪ It is God which worketh in you to will and to doe of his good pleasure.
for I confess that if he prevent us not with grace we cannot will, and being prevented if he pursue us not with his grace we shall will in vain, according to that of Saint Paul ▪ It is God which works in you to will and to do of his good pleasure.
If it be so, will you yet say, why doth our Saviour Christ vse this forme of words, if any will let him? and doe you not overthrow all what hitherto you haue said, affirming that we can neither will nor doe,
If it be so, will you yet say, why does our Saviour christ use this Form of words, if any will let him? and do you not overthrow all what hitherto you have said, affirming that we can neither will nor doe,
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First, if wee were such as we ought to be, we might of our selues by the meanes offered vnto vs come vnto Christ. That now wee cannot is through our owne default who haue disabled our selues.
First, if we were such as we ought to be, we might of our selves by the means offered unto us come unto christ. That now we cannot is through our own default who have disabled our selves.
yet are there many prerequisites going before which are in our power, as to goe to Church, to heare Gods word preached, to meditate vpon it, to seeke further information, &c. without which ordinarily God saueth none.
yet Are there many prerequisites going before which Are in our power, as to go to Church, to hear God's word preached, to meditate upon it, to seek further information, etc. without which ordinarily God Saveth none.
God blesseth not our idlenesse, but our labour ▪ he that will not labour shall not eate, he shall eat that seeketh his bread in the sweat of his browes.
God Blesses not our idleness, but our labour ▪ he that will not labour shall not eat, he shall eat that seeks his bred in the sweat of his brows.
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And although others wrench and stretch the place too farre for their owne advantage, yet will I not bee afraid with as graue Divines as this land affordeth any to apply it vnto this purpose, Habenti dabitur, to him that hath shall be giuen.
And although Others wrench and stretch the place too Far for their own advantage, yet will I not be afraid with as graven Divines as this land affords any to apply it unto this purpose, Habenti dabitur, to him that hath shall be given.
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but he that imploies it carefully shall receaue more, yea shall haue abundance. Being thus called and affected God will never cease to further our conversion,
but he that employs it carefully shall receive more, yea shall have abundance. Being thus called and affected God will never cease to further our conversion,
Lastly, when we haue done whatsoeuer we can doe, yet is conversion out of our power, it is the work of Gods free grace, which grace of vnwilling maketh vs willing, not by forcing and constraining the will,
Lastly, when we have done whatsoever we can do, yet is conversion out of our power, it is the work of God's free grace, which grace of unwilling makes us willing, not by forcing and constraining the will,
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yet except wee will our conversion freely we can neither be converted nor saued, according that of Bernard, Nisi sit liberum arbitrium non est quod saluetur, nisi sit gratia non est vnde saluetur, vnlesse there be free will there is nothing to be saued,
yet except we will our conversion freely we can neither be converted nor saved, according that of Bernard, Nisi sit liberum Arbitrium non est quod saluetur, nisi sit Gratia non est vnde saluetur, unless there be free will there is nothing to be saved,
And thus much haue I thought good to speake touching the forme of words, or the liberty of them that are counselled, partly to cleare God from being the cause why wee follow not this counsell,
And thus much have I Thought good to speak touching the Form of words, or the liberty of them that Are counseled, partly to clear God from being the cause why we follow not this counsel,
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The Counsell it selfe is threefold, first, abnegation of our selues, secondly, bearing of the crosse, thirdly, following of Christ. And of every of them there is a conditionall necessity, if we will come after Christ.
The Counsel it self is threefold, First, abnegation of our selves, secondly, bearing of the cross, Thirdly, following of christ. And of every of them there is a conditional necessity, if we will come After christ.
For howsoeuer simply we may chuse whether we will deny our selues or not deny our selues, take vp the crosse, or not take vp the crosse, follow Christ, or not follow him :
For howsoever simply we may choose whither we will deny our selves or not deny our selves, take up the cross, or not take up the cross, follow christ, or not follow him:
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Thus S. Luke himselfe seemeth to expound it, where speaking in a manner to the same purpose he saith, whosoeuer beareth not his crosse and followeth mee, cannot bee my Disciple.
Thus S. Lycia himself seems to expound it, where speaking in a manner to the same purpose he Says, whosoever bears not his cross and follows me, cannot be my Disciple.
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whence vsually they are called Followers, as the Followers of Plato, the Followers of Aristotle. In this sence then it is as if our Saviour should say, If any will be my scholler.
whence usually they Are called Followers, as the Followers of Plato, the Followers of Aristotle. In this sense then it is as if our Saviour should say, If any will be my scholar.
But hee meanes a scholler not titularlie and in name only, like Apothecaries boxes quorum tituli habent remedia, pyxides venena, which containe in them poisons hauing the titles of remedies:
But he means a scholar not titularly and in name only, like Apothecaries boxes quorum Titles habent Remedy, pyxides Venena, which contain in them poisons having the titles of remedies:
but really and truely, one that is so indeed, and to speake plaine English, a •rue Christian. The second interpretation is, if any will come after me, that is, if any will arriue at that end to the which I am aspiring before him, namely, eternall glory. Neither is this vnlikely:
but really and truly, one that is so indeed, and to speak plain English, a •rue Christian. The second Interpretation is, if any will come After me, that is, if any will arrive At that end to the which I am aspiring before him, namely, Eternal glory. Neither is this unlikely:
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Hee by his blood hath consecrated a new and liuing way for vs into the holy of holies, whether he is ascended before vs, there to prepare mansions for all such as will come after him. And in this sense it is as if our Saviour should say, if any will come to eternall life and glory after me.
He by his blood hath consecrated a new and living Way for us into the holy of holies, whither he is ascended before us, there to prepare mansions for all such as will come After him. And in this sense it is as if our Saviour should say, if any will come to Eternal life and glory After me.
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The Schoole of Christ and the kingdome of heaven are contriued like Marcellus two Temples of Vertue and Honour. For as none could enter into the Temple of Honour but he must first passe through the Temple of Vertue: so neither can any man passe into the kingdome of glory but by the schoole of grace. He that will be glorious there must first be gracious here.
The School of christ and the Kingdom of heaven Are contrived like Marcellus two Temples of Virtue and Honour. For as none could enter into the Temple of Honour but he must First pass through the Temple of Virtue: so neither can any man pass into the Kingdom of glory but by the school of grace. He that will be glorious there must First be gracious Here.
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There is no salvation but only by the Mediation of Christ, his Mediation stands in his Priesthood, Kingdome, and Prophecie. Hee is not a Priest to one, a King to another,
There is no salvation but only by the Mediation of christ, his Mediation Stands in his Priesthood, Kingdom, and Prophecy. He is not a Priest to one, a King to Another,
Let him deny himselfe. What is that? God, saith the Apostle, is faithfull, he cannot deny himselfe, that is, he cannot say and vnsay, for his promises are not Yea and nay, but Yea and Amen :
Let him deny himself. What is that? God, Says the Apostle, is faithful, he cannot deny himself, that is, he cannot say and unsay, for his promises Are not Yea and nay, but Yea and Amen:
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And seeing Christ is the expresse image of his Father, and wee are to be conformed vnto the image of Christ: it cannot be that he should advise vs to bee so vnlike either to his Father or himselfe,
And seeing christ is the express image of his Father, and we Are to be conformed unto the image of christ: it cannot be that he should Advice us to be so unlike either to his Father or himself,
No this we leaue to cheating Priests and Iesuits, who haue devised a new doctrine of Equivocation and Mentall Reservation. If yee aske of a Priest, art thou a Priest? Hee will confidently and boldly deny himselfe and say, I am no Priest, reseruing in his minde, of Baal, or of Apollo, which speech and reservation put together, make vp, they say, one entire and true sentence, I am no Priest of Baal or Apollo. And this is the starting hole which these Foxes haue provided for themselues in the time of danger.
No this we leave to cheating Priests and Iesuits, who have devised a new Doctrine of Equivocation and Mental Reservation. If ye ask of a Priest, art thou a Priest? He will confidently and boldly deny himself and say, I am no Priest, reserving in his mind, of Baal, or of Apollo, which speech and reservation put together, make up, they say, one entire and true sentence, I am no Priest of Baal or Apollo. And this is the starting hold which these Foxes have provided for themselves in the time of danger.
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But O thou thrice blessed Lord and Saviour Christ, and O yee blessed and holy Apostles and Martyrs of Christ, how simple and ignorant were yee that yee knewe not this doctrine? Had you knowne it,
But Oh thou thrice blessed Lord and Saviour christ, and Oh ye blessed and holy Apostles and Martyrs of christ, how simple and ignorant were ye that ye knew not this Doctrine? Had you known it,
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how easily might you haue avoided those many troubles, vexations, and torments that yee endured? Thou O Christ being demanded whether thou were the Christ, mightst readily haue answered, I am not, with this reservation, such as yee looke for :
how Easily might you have avoided those many Troubles, vexations, and torments that ye endured? Thou O christ being demanded whither thou were the christ, Mightest readily have answered, I am not, with this reservation, such as ye look for:
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& yee Apostles and Martyrs of Christ being questioned whether yee were Christians, might easily haue replyed, we are not, reseruing only in your mind, such as yee slander vs to be, devourers of young children, incestuous, and the like.
& ye Apostles and Martyrs of christ being questioned whither ye were Christians, might Easily have replied, we Are not, reserving only in your mind, such as ye slander us to be, devourers of young children, incestuous, and the like.
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all were of the minde of that Bishop, who as Augustin saith, was Firme both in name and deed, who being demanded by persecutors for a Christian whom he had hidden, answered roundly and without all Equivocation, neither is it for a Christian to lie,
all were of the mind of that Bishop, who as Augustin Says, was Firm both in name and deed, who being demanded by persecutors for a Christian whom he had hidden, answered roundly and without all Equivocation, neither is it for a Christian to lie,
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To Deny then in this place, is not litterally and properly to be vnderstood, but thus, to disclaime, to renounce, to reiect, to despise, to make no reckoning and to take no notice of.
To Deny then in this place, is not literally and properly to be understood, but thus, to disclaim, to renounce, to reject, to despise, to make no reckoning and to take no notice of.
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When our Saviour threatneth that hee will deny them before his Father in heauen whosoeuer shall deny him before men, what meaneth he but this, Hee will renounce them, and not owne them for his? Even as it is said of Levi to his great honour, He said vnto his Father and to his mother I haue not seene him,
When our Saviour threatens that he will deny them before his Father in heaven whosoever shall deny him before men, what means he but this, He will renounce them, and not own them for his? Even as it is said of Levi to his great honour, He said unto his Father and to his mother I have not seen him,
But what must wee thus Deny? Our selues. He saith not, Father, Mother, Brother, Sister, Wife, children, Friends, Honour, Wealth, Pleasure, and yet these things must be denied too:
But what must we thus Deny? Our selves. He Says not, Father, Mother, Brother, Sister, Wife, children, Friends, Honour, Wealth, Pleasure, and yet these things must be denied too:
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The Spirituall man is he who is borne a new of water and the holy Ghost, & by grace is become a new creature, a new man, transformed into the image of Christ.
The Spiritual man is he who is born a new of water and the holy Ghost, & by grace is become a new creature, a new man, transformed into the image of christ.
The naturall man is he that is as yet vnregenerate, & hath nothing in him but nature & the corruption thereof, bearing only the image of the old Adam. Must the spirituall man deny himselfe? No verily,
The natural man is he that is as yet unregenerate, & hath nothing in him but nature & the corruption thereof, bearing only the image of the old Adam. Must the spiritual man deny himself? No verily,
first Nature, and then the corruption of nature. By Nature I vnderstand, the powers & faculties of the soule, such as are the Vnderstanding and the light of reason, whose office is to discerne truth from falsehood:
First Nature, and then the corruption of nature. By Nature I understand, the Powers & faculties of the soul, such as Are the Understanding and the Light of reason, whose office is to discern truth from falsehood:
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The corruption of nature, is that which in Scripture is called flesh & concupiscence, and is commonly known in the Church by the name of Originall sinne, because it is traduced vnto vs from our parents,
The corruption of nature, is that which in Scripture is called Flesh & concupiscence, and is commonly known in the Church by the name of Original sin, Because it is traduced unto us from our Parents,
Nature is not opposite but subordinate vnto Grace: and Grace destroyeth not nor abolisheth, but healeth and perfecteth Nature. Neither is it without cause that God spoiling man of his supernaturals for sinne, only wounded him in his naturals,
Nature is not opposite but subordinate unto Grace: and Grace Destroyeth not nor abolisheth, but heals and perfecteth Nature. Neither is it without cause that God spoiling man of his supernaturals for sin, only wounded him in his naturals,
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and left vnto him both a light in his Vnderstanding, and a liberty in his Will. By the light of reason, the invisible things of God, euen his eternall Power and Godhead are clearely scene :
and left unto him both a Light in his Understanding, and a liberty in his Will. By the Light of reason, the invisible things of God, even his Eternal Power and Godhead Are clearly scene:
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for the law morall is written in our hearts by nature, and how many excellent precepts of moralitie doe we finde in the writings of meere naturall men? Finally,
for the law moral is written in our hearts by nature, and how many excellent Precepts of morality do we find in the writings of mere natural men? Finally,
and vpon this ground, Iustin Martyr, Tertullian, Arnobius, Lactantius, Athenagoras, Augustin anciently, and Aquinas, Vives, Mornay of late, haue attempted to proue by reason, the truenesse of Christian religion. As for the Will, it is yeelded of all hands, that in matters morally good, it hath free liberty,
and upon this ground, Justin Martyr, Tertullian, Arnobius, Lactantius, Athenagoras, Augustin anciently, and Aquinas, Vives, Mornay of late, have attempted to prove by reason, the trueness of Christian Religion. As for the Will, it is yielded of all hands, that in matters morally good, it hath free liberty,
Yea when men in their curiosity thinke themselues most wise, then are they most infatuated. And as Ixion, in the fable, embraceing a cloud insteed of Iuno begat Centaures thereon:
Yea when men in their curiosity think themselves most wise, then Are they most infatuated. And as Ixion, in the fable, embracing a cloud instead of Iuno begat Centaur's thereon:
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So that if a man will be no more then the scholler of Nature, he cannot be the scholler of Christ. For as nature is vnable both to know the mysteries which Christ teacheth and to doe the duties which he requireth:
So that if a man will be no more then the scholar of Nature, he cannot be the scholar of christ. For as nature is unable both to know the Mysteres which christ Teaches and to do the duties which he requires:
But if Nature it selfe must be denied, much more the Corruption of Nature. For as the Scripture saith Corruption cannot inherit vncorruption: and without holinesse it is impossible to see God.
But if Nature it self must be denied, much more the Corruption of Nature. For as the Scripture Says Corruption cannot inherit uncorruption: and without holiness it is impossible to see God.
As for the will it is not only vnable to performe spirituall duties, but full of hardnesse also and perversnesse and vntowardensse vnto any thing that is good.
As for the will it is not only unable to perform spiritual duties, but full of hardness also and perverseness and vntowardensse unto any thing that is good.
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Finally the inferiour part is but a shop of all turpitude & outragiousnesse, full of nothing else but tempestuous, tumultuous, vnruly, and sinfull lusts.
Finally the inferior part is but a shop of all turpitude & outrageousness, full of nothing Else but tempestuous, tumultuous, unruly, and sinful Lustiest.
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These all as the Scripture saith, must be crucified, must be mortified, must be killed, that is must vtterly be renounced and denied if wee will bee the followers of Christ. And reason.
These all as the Scripture Says, must be Crucified, must be mortified, must be killed, that is must utterly be renounced and denied if we will be the followers of christ. And reason.
In a word, to this end hath the grace of God appeared vnto all men, and instructed vs, that we denying all vngodlinesse and worldly lusts, might liue soberly, iustly,
In a word, to this end hath the grace of God appeared unto all men, and instructed us, that we denying all ungodliness and worldly Lustiest, might live soberly, justly,
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By all which it is cleare, that all our corrupt lusts & affections must be denied if we will be disciples in the schoole of Grace, yet is it further to be observed, that whē the Apost.
By all which it is clear, that all our corrupt Lustiest & affections must be denied if we will be Disciples in the school of Grace, yet is it further to be observed, that when the Apost.
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So that in comparison of Christ, & when they let and hinder vs from comming after him, whatsoeuer in the world is most deare & pretious vnto vs, must be despised and trod•n vnder foot.
So that in comparison of christ, & when they let and hinder us from coming After him, whatsoever in the world is most deer & precious unto us, must be despised and trod•n under foot.
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Wherefore as Hierom saith, if Father or Mother shall lye in the way to hinder thee from comming after Christ, bee not afraid to tread vpon the gray beard of thy Father,
Wherefore as Hieronymus Says, if Father or Mother shall lie in the Way to hinder thee from coming After christ, be not afraid to tread upon the grey beard of thy Father,
even so the meere Animall man by the verdict of Iesus Christ, is vtterly vnmeet to be scholler in Christian Philosophy. If hee will make himselfe meet for Christs schoole, hee must of necessity deny himselfe, which is the first Counsell.
even so the mere Animal man by the verdict of Iesus christ, is utterly unmeet to be scholar in Christian Philosophy. If he will make himself meet for Christ school, he must of necessity deny himself, which is the First Counsel.
& for the profession of the Gospell of Christ, are in the language of Canaan called the Crosse, because they are the remainders of the afflictions of Christ, which he in his body, that is the Church, doth yet still suffer.
& for the profession of the Gospel of christ, Are in the language of Canaan called the Cross, Because they Are the remainders of the afflictions of christ, which he in his body, that is the Church, does yet still suffer.
But whatsoever the crosse is which God appointeth vnto a man, that is his crosse. And this crosse saith Christ must be taken vp. It was the manner that he that was cruciarius to bee crucified, was to beare his crosse or some part thereof vnto the place of execution.
But whatsoever the cross is which God appoints unto a man, that is his cross. And this cross Says christ must be taken up. It was the manner that he that was cruciarius to be Crucified, was to bear his cross or Some part thereof unto the place of execution.
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What more manifest in the Scripture then this that the Crosse is an vnseparable companion of the Church? The Church is Lilium inter spinas, a lilie among thornes.
What more manifest in the Scripture then this that the Cross is an unseparable Companion of the Church? The Church is Lilium inter spinas, a Lily among thorns.
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Christ without his crosse is but a Chimoera, & so is the Church also without afflictions, Many are the troubles of the righteous, saith David, In the world yee shall haue tribulations, saith our Saviour Christ.
christ without his cross is but a Chimera, & so is the Church also without afflictions, Many Are the Troubles of the righteous, Says David, In the world ye shall have tribulations, Says our Saviour christ.
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Through much tribulation must we enter into the kingdome of God, saith Saint Paul: and againe, All that will liue Godly in Iesus Christ shall suffer persecution.
Through much tribulation must we enter into the Kingdom of God, Says Saint Paul: and again, All that will live Godly in Iesus christ shall suffer persecution.
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Not to speake of particular persons, the bondage of Egypt, the captivity of Babylon, the tyranny of Antiochus, the ten bloudy persecutions of heathen Emperours, the barbarous cruelties of Antichrist, finally the fire, the sword, the massacres of this last age wherein our Fathers lived,
Not to speak of particular Persons, the bondage of Egypt, the captivity of Babylon, the tyranny of Antiochus, the ten bloody persecutions of heathen emperors, the barbarous cruelties of Antichrist, finally the fire, the sword, the massacres of this last age wherein our Father's lived,
so the divill to testifie how much hee hates God himselfe, spends all his fury vpon him that beareth the image of God. Hence is it that he is so wroth with the woman :
so the Devil to testify how much he hates God himself, spends all his fury upon him that bears the image of God. Hence is it that he is so wroth with the woman:
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What marvell then if hating them, and being separated in life and conversation from them, they continually stirre vp persecutions against them? But it will bee said,
What marvel then if hating them, and being separated in life and Conversation from them, they continually stir up persecutions against them? But it will be said,
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why doth not God hinder them, being able? Doth he not loue his Church? yes he loues her as the apple of his eye: and because her, therefore he permits them. For as our Saviour saith.
why does not God hinder them, being able? Does he not love his Church? yes he loves her as the apple of his eye: and Because her, Therefore he permits them. For as our Saviour Says.
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Whereby it appeareth also that God not only permitteth, but hath a hand in the afflictions of his children, himselfe delivering them over vnto their adversaries to correct them.
Whereby it appears also that God not only permitteth, but hath a hand in the afflictions of his children, himself delivering them over unto their Adversaries to correct them.
Yea the Apostle S. Paul yet farther saith, that wee are appointed to afflictions, & predestinated to be conformed vnto the image of the sonne of God, as in other things,
Yea the Apostle S. Paul yet farther Says, that we Are appointed to afflictions, & predestinated to be conformed unto the image of the son of God, as in other things,
The ends which God propounded to himselfe herein are, partly his owne glory, partly our good. His owne glory in the manifestation of his iustice, power, and wisdome.
The ends which God propounded to himself herein Are, partly his own glory, partly our good. His own glory in the manifestation of his Justice, power, and Wisdom.
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His power, in preseruing such earthen vessels notwithstanding all the knocks and blowes laid vpon them, not suffering the bush to consume though flaming and all on fire, yea multiplying his Church the more they are slaine,
His power, in preserving such earthen vessels notwithstanding all the knocks and blows laid upon them, not suffering the bush to consume though flaming and all on fire, yea multiplying his Church the more they Are slain,
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It is good for me, saith David that I haue beene afflicted. Hee chastneth vs for our benefit, saith the Apostle to the Hebrewes. First by the crosse he fanneth away from the church, palea• levis fidei, the chaffe of those that are vnstable in the faith. For the seede that falleth in the stony ground that is, he that hath no root in himselfe, dureth but for a while,
It is good for me, Says David that I have been afflicted. He Chasteneth us for our benefit, Says the Apostle to the Hebrews. First by the cross he fanneth away from the Church, palea• levis fidei, the chaff of those that Are unstable in the faith. For the seed that falls in the stony ground that is, he that hath no root in himself, dureth but for a while,
for as a Corrosiue it frets away our ranke flesh, and as a fire it purgeth away the drosse of corruption and refines vs. It worketh repentance of sinnes past, it preventeh future sinnes, it quickneth the spirit of grace within vs,
for as a Corrosive it frets away our rank Flesh, and as a fire it Purgeth away the dross of corruption and refines us It works Repentance of Sins past, it preventeh future Sins, it Quickeneth the Spirit of grace within us,
Spices brayed yeeld the sweetest smell• & as the broaching of heresies tries how much we know of God so the fire of persecution discouereth how much we loue the truth of God. Fourthly it weaneth vs from the loue of this world,
Spices brayed yield the Sweetest smell• & as the broaching of heresies tries how much we know of God so the fire of persecution Discovereth how much we love the truth of God. Fourthly it weaneth us from the love of this world,
Exceeding great shall be our reward in heaven, saith Christ. Here on earth shall we reape the peaceable fruite of righteousnesse, and in heaven an exceeding weight of glory, wherewith our sufferings are no way to be compared.
Exceeding great shall be our reward in heaven, Says christ. Here on earth shall we reap the peaceable fruit of righteousness, and in heaven an exceeding weight of glory, wherewith our sufferings Are no Way to be compared.
Thus by Scripture, experience, malice of adversaries, & divine ordinance it plainly appeares, that every one that will come after Christ must of necessity beare his crosse.
Thus by Scripture, experience, malice of Adversaries, & divine Ordinance it plainly appears, that every one that will come After christ must of necessity bear his cross.
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I adde farther, he must not only beare it, but hee must take it vp also and that Daily. He must not only endure it with patience, but also willingly, ioyfully, thankfully.
I add farther, he must not only bear it, but he must take it up also and that Daily. He must not only endure it with patience, but also willingly, joyfully, thankfully.
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And it is reason wee should thanke the Chirurgion that cures vs, as well for his Corrosiues as his Lenitiues. Neither must wee only take vp the crosse willingly, ioyfully, thankfully, but also daily, that is with constancy and perseverance. He fighteth not the good fight, that finisheth not his course. It is not sufficient to beare out a brunt or two, vnlesse hauing done all we stand.
And it is reason we should thank the Chirurgeon that cures us, as well for his Corrosives as his Lenitives. Neither must we only take up the cross willingly, joyfully, thankfully, but also daily, that is with constancy and perseverance. He fights not the good fight, that finisheth not his course. It is not sufficient to bear out a brunt or two, unless having done all we stand.
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The third and last is, let him follow me. This many happily would thinke, and many indeed doe thinke to be all one with comming after Christ: for what is it to follow but to come after? Were it so,
The third and last is, let him follow me. This many happily would think, and many indeed do think to be all one with coming After christ: for what is it to follow but to come After? Were it so,
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if we must deny our owne selues, that is, our reason and wills with all their ability and power, who then shall direct vs, who shall guide vs? For our minds being blind we cannot of our selues see the way,
if we must deny our own selves, that is, our reason and wills with all their ability and power, who then shall Direct us, who shall guide us? For our minds being blind we cannot of our selves see the Way,
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Wherevnto Christ readily returneth this plaine answere, Follow me: I will be your Teacher, I will be your Leader. First then Christ is our Teacher, even hee who is every way most sufficient to teach.
Whereunto christ readily returns this plain answer, Follow me: I will be your Teacher, I will be your Leader. First then christ is our Teacher, even he who is every Way most sufficient to teach.
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He is the eternall word of his eternall Father, the very Truth it selfe, and the substantiall Wisdome of God. He is made of God the grand Counseller of the Church, the Angell of the covenant, the Apostle of our profession, the only Prophet and Doctor of the Church. He came out of the bosome of the Father and knoweth all his counsells: in him are hid all the treasures of wisdome and knowledge, and he hath received the Spirit without measure. Being therefore such a Teacher, him are we to follow,
He is the Eternal word of his Eternal Father, the very Truth it self, and the substantial Wisdom of God. He is made of God the grand Counsellor of the Church, the Angel of the Covenant, the Apostle of our profession, the only Prophet and Doctor of the Church. He Come out of the bosom of the Father and Knoweth all his Counsels: in him Are hid all the treasures of Wisdom and knowledge, and he hath received the Spirit without measure. Being Therefore such a Teacher, him Are we to follow,
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And our Saviour affirmeth that whosoever are his sheepe heare his voice, and will not heare the voice of any other, implying that whatsoever heareth him not is none of his sheepe.
And our Saviour Affirmeth that whosoever Are his sheep hear his voice, and will not hear the voice of any other, implying that whatsoever hears him not is none of his sheep.
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But it is not sufficient to heare vnlesse we also Beleeue, that is assent to all that he saies, assuring our selues that whatsoever hee affirmes is true,
But it is not sufficient to hear unless we also Believe, that is assent to all that he Says, assuring our selves that whatsoever he affirms is true,
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and without Faith it is impossible to please God, to be iustified in his sight, or to obtaine life everlasting. Therefore whosoever will come after Christ must thus follow him docentem teaching.
and without Faith it is impossible to please God, to be justified in his sighed, or to obtain life everlasting. Therefore whosoever will come After christ must thus follow him docentem teaching.
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So must he also Ducentem follow him Leading. Hee leadeth and guideth vs two waies Spiritu, Exemplo, inwardly by his Spirit, outwardly by his example. By his Spirit first.
So must he also Ducentem follow him Leading. He leads and guideth us two ways Spiritu, Exemplo, inwardly by his Spirit, outwardly by his Exampl. By his Spirit First.
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He helpeth our infirmities, and after a secret and vnconceivable manner suggesteth and putteth good motions into our minds, exhorting and persuading vs to the practice of all holy and good duties.
He Helpeth our infirmities, and After a secret and unconceivable manner suggests and putteth good motions into our minds, exhorting and persuading us to the practice of all holy and good duties.
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because he cannot erre nor misguide vs: but he is invisible & cannot be seene. Therefore he became man, that being visible in the flesh he might giue vs example.
Because he cannot err nor misguide us: but he is invisible & cannot be seen. Therefore he became man, that being visible in the Flesh he might give us Exampl.
and the like? as it is reported of that mad Salmoneus, Qui nimbos & non imitabile fulmen Aere & cornipedum cursu simularat equorum, who would needs counterfeit Iupiters thundring,
and the like? as it is reported of that mad Salmoneus, Qui nimbos & non imitabile fulmen Air & cornipedum cursu simularat equorum, who would needs counterfeit Iupiters thundering,
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Potestas subiectionem, maiestas exigit admirationem, neutra imitationem, saith Bernard, the power of God requireth subiection, his maiesty admiration, neither imitation.
Potestas subiectionem, Majestas exigit admirationem, Neutram imitationem, Says Bernard, the power of God requires subjection, his majesty admiration, neither imitation.
How then? Appareat Domine bonitas tua cui possit homo quia ad imaginem tuam creatus est conformari, let thy goodnes o Lord appeare wherevnto man being created after thine owne image may be conformed.
How then? Appareat Domine bonitas tua cui possit homo quia ad imaginem tuam creatus est conformari, let thy Goodness oh Lord appear whereunto man being created After thine own image may be conformed.
the Morall law as being the sonne of Adam, the Ceremoniall as being the sonne of Abraham. And this actiuely, exampling vs to walke even as he walked in all duties by God enioyned vs. It would bee too long to particularize in all those actions wherein wee are to imitate him:
the Moral law as being the son of Adam, the Ceremonial as being the son of Abraham. And this actively, exampling us to walk even as he walked in all duties by God enjoined us It would be too long to particularise in all those actions wherein we Are to imitate him:
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So humble was he, that being in the forme of God, and thinking it no robberie to be equall with God, he made himselfe of no reputation, tooke vpon him the shape of a Servant,
So humble was he, that being in the Form of God, and thinking it no robbery to be equal with God, he made himself of no reputation, took upon him the shape of a Servant,
Lastly such was his Charity, that hee was content to shed his most pretious blood for vs even when we were his enimies, thē which, greater loue cannot be.
Lastly such was his Charity, that he was content to shed his most precious blood for us even when we were his enemies, them which, greater love cannot be.
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Finally he straitly enioyneth vs to loue one another, yea even our very enimies. Certainly whosoeuer resembleth not Christ in these things is not Christs disciple.
Finally he straitly enjoineth us to love one Another, yea even our very enemies. Certainly whosoever resembles not christ in these things is not Christ disciple.
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yet if we loue not truth, if we be proud & arrogant, if we be vncharitable censorious of others wee are no true Christians. But Christ obeied Passiuely also,
yet if we love not truth, if we be proud & arrogant, if we be uncharitable censorious of Others we Are no true Christians. But christ obeyed Passively also,
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Is it so that whosoever will come after Christ, that is, be his scholler & obtaine everlasting life must deny himselfe, take vp his crosse daily and follow him? O then the difficulty! o the paucity!
Is it so that whosoever will come After christ, that is, be his scholar & obtain everlasting life must deny himself, take up his cross daily and follow him? Oh then the difficulty! oh the paucity!
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and to yeeld blind obedience vnto the will and pleasure of another? Is it so easy a matter to take vp the crosse daily, that is, to forsake, to abandon, to lothe,
and to yield blind Obedience unto the will and pleasure of Another? Is it so easy a matter to take up the cross daily, that is, to forsake, to abandon, to loath,
and in the meane season to be hated, contemned, and troden vnder foot of all? yea in the midst of the cruellest persecutions and torments, to reioyce as if we were bathing in the greatest pleasures,
and in the mean season to be hated, contemned, and trodden under foot of all? yea in the midst of the Cruellest persecutions and torments, to rejoice as if we were bathing in the greatest pleasures,
and to giue thankes as if we had receiued some inestimable benefit? Finally, is it so easie to follow Christ, that is, to disclaime our owne lusts and desires,
and to give thanks as if we had received Some inestimable benefit? Finally, is it so easy to follow christ, that is, to disclaim our own Lustiest and Desires,
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and leauing the broad and beaten way which all men almost walke in, finding therein great contentment, to imitate Christ in a strict and severe course of life,
and leaving the broad and beaten Way which all men almost walk in, finding therein great contentment, to imitate christ in a strict and severe course of life,
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No, Christianity is not Libertinisme nor Epicurisme. Vta arcta est, the way is narrow, and Faith, the crosse, and Strictnesse of life, three necessary conditions thereof make it so. O the difficulty!
No, Christianity is not Libertinism nor Epicurism. Vta Arcta est, the Way is narrow, and Faith, the cross, and Strictness of life, three necessary conditions thereof make it so. O the difficulty!
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O the paucity also? How few good Christians are there? how few are there that shall bee saved? Every one would willingly attaine the end, everlasting life:
Oh the paucity also? How few good Christians Are there? how few Are there that shall be saved? Every one would willingly attain the end, everlasting life:
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But to drinke of the same cup that he dranke of and to be baptized with his baptisme, that can they not abide If we should as Diogenes is said to haue done, search with a candle every corner of Christendome for a man that denies himselfe, that takes vp his crosse daily, that followes Christ in such sort as wee haue declared:
But to drink of the same cup that he drank of and to be baptised with his Baptism, that can they not abide If we should as Diogenes is said to have done, search with a candle every corner of Christendom for a man that Denies himself, that Takes up his cross daily, that follows christ in such sort as we have declared:
On the contrarie side, those that giue themselues over to their owne lusts, that wallow in sensuality and fleshly pleasure, that imitate, not Christ in sanctity and newnesse of life,
On the contrary side, those that give themselves over to their own Lustiest, that wallow in sensuality and fleshly pleasure, that imitate, not christ in sanctity and newness of life,
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that in vs there is no good at all, that of our selues we cannot so much as thinke a good thought, much lesse performe any action pleasing and acceptable vnto God.
that in us there is no good At all, that of our selves we cannot so much as think a good Thought, much less perform any actium pleasing and acceptable unto God.
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So we may attaine eternall blessednesse, what mattereth it though we passe through rough and tempestuous seas vnto it? Were it not far better for vs with Lazarus to suffer affliction for a short season here,
So we may attain Eternal blessedness, what mattereth it though we pass through rough and tempestuous Seas unto it? Were it not Far better for us with Lazarus to suffer affliction for a short season Here,
then with the rich glutton to enioy the pleasures of this present life and afterward to be everlastingly tormented in hell? If we suffer for Christ, he will be in the fierie furnace with vs,
then with the rich glutton to enjoy the pleasures of this present life and afterwards to be everlastingly tormented in hell? If we suffer for christ, he will be in the fiery furnace with us,
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Againe, his loue is far greater then ours either is or can be towards vs. The heathen Poet even by the light of nature could say Charior est illis homo quam sibi, Man is more deare to God then to himselfe:
Again, his love is Far greater then ours either is or can be towards us The heathen Poet even by the Light of nature could say Charior est illis homo quam sibi, Man is more deer to God then to himself:
but the light of revelation demonstrateth it more fully in that out of his infinite loue he gaue his only sonne for vs. His loue then being such, it cannot be but that hee is most willing to doe vs the best good hee can.
but the Light of Revelation Demonstrates it more Fully in that out of his infinite love he gave his only son for us His love then being such, it cannot be but that he is most willing to do us the best good he can.
What then should let but that it is our safest course to make a perfect surrender of our selues vnto him? If we be left vnto our owne selues, wee are ever in danger,
What then should let but that it is our Safest course to make a perfect surrender of our selves unto him? If we be left unto our own selves, we Are ever in danger,
Vnto which Willingnesse if wee further adde our owne Endeauour, doing what lieth in our power, confecta res est, we shall surely come after Christ, that is, bee his schollers here,
Unto which Willingness if we further add our own Endeavour, doing what lies in our power, confecta Rest est, we shall surely come After christ, that is, be his Scholars Here,
much lesse will the kingdome of heauen be obtained with sitting still and doing nothing. No it must suffer violence, & violent men must take it by force:
much less will the Kingdom of heaven be obtained with sitting still and doing nothing. No it must suffer violence, & violent men must take it by force:
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Christ will instruct him by his word, guid him by his spirit, protect him with his providence, gard him with his Angels, and ever pursue him with his grace vntill he haue brought him vnto the end of his hopes,
christ will instruct him by his word, guide him by his Spirit, Pact him with his providence, guard him with his Angels, and ever pursue him with his grace until he have brought him unto the end of his hope's,
So that the Church of God while it is militant here on earth is no other then a floore wherein is both chaffe and wheat, a field both of corne & cockle, a net containing both good and bad fishes, a flocke consisting both of sheep & goats:
So that the Church of God while it is militant Here on earth is no other then a floor wherein is both chaff and wheat, a field both of corn & cockle, a net containing both good and bad Fish, a flock consisting both of sheep & Goats:
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where righteous Lot, and for ought hee knew divers other holy men dwelling, he marvelled how it might stand with the iustice of God in the destruction thereof to involue both righteous and wicked together,
where righteous Lot, and for ought he knew diverse other holy men Dwelling, he marveled how it might stand with the Justice of God in the destruction thereof to involve both righteous and wicked together,
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A point, as you see, of great importance, and as will evidently appeare by the sequele, every way worthy our present consideration, which was the cause why I made choice thereof at this time.
A point, as you see, of great importance, and as will evidently appear by the sequel, every Way worthy our present consideration, which was the cause why I made choice thereof At this time.
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Gods action is intimated & implied generally, through the whole Text, in the words going before it in the twentieth and one and twentieth verses, wherein God acquainted Abraham how he meant to proceede with Sodom and Gomorrha. Abrahams affection is plainely declared in the Deprecation he maketh vnto God for them.
God's actium is intimated & implied generally, through the Whole Text, in the words going before it in the twentieth and one and twentieth Verses, wherein God acquainted Abraham how he meant to proceed with Sodom and Gomorrha. Abrahams affection is plainly declared in the Deprecation he makes unto God for them.
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His argument is expresly set downe in these words, Shall not the iudge of the whole world doe right? Which being a question propounded negatiuely, is to be vnderstood as an affirmatiue proposition,
His argument is expressly Set down in these words, Shall not the judge of the Whole world do right? Which being a question propounded negatively, is to be understood as an affirmative proposition,
namely God. First then, so great loue beareth God vnto his deare Saints and children, that the wicked among whom they liue oftentimes fare the better for them,
namely God. First then, so great love bears God unto his deer Saints and children, that the wicked among whom they live oftentimes fare the better for them,
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Was not wicked Cham preserued in the Arke from that deluge which overwhelmed the whole earth for his good father Noahs sake? Were not the sinfull Sodomites reskued out of the hands of their enimies by the sword of Abraham for righteous Lots sake? If fiftie,
Was not wicked Cham preserved in the Ark from that deluge which overwhelmed the Whole earth for his good father Noahs sake? Were not the sinful Sodomites rescued out of the hands of their enemies by the sword of Abraham for righteous Lots sake? If fiftie,
if fortie, if thirtie, if twentie, nay if but ten iust men might haue beene found in Sodom, had they not escaped that fearefull storme of fire & brimstone which after fell from heauen vpon them,
if fortie, if thirtie, if twentie, nay if but ten just men might have been found in Sodom, had they not escaped that fearful storm of fire & brimstone which After fell from heaven upon them,
According wherevnto as it is recorded by S. Luke, all those that sailed with S. Paul being in number two hundred seaventy and six soules, were giuen vnto him, that not one of them in that exceeding dangerous tempest lost so much as a haire from his head.
According whereunto as it is recorded by S. Lycia, all those that sailed with S. Paul being in number two hundred seaventy and six Souls, were given unto him, that not one of them in that exceeding dangerous tempest lost so much as a hair from his head.
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When Augustus the Emperour had conquered Mark Antonie, and taken the Citie of Alexandria, and the Citizens looked for nothing but extremitie, the Emperour in the hearing of them all freely pardoned them for Arius sake, a Philosopher of that Citie, one whom he honoured much for his learning, and loved for his vertue.
When Augustus the Emperor had conquered Mark Antonius, and taken the city of Alexandria, and the Citizens looked for nothing but extremity, the Emperor in the hearing of them all freely pardoned them for Arius sake, a Philosopher of that city, one whom he honoured much for his learning, and loved for his virtue.
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Egypt shall fare the better for Ioseph, and the very remembrance of Abraham, Isaac, and Iacob shall moue God to persist in doing good to their rebellious posterity.
Egypt shall fare the better for Ioseph, and the very remembrance of Abraham, Isaac, and Iacob shall move God to persist in doing good to their rebellious posterity.
Thus all the Fathers died before the floud came vpon the world ▪ and good Iosiah, according to the prediction of Huldah the prophetesse, was gathered to his fathers and laid in his graue in peace that his eyes might not behold all the evill which God resolued to bring vpon his kingdome.
Thus all the Father's died before the flood Come upon the world ▪ and good Josiah, according to the prediction of Huldah the prophetess, was gathered to his Father's and laid in his graven in peace that his eyes might not behold all the evil which God resolved to bring upon his Kingdom.
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and, the righteous that is dead condemneth the vniust man that is liuing, for God will shake his foundations and lay him vtterly wast, they shall be in sorrow and their memoriall perish.
and, the righteous that is dead Condemneth the unjust man that is living, for God will shake his foundations and lay him utterly wast, they shall be in sorrow and their memorial perish.
So that as it is a great signe that God intends to continue his mercies to a nation while as good men remaine among them, according to that of old. Althes in the Poet:
So that as it is a great Signen that God intends to continue his Mercies to a Nation while as good men remain among them, according to that of old. Althes in the Poet:
Non tamen omnino Teucros del•re paratis, Cum tales animos iuvenum & tam certa tulistis Pectora, I see God hath not determined vtterly to destroy the Troians, seeing such valiant hearts and braue spirits still rise vp among them:
Non tamen Omnino Teucros del•re paratis, Cum tales Animos iuvenum & tam Certa tulistis Pectora, I see God hath not determined utterly to destroy the Trojans, seeing such valiant hearts and brave spirits still rise up among them:
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Lot and his family by a gard of Angells, when Sodom and the neighbour Citties were consumed, Israel by a speciall protection when the Egyptians were many waies plagued, Rahab by a cord of red thred when all the rest of the soule in Ierico were put to the sword, the Christians by oracle at Pella, in the generall vastity and desolation of Iudea. So that God knoweth well how to separate betweene the pretious and the vile, and in the greatest perplexities if he please can find an issue and enlargement for all such as he loueth.
Lot and his family by a guard of Angels, when Sodom and the neighbour Cities were consumed, Israel by a special protection when the egyptians were many ways plagued, Rahab by a cord of read thread when all the rest of the soul in Jericho were put to the sword, the Christians by oracle At Pella, in the general vastity and desolation of Iudea. So that God Knoweth well how to separate between the precious and the vile, and in the greatest perplexities if he please can find an issue and enlargement for all such as he loves.
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And even as the evill because they are mingled with the good partake with them of temporall benefits as the shining of the Sun, & the showres of raine:
And even as the evil Because they Are mingled with the good partake with them of temporal benefits as the shining of the Sun, & the showers of rain:
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Both good and bad are one common flesh, & common flesh as Cyprian saith is subiect to the same common inconveniences, and ever will be vntill corruption be swallowed vp of incorruption.
Both good and bad Are one Common Flesh, & Common Flesh as Cyprian Says is Subject to the same Common inconveniences, and ever will be until corruption be swallowed up of incorruption.
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Hence is it that in the time of famine or pestilence there is a common mortality, in hostile impressions and conquests a common captivity, in shipwracke at sea a common drowning.
Hence is it that in the time of famine or pestilence there is a Common mortality, in hostile impressions and conquests a Common captivity, in shipwreck At sea a Common drowning.
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Also by Saint Iohn he straitly chargeth his people to depart out of Babylon least they be partakers in her plagues. Nay if one Achan only trespasse in the execrable thing, hee alone perisheth not,
Also by Saint John he straitly charges his people to depart out of Babylon lest they be partakers in her plagues. Nay if one achan only trespass in the execrable thing, he alone Perishes not,
but wrath falleth on the whole congregation, which the heathen poet also obseruing said NONLATINALPHABET, many times a whole citty smarts for the offence of one.
but wrath falls on the Whole congregation, which the heathen poet also observing said, many times a Whole City smarts for the offence of one.
so for the offence of Kings and Princes, the people oftentimes are punished, as appeares in Davids case for whose sinne in numbering the people seaventy thousand of his subiects perished.
so for the offence of Kings and Princes, the people oftentimes Are punished, as appears in Davids case for whose sin in numbering the people seaventy thousand of his Subjects perished.
and therefore not doubting but that good and bad pell mell were cut off in that pestilence, I conclude this point with that aphorisme of the Rabbins, When once the sentence of punishment is pronounced and resolued by God,
and Therefore not doubting but that good and bad pell mell were Cut off in that pestilence, I conclude this point with that aphorism of the Rabbis, When once the sentence of punishment is pronounced and resolved by God,
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First then doe the wicked fare the better for the godly that liue among them? and are their prosperities and deliverances to bee imputed vnto them? Oh then the extreame folly, Oh the monstrous ingratitude of wicked men:
First then do the wicked fare the better for the godly that live among them? and Are their Prosperities and Deliverances to be imputed unto them? O then the extreme folly, O the monstrous ingratitude of wicked men:
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as saith Philo, and iust men are the pillers of the house, the brazen walls of a country, the charets and horsemen of a nation, without whom the world is but a stage of vanity,
as Says Philo, and just men Are the pillars of the house, the brazen walls of a country, the charets and horsemen of a Nation, without whom the world is but a stage of vanity,
Wherefore although to our griefe we see wicked men too thicke sowne among vs, yet because so many good men are mingled with them, let vs reioyce and be glad & giue God hearty thankes for them, hoping that while they continue with vs, Gods blessing shall continue vpon vs also.
Wherefore although to our grief we see wicked men too thick sown among us, yet Because so many good men Are mingled with them, let us rejoice and be glad & give God hearty thanks for them, hoping that while they continue with us, God's blessing shall continue upon us also.
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And when it shall please him to translate any of them from hence, let vs solicite him with our devoutest prayers, vt vno avulso suppullulet alter Aureus & simili frondescat virga metallo, the one branch being pluckt off, another golden one may grow vp in the place thereof for the perpetuation of his favours towards vs.
And when it shall please him to translate any of them from hence, let us solicit him with our devoutest Prayers, vt vno avulso suppullulet alter Aureus & simili frondescat virga metallo, the one branch being plucked off, Another golden one may grow up in the place thereof for the perpetuation of his favours towards us
Secondly, doth God in executing iudgement distinguish betweene good and bad, sparing the one and punishing the other? here is a right precedent for you my Lords and other iudges, and rulers of the land to imitate.
Secondly, does God in executing judgement distinguish between good and bad, sparing the one and punishing the other? Here is a right precedent for you my lords and other judges, and Rulers of the land to imitate.
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Yee are in scripture stiled Gods, and in this principally are yee to resemble God. Ye are carefully to separate betwixt the pretious and the vile, not so as to iustifie the wicked,
Ye Are in scripture styled God's, and in this principally Are ye to resemble God. You Are carefully to separate betwixt the precious and the vile, not so as to justify the wicked,
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Oh therefore let vertuous worthy men find grace in your eyes, let them in the name of God be cherished and countenanced by you, ever remēbring that they are the meanes of much good vnto the place where they liue.
O Therefore let virtuous worthy men find grace in your eyes, let them in the name of God be cherished and countenanced by you, ever remembering that they Are the means of much good unto the place where they live.
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And seeing so many Amorites yet remaining in the land, & they now begin to pricke sorer in our sides then heretofore, hoping for a linsey wolsey Church at least ere long:
And seeing so many amorites yet remaining in the land, & they now begin to prick Sorer in our sides then heretofore, hoping for a linsey Wolsey Church At least ere long:
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If we cannot vtterly be rid of them, let them be hewers of wood & drawers of water with the Gibeonits: God forbid they should steere at the helme, and be proud commanders.
If we cannot utterly be rid of them, let them be hewers of wood & drawers of water with the Gibeonites: God forbid they should steer At the helm, and be proud commanders.
Thirdly and lastly, doth God sometimes enwrap both good and bad in the same punishment? This my Lords, is a mysterie vnimitable, and farre aboue your reach:
Thirdly and lastly, does God sometime enwrap both good and bad in the same punishment? This my lords, is a mystery unimitable, and Far above your reach:
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and to follow God in such actions were to make your selues as ridiculous as little children, who will needs put vpon them their fathers coats though they be no way proportionable vnto them.
and to follow God in such actions were to make your selves as ridiculous as little children, who will needs put upon them their Father's coats though they be no Way proportionable unto them.
but hee was faine to doe penance for it before he could be receiued into the Church by Saint Ambrose. If Polititians thinke they see reason of state in it,
but he was feign to do penance for it before he could be received into the Church by Saint Ambrose. If Politicians think they see reason of state in it,
For the least evill of fault is greater then the greatest evill of punishment, that being evill in nature, this only to sence, otherwise an act of iustice it selfe.
For the least evil of fault is greater then the greatest evil of punishment, that being evil in nature, this only to sense, otherwise an act of Justice it self.
Neverthelesse, albeit this act of God be not to be imitated by vs, yet seeing the wicked by reason of their mixture with the Godly draw downe common plagues vpon them both:
Nevertheless, albeit this act of God be not to be imitated by us, yet seeing the wicked by reason of their mixture with the Godly draw down Common plagues upon them both:
How Abraham stands affected in this particular case of Sodom is cleare and evident by his words, Be it farre saith he, from thee to doe this thing, to stay the righteous with the wicked,
How Abraham Stands affected in this particular case of Sodom is clear and evident by his words, Be it Far Says he, from thee to do this thing, to stay the righteous with the wicked,
and that the righteous should be even as the wicked: be it farre from thee. He vtterly mislikes that the righteous should perish together with the wicked:
and that the righteous should be even as the wicked: be it Far from thee. He utterly mislikes that the righteous should perish together with the wicked:
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and divine actions to be directed by humane affections? Farre be such temerity, farre be such presumption from the Father of the faithfull. No, he knowes and confesses himselfe to be but dust and ashes, and that God is not only Liberrimus agens one that freely doth whatsoever hee will both in heauen and earth,
and divine actions to be directed by humane affections? far be such temerity, Far be such presumption from the Father of the faithful. No, he knows and Confesses himself to be but dust and Ashes, and that God is not only Liberrimus agens one that freely does whatsoever he will both in heaven and earth,
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And here caeca obedientia, blinde and absolute obedience is as necessary & commendable, as in Friars to their superiours it is foolish and vnreasonable.
And Here caeca obedientia, blind and absolute Obedience is as necessary & commendable, as in Friars to their superiors it is foolish and unreasonable.
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To this I answere, that God indeed had intimated his purpose vnto Abraham, but yet in this forme of words, Because the cry of Sodom and Gomorrah is great,
To this I answer, that God indeed had intimated his purpose unto Abraham, but yet in this Form of words, Because the cry of Sodom and Gomorrah is great,
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if men repent not, yea although it be not in plaine tearmes expressed, as in that against Niniveh, yet forty daies & Niniveh shall be destroyed, for this notwithstanding vpon their repentance they were not destroyed.
if men Repent not, yea although it be not in plain terms expressed, as in that against Nineveh, yet forty days & Nineveh shall be destroyed, for this notwithstanding upon their Repentance they were not destroyed.
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So that this condition being here also vnderstood, what presumption could it be in Abraham to desire favour for the Sodomites, at least vpon their repentance.
So that this condition being Here also understood, what presumption could it be in Abraham to desire favour for the Sodomites, At least upon their Repentance.
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Finally had God absolutely threatned, & without condition, yet ought not man so much to attend what God intendeth to doe agreeable vnto his owne will and iustice,
Finally had God absolutely threatened, & without condition, yet ought not man so much to attend what God intends to do agreeable unto his own will and Justice,
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Now this affection of this holy Patriarch is iustifiable both by the law of God and nature, hauing a three fold foundation to support it, Humanitie, Consanguinitie, Piety.
Now this affection of this holy Patriarch is justifiable both by the law of God and nature, having a three fold Foundation to support it, Humanity, Consanguinity, Piety.
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First Humanity ▪ for what heart of flint or adamant would not melt to behold so many thousands so fearfully to perish? It is reported of Xerxes a king of Persia that leading into Greece a huge hoast of about a leauen hundred thousand men,
First Humanity ▪ for what heart of flint or adamant would not melt to behold so many thousands so fearfully to perish? It is reported of Xerxes a King of Persiam that leading into Greece a huge host of about a leauen hundred thousand men,
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If Xerxes were so affected at the consideration of the naturall death of so many: should not Abraham be much more moved at the destruction of the Sodomites, so sudden,
If Xerxes were so affected At the consideration of the natural death of so many: should not Abraham be much more moved At the destruction of the Sodomites, so sudden,
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Nay if God himselfe pittied the great City of Niniveh in which were sixscore thousand persons that could not discerne betweene the right and the left hand ▪ why should not Abraham also commiserate these fiue citties, in which without question were many thousands of young tender babes and infants who never partaked in their parents transgressions? Aboue all.
Nay if God himself pitied the great city of Nineveh in which were sixscore thousand Persons that could not discern between the right and the left hand ▪ why should not Abraham also commiserate these fiue cities, in which without question were many thousands of young tender babes and Infants who never partaked in their Parents transgressions? Above all.
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what man is he that hath but a sparke of humanity in him, but would wish it to be otherwise and prevent it if he could? For one man not to sympathize and compassionate with another in his miseries is meere inhumanity.
what man is he that hath but a spark of humanity in him, but would wish it to be otherwise and prevent it if he could? For one man not to sympathise and compassionate with Another in his misery's is mere inhumanity.
Now Abraham was vnkle vnto Lot, Lot being Harans sonne, which Haran was brother vnto Abraham, and this is so great a neerenesse in bloud that by the very law of nature marriage betweene vnkle and neece, aunt and nephew is interdicted,
Now Abraham was uncle unto Lot, Lot being Harans son, which Haran was brother unto Abraham, and this is so great a nearness in blood that by the very law of nature marriage between uncle and niece, aunt and nephew is interdicted,
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Betweene these therefore there must needs passe a naturall NONLATINALPHABET and affection, more then betweene them and others, inasmuch as there is a neerer vnion and coniunction betweene them.
Between these Therefore there must needs pass a natural and affection, more then between them and Others, inasmuch as there is a nearer Union and conjunction between them.
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The third and last ground of Abrahams affection was Religion and Piety. For where there is a profession of the same true religion there is a straiter bond then that of bloud, being members of the same mysticall body in Christ Iesus, hauing one Lord, one Faith, one Baptisme, one body, one spirit, one hope, one God and Father of all, which is aboue all through all, and in all.
The third and last ground of Abrahams affection was Religion and Piety. For where there is a profession of the same true Religion there is a straiter bound then that of blood, being members of the same mystical body in christ Iesus, having one Lord, one Faith, one Baptism, one body, one Spirit, one hope, one God and Father of all, which is above all through all, and in all.
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And out of this Vnion issueth that holy communion of Saints mentioned in the articles of our Creed, in regard whereof we are bound to loue the Saints farre aboue other men, according to that of St Paul, while we haue time let vs doe good vnto all, specially vnto those that are of the houshold of faith.
And out of this union issueth that holy communion of Saints mentioned in the Articles of our Creed, in regard whereof we Are bound to love the Saints Far above other men, according to that of Saint Paul, while we have time let us do good unto all, specially unto those that Are of the household of faith.
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and therefore vnlesse hee would be not only without naturall affection, but also without religious sympathie and compassion, he must needs stand thus affected towards this mixt company in Sodom, and beseech God either to spare the wicked for the godlies sake,
and Therefore unless he would be not only without natural affection, but also without religious Sympathy and compassion, he must needs stand thus affected towards this mixed company in Sodom, and beseech God either to spare the wicked for the Godlies sake,
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and except our righteousnesse exceed theirs, we cannot possibly enter into the kingdome of heaven. Againe, as no man, no not the wicked ought to bee strangers vnto our affection,
and except our righteousness exceed theirs, we cannot possibly enter into the Kingdom of heaven. Again, as no man, no not the wicked ought to be Strangers unto our affection,
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& can we be members of the mysticall body of Christ and haue no feeling of the miseries of our brethren? If any man offer to strike at our head, the arme presently lifts it selfe to ward of the blow:
& can we be members of the mystical body of christ and have no feeling of the misery's of our brothers? If any man offer to strike At our head, the arm presently lifts it self to ward of the blow:
& by the importunity of our prayers turne away the plague that it light not vpon them? Certainely they that are not touched with compassion in the dangers of Gods Saints are not the true Children of Abraham :
& by the importunity of our Prayers turn away the plague that it Light not upon them? Certainly they that Are not touched with compassion in the dangers of God's Saints Are not the true Children of Abraham:
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and because they refused to be advocates for them in the day of need, neither shall themselues finde an advocate that will open his mouth to speake for them in the day of their extremity.
and Because they refused to be advocates for them in the day of need, neither shall themselves find an advocate that will open his Mouth to speak for them in the day of their extremity.
Nero in his fiue first good yeares when he was to subscribe to the condemnation or execution of any, was wont to say Qu•m Vellem nescire literas, would to God I could not write a letter.
Nero in his fiue First good Years when he was to subscribe to the condemnation or execution of any, was wont to say Qu•m Vellem Not know literas, would to God I could not write a Letter.
And therefore it should be your delight also suffundere potius quam effundere sanguinem, rather to bring bloud into the face then to shed it out of the body.
And Therefore it should be your delight also Suffundere potius quam effundere sanguinem, rather to bring blood into the face then to shed it out of the body.
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and perswade God to be of his minde, and is laid downe in these words Should not the iudge of the whole world doe right? that is as we haue shewed, the iudge of the whole world must needs doe right.
and persuade God to be of his mind, and is laid down in these words Should not the judge of the Whole world do right? that is as we have showed, the judge of the Whole world must needs do right.
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For he is essentially iust, even iustice it selfe, and in rebus divinis ratio facti est voluntas facientis, in divine actions the will of the doer is sufficient to iustify the deed.
For he is essentially just, even Justice it self, and in rebus divinis ratio facti est Voluntas facientis, in divine actions the will of the doer is sufficient to justify the deed.
Howbeit in this point we haue sufficient reason to cleare the iustice of God. For which of the Saints of God is without sinne? And which of them hath not deserved by sin to be severely punished? Suppose they liue vnblamably in the sight of men,
Howbeit in this point we have sufficient reason to clear the Justice of God. For which of the Saints of God is without sin? And which of them hath not deserved by since to be severely punished? Suppose they live unblamably in the sighed of men,
though happily not so much? Doe they not liue too familiarly with them, never rebuking them nor shewing any dislike of their wicked courses? Questionlesse they doe,
though happily not so much? Do they not live too familiarly with them, never rebuking them nor showing any dislike of their wicked courses? Questionless they do,
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and therefore no marvell if partaking in the same sin, they partake also in the same punishment, et amara sentiant quia amari esse noluerunt, drinke with them of the same bitter cup,
and Therefore no marvel if partaking in the same since, they partake also in the same punishment, et Amara Sentient quia Amari esse noluerunt, drink with them of the same bitter cup,
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The action of God being thus cleared from vniustice, what shall we say of Abraham and his assertion? I might dispatch him in a word and say let God be true and every man a lier :
The actium of God being thus cleared from unjustice, what shall we say of Abraham and his assertion? I might dispatch him in a word and say let God be true and every man a liar:
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Shall I say then with some, that he speaketh in the opinion of infidels who thinke it a high point of vniustice so to involue both good and bad together? I cannot:
Shall I say then with Some, that he speaks in the opinion of Infidels who think it a high point of unjustice so to involve both good and bad together? I cannot:
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Shall I say his meaning is, that it cannot every way and in all respects bee alike to both without vniustice? This indeed I confesse would be great vniustice:
Shall I say his meaning is, that it cannot every Way and in all respects be alike to both without unjustice? This indeed I confess would be great unjustice:
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pari m•tu exagitatum et exhalat horribiliter coenum et suaviter fragrat vnguentum, with the same agitation and stirring, mire sends forth a loathsome stench, and ointment a sweet savour.
Pair m•tu exagitatum et exhalate horribiliter Coenum et Suaviter fragrat Unguentum, with the same agitation and stirring, mire sends forth a loathsome stench, and ointment a sweet savour.
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an earnest penie of eternall torment, and if they take away life a firy thunderbolt driuing them downe into hell: but vnto the Godly the chastisements of a louing father, corrosiues vnto the flesh, exercises of their vertue, wormewood vnto the teat to weane them from the pleasures of this world,
an earnest penny of Eternal torment, and if they take away life a firy thunderbolt driving them down into hell: but unto the Godly the chastisements of a loving father, corrosives unto the Flesh, exercises of their virtue, wormwood unto the teat to wean them from the pleasures of this world,
This, that Abrahams argument is rather passionate then demonstratiue, yet such as holy men oftentimes vse in their devotions to God, and that without sin.
This, that Abrahams argument is rather passionate then demonstrative, yet such as holy men oftentimes use in their devotions to God, and that without since.
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sure I am the Antecedent which he layes for his foundation is sound & good The iudge of the whole world should doe right, and of this briefly and in a word.
sure I am the Antecedent which he lays for his Foundation is found & good The judge of the Whole world should do right, and of this briefly and in a word.
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Among these there is one who is soveraigne and aboue all vnto whom appeale from all other may be made, from whom no appeale vnto any vnder heaven may be made.
Among these there is one who is sovereign and above all unto whom appeal from all other may be made, from whom no appeal unto any under heaven may be made.
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or if it be, yet the authors neither are nor will be knowne and so passe vnrewarded? Iudges themselues doe they not oftentimes either vpon errour and mistaking as men,
or if it be, yet the Authors neither Are nor will be known and so pass unrewarded? Judges themselves do they not oftentimes either upon error and mistaking as men,
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or for fee and favour as corrupt men pervert iustice? If appeale be made vnto the supreame power, what redresse? many times none at all, they being the worst of all men, witnesse Sardanapalus, Caligula, Nero, Heliogabalus, and the like.
or for fee and favour as corrupt men pervert Justice? If appeal be made unto the supreme power, what redress? many times none At all, they being the worst of all men, witness Sardanapalus, Caligula, Nero, Heliogabalus, and the like.
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All which considered, it cannot bee imagined but that there must needs be an vniversall iudge over the whole world, to call all men of what degree soever to account, and to render vnto every one according to his workes, reward to whom reward,
All which considered, it cannot be imagined but that there must needs be an universal judge over the Whole world, to call all men of what degree soever to account, and to render unto every one according to his works, reward to whom reward,
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This iudge whosoever it be, must needs bee of infinite knowledge, of infinite wisdome, of infinite power. Of infinite knowledge, to take notice of all the actions of all men whensoever and wheresoever.
This judge whosoever it be, must needs be of infinite knowledge, of infinite Wisdom, of infinite power. Of infinite knowledge, to take notice of all the actions of all men whensoever and wheresoever.
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Of infinite wisdome, to discerne the sinceritie or hypocrisie of every action, and according to the degree of good or evill in them so to proportion iudgement.
Of infinite Wisdom, to discern the sincerity or hypocrisy of every actium, and according to the degree of good or evil in them so to proportion judgement.
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Of this knowledge, this wisdome, this power who is there in the world but only God? and therefore who can be this vniversall iudge of the whole world but only hee? Hee it is whom Abraham vnderstands here when he saith, Should not the iudge of the whole world doe right? as appeares by that of Saint Paul alluding herevnto, Else how shall God iudge the world? and this is so cleare a point in Christian religion that he is no lesse then an infidell that beleeues it not.
Of this knowledge, this Wisdom, this power who is there in the world but only God? and Therefore who can be this universal judge of the Whole world but only he? He it is whom Abraham understands Here when he Says, Should not the judge of the Whole world do right? as appears by that of Saint Paul alluding hereunto, Else how shall God judge the world? and this is so clear a point in Christian Religion that he is no less then an infidel that believes it not.
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This notwithstanding, some Atheist happily who thinkes the Intelligence that moues the wheeles of this nether world to bee not Divine Providence but Blinde Fortune only, will obiect and say,
This notwithstanding, Some Atheist happily who thinks the Intelligence that moves the wheels of this neither world to be not Divine Providence but Blind Fortune only, will Object and say,
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how comes it to passe that so many wicked men liue and die without punishment? As for example that bloudy and sacrilegious tyrant of Sicilie Dionysius. Him,
how comes it to pass that so many wicked men live and die without punishment? As for Exampl that bloody and sacrilegious tyrant of Sicily Dionysius. Him,
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To this I answere, first if men could see the secret stripes and lashes which a guilty conscience inwardly giues the soule of the wicked, they would never thinke that they escaped without punishment.
To this I answer, First if men could see the secret stripes and Lashes which a guilty conscience inwardly gives the soul of the wicked, they would never think that they escaped without punishment.
For certainly Qui pecc•t paenam meruit, qui meruit expectat, qui expectat iam dedit, he that sins deserues punishment, he that deserues it lookes for it,
For Certainly Qui pecc•t paenam meruit, qui meruit Expects, qui Expects iam dedit, he that Sins deserves punishment, he that deserves it looks for it,
Secondly, if God here in this world publikely should reward the good and punish the wicked, men would thinke there were no other happinesse nor misery then that of this life.
Secondly, if God Here in this world publicly should reward the good and Punish the wicked, men would think there were no other happiness nor misery then that of this life.
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As therefore God sometimes holdeth his Sessions here on earth, iudging the wicked, and causing publike execution to be done vpon them that men may know there is a God that iudgeth the earth:
As Therefore God sometime holds his Sessions Here on earth, judging the wicked, and causing public execution to be done upon them that men may know there is a God that Judgeth the earth:
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so sometimes he reserueth them vnto the generall affizes of the last day, to teach vs that besides temporall there is an eternall reward and punishment to be expected after this life, the dispenser whereof is this great iudge of the whole world who nor can nor will doe otherwise then right.
so sometime he reserveth them unto the general affizes of the last day, to teach us that beside temporal there is an Eternal reward and punishment to be expected After this life, the dispenser whereof is this great judge of the Whole world who nor can nor will do otherwise then right.
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and the auncient of daies shall sit thereon, whose garment is white as snow, and the haire of his head like the pure wooll, his throne is like the firy flame,
and the ancient of days shall fit thereon, whose garment is white as snow, and the hair of his head like the pure wool, his throne is like the firy flame,
Then shall the Archangells trumpet sound, and the dead shall rise, and the Angells shall goe forth and gather both good and bad together, and we all must appeare before the tribunall of Christ, that every man may receiue the things done in the body, according to that he hath done, whether it be good or evill,
Then shall the Archangels trumpet found, and the dead shall rise, and the Angels shall go forth and gather both good and bad together, and we all must appear before the tribunal of christ, that every man may receive the things done in the body, according to that he hath done, whither it be good or evil,
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goe too yee mockers and scoffers of this last time, who say where is the promise of his comming? For since the Fathers died all things continue alike from the beginning of the Creation:
go too ye mockers and scoffers of this last time, who say where is the promise of his coming? For since the Father's died all things continue alike from the beginning of the Creation:
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I remember that a gallant of this stampe some time said vnto a reverend Prelate, what if there bee no iudgement to come, are you not then a very foole to barre your selfe from the pleasure of this present life? to whom the Prelate,
I Remember that a gallant of this stamp Some time said unto a reverend Prelate, what if there be no judgement to come, Are you not then a very fool to bar your self from the pleasure of this present life? to whom the Prelate,
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and what if there be a iudgement to come, are not you then a very foole for the short pleasures of this present life to barre yourselfe from those eternall ioyes of the life to come? Thou vaine man, art thou infallibly certaine thou shalt not come to iudgement? is there no scruple, no doubting remaining in thee to the contrary? I know thou wouldest faine haue it so that thou maist sinne withall impunity:
and what if there be a judgement to come, Are not you then a very fool for the short pleasures of this present life to bar yourself from those Eternal Joys of the life to come? Thou vain man, art thou infallibly certain thou shalt not come to judgement? is there no scruple, no doubting remaining in thee to the contrary? I know thou Wouldst feign have it so that thou Mayest sin withal impunity:
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In a case so doubtfull vnto thee what folly, nay what madnesse is it for time to hazard eternity? and for a few fading pleasures to adventure thy selfe vpon endles woe and misery? The wise heathen could say, Longum illudtempus cum non ero, magis me movet quam hoc tam exiguum, the long time which shall be after this life doth more affect me then this short life.
In a case so doubtful unto thee what folly, nay what madness is it for time to hazard eternity? and for a few fading pleasures to adventure thy self upon endless woe and misery? The wise heathen could say, Longum illudtempus cum non Ero, magis me Movet quam hoc tam exiguum, the long time which shall be After this life does more affect me then this short life.
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if not, sit still in the chaire of scorners, scoffe on thy fil, and seeing thou wilt not beleeue that fire is hot vntill it burne thee, thou shalt one day be convinced that there is a iudgement when thou shalt feele the intollerable torments of those flames that never shall be quenched.
if not, fit still in the chair of Scorner's, scoff on thy fill, and seeing thou wilt not believe that fire is hight until it burn thee, thou shalt one day be convinced that there is a judgement when thou shalt feel the intolerable torments of those flames that never shall be quenched.
In the meane season let vs who haue better learned Christ and know the terror of the Lord, let vs I say prepare our selues against this great & dreadfull day of the Lord, giuing all diligence that we may be found of him in peace without spot and blamelesse.
In the mean season let us who have better learned christ and know the terror of the Lord, let us I say prepare our selves against this great & dreadful day of the Lord, giving all diligence that we may be found of him in peace without spot and blameless.
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Quoties diem illum considero, saith he, toto corpore contremisco: siue enim comedo, siue bibo, siue aliud facio, semper videtur tuba illa terribilis sonare in auribus meis, Surgite mortui et venite ad iudicium :
How often diem Ilum considero, Says he, toto corpore contremisco: siue enim comedo, siue bibo, siue Aliud facio, semper videtur Tubam illa Terrible sonare in auribus meis, Surgite Deads et venite ad iudicium:
as often as I thinke of that day I tremble every limbe, for whether I eate or drinke or doe any thing, me thinkes I heare that terrible trumpet sounding in mine eares, arise yee dead and come to iudgement.
as often as I think of that day I tremble every limb, for whither I eat or drink or do any thing, me thinks I hear that terrible trumpet sounding in mine ears, arise ye dead and come to judgement.
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Yee Iudges of the land be yee wise and learned, serue the Lord, and kisse the sonne, doe right to the poore and fatherlesse, deliver the poore and needy,
Ye Judges of the land be ye wise and learned, serve the Lord, and kiss the son, do right to the poor and fatherless, deliver the poor and needy,
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Yee lawyers and advocates, see that yee entertaine none but good causes, sell not breath only for your fees, spin not matters out at such a length for your owne advantage, in every cause deale conscionably and honestly,
Ye Lawyers and advocates, see that ye entertain none but good Causes, fell not breath only for your fees, spin not matters out At such a length for your own advantage, in every cause deal Conscionably and honestly,
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for your selues shall need an advocate in that day to speake for you, quando plus valebunt pura corda quam astuta verba, when a good heart shall farre more availe then cunning and plausible words.
for your selves shall need an advocate in that day to speak for you, quando plus valebunt Pura Corda quam astuta verba, when a good heart shall Far more avail then cunning and plausible words.
Yee Priests and Levites of the Lord, feed yee diligently the flocke whereof the Holy Ghost hath made you overseers, strengthen the weake, heale the sicke, binde vp the broken, bring againe that which was driven away, seeke that which is lost, be instant in season, out of season :
Ye Priests and Levites of the Lord, feed ye diligently the flock whereof the Holy Ghost hath made you Overseers, strengthen the weak, heal the sick, bind up the broken, bring again that which was driven away, seek that which is lost, be instant in season, out of season:
Then shall yee not need with guilty reprobates to hang downe your countenances, and to request the hills to cover you from the wrath of the terrible iudge:
Then shall ye not need with guilty Reprobates to hang down your countenances, and to request the hills to cover you from the wrath of the terrible judge:
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for ye shall earnestly long for his speedy comming, and at his appearance shall yee lift vp your heads for ioy, knowing that your redemption draweth neere, and that now is to bee pronounced that more then ioyfull sentence, Come yee blessed of my father inherit yee the kingdome prepared for you from the foundation of the world:
for you shall earnestly long for his speedy coming, and At his appearance shall ye lift up your Heads for joy, knowing that your redemption draws near, and that now is to be pronounced that more then joyful sentence, Come ye blessed of my father inherit ye the Kingdom prepared for you from the Foundation of the world:
And first as touching the Dignitie of the Ministrie, cui non dictus his Hylas? What tongue or penne almost hath not travailed in this argument? Or what can herein bee said which hath not beene already said? And to say all that may be said in this short scantling of time is impossible.
And First as touching the Dignity of the Ministry, cui non dictus his Hylas? What tongue or pen almost hath not travailed in this argument? Or what can herein be said which hath not been already said? And to say all that may be said in this short scantling of time is impossible.
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I omit therefore that Scripture expresly calleth Priesthood an Honour, and affirmeth Elders to be worthie of double honour, charging all to haue them not onely in honour, but also in singular reputation. Neither will I stand to reckon vp all those titles wherewith Ministers are honoured, as Stewards, Fathers, Rulers, Men of God, Gods Embassadors, the light of the world, the salt of the earth, Saviours, Starres, Angells. Nor lastly will I spend time in mustering vp all those honourable personages, who haue borne this office, as the First borne of euery family before the Law, vnder the Law the house of Aaron in both mighty Kings as Melchizedeck and Solomon, and finally vnder the Gospel Christ himselfe the King of Kings and Lord of Lords.
I omit Therefore that Scripture expressly calls Priesthood an Honour, and Affirmeth Elders to be worthy of double honour, charging all to have them not only in honour, but also in singular reputation. Neither will I stand to reckon up all those titles wherewith Ministers Are honoured, as Stewards, Father's, Rulers, Men of God, God's ambassadors, the Light of the world, the salt of the earth, Saviors, Stars, Angels. Nor lastly will I spend time in mustering up all those honourable Personages, who have born this office, as the First born of every family before the Law, under the Law the house of Aaron in both mighty Kings as Melchizedeck and Solomon, and finally under the Gospel christ himself the King of Kings and Lord of lords.
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These things I say, and sundrie other of like nature, although demonstratiuely prouing the Dignity of the Ministry, yet of purpose I passe by as obvious and vulgarly vrged.
These things I say, and sundry other of like nature, although demonstratively proving the Dignity of the Ministry, yet of purpose I pass by as obvious and vulgarly urged.
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For if the Science we professe be architectonicall, if the execution of our Ministry bee most energeticall, if our authority and iurisdiction bee the amplest and greatest :
For if the Science we profess be architectonical, if the execution of our Ministry be most energetical, if our Authority and jurisdiction be the amplest and greatest:
For whereas the preeminence of one science before another standeth in two things, either that it is more worthie in it selfe, in regard of the matter it teacheth,
For whereas the preeminence of one science before Another Stands in two things, either that it is more worthy in it self, in regard of the matter it Teaches,
the meanest part of this heauenly knowledge is greater and nobler then all whatsoeuer is comprehended within the whole circle of humane Sciences. For these, taken at the highest, aspire not aboue Nature, contemplating only such Verities, and directing vnto such goods as are connaturall vnto vs,
the Meanest part of this heavenly knowledge is greater and Nobler then all whatsoever is comprehended within the Whole circle of humane Sciences. For these, taken At the highest, aspire not above Nature, contemplating only such Verities, and directing unto such goods as Are connatural unto us,
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and being naturall are also finite, and so cannot satisfie the vast and infinite desire either of the mind or will. But the obiect of this Diuine science is meerely supernaturall :
and being natural Are also finite, and so cannot satisfy the vast and infinite desire either of the mind or will. But the Object of this Divine science is merely supernatural:
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the speculatiue part whereof contemplateth the first and highest verity even God himselfe, ••e infinite beautie and glory of his nature, the incomprehensible Trinitie of Persons, his wonderfull workes and operations, creating all things of nothing, sustaining all he created by his mighty word, ordering and gouerning all by his most wise prouidence,
the speculative part whereof contemplateth the First and highest verity even God himself, ••e infinite beauty and glory of his nature, the incomprehensible Trinity of Persons, his wonderful works and operations, creating all things of nothing, sustaining all he created by his mighty word, ordering and governing all by his most wise providence,
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but specially redeeming mankinde from Sinne, death, and hell, into the glorious liberty of sonnes by the incarnation and passion of the Sonne of God. A mystery so profound that not only the naturall man knowes it not, but euen the blessed Angells longed to be acquainted therewith,
but specially redeeming mankind from Sin, death, and hell, into the glorious liberty of Sons by the incarnation and passion of the Son of God. A mystery so profound that not only the natural man knows it not, but even the blessed Angels longed to be acquainted therewith,
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for that also directeth vnto the first and highest Good, euen Good, in vision and fruition of whom standeth our eternall blessednesse, shewing also what the way is which leadeth vnto this soueraigne End, namely Repentance from dead works, Iustification by Faith in Christ, Regeneration by water and the Holy Ghost, vnfaigned study and practise of new obedience, in Pietie towards God, Iustice towards all men, and temperance towards our owne selues.
for that also directeth unto the First and highest Good, even Good, in vision and fruition of whom Stands our Eternal blessedness, showing also what the Way is which leads unto this sovereign End, namely Repentance from dead works, Justification by Faith in christ, Regeneration by water and the Holy Ghost, unfeigned study and practice of new Obedience, in Piety towards God, justice towards all men, and temperance towards our own selves.
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Thus the subiect & matter of our science so farre surpasseth that of other Disciplines, as supernaturall excelleth naturall ; heauen, earth; eternitie, time;
Thus the Subject & matter of our science so Far Surpasses that of other Disciplines, as supernatural excels natural; heaven, earth; eternity, time;
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which what a glow-worme it is, and how subiect to mistaking who sees not? Aristotle, whose eyes were as sharpe sighted and peircing into these matters as ever any mans,
which what a Glowworm it is, and how Subject to mistaking who sees not? Aristotle, whose eyes were as sharp sighted and piercing into these matters as ever any men,
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So vaine is man in his imaginations, and so full of darkenesse is his foolish heart, that when they professe themselues to be most wise, they become the starkest fooles.
So vain is man in his Imaginations, and so full of darkness is his foolish heart, that when they profess themselves to be most wise, they become the starkest Fools.
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even the revelation of Gods spirit, which can neither deceiue nor bee deceiued: according to that of our Sauiour, Flesh and blood hath not revealed this vnto thee,
even the Revelation of God's Spirit, which can neither deceive nor be deceived: according to that of our Saviour, Flesh and blood hath not revealed this unto thee,
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This is the light shining in the darke vntill the day dawne, the day-starre rising in our hearts, the Certitude of Faith which is simply and absolutely so,
This is the Light shining in the dark until the day dawn, the daystar rising in our hearts, the Certitude of Faith which is simply and absolutely so,
because no falsehood can possibly be vnder it, and being as Chrysostome saith, more firme then all Demonstration, as standing not in the enticeing speech of mans wisdome, but in plaine evidence of the spirit and of Power.
Because no falsehood can possibly be under it, and being as Chrysostom Says, more firm then all Demonstration, as standing not in the enticing speech of men Wisdom, but in plain evidence of the Spirit and of Power.
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nor for any defect or vncertainty in it, but for the weaknesse of our vnderstanding, which, by those things that are knowne, to naturall reason is more easily brought to vnderstand those things which are aboue reason.
nor for any defect or uncertainty in it, but for the weakness of our understanding, which, by those things that Are known, to natural reason is more Easily brought to understand those things which Are above reason.
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For otherwise she is so farre from receiuing her Principles from any other Science, that shee either allowes or controls all their rules and maxims, as being their soveraigne Queene and Mistresse. And thus much of the excellency of the Science of Divinity :
For otherwise she is so Far from receiving her Principles from any other Science, that she either allows or controls all their rules and maxims, as being their sovereign Queen and Mistress. And thus much of the excellency of the Science of Divinity:
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Now what is the end of the Ministry ? It is as Saint Paul saith to build vp the body of Christ, to open mens eyes, and to turne them from darkenesse to light, and from the power of Satan vnto God, that they may receiue forgiuenesse of sins,
Now what is the end of the Ministry? It is as Saint Paul Says to built up the body of christ, to open men's eyes, and to turn them from darkness to Light, and from the power of Satan unto God, that they may receive forgiveness of Sins,
An employment as of highest consequence, so of greatest difficulty, that Saint Paul wondreth, who might be sufficient for it, & Chrysostome saith, that the Angels themselues would tremble to vndergoe the burthen.
an employment as of highest consequence, so of greatest difficulty, that Saint Paul wondereth, who might be sufficient for it, & Chrysostom Says, that the Angels themselves would tremble to undergo the burden.
Hence that God himselfe affirmeth, that his word shall never returne vnto him void, but shall accomplish that which he will, and prosper in the thing whereto he sends it.
Hence that God himself Affirmeth, that his word shall never return unto him void, but shall accomplish that which he will, and prosper in the thing whereto he sends it.
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and the weaned child put his hand on the Cockatrices den, and all without either hurt or danger? Yet all this is done through the knowledge of the Lord,
and the weaned child put his hand on the Cockatrices den, and all without either hurt or danger? Yet all this is done through the knowledge of the Lord,
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The meaning of which allegoricall speech I cannot better expresse then in the words of Lactantius, giue mee the man that is cholericke, a railer, vnruly,
The meaning of which allegorical speech I cannot better express then in the words of Lactantius, give me the man that is choleric, a railer, unruly,
Did not Ionas with one sermon humble the pride of the King of Niniveh and all that mighty citty into sackcloth and ashes? Did not Peter, at his first preaching to the Iewes, pricke them to the heart, and at once adde about three thousand soules vnto the Church ? Did not Paul, discoursing of iustice and temperance, and iudgement to come, make Felix the governour although a heathen yet to tremble? But what speake I of particulars which are infinite? Never did Alexander or Cesar with their huge hosts of armed men, win so great victories,
Did not Ionas with one sermon humble the pride of the King of Nineveh and all that mighty City into Sackcloth and Ashes? Did not Peter, At his First preaching to the Iewes, prick them to the heart, and At once add about three thousand Souls unto the Church? Did not Paul, discoursing of Justice and temperance, and judgement to come, make Felix the governor although a heathen yet to tremble? But what speak I of particulars which Are infinite? Never did Alexander or Cesar with their huge hosts of armed men, win so great victories,
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How many families of Philosophers haue heretofore failed without successor? How many sects of Hereticks are vanished and melted away as dew before the sunne? But the Church of Christ,
How many families of Philosophers have heretofore failed without successor? How many Sects of Heretics Are vanished and melted away as due before the sun? But the Church of christ,
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These haue authority to binde and loose, to remit and retaine sinnes, to enter men by baptisme into the visible Church, to admit them or withold them from the holy communion, to cut off notorious sinners from the body of the Church by excommunication, to deliuer them over to Satan, and if they proue incorrigible, by anathema maranatha to separate them from the Church vntill the Lord come.
These have Authority to bind and lose, to remit and retain Sins, to enter men by Baptism into the visible Church, to admit them or withhold them from the holy communion, to Cut off notorious Sinners from the body of the Church by excommunication, to deliver them over to Satan, and if they prove incorrigible, by anathema maranatha to separate them from the Church until the Lord come.
it seemeth that they also are in some things informed by the Ministrie. And thus at length to summe vp all that hath beene said, you haue clearely demonstrated, not only that the Science we professe is of all other the most transcendent,
it seems that they also Are in Some things informed by the Ministry. And thus At length to sum up all that hath been said, you have clearly demonstrated, not only that the Science we profess is of all other the most transcendent,
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And is it so indeed, that the Ministry is of all callings the most noble and honourable? Then belike they that are advanced therevnto are accordingly to be esteemed. Without question they are.
And is it so indeed, that the Ministry is of all callings the most noble and honourable? Then belike they that Are advanced thereunto Are accordingly to be esteemed. Without question they Are.
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The more strange it seemes that whereas all other sorts of men are regarded answerably vnto their places, Ministers only are vilipended and least set by.
The more strange it seems that whereas all other sorts of men Are regarded answerably unto their places, Ministers only Are vilipended and least Set by.
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Noah was mocked of the old world, Lot of the Sodomites, Aaron of Korah, Dathan, and Abiron, David of Michol, Micaiah of Ahab and his false Prophets, Elizeus of the children and Iehus captaines, and generally all the Messengers and Prophets of the Lord by the Iewes. In the new Testament Christ himselfe was set at naught, the Apostles when they were filled with the extraordinary gifts of the holy Ghost were flouted at as full of new wine, St. Paul when he discoursed most profoundlie before the Athenians of the mysteries of Christian religion, was counted of them but a vaine Babler, and vniversallie all the Apostles every where were no better reckoned of then NONLATINALPHABET, the offals & off scourings, of the world, & doe not we Ministers now a dayes drinke of the same cup? or are we not baptized with the same baptisme, wherewith Christ and his Apostles were ? yes verily.
Noah was mocked of the old world, Lot of the Sodomites, Aaron of Korah, Dathan, and Abiram, David of Michal, Micaiah of Ahab and his false prophets, Elisha of the children and Jesus Captains, and generally all the Messengers and prophets of the Lord by the Iewes. In the new Testament christ himself was Set At nought, the Apostles when they were filled with the extraordinary Gifts of the holy Ghost were flouted At as full of new wine, Saint Paul when he discoursed most profoundly before the Athenians of the Mysteres of Christian Religion, was counted of them but a vain Babbler, and universally all the Apostles every where were no better reckoned of then, the offals & off scourings, of the world, & do not we Ministers now a days drink of the same cup? or Are we not baptised with the same Baptism, wherewith christ and his Apostles were? yes verily.
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in the Affection, Loue. External in Word, in Gesture, in Deed. In Word, honourable mention, in Gesture, reverent behaviour, in deed, liberal and bountifull maintenance.
in the Affection, Love. External in Word, in Gesture, in Deed. In Word, honourable mention, in Gesture, reverend behaviour, in deed, liberal and bountiful maintenance.
All these Honours doe we iustlie claime as due vnto vs, yet are they all most shamefully denied vs. For as touching the first, it is as cleare as the sun at noone-day by what hath beene already said, that the Calling of the Ministry is in it selfe & aboue all other the most honourable.
All these Honours do we justly claim as due unto us, yet Are they all most shamefully denied us For as touching the First, it is as clear as the sun At noonday by what hath been already said, that the Calling of the Ministry is in it self & above all other the most honourable.
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and very simple doe wee count him that sets no better price vpon silver then lead, vpon gold then copper, vpon emerauds and diamonds then pibble stones.
and very simple doe we count him that sets no better price upon silver then led, upon gold then copper, upon emeralds and diamonds then pebble stones.
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And yet how many are there in these daies who despise this sacred function, and set it at nought? some happily through ignorance, not knowing the worth thereof:
And yet how many Are there in these days who despise this sacred function, and Set it At nought? Some happily through ignorance, not knowing the worth thereof:
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An evident signe and token whereof this may bee among others, that those of the better ranke either for wealth or gentility count themselues too good for the Ministry, and hold it a foule disparagement to bestow their children that way.
an evident Signen and token whereof this may be among Others, that those of the better rank either for wealth or gentility count themselves too good for the Ministry, and hold it a foul disparagement to bestow their children that Way.
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Or if at any time they vouchsafe to designe their sonnes therevnto, they are but of the yonger sort, ard such as they finde altogether vnapt for any other calling:
Or if At any time they vouchsafe to Design their Sons thereunto, they Are but of the younger sort, ard such as they find altogether unapt for any other calling:
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As little loue findeth it also in the affection. Saint Paul earnestly chargeth all men to loue those men that are set over them in the Lord, that is, their Ministers, yea to bestow vpon them, not some small measure,
As little love finds it also in the affection. Saint Paul earnestly charges all men to love those men that Are Set over them in the Lord, that is, their Ministers, yea to bestow upon them, not Some small measure,
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so that if you will not amorem impendere, freely vouchsafe them your loue, yet are you bound amorem rependere, to requite their labours with loue. Alexander the Great was wont to say hee was more beholding to his Master Aristotle then his Father Philip, for that he had his being only from the one,
so that if you will not amorem impendere, freely vouchsafe them your love, yet Are you bound amorem rependere, to requite their labours with love. Alexander the Great was wont to say he was more beholding to his Master Aristotle then his Father Philip, for that he had his being only from the one,
how much more is due vnto our spirituall parents, who haue begotten vs by the immortall seed of the word vnto a blessed and eternall life? Moses blessing Levi, calleth him the man of Gods mercies :
how much more is due unto our spiritual Parents, who have begotten us by the immortal seed of the word unto a blessed and Eternal life? Moses blessing Levi, calls him the man of God's Mercies:
The reason, because they were the light of the world, and the whole world lieth in evill, & every one that doth evill hateth the light, because it discovereth and reproueth his deeds.
The reason, Because they were the Light of the world, and the Whole world lies in evil, & every one that does evil hates the Light, Because it Discovereth and Reproveth his Deeds.
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Verit as odium, truth begets hatred, according to that of St Paul, Am I therefore become your enimie because I tell you the truth? Vnlesse we soe pillowes vnder mens elbowes wee cannot please them:
Verity as odium, truth begets hatred, according to that of Saint Paul, Am I Therefore become your enemy Because I tell you the truth? Unless we so pillows under men's elbows we cannot please them:
For as the Councell of Chalcedon saith, Delicta Sacerdotum communis est turpitudo, the sinnes of the Priests are the common shame of the Church. True Charity would couer a multitude of them:
For as the Council of Chalcedon Says, Delicta Sacerdotum Communis est turpitudo, the Sins of the Priests Are the Common shame of the Church. True Charity would cover a multitude of them:
and it is cou•ted among many a speciall mark of true religion & zeale with open mouth to publish the faults, shall I say of inferiour Ministers ? Nay of the cheefest fathers of the Church. Wherein also like butchers flies they lightly passe ouer the whole and sound places,
and it is cou•ted among many a special mark of true Religion & zeal with open Mouth to publish the Faults, shall I say of inferior Ministers? Nay of the chiefest Father's of the Church. Wherein also like butchers flies they lightly pass over the Whole and found places,
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If they will scarce vouchsafe vs a good word, is it likely they will afford vs any Reverence in Gesture? Yet Obadiah the gouernour of king Ahabs house, meeting with the Prophet Eliah fell on his face before him.
If they will scarce vouchsafe us a good word, is it likely they will afford us any reverence in Gesture? Yet Obadiah the governor of King Ahabs house, meeting with the Prophet Elijah fell on his face before him.
Yea the very Gentiles themselues stood in such awe of their Priests, that they durst not vtter an obscene word, much lesse misbehaue thēselues in their presence.
Yea the very Gentiles themselves stood in such awe of their Priests, that they durst not utter an obscene word, much less misbehave themselves in their presence.
What thinke you? Shall not these one day rise vp in iudgement against vs Christians to condemne vs? For now adaies every petty Gentleman lookes for much duty from vs,
What think you? Shall not these one day rise up in judgement against us Christians to condemn us? For now adais every Petty Gentleman looks for much duty from us,
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euery Mammonist, euery younger brother, euery vpstart of the first head must haue the place from vs. To the gay cloathing euery one saith, Sit here in the best roome:
every Mammonist, every younger brother, every upstarted of the First head must have the place from us To the gay clothing every one Says, Fit Here in the best room:
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but vnto vs, Stand thou there, or, sit here vnder my footstoole. Thus children behaue themselues proudly against the ancient, and the base against the honourable.
but unto us, Stand thou there, or, fit Here under my footstool. Thus children behave themselves proudly against the ancient, and the base against the honourable.
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God himselfe appointed Triths vnto Levi (the morality of which I dispute not at this time) besides Citties with their territories and sundry other things of great value.
God himself appointed Triths unto Levi (the morality of which I dispute not At this time) beside Cities with their territories and sundry other things of great valve.
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And reason, For as S. Paul saith to Philemon, you owe your selues vnto vs. And vnlesse you vnder value too much the eternall saluatiō of your soules, yee can never sufficiently recompence the benefit yee receaue of vs. It is manifest then that an honourable salarie is due vnto vs. But how I beseech you are wee paid our due? Poorely God wot:
And reason, For as S. Paul Says to Philemon, you owe your selves unto us And unless you under valve too much the Eternal salvation of your Souls, ye can never sufficiently recompense the benefit ye receive of us It is manifest then that an honourable salary is due unto us But how I beseech you Are we paid our endue? Poorly God wot:
But if they may be our •arvers, I presume it will bee after the rate of Cratis in his Ephemeris, ten pound to the Cooke, a groat to the Physitian, ten talents to the Parasite, one to the Curtizan,
But if they may be our •arvers, I presume it will be After the rate of Cratis in his Ephemeris, ten pound to the Cook, a groat to the physician, ten Talents to the Parasite, one to the Courtesan,
for me thinkes I heare some say, these words would haue sounded better in some advocates mouth, in ours they may seeme to proceede of ambition or covetousnesse.
for me thinks I hear Some say, these words would have sounded better in Some advocates Mouth, in ours they may seem to proceed of ambition or covetousness.
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They haue not reiected thee but mee, saith God to Samuell. Yee haue robbed me in tithes and offerings, saith hee by Malachie. He that despiseth you, despiseth me, saith Christ. And lastly, He that despiseth, despiseth not man but God. Your benefit.
They have not rejected thee but me, Says God to Samuel. Ye have robbed me in Tithes and offerings, Says he by Malachi. He that despises you, despises me, Says christ. And lastly, He that despises, despises not man but God. Your benefit.
For to deny submission to those who rule over you and watch for your soules, is vnprofitable for you, saith the Apostle. For first as Barnard saith, Cuius vita despicitur, restat vt praedicatio contemnatur:
For to deny submission to those who Rule over you and watch for your Souls, is unprofitable for you, Says the Apostle. For First as Barnard Says, Cuius vita despicitur, restat vt Predication contemnatur:
with temporall punishment, as vpon the Iewe, with seaventy years captiuity: with spirituall, that hearing they shall heare, & seeing see, yet neither perceiue nor vnderstand :
with temporal punishment, as upon the Iewe, with seaventy Years captivity: with spiritual, that hearing they shall hear, & seeing see, yet neither perceive nor understand:
For doe we steere at the helme of other mens affections? Or haue we the command of their actions? Why then doth he charge vs to looke to it that we be not despised? Surely because wee our selues are mostly the causes thereof,
For doe we steer At the helm of other men's affections? Or have we the command of their actions? Why then does he charge us to look to it that we be not despised? Surely Because we our selves Are mostly the Causes thereof,
If Bezaleel and Aholiab must build the Tabernacle, hee will fill them with his spirit in wisdome, in vnderstanding, in knowledge, in all manner of workemanship, in gold, silver, brasse, stone, timber, and what ever else was needfull.
If Bezaleel and Aholiab must built the Tabernacle, he will fill them with his Spirit in Wisdom, in understanding, in knowledge, in all manner of workmanship, in gold, silver, brass, stone, timber, and what ever Else was needful.
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Iesus the sonne of Mary being ordained to bee the Messias of the world, is annointed with the oile of gladnesse aboue all his fellowes, and receiueth the spirit without measure.
Iesus the son of Marry being ordained to be the Messias of the world, is anointed with the oil of gladness above all his Fellows, and receiveth the Spirit without measure.
Finally the twelue Apostles being to carry the name of Christ through the world, were first baptized with fiery tongues and replenished with the holy Ghost at Ierusalem. The same appeareth also by the ordinance of God in his Church. For the Priests lips (saith Malachie ) should preserve knowledge, and they should seeke the law at his mouth,
Finally the twelue Apostles being to carry the name of christ through the world, were First baptised with fiery tongues and replenished with the holy Ghost At Ierusalem. The same appears also by the Ordinance of God in his Church. For the Priests lips (Says Malachi) should preserve knowledge, and they should seek the law At his Mouth,
And seeing no worke can well goe forward without fit instruments, and the end of the Ministry is to publish the Gospell, and to build vp the body of Christ :
And seeing no work can well go forward without fit Instruments, and the end of the Ministry is to publish the Gospel, and to built up the body of christ:
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Aptnesse and fitnesse I say, though not exact and in the highest measure, for then might wee crie out with Saint Paul, NONLATINALPHABET, who is sufficient for these things ? Yet at least competent and in some tolerable measure, that they exceede the ordinary sort of men,
Aptness and fitness I say, though not exact and in the highest measure, for then might we cry out with Saint Paul,, who is sufficient for these things? Yet At least competent and in Some tolerable measure, that they exceed the ordinary sort of men,
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This fitnesse if a Minister altogether want, how can he escape contempt? God himselfe in contempt calls them Idol sheapherds, dumbe dogs, blind watchmen, brute beasts.
This fitness if a Minister altogether want, how can he escape contempt? God himself in contempt calls them Idol shepherds, dumb Dogs, blind watchmen, brutus beasts.
If a man that cannot reade, should take vpon him to be professor in Greeke or Hebrew, spectatum admissi risum teneatis, could you abstaine from laughter? Farre more ridiculous is hee who being ignorant of all humanity, takes vpon him to bee a teacher in divinity.
If a man that cannot read, should take upon him to be professor in Greek or Hebrew, Spectatum admissi Laughter teneatis, could you abstain from laughter? far more ridiculous is he who being ignorant of all humanity, Takes upon him to be a teacher in divinity.
Yet among these ignorants there are too many NONLATINALPHABET, proud beggers: Laodiceans who count themselues rich and of good wealth, yet are wretched, and miserable, and poore.
Yet among these Ignorants there Are too many, proud beggars: Laodiceans who count themselves rich and of good wealth, yet Are wretched, and miserable, and poor.
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of whom a man may truly say as he said of the nightingale, vox sunt praeterea nihil they are nothing else but voice, right like vnto Cameleons, all lungs and no heart.
of whom a man may truly say as he said of the nightingale, vox sunt praeterea nihil they Are nothing Else but voice, right like unto Chameleons, all lungs and no heart.
that every one may minister according to the grace giuen him. And this he must not doe sleightly or profunctorily, but faithfully, painefully, grauely.
that every one may minister according to the grace given him. And this he must not do slightly or profunctorily, but faithfully, painfully, gravely.
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But shame and contempt shall surely pursue all those, Who hauing receiued their talent, aut nihil agunt, aut non satis agunt, aut satagunt, either doe nothing,
But shame and contempt shall surely pursue all those, Who having received their talon, Or nihil Agunt, Or non satis Agunt, Or satagunt, either doe nothing,
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for the servant that digged his talent in the earth, and employed it not, was censured by his Master for wicked and slothfull, had his talent taken from him.
for the servant that dug his talon in the earth, and employed it not, was censured by his Master for wicked and slothful, had his talon taken from him.
and for his vnprofitablenesse was commanded into vtter darkenesse. It is the Elder that rules well, and labours in the word and doctrine that is worthy of double honour :
and for his unprofitableness was commanded into utter darkness. It is the Elder that rules well, and labours in the word and Doctrine that is worthy of double honour:
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and argues a base, sordid, and contemptible minde. Secondly that doe something, but not enough: such as once perhaps in a quarter shower downe some short collation vpon their people,
and argues a base, sordid, and contemptible mind. Secondly that do something, but not enough: such as once perhaps in a quarter shower down Some short collation upon their people,
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If Fericles was carefull not to speake an idle word before the people, and Demosthenes wished his words before he vttered them might bee not only NONLATINALPHABET written, but NONLATINALPHABET graven: how much more ought a Minister to be advised,
If Fericles was careful not to speak an idle word before the people, and Demosthenes wished his words before he uttered them might be not only written, but graved: how much more ought a Minister to be advised,
such I meane as affect nothing else but quaint and curious phrases, or are vnmeasurable in their allegations out of all authors both Ecclesiasticall & profane,
such I mean as affect nothing Else but quaint and curious phrases, or Are unmeasurable in their allegations out of all Authors both Ecclesiastical & profane,
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These over doe, & magno conat• magnas nugas, take great paines, and eviscerate themselues, as it were, to weaue a webbe, which when it is ended, is fit for no other vse,
These over do, & magno conat• Magnas Nugas, take great pains, and eviscerate themselves, as it were, to weave a web, which when it is ended, is fit for no other use,
But here some happily will say, what? Are you an enimy to eloquent and learned preaching? Or doe you thinke it vnlawfull in Sermons to alleadge the sayings of ancient Fathers and other writers? God forbid.
But Here Some happily will say, what? are you an enemy to eloquent and learned preaching? Or do you think it unlawful in Sermons to allege the sayings of ancient Father's and other writers? God forbid.
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For as touching eloquence, although truth may be taught without it, yet as Lactantius saith, magis treditur •r••t • veritati, the more decently it is trimmed, the more readily is it embraced.
For as touching eloquence, although truth may be taught without it, yet as Lactantius Says, magis treditur •r••t • Veritati, the more decently it is trimmed, the more readily is it embraced.
All truths are Gods whosoeuer vtter them, saith Ambrose. If Philosophers haue delivered things that are true, wee may challenge them from them as from vniust possessors? Saith Augustine. The captiue womans head being shaven,
All truths Are God's whosoever utter them, Says Ambrose. If Philosophers have Delivered things that Are true, we may challenge them from them as from unjust Possessors'? Says Augustine. The captive woman's head being shaved,
Which being so, how can I handle the question of Freedome of will without naturall Philosophy, whereunto that tearme belongeth? And how can I better demonstrate that the law Morall is written naturally in the heart, then by the testimony of those men who were never by grace elevated aboue nature? Wherefore if there be any who condemne the vse of humane learning in Sermons :
Which being so, how can I handle the question of Freedom of will without natural Philosophy, whereunto that term belongeth? And how can I better demonstrate that the law Moral is written naturally in the heart, then by the testimony of those men who were never by grace elevated above nature? Wherefore if there be any who condemn the use of humane learning in Sermons:
as being neither approved by the precepts of those who haue written of Oratory, nor exampled by the practise of those who haue bin esteemed the most famous Orators. When holy Spiridion heard Triphyllius call that NONLATINALPHABET which our Saviour called NONLATINALPHABET,
as being neither approved by the Precepts of those who have written of Oratory, nor exampled by the practice of those who have been esteemed the most famous Orators. When holy Spiridion herd Triphyllius call that which our Saviour called,
though both words signified the same thing, yet be sharpely rebuked him saying, doest thou think thou canst speak better then Christ himselfe? What would he haue said, thinke you,
though both words signified the same thing, yet be sharply rebuked him saying, dost thou think thou Canst speak better then christ himself? What would he have said, think you,
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and call Iesus Christ the Dolphin of heauen? Surely it is the language not of Babylon but of Canaan which the holy Ghost hath sanctified for the preaching of the Gospell.
and call Iesus christ the Dolphin of heaven? Surely it is the language not of Babylon but of Canaan which the holy Ghost hath sanctified for the preaching of the Gospel.
Secondly I mislike that frothie conceits,, and wittie vanities should be counted learning. For true learning is substantiall and reall, bettering the vnderstanding, and making the heart wise:
Secondly I mislike that frothy conceits,, and witty vanities should be counted learning. For true learning is substantial and real, bettering the understanding, and making the heart wise:
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Learning you may call it if you please, howbeit, as Saint Paul saith, it is but NONLATINALPHABET, science falsely so called, which he would haue his Timothie carefully to avoid.
Learning you may call it if you please, howbeit, as Saint Paul Says, it is but, science falsely so called, which he would have his Timothy carefully to avoid.
Thirdly and lastly, it displeaseth me, that herein they propound to themselues, not Gods glory, or the edification of the Church, but their owne praise & applause.
Thirdly and lastly, it displeaseth me, that herein they propound to themselves, not God's glory, or the edification of the Church, but their own praise & applause.
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To what end else this vaine ostentation, of wit, eloquence, reading, and all variety of learning? Wherein first they prevaricate with Christ, pretending to woo the soules of men vnto Christ,
To what end Else this vain ostentation, of wit, eloquence, reading, and all variety of learning? Wherein First they prevaricate with christ, pretending to woo the Souls of men unto christ,
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Wise and wholsome is the counsell of S. Hierome, when thou teachest in the Church, non clamor populi sed gemitus suscitetur, stirre you vp not the applause but the grones of the people, lachrymae auditorum laudes tuae sint, let the teares of the auditory be thy praises.
Wise and wholesome is the counsel of S. Jerome, when thou Teachest in the Church, non clamor People sed gemitus suscitetur, stir you up not the applause but the groans of the people, lachrymae auditorum laudes tuae sint, let the tears of the auditory be thy praises.
If thou canst with Peter pricke the people at the heart, and make them say, Men and brethren what shall we doe ? If by discoursing of righteousnesse, temperance, and iudgement to come, thou canst make Felix tremble, thou shalt both glorifie God,
If thou Canst with Peter prick the people At the heart, and make them say, Men and brothers what shall we do? If by discoursing of righteousness, temperance, and judgement to come, thou Canst make Felix tremble, thou shalt both Glorify God,
It is necessary also that we be Good men. Although intruth I see not how a man can be a Good Minister, vnlesse withall he be a Good man. For if he defined rightly who said that an Orator is vir bonus dicendi peritus, a good man skilfull in pleading:
It is necessary also that we be Good men. Although in I see not how a man can be a Good Minister, unless withal he be a Good man. For if he defined rightly who said that an Orator is vir bonus dicendi Peritus, a good man skilful in pleading:
And if the Goodnesse of a man be principally discerned in the honest discharge of the duties of his Calling: hardly can that Minister bee a Good man, who doth not faithfully execute the office of his Ministrie. Neuerthelesse to speake distinctly of them, it is necessary,
And if the goodness of a man be principally discerned in the honest discharge of the duties of his Calling: hardly can that Minister be a Good man, who does not faithfully execute the office of his Ministry. Nevertheless to speak distinctly of them, it is necessary,
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The same was also signified by the golden bells and pomegranates hanging round about vpon the hemme of his priestly vestment? for the bells are no other then the sound of wholsome preaching,
The same was also signified by the golden Bells' and pomegranates hanging round about upon the hem of his priestly vestment? for the Bells' Are no other then the found of wholesome preaching,
And with him agreeth St Peter, who chargeth those that are Elders that they be NONLATINALPHABET, Samplers vnto their Flock. And whensoeuer in Scripture a Minister is commanded to teach or feed the people of God, it is intended,
And with him agreeth Saint Peter, who charges those that Are Elders that they be, Samplers unto their Flock. And whensoever in Scripture a Minister is commanded to teach or feed the people of God, it is intended,
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if we may beleeue ancient Fathers, that they doe it by all meanes: and therefore not only by preaching sound doctrine, but also by leading an exemplarie life.
if we may believe ancient Father's, that they do it by all means: and Therefore not only by preaching found Doctrine, but also by leading an exemplary life.
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how much more they who by office are the very lights of the world? He was a wise naturall man who said Longum iter per praecepta, breue & efficax per exempla :
how much more they who by office Are the very lights of the world? He was a wise natural man who said Longum iter per praecepta, breve & Effective per exempla:
why drawest thou me thus with one hand, and puttest me off with the other? They iested anciently at those who were Philosophers NONLATINALPHABET, in their sayings, but not in their doings.
why drawest thou me thus with one hand, and puttest me off with the other? They jested anciently At those who were Philosophers, in their sayings, but not in their doings.
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And the Poet could say, Odi homines ignauâ operâ & philosophâ sententiâ, I detest those men whose mouthes are full of the rules of Morality, yet practise none of them.
And the Poet could say, Odin homines ignauâ operâ & philosophâ sententiâ, I detest those men whose mouths Are full of the rules of Morality, yet practise none of them.
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When Demades saw king Philip dancing, I wonder ô Philip, quoth he, seeing thou bearest the person of a King, that thou dost the workes of Thersites. Much more rightly may I say of these, I marvell that hauing taken vpon them the office of Phinees, with what face they can act the part of Zimri. Impudent beyond measure must they needs be, who being guiltie (none more) of drunkennesse, adultery, blasphemy,
When Demades saw King Philip dancing, I wonder o Philip, quoth he, seeing thou bearest the person of a King, that thou dost the works of Thersites. Much more rightly may I say of these, I marvel that having taken upon them the office of Phinehas, with what face they can act the part of Zimri. Impudent beyond measure must they needs be, who being guilty (none more) of Drunkenness, adultery, blasphemy,
Every one will say to such a one, Medice cura teipsum, Physitian heale thy selfe: NONLATINALPHABET, you take vpon you to cure others being your selues full of boyles and vlcers.
Every one will say to such a one, Medice Cure teipsum, physician heal thy self:, you take upon you to cure Others being your selves full of boils and ulcers.
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but if he beleeued verily that there is a heauen or a hell, doe you thinke hee would liue such a deboisht and dissolute life as he doth? He knowes well enough what he doth, none better:
but if he believed verily that there is a heaven or a hell, do you think he would live such a deboisht and dissolute life as he does? He knows well enough what he does, none better:
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and by this meanes draw contempt not only on themselues, but also vpon the sacrifices and religion of God. But contrarily, whosoever, saith our Saviour Christ, shall doe the commandements of God himselfe,
and by this means draw contempt not only on themselves, but also upon the Sacrifices and Religion of God. But contrarily, whosoever, Says our Saviour christ, shall do the Commandments of God himself,
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for as the wise heathen said, Adeò gratiosa est virtus, vt insitum etiam malis sit, probare meliora, so gratious a thing is vertue, that even wicked men by the instinct of nature allow and commend that which is good.
for as the wise heathen said, Adeò gratiosa est virtus, vt insitum etiam malis sit, Probare Meliora, so gracious a thing is virtue, that even wicked men by the instinct of nature allow and commend that which is good.
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And thus much of the third and last part, the redresse of our contempt. Now it remaines before I dismisse you, briefly to make some particular application.
And thus much of the third and last part, the redress of our contempt. Now it remains before I dismiss you, briefly to make Some particular application.
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First therefore, if according to our hopes and desires wee might now haue enioyed the presence of the reverend Father of this Diocesse, I would humbly haue intreated him to See that Titus be not despised.
First Therefore, if according to our hope's and Desires we might now have enjoyed the presence of the reverend Father of this Diocese, I would humbly have entreated him to See that Titus be not despised.
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for Non ex quolibet ligno fit Mercurius, every man is not fit to make a Minister. Farre be it from so reverend a Bishop, either with Ieroboam to make Priests of the basest of the people, or with Caligula to destinate his horse Incitatus to the Consulship. That also hee would be pleased to beare an eye vpon those that are already admitted, to countenance those that walke worthy of their places,
for Non ex quolibet ligno fit Mercurius, every man is not fit to make a Minister. far be it from so reverend a Bishop, either with Jeroboam to make Priests of the Basest of the people, or with Caligula to destinate his horse Incitatus to the Consulship. That also he would be pleased to bear an eye upon those that Are already admitted, to countenance those that walk worthy of their places,
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and from him descend to the skirts of his clothing, vs his inferiour Ministers. Shall I tell you a story? David sonne to Philip the good Duke of Burgundy, being Bishop of Vtrecht, would needs one day, not by his Poser but by himselfe, make triall of those that offered themselues to holy orders:
and from him descend to the skirts of his clothing, us his inferior Ministers. Shall I tell you a story? David son to Philip the good Duke of Burgundy, being Bishop of Utrecht, would needs one day, not by his Poser but by himself, make trial of those that offered themselves to holy order:
and that they seeke more their owne advantage, then the dignity either of the Church or the Churches Ministry. It was the complaint of Saint Bernard in his time that Church officers studied more how to empty mens purses, then to reforme their vices.
and that they seek more their own advantage, then the dignity either of the Church or the Churches Ministry. It was the complaint of Saint Bernard in his time that Church Officers studied more how to empty men's purses, then to reform their vices.
O that your principall aime were to redresse abuses, & to remoue scandalls out of the Church ▪ how pretious would your name bee among the Saints? and what honour might you gaine both to Church and Churchmen? What shall I farther say? No more but this. Your Courts are called Christian :
O that your principal aim were to redress Abuses, & to remove scandals out of the Church ▪ how precious would your name be among the Saints? and what honour might you gain both to Church and Churchmen? What shall I farther say? No more but this. Your Courts Are called Christian:
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My last addresse shall be to you my brethren and fellowes in the Ministry, whom I adiure in the name of Iesus Christ, carefully to see that no man despise you.
My last address shall be to you my brothers and Fellows in the Ministry, whom I adjure in the name of Iesus christ, carefully to see that no man despise you.
It is a fearfull speech of Saint Chrysostome, Quis vnquam Clericum lapsum paenitentem vidit? Who ever saw a Minister recover himselfe after his fall by repentance? And indeede it is but seldome seene.
It is a fearful speech of Saint Chrysostom, Quis vnquam Cleric lapsum paenitentem vidit? Who ever saw a Minister recover himself After his fallen by Repentance? And indeed it is but seldom seen.
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In like manner is it with vs. And if wee who are the Salt of the earth, once loose our savour, wherewithall shall we be seasoned? Wee are thenceforth good for nothing,
In like manner is it with us And if we who Are the Salt of the earth, once lose our savour, wherewithal shall we be seasoned? we Are thenceforth good for nothing,
If wee beare both Vrim and Thummim in our breastplates, and carry our selues in his sight both as Good Ministers, and Good men: neither shall wee any way dishonour him,
If we bear both Urim and Thummim in our breastplates, and carry our selves in his sighed both as Good Ministers, and Good men: neither shall we any Way dishonour him,
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neither shall wee be causes of contempt vpon our selues, but shall exactly and perfectly obserue this Apostolicall charge, See that no man despise thee.
neither shall we be Causes of contempt upon our selves, but shall exactly and perfectly observe this Apostolical charge, See that no man despise thee.
If it proceede of Ignorance, because they know not the worth of the Ministry: let vs say with our Saviour Christ. Father forgiue them for they know not what they doe.
If it proceed of Ignorance, Because they know not the worth of the Ministry: let us say with our Saviour christ. Father forgive them for they know not what they do.
why should not wee pardon much more vnto those, whose soules wee hope by the grace of God to saue? If it be of wilfulnesse, then let vs put on the greater minde,
why should not we pardon much more unto those, whose Souls we hope by the grace of God to save? If it be of wilfulness, then let us put on the greater mind,
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and with the Emperour Severus, While wee are carefull of doing our duties, little care what others say of vs. Let them spit against Heaven as long as they list, it will surely fall downe in their owne faces againe.
and with the Emperor Severus, While we Are careful of doing our duties, little care what Others say of us Let them spit against Heaven as long as they list, it will surely fallen down in their own faces again.
Their perverse judgements are to bee neglected, & ad honesta vadenti contemnendus est hic contemptus, of all them that aime at a Crowne of Glory this contempt must be contemned.
Their perverse Judgments Are to be neglected, & ad Honesta vadenti contemnendus est hic Contemptus, of all them that aim At a Crown of Glory this contempt must be contemned.
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Our owne consciences, the Saints of God, his blessed Angells shall honour vs: yea, as the Prophet speaketh, wee shall be glorious in the eyes of the Lord,
Our own Consciences, the Saints of God, his blessed Angels shall honour us: yea, as the Prophet speaks, we shall be glorious in the eyes of the Lord,
Hee will make vs rulers over many things heere, and in the next world enter vs into eternall Ioy. For as Daniel saith, with whose comfortable words I conclude this exercise, They that be wise shall shine as the brightnesse of the firmament,
He will make us Rulers over many things Here, and in the next world enter us into Eternal Joy For as daniel Says, with whose comfortable words I conclude this exercise, They that be wise shall shine as the brightness of the firmament,
FOR the better guiding and ordering of our actions in regard of those offices which we are to performe each vnto other, our Saviour in the Gospell hath giuen this exact & perfect rule, Doe as you would be done vnto.
FOR the better guiding and ordering of our actions in regard of those Offices which we Are to perform each unto other, our Saviour in the Gospel hath given this exact & perfect Rule, Do as you would be done unto.
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Which rule the Emperour Alexander Severus though a Heathen so approued and admired, that he caused it to be engraven in his Palaces and all publike buildings,
Which Rule the Emperor Alexander Severus though a Heathen so approved and admired, that he caused it to be engraven in his Palaces and all public buildings,
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but if others offer wrongs, and indignities vnto me, may not I returne like for like? For the better direction of our affections in such cases, our Saviour here prescribeth another most excellent and absolute rule, Bee yee wise as Serpents and innocent as Doues:
but if Others offer wrongs, and indignities unto me, may not I return like for like? For the better direction of our affections in such cases, our Saviour Here prescribeth Another most excellent and absolute Rule, be ye wise as Serpents and innocent as Dove:
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All I haue to say touching these words may bee reduced to two heads, first Christs counsell, secondly the limitation of the practise of it. Christs counsell is, Be wise : the limitation, Be innocent :
All I have to say touching these words may be reduced to two Heads, First Christ counsel, secondly the limitation of the practice of it. Christ counsel is, Be wise: the limitation, Be innocent:
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The meaning of all yee shall the better conceaue, if yee giue me leaue in the person of Christ thus to paraphrase it, I doe indeed aduise you for avoiding of danger and securing of your selues to bee as wise and wari• as serpents:
The meaning of all ye shall the better conceive, if ye give me leave in the person of christ thus to Paraphrase it, I do indeed advise you for avoiding of danger and securing of your selves to be as wise and wari• as Serpents:
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Now of the parts in order, if first by your patience I premise a word or twaine of the ground of this Oracle, occasioned therevnto by the illatiue practise Therefore, Be yee therefore wise as Serpents.
Now of the parts in order, if First by your patience I premise a word or twaine of the ground of this Oracle, occasioned thereunto by the illative practice Therefore, Be ye Therefore wise as Serpents.
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This illatiue argues the sentence to be a conclusion inferred vpon some premises. That which Christ hath premised is this, I send you as sheep among wolues.
This illative argues the sentence to be a conclusion inferred upon Some premises. That which christ hath premised is this, I send you as sheep among wolves.
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What is that? It is interpreted in the next verse following my Text, Beware of men. Before they were NONLATINALPHABET, Wolues, now NONLATINALPHABET Men, which if yee ioyne together it maketh NONLATINALPHABET, Men-wolues, that is men of a wolvish nature & disposition.
What is that? It is interpreted in the next verse following my Text, Beware of men. Before they were, Wolves, now Men, which if ye join together it makes, Men-wolves, that is men of a wolvish nature & disposition.
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yet too too many are contented to assume vnto themselues the qualities of beasts, and in the shape of men to carry about with them wolvish natures, in ravin, sauagenesse, cruelty & preying vpon poore innocent sheepe.
yet too too many Are contented to assume unto themselves the qualities of beasts, and in the shape of men to carry about with them wolvish nature's, in ravine, savageness, cruelty & preying upon poor innocent sheep.
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True it is that in the golden age, as Poets faine, or rather in the state of innocency and integritie without all fiction the old proverb was true, Homo homini Deus, one man was a God vnto another.
True it is that in the golden age, as Poets feign, or rather in the state of innocency and integrity without all fiction the old proverb was true, Homo Homini Deus, one man was a God unto Another.
For the Serpent stung him to the heart, and transfused into every veine of his soule a most deadly venome and poison whereby his spirituall life was vtterly killed:
For the Serpent stung him to the heart, and transfused into every vein of his soul a most deadly venom and poison whereby his spiritual life was utterly killed:
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and then insteed of the old prouerb Homo homini Deus, one man is a God vnto another, began a new prouerb, one man is a wolfe vnto another, Homo hominilupus, as appeares by that woluish fact of Cain euen in the infancie of the world murthering his owne brother.
and then instead of the old proverb Homo Homini Deus, one man is a God unto Another, began a new proverb, one man is a wolf unto Another, Homo hominilupus, as appears by that wolvish fact of Cain even in the infancy of the world murdering his own brother.
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And although about the time of the floud the world were yet in its minority ▪ yet as the scripture affirmeth men were waxen Giants in cruelty and inhumanity.
And although about the time of the flood the world were yet in its minority ▪ yet as the scripture Affirmeth men were waxed Giants in cruelty and inhumanity.
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Neither may we thinke that as the world grew elder it waxed better, for experience hath found it too true, Aetas parentum pejor avis cu•it Nos nequiores mox daturos Progeniem viti•siorem, the time of our parents is worse then that of our grandfathers, we are worse then our parents,
Neither may we think that as the world grew elder it waxed better, for experience hath found it too true, Aetas Parents pejor avis cu•it Nos nequiores mox daturos Progeniem viti•siorem, the time of our Parents is Worse then that of our grandfathers, we Are Worse then our Parents,
and the Leopard shall lye with the Kid, and the Lion with the Calfe, and the Beare with the Cow, &c. as if men then should put off their wolvish natures and become innocent Lambs or Doues:
and the Leopard shall lie with the Kid, and the lion with the Calf, and the Bear with the Cow, etc. as if men then should put off their wolvish nature's and become innocent Lambs or Dove:
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For being but in part regenerate, no marvell if from the principle of flesh inhabiting in them some inordinate & inconsiderate actions at times proceed.
For being but in part regenerate, no marvel if from the principle of Flesh inhabiting in them Some inordinate & inconsiderate actions At times proceed.
Otherwise wee finde the prophecie of the holy Apostle duly fulfilled, who foretold, that in the last daies men should be without naturall affection, truce breakers, false accusers, in temperate, fierce, despisers of them that are good, traitors, heady, high-minded.
Otherwise we find the prophecy of the holy Apostle duly fulfilled, who foretold, that in the last days men should be without natural affection, truce breakers, false accusers, in temperate, fierce, despisers of them that Are good, Traitors, heady, High-minded.
And doth not this fulnesse of iayles, this abundance of law-quarrels, these tyrannies and oppressions of the poore plainely argue, that although wolues are long agoe banished out of this Iland,
And does not this fullness of jails, this abundance of law-quarrels, these Tyrannies and oppressions of the poor plainly argue, that although wolves Are long ago banished out of this Island,
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And therefore if it be true which one saith, Perierat innocentia si prudens esset nequitia, innocence had perished long agoe if wickednesse had beene cunning, the greater danger to poore innocents.
And Therefore if it be true which one Says, Perierat Innocence si Prudens esset Nequitia, innocence had perished long ago if wickedness had been cunning, the greater danger to poor Innocents.
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A hard thing is it to escape Ioabs stab when his salutation shall be, how dost thou my Brother, or Iudas treason when it is smoothed ouer with a kisse and an all haile, or Herods butchery when he pretends to worship the Infant.
A hard thing is it to escape Ioabs stab when his salutation shall be, how dost thou my Brother, or Iudas treason when it is smoothed over with a kiss and an all hail, or Herods butchery when he pretends to worship the Infant.
So that is most true which Salomon saith that Daily we walke in the midst of snares, and that as our Sauiour saith, Wee are sent abroad as so many sheepe among wolues.
So that is most true which Solomon Says that Daily we walk in the midst of snares, and that as our Saviour Says, we Are sent abroad as so many sheep among wolves.
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Now then in regard of these manifold and great dangers what course are we to take? Must wee be simple as asses to beare all wrongs? Or make our selues as butts for every one to shoot the arrowes of his injuries against vs? Not so:
Now then in regard of these manifold and great dangers what course Are we to take? Must we be simple as asses to bear all wrongs? Or make our selves as butts for every one to shoot the arrows of his injuries against us? Not so:
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and if theeues, as the Poet speaketh, rise vp at midnight to rob and kill men, vt teipsum serves non expergisceris ? should not wee speedily shift vs of our beds to saue and preserue our selues? The best rule then that we can follow is this of our Saniours, Bee yee therefore wise as Serpents:
and if thieves, as the Poet speaks, rise up At midnight to rob and kill men, vt teipsum serves non expergisceris? should not we speedily shift us of our Beds to save and preserve our selves? The best Rule then that we can follow is this of our Saviours, be ye Therefore wise as Serpents:
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And here it were easy for me to play the Physiologer in discoursing at large of the nature of a Serpent, and the Morall Philosopher in reading vnto you a lecture of Prudence. But so doeing I should much forget the place where I stand,
And Here it were easy for me to play the Physiologer in discoursing At large of the nature of a Serpent, and the Moral Philosopher in reading unto you a lecture of Prudence. But so doing I should much forget the place where I stand,
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namely the chaire of Divinity, transgressing that maxim and principle that Parables and Allegories are no farther to be vrged then the author himselfe intended to extend them.
namely the chair of Divinity, transgressing that maxim and principle that Parables and Allegories Are no farther to be urged then the author himself intended to extend them.
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yet I leaue them all to such as loue such witty impertinences, & will keepe my selfe to the plaine meaning of Christ. In every similitude, are contained either expresly or inclusiuely two propositions, which Artificers call NONLATINALPHABET & NONLATINALPHABET Proposition and Reddition. In this similitude the Proposition is this, As serpents are wise, the Reddition, so ought yee also to be wise.
yet I leave them all to such as love such witty impertinences, & will keep my self to the plain meaning of christ. In every similitude, Are contained either expressly or inclusively two propositions, which Artificers call & Proposition and Reddition. In this similitude the Proposition is this, As Serpents Are wise, the Reddition, so ought ye also to be wise.
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For there being a naturall Antipathy betwixt the Serpent and Man, and the Serpent knowing well that Man beares him a deadly hatred, hee seeketh all opportunities,
For there being a natural Antipathy betwixt the Serpent and Man, and the Serpent knowing well that Man bears him a deadly hatred, he seeks all opportunities,
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and stoppeth the other with his taile, to the end he may not heare their charmes and callings, in regard whereof saith David, they are like the deafe adder that stoppeth his eare, which heareth not the voice of the inchanter though hee be most expert in charming.
and stoppeth the other with his tail, to the end he may not hear their charms and callings, in regard whereof Says David, they Are like the deaf adder that stoppeth his ear, which hears not the voice of the enchanter though he be most expert in charming.
But such wisdome cannot bee here meant, inasmuch as it cannot stand with that which our Saviour presently adds Be innocent as Doues. What is it then? Saint Augustine elegantly thus expresseth it, Esto•e astuti non studio nocendi fed noc•n••s cavend• ▪ be yee wise not to doe hurt,
But such Wisdom cannot be Here meant, inasmuch as it cannot stand with that which our Saviour presently adds Be innocent as Dove. What is it then? Saint Augustine elegantly thus Expresses it, Esto•e astuti non study nocendi fed noc•n••s cavend• ▪ be ye wise not to do hurt,
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So that the maine doctrine and rule is this, That it is lawfull, yea expedient and requisite in dangers and troubles prudently and warily to decline and avoide them.
So that the main Doctrine and Rule is this, That it is lawful, yea expedient and requisite in dangers and Troubles prudently and warily to decline and avoid them.
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Need I to spend time in prouing of this? doth not the very instinct of nature command it vnto all creatures? We see how the hound flies before the hound,
Need I to spend time in proving of this? does not the very instinct of nature command it unto all creatures? We see how the hound flies before the hound,
The fire fleeth from the aire vpward to preserue it selfe in its element, and heavy things fall downeward as knowing they are not well till they are in their proper place.
The fire fleeth from the air upward to preserve it self in its element, and heavy things fallen downward as knowing they Are not well till they Are in their proper place.
And for this cause also hath God put his feare into the heart of all his Saints to preserue them from that horrible and dangerous sin of Apostasie and falling away from him, as the Prophet saith.
And for this cause also hath God put his Fear into the heart of all his Saints to preserve them from that horrible and dangerous since of Apostasy and falling away from him, as the Prophet Says.
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and the nature thereof is contrary to security. Lastly besides this loue and feare, there is in man an vnderstanding also and a memory, out of which is bred Experience, and from experience proceeds the morall habit of Prudence, by which man is enabled against dangers both to foresee them and to prevent them.
and the nature thereof is contrary to security. Lastly beside this love and Fear, there is in man an understanding also and a memory, out of which is bred Experience, and from experience proceeds the moral habit of Prudence, by which man is enabled against dangers both to foresee them and to prevent them.
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for doth not Christ himselfe allow it nere when he saith be wise as serpents ? Doth hee not say when they persecute you in one citty fly into another? Doth not Saint Paul also giue vs this caveat, beware of dogs, beware of concision? And advize vs elsewhere to walke wisely, to walke warily, to walke circumspectly:
for does not christ himself allow it never when he Says be wise as Serpents? Does he not say when they persecute you in one City fly into Another? Does not Saint Paul also give us this caveat, beware of Dogs, beware of concision? And advise us elsewhere to walk wisely, to walk warily, to walk circumspectly:
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Many counsells to this effect haue were in the Proverbs of Salomon, among the rest let this one serue for all, A prudent man seeth the plague and hideth himselfe,
Many Counsels to this Effect have were in the Proverbs of Solomon, among the rest let this one serve for all, A prudent man sees the plague and Hideth himself,
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Ioseph and Mary with their young babe, retire into Egypt to avoid the fury of Herod. David wisely provideth for himselfe to escape all the snares and plots of Saul. Christ himselfe carefully seeketh to deliuer himselfe from the treacherous designes of his malitious enemies.
Ioseph and Marry with their young babe, retire into Egypt to avoid the fury of Herod. David wisely Provideth for himself to escape all the snares and plots of Saul. christ himself carefully seeks to deliver himself from the treacherous designs of his malicious enemies.
And memorable is the pollicy of Saint Paul, who by professing himselfe to bee a Pharisee, set the Pharisees and Saducees by the eares that himselfe the while might escape them both who both else would haue set against him.
And memorable is the policy of Saint Paul, who by professing himself to be a Pharisee, Set the Pharisees and Sadducees by the ears that himself the while might escape them both who both Else would have Set against him.
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But some man perhaps will say, what need so many words to proue so cleare a case? giue vs rather some direction how wee may keepe our selues NONLATINALPHABET without gunshot.
But Some man perhaps will say, what need so many words to prove so clear a case? give us rather Some direction how we may keep our selves without gunshot.
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Hic labor, hoc opus est, this indeede is the point of difficulty, and if I should attempt it in this wise auditory, happily some one or other would taxe me to be as wise as Phormio, who presumed to discourse of military service in the presence of Hannibal the expertest captaine of that time.
Hic labour, hoc opus est, this indeed is the point of difficulty, and if I should attempt it in this wise auditory, happily Some one or other would Tax me to be as wise as Phormio, who presumed to discourse of military service in the presence of Hannibal the expertest captain of that time.
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So should wee also turne the deafe eare vnto the crafty insinuations of false & treacherous Sinons. Blessed is hee that feareth alwaies saith Salomon: for distrust is the sinewes of wisdome saith the Poet, & bonum est timere omnia vt nihil timeamus, it is good to feare all things that we may feare nothing.
So should we also turn the deaf ear unto the crafty insinuations of false & treacherous Sinons. Blessed is he that fears always Says Solomon: for distrust is the sinews of Wisdom Says the Poet, & bonum est timere omnia vt nihil timeamus, it is good to Fear all things that we may Fear nothing.
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But when there is cause, wisdome requireth vs to be Diffident and Distrustfull. Lastly the Serpent being assaulted vseth the best shift hee can either by couering his head,
But when there is cause, Wisdom requires us to be Diffident and Distrustful. Lastly the Serpent being assaulted uses the best shift he can either by covering his head,
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nunquam propter te de coelo descendent, tibi dent mentem oportet vt prohibeas, if thou sit idle hee will never come downe from heaven to helpe thee, thou must haue a minde to helpe thy selfe.
Never propter te de coelo descendent, tibi dent mentem oportet vt prohibeas, if thou fit idle he will never come down from heaven to help thee, thou must have a mind to help thy self.
and such is the peevishnesse of Anabaptists in these daies, who thinke it vnchristian to defend themselues from wrongs and iniuries, making themselues outlawes both to God and man,
and such is the peevishness of Anabaptists in these days, who think it unchristian to defend themselves from wrongs and injuries, making themselves outlaws both to God and man,
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right Ishmaels whose hands being against all men, draw all mens hands against themselues, provoking and exasperating oftentimes those that are too mighty for them vntill they bee crusht for their labour.
right Ishmaels whose hands being against all men, draw all men's hands against themselves, provoking and exasperating oftentimes those that Are too mighty for them until they be crushed for their labour.
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More wisdome certainly were it to follow the wise counsell of our Saviour Christ to be wise as Serpents, and to make friends even of the wicked Mammon, if for no other cause yet for a Ne noceat that they doe vs no hurt.
More Wisdom Certainly were it to follow the wise counsel of our Saviour christ to be wise as Serpents, and to make Friends even of the wicked Mammon, if for no other cause yet for a Ne noceat that they do us no hurt.
Oh then, my brethren, seeing our poore soules are every houre in danger, the flesh see•ing to betray vs, the world to entrap vs, the Divell to devoure vs, seeing so many wolvish Iesuits and Seminaries walke about in ship-skins vsing all art and cunning to deceiue vs,
O then, my brothers, seeing our poor Souls Are every hour in danger, the Flesh see•ing to betray us, the world to entrap us, the devil to devour us, seeing so many wolvish Iesuits and Seminaries walk about in ship-skins using all art and cunning to deceive us,
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and to draw vs from the faith of Christ, vnto the service of Antichrist: let vs that are the children of light labour to be as wise in our generation as they are in theirs,
and to draw us from the faith of christ, unto the service of Antichrist: let us that Are the children of Light labour to be as wise in our generation as they Are in theirs,
and as they are astuti Serpentes studio nocendi, c•afty serpents to hurt, so let vs be prudentes sicut Serpentes studio nocentes cavendi, wise as serpents in keeping our selues from being hurt by them.
and as they Are astuti Serpents study nocendi, c•afty Serpents to hurt, so let us be prudentes sicut Serpents study nocentes cavendi, wise as Serpents in keeping our selves from being hurt by them.
and retchles in the greatest, least wee be found too much to prize this present life, & quae vera vita sit ignorare, and to be ignorant of the true life.
and retchless in the greatest, least we be found too much to prize this present life, & Quae vera vita sit ignorare, and to be ignorant of the true life.
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Father Parsons, a deepe polititian forsooth, in the judgement of Papists, would not haue statesmen goe about to prevent insuing dangers because they are only Contingent and nothing else but a May, to the end I thinke that their trecheries,
Father Parsons, a deep politician forsooth, in the judgement of Papists, would not have statesmen go about to prevent ensuing dangers Because they Are only Contingent and nothing Else but a May, to the end I think that their Treacheries,
God grant therefore vnto his Maiesty, and to his councell, and all that are in publike place vnder him to bee wise as serpents for the prevention of all such evills as threaten our state.
God grant Therefore unto his Majesty, and to his council, and all that Are in public place under him to be wise as Serpents for the prevention of all such evils as threaten our state.
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and that therefore we ought with all providence to stop and countermine them. And so much for the first part which is Christs counsell. Be wise as Serpents.
and that Therefore we ought with all providence to stop and countermine them. And so much for the First part which is Christ counsel. Be wise as Serpents.
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Pone modum Prudentiae, set a measure to thy wisdome, saith Salomon. NONLATINALPHABET, be not wise aboue that thou oughtest to be wise, saith Saint Paul. And the Philosopher makes it an extreame of Wisdome NONLATINALPHABET, to be wise aboue measure.
Pone modum Prudentiae, Set a measure to thy Wisdom, Says Solomon., be not wise above that thou Ought to be wise, Says Saint Paul. And the Philosopher makes it an extreme of Wisdom, to be wise above measure.
What then is the measure, what is the limit of wisdome? Be Serpents, saith our Saviour, yet Doues, be wise yet innocent: Be yee wise as Serpents and innocent as Doues.
What then is the measure, what is the limit of Wisdom? Be Serpents, Says our Saviour, yet Dove, be wise yet innocent: Be ye wise as Serpents and innocent as Dove.
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Bee innocent, NONLATINALPHABET, a word derived from the privatiue particle ae, and the verbe NONLATINALPHABET, and signifying simple without mixture: or from the same NONLATINALPHABET,
Bee innocent,, a word derived from the privative particle ae, and the verb, and signifying simple without mixture: or from the same,
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and NONLATINALPHABET a horne signifying Harmelesse or Hurtlesse. The Syrian translation turnes it NONLATINALPHABET perfect, entire, vpright, Tota innocentia, saith Augustine, ad vnum verbum Iustitiae redigitur, innocence is nothing else but justice: and elsewhere.
and a horn signifying Harmless or Hurtless. The Syrian Translation turns it perfect, entire, upright, Tota Innocence, Says Augustine, ad One verbum Iustitiae redigitur, innocence is nothing Else but Justice: and elsewhere.
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& vngues Possidet innocuos, pura { que } grana legit, shee is without gall, mourneth, hurteth not with her bill, hath harmelesse clawes, and feeds on pure graine.
& vngues Possidet innocuos, Pura { que } grana legit, she is without Gall, Mourneth, hurteth not with her bill, hath harmless claws, and feeds on pure grain.
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And these duties are to be performed not only to those that are of the house-hold of faith by reason of that mysticall vnion that is betwixt vs and them in Christ,
And these duties Are to be performed not only to those that Are of the household of faith by reason of that mystical Union that is betwixt us and them in christ,
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But what if by Innocence I cannot escape the danger, must I still persist in mine Innocence ? If Iobs wife may be judge she will say, Doest thou still continue in thine vprightnesse? Blaspheame God and dye.
But what if by Innocence I cannot escape the danger, must I still persist in mine Innocence? If Jobs wife may be judge she will say, Dost thou still continue in thine uprightness? Blaspheme God and die.
For the law of God is eternall, immutable, inflexible, and the breach thereof is sinne, and the least sinne is greater then the greatest of other evills,
For the law of God is Eternal, immutable, inflexible, and the breach thereof is sin, and the least sin is greater then the greatest of other evils,
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Wee are not carefull to answere thee in this matter, neither will wee worship thy Idolls, say the three children though threatned otherwise to be cast into a fiery furnace.
we Are not careful to answer thee in this matter, neither will we worship thy Idols, say the three children though threatened otherwise to be cast into a fiery furnace.
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for as Ambrose saith, individuum justitiae & prudentiae contubernium, wisdome and innocence are inseparable companions. For first a man cannot be truly innocent except hee be wise.
for as Ambrose Says, individuum justitiae & prudentiae contubernium, Wisdom and innocence Are inseparable Sodales. For First a man cannot be truly innocent except he be wise.
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For in all vertuous actions Prudence of necessity must be the director, seeing it is the eye of the soule, without which nothing can be done cum electione & modo vpon choice and in measure.
For in all virtuous actions Prudence of necessity must be the director, seeing it is the eye of the soul, without which nothing can be done cum election & modo upon choice and in measure.
Secondly, neither can a man bee wise without innocence. For although there be a wisdome equivocally so called by reason of the resemblance it hath with the true wisdome, being able both to finde out and to menage convenient meanes vnto worldly and evill ends:
Secondly, neither can a man be wise without innocence. For although there be a Wisdom equivocally so called by reason of the resemblance it hath with the true Wisdom, being able both to find out and to manage convenient means unto worldly and evil ends:
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and good fruits, without judging, and without hypocrisie, that is in one word innocent. Hence is it that the Scripture tearmeth Sinners Fooles because they are not innocent:
and good fruits, without judging, and without hypocrisy, that is in one word innocent. Hence is it that the Scripture termeth Sinners Fools Because they Are not innocent:
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and the feare of the Lord NONLATINALPHABET the top of wisdome because it is Innocent. Hence also it is that Moses telleth the Israelites their wisdome consisted in obseruing the commandements of God:
and the Fear of the Lord the top of Wisdom Because it is Innocent. Hence also it is that Moses Telleth the Israelites their Wisdom consisted in observing the Commandments of God:
And the same David hauing advised Princes and Iudges to bee wise and learned, addeth presently kisse the sonne, intimating thereby that wisdome cannot be without religious innocence. So that as innocence cannot bee without wisdome, so neither can a man bee wise without innocence. And here in the very light of nature accordeth also with scripture.
And the same David having advised Princes and Judges to be wise and learned, adds presently kiss the son, intimating thereby that Wisdom cannot be without religious innocence. So that as innocence cannot be without Wisdom, so neither can a man be wise without innocence. And Here in the very Light of nature accords also with scripture.
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NONLATINALPHABET, saith Aristotle, it is impossible for a man to be wise and not good, and Cicero saith that vnhonest men may be callidi & ve• suti subtle and crafty,
, Says Aristotle, it is impossible for a man to be wise and not good, and Cicero Says that unhonest men may be callidi & ve• suti subtle and crafty,
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For the iust man is as bold as a lyon, and a good conscience is a continuall feast, saith Salomon. Nay Epicurus himselfe who placeth the chiefest blessednesse of a man in pleasure, confesseth that a man cannot liue comfortably vnles he liue innocently.
For the just man is as bold as a Lion, and a good conscience is a continual feast, Says Solomon. Nay Epicurus himself who places the chiefest blessedness of a man in pleasure, Confesses that a man cannot live comfortably unless he live innocently.
when men shall bee judged not by their worldly wisdome, but according to their innocence. Oh how many will there at that day cry out with Cicero, O me nunquam sapientem,
when men shall be judged not by their worldly Wisdom, but according to their innocence. O how many will there At that day cry out with Cicero, Oh me Never sapientem,
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but a good and an innocent soule who desireth to haue? I cannot but wonder wherein man hath so highly offended his owne selfe, that he should thus wish all the things about him to be good,
but a good and an innocent soul who Desires to have? I cannot but wonder wherein man hath so highly offended his own self, that he should thus wish all the things about him to be good,
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and himselfe only to be evill Perhaps thou wilt say, if I may be wise for my selfe no farther then innocence will giue me leaue, I shall bee a right innocent indeede, liuing but a poore life,
and himself only to be evil Perhaps thou wilt say, if I may be wise for my self no farther then innocence will give me leave, I shall be a right innocent indeed, living but a poor life,
Nought set by of any? What not of God, not of his holy angells, not of his blessed Saints and children? For as for wicked men their honouring doth but avile and abase vs. And what talkest thou of a poore life? Is not innocencie it selfe great riches? If thy chest bee full of treasure thou countest thy selfe rich:
Nought Set by of any? What not of God, not of his holy Angels, not of his blessed Saints and children? For as for wicked men their honouring does but avile and abase us And what talkest thou of a poor life? Is not innocence it self great riches? If thy chest be full of treasure thou countest thy self rich:
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and robbers, and evill men store of wealth, and hath hee no riches in store for thee? Yes he hath already bestowed vpon thee the treasures of sanctifying graces,
and robbers, and evil men store of wealth, and hath he no riches in store for thee? Yes he hath already bestowed upon thee the treasures of sanctifying graces,
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But where shall a man finde such a Serpent-Doue, such a wise innocent? If a man should light a candle with Diogenes, and narrowly search every corner of the World for him, I thinke he should hardly finde any:
But where shall a man find such a Serpent-Doue, such a wise innocent? If a man should Light a candle with Diogenes, and narrowly search every corner of the World for him, I think he should hardly find any:
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Of wise and deepe Machiavillians. I suppose he may readily finde more then a good many, such as subordinate religion vnto policy, holding that rule in Seneca, Pietas, honestas, pudor privata bona sunt Reges quâ licet eant, piety, honesty, modesty are the vertues of private men, Princes may doe what they list:
Of wise and deep Machiavellians. I suppose he may readily find more then a good many, such as subordinate Religion unto policy, holding that Rule in Senecca, Pietas, Honestas, pudor Privata Bona sunt Reges quâ licet eant, piety, honesty, modesty Are the Virtues of private men, Princes may do what they list:
vbi tantum honesta dominantilicent Precario regnatur, hee is not an absolute King but raigneth at anothers pleasure who may doe nothing but what is honest:
vbi Tantum Honesta dominantilicent Precario regnatur, he is not an absolute King but Reigneth At another's pleasure who may do nothing but what is honest:
they say that all state-policy is built vpon pretence of religion, and yet saying it is but a pretence they confesse they build but on a sandy foundation.
they say that all State-policy is built upon pretence of Religion, and yet saying it is but a pretence they confess they built but on a sandy Foundation.
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Vnto these wise hypocrites, and all others who care more for semblance then substance in religion, giue me leaue to say with S• Chrysostome, O hypocrite, if it be good to be good,
Unto these wise Hypocrites, and all Others who care more for semblance then substance in Religion, give me leave to say with S• Chrysostom, Oh hypocrite, if it be good to be good,
If yee should be wise and not innocent, in what danger were wee poore sheepe whose liues and liuelodes after a sort are in your hands? Respect of persons,
If ye should be wise and not innocent, in what danger were we poor sheep whose lives and liuelodes After a sort Are in your hands? Respect of Persons,
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Oh therefore let that holy Doue which sometime descended vpon that Innocent Christ Iesus, inspire you also with Doue-like innocency, that yee may haue both pure hearts and pure hands.
O Therefore let that holy Dove which sometime descended upon that Innocent christ Iesus, inspire you also with Dovelike innocency, that ye may have both pure hearts and pure hands.
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Yee Lawyers and aduocates, that are so learned in the Law, even as wise as Serpents, are yee innocent as Doues also? I cannot speake vpon knowledge hauing euer liued a monasticall,
Ye Lawyers and advocates, that Are so learned in the Law, even as wise as Serpents, Are ye innocent as Dove also? I cannot speak upon knowledge having ever lived a monastical,
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but the generall voice of the world is, No cause so good that you will entertaine without a fee, no cause so bad but for your fee you will entertaine, selling your tongues to defend vniustice, labouring with your best skill to deceaue the Iudge by niceties and tricks, to oppresse the iust cause,
but the general voice of the world is, No cause so good that you will entertain without a fee, no cause so bad but for your fee you will entertain, selling your tongues to defend unjustice, labouring with your best skill to deceive the Judge by niceties and tricks, to oppress the just cause,
How many are there who after they haue spent most of their thrift, and that in iust sutes, complaine as the Comicall Poet did My Comedie was the better,
How many Are there who After they have spent most of their thrift, and that in just suits, complain as the Comical Poet did My Comedy was the better,
Yee Nobles and Gentles of the land that looke vpon your poore brethren like Anakims as if they were but Grashoppers in comparison of you, are you both Wise & Innocent or neither? It may be some are both, perhaps so many as the gates of Thebes, or the mouthes of Nilus. But as Samuel said vnto Saul standing vpon his innocencie, What meaneth then the bleating of the sheep in mine eares,
Ye Nobles and Gentiles of the land that look upon your poor brothers like Anakims as if they were but Grasshoppers in comparison of you, Are you both Wise & Innocent or neither? It may be Some Are both, perhaps so many as the gates of Thebes, or the mouths of Nilus. But as Samuel said unto Saul standing upon his innocence, What means then the bleating of the sheep in mine ears,
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and the lowing of the Oxen ? So may I say vnto you, what meaneth the exclamation of the country vpon cruell oppressions, intolerable fines, racking of rents,
and the lowing of the Oxen? So may I say unto you, what means the exclamation of the country upon cruel oppressions, intolerable fines, racking of rends,
so that perhaps he defined not much amisse who said, A Gentleman was a beast riding vpon a beast with a beast on his fist, hauing beasts following him and himselfe following beasts.
so that perhaps he defined not much amiss who said, A Gentleman was a beast riding upon a beast with a beast on his fist, having beasts following him and himself following beasts.
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And yet forsooth this Gentleman that is nil nisi Cecropides, nothing but descended of Trojan blood, otherwise hauing not one commendable quality in him, will not sticke to outbraue the best,
And yet forsooth this Gentleman that is nil nisi Cecropides, nothing but descended of Trojan blood, otherwise having not one commendable quality in him, will not stick to outbrave the best,
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Sed lingua quo vadis, whither strayest thou ô my tongue? I will say no more least I transgresse against the first part of my Text not being so wise as a serpent: and yet haue I beene bold to say thus much because I would practise the second part and discharging my duty bee as innocent as a Doue ? To conclude therefore all in a word, I could wish that what Christ hath ioined together, no man would put asunder:
said lingua quo vadis, whither strayest thou o my tongue? I will say no more lest I transgress against the First part of my Text not being so wise as a serpent: and yet have I been bold to say thus much Because I would practise the second part and discharging my duty be as innocent as a Dove? To conclude Therefore all in a word, I could wish that what christ hath joined together, no man would put asunder:
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and that as Righteousnesse and Truth, so Wisdome and Innocency may kisse each other, to the end that being Wise as Serpents our Innocence may bee safe,
and that as Righteousness and Truth, so Wisdom and Innocency may kiss each other, to the end that being Wise as Serpents our Innocence may be safe,
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and being Innocent as Doues our Wisdome may bee sauing. Neuerthelesse of the two it is better to be Innocent without Wisdome, then to be Wise without Innocency :
and being Innocent as Dove our Wisdom may be Saving. Nevertheless of the two it is better to be Innocent without Wisdom, then to be Wise without Innocency:
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The holy Ghost in Scripture is resembled to a Doue & appeared in the shape thereof, the divell is compared to a serpent and vsed it for his instrument.
The holy Ghost in Scripture is resembled to a Dove & appeared in the shape thereof, the Devil is compared to a serpent and used it for his Instrument.
but the Doue hath wings giuen vnto her, euen the wings of innocence, couered with silver, and whose feathers are like vnto the yellow gold, whereby as David saith she may fly away from hence and bee at rest.
but the Dove hath wings given unto her, even the wings of innocence, covered with silver, and whose Feathers Are like unto the yellow gold, whereby as David Says she may fly away from hence and be At rest.
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then may shee betake her to her wings, and mount vp aloft into heauen, where our Nöe euen Iesus Christ our blessed Saviour and redeemer will be ready to stretch forth his hand and to receaue her into the arke of eternall glory and blessednesse.
then may she betake her to her wings, and mount up aloft into heaven, where our Nöe even Iesus christ our blessed Saviour and redeemer will be ready to stretch forth his hand and to receive her into the Ark of Eternal glory and blessedness.
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ALthough I doubt not but a graue and learned Divine may without presumption take vpon him to informe and advise and ciuill Magistrate in the duties of his calling, the science he professeth being architectonical and all other sciences,
ALthough I doubt not but a graven and learned Divine may without presumption take upon him to inform and Advice and civil Magistrate in the duties of his calling, the science he Professes being architectonical and all other sciences,
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My purpose rather is to addresse my speech vnto those of inferiour place, and to aduise them vnto that which to mee seemes more necessary, Subiection and Obedience. More necessary I say for notwithstanding the negligence and corruption of Magistrates, common wealths haue a long time subsisted and continued:
My purpose rather is to address my speech unto those of inferior place, and to advise them unto that which to me seems more necessary, Subjection and obedience. More necessary I say for notwithstanding the negligence and corruption of Magistrates, Common wealths have a long time subsisted and continued:
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And wisely was it answered by a certaine Lacedemonian vnto Theopompus, imputing the long continuance and flourishing of the Spartan state vnto the skilfull gouernment of the Magistrates, that it was rather to be ascribed vnto the ready and willing Obedience of the people.
And wisely was it answered by a certain Lacedaemonian unto Theopompus, imputing the long Continuance and flourishing of the Spartan state unto the skilful government of the Magistrates, that it was rather to be ascribed unto the ready and willing obedience of the people.
Howsoeuer, it is euident I am sure in experience that it is most necessary, and my Text in expresse tearmes avoucheth it, Yee must needs be subiect not only for Wrath, but also for Conscience.
Howsoever, it is evident I am sure in experience that it is most necessary, and my Text in express terms avoucheth it, Ye must needs be Subject not only for Wrath, but also for Conscience.
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For the better husbanding of the time, and that I bee not prevented thereby, I will not spend any part thereof in depending my Text vpon the former words of this Chapter,
For the better husbanding of the time, and that I be not prevented thereby, I will not spend any part thereof in depending my Text upon the former words of this Chapter,
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Which being a word of Relation, I must needs consider with it both the correlatiues, that is to say, 1o. the Obiect or to whom Subjection is to be yeelded. 2o. The Subiect, or by whom it is to be yeelded. 3o. the Relation or Dutie it selfe, subiection. As for the Necessity, it is expresly affirmed, Yee must needs be subiect :
Which being a word of Relation, I must needs Consider with it both the correlatives, that is to say, 1o. the Object or to whom Subjection is to be yielded. 2o. The Subject, or by whom it is to be yielded. 3o. the Relation or Duty it self, subjection. As for the Necessity, it is expressly affirmed, Ye must needs be Subject:
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and that for two causes, first because of Wrath, secondly because of Conscience. And these are the limits within which I meane to bound my selfe at this time, not enlarging my speech in any part as easily I might,
and that for two Causes, First Because of Wrath, secondly Because of Conscience. And these Are the Limits within which I mean to bound my self At this time, not enlarging my speech in any part as Easily I might,
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but only in regard of the weighty businesses succeeding summa sequens fastigia rerum. First therefore of the Dutie, and therein also first of the Obiect to whom subiection is to be yeelded.
but only in regard of the weighty businesses succeeding summa sequens Fastigia rerum. First Therefore of the Duty, and therein also First of the Object to whom subjection is to be yielded.
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yee must then be subiect to the higher powers, yee must be subiect to Magistrates. What Powers ? What Magistrates ? the Ecclesiasticall or Civill, or both? Surely vnto the Ecclesiasticall Magistrate subiection is due,
ye must then be Subject to the higher Powers, ye must be Subject to Magistrates. What Powers? What Magistrates? the Ecclesiastical or Civil, or both? Surely unto the Ecclesiastical Magistrate subjection is due,
for he only beareth the sword, forcing to obedience, executeth vengeance on him that doth evill, & receaveth tribute and custome, as it is in the fourth and sixt verses, which are things no way belonging vnto the spirituall power.
for he only bears the sword, forcing to Obedience, Executeth vengeance on him that does evil, & receiveth tribute and custom, as it is in the fourth and sixt Verses, which Are things no Way belonging unto the spiritual power.
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But what Civill Magistrate ? For he is either supreme, or subordinate. The supreame (to say nothing of other states and polities) in a Monarchie is the King, in whom the Maiestie and soueraigne authority primarily and originally resides,
But what Civil Magistrate? For he is either supreme, or subordinate. The supreme (to say nothing of other states and polities) in a Monarchy is the King, in whom the Majesty and sovereign Authority primarily and originally resides,
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& super omnes, second vnto God, after him the first, before all and aboue all, independant vpon any other, subiect to the controle of no superiour power.
& super omnes, second unto God, After him the First, before all and above all, independent upon any other, Subject to the control of no superior power.
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soueraignes haue beene forced to devolue some part of their charge vpon others, and to honour them with some part of their authority for the discharge thereof:
sovereigns have been forced to devolve Some part of their charge upon Others, and to honour them with Some part of their Authority for the discharge thereof:
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Iethro his father in law told him plainely, the thing thou doest is not well, advising him to authorize vnder him certaine men that were of courage, feared God, loued true dealing and hated couetousnesse, to be rulers ouer the people.
Jethro his father in law told him plainly, the thing thou dost is not well, advising him to authorise under him certain men that were of courage, feared God, loved true dealing and hated covetousness, to be Rulers over the people.
But Saint Peter expresly speaketh of both and for both, Submit your selues to every ordinance of man for the Lords sake, whither to the King as supreame,
But Saint Peter expressly speaks of both and for both, Submit your selves to every Ordinance of man for the lords sake, whither to the King as supreme,
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And these againe because they are not all stars of the same magnitude, but one differeth from another in glory, and Moses hath appointed some to bee rulers of thousands, some of hundreds, some of fifties, some of tens:
And these again Because they Are not all Stars of the same magnitude, but one differeth from Another in glory, and Moses hath appointed Some to be Rulers of thousands, Some of hundreds, Some of fifties, Some of tens:
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The Subiect by whom Subiection is to bee yeelded, is whosoeuer relatiuely is opposed to the Higher Powers. Now to the Supreme and highest power every man without exception is opposed, even Subordinate Magistrates themselues.
The Subject by whom Subjection is to be yielded, is whosoever relatively is opposed to the Higher Powers. Now to the Supreme and highest power every man without exception is opposed, even Subordinate Magistrates themselves.
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even so Subordinate Magistrates what place soeuer they hold in relation to their inferiour, in respect to the Soveraigne or King they are but meere subjects and owe subiection as far forth as any other.
even so Subordinate Magistrates what place soever they hold in Relation to their inferior, in respect to the Sovereign or King they Are but mere subject's and owe subjection as Far forth as any other.
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in the new Testament Christ himselfe submitted himselfe vnto the secular power, and St Paul appealed vnto Caesar, at whose iudgement seat, hee saith, hee ought to be iudged.
in the new Testament christ himself submitted himself unto the secular power, and Saint Paul appealed unto Caesar, At whose judgement seat, he Says, he ought to be judged.
This Subiection is not a point, but hath latitude, and includeth within it sundry duties, all which notwithstanding (as I conceaue) may be reduced vnto three, answerable vnto those three eminencies and excellencies that are in the Magis•rate.
This Subjection is not a point, but hath latitude, and includeth within it sundry duties, all which notwithstanding (as I conceive) may be reduced unto three, answerable unto those three Eminences and excellencies that Are in the Magis•rate.
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but after a peculiar manner in maiestie and dominion bearing the image of God; the God of heaven, as Daniel saith, hauing giuen vnto them a Kingdome, power, strength, and glory.
but After a peculiar manner in majesty and dominion bearing the image of God; the God of heaven, as daniel Says, having given unto them a Kingdom, power, strength, and glory.
yea Gods, Dixi, Dij estis, I haue said yee are Gods. This eminency and excellency in the Magistrate is to be answered with Honour and Reverence from vs. My sonne, feare the Lord and the King, saith Solomon. Feare God, honour the King, saith Peter. Honour thy Father and thy Mother, saith the fift commandement;
yea God's, i have said, Dij Ye are, I have said ye Are God's This eminency and excellency in the Magistrate is to be answered with Honour and reverence from us My son, Fear the Lord and the King, Says Solomon. fear God, honour the King, Says Peter. Honour thy Father and thy Mother, Says the fift Commandment;
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This Honour and Reverence (as I vnderstand) includeth within it a triple act, first of the minde in a due estimation and valuing of their place and dignity,
This Honour and reverence (as I understand) includeth within it a triple act, First of the mind in a due estimation and valuing of their place and dignity,
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thirdly of the body in outward behaviour & carriage towards them, as rising vp in their presence, baring the head, bowing the knee, reverent speaking vnto them,
Thirdly of the body in outward behaviour & carriage towards them, as rising up in their presence, baring the head, bowing the knee, reverend speaking unto them,
and such like, according to the manner of the country where wee liue. Neverthelesse of these three the second is the principall and most proper act of Honour:
and such like, according to the manner of the country where we live. Nevertheless of these three the second is the principal and most proper act of Honour:
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as was that of the Iewes towards Christ. But if vpon apprehension of the Magistrates worth and excellency, the heart be inclined and duly affected therewith, all externall acts of reverence will surely follow of themselues.
as was that of the Iewes towards christ. But if upon apprehension of the Magistrates worth and excellency, the heart be inclined and duly affected therewith, all external acts of Reverence will surely follow of themselves.
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Such a one will ever set the best construction on all their actions, interpreting nothing sinisterly, he will conceale their errours and infirmities and with Sem and Iaphet going backward cover them, hee will not suffer them either in their persons or actions to bee traduced or dishonoured,
Such a one will ever Set the best construction on all their actions, interpreting nothing sinisterly, he will conceal their errors and infirmities and with Sem and Japhet going backward cover them, he will not suffer them either in their Persons or actions to be traduced or dishonoured,
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The second eminencie in the magistrate is the excellency of Power and Authority: whereby he enacteth and ordaineth lawes for the well government of the common-wealth, commanding that which is good, forbidding that which is evill, advanceing the well deseruing, and punishing those that either transgresse or neglect his commandements:
The second eminency in the magistrate is the excellency of Power and authority: whereby he enacteth and ordaineth laws for the well government of the commonwealth, commanding that which is good, forbidding that which is evil, advancing the well deserving, and punishing those that either transgress or neglect his Commandments:
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and indeede to what end is authority and power to command, if every man notwithstanding might refuse to obey and doe what he list? But here wee are to be advertized, that as the Magistrates authority is not infinite,
and indeed to what end is Authority and power to command, if every man notwithstanding might refuse to obey and do what he list? But Here we Are to be advertized, that as the Magistrates Authority is not infinite,
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and to giue vnto another the glory only due to him, & withall to incur•e the fearfull curse threatned vnto Israel for obseruing the wicked statutes of Ahab and Omri. True it is wee must giue vnto Cesar the things that are Cesars, and so must wee giue vnto God the things that are Gods. If any aske quis prohibet, who forbids in such cases to obey? Say maior potestas a greater power.
and to give unto Another the glory only due to him, & withal to incur•e the fearful curse threatened unto Israel for observing the wicked statutes of Ahab and Omri. True it is we must give unto Cesar the things that Are Caesars, and so must we give unto God the things that Are God's If any ask quis Prohibet, who forbids in such cases to obey? Say maior potestas a greater power.
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If they threaten, answere with Saint Augustine, Da veniam, tu carcerem, ille gehennam minatur, thou threatnest the body with imprisonment, hee both body and soule with hell fire.
If they threaten, answer with Saint Augustine, Dam veniam, tu carcerem, Isle gehennam minatur, thou threatnest the body with imprisonment, he both body and soul with hell fire.
Only take heede, first that thou be not lead by fancies and imaginations, but be sure that they command against God, secondly that denying obedience thou doe it in all humility without scandall or contempt, lastly that yet thou be content to obey passiuely,
Only take heed, First that thou be not led by fancies and Imaginations, but be sure that they command against God, secondly that denying Obedience thou do it in all humility without scandal or contempt, lastly that yet thou be content to obey passively,
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Hee is custos vtrivs { que } tabulae, the guardian and keeper of both the tables of the law, that vnder him wee may lead a godly and a peaceable life in all godlinesse and honesty.
He is custos vtrivs { que } tabulae, the guardian and keeper of both the tables of the law, that under him we may led a godly and a peaceable life in all godliness and honesty.
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For this worthy worke so difficult vnto the Magistrate, so profitable vnto vs, what duty are wee to returne? Even hearty thankfulnesse, and all possible requitall.
For this worthy work so difficult unto the Magistrate, so profitable unto us, what duty Are we to return? Even hearty thankfulness, and all possible requital.
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Verball thankes are due, yet are they alone too sleight a reward for so great a worke, wee are farther to requite him in our liuelodes with tribute and custome,
Verbal thanks Are due, yet Are they alone too sleight a reward for so great a work, we Are farther to requite him in our liuelodes with tribute and custom,
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But aboue all wee must ever remember to make our addresses and prayers vnto God for our Kings, & all that are in authority vnder them, that God would giue them (to vse the words of Tertullian ) vitam prolixam, imperium securum, domum tutam, exercitus fortes, senatum fidelem, populum probum, orbem quietum :
But above all we must ever Remember to make our Addresses and Prayers unto God for our Kings, & all that Are in Authority under them, that God would give them (to use the words of Tertullian) vitam Prolixam, imperium Secure, domum tutam, Exercitus forts, senatum Fidelium, Populum probum, orbem quietum:
but necessity is laid vpon vs, yee must needs be subiect, saith our Apostle, or as it is in the originall, NONLATINALPHABET of necessity yee must be subiect.
but necessity is laid upon us, ye must needs be Subject, Says our Apostle, or as it is in the original, of necessity ye must be Subject.
How then is it necessary as you say, not arbitrary? For clearing of this point it may please you to remember that there is a double Necessity, the one Absolute,
How then is it necessary as you say, not arbitrary? For clearing of this point it may please you to Remember that there is a double Necessity, the one Absolute,
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and Simple, the other Hypotheticall and Conditionall. Simple Necessity is that which cannot otherwise be, being infallibly and immutably determined vnto one:
and Simple, the other Hypothetical and Conditional. Simple Necessity is that which cannot otherwise be, being infallibly and immutably determined unto one:
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and such necessity of subiection is not here meant, for it is manifest by experience, and the more is the pitty, that too many too often refuse to be subiect.
and such necessity of subjection is not Here meant, for it is manifest by experience, and the more is the pity, that too many too often refuse to be Subject.
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Conditionall necessity is that which Simply considered may bee otherwise, but such or such things being supposed cannot be otherwise ▪ and this Necessity is here vnderstood as appeareth by the very text, yee must needs be subiect not only for wrath but also for conscience, as if he should say,
Conditional necessity is that which Simply considered may be otherwise, but such or such things being supposed cannot be otherwise ▪ and this Necessity is Here understood as appears by the very text, ye must needs be Subject not only for wrath but also for conscience, as if he should say,
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if either yee will avoide wrath, or else will keepe a good conscience, of necessity yee must be subiect. So that wee are bound to Subiection by a double tie, the first is Humane, the second is Divine ;
if either ye will avoid wrath, or Else will keep a good conscience, of necessity ye must be Subject. So that we Are bound to Subjection by a double tie, the First is Humane, the second is Divine;
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the Humane is the Wrath of the Magistrate, yee must needs bee subiect because of wrath, the Divine is Conscience towards God, yee must be subiect also because of conscience. And of these two briefly.
the Humane is the Wrath of the Magistrate, ye must needs be Subject Because of wrath, the Divine is Conscience towards God, ye must be Subject also Because of conscience. And of these two briefly.
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For as man naturally desireth to preserue and keepe that good whereof hee is possessed, and to obtaine that farther good, which he seeth to bee convenient for him:
For as man naturally Desires to preserve and keep that good whereof he is possessed, and to obtain that farther good, which he sees to be convenient for him:
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Hence is it that the philosopher calls anger cotem fortitudinis, the whe•stone of courage, and divers define it to be appetitum vindictae, desire of revenge.
Hence is it that the philosopher calls anger cotem fortitudinis, the whe•stone of courage, and diverse define it to be appetitum vindictae, desire of revenge.
and our Apostle ioynes them both together, a revenger, saith he, to execute wrath. Now the Magistrates duty is to procure the publike good, & videre nequid respub. detrimenti capiat, to provide that the common suffer no detriment or harme.
and our Apostle joins them both together, a revenger, Says he, to execute wrath. Now the Magistrates duty is to procure the public good, & To see Necquid respub. Detrimenti Capita, to provide that the Common suffer no detriment or harm.
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If therefore any shall hinder the publike good, or shall worke any disadvantage or dammage vnto the state, the wrath of the Magistrate ought to burne against such a man.
If Therefore any shall hinder the public good, or shall work any disadvantage or damage unto the state, the wrath of the Magistrate ought to burn against such a man.
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so these Gods on earth, these vicegods, when men by contemning their authority, and denying them due subiection goe about to disturbe and set combustion in the state, haue iust cause to be angry and to seeke revenge vpon them.
so these God's on earth, these vicegods, when men by contemning their Authority, and denying them due subjection go about to disturb and Set combustion in the state, have just cause to be angry and to seek revenge upon them.
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But Wrath and desire of revenge in him that wanteth power is vaine and foolish according to that of the Poet Quid stulti proprium? non posse & velle nocere, it is the property of a foole wanting ability to desire to doe hurt:
But Wrath and desire of revenge in him that Wants power is vain and foolish according to that of the Poet Quid stulti proprium? non posse & velle nocere, it is the property of a fool wanting ability to desire to do hurt:
And such is the wrath of the Magistrate, the wrath of a Prince is as the roaring of a lyon, and the anger of a King is as messengers of death, saith Salomon. For lawes haue ever beene backed with severe penalties,
And such is the wrath of the Magistrate, the wrath of a Prince is as the roaring of a Lion, and the anger of a King is as messengers of death, Says Solomon. For laws have ever been backed with severe penalties,
& therefore vnto the Magistrate is the due execution of them committed, and into his hand is the sword of Iustice put, not to let it ly rusting in the sheath,
& Therefore unto the Magistrate is the due execution of them committed, and into his hand is the sword of justice put, not to let it lie rusting in the sheath,
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For although paena ad vnum, the penalty light but on one, yet metus ad omnes, it is intended for the terror of all, not to walke in those waies which leade vnto so fearfull ends.
For although paena ad One, the penalty Light but on one, yet metus ad omnes, it is intended for the terror of all, not to walk in those ways which lead unto so fearful ends.
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but feare is NONLATINALPHABET, of a preseruing nature, as saith the philosopher, inclining and perswading man carefully to keepe himselfe from dangers.
but Fear is, of a preserving nature, as Says the philosopher, inclining and persuading man carefully to keep himself from dangers.
and carry his actions so cunningly that nor witnesse nor Iudge shall know them? If they come to light and bee discouered, doth not greatnesse breake through lawes as wasps doe through cobwebs? May not judges, jury, witnesses, by friends, fauour, bribes be corrupted? Are pardons impossible to bee obtained from Princes? Nay suppose the worst, that the penalty of the law can by no meanes be escaped, what care they for fines and amercements who are content to beggar themselues to enioy their pleasures? What for shame and ignominy, who are growne impudent in all wickednesse? What for death, who count it worse then death not to liue as they list,
and carry his actions so cunningly that nor witness nor Judge shall know them? If they come to Light and be discovered, does not greatness break through laws as wasps do through cobwebs? May not judges, jury, Witnesses, by Friends, favour, Bribes be corrupted? are Pardons impossible to be obtained from Princes? Nay suppose the worst, that the penalty of the law can by no means be escaped, what care they for fines and amercements who Are content to beggar themselves to enjoy their pleasures? What for shame and ignominy, who Are grown impudent in all wickedness? What for death, who count it Worse then death not to live as they list,
and that which hath wings shall declare the matter. Secondly, hope not for impunity: many as great, as gratious, as wealthy as thou haue failed thereof:
and that which hath wings shall declare the matter. Secondly, hope not for impunity: many as great, as gracious, as wealthy as thou have failed thereof:
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Lastly, if any haue so farre put off naturall affection as not to feare Wrath, chusing rather to fall into the hands of justice then to be restrained from his wickednesse:
Lastly, if any have so Far put off natural affection as not to Fear Wrath, choosing rather to fallen into the hands of Justice then to be restrained from his wickedness:
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let such a one know, that what Wrath cannot, yet Conscience should worke in him. For here it must freely bee confessed that Wrath of it selfe is not sufficient:
let such a one know, that what Wrath cannot, yet Conscience should work in him. For Here it must freely be confessed that Wrath of it self is not sufficient:
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Wherefore God in his deepe wisdome hath thought it good to binde vs vnto subiection not by a single but double tie ▪ and vnto Wrath to adde Conscience, Yee must needs be subiect not only for wrath but also for conscience.
Wherefore God in his deep Wisdom hath Thought it good to bind us unto subjection not by a single but double tie ▪ and unto Wrath to add Conscience, Ye must needs be Subject not only for wrath but also for conscience.
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Conscience is that facultie or power of the Practicall vnderstanding in man, whereby he is priuy to all his actions whether they be immanent and conceaued within,
Conscience is that faculty or power of the Practical understanding in man, whereby he is privy to all his actions whither they be immanent and conceived within,
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This Conscience is then said to be bound, when by him who hath power and authority ouer it, it is charged to performe its dutie, that is to beare witnesse of all our actions vnto God,
This Conscience is then said to be bound, when by him who hath power and Authority over it, it is charged to perform its duty, that is to bear witness of all our actions unto God,
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for that these are the duties of conscience plainely appeareth by that of S. Paul, their conscience bearing witnesse, and their thoughts accusing or excusing.
for that these Are the duties of conscience plainly appears by that of S. Paul, their conscience bearing witness, and their thoughts accusing or excusing.
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Vpon this plaine song sundry of them descant very pleasantly, but none plaies the wanton more then Doctor Kellison, who inferres that we despoile Princes of authority and superiority,
Upon this plain song sundry of them descant very pleasantly, but none plays the wanton more then Doctor Kellison, who infers that we despoil Princes of Authority and superiority,
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and all lawes into contempt, that no Prince can rely on his subjects, no subjects on their Prince or fellow subjects, in a word, that wee take away all society and ciuill conversation.
and all laws into contempt, that no Prince can rely on his subject's, no subject's on their Prince or fellow subject's, in a word, that we take away all society and civil Conversation.
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This we deny, teaching contrarily that humane lawes binde the Conscience not immediatly but mediatly, not primarily but secundarily, not in themselues & of their owne power, but in the force and vertue of Divine law:
This we deny, teaching contrarily that humane laws bind the Conscience not immediately but mediately, not primarily but secondarily, not in themselves & of their own power, but in the force and virtue of Divine law:
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Divine law, I say, whether that which is imprinted in the heart by nature, or that which is revealed vnto vs by Scripture, both which command Subiection. This truth in f•w words thus I demonstrate.
Divine law, I say, whither that which is imprinted in the heart by nature, or that which is revealed unto us by Scripture, both which command Subjection. This truth in f•w words thus I demonstrate.
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as we are Gods, and to subject our selues as absolutely vnto them, it is altogether vnconceauable how humane lawes can bind the Conscience equally with diuine.
as we Are God's, and to Subject our selves as absolutely unto them, it is altogether vnconceauable how humane laws can bind the Conscience equally with divine.
This point being thus cleared it is euident that by conscience in this place wee are with St Peter to vnderstand Conscientiam Dei, conscience towards God;
This point being thus cleared it is evident that by conscience in this place we Are with Saint Peter to understand Conscientiam Dei, conscience towards God;
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and to interpret this of St Paul, yee must bee subiect for conscience, by that of the same St Peter, Submit your selues vnto every ordinance of man for the Lords sake, as if he should say,
and to interpret this of Saint Paul, ye must be Subject for conscience, by that of the same Saint Peter, Submit your selves unto every Ordinance of man for the lords sake, as if he should say,
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otherwise S. Paul expresly affirmeth that it is the ordinance of God, and Solomon that by him kings raigne. The reason mouing God to institute the same was, partly his soueraigne Lordship ouer man by right of creation, by which he may order and dispose of him at pleasure, partly the great loue he beareth vnto humane society, which his infinite wisdome saw could not so well be maintained,
otherwise S. Paul expressly Affirmeth that it is the Ordinance of God, and Solomon that by him Kings Reign. The reason moving God to institute the same was, partly his sovereign Lordship over man by right of creation, by which he may order and dispose of him At pleasure, partly the great love he bears unto humane society, which his infinite Wisdom saw could not so well be maintained,
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If then yee breake the commandement of God, and refuse to be subject, there is one who will surely accuse you and will not spare, a witnesse whose testimony is omni exceptio ne majus better then a thousand witnesses that will testifie against you, even your Conscience.
If then ye break the Commandment of God, and refuse to be Subject, there is one who will surely accuse you and will not spare, a witness whose testimony is omni exceptio ne Majus better then a thousand Witnesses that will testify against you, even your Conscience.
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But to whom will it accuse? Vnto that great and dreadfull Iudge of the whole world, whose wisdome can not be deceaued, whose justice cannot be corrupted,
But to whom will it accuse? Unto that great and dreadful Judge of the Whole world, whose Wisdom can not be deceived, whose Justice cannot be corrupted,
then shall your consciences testifie nothing but good of you, and excuse you vnto God, he shall justifie and acquit you, your soule shall bee replenished with vnspeakable peace and comfort,
then shall your Consciences testify nothing but good of you, and excuse you unto God, he shall justify and acquit you, your soul shall be replenished with unspeakable peace and Comfort,
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or will avoid the sting of an euill conscience, and the miseries that attend vpon it, wee must of necessity be subject. Yee must needs be subject not only for wrath, but also for conscience.
or will avoid the sting of an evil conscience, and the misery's that attend upon it, we must of necessity be Subject. Ye must needs be Subject not only for wrath, but also for conscience.
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And thus haue I finished the second part also, which is the Necesstie of the dutie. It only remaineth now to adde a word or two by way of vse and application.
And thus have I finished the second part also, which is the Necessity of the duty. It only remains now to add a word or two by Way of use and application.
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There is a generation of whom both St Peter and St Iude speake, that despiseth all gouernment, and speaketh evill of Dignities, cleane contrary vnto the doctrine of my Text, which commandeth all to be subject, and to honour and obey the Magistrate.
There is a generation of whom both Saint Peter and Saint Iude speak, that despises all government, and speaks evil of Dignities, clean contrary unto the Doctrine of my Text, which commands all to be Subject, and to honour and obey the Magistrate.
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They that despise it vpon errour, are either Anabaptists or Papists. The Anabaptists a fanatical & fantastical sect, vtterly mislike all gouernment and subjection among Christians.
They that despise it upon error, Are either Anabaptists or Papists. The Anabaptists a fanatical & fantastical sect, utterly mislike all government and subjection among Christians.
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Shall I dispute against this dotage and shew that even among those blessed spirits that are free frō sinne & still persist in the truth there are Thrones, Dominations, Powers, Principalities, Angels,
Shall I dispute against this dotage and show that even among those blessed spirits that Are free from sin & still persist in the truth there Are Thrones, Dominations, Powers, Principalities, Angels,
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and Arch-angels? That if man had continued in his integritie, yet government should haue beene ▪ inasmuch as man naturally is sociable and disciplinable, the morall law commands to honour father and mother, the end of gouernment is Peace with Pietie and Honestie, and one man euen then should haue stood in need of another? That finally there is now as great a necessity thereof as was among the Iews, and that the new Testament would neuer haue commanded Subjection, or to pray for Magistrates if it were a sin for a Christian to be a Magistrate? But I will not vouchsafe them the honour to dispute with them:
and Archangels? That if man had continued in his integrity, yet government should have been ▪ inasmuch as man naturally is sociable and disciplinable, the moral law commands to honour father and mother, the end of government is Peace with Piety and Honesty, and one man even then should have stood in need of Another? That finally there is now as great a necessity thereof as was among the Iews, and that the new Testament would never have commanded Subjection, or to pray for Magistrates if it were a since for a Christian to be a Magistrate? But I will not vouchsafe them the honour to dispute with them:
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Aaron aduanced not himselfe aboue Moses, Christ denied his kingdome to be of this world, Peter claimed no such power, ancient Popes acknowledged Kings and Emperours to be their good Lords and Masters.
Aaron advanced not himself above Moses, christ denied his Kingdom to be of this world, Peter claimed no such power, ancient Popes acknowledged Kings and emperors to be their good lords and Masters.
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The first that vsurped it was a mushrom of the last night, that brand of hell Hildebrand, whom therefore Baronius makes the patterne of a perfect Pope, as Machiavel doth that monster Caesar Borgia of a perfect Prince.
The First that usurped it was a mushroom of the last night, that brand of hell Hildebrand, whom Therefore Baronius makes the pattern of a perfect Pope, as Machiavel does that monster Caesar Borgia of a perfect Prince.
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Secondly, as they subject all Monarchs to the Bishop of Rome, so he exempteth all Clerkes from their jurisdiction, etiam vnctos culinae, their cookes and skullions too, erecting to himselfe a Monarchie in euery state, possessing a third part in them, affirming that Kings may not punish his Clarkes because they are not their subjects, threatning thē with a thunderbolt from the Vatican if they shall presume so to doe.
Secondly, as they Subject all Monarchs to the Bishop of Rome, so he exempteth all Clerks from their jurisdiction, etiam vnctos culinae, their Cooks and scullions too, erecting to himself a Monarchy in every state, possessing a third part in them, affirming that Kings may not Punish his Clerks Because they Are not their subject's, threatening them with a thunderbolt from the Vatican if they shall presume so to do.
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This also I maruell by what law. Divine? we haue demonstrated the contrary. Humane? Princes cannot grant such priuileges as derogate from their soueraignty.
This also I marvel by what law. Divine? we have demonstrated the contrary. Humane? Princes cannot grant such privileges as derogate from their sovereignty.
Finally they teach that if a Prince become a tyrant, or be an hereticke, or excommunicate, it is lawfull then to arme against him, to set vpon him with dags, kniues, poisons,
Finally they teach that if a Prince become a tyrant, or be an heretic, or excommunicate, it is lawful then to arm against him, to Set upon him with dags, knives, poisons,
and if any of them for such practises be convented before the Magistrate, they may elude their examinations with equivocations and mentall reservations, as they tearme it in their canting language,
and if any of them for such practises be Convicted before the Magistrate, they may elude their examinations with equivocations and mental reservations, as they term it in their canting language,
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But besides Anabaptists, and Papists, there are others whose doctrines are sound and good, yet out of an evill habit and custome yeeld not vnto Magistrates their due honour.
But beside Anabaptists, and Papists, there Are Others whose doctrines Are found and good, yet out of an evil habit and custom yield not unto Magistrates their due honour.
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And are there not among vs too many of this kinde? What muttering, what whispering, what censuring, what sinister construction set vpon euery action, what discouering, what blazing of infirmities, what so high but we will reach at, what so deep but wee will bee sounding the bottome of? Is this the honour, is this the obedience, is this the thankfulnes wherewith we requite our gouernours? You will say they are vnjust, tyrants, oppressors, bribers, God forbid: yet suppose it were so.
And Are there not among us too many of this kind? What muttering, what whispering, what censuring, what sinister construction Set upon every actium, what discovering, what blazing of infirmities, what so high but we will reach At, what so deep but we will be sounding the bottom of? Is this the honour, is this the Obedience, is this the thankfulness wherewith we requite our Governors? You will say they Are unjust, Tyrants, Oppressors's, bribers, God forbid: yet suppose it were so.
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In these cases the only weapons of Christians are preces & lachrymae, fasting and prayer: and whatsoeuer Magistrates be, st••l wee must needs be subiect.
In these cases the only weapons of Christians Are preces & lachrymae, fasting and prayer: and whatsoever Magistrates be, st••l we must needs be Subject.
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But to be subiect for Wrath only is no pleasing sacrifice vnto God: nimis angusta est innocentia ad legem tantùm bonum esse, it is but a poore innocence that is forced by law.
But to be Subject for Wrath only is no pleasing sacrifice unto God: nimis Augusta est Innocence ad legem tantùm bonum esse, it is but a poor innocence that is forced by law.
No wee must bee subiect for Conscience, for the Lords sake. If the heathen man being damned, what he had learned by the study of Philosophy, could answere to doe that willingly which others doe by compulsion:
No we must be Subject for Conscience, for the lords sake. If the heathen man being damned, what he had learned by the study of Philosophy, could answer to do that willingly which Others do by compulsion:
As for you, my Lords, to whom according to your place subiection is due, giue mee leaue to addresse my speech vnto you in the words of the Apostle to Titus, See that no man despise you.
As for you, my lords, to whom according to your place subjection is due, give me leave to address my speech unto you in the words of the Apostle to Titus, See that no man despise you.
Neither let the speech seeme strange vnto you, for if you be despised, it proceeds mostly from your owne default, either you are not such men or such Magistrates as you should be.
Neither let the speech seem strange unto you, for if you be despised, it proceeds mostly from your own default, either you Are not such men or such Magistrates as you should be.
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It is a great incongruity to looke for honour while your actions are dishonourable, and to bee called and counted Lords being servants vnto base lusts and affections.
It is a great incongruity to look for honour while your actions Are dishonourable, and to be called and counted lords being Servants unto base Lustiest and affections.
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And to this end it may please you to remember that the Scripture calleth you Gods, and therefore that yee should bee like vnto God, not accepting the persons of any,
And to this end it may please you to Remember that the Scripture calls you God's, and Therefore that ye should be like unto God, not accepting the Persons of any,
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Remember I beseech you also that God standeth in the congregation of Gods, and although in places of judicature an empty throne be not now set for him as it was among the Ethiopians, yet be assured that he is alwaies present with you,
remember I beseech you also that God Stands in the congregation of God's, and although in places of judicature an empty throne be not now Set for him as it was among the Ethiopians, yet be assured that he is always present with you,
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Remember farther that they are men whose causes yee iudge, made of the same stuffe, bearing the same image of God, redeemed by the same pretious bloud of Christ, quickned by the same spirit, heires of the same Kingdome with you.
remember farther that they Are men whose Causes ye judge, made of the same stuff, bearing the same image of God, redeemed by the same precious blood of christ, quickened by the same Spirit, Heirs of the same Kingdom with you.
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Remember lastly, that though yee be Gods, yet yee are men also, and shall dye as men. In Nabucadnezars image the head was gold, the breast and arme siluer, the belly and thighs brasse, the leggs iron,
remember lastly, that though ye be God's, yet ye Are men also, and shall die as men. In Nabucadnezars image the head was gold, the breast and arm silver, the belly and thighs brass, the legs iron,
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Yet before I conclude, I cannot but intreat my brethren of the cleargy also (seeing them here so frequent) to haue care that Magistracy be not despised.
Yet before I conclude, I cannot but entreat my brothers of the Clergy also (seeing them Here so frequent) to have care that Magistracy be not despised.
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Yea so shall wee prepare both them and our selues also to bee meete subiects for that glorious Kingdome, whose King is Trinity, whose law Charity, whose reward perfect blessednesse, whose measure Eternity. FINIS.
Yea so shall we prepare both them and our selves also to be meet Subjects for that glorious Kingdom, whose King is Trinity, whose law Charity, whose reward perfect blessedness, whose measure Eternity. FINIS.
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NOT that I hope to purchase any great reputation to my selfe by confuting so slight a Pamphlet, nor yet that I desire to afford the least countenance to those irregular Gamesters, who loue not to keepe due compasse in their play:
NOT that I hope to purchase any great reputation to my self by confuting so slight a Pamphlet, nor yet that I desire to afford the least countenance to those irregular Gamesters, who love not to keep due compass in their play:
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and abstinence vpon errour is little lesse then Superstition. Secondly to arme and settle weake and tender Consciences, least happily some honest and religiously affected hearts, who haue at times without scruple vsed these Games, receiue some wound from these Arguments, and be brought into a needlesse labyrinth and perplexity,
and abstinence upon error is little less then Superstition. Secondly to arm and settle weak and tender Consciences, least happily Some honest and religiously affected hearts, who have At times without scruple used these Games, receive Some wound from these Arguments, and be brought into a needless labyrinth and perplexity,
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that seeing vpon how slender and sandy a ground they haue wronged the people of God in their Christian liberty, tying them farre shorter and straiter then God himselfe doth, they may be moued hereafter, not to censure their brethren with so much superciliousnesse,
that seeing upon how slender and sandy a ground they have wronged the people of God in their Christian liberty, tying them Far shorter and straiter then God himself does, they may be moved hereafter, not to censure their brothers with so much superciliousness,
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An errour in judgement will you say? That is not yet demonstrated: neither will it bee accounted so, vntill the contrary Arguments bee sufficiently answered.
an error in judgement will you say? That is not yet demonstrated: neither will it be accounted so, until the contrary Arguments be sufficiently answered.
Of Lots some are Meere, some are Mixt. Meere Lots are those wherein there is nothing else but a Lot, or, wherein there is nothing applied to determine the doubt but only meere casualty.
Of Lots Some Are Mere, Some Are Mixt. Mere Lots Are those wherein there is nothing Else but a Lot, or, wherein there is nothing applied to determine the doubt but only mere casualty.
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These termes being thus cleared, I answer, first that by the tenor of your words you seeme to allow Mixt Lots in Gaming, and only disallow Meere Lots. Whereas notwithstanding you dispute anon against the vse of all Lots in light matters.
These terms being thus cleared, I answer, First that by the tenor of your words you seem to allow Mixed Lots in Gaming, and only disallow Mere Lots. Whereas notwithstanding you dispute anon against the use of all Lots in Light matters.
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So that you haue not exprest your selfe distinctly enough, and thereby giue iust occasion to suspect that you apprehend of this matter but confusedly.
So that you have not expressed your self distinctly enough, and thereby give just occasion to suspect that you apprehend of this matter but confusedly.
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Secondly, whether Lots may be vsed in such light matters or not. DEFENCE. Both these Questions you resolue, the former affirmatiuely, the latter negatiuely:
Secondly, whither Lots may be used in such Light matters or not. DEFENCE. Both these Questions you resolve, the former affirmatively, the latter negatively:
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for first, I confesse that there is a Lot in all these Games. Secondly I grant that in dice, and some Games vpon the cards and tables there is a meer Lot. But thirdly, I deny all Games at cards and tables to be meer Lots, forasmuch as in many of them besides the chance there is wit & skill,
for First, I confess that there is a Lot in all these Games. Secondly I grant that in dice, and Some Games upon the cards and tables there is a mere Lot. But Thirdly, I deny all Games At cards and tables to be mere Lots, forasmuch as in many of them beside the chance there is wit & skill,
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Neuerthelesse you will proue both major and minor, and hysteron proteron, the minor first by a double testimonie, one of Men, the other of God ▪ the major next by seuen, as you suppose, irrefragable demonstrations.
Nevertheless you will prove both Major and minor, and hysteron proteron, the minor First by a double testimony, one of Men, the other of God ▪ the Major next by seuen, as you suppose, irrefragable demonstrations.
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To proue cards and dice and the like Games to be meer Lots, you vouch the authority of Mr Perkins & Mr Yates. Which Argument drawne from Humane testimonie, how infirme and weake it is you cannot bee ignorant:
To prove cards and dice and the like Games to be mere Lots, you vouch the Authority of Mr Perkins & Mr Yates. Which Argument drawn from Humane testimony, how infirm and weak it is you cannot be ignorant:
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for in the closing vp of it your selfe confesse that mens testimonies may erre. And certainely as long as that saying of Scripture standeth vncanceld, All men are lyers, the witnesse of man will neuer proue Demonstratiue and infallible.
for in the closing up of it your self confess that men's testimonies may err. And Certainly as long as that saying of Scripture Stands canceled, All men Are liars, the witness of man will never prove Demonstrative and infallible.
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Mr Perkins, say you, testifieth in his Cases of conscience, that dice and cards are meer Lots. Who? Mr Perkins? & that in his Cases of conscience ? Pardon me, good sir, I can hardly beleeue it.
Mr Perkins, say you, Testifieth in his Cases of conscience, that dice and cards Are mere Lots. Who? Mr Perkins? & that in his Cases of conscience? Pardon me, good sir, I can hardly believe it.
and so farre is he from affirming them to bee meer Lots, that because of the art and skill vsed in them he vtterly denies them to be Lots. Wherein although for good reasons,
and so Far is he from affirming them to be mere Lots, that Because of the art and skill used in them he utterly Denies them to be Lots. Wherein although for good Reasons,
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yet can I not but wonder at the boldnesse of your forehead, in fathering that vpon so reverend a man, which himselfe so publikely before all the world disclaimes.
yet can I not but wonder At the boldness of your forehead, in fathering that upon so reverend a man, which himself so publicly before all the world disclaims.
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Is it because there is in them a casualtie ? So in there is many things besides, which yet are not Lots. For as for that you say, it is casuall, or else it is couzning, it is idle,
Is it Because there is in them a casualty? So in there is many things beside, which yet Are not Lots. For as for that you say, it is casual, or Else it is cozening, it is idle,
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Is it because in them the chance is applied to the determining of some thing in doubt? This indeed argueth them to be Lots, but not to be meer Lots. What then? Is it because in them we confesse God to be the onely determiner? Nor so neither:
Is it Because in them the chance is applied to the determining of Some thing in doubt? This indeed argue them to be Lots, but not to be mere Lots. What then? Is it Because in them we confess God to be the only determiner? Nor so neither:
because in mixed games the determination of the vncertaine victory is not from the chance, but from the wit and skill, at least from the will of the players.
Because in mixed games the determination of the uncertain victory is not from the chance, but from the wit and skill, At least from the will of the players.
and to whose inconstant wheele they ascribed that which was due to divine Providence. But if therby nothing be meant but only chance or the casuall event of things:
and to whose inconstant wheel they ascribed that which was due to divine Providence. But if thereby nothing be meant but only chance or the casual event of things:
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Why should it, seeing the holy Ghost him selfe is not afraid to vse it? Time and chance, saith the wise man, happeneth vnto all. And our Saviour Christ, By chance there came downe a certaine Priest that way, And the Apostle Paul three times in the same Epistle vseth a word so neere a kin to NONLATINALPHABET, Fortune, that it is both deriued from the same root,
Why should it, seeing the holy Ghost him self is not afraid to use it? Time and chance, Says the wise man, Happeneth unto all. And our Saviour christ, By chance there Come down a certain Priest that Way, And the Apostle Paul three times in the same Epistle uses a word so near a kin to, Fortune, that it is both derived from the same root,
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If Fortune, why not We much more? For in these mixt games betwixt the hazard and the victory, comes our skil and industrie directing the hazard vnto victory.
If Fortune, why not We much more? For in these mixed games betwixt the hazard and the victory, comes our skill and industry directing the hazard unto victory.
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I see you are a merry Gentleman, and would faine be reputed ignorant in the course of these games. Otherwise you would not but knowe, that to cast the die or to shuffle the Cards is one thing,
I see you Are a merry Gentleman, and would feign be reputed ignorant in the course of these games. Otherwise you would not but know, that to cast the die or to shuffle the Cards is one thing,
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but after the Lot is cast to order the same cunningly for our best aduantage was never esteemed a matter of discredit amongst gamesters. The summe of all is, seeing that from these mixt games neither We nor Fortune are excluded:
but After the Lot is cast to order the same cunningly for our best advantage was never esteemed a matter of discredit among gamesters. The sum of all is, seeing that from these mixed games neither We nor Fortune Are excluded:
And I conclude the contrary, that forasmuch as Master Perkins in expresse tearmes denieth mixt games to be Lots, and it cannot any way be inferred out of his words that they are meere Lots :
And I conclude the contrary, that forasmuch as Master Perkins in express terms Denieth mixed games to be Lots, and it cannot any Way be inferred out of his words that they Are mere Lots:
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therefore in M. Perkins iudgement they are not meere Lots. What mystery there may lye in that Parenthesis, as it is vsed by gamesters, neither knowe I nor care I, seeing it nothing belongs vnto the question.
Therefore in M. Perkins judgement they Are not mere Lots. What mystery there may lie in that Parenthesis, as it is used by gamesters, neither know I nor care I, seeing it nothing belongs unto the question.
Againe M. Yates in his Modell of Divinity pag. 165. doth thus define a Lot, It is a Divine testimonie giuen by God in the resolution of some doubt. DEFENCE.
Again M. Yates in his Model of Divinity page. 165. does thus define a Lot, It is a Divine testimony given by God in the resolution of Some doubt. DEFENCE.
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Lots are either Ordinary, or Extraordinary. Extraordinary are those wherein God by his immediate and speciall Providence inevitably conducteth the Lot to that end wherevnto it was intended.
Lots Are either Ordinary, or Extraordinary. Extraordinary Are those wherein God by his immediate and special Providence inevitably conducteth the Lot to that end whereunto it was intended.
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Ordinarie are those wherein God by his generall influence and prouidence supporting the naturall abilities of the Creature, suffereth it to worke according to that power wherewith it is enabled.
Ordinary Are those wherein God by his general influence and providence supporting the natural abilities of the Creature, suffers it to work according to that power wherewith it is enabled.
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the latter not so, but only of what he permitteth or suffereth to bee done. The reason, because in those God himselfe extraordinarily worketh vnto the end:
the latter not so, but only of what he permitteth or suffers to be done. The reason, Because in those God himself extraordinarily works unto the end:
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for it is all one for God to speake from heaven, and to dispose of it who shall haue these Cards or that Monie, as it is for him by his immediate hand of Providence to turne the Dice thus, or dispose the Cards so. For every one will confesse that this is his hand,
for it is all one for God to speak from heaven, and to dispose of it who shall have these Cards or that Monie, as it is for him by his immediate hand of Providence to turn the Dice thus, or dispose the Cards so. For every one will confess that this is his hand,
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And what difference is there betweene the tongue speaking and the hand writing in regard of testimonie? Sauing that the hand is the more better and the more excellent, at least amongst men.
And what difference is there between the tongue speaking and the hand writing in regard of testimony? Saving that the hand is the more better and the more excellent, At least among men.
for as is shewed in the former section, every Divine testimony resoluing a doubt is not by and by a lot, much lesse a meere lot. Witnesse your own example of Gods immediat speaking from Heauen, which yet I presume you will not say is a lot. I denie it therefore putting you to proue it:
for as is showed in the former section, every Divine testimony resolving a doubt is not by and by a lot, much less a mere lot. Witness your own Exampl of God's immediate speaking from Heaven, which yet I presume you will not say is a lot. I deny it Therefore putting you to prove it:
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And verily if in every lot there were, as here you seeme to hold, an immediate hand of Providence, then is it in mans power to set God a working and that immediatly when hee listeth, which is absurd to imagine.
And verily if in every lot there were, as Here you seem to hold, an immediate hand of Providence, then is it in men power to Set God a working and that immediately when he lists, which is absurd to imagine.
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As for that you adde, What difference betweene the toungue speaking and the hand writing in regard of testimony, saving that hand-writing is the better and more excellent ? I con you hearty thankes for it.
As for that you add, What difference between the tongue speaking and the hand writing in regard of testimony, Saving that handwriting is the better and more excellent? I con you hearty thanks for it.
If it were in doubt or a thing in controversie, who should haue the mony that I possesse, If I should heare a voice in the aire commanding me to dispose of it to such a person, I should still doubt, and iustly might, whose voyce it were, whether Gods or Sathans.
If it were in doubt or a thing in controversy, who should have the money that I possess, If I should hear a voice in the air commanding me to dispose of it to such a person, I should still doubt, and justly might, whose voice it were, whither God's or Satan's.
But if it were once put to a Lot, and disposed of to such a person, I could never doubt afterwards but that it was done by Gods immediat appointment. DEFENCE.
But if it were once put to a Lot, and disposed of to such a person, I could never doubt afterwards but that it was done by God's immediate appointment. DEFENCE.
No could? Why I pray you? For may not Satan as well haue a hand in a Lot, as in a voice in the aire? What? is not sorcery or divination by Lots a Satanicall invention? and may not Satan be a worker in his owne art? If he may,
No could? Why I pray you? For may not Satan as well have a hand in a Lot, as in a voice in the air? What? is not sorcery or divination by Lots a Satanical invention? and may not Satan be a worker in his own art? If he may,
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how am I certaine that the Casuall event is rather of Gods appointment, then of Satans ▪ The maine error is, a conceit you haue, that in all Casualties God worketh by his immediate & speciall Providence, which is vtterly vntrue, as wee haue already shewed.
how am I certain that the Casual event is rather of God's appointment, then of Satan ▪ The main error is, a conceit you have, that in all Casualties God works by his immediate & special Providence, which is utterly untrue, as we have already showed.
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But to put you from this conceit, let mee intreat you seriously to consider the Lot that Haman cast from day to day, and from month to month, to know what month or day were fittest for the generall massacring of the Iewes. The Lot must needs fall on one day or other,
But to put you from this conceit, let me entreat you seriously to Consider the Lot that Haman cast from day to day, and from Monn to Monn, to know what Monn or day were Fittest for the general massacring of the Iewes. The Lot must needs fallen on one day or other,
for the very same day Haman his whole family with many thousands of the enimies of God were destroyed by the Iewes, & the Iewes themselues were deliuered.
for the very same day Haman his Whole family with many thousands of the enemies of God were destroyed by the Iewes, & the Iewes themselves were Delivered.
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Doth not Solomon also speake of theeues who share their pillages, and robbers amongst themselues by Lot? And did not the Romane souldiers agree to cast Lots who should haue our Saviours seamlesse coat? Yet by your opinion when the Lot hath disposed to every one his portion:
Does not Solomon also speak of thieves who share their pillages, and robbers among themselves by Lot? And did not the Roman Soldiers agree to cast Lots who should have our Saviors seamless coat? Yet by your opinion when the Lot hath disposed to every one his portion:
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neither is it denied that they are Lots, but that they are all Meere Lots. NONLATINALPHABET, to driue out one naile with another, I conclude against your Conclusion, that you haue not yet, not never will be able to proue, that all Games at Cards and Tables and the like are Meere Lottery. N. N.
neither is it denied that they Are Lots, but that they Are all Mere Lots., to driven out one nail with Another, I conclude against your Conclusion, that you have not yet, not never will be able to prove, that all Games At Cards and Tables and the like Are Mere Lottery. N. N.
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But I leaue mens testimony which may erre, and will try it by Scriptures that never erre. Prov. 16.33. The lot is cast into lap, but the whole disposition thereof is of the Lord. Prov. 10.18. The Lot causeth contentions to cease.
But I leave men's testimony which may err, and will try it by Scriptures that never err. Curae 16.33. The lot is cast into lap, but the Whole disposition thereof is of the Lord. Curae 10.18. The Lot Causes contentions to cease.
There is a Lot cast: what else meaneth the shufling of the Cards, and the shakeing of the Dice, which I heare Gamesters call for so earnestly ? The whole disposition therefore is of God.
There is a Lot cast: what Else means the shuffling of the Cards, and the shaking of the Dice, which I hear Gamesters call for so earnestly? The Whole disposition Therefore is of God.
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If I packe the Cards, or cogge the Dice, & not shufle the Cards or shake the Dice like honest dishonest Gamesters, thou wouldst refuse my company at play. DEFENCE.
If I pack the Cards, or cog the Dice, & not shuffle the Cards or shake the Dice like honest dishonest Gamesters, thou Wouldst refuse my company At play. DEFENCE.
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To let passe that both vnsavoury and vncharitable jest of honest dishonest gamesters, yet doing you to wit, that there are diverse in this land of farre greater learning then your selfe,
To let pass that both unsavoury and uncharitable jest of honest dishonest gamesters, yet doing you to wit, that there Are diverse in this land of Far greater learning then your self,
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because they stint controversies: the latter that the whole disposition of them is of God, by the former because in euery Lot the whole disposition is of the Lord.
Because they stint controversies: the latter that the Whole disposition of them is of God, by the former Because in every Lot the Whole disposition is of the Lord.
for all Lots, and among the rest cards and dice are not such Lots. Others stand precisely vpon these words in the Originall NONLATINALPHABET But every iudgement of it is of Cod :
for all Lots, and among the rest cards and dice Are not such Lots. Others stand precisely upon these words in the Original But every judgement of it is of Cod:
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For every Lot wherein God hath a hand, is not presently a Meere lot. But to answere yet more plainely and fully, it is to be obserued that the wise man saith not, God disposeth all immediatly, but only thus, All the disposition is of God, by which words the vse of meanes is no way excluded.
For every Lot wherein God hath a hand, is not presently a Mere lot. But to answer yet more plainly and Fully, it is to be observed that the wise man Says not, God Disposeth all immediately, but only thus, All the disposition is of God, by which words the use of means is no Way excluded.
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yet it followeth not but in some lots, as namely some Games at Cards and Tables, wit, skill, industry, may be vsed vnder God for obtaining the victory.
yet it follows not but in Some lots, as namely Some Games At Cards and Tables, wit, skill, industry, may be used under God for obtaining the victory.
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Where you say you will leaue them, who doubt if there be fortune, to Gods confu•ing, it may please you to remember that God ordinarily reformes mens errours, not by his owne immediat Magistry, but by the Ministry which he hath ordained.
Where you say you will leave them, who doubt if there be fortune, to God's confu•ing, it may please you to Remember that God ordinarily reforms men's errors, not by his own immediate Magistery, but by the Ministry which he hath ordained.
And therefore you much forget your selfe to neglect the performance of your Ministeriall duty, and to leaue vs poore soules vnto Gods extraordinary instruction. N. N.
And Therefore you much forget your self to neglect the performance of your Ministerial duty, and to leave us poor Souls unto God's extraordinary instruction. N. N.
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It doth cause contentions to cease, for it disposeth the thing in controversy whether it be mony or victory whose it shall bee. Let no profane Iester vent his wit here or blaspheame the word of God by saying that there Gaming doth rather cause contentions, such as are braulings, oaths, curses, blasphemies, and the like, and therefore doth not cease contentions, but cause contentions:
It does cause contentions to cease, for it Disposeth the thing in controversy whither it be money or victory whose it shall be. Let no profane Jester vent his wit Here or Blaspheme the word of God by saying that there Gaming does rather cause contentions, such as Are brawlings, Oaths, curses, Blasphemies, and the like, and Therefore does not cease contentions, but cause contentions:
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for the applying of a casuall event, for the determining of a doubt is the very forme of a lot. Neverthelesse, in diverse Games, as is already said, both at Cards & Tables, it is not the Lot only,
for the applying of a casual event, for the determining of a doubt is the very Form of a lot. Nevertheless, in diverse Games, as is already said, both At Cards & Tables, it is not the Lot only,
As for the obiection, if it bee not a Chimera of your owne braine, some merry Gentleman I thinke made it, to dally with you, and to sport himselfe withall.
As for the objection, if it be not a Chimera of your own brain, Some merry Gentleman I think made it, to dally with you, and to sport himself withal.
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Wherevnto your answere is no lesse pleasant, that not the lot, but the vnlawfull vnholy vse causeth Contention, meaning thereby as I conceaue it, the vsing of it in Games, which is a meere begging of the thing in question, that it is vnlawfull to vse lots in gaming. Besides, you are to know the lots in gaming are not in themselues causes either of Peace or of Contention. Not of Peace, for this proceedeth from a farther compact made betweene those who referre themselues to a lot. Otherwise, howsoever the lots fall,
Whereunto your answer is no less pleasant, that not the lot, but the unlawful unholy use Causes Contention, meaning thereby as I conceive it, the using of it in Games, which is a mere begging of the thing in question, that it is unlawful to use lots in gaming. Beside, you Are to know the lots in gaming Are not in themselves Causes either of Peace or of Contention. Not of Peace, for this Proceedeth from a farther compact made between those who refer themselves to a lot. Otherwise, howsoever the lots fallen,
Not of contention, for those outrages you speake of rise only from the corruption of them that play as either their ambition that they cannot endure to bee beaten,
Not of contention, for those outrages you speak of rise only from the corruption of them that play as either their ambition that they cannot endure to be beaten,
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Take these corruptions away, and let moderate and temperate men only play, and you shall haue neither Braulings, nor Oths, nor Curses, nor Blasphemies, nor the like furious behaviour amongst them.
Take these corruptions away, and let moderate and temperate men only play, and you shall have neither Brawlings, nor Oaths, nor Curses, nor Blasphemies, nor the like furious behaviour among them.
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Iosh. 14. To knowe who was in fault that Israel fell before their enimies Ios. 17. to knowe whether Ioses or Mathias were to succeed Iudas. Act, 1. DEFENCE.
Joshua 14. To know who was in fault that Israel fell before their enemies Ios. 17. to know whither Ioses or Mathias were to succeed Iudas. Act, 1. DEFENCE.
For what thing is there in the world more vncertaine then a meer Chance ? What that lesse regardeth right or wrong, true or false, good or bad, fit or vnfit? What matter soeuer be to be decided, the Lot is indifferent to either side,
For what thing is there in the world more uncertain then a mere Chance? What that less Regardeth right or wrong, true or false, good or bad, fit or unfit? What matter soever be to be decided, the Lot is indifferent to either side,
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nor the Physitian the state of his patient. Neither is it the manner of wise men to referre any thing vnto a lot, vntill by their wisdome and providence they haue so disposed of all things as it is not much materiall which way the lot fall.
nor the physician the state of his patient. Neither is it the manner of wise men to refer any thing unto a lot, until by their Wisdom and providence they have so disposed of all things as it is not much material which Way the lot fallen.
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But if wise men so order and cast their businesses as it is indifferent vnto thē howsoeuer the lot fall, that cannot bee of any great moment which they referre vnto a lot. But I forget that I stand rather in the place of an Answerer then Replier, and therefore I come directly to your Arguments. Your Argument standeth thus.
But if wise men so order and cast their businesses as it is indifferent unto them howsoever the lot fallen, that cannot be of any great moment which they refer unto a lot. But I forget that I stand rather in the place of an Answerer then Replier, and Therefore I come directly to your Arguments. Your Argument Stands thus.
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In the meane season I answer by distinguishing of that tearme, the Servants of God. For by it you may vnderstand either all those holy men of God who haue beene since the creation downe vnto this present instant,
In the mean season I answer by distinguishing of that term, the Servants of God. For by it you may understand either all those holy men of God who have been since the creation down unto this present instant,
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If you take it in the former sense, the Assumption is manifestly false, that none of the Servants of God vsed lots in gaming at any time, but only in weightie matters.
If you take it in the former sense, the Assump is manifestly false, that none of the Servants of God used lots in gaming At any time, but only in weighty matters.
For I thinke there is no man so vncharitable as to say that all those who haue or doe sometime play at Cards & Tables are vnregenerate and no seruants of God.
For I think there is no man so uncharitable as to say that all those who have or do sometime play At Cards & Tables Are unregenerate and no Servants of God.
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For as their actions without a precept binde vs not to imitation: so their omissions without a prohibition lay not vpon vs an obligation of forbearance.
For as their actions without a precept bind us not to imitation: so their omissions without a prohibition lay not upon us an obligation of forbearance.
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For Aaron and his posterity without intervention of a lot by the immediate voice of God, were perpetually appointed to the Priesthood. Secondly, these lots here mentioned were all of them Extraordinary :
For Aaron and his posterity without intervention of a lot by the immediate voice of God, were perpetually appointed to the Priesthood. Secondly, these lots Here mentioned were all of them Extraordinary:
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or rather that now adaies no lots at all may be vsed, considering that God hauing not promised the like Extraordinary assistance, it would be but tempting of God to expect an Extraordinary working from him in a lot. Thirdly & lastly it followeth not, Wee read not in scripture that the Saints vsed lots in light matters, Ergo, they vsed them only in weightie.
or rather that now adais no lots At all may be used, considering that God having not promised the like Extraordinary assistance, it would be but tempting of God to expect an Extraordinary working from him in a lot. Thirdly & lastly it follows not, we read not in scripture that the Saints used lots in Light matters, Ergo, they used them only in weighty.
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For it is a meere Fallacie, to dispute from authority negatiuely in a case of Fact. In a question of Faith the sequele is good, We read it not in scripture, Ergo, it is not a matter of Faith :
For it is a mere Fallacy, to dispute from Authority negatively in a case of Fact. In a question of Faith the sequel is good, We read it not in scripture, Ergo, it is not a matter of Faith:
because it was not the purpose of the holy Ghost to register downe in the Scripture all whatsoeuer his Servants had done, much lesse their sports and recreations.
Because it was not the purpose of the holy Ghost to register down in the Scripture all whatsoever his Servants had done, much less their sports and recreations.
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Had it beene his purpose so to doe, hee would neuer haue said so often in the booke of Kings, The rest of the acts of such or such a King, are they not written in the booke of the Chronicles of the Kings of Iudah ? For to vnderstand these words of those two bookes of Chronicles written,
Had it been his purpose so to do, he would never have said so often in the book of Kings, The rest of the acts of such or such a King, Are they not written in the book of the Chronicles of the Kings of Iudah? For to understand these words of those two books of Chronicles written,
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But it may be obiected, some matters of small moment haue beene determined by Lots, as for example who should be dore keepers of the Temple of Ierusalem.
But it may be objected, Some matters of small moment have been determined by Lots, as for Exampl who should be door keepers of the Temple of Ierusalem.
First it was Gods command expresly in his word which is neuer light or meane to Gods seruāts. Secondly, Dauid belike had a reverend respect of this office when he said that hee had rather bee a dore-keeper in the house of God then to dwell in the tents of wickednesse.
First it was God's command expressly in his word which is never Light or mean to God's Servants. Secondly, David belike had a reverend respect of this office when he said that he had rather be a doorkeeper in the house of God then to dwell in the tents of wickedness.
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And is it nothing to be one of the King of Englands Porters? Many a man if it should be tried had rather haue that office then twenty pounds by the yeare,
And is it nothing to be one of the King of Englands Porters? Many a man if it should be tried had rather have that office then twenty pounds by the year,
Now much more might the dore-keepers of Gods house be warranted from reason (suppose they had no speciall command) to cast Lots, or to haue Lots cast vpon them to determine who should supply that worthy office. DEFENCE.
Now much more might the doorkeepers of God's house be warranted from reason (suppose they had no special command) to cast Lots, or to have Lots cast upon them to determine who should supply that worthy office. DEFENCE.
as he did when he tooke order for every petty and small matter that the hearing and determining of them should bee referred vnto the inferiour officers.
as he did when he took order for every Petty and small matter that the hearing and determining of them should be referred unto the inferior Officers.
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And if his Providence reach euen to the smallest matters, what impeachment can it be to his honour to giue commandment touching them also? The Pins of the Tabernacle, and the beesoms of the Temple were no great matters,
And if his Providence reach even to the Smallest matters, what impeachment can it be to his honour to give Commandment touching them also? The Pins of the Tabernacle, and the besoms of the Temple were no great matters,
But what if David in that place spake not of Dore-keepers ? What then is become of your argument? The words in the Original are NONLATINALPHABET I could wish rather to threshold it.
But what if David in that place spoke not of Doorkeepers? What then is become of your argument? The words in the Original Are I could wish rather to threshold it.
But be it that he meane them, inasmuch as the Psalme is inscribed to the Korhites who were Dore-keepers, yet doth it not argue such dignitie in the office.
But be it that he mean them, inasmuch as the Psalm is inscribed to the Korhites who were Doorkeepers, yet does it not argue such dignity in the office.
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If a man should say, I had rather be a Sexten or Dog-whipper in the poorest parish in England, then the great Caliph of Egypt, or Pope of Rome: would any therevpon say hee spake reverendly of a Sextens or Dog-whippers place? Nay verily,
If a man should say, I had rather be a Sexton or Dog-whipper in the Poorest parish in England, then the great Caliph of Egypt, or Pope of Room: would any thereupon say he spoke reverendly of a Sextons or Dog-whippers place? Nay verily,
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but that he doth the more abase the Caliphat or Popedome. Even so Dauid preferring a Porters place vnto the tents of wickednesse, doth not so much intend to honour that as to avile these.
but that he does the more abase the Caliphate or Popedom. Even so David preferring a Porters place unto the tents of wickedness, does not so much intend to honour that as to avile these.
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And me thinks it is too much boldnesse to presume to trouble the King with every vaine businesse when there be so many petty Courts and Officers to censure in matters of lesse moment. DEFENCE. A doughtie Argument.
And me thinks it is too much boldness to presume to trouble the King with every vain business when there be so many Petty Courts and Officers to censure in matters of less moment. DEFENCE. A doughty Argument.
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What? Nothing to be done but that is necessary? What then shall become of things indifferent? May not they be vsed neither? For necessary I am sure they are not.
What? Nothing to be done but that is necessary? What then shall become of things indifferent? May not they be used neither? For necessary I am sure they Are not.
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Why weare you linnen, seeing you may bee otherwise clothed? And why play you at Chesse, at the Philosophers game, at Bowles, seeing you haue Ouranomachie, Metromachie, & the long Bow where with to recreate you?
Why wear you linen, seeing you may be otherwise clothed? And why play you At Chess, At the Philosophers game, At Bowls, seeing you have Ouranomachie, Metromachie, & the long Bow where with to recreate you?
But how doe wee trouble him? By solliciting his Providence. What Providence ? That which is Immediate and Extraordinary ? Indeed so to doe would be too presumptious.
But how do we trouble him? By soliciting his Providence. What Providence? That which is Immediate and Extraordinary? Indeed so to doe would be too presumptuous.
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that without speciall command or instinct were Sorcerie or Divination by Lots. But wee doe that which God vnder himselfe hath enabled vs to doe, expecting no issue from him saue only by Ordinary meanes:
that without special command or instinct were Sorcery or Divination by Lots. But we do that which God under himself hath enabled us to do, expecting no issue from him save only by Ordinary means:
nor from any reasonable cōsequence from any part of Gods word. And whatsoeuer is done not by vertue of one of these warrants is sinne. Rom. 14.23. DEFENCE.
nor from any reasonable consequence from any part of God's word. And whatsoever is done not by virtue of one of these warrants is sin. Rom. 14.23. DEFENCE.
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Now this Assurance in many things may be gotten not only by the supernaturall light of revelation contained in the Scriptures, but also by the naturall light of reason imprinted in our hearts.
Now this Assurance in many things may be got not only by the supernatural Light of Revelation contained in the Scriptures, but also by the natural Light of reason imprinted in our hearts.
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and doing the workes of iustice by giuing vnto every one his due, although wee never knew the Scriptures. Neither need wee to seeke any farther proofe hereof then from our owne Consciences, which naturally checke and controle vs, whensoever wee swarue and decline from it,
and doing the works of Justice by giving unto every one his due, although we never knew the Scriptures. Neither need we to seek any farther proof hereof then from our own Consciences, which naturally check and control us, whensoever we swerve and decline from it,
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The Minor also I deny, for lots in sleight matters, and consequently in Gaming are warranted not only by the law of Nature, but also by Scripture. How so, will you say? By expresse commandement? Not so,
The Minor also I deny, for lots in sleight matters, and consequently in Gaming Are warranted not only by the law of Nature, but also by Scripture. How so, will you say? By express Commandment? Not so,
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but to a more serious end. How then? By iust consequence, thus. That which in Scripture is neither commanded nor forbidden is indifferent, and consequently lawfull.
but to a more serious end. How then? By just consequence, thus. That which in Scripture is neither commanded nor forbidden is indifferent, and consequently lawful.
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Now no man will say or thinke that it is lawfull or convenient to pray to God so or so to direct or dispose of the Cards or Dice that such a man may haue such a Card, or such a one throw such a cast at Dice, it being a matter at the best hand but of Recreation.
Now no man will say or think that it is lawful or convenient to pray to God so or so to Direct or dispose of the Cards or Dice that such a man may have such a Carded, or such a one throw such a cast At Dice, it being a matter At the best hand but of Recreation.
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For albeit there be warrant to recreate our selues, yet wee haue neither command nor warrant to pray God to direct vs in the determination of any thing about our Recreations by Lot. DEFENCE.
For albeit there be warrant to recreate our selves, yet we have neither command nor warrant to pray God to Direct us in the determination of any thing about our Recreations by Lot. DEFENCE.
For although in Extraordinary lots wherein there is an expectation of Gods immediat providence for direction, it is fit by prayer to craue the same of God:
For although in Extraordinary lots wherein there is an expectation of God's immediate providence for direction, it is fit by prayer to crave the same of God:
yet in those Ordinary lots wherein it is not materiall which way they fall, and no notable inconvenience can ensue thereof, it is not necessary so to doe.
yet in those Ordinary lots wherein it is not material which Way they fallen, and no notable inconvenience can ensue thereof, it is not necessary so to do.
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Although I deny not, but as at our meales, so also in the beginning and closing vp of our play, wee may with short eiaculations both craue a blessing vpon our recreation,
Although I deny not, but as At our meals, so also in the beginning and closing up of our play, we may with short ejaculations both crave a blessing upon our recreation,
But as touching the fall of the lot in our games, because it is like hearb Iohn in a pot of broth doing neither good nor harme, I hold it as inconvenient to pray for it as it is to pray for good successe at a match of bowles.
But as touching the fallen of the lot in our games, Because it is like herb John in a pot of broth doing neither good nor harm, I hold it as inconvenient to pray for it as it is to pray for good success At a match of bowls.
Yet if such a one finding his rashnesse, and sincerely resoluing not to commit such an errour againe, shall in his heart entreat God to free him from the present danger, I thinke such prayer should not be vnlawfull to him. N. N.
Yet if such a one finding his rashness, and sincerely resolving not to commit such an error again, shall in his heart entreat God to free him from the present danger, I think such prayer should not be unlawful to him. N. N.
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But thus wee must not doe with any thing or rule that belongs to Divinity, we may not meddle with Divine things in light matters, the Majesty of God and them requires more respect at the hands of Creatures.
But thus we must not do with any thing or Rule that belongs to Divinity, we may not meddle with Divine things in Light matters, the Majesty of God and them requires more respect At the hands of Creatures.
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For they will sweare, vow, pray, without serious consideration; they will for their pleasures sake breake the holy day of the Sabbath, they vse the Sacraments as a matter of custome and fashion, not of Conscience, else the Dog would not so soone turne againe to his vomit.
For they will swear, Voelli, pray, without serious consideration; they will for their pleasures sake break the holy day of the Sabbath, they use the Sacraments as a matter of custom and fashion, not of Conscience, Else the Dog would not so soon turn again to his vomit.
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yet what is wicked mens practise else with any Divine thing? To follow whose example is farre vnbeseeming the humility and gravity of Gods professed servants. DEFENCE.
yet what is wicked men's practice Else with any Divine thing? To follow whose Exampl is Far unbeseeming the humility and gravity of God's professed Servants. DEFENCE.
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Then with many words you inveigh against all those wicked ones who make a Game of Oaths, Vowes, Prayer, Sacraments, Sabbath, Scripture, and what not? In all which I readily joyne with you,
Then with many words you inveigh against all those wicked ones who make a Game of Oaths, Vows, Prayer, Sacraments, Sabbath, Scripture, and what not? In all which I readily join with you,
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and spare it there where it greatly needed, I meane vpon the confirmation of your Minor. What? Did you thinke you should be taken for another Pythagoras ? Or that your owne bare NONLATINALPHABET would be of sufficient authority? Verily, either it was great dimnesse of sight if you foresaw not the Assumption would be denied:
and spare it there where it greatly needed, I mean upon the confirmation of your Minor. What? Did you think you should be taken for Another Pythagoras? Or that your own bore would be of sufficient Authority? Verily, either it was great dimness of sighed if you foresaw not the Assump would be denied:
Neverthelesse the reason is this, because the termes of the definition belong not vnto Divinity. Not the Genus which is a Chance or Casuall event, for that belongs vnto the Metaphysicks, as also doth Necessity. Not the Forme, which is the applying of the chance to resolue a doubt, for that belongs vnto Pollicie or Morality. If you foist any other thing into the Definition, whatsoever it be it is superfluous and impertinent.
Nevertheless the reason is this, Because the terms of the definition belong not unto Divinity. Not the Genus which is a Chance or Casual event, for that belongs unto the Metaphysics, as also does Necessity. Not the Form, which is the applying of the chance to resolve a doubt, for that belongs unto Policy or Morality. If you foist any other thing into the Definition, whatsoever it be it is superfluous and impertinent.
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But why should any man thinke that it pertaines to a Divine to define a lot ? Is it because there is in them a Divine providence? So is there also in Chesse,
But why should any man think that it pertains to a Divine to define a lot? Is it Because there is in them a Divine providence? So is there also in Chess,
Tell me I beseech you how these sayings hang together, Wee may sport our selues with things that belong to any art but Divinity, & The King & his lawes may not be dallied withall ? For if Kings & lawes belong vnto Policy and not Divinity, then may they bee plaid withall:
Tell me I beseech you how these sayings hang together, we may sport our selves with things that belong to any art but Divinity, & The King & his laws may not be dallied withal? For if Kings & laws belong unto Policy and not Divinity, then may they be played withal:
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for what ends, and after what manner, they durst not be so bold, as the wicked souldiers were to cast Lots vpon Christs coat Mat. 27.5. nor as the Iewes were in as vnconsiderate dealing. Ioel. 3.3. Obad. 11. nor as our foolish and filthy Gamesters who must haue Games with Lots to make themselues sport and recreation.
for what ends, and After what manner, they durst not be so bold, as the wicked Soldiers were to cast Lots upon Christ coat Mathew 27.5. nor as the Iewes were in as unconsiderate dealing. Joel 3.3. Obadiah 11. nor as our foolish and filthy Gamesters who must have Games with Lots to make themselves sport and recreation.
and this Church yeeldeth as many as any Church in Christendome besides, both vse and approue these Games ▪ whom therefore to censure as foolish and wicked men, argueth no lesse then extremity of arrogance and fury.
and this Church yields as many as any Church in Christendom beside, both use and approve these Games ▪ whom Therefore to censure as foolish and wicked men, argue no less then extremity of arrogance and fury.
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But where are those wicked men who doubt whether God can dispose from heaven, and shew his speciall presence in a Lo• ▪ For that God can doe so, not Scripture only,
But where Are those wicked men who doubt whither God can dispose from heaven, and show his special presence in a Lo• ▪ For that God can do so, not Scripture only,
It may be you are angry with some, who will not beleeue vpon your bare word that God worketh immediatly in every lot, and therefore you lay such imputation vpon them.
It may be you Are angry with Some, who will not believe upon your bore word that God works immediately in every lot, and Therefore you lay such imputation upon them.
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and mee thinkes you should bee ashamed with so much confidence to maintaine a speciall presence & hand of God in every casualty, and never to make the least shew of an argument to perswade it.
and me thinks you should be ashamed with so much confidence to maintain a special presence & hand of God in every casualty, and never to make the least show of an argument to persuade it.
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That last clause wherein you professe you had rather heare of downeright blasphemy, then wise wicked men justifie Lusorious lots, argueth more hast then advisedn•sse,
That last clause wherein you profess you had rather hear of downright blasphemy, then wise wicked men justify Lusorious lots, argue more haste then advisedn•sse,
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For no man in his right minde will say that that which so many worthies approue and allow, is no better then downeright blasphemy which all Christian hearts detest and abhorre.
For no man in his right mind will say that that which so many worthies approve and allow, is no better then downright blasphemy which all Christian hearts detest and abhor.
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The Kings wisdome, power, and iustice, and so his name is made famous by the wise and iust determination of businesse in which others want both justice, wisdome and discretion.
The Kings Wisdom, power, and Justice, and so his name is made famous by the wise and just determination of business in which Others want both Justice, Wisdom and discretion.
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Hence Mr Perkins on the 3d Commandement speaking of Gods name saith, wee ought not to vse the Lot but with great reverence in that the disposition of them is only of the Lord,
Hence Mr Perkins on the 3d Commandment speaking of God's name Says, we ought not to use the Lot but with great Reverence in that the disposition of them is only of the Lord,
Ergo, one of the Propositions. Not the Minor, for in every creature Gods name appeares, Ergo, the Maior, that nothing wherein Gods name appeares may bee vsed in light matter:
Ergo, one of the Propositions. Not the Minor, for in every creature God's name appears, Ergo, the Mayor, that nothing wherein God's name appears may be used in Light matter:
The authority you presse vpon vs is of M. Perkins, who I confesse was a very reverend and worthy Divine, yet being a partie in this question, little reason haue you to vrge his authoritie,
The Authority you press upon us is of M. Perkins, who I confess was a very reverend and worthy Divine, yet being a party in this question, little reason have you to urge his Authority,
For in an Oth there is a solemne appeale made vnto God, both by attestation of his Omniscience, and obligation of our selues vnto the severest censure of his justice if we should sweare falsely.
For in an Oath there is a solemn appeal made unto God, both by attestation of his Omniscience, and obligation of our selves unto the Severest censure of his Justice if we should swear falsely.
But in Ordinary lots no such appeale is made vnto him, but only to a Casuall event meerely considered as it is Casuall ▪ which being so pettie a matter in regard of so sacred an Ordinance, I cannot but wonder how you durst so to compare them.
But in Ordinary lots no such appeal is made unto him, but only to a Casual event merely considered as it is Casual ▪ which being so Petty a matter in regard of so sacred an Ordinance, I cannot but wonder how you durst so to compare them.
a Lot if witnesse or Oth can decide it. It was an order in Israel that if the vnder-officers could not decide a controversie, they should bring it to the chiefe Iudge or high Priest to be determined.
a Lot if witness or Oath can decide it. It was an order in Israel that if the under-officers could not decide a controversy, they should bring it to the chief Judge or high Priest to be determined.
When all meanes vsed by vs by prayer, inquirie, witnesse and oth, are not able to decide a controversie, bring it to me, saith God, the Lot shall doe it, hee will doe it by a Lot. DEFENCE.
When all means used by us by prayer, inquiry, witness and oath, Are not able to decide a controversy, bring it to me, Says God, the Lot shall do it, he will do it by a Lot. DEFENCE.
For example, when things are as equally parted as mans wisdome can devise, and the question is who shall haue which part, what can Oth or testimonie doe in this case? Nothing at all.
For Exampl, when things Are as equally parted as men Wisdom can devise, and the question is who shall have which part, what can Oath or testimony do in this case? Nothing At all.
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For example, a murther is committed, Titius is arraigned for it, Sejus & Sempronius testifie vpon their Oth that Titius is the man: it sufficeth to convict him.
For Exampl, a murder is committed, Titius is arraigned for it, Seius & Sempronius testify upon their Oath that Titius is the man: it Suffices to convict him.
But experience telleth vs that every severall cast varieth and altereth the Chance: and how then can we excuse God from mutabilitie and inconstancie? If no,
But experience Telleth us that every several cast varieth and altereth the Chance: and how then can we excuse God from mUTABILITY and inconstancy? If not,
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or not stained in his honour with foule vnjustice? To avoid all which inconveniences I would advise you to put on Christian ingenuity, & to acknowledge your errour herein, that God may bee justified in all his sayings,
or not stained in his honour with foul unjustice? To avoid all which inconveniences I would Advice you to put on Christian ingenuity, & to acknowledge your error herein, that God may be justified in all his sayings,
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Againe, its possible, we wish it were not common that malice, ignorance, or bribes corrupt the Swearers sometimes so that we see it directly many times that in an Oth or by the Oth of an vngodly person great sinne and great wrong is committed. But now in the Lot mans wit & will are so curbed, the whole disposition of it being of God, it being Gods only pure act without any commixtion of any power, will, skill,
Again, its possible, we wish it were not Common that malice, ignorance, or Bribes corrupt the Swearers sometime so that we see it directly many times that in an Oath or by the Oath of an ungodly person great sin and great wrong is committed. But now in the Lot men wit & will Are so curbed, the Whole disposition of it being of God, it being God's only pure act without any commixtion of any power, will, skill,
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The very heathen that did vilifie Gods Providence and erected Fortune insteed of it, they made a Goddesse of Fortune being forced of their owne Conscience to confesse that there was a Divine thing in every Chance they met withall. DEFENCE.
The very heathen that did vilify God's Providence and erected Fortune instead of it, they made a Goddess of Fortune being forced of their own Conscience to confess that there was a Divine thing in every Chance they met withal. DEFENCE.
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Were not Angels in their primitiue state more noble and excellent then man, and Man againe then the brute creature? Yet Man when hee sinned grew thereby more detestable and mischeevous then the brute creature, and Angels againe then man.
Were not Angels in their primitive state more noble and excellent then man, and Man again then the brutus creature? Yet Man when he sinned grew thereby more detestable and mischievous then the brutus creature, and Angels again then man.
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Is not Divinitie Architectonicall, and soueraigne mistresse of all other Sciences ? Yet being perverted and abused no other can doe the like mischiefe.
Is not Divinity Architectonical, and sovereign mistress of all other Sciences? Yet being perverted and abused no other can do the like mischief.
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But what? is a Lot so priuiledged that there is no place for corruption therein? Whence commeth it then that the Dutch by way of Proverb vse to say, In Lotterie is Boverie, that is to say, couznage and knauerie? And that all Historians report of so much jugling and false play vsed in them? Those Lycian, Delian, Praenestine, Antiatine Lots, and those of •ura in Achaia, and of Elis, and sundry others, were they not all Magicall and of Satans invention? And being so, doe you thinke that the Divell neuer plaid the Divell by them? If every Lot bee,
But what? is a Lot so privileged that there is no place for corruption therein? Whence comes it then that the Dutch by Way of Proverb use to say, In Lottery is Boverie, that is to say, couznage and knavery? And that all Historians report of so much juggling and false play used in them? Those Lycian, Delian, Praenestine, Antiatine Lots, and those of •ura in Achaia, and of Elisha, and sundry Others, were they not all Magical and of Satan invention? And being so, do you think that the devil never played the devil by them? If every Lot be,
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as you say, Gods pure act, without any commixtion of any power, will, skill, or motion of any Creature, why are not these esteemed the Oracles of God? And why doe all Divines both ancient and moderne ever in their writings call them the Oracles of the Divell? But how proue you that Lottery is Gods pure act? Forsooth it is enough for you to say it,
as you say, God's pure act, without any commixtion of any power, will, skill, or motion of any Creature, why Are not these esteemed the Oracles of God? And why do all Divines both ancient and modern ever in their writings call them the Oracles of the devil? But how prove you that Lottery is God's pure act? Forsooth it is enough for you to say it,
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and then what man so wicked or ignorant that dare gainsay it? Marry sir, many a one neither wicked nor ignorant but farre more learned & religious then your selfe.
and then what man so wicked or ignorant that Dare gainsay it? Marry sir, many a one neither wicked nor ignorant but Far more learned & religious then your self.
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How often haue you now affirmed that God worketh immediatly in every Lot ? yet hetherto haue you never gone about to proue it as you ought to doe, it being the maine foundation of all your building.
How often have you now affirmed that God works immediately in every Lot? yet hitherto have you never gone about to prove it as you ought to do, it being the main Foundation of all your building.
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That the Gentiles in deifying of Fortune acknowledged a Divine thing in every Chance, is but your own private Mythologie. You might as well say they found I knowe not what divine thing in the hinges of a dore, in the every, in lechery and bawdery,
That the Gentiles in deifying of Fortune acknowledged a Divine thing in every Chance, is but your own private Mythology. You might as well say they found I know not what divine thing in the hinges of a door, in the every, in lechery and bawdry,
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and the like, when they canonized for Gods and Goddesses Carna, and Laverna, and Cotytto, and Priapus, and others of that stampe more then a good many.
and the like, when they canonized for God's and Goddesses Carna, and Laverna, and Cotytto, and Priapus, and Others of that stamp more then a good many.
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that when they thought themselues most wise they proued the starkest fooles, doing things cleane contrary not only to the rules of Divinity, but of right reason also.
that when they Thought themselves most wise they proved the starkest Fools, doing things clean contrary not only to the rules of Divinity, but of right reason also.
There never was an order from God, nor a practise amongst Gods people to cast the Lot twice for the determination of the most weightiest matters, that ever were either of life, or of lands, or of office. DEFENCE.
There never was an order from God, nor a practice among God's people to cast the Lot twice for the determination of the most Weightiest matters, that ever were either of life, or of Lands, or of office. DEFENCE.
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The life of man indeed is in all law, Divine, Naturall, Civill, of so pretious account, that it will by no meanes hazard it vpon the bare testimony of one man.
The life of man indeed is in all law, Divine, Natural, Civil, of so precious account, that it will by no means hazard it upon the bore testimony of one man.
What of that? Ergo the lot may not be cast twice about one thing? It is no difficult matter to alleadge many examples, wherein the first fall of the Lot hath beene controled not by a second casting only, but by suffrages also.
What of that? Ergo the lot may not be cast twice about one thing? It is no difficult matter to allege many Examples, wherein the First fallen of the Lot hath been controlled not by a second casting only, but by suffrages also.
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Now I appeale to thy Conscience though never so much corrupted by Satan, whether thou canst thinke that a Lot so honourable & excellent an ordinance of God, that it equalls an Oath, yea excels it divers waies, that this was ordained by God to make men sport withall,
Now I appeal to thy Conscience though never so much corrupted by Satan, whither thou Canst think that a Lot so honourable & excellent an Ordinance of God, that it equals an Oath, yea excels it diverse ways, that this was ordained by God to make men sport withal,
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or that any man hath any sparke of grace, (I had almost said) of wit, who must haue lusory lots for his recreation. None of vs can abide a Blaspheamer who makes himselfe sport by swearing, why should wee not abhorre a Gamester more, especially if he bee a professor of religion,
or that any man hath any spark of grace, (I had almost said) of wit, who must have lusory lots for his recreation. None of us can abide a Blasphemer who makes himself sport by swearing, why should we not abhor a Gamester more, especially if he be a professor of Religion,
All the arguments you haue produced to the contrary are now throughly •ifted and answered, that which you tooke for granted and never endeavoured to proue,
All the Arguments you have produced to the contrary Are now thoroughly •ifted and answered, that which you took for granted and never endeavoured to prove,
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wherefore vnlesse you be resolued with him in the Comedie, not to be perswaded although you be perswaded, I hope you will not hold it any disparagement to forgoe your conclusion, and to yeeld to the truth not discovered vnto you.
Wherefore unless you be resolved with him in the Comedy, not to be persuaded although you be persuaded, I hope you will not hold it any disparagement to forgo your conclusion, and to yield to the truth not discovered unto you.
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Againe, hath hee any sparke of grace or of wit, who must haue lusorious lots for his recreation? I answere, that many graue and worthy Divines (to say nothing of other men) whose bookes you are not worthy to beare after them, vse at times Lu•orious lots for their recreation:
Again, hath he any spark of grace or of wit, who must have lusorious lots for his recreation? I answer, that many graven and worthy Divines (to say nothing of other men) whose books you Are not worthy to bear After them, use At times Lu•orious lots for their recreation:
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Lastly, where you say, a Gamester when he will haue Cards and Dice vsed to sport withall, is more to be abhorred then a blaspeamer who makes himselfe sport by swearing :
Lastly, where you say, a Gamester when he will have Cards and Dice used to sport withal, is more to be abhorred then a blaspeamer who makes himself sport by swearing:
Any of the forenamed arguments, much more all of them must needs breed doubt in every mans Conscience, whether this kinde of the vse of Lots be lawful or not, and so by Consequence it is Sin to him to vse them,
Any of the forenamed Arguments, much more all of them must needs breed doubt in every men Conscience, whither this kind of the use of Lots be lawful or not, and so by Consequence it is since to him to use them,
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But now I perceaue they are no better then popguns charged only with paper to stagger and affright the Conscience. Which effect if they haue wrought on any, who formerly were otherwise perswaded;
But now I perceive they Are no better then popguns charged only with paper to stagger and affright the Conscience. Which Effect if they have wrought on any, who formerly were otherwise persuaded;
But now I hope these arguments being all of them fully satisfied & assoiled, their Conscience will no longer hang in suspence, but rest throughly resolued.
But now I hope these Arguments being all of them Fully satisfied & assoiled, their Conscience will no longer hang in suspense, but rest thoroughly resolved.
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To condemne that which God hath made indifferent, and to restraine either our selues or others from the lawfull vse thereof, is to offend in the defect through too much strictnesse and austerity.
To condemn that which God hath made indifferent, and to restrain either our selves or Others from the lawful use thereof, is to offend in the defect through too much strictness and austerity.
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Now if to vse Lots in Games or light matters were an offence though never so small, he should be I confesse a vaine man that should taxe you for overmuch strictnesse herein.
Now if to use Lots in Games or Light matters were an offence though never so small, he should be I confess a vain man that should Tax you for overmuch strictness herein.
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which aggravates the contumacy of those precise ones, who refuse to conforme themselues vnto the orders of the Church. But in the vse of Lot-games there is no fault at all committed nor small nor great, as is now plainly demonstrated:
which aggravates the contumacy of those precise ones, who refuse to conform themselves unto the order of the Church. But in the use of Lotgames there is no fault At all committed nor small nor great, as is now plainly demonstrated:
And therefore you must giue me leaue to retort the same words backe againe vpon you, that which God hath cleansed and given thee free liberty to vse or not to vse as thou shalt thinke good, count not thou that common or vncleane, that is sinfull or vnlawfull,
And Therefore you must give me leave to retort the same words back again upon you, that which God hath cleansed and given thee free liberty to use or not to use as thou shalt think good, count not thou that Common or unclean, that is sinful or unlawful,
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This is the Epiphonema wherewith you close vp this your Pamphlet. And it is the saying of Saint Paul, concerning which St Chrysostome hath this observation, that when he speaketh of grosse and greevous sins,
This is the Epiphonema wherewith you close up this your Pamphlet. And it is the saying of Saint Paul, Concerning which Saint Chrysostom hath this observation, that when he speaks of gross and grievous Sins,
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but not, saith hee, because it seemeth not to be so great a crime, if a man bee ignorant that God commandeth a woman to bee silent in the Church, therefore he rebuketh those that are otherwise minded after a more gentle manner saying, Hee that is ignorant, let him be ignorant.
but not, Says he, Because it seems not to be so great a crime, if a man be ignorant that God commands a woman to be silent in the Church, Therefore he Rebuketh those that Are otherwise minded After a more gentle manner saying, He that is ignorant, let him be ignorant.
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For the vse of Lots in Gaming and light matters being in your judgement so hainous and enormious a sinne, that it is more to bee detested and abhorred then downeright blasphemy and sporting with Oaths: you should rather haue concluded with some terrible sentence threatning fire and brimstone,
For the use of Lots in Gaming and Light matters being in your judgement so heinous and enormous a sin, that it is more to be detested and abhorred then downright blasphemy and sporting with Oaths: you should rather have concluded with Some terrible sentence threatening fire and brimstone,
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But Theodore Beza, as I conceaue, best expresseth the meaning of this saying thus, as if the Apostle had said, he that is endued with vnderstanding amongst you, let him acknowledge that these things which I say proceede from the spirit of God,
But Theodore Beza, as I conceive, best Expresses the meaning of this saying thus, as if the Apostle had said, he that is endued with understanding among you, let him acknowledge that these things which I say proceed from the Spirit of God,
nor trouble the Church, but rest in the judgement of those that are more skilfull; or rather, let him bee contemned as one pleasing himselfe in his ignorance.
nor trouble the Church, but rest in the judgement of those that Are more skilful; or rather, let him be contemned as one pleasing himself in his ignorance.
Now if you had either the spirit or authority of Saint Paul, or had by solid and vnanswerable arguments out of Gods word demonstrated your intended Conclusion :
Now if you had either the Spirit or Authority of Saint Paul, or had by solid and unanswerable Arguments out of God's word demonstrated your intended Conclusion:
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no man could iustly haue excepted against you, but that you might freely take vp these words of the Apostle, and oppose them against all gainsaiers, He that is ignorant let him be ignorant still.
no man could justly have excepted against you, but that you might freely take up these words of the Apostle, and oppose them against all gainers, He that is ignorant let him be ignorant still.
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For they that affect ignorance, and will not see the truth, how clear or evident soever it be made, deserue no other but to be neglected and contemned.
For they that affect ignorance, and will not see the truth, how clear or evident soever it be made, deserve no other but to be neglected and contemned.
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because I speake against the too much strictnesse & nicety of those who refraine these Lot-games as vnlawfull, it may be some will not sticke to charge me as if I allowed the licentiousnesse of our loose Gamesters therein.
Because I speak against the too much strictness & nicety of those who refrain these Lotgames as unlawful, it may be Some will not stick to charge me as if I allowed the licentiousness of our lose Gamesters therein.
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Lavishly to wast and consume that wealth wherewith our families should bee maintained, and time which is farre more pretious then wealth, to blaspheme the sacred name of God, with horrible oaths, imprecations,
Lavishly to wast and consume that wealth wherewith our families should be maintained, and time which is Far more precious then wealth, to Blaspheme the sacred name of God, with horrible Oaths, imprecations,
But they who haue the discretion to vse them moderatly, seasonably, and peaceably, why should the distemper and irregularity of others preiudice them in the free vse of their liberty? In a word, I allow the right vse,
But they who have the discretion to use them moderately, seasonably, and peaceably, why should the distemper and irregularity of Others prejudice them in the free use of their liberty? In a word, I allow the right use,
and condemne the abuse, neither through too much strictnesse barring Gods people from the one, nor through too much remissenesse giuing way vnto the other.
and condemn the abuse, neither through too much strictness barring God's people from the one, nor through too much remissness giving Way unto the other.
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SIR, the distance and disproportion between you & me being such as it is, I a professed scholler & Minister of Christs Gospell, you a meer Laick and knowing little farther then your mother tongue can direct you:
SIR, the distance and disproportion between you & me being such as it is, I a professed scholar & Minister of Christ Gospel, you a mere Laic and knowing little farther then your mother tongue can Direct you:
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For as in Duellos and single combats they say a man may without empeachment of honour refuse the Chalenge, vnlesse he that made it be in some sort his Peer :
For as in Duellos and single combats they say a man may without empeachment of honour refuse the Challenge, unless he that made it be in Some sort his Peer:
Neverthelesse, this disparity perhaps might otherwise easily haue beene dispended withall, were it not for the proud brags and insolencies of your Priests and Iesuits :
Nevertheless, this disparity perhaps might otherwise Easily have been dispended withal, were it not for the proud brags and insolences of your Priests and Iesuits:
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Howbeit, seeing I am put in good hope by some of your best friends, that you carry a minde prepared to imbrace the truth if at any time it shall bee discouered vnto you,
Howbeit, seeing I am put in good hope by Some of your best Friends, that you carry a mind prepared to embrace the truth if At any time it shall be discovered unto you,
and then to the reducing of your straying soule from the servitude of Babylon into the liberty of Ierusalem which is from aboue, and the right Mother of all true Beleeuers. N. N.
and then to the reducing of your straying soul from the servitude of Babylon into the liberty of Ierusalem which is from above, and the right Mother of all true Believers. N. N.
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This title prefixed vnto your Writing intimateth that you craue resolution in the article, as you terme it, of the Real Presence, and the Grounds thereof.
This title prefixed unto your Writing intimateth that you crave resolution in the article, as you term it, of the Real Presence, and the Grounds thereof.
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For the better performance whereof, and to cleare the way of all rubs before vs, you may be pleased to know that we denie not either the Presence, or the Real Presence of Christ in the Sacrament. Not the Presence. For seeing therein his Body is delivered, receaued, eaten, as the Scriptures testifie,
For the better performance whereof, and to clear the Way of all rubs before us, you may be pleased to know that we deny not either the Presence, or the Real Presence of christ in the Sacrament. Not the Presence. For seeing therein his Body is Delivered, received, eaten, as the Scriptures testify,
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we cannot but beleeue with the heart & confesse with the mouth that Christ is present. Nor the Reall presence. For seeing Eating betokeneth our Vnion and Incorporation with Christ, whereby we are so closely joyned and joynted vnto him, that wee are members of his body, of his flesh, and of his bones :
we cannot but believe with the heart & confess with the Mouth that christ is present. Nor the Real presence. For seeing Eating Betokeneth our union and Incorporation with christ, whereby we Are so closely joined and jointed unto him, that we Are members of his body, of his Flesh, and of his bones:
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certainely vnlesse wee will question either the power of Faith, or whether God be able to worke such an effect, we cannot well doubt but that the Presence is True and Real, not Imaginarie and Fained. According herevnto S. Chrysostome, Christ offereth himselfe vnto vs in these Mysteries not onely to bee seene, but also to be touched and felt.
Certainly unless we will question either the power of Faith, or whither God be able to work such an Effect, we cannot well doubt but that the Presence is True and Real, not Imaginary and Feigned. According hereunto S. Chrysostom, christ Offereth himself unto us in these Mysteres not only to be seen, but also to be touched and felt.
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Agreeing therefore in the Thing that there is a Real Presence, wherein lies the difference betwixt vs? It lies partly in the Manner of Presence, and partly in the kinde of Change whereby the Presence is wrought.
Agreeing Therefore in the Thing that there is a Real Presence, wherein lies the difference betwixt us? It lies partly in the Manner of Presence, and partly in the kind of Change whereby the Presence is wrought.
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As touching the Manner of Presence, wee acknowledge it to bee double, the one Sacramentall, the other Spirituall. The sacramentall is a Relatiue Presence of the thing signified vnto the signes, partly for that they are significatiue & represent Christ vnto vs,
As touching the Manner of Presence, we acknowledge it to be double, the one Sacramental, the other Spiritual. The sacramental is a Relative Presence of the thing signified unto the Signs, partly for that they Are significative & represent christ unto us,
and partly because they are Exhibitiue, God in them offering vs his Sonne vpon condition of Faith. And in regard hereof it may also well be called a Pactionall presence. The spirituall is a presence of Christ vnto the Faith of the Receauer, or (which is all one) vnto the Receauer by Faith, whereby we seeke him, not here on earth, in, with,
and partly Because they Are Exhibitive, God in them offering us his Son upon condition of Faith. And in regard hereof it may also well be called a Pactionall presence. The spiritual is a presence of christ unto the Faith of the Receiver, or (which is all one) unto the Receiver by Faith, whereby we seek him, not Here on earth, in, with,
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For where the carcase is, thither, saith Christ, will the Eagles resort. Whence S. Chrysostome, He must climbe vp on high, whosoeuer commeth to this Body.
For where the carcase is, thither, Says christ, will the Eagles resort. Whence S. Chrysostom, He must climb up on high, whosoever comes to this Body.
Now if any farther demand how this sacramentall and spirituall presence is wrought: I answere, it is done by a Change in the Elements of Bread and Wine.
Now if any farther demand how this sacramental and spiritual presence is wrought: I answer, it is done by a Change in the Elements of Bred and Wine.
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By a change I say, yet not of their Nature and Substance, but of their Vse and Vertue. For they are now no longer common but consecrated Bread and Wine, ordained by Christ to bee effectuall symbols and Pledges of our Vnion and Communion with his Flesh and Bloud. So saith Theodoret, The visible symbols hath hee honoured with the name of his Body and Bloud, not changing their nature, but adding grace vnto nature.
By a change I say, yet not of their Nature and Substance, but of their Use and Virtue. For they Are now no longer Common but consecrated Bred and Wine, ordained by christ to be effectual symbols and Pledges of our union and Communion with his Flesh and Blood. So Says Theodoret, The visible symbols hath he honoured with the name of his Body and Blood, not changing their nature, but adding grace unto nature.
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But all this little contents you, except withall we yeeld you a Corporall and Locall Presence of Christ vnder the Accidents of Bread and Wine, and that by way of Transubstantiation. Transubstantiation a terme,
But all this little contents you, except withal we yield you a Corporal and Local Presence of christ under the Accidents of Bred and Wine, and that by Way of Transubstantiation. Transubstantiation a term,
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or whereby one Substance is turned into another, such as was the turning of Water into Wine by the power of Christ at Cana in Galilee. But you vnderstand thereby an Adductiue kinde of Conversion, by which as Bellarmine defineth it, the Body of Christ which before was only in heaven, is now also vnder the Accidents of Bread.
or whereby one Substance is turned into Another, such as was the turning of Water into Wine by the power of christ At Cana in Galilee. But you understand thereby an Adductive kind of Conversion, by which as Bellarmine defineth it, the Body of christ which before was only in heaven, is now also under the Accidents of Bred.
So that more fitly it might haue beene tearmed Cession or Succession, or Substitution, or Translocation, or some such like rather then Transubstantiation :
So that more fitly it might have been termed Session or Succession, or Substitution, or Translocation, or Some such like rather then Transubstantiation:
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For it crosseth the truth of Scripture, ouerturneth the Articles of Faith, destroyeth the Nature of a Sacrament, gainesayeth the perpetuall consent of antiquity,
For it Crosseth the truth of Scripture, overturneth the Articles of Faith, Destroyeth the Nature of a Sacrament, gainsayeth the perpetual consent of antiquity,
The first ground that Catholike men haue for these and all their mysteries of Christian Faith that are aboue the reach of common sense and reason, is the Authority of the Catholike Church, by which they were taught the same as Points of Faith revealed from God. I. D.
The First ground that Catholic men have for these and all their Mysteres of Christian Faith that Are above the reach of Common sense and reason, is the authority of the Catholic Church, by which they were taught the same as Points of Faith revealed from God. I. D.
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why should the rest of the Articles need to be sustained by an higher Principle, more then it? For if you may be bold to question any of them vntill it be resolued by the Churches authoritie :
why should the rest of the Articles need to be sustained by an higher Principle, more then it? For if you may be bold to question any of them until it be resolved by the Churches Authority:
I hope I may be as bold to question the Churches authoritie, vntill it be warranted by some farther Principle. I demand therefore why you beleeue the Church? Because forsooth her authority is infallible. And how know you that it is infallible? Here of necessity you must either vouch her owne testimonie, or betake you to some other thing.
I hope I may be as bold to question the Churches Authority, until it be warranted by Some farther Principle. I demand Therefore why you believe the Church? Because forsooth her Authority is infallible. And how know you that it is infallible? Here of necessity you must either vouch her own testimony, or betake you to Some other thing.
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her veracity must needs bee as doubtfull as her infallible authority. And indeed this, as a very learned Divine exemplifieth it, were as if one whose authority is questioned, taking vpon him to bee a law-giuer, should first make a law,
her veracity must needs be as doubtful as her infallible Authority. And indeed this, as a very learned Divine exemplifieth it, were as if one whose Authority is questioned, taking upon him to be a lawgiver, should First make a law,
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then haue I obtained what I would, namely that the Church is not the first ground of Faith, because by your owne confession there is a former, to wit the Scripture.
then have I obtained what I would, namely that the Church is not the First ground of Faith, Because by your own Confessi there is a former, to wit the Scripture.
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Neither is it true that Catholike men hold the Churches authority to be the first Ground. For although some pretended Catholikes, those I meane who call themselues Roman catholikes, may so conceaue of their Church, vnderstanding by the Church the Roman church :
Neither is it true that Catholic men hold the Churches Authority to be the First Ground. For although Some pretended Catholics, those I mean who call themselves Roman Catholics, may so conceive of their Church, understanding by the Church the Roman Church:
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as appeareth by those twelue new Articles lately added to the Creed, vnknown vnto the purer times of the Primitiue church. Neither is the Roman church the Catholike Church. Not in regard of time;
as appears by those twelue new Articles lately added to the Creed, unknown unto the Purer times of the Primitive Church. Neither is the Roman Church the Catholic Church. Not in regard of time;
for that which she challengeth is but vsurped, the Church of Africk in a Councell of two hundred and seuenteene Bishops, of whom S. Augustine was a principall, with much indignation reiected it,
for that which she Challengeth is but usurped, the Church of Africa in a Council of two hundred and seuenteene Bishops, of whom S. Augustine was a principal, with much Indignation rejected it,
Knowe thou, saith Origen, that Christ alwaies appeareth on the mountaines and hills, to teach thee that thou seeke him no where but in the mountaines of the Law and Prophets.
Know thou, Says Origen, that christ always appears on the Mountains and hills, to teach thee that thou seek him no where but in the Mountains of the Law and prophets.
And the Auhor of the imperfect worke on Mathew, The Lord knowing the confusion of things that would happen in the latter daies, commandeth that such Christians as will receaue assurance of faith, f•ie to no other thing but the Scripture.
And the Author of the imperfect work on Matthew, The Lord knowing the confusion of things that would happen in the latter days, commands that such Christians as will receive assurance of faith, f•ie to no other thing but the Scripture.
And Tertullian, Take from Hereticks that which they haue common with the heathen, that they be content to stint all questions by the scriptures only, and they cannot stand.
And Tertullian, Take from Heretics that which they have Common with the heathen, that they be content to stint all questions by the Scriptures only, and they cannot stand.
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For proofe of this ground, Saint Augustine handleth this matter in a speciall booke to his friend Honoratus deceiued by the Manichees, as himselfe also sometimes had bin,
For proof of this ground, Saint Augustine handleth this matter in a special book to his friend Honoratus deceived by the manichees, as himself also sometime had been,
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Without all doubt wee must begin with the Catholike Church, for that shee is the most eminent now in the world, there being more Christians in her this day,
Without all doubt we must begin with the Catholic Church, for that she is the most eminent now in the world, there being more Christians in her this day,
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now it is sufficient for them that desire to learne, that there is a Catholike Church, which is one in it selfe, wherevnto diverse Heretickes doe faine and devise divers names,
now it is sufficient for them that desire to Learn, that there is a Catholic Church, which is one in it self, whereunto diverse Heretics do feign and devise diverse names,
Whereby all men that are indifferent and not letted by passion may vnderstand vnto what Church the name Catholike which all parts desire and pretend is to bee given. Thus St Augustine, &c. I. D.
Whereby all men that Are indifferent and not letted by passion may understand unto what Church the name Catholic which all parts desire and pretend is to be given. Thus Saint Augustine, etc. I. D.
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Howbeit this I say not as if we feared the triall of the Fathers, for be it known vnto you, wee haue more cause to bee confident vpon them then your selues ▪ but only to vindicate the honour and dignity of the Scriptures, which of your side are too basely sleighted and neglected.
Howbeit this I say not as if we feared the trial of the Father's, for be it known unto you, we have more cause to be confident upon them then your selves ▪ but only to vindicate the honour and dignity of the Scriptures, which of your side Are too basely sleighted and neglected.
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Saint Augustine hauing lately through Gods grace, escaped out of the toiles of the Manichean Heretiks, in which for the space of nine yeares hee had beene entangled:
Saint Augustine having lately through God's grace, escaped out of the toils of the Manichean Heretics, in which for the Molle of nine Years he had been entangled:
That which made him so vntoward and hard to be wrought vpon was, the faire and plausible insinuation of the Manichees, that they pressed no man to beleeue vntill they had first cleared and manifested the truth:
That which made him so untoward and hard to be wrought upon was, the fair and plausible insinuation of the manichees, that they pressed no man to believe until they had First cleared and manifested the truth:
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And this is the only drift and scope he aimeth at in this booke, neither medleth hee therein with any of the Manichean heresies, but reserueth the confutation & conviction of them vntill some other time,
And this is the only drift and scope he aimeth At in this book, neither meddleth he therein with any of the Manichean heresies, but reserveth the confutation & conviction of them until Some other time,
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If S. Augustin in this booke dispute against Honoratus from the Churches authority as the last resolution of Faith: then hath he opened therein the greatest point of Christian religion, and confuted thereby the Manichean heresie, inasmuch as the Catholike Church vtterly condemned it.
If S. Augustin in this book dispute against Honoratus from the Churches Authority as the last resolution of Faith: then hath he opened therein the greatest point of Christian Religion, and confuted thereby the Manichean heresy, inasmuch as the Catholic Church utterly condemned it.
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Had hee thought it to be more then so, he would never haue considered it without certainty of truth. Yet so doth hee even in the passage by you alledged, They, saith hee, that know the Church affirme her to be more sincere in truth then other sects:
Had he Thought it to be more then so, he would never have considered it without certainty of truth. Yet so does he even in the passage by you alleged, They, Says he, that know the Church affirm her to be more sincere in truth then other Sects:
so in these heavenly mysteries also would Saint Augustine haue all those that are not initiated, such as his friend Honoratus was, to beginne with Authority. Not that it is a sufficient warranty for whatsoever we learne:
so in these heavenly Mysteres also would Saint Augustine have all those that Are not initiated, such as his friend Honoratus was, to begin with authority. Not that it is a sufficient warranty for whatsoever we Learn:
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Thus Saint Augustine, teaching his friend how he might both know and beleeue the Catholike Church, and all that she taught simply and without asking reason or proofe.
Thus Saint Augustine, teaching his friend how he might both know and believe the Catholic Church, and all that she taught simply and without asking reason or proof.
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And as for knowing or discerning her from all other Churches that may pretend to be Catholike, wee heare his marks, that shee is more eminent, vniversall, greater in number,
And as for knowing or discerning her from all other Churches that may pretend to be Catholic, we hear his marks, that she is more eminent, universal, greater in number,
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The second that shee may be beleeued securely, and cannot deceiue nor bee deceiued in matters of Faith, he proueth elsewhere, concluding finally in this place ;
The second that she may be believed securely, and cannot deceive nor be deceived in matters of Faith, he Proves elsewhere, concluding finally in this place;
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As touching the former, you say Saint Augustines Markes are these foure, Eminence, Vniversality, Multitude, and Possession of the name Catholike. Wherevnto I answere,
As touching the former, you say Saint Augustine's Marks Are these foure, Eminence, Universality, Multitude, and Possession of the name Catholic. Whereunto I answer,
namely Eminencie, Vniversality and Possession of the name Catholike he doth not at all mention. Eminencie I confesse is foisted into your translation, but no where appeares in the Originall.
namely Eminency, Universality and Possession of the name Catholic he does not At all mention. Eminency I confess is foisted into your Translation, but no where appears in the Original.
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why whereas Saint Augustine saith Christians are more then Iewes and worshippers of Images put together, you render it, the Iewes and Gentiles put together ? For what the reason should bee I cannot conceiue,
why whereas Saint Augustine Says Christians Are more then Iewes and worshippers of Images put together, you render it, the Iewes and Gentiles put together? For what the reason should be I cannot conceive,
vnlesse it be the same for which you raze out of your Catechismes the second Commandement. But I answere secondly, that as St Augustine maketh none of them Marks, so neither are they Markes :
unless it be the same for which you raze out of your Catechisms the second Commandment. But I answer secondly, that as Saint Augustine makes none of them Marks, so neither Are they Marks:
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for then neither was the Christian Church so Eminent as that of the Iewes, nor was it Vniversall as being confined within Iudea, nor great in number as consisting but of a very few,
for then neither was the Christian Church so Eminent as that of the Iewes, nor was it Universal as being confined within Iudea, nor great in number as consisting but of a very few,
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So will it be also, if wee may beleeue your owne writers, in the time of Antichrist. For then the Church shall bee darkned, all externall communion with it shall cease, there shall be no Sacrament in publike places, all the glory and dignity of Ecclesiasticall order shall lye buried, none shall come vnto the solemnity of the Lambe,
So will it be also, if we may believe your own writers, in the time of Antichrist. For then the Church shall be darkened, all external communion with it shall cease, there shall be no Sacrament in public places, all the glory and dignity of Ecclesiastical order shall lie buried, none shall come unto the solemnity of the Lamb,
For these were so lead by the Spirit into all truth that they could not possibly erre in any matter of Faith that was either to be taught by them or knowne by vs. But if you meane the Present Church in every age successiuely after the Apostles, as here Saint Austin doth, referring his friend Honoratus therevnto: then I distinguish.
For these were so led by the Spirit into all truth that they could not possibly err in any matter of Faith that was either to be taught by them or known by us But if you mean the Present Church in every age successively After the Apostles, as Here Faint Austin does, referring his friend Honoratus thereunto: then I distinguish.
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or the Society and Fellowship of those that in their time rule and sway most in the Church. If you take it in the former sense, I grant what you say to be true in Fundamentall points,
or the Society and Fellowship of those that in their time Rule and sway most in the Church. If you take it in the former sense, I grant what you say to be true in Fundamental points,
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then I affirme that the Church may both deceiue and be deceiued, even in Doctrines of highest consequence, neither can with such security bee beleeued.
then I affirm that the Church may both deceive and be deceived, even in Doctrines of highest consequence, neither can with such security be believed.
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Witnesse the time when the whole world groaned vnder Arianisme, and the greatest part of the Prelates, together with Liberius Bishop of Rome subscribed therevnto.
Witness the time when the Whole world groaned under Arianism, and the greatest part of the Prelates, together with Liberius Bishop of Rome subscribed thereunto.
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For although the surest course to put an end to all labours and turmoiles be, to follow the way of Catholike discipline, which hath flowne downe to vs from Christ by his Apostles:
For although the Surest course to put an end to all labours and turmoils be, to follow the Way of Catholic discipline, which hath flown down to us from christ by his Apostles:
and in the new both promised againe, exhibited and confirmed, by the intendment, & interpretation of the gravest and most ancient Fathers that haue lived in the Church of God from age to age, who vnderstand so the said Figures, and foreshewing of the old Testament.
and in the new both promised again, exhibited and confirmed, by the intendment, & Interpretation of the Gravest and most ancient Father's that have lived in the Church of God from age to age, who understand so the said Figures, and foreshowing of the old Testament.
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These three sorts of bread to haue beene expresse Figures of this Sacrament & of the true flesh of Christ therein contained doe testify by one consent the ancient Fathers, as Cyprian, •lemens Alexandrinus, Ambrose, Hierom, Chrysostom Augustine, Cyrill, Arnobius, Euseb. & many others, as my author fet•eh downe.
These three sorts of bred to have been express Figures of this Sacrament & of the true Flesh of christ therein contained do testify by one consent the ancient Father's, as Cyprian, •lemens Alexandrian, Ambrose, Hieronymus, Chrysostom Augustine, Cyril, Arnobius, Eusebius & many Others, as my author fet•eh down.
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Three other figures not expressed in the forme of Bread, but other things more excellent then Bread, as the Paschal Lamb, the blood of the testament described in Exodus and to the Hebrues, and fulfilled by Christ when he said, This cup is the new testament in my blood, and againe this is my blood of the new testament.
Three other figures not expressed in the Form of Bred, but other things more excellent then Bred, as the Paschal Lamb, the blood of the Testament described in Exodus and to the Hebrews, and fulfilled by christ when he said, This cup is the new Testament in my blood, and again this is my blood of the new Testament.
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for who almost vrgeth it not, and that with great confidence? It standeth thus, Melchizedecks Bread and Wine, the Shew-bread, Elias his Bread, the Paschal-Lambe, the Bloud of the Testament, and Manna, bee Figure• of our Sacrament: Ergo Christ is corporally and locally present therein by way of Transubstantiation. The consequence you maintaine in the next Section, the Antecedent in this.
for who almost urges it not, and that with great confidence? It Stands thus, Melchizedecks Bred and Wine, the Shewbread, Elias his Bred, the Paschal-Lambe, the Blood of the Testament, and Manna, be Figure• of our Sacrament: Ergo christ is corporally and locally present therein by Way of Transubstantiation. The consequence you maintain in the next Section, the Antecedent in this.
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Wherevnto I answer first, that the Legall sacraments and ceremonies, if we may beleeue Scripture ▪ directly respected Christ, So saith S. Paul, They are a shadow of things to come, but the Body is of Christ.
Whereunto I answer First, that the Legal Sacraments and ceremonies, if we may believe Scripture ▪ directly respected christ, So Says S. Paul, They Are a shadow of things to come, but the Body is of christ.
and to affirm that the Rock whereof the Israelites dranke in the ••ldernesse was Christ. Yea our Saviour himselfe plainly professeth that the Brasen serpent did prefigure him:
and to affirm that the Rock whereof the Israelites drank in the ••ldernesse was christ. Yea our Saviour himself plainly Professes that the Brazen serpent did prefigure him:
and that he was the Bread or Manna that came downe from heauen. But that those Sacraments and Ceremonies are Types & Figures of ours, otherwise then by representing the same Substance together with ours, I suppose if you searched every corner of Scripture neuer so narrowly, you should never finde it therein.
and that he was the Bred or Manna that Come down from heaven. But that those Sacraments and Ceremonies Are Types & Figures of ours, otherwise then by representing the same Substance together with ours, I suppose if you searched every corner of Scripture never so narrowly, you should never find it therein.
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Whence it would follow that the old Sacraments being Figures of the New, they should be Figures of Figures and Sacraments of Sacraments, which standeth not greatly with reason.
Whence it would follow that the old Sacraments being Figures of the New, they should be Figures of Figures and Sacraments of Sacraments, which Stands not greatly with reason.
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and curious heads might runne on infinitely, and as Irenaeus sometime obiected vnto the Heretikes of his time, might ever bee devising of types vpon types, and figures vpon figures.
and curious Heads might run on infinitely, and as Irnaeus sometime objected unto the Heretics of his time, might ever be devising of types upon types, and figures upon figures.
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Lastly, if the Sacraments of the old Testament were but Signes of ours, it would follow that they were ordained rather for the benefit of the Christian then the Iewish Church, which is absurd.
Lastly, if the Sacraments of the old Testament were but Signs of ours, it would follow that they were ordained rather for the benefit of the Christian then the Jewish Church, which is absurd.
Certainely all Sacraments without Christ are vnprofitable, neither can they be fruitfull at any time but onely in Christ, who alone is the Substance and Foundation of them all.
Certainly all Sacraments without christ Are unprofitable, neither can they be fruitful At any time but only in christ, who alone is the Substance and Foundation of them all.
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I say secondly, that the Fathers calling the Sacraments of the old Law Figures of ours, meane not that they were bare and naked signes without the truth,
I say secondly, that the Father's calling the Sacraments of the old Law Figures of ours, mean not that they were bore and naked Signs without the truth,
in the same sense that the Apostle S. Peter intendeth it, when he calleth Baptisme the Antitype of Noahs Arke. For vnderstanding whereof you are to knowe, that Types or Figures are sometimes compared with that truth or thing whereof they are Samplars :
in the same sense that the Apostle S. Peter intends it, when he calls Baptism the Antitype of Noahs Ark. For understanding whereof you Are to know, that Types or Figures Are sometime compared with that truth or thing whereof they Are Samplers:
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as in this place of Peter, where Baptisme is made the Antitype of that deliuerance which befell the Church by the Arke, in the generall deluge of waters.
as in this place of Peter, where Baptism is made the Antitype of that deliverance which befell the Church by the Ark, in the general deluge of waters.
So that the Arke properly was not ordained to be a Figure of Baptisme: but both it and Baptisme represent vnto vs our Salvation from the danger both of sinne and death by Christ Iesus, therein mutually respecting and answering one the other.
So that the Ark properly was not ordained to be a Figure of Baptism: but both it and Baptism represent unto us our Salvation from the danger both of sin and death by christ Iesus, therein mutually respecting and answering one the other.
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As for that place of S. Paul, it is evident that the Apostle putteth no difference betweene the old Sacraments and the New, saue only in regard of the externall signes:
As for that place of S. Paul, it is evident that the Apostle putteth no difference between the old Sacraments and the New, save only in regard of the external Signs:
If happily you stand vpon those words, These things are types vnto vs, you may knowe that hee saith not, they were types of our Sacraments, but Examples to vs that we sin not as they did.
If happily you stand upon those words, These things Are types unto us, you may know that he Says not, they were types of our Sacraments, but Examples to us that we sin not as they did.
But both the Original and your Vulgar translation,, made authenticall by the Councell of Trent, say that he brought forth Bread and Wine, and not to God,
But both the Original and your vulgar Translation,, made authentical by the Council of Trent, say that he brought forth Bred and Wine, and not to God,
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If he had offered vp Bread & Wine as a Sacrifice to God, how commeth it to passe that the Apostle comparing the Priesthood of Christ and Melchizedeck so particularly, maketh no mention at all thereof? For certainly the point being so materiall,
If he had offered up Bred & Wine as a Sacrifice to God, how comes it to pass that the Apostle comparing the Priesthood of christ and Melchizedeck so particularly, makes no mention At all thereof? For Certainly the point being so material,
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Thirdly, where you say, and many others as my Author setteth downe, it seemeth that in this point you beleeue but by an Attornie, pinning your Faith vnto the credit of I knowe not whom.
Thirdly, where you say, and many Others as my Author sets down, it seems that in this point you believe but by an attorney, pinning your Faith unto the credit of I know not whom.
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You say lastly, that the Bloud of the Testament described, Exod. 24. & Heb. 9. was fulfilled when Christ said, This cup is the new Testament in my Bloud. False.
You say lastly, that the Blood of the Testament described, Exod 24. & Hebrew 9. was fulfilled when christ said, This cup is the new Testament in my Blood. False.
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and fulfilled it the day following, when really hee suffered death vpon the Crosse. And what reason haue you to thinke it was performed in a Commemoratiue sacrifice, wherein your selues confesse there is no effusion of Bloud:
and fulfilled it the day following, when really he suffered death upon the Cross. And what reason have you to think it was performed in a Commemorative sacrifice, wherein your selves confess there is no effusion of Blood:
Out of all which Figures is inferred, that for so much as there must bee great difference betwixt the Figure and the thing prefigured, no lesse if we beleeue S. Paul, then betweene the Shadow and the Body, whose Shadow it is: it cannot be imagined by any probability, that this Sacrament exhibited by Christ in performance of the Figures, should be only creatures of Bread and Wine as Sacramentaries doe imagine, for then should the Figure be either equall or more excellent then the thing prefigured it selfe.
Out of all which Figures is inferred, that for so much as there must be great difference betwixt the Figure and the thing prefigured, no less if we believe S. Paul, then between the Shadow and the Body, whose Shadow it is: it cannot be imagined by any probability, that this Sacrament exhibited by christ in performance of the Figures, should be only creatures of Bred and Wine as Sacramentaries do imagine, for then should the Figure be either equal or more excellent then the thing prefigured it self.
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For who will not confesse, but that Elias his Bread made by the Angell, that gaue him strength to walke fortie daies vpon the vertue thereof, was equall to our English Communion Bread, and that the Manna was much better? I. D.
For who will not confess, but that Elias his Bred made by the Angel, that gave him strength to walk fortie days upon the virtue thereof, was equal to our English Communion Bred, and that the Manna was much better? I D.
What inferre you therevpon? The Real Presence and Transubstantiation. How so I pray you? Because otherwise the Figure would be either equall or more excellent then the thing prefigured :
What infer you thereupon? The Real Presence and Transubstantiation. How so I pray you? Because otherwise the Figure would be either equal or more excellent then the thing prefigured:
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but how doe you shew it to be so in this particular? By a double instance of Elias his bread and Manna, whereof you say the one was equall, the other more excellent then our English Communion Bread. But still I deny the consequence ;
but how do you show it to be so in this particular? By a double instance of Elias his bred and Manna, whereof you say the one was equal, the other more excellent then our English Communion Bred. But still I deny the consequence;
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and the Figure is euer inferiour to the thing Figured. If therefore Baptisme be only Water, and suffer no Transubstantiation at all, the Figure is equall or more excellent then the thing Figured. For the Water of the Cloud, & the Red sea was equall to the Water of Baptisme: and the Foreskin in Circumcision is much better as being part of the Flesh of man.
and the Figure is ever inferior to the thing Figured. If Therefore Baptism be only Water, and suffer no Transubstantiation At all, the Figure is equal or more excellent then the thing Figured. For the Water of the Cloud, & the Read sea was equal to the Water of Baptism: and the Foreskin in Circumcision is much better as being part of the Flesh of man.
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either there is a Real Presence, or the Iewish Figures equall our Sacraments. For there are diuers other waies wherein our Sacraments excell theirs although there be no such Presence at all.
either there is a Real Presence, or the Jewish Figures equal our Sacraments. For there Are diverse other ways wherein our Sacraments excel theirs although there be no such Presence At all.
Secondly, although Flesh may perhaps seeme better to expresse Christs body then Bread, & the killing of the sacrifice his death then the breaking of Bread: yet in regard of the word annexed vnto ours, plainly declaring what they are, to what end instituted,
Secondly, although Flesh may perhaps seem better to express Christ body then Bred, & the killing of the sacrifice his death then the breaking of Bred: yet in regard of the word annexed unto ours, plainly declaring what they Are, to what end instituted,
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Even as a Picture (to vse S. Chysostomes similitude) when it is perfected and set forth with liuely colours, better representeth the person of the Prince, then when no more but the first lineaments thereof are drawne,
Even as a Picture (to use S. Chysostomes similitude) when it is perfected and Set forth with lively colours, better Representeth the person of the Prince, then when no more but the First lineaments thereof Are drawn,
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Finally seei•g the Iewes were strictly commanded to abstaine from Bloud, and we on the other side are charged Sacramentally in the Wine to drinke Bloud, and in the Bread to eate Flesh :
Finally seei•g the Iewes were strictly commanded to abstain from Blood, and we on the other side Are charged Sacramentally in the Wine to drink Blood, and in the Bred to eat Flesh:
Catholikes answer that so did the Figures and Sacraments also of the old Testament being receaued by Faith in Christ to come, as the ancient Fathers and Preachers receaued thē. And forasmuch as Protestants doe farther hold that there is no difference betweene the vertue and efficacie of those old Sacraments and ours (which Catholikes deny) it must needs follow that both Catholikes and Protestants agree that the Fathers of the old Testament beleeued in the same Christ to come that we doe now being come, their Figures and Shadowes must be as good as our truth in the Sacrament that was prefigured, if it remaine Bread still after Christs institution and Consecration. I. D.
Catholics answer that so did the Figures and Sacraments also of the old Testament being received by Faith in christ to come, as the ancient Father's and Preachers received them. And forasmuch as Protestants do farther hold that there is no difference between the virtue and efficacy of those old Sacraments and ours (which Catholics deny) it must needs follow that both Catholics and Protestants agree that the Father's of the old Testament believed in the same christ to come that we do now being come, their Figures and Shadows must be as good as our truth in the Sacrament that was prefigured, if it remain Bred still After Christ Institution and Consecration. I. D.
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you endeavor very diligently to block vp the passage against vs. For whereas your Argument was, that vnlesse Christ be really present in the Sacrament, the Iewish Figures are as good as our truth :
you endeavour very diligently to block up the passage against us For whereas your Argument was, that unless christ be really present in the Sacrament, the Jewish Figures Are as good as our truth:
you bring vs in answering thereto, that our Bread is not Common Bread but such as being eaten by Faith worketh the Effect of Christs Body, and bringeth Grace. Indeed we say that our Sacramentall Bread is not Common Bread :
you bring us in answering thereto, that our Bred is not Common Bred but such as being eaten by Faith works the Effect of Christ Body, and brings Grace. Indeed we say that our Sacramental Bred is not Common Bred:
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and we farther confesse ▪ that whosoeuer receaueth the same worthily, eateth withall the Body of Christ and receaueth Grace. But we neuer say it in answer to your Objectiō: neither cā we with any reason.
and we farther confess ▪ that whosoever receiveth the same worthily, Eateth withal the Body of christ and receiveth Grace. But we never say it in answer to your Objection: neither can we with any reason.
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So that this is not an Evasion, as you say of ours, but rather a fiction and device of yours ▪ to the end you may seeme to prevaile in something, being not able to gainesay the true Answer.
So that this is not an Evasion, as you say of ours, but rather a fiction and device of yours ▪ to the end you may seem to prevail in something, being not able to gainsay the true Answer.
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For they hold that the new Sacraments justifie, and conferre Grace by the very work done, without any respect to the merit or Faith of the receauer, which the old Sacraments did not.
For they hold that the new Sacraments justify, and confer Grace by the very work done, without any respect to the merit or Faith of the receiver, which the old Sacraments did not.
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seeing in your owne opinion they are farre more Vertuous and Effectual then those of the old Covenant. Howbeit this Tenent of yours is too palpably absurd:
seeing in your own opinion they Are Far more Virtuous and Effectual then those of the old Covenant. Howbeit this Tenent of yours is too palpably absurd:
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how can it be imagined that Water, or Bread, or any other Sacramentall Element should availe vnto Iustification, without any respect vnto Faith at all? Herevnto agree the Fathers. S. Hierom, Man only applyeth water, but God the holy spirit:
how can it be imagined that Water, or Bred, or any other Sacramental Element should avail unto Justification, without any respect unto Faith At all? Hereunto agree the Father's. S. Hieronymus, Man only Applieth water, but God the holy Spirit:
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And S. Augustine, Without this sanctification of invisible grace, what doe the visible sacraments availe? That visible Baptisme which wanted invisible sanctification nothing profited Simon Magus.
And S. Augustine, Without this sanctification of invisible grace, what do the visible Sacraments avail? That visible Baptism which wanted invisible sanctification nothing profited Simon Magus.
And to allege one for all for that hee spake in the sense of all in those daies, S. Hierom talking of one of those foresaid Figures, to wit of the shew-Bread, and comparing it with the thing figured and by Christ exhibited, saith thus. There is so much difference betweene the Shew-bread and the body of Christ prefigured thereby,
And to allege one for all for that he spoke in the sense of all in those days, S. Hieronymus talking of one of those foresaid Figures, to wit of the shew-Bread, and comparing it with the thing figured and by christ exhibited, Says thus. There is so much difference between the Shewbread and the body of christ prefigured thereby,
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To what end this passage of St Hierom? To proue our Sacraments to be of greater vertue & efficacy then those of old? This indeed should be your conclusion :
To what end this passage of Saint Hieronymus? To prove our Sacraments to be of greater virtue & efficacy then those of old? This indeed should be your conclusion:
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betwixt which I confesse there is as maine a difference, as there is betwixt the Shaddow and the Body. But I beseech you, is there not as great a difference betweene water in Baptisme and the Blood of Christ, or bread in the Eucharist and the Body of Christ ? Doubtlesse there is:
betwixt which I confess there is as main a difference, as there is betwixt the Shadow and the Body. But I beseech you, is there not as great a difference between water in Baptism and the Blood of christ, or bred in the Eucharist and the Body of christ? Doubtless there is:
for they are all but figures of the same Verity ▪ namely Christ. Whereas therefore you argue thus, Hierom preferreth the body of Christ vnto Shew-bread as farre as the substance exceedeth the shadow:
for they Are all but figures of the same Verity ▪ namely christ. Whereas Therefore you argue thus, Hieronymus preferreth the body of christ unto Shewbread as Far as the substance exceeds the shadow:
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Ergo our Sacraments are more vertuous then those of old, or if you will (for indeed I know not well what you would conclude) Ergo the body of Christ is really present by transubstantiation :
Ergo our Sacraments Are more virtuous then those of old, or if you will (for indeed I know not well what you would conclude) Ergo the body of christ is really present by transubstantiation:
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The opinion of the ancient Fathers grounded vpon the Scriptures, as vpon those speeches of our Saviour, This is my body that shall bee giuen for you, My flesh is truly meat,
The opinion of the ancient Father's grounded upon the Scriptures, as upon those Speeches of our Saviour, This is my body that shall be given for you, My Flesh is truly meat,
For I will be bold to affirme, that neither you nor your author shall ever be able to proue any one of the ancient Fathers whether with Scripture or without to bee of your side in this present point.
For I will be bold to affirm, that neither you nor your author shall ever be able to prove any one of the ancient Father's whither with Scripture or without to be of your side in this present point.
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And as for grounding their opinion vpon Scripture, neither could they doe so, seeing they never dreamed of your Reall presence, neither doe the particular places by you vouched import any such thing.
And as for grounding their opinion upon Scripture, neither could they do so, seeing they never dreamed of your Real presence, neither doe the particular places by you vouched import any such thing.
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the rest, as is already demonstrated, speake not a word of the Sacrament, but only of Spirituall eating. If the Fathers either in their Homilies or Commentaries alledge these words discoursing of the Eucharist, it maketh nothing against vs. For seeing Christ is Spiritually eaten not only out of the Sacrament but in it also,
the rest, as is already demonstrated, speak not a word of the Sacrament, but only of Spiritual eating. If the Father's either in their Homilies or Commentaries allege these words discoursing of the Eucharist, it makes nothing against us For seeing christ is Spiritually eaten not only out of the Sacrament but in it also,
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The Fathers doe not only vrge all the circumstances here specified or signified, to proue it to be the true naturall Body of Christ, as that it was to be giuen for vs the next day after Christs words were spoken, that it was to bee given for the life of the whole world,
The Father's do not only urge all the Circumstances Here specified or signified, to prove it to be the true natural Body of christ, as that it was to be given for us the next day After Christ words were spoken, that it was to be given for the life of the Whole world,
and that it was truly meat, and truly Christs flesh: but doe adde also divers other circumstances of much efficacy to confirme the same, affirming the same more in particular, that it is the very Body, which was borne of the blessed Virgin, the very same Body that suffered on the Crosse.
and that it was truly meat, and truly Christ Flesh: but do add also diverse other Circumstances of much efficacy to confirm the same, affirming the same more in particular, that it is the very Body, which was born of the blessed Virgae, the very same Body that suffered on the Cross.
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And Hesychius addeth, that hee gaue the selfesame Body whereof the Angell Gabriel said to the Virgin Mary, that it should be conceiued of the Holy Ghost.
And Hesychius adds, that he gave the selfsame Body whereof the Angel Gabriel said to the Virgae Marry, that it should be conceived of the Holy Ghost.
& washed his Disciples feete, the very same I say did Christ giue with his owne hands to his Disciples when he said, Take eate, this is my body, &c. and so did he beare himselfe in his owne hands, which was prophecied of David,
& washed his Disciples feet, the very same I say did christ give with his own hands to his Disciples when he said, Take eat, this is my body, etc. and so did he bear himself in his own hands, which was prophesied of David,
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For out of all these sayings of the Fathers you conclude no more but this, that the true naturall flesh of Christ, which was borne of the blessed virgin, conversed among vs here on earth,
For out of all these sayings of the Father's you conclude no more but this, that the true natural Flesh of christ, which was born of the blessed Virgae, conversed among us Here on earth,
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nor whether Christ be present, but how and in what sort hee is present. Two waies, say wee, he is present, Sacramentally, Spiritually, as is aboue already declared.
nor whither christ be present, but how and in what sort he is present. Two ways, say we, he is present, Sacramentally, Spiritually, as is above already declared.
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But the Presence that you maintaine is a Corporalland Locall Presence of the Flesh of Christ vnder the Accidents of Bread and Wine, and that by way of Transubstantiation. And this is the point which you haue vndertaken to proue out of the Fathers, and to which you ought to speake:
But the Presence that you maintain is a Corporalland Local Presence of the Flesh of christ under the Accidents of Bred and Wine, and that by Way of Transubstantiation. And this is the point which you have undertaken to prove out of the Father's, and to which you ought to speak:
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for hee may otherwise be Present, namely Sacramentally, as wee hold, and Spiritually. Neither shall your Author with all his wit and skill ever bee able to make good this or the like consequence from the thing to the manner. And thus much for answere in generall.
for he may otherwise be Present, namely Sacramentally, as we hold, and Spiritually. Neither shall your Author with all his wit and skill ever be able to make good this or the like consequence from the thing to the manner. And thus much for answer in general.
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not by a Reall presence, or Transubstantiation of Water into them, but only, as St Chrysostome here speaketh, in a Sacrament. The which comparison I vse the rather,
not by a Real presence, or Transubstantiation of Water into them, but only, as Saint Chrysostom Here speaks, in a Sacrament. The which comparison I use the rather,
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but to bee eaten by Faith, not by the mouth. For so doth Saint Augustine expound himselfe elsewhere, Why preparest thou thy teeth and thy belly? Beleeue and thou hast eaten.
but to be eaten by Faith, not by the Mouth. For so does Saint Augustine expound himself elsewhere, Why preparest thou thy teeth and thy belly? Believe and thou hast eaten.
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Adoreth I grant that flesh which is hypostatically and inseparably vnited to the Deity, but not the mysticall signes in the Sacrament: for that were foule idolatry.
Adores I grant that Flesh which is hypostatically and inseparably united to the Deity, but not the mystical Signs in the Sacrament: for that were foul idolatry.
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Now if to eat the flesh of Christ be to beleeue in him, as the fame St Augustine oftentimes affirmeth, and none adoreth but he that beleeueth: it necessarily followeth that neither Iudas nor any other Hypocrite partaking of the Sacrament, eat the flesh of Christ because they neither beleeue in him,
Now if to eat the Flesh of christ be to believe in him, as the fame Saint Augustine oftentimes Affirmeth, and none adores but he that Believeth: it necessarily follows that neither Iudas nor any other Hypocrite partaking of the Sacrament, eat the Flesh of christ Because they neither believe in him,
For the selfe-same Flesh is in the Sacrament truly offered and giuen vnto our Faith. But that Hesychius never dreamed of your Reall Presence may appeare by these words, His flesh, saith he, which before his passion was vnfit to be eaten (for who desireth to eat the Lords flesh?) hath he after his passion made fit for meat.
For the selfsame Flesh is in the Sacrament truly offered and given unto our Faith. But that Hesychius never dreamed of your Real Presence may appear by these words, His Flesh, Says he, which before his passion was unfit to be eaten (for who Desires to eat the lords Flesh?) hath he After his passion made fit for meat.
Surely, as your owne Sixtus Senensis obserueth, Saint Chrysostome is full of hyperbolicall speeches : which if they be rigorously interpreted cannot possibly bee true.
Surely, as your own Sixtus Senensis observeth, Saint Chrysostom is full of hyperbolical Speeches: which if they be rigorously interpreted cannot possibly be true.
Such is this here, and such are those other of touching Christ, and feeling him with the hand, of fastning our teeth in his flesh, of making our tongues red with his bloud, that we receiue not the body of God from a man, but from the Seraphims themselues taking vp fire with their tongues, such as Esaias saw, and the like.
Such is this Here, and such Are those other of touching christ, and feeling him with the hand, of fastening our teeth in his Flesh, of making our tongues read with his blood, that we receive not the body of God from a man, but from the Seraphims themselves taking up fire with their tongues, such as Isaiah saw, and the like.
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as if hee had said, Thou seest him as it were on the Altar, and as it were in the hands of the Priest, that is Sacramentally, and by Faith ▪ for with other eyes then those of the spirit he is not there to be discerned.
as if he had said, Thou See him as it were on the Altar, and as it were in the hands of the Priest, that is Sacramentally, and by Faith ▪ for with other eyes then those of the Spirit he is not there to be discerned.
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Wherevnto I might answere that Saint Augustine whether misled by a wrong translation, or vpon some other mistake, was much overseene to alledge that for Scripture,
Whereunto I might answer that Saint Augustine whither misled by a wrong Translation, or upon Some other mistake, was much overseen to allege that for Scripture,
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But this notwithstanding Saint Augustine, you will say, plainely deliuereth his judgement touching the Sacrament, when hee saith ▪ Christ therein was carried in his owne hands.
But this notwithstanding Saint Augustine, you will say, plainly Delivereth his judgement touching the Sacrament, when he Says ▪ christ therein was carried in his own hands.
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even as elsewhere also, The Sacrament of the body of Christ, is after a certaine manner the body of Christ, that is to say, Sacramentally & Significatiuely. For if he had meant properly and litterally, hee would never haue said after a sort :
even as elsewhere also, The Sacrament of the body of christ, is After a certain manner the body of christ, that is to say, Sacramentally & Significatively. For if he had meant properly and literally, he would never have said After a sort:
but speaking in that manner, it is evident he meant improperly and figuratiuely, He carried himselfe, that is, the Sacrament or Symbole of himselfe ▪ N. N.
but speaking in that manner, it is evident he meant improperly and figuratively, He carried himself, that is, the Sacrament or Symbol of himself ▪ N. N.
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And S. Chrysostome to the same effect, We must not beleeue our senses easie to bee beguiled, &c. We must simply and without all ambiguitie beleeue the words of Christ, This is my Body, &c. How many say now alwaies, I would see him, I would behold his visage, his vestments, &c. But hee doth more then this,
And S. Chrysostom to the same Effect, We must not believe our Senses easy to be beguiled, etc. We must simply and without all ambiguity believe the words of christ, This is my Body, etc. How many say now always, I would see him, I would behold his visage, his vestments, etc. But he does more then this,
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and perhaps to winne more authority vnto them mis-fathered vpon Cyril of Hierusalem. For if wee may beleeue Gesner, or Simler, or your owne Gretzer a Iesuit, sundry written copies entitle them to Iohn Bishop of Hierusalem, one who liued well neere eight hundred yeares after Christ, even then when the quarrell about Images and relicks was on foot.
and perhaps to win more Authority unto them mis-fathered upon Cyril of Jerusalem. For if we may believe Gesner, or Simler, or your own Gretzer a Iesuit, sundry written copies entitle them to John Bishop of Jerusalem, one who lived well near eight hundred Years After christ, even then when the quarrel about Images and Relics was on foot.
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but the Body of Christ, that is, bread sanctified to bee a Type or Sacrament of Christs Body. And although our tast iudge it to bee no more then bread :
but the Body of christ, that is, bred sanctified to be a Type or Sacrament of Christ Body. And although our taste judge it to be no more then bred:
when Pachymeres saith, The holy oyle is no longer called oyle, for the oyle is Christ, doth he meane, it hath lost its nature and is transubstantiated into Christ? I trow no.
when Pachymeres Says, The holy oil is no longer called oil, for the oil is christ, does he mean, it hath lost its nature and is Transubstantiated into christ? I trow no.
In like manner might Cyril say, The bread we see is not bread but Christs body, and yet neuer dreame of your Real Presence. For in his opinion there is the like reason of both.
In like manner might Cyril say, The bred we see is not bred but Christ body, and yet never dream of your Real Presence. For in his opinion there is the like reason of both.
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Even as, saith he, the bread of the Eucharist after the invocation of the holy Ghost is no more common bread but the body of Christ ▪ so also this holy ointment is no more bare or common ointment after it is now consecrated,
Even as, Says he, the bred of the Eucharist After the invocation of the holy Ghost is no more Common bred but the body of christ ▪ so also this holy ointment is no more bore or Common ointment After it is now consecrated,
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To the second passage I answere, that your Author, whosoeuer hee bee, hath rendred it captiously, vnder the forme, or shew, or shape of Bread and Wine, as if hee had meant your Accidents without substance :
To the second passage I answer, that your Author, whosoever he be, hath rendered it captiously, under the Form, or show, or shape of Bred and Wine, as if he had meant your Accidents without substance:
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For in the receauing of the Bread and Wine which typically are the body and bloud of Christ, wee truly and really after a spirituall manner receaue his very body and bloud also.
For in the receiving of the Bred and Wine which typically Are the body and blood of christ, we truly and really After a spiritual manner receive his very body and blood also.
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which I hope may be done without any Transubstantiation. Certainely if wheresoeuer you read of Formes, shewes, or shapes, you by and by conceaue of nothing but Accidents without substance :
which I hope may be done without any Transubstantiation. Certainly if wheresoever you read of Forms, shows, or shapes, you by and by conceive of nothing but Accidents without substance:
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and being found in figure as a man humbled himselfe, &c. What will you conclude hence, that Christ is onely shew without substance, and neither true God nor true Man? I knowe you will not.
and being found in figure as a man humbled himself, etc. What will you conclude hence, that christ is only show without substance, and neither true God nor true Man? I know you will not.
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Wherein then may we not beleeue sense ? That it is meere bread. For it perceaueth not that it is sanctified and sacramentall bread. But of this more hereafter.
Wherein then may we not believe sense? That it is mere bred. For it perceiveth not that it is sanctified and sacramental bred. But of this more hereafter.
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Nor only doe the Fathers affirme so asseverantly that it is the true naturall Body of Christ, though it appeare to bee Bread in forme and shape, and that we must not beleeue our Sen•es herein, but doe deny expresly that it is Bread after the words of Consecration, as appeareth out of S. Ambrose, in his booke de Sacramentis & Imetandis.
Nor only doe the Father's affirm so asseverantly that it is the true natural Body of christ, though it appear to be Bred in Form and shape, and that we must not believe our Sen•es herein, but do deny expressly that it is Bred After the words of Consecration, as appears out of S. Ambrose, in his book de Sacramentis & Imetandis.
Possevine the Iesuite affirming that all almost together with Cardinal Bellarmine hold them to be legitimate, plainely insinuates by the word almost that some are of another minde.
Possevine the Iesuite affirming that all almost together with Cardinal Bellarmine hold them to be legitimate, plainly insinuates by the word almost that Some Are of Another mind.
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his being cleare, perspicuous, florid, and elaborate, this oftentimes negligent, harsh, rude, & savouring of Monkish barbarisme. Secondly, because no writer before Lanfrank & Guitmund, who liued six hundred yeares after Ambrose, quote them:
his being clear, perspicuous, florid, and elaborate, this oftentimes negligent, harsh, rude, & savouring of Monkish barbarism. Secondly, Because no writer before Franklin & Guitmund, who lived six hundred Years After Ambrose, quote them:
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whereas the words of Christ are, And lead vs not into temptation, which it is not to bee thought that S. Ambrose either was ignorant of, or meant to amend.
whereas the words of christ Are, And led us not into temptation, which it is not to be Thought that S. Ambrose either was ignorant of, or meant to amend.
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out of which it followeth not that it ceaseth to be bread and wine: for S. Ambrose himselfe affirmeth that this notwithstāding they still remaine what they were.
out of which it follows not that it ceases to be bred and wine: for S. Ambrose himself Affirmeth that this notwithstanding they still remain what they were.
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Where by the way I cannot but marvel at the fore-head of your Cardinall Bellarmine, who vouching this place, changeth that clause, the body of Christ is signified, into this, it is the body of Christ.
Where by the Way I cannot but marvel At the forehead of your Cardinal Bellarmine, who vouching this place, changes that clause, the body of christ is signified, into this, it is the body of christ.
Whereas Christ hath said of the Bread, This is my Body, who will dare to doubt thereof? And whereas hee hath said of the Wine, This is my Bloud, who will doubt or say, it is not his Bloud? He once turned Water into Wine in Cana of Galilee by his owne will, which Wine is like vnto Bloud.
Whereas christ hath said of the Bred, This is my Body, who will Dare to doubt thereof? And whereas he hath said of the Wine, This is my Blood, who will doubt or say, it is not his Blood? He once turned Water into Wine in Cana of Galilee by his own will, which Wine is like unto Blood.
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And shall we not thinke him worthy to bee beleeued when he saith he hath changed Wine into his Blood? Our Lord Iesus Christ doth testifie vnto vs that we receiued his Body and Bloud:
And shall we not think him worthy to be believed when he Says he hath changed Wine into his Blood? Our Lord Iesus christ does testify unto us that we received his Body and Blood:
for that these points which wee affirme of the naturall verity of Christs being in vs, except we learne thē of Christ himselfe, we affirme them wickedly and foolishly, &c. Wherefore whereas he saith, My Flesh is truly Meat,
for that these points which we affirm of the natural verity of Christ being in us, except we Learn them of christ himself, we affirm them wickedly and foolishly, etc. Wherefore whereas he Says, My Flesh is truly Meat,
and my blood truly drinke, there is no place left to vs of doubting concerning the truth of Christs body and blood, for that both by the affirmation of Christ himselfe and our owne beleefe there is ( in the Sacrament) the flesh truly and the blood truly of our Saviour.
and my blood truly drink, there is no place left to us of doubting Concerning the truth of Christ body and blood, for that both by the affirmation of christ himself and our own belief there is (in the Sacrament) the Flesh truly and the blood truly of our Saviour.
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and my Blood truly drinke, let all doubtfulnesse of infidelity depart, for so much as he who is the author of the gift is witnesse also of the truth thereof.
and my Blood truly drink, let all doubtfulness of infidelity depart, for so much as he who is the author of the gift is witness also of the truth thereof.
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And finally St Epiphanius concludeth thus, Hee that beleeueth it not to bee the very Body of Christ in the Sacrament, is fallen from grace and Salvation. I. D.
And finally Saint Epiphanius Concludeth thus, He that Believeth it not to be the very Body of christ in the Sacrament, is fallen from grace and Salvation. I. D.
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What then? Ergo by the judgement of the Fathers, the flesh of Christ is Really and by way of Transubstantiation present in the Sacrament? It followeth not. For Christ saith not so:
What then? Ergo by the judgement of the Father's, the Flesh of christ is Really and by Way of Transubstantiation present in the Sacrament? It follows not. For christ Says not so:
For that Bread should bee Christs Body tropically & figuratiuely, they iest & flout at: and that it should be so literally and properly they flatly deny.
For that Bred should be Christ Body tropically & figuratively, they jest & flout At: and that it should be so literally and properly they flatly deny.
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Now if bread neither tropically nor literally be Christs Body, then doe not Papists beleeue Christ, who according to Cyril saith of the bread, This is my body.
Now if bred neither tropically nor literally be Christ Body, then do not Papists believe christ, who according to Cyril Says of the bred, This is my body.
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but every change is not Transubstantiation. Whatsoever the holy Ghost toucheth is sanctified and changed, saith Cyril. So is Water in Baptisme changed :
but every change is not Transubstantiation. Whatsoever the holy Ghost touches is sanctified and changed, Says Cyril. So is Water in Baptism changed:
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Of the Mysticall Vnion therefore betweene Christ and vs doth he speake, as also of the Spirituall eating of his Flesh and Drinking of his Blood whereby it is wrought:
Of the Mystical union Therefore between christ and us does he speak, as also of the Spiritual eating of his Flesh and Drinking of his Blood whereby it is wrought:
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Lastly to your Eusebius Emissenus I answere, that if it be that ancient Bishop of Emesa in Syria, mentioned by Saint Hierom in his Catalogue, hee who florished vnder the Emperour Constantius, and wrote many short Homilies vpon the Gospels :
Lastly to your Eusebius Emissenus I answer, that if it be that ancient Bishop of Emesa in Syria, mentioned by Saint Hieronymus in his Catalogue, he who flourished under the Emperor Constantius, and wrote many short Homilies upon the Gospels:
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It is vncertaine, saith Bellarmine. Some Latine writer, saith Sixtus Senensis, who stitched these Rapsodies together out of the Latine Fathers, and whose stile savoureth of Bede or Rabanus, or some one like vnto them.
It is uncertain, Says Bellarmine. some Latin writer, Says Sixtus Senensis, who stitched these Rhapsodies together out of the Latin Father's, and whose style savoureth of Bede or Rabanus, or Some one like unto them.
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yet can they not finde either in France, or any part of Europe, a place whence he should be? called Emissenus. One suspecteth him to be Faustus Rhegiensis, another Caesaries Bishop of Arles, a third ascribeth some of his Homilies to Eucherius, some to Maximus, and some to others.
yet can they not find either in France, or any part of Europe, a place whence he should be? called Emissenus. One suspects him to be Faustus Rhegiensis, Another Caesaries Bishop of Arles, a third ascribeth Some of his Homilies to Eucherius, Some to Maximus, and Some to Others.
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Frier Walden citeth this very Homily here by you quoted vnder three severall names, Isidore, Eusebius Emisenus, & Anselme. All which are but meere coniectures,
Frier Walden citeth this very Homily Here by you quoted under three several names, Isidore, Eusebius Emisenus, & Anselm. All which Are but mere Conjectures,
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So that for ought wee know, he may be some Monke or Frier, who finding Emissenus to be an ancient writer, thought good for the gracing of his doings to set them forth in his name:
So that for ought we know, he may be Some Monk or Friar, who finding Emissenus to be an ancient writer, Thought good for the gracing of his doings to Set them forth in his name:
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And the Fathers farther affirming, that not by Faith only, or in figure, or image, or spiritually alone the flesh of Christ is to be eaten by vs, but really, substantially, and corporally.
And the Father's farther affirming, that not by Faith only, or in figure, or image, or spiritually alone the Flesh of christ is to be eaten by us, but really, substantially, and corporally.
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And Saint Cyril, not only by faith and Charity be wee spiritually conioyned vnto Christ (by his Flesh in the Sacrament) but corporally also by communication of the same flesh.
And Saint Cyril, not only by faith and Charity be we spiritually conjoined unto christ (by his Flesh in the Sacrament) but corporally also by communication of the same Flesh.
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And Saint Cyril againe, wee receauing in the Sacrament corporally and substantially the Sonne of God vnited naturally vnto his Father, wee are clarified and glorified thereby,
And Saint Cyril again, we receiving in the Sacrament corporally and substantially the Son of God united naturally unto his Father, we Are clarified and glorified thereby,
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and by way of Transubstantiation. That where by you endeavour to proue it is the testimony of those Fathers, who affirme that Christs flesh is really, substantially, and corporally conioyned vnto vs by the Sacrament. But betweene these two there is great distance:
and by Way of Transubstantiation. That where by you endeavour to prove it is the testimony of those Father's, who affirm that Christ Flesh is really, substantially, and corporally conjoined unto us by the Sacrament. But between these two there is great distance:
What? literally, and in proper signification, so as wee are reduced into one masse or lumpe with him? Or that by receauing the Communion wee are really, substantially,
What? literally, and in proper signification, so as we Are reduced into one mass or lump with him? Or that by receiving the Communion we Are really, substantially,
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In which words alluding to that of the Apostle, we are one loafe, and one body, and explicating the same, What speake I, saith he of communication? wee are that selfe-same body.
In which words alluding to that of the Apostle, we Are one loaf, and one body, and explicating the same, What speak I, Says he of communication? we Are that selfsame body.
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Whence I argue, as wee by receauing the Sacrament are made Christs Body, so is the Bread. ▪ But wee are not made his Body corporally by way of Transubstantiation. Ergo neither is the Bread :
Whence I argue, as we by receiving the Sacrament Are made Christ Body, so is the Bred. ▪ But we Are not made his Body corporally by Way of Transubstantiation. Ergo neither is the Bred:
Nor as if he would exclude Faith, and that a man might be vnited vnto Christ by some other meanes without Faith. How then? His meaning plainly is this, that wee are ioyned vnto Christ by Faith, and by charity :
Nor as if he would exclude Faith, and that a man might be united unto christ by Some other means without Faith. How then? His meaning plainly is this, that we Are joined unto christ by Faith, and by charity:
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or by participation of the spirituall gifts and graces of Christ, but true and Reall by communication of his very Flesh vnto vs. Of which more in the next testimony.
or by participation of the spiritual Gifts and graces of christ, but true and Real by communication of his very Flesh unto us Of which more in the next testimony.
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Saint Cyril saith, that wee are conioyned vnto Christ corporally by communication of his flesh : and againe that in the Sacrament wee corporally and substantially receiue the Sonne of God.
Saint Cyril Says, that we Are conjoined unto christ corporally by communication of his Flesh: and again that in the Sacrament we corporally and substantially receive the Son of God.
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and not by coniuction with his Flesh: and to this purpose wrested that saying of our Saviour, wherein he calleth himselfe a Vine, vs the branches, and his Father the Husbandman. To refute this he endeavoureth to shew that wee are ioyned vnto him not only by that Faith whereby wee beleeue him to be the Sonne of God, and that Charity whereby wee loue him and spiritually embrace him,
and not by conjunction with his Flesh: and to this purpose wrested that saying of our Saviour, wherein he calls himself a Vine, us the branches, and his Father the Husbandman. To refute this he endeavoureth to show that we Are joined unto him not only by that Faith whereby we believe him to be the Son of God, and that Charity whereby we love him and spiritually embrace him,
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and that therefore Christ not only in regard of Deity is the Vine and wee his Branches, but also in respect of his Body. May it not, saith hee, conveniently be said, that his humanity is the vine and wee the Branches by reason of the identity of nature? And to proue this he drawes his argument from this Sacrament, for that by it not only the gifts and graces of his Deity, but also his true reall Body is after an inscrutable and vnspeakable manner communicated vnto vs. True it is he vseth the word corporally :
and that Therefore christ not only in regard of Deity is the Vine and we his Branches, but also in respect of his Body. May it not, Says he, conveniently be said, that his humanity is the vine and we the Branches by reason of the identity of nature? And to prove this he draws his argument from this Sacrament, for that by it not only the Gifts and graces of his Deity, but also his true real Body is After an inscrutable and unspeakable manner communicated unto us True it is he uses the word corporally:
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but the Thing wherevnto wee are vnited after a Bodily manner, but vnto the Body. Else this absurdity will follow that wee by the Sacrament are after a Bodily manner in Christ as well as Christ is in vs:
but the Thing whereunto we Are united After a Bodily manner, but unto the Body. Else this absurdity will follow that we by the Sacrament Are After a Bodily manner in christ as well as christ is in us:
for Saint Cyril affirmeth both, that wee are corporally in Christ, and Christ corporally in vs. Whereas therefore Cyril saith, not only by Faith and charity,
for Saint Cyril Affirmeth both, that we Are corporally in christ, and christ corporally in us Whereas Therefore Cyril Says, not only by Faith and charity,
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And the plaine meaning is, that not only in regard of the Spirit or Deity of Christ, and our faith & charity, but also in respect of his very Flesh are wee truly ioyned vnto him.
And the plain meaning is, that not only in regard of the Spirit or Deity of christ, and our faith & charity, but also in respect of his very Flesh Are we truly joined unto him.
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And another Father more ancient then he aboue twelue hundred yeares past, handled these words of Christ, This is my Body, saith. It is not the figure of Christs Body and Blood as some blockish minds haue trifled,
And Another Father more ancient then he above twelue hundred Years past, handled these words of christ, This is my Body, Says. It is not the figure of Christ Body and Blood as Some blockish minds have trifled,
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For in the institution of a Sacrament what forme can be more fit then that which is proper to a Sacrament? That forme is to giue vnto the signe the name of that whereof it is a signe. Hence is circumcision called the covenant, and the Lamb the Passeover, and Baptisme our Death and Buriall with Christ. The reason,
For in the Institution of a Sacrament what Form can be more fit then that which is proper to a Sacrament? That Form is to give unto the Signen the name of that whereof it is a Signen. Hence is circumcision called the Covenant, and the Lamb the Passover, and Baptism our Death and Burial with christ. The reason,
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As also to raise our thoughts from setling on that which is earthly and elementall in them, to the contemplation of that heauenly grace which is signified and exhibited by them, as Theodoret saith.
As also to raise our thoughts from settling on that which is earthly and elemental in them, to the contemplation of that heavenly grace which is signified and exhibited by them, as Theodoret Says.
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Finally (for it would be infinite to alledge all) what more frequent in the writings of the Fathers, then Signes, Sacraments, Figures, Symbols, Types, Anti-types, Mysteries, Samplars, Images, Similitudes, Remembrances, and the like? Against all whose yea Theophilacts Nay is not worth a straw.
Finally (for it would be infinite to allege all) what more frequent in the writings of the Father's, then Signs, Sacraments, Figures, Symbols, Types, Antitypes, Mysteres, Samplers, Images, Similitudes, Remembrances, and the like? Against all whose yea Theophilacts Nay is not worth a straw.
Yet for all this, if you will giue him leaue to interpret himselfe, I see not but his Nay may easily bee reconciled to their Yea. For in the next passage by you vouched he faith It is not only a Figuration :
Yet for all this, if you will give him leave to interpret himself, I see not but his Nay may Easily be reconciled to their Yea. For in the next passage by you vouched he faith It is not only a Figuration:
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as if hee should say, A figure it is, but it is not only so, not a bare and naked Figure, but a Figure endued from on high with the efficacy of the Spirit, according to that of St Cyprian. The truth is present to the signe and the spirit to the Sacrament.
as if he should say, A figure it is, but it is not only so, not a bore and naked Figure, but a Figure endued from on high with the efficacy of the Spirit, according to that of Saint Cyprian. The truth is present to the Signen and the Spirit to the Sacrament.
As for the Transformation of Bread into Flesh, which he speakes of, though still it seeme Bread, it is plaine hee meanes not that of Transubstantiation: for in this Bread ceaseth to be,
As for the Transformation of Bred into Flesh, which he speaks of, though still it seem Bred, it is plain he means not that of Transubstantiation: for in this Bred ceases to be,
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and that about thirteene hundred yeares since hee wrote in the Greeke tongue certaine bookes in defence of the Gospell vnto Theosthenes against the Gentiles that flandered it,
and that about thirteene hundred Years since he wrote in the Greek tongue certain books in defence of the Gospel unto Theosthenes against the Gentiles that flandered it,
and that he is quoted by Fr. Turrian. By which words it seemes that hee never yet saw the Presse, and what is alledged out of him is warranted only by Turrians testimony.
and that he is quoted by Fr. Turrian. By which words it seems that he never yet saw the Press, and what is alleged out of him is warranted only by Turrians testimony.
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Yet if to make your author agree with the rest of the Fathers, you will giue the same construction to his words, that aboue is giuen vnto Theophilact, you may Otherwise his authority is as easily reiected as alledged. N. N.
Yet if to make your author agree with the rest of the Father's, you will give the same construction to his words, that above is given unto Theophilact, you may Otherwise his Authority is as Easily rejected as alleged. N. N.
Had he so meant, how cometh it to passe that he never alledgeh those words of the Sacrament, This is my body, which would haue made more for his purpose:
Had he so meant, how comes it to pass that he never alledgeh those words of the Sacrament, This is my body, which would have made more for his purpose:
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One, answered they, as wee are with Christ, by Will, not by Nature. wherevnto he replied, that wee are even by Nature one with Christ. And this he proues,
One, answered they, as we Are with christ, by Will, not by Nature. whereunto he replied, that we Are even by Nature one with christ. And this he Proves,
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first because both in Christ and vs there is the same Humane nature by the Incarnation of the Sonne of God, which hee calls the Sacrament of perfect vnion. Secondly,
First Because both in christ and us there is the same Humane nature by the Incarnation of the Son of God, which he calls the Sacrament of perfect Union. Secondly,
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for that by Baptisme we are ioyned vnto Christ, and that not only by consent of will but naturally, according to that of Saint Paul, As many as are baptized into Christ haue put on Christ.
for that by Baptism we Are joined unto christ, and that not only by consent of will but naturally, according to that of Saint Paul, As many as Are baptised into christ have put on christ.
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Whereunto lastly, if you please, you may adde, for that also in the Lords Supper wee are vnited vnto him by Eating his Flesh and Drinking his Blood. All these waies, saith Hilary, are wee Naturally ioyned vnto Christ. If so,
Whereunto lastly, if you please, you may add, for that also in the lords Supper we Are united unto him by Eating his Flesh and Drinking his Blood. All these ways, Says Hilary, Are we Naturally joined unto christ. If so,
neither is it necessarie for this that bread be Transubstantiated into the Body of Christ. Or if to bring Christ into vs and our mouth, you will needs transubstantiate the bread into his body :
neither is it necessary for this that bred be Transubstantiated into the Body of christ. Or if to bring christ into us and our Mouth, you will needs transubstantiate the bred into his body:
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I wonder what Transubstantiation you will devise to bring vs into him and his mouth? For Hilary affirmeth that by the same Mysticall coniunction not only is Christ in vs,
I wonder what Transubstantiation you will devise to bring us into him and his Mouth? For Hilary Affirmeth that by the same Mystical conjunction not only is christ in us,
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The same Answere may serue for Cyril also, wherevnto for farther explication of the word Naturally and Naturall so often vsed both by Cyril and Hilary, I adde, that in them Naturally signifieth Truly, & Naturall True, if wee may beleeue him who best knew their meaning even Cyril himselfe.
The same Answer may serve for Cyril also, whereunto for farther explication of the word Naturally and Natural so often used both by Cyril and Hilary, I add, that in them Naturally signifies Truly, & Natural True, if we may believe him who best knew their meaning even Cyril himself.
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for that otherwise hee could not giue vs his true Flesh to eat, if his owne flesh were not true, seeing that he gaue the same that he carried vp and retaineth in heauen. I. D.
for that otherwise he could not give us his true Flesh to eat, if his own Flesh were not true, seeing that he gave the same that he carried up and retaineth in heaven. I D.
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I marvell much, not one of the Fathers being more expresse against Transubstantiation then Theodoret, that yet you durst to praise him in the maintenance thereof.
I marvel much, not one of the Father's being more express against Transubstantiation then Theodoret, that yet you durst to praise him in the maintenance thereof.
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Now you may be pleased to knowe that in the place by you cited he disputeth against an Eutychian Hereticke, who held that the Humanitie of Christ was abolished and absorpted by his Deitie. This hee would proue by the Eucharist, that as the Symbols before Consecration are one thing,
Now you may be pleased to know that in the place by you cited he disputeth against an Eutychian Heretic, who held that the Humanity of christ was abolished and absorpted by his Deity. This he would prove by the Eucharist, that as the Symbols before Consecration Are one thing,
even so the Body of Christ after the Assumption thereof is chāged into the Divine Substance. Now if Theodoret had beene Transubstantiator hee had beene finely taken:
even so the Body of christ After the Assump thereof is changed into the Divine Substance. Now if Theodoret had been Transubstantiator he had been finely taken:
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for Transubstantiation abolisheth the substance of Bread, and turneth it into the substance of Christs Body. But hee taketh the Heretike in his owne nets, affirming the Mysticall signes after their sanctification doe not depart from their nature :
for Transubstantiation abolisheth the substance of Bred, and turns it into the substance of Christ Body. But he Takes the Heretic in his own nets, affirming the Mystical Signs After their sanctification do not depart from their nature:
Whereby you may see, that although it be yeelded that Christ giueth vs his true Flesh in the Sacrament, yet in the iudgement of Theodoret he so giueth it, that the Mysticall signes retaine their Nature still:
Whereby you may see, that although it be yielded that christ gives us his true Flesh in the Sacrament, yet in the judgement of Theodoret he so gives it, that the Mystical Signs retain their Nature still:
S. Irenaeus, S. Iustin, and S. Chrysostome, doe proue not only this, but the Resurrection also of our Bodies by the truth of Christs Flesh in the Sacrament;
S. Irnaeus, S. Justin, and S. Chrysostom, do prove not only this, but the Resurrection also of our Bodies by the truth of Christ Flesh in the Sacrament;
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And if it were so, it would follow that all they that eat Christ Sacramentally (among whom how many Reprobates are there?) shall rise againe vnto life everlasting.
And if it were so, it would follow that all they that eat christ Sacramentally (among whom how many Reprobates Are there?) shall rise again unto life everlasting.
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How then is it? By eating him not only Sacramentally, but also spiritually and by Faith. For by this meanes Christ becomes the food of our soules, which redounding vpon the Flesh by making it the Temple of the Holy Ghost, and an instrument of righteousnes, fitteth and prepareth it to a glorious Resurrection. Hence our Sauiour, He that eateth my flesh & drinketh my bloud hath life everlasting,
How then is it? By eating him not only Sacramentally, but also spiritually and by Faith. For by this means christ becomes the food of our Souls, which redounding upon the Flesh by making it the Temple of the Holy Ghost, and an Instrument of righteousness, fits and Prepareth it to a glorious Resurrection. Hence our Saviour, He that Eateth my Flesh & Drinketh my blood hath life everlasting,
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But if the spirit of him that raised vp Iesus Christ from the dead dwell in you ▪ hee that raised vp Christ from the dead shall also quicken your mortall bodies by his spirit that dwelleth in you.
But if the Spirit of him that raised up Iesus christ from the dead dwell in you ▪ he that raised up christ from the dead shall also quicken your Mortal bodies by his Spirit that dwells in you.
And that this is the meaning of the Fathers appeares by that they say, Our bodies come not into corruption but partake of life by being nourished with the body & bloud of the Lord.
And that this is the meaning of the Father's appears by that they say, Our bodies come not into corruption but partake of life by being nourished with the body & blood of the Lord.
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Of force therefore must the Fathers be vnderstood to speake of such a Nourishment by the body of Christ as is spirituall. Now if the Nourishment be spirituall, such is the Eating also:
Of force Therefore must the Father's be understood to speak of such a Nourishment by the body of christ as is spiritual. Now if the Nourishment be spiritual, such is the Eating also:
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and it is as absurd to say that the soule is nourished by bodily eating as that the body is nourished by spirituall eating. Will you haue all in a word? The things that wee eat with our mouth in the Sacramēt are not the causes,
and it is as absurd to say that the soul is nourished by bodily eating as that the body is nourished by spiritual eating. Will you have all in a word? The things that we eat with our Mouth in the Sacrament Are not the Causes,
but the pledges of our Resurrection. So saith the great Councell of Nice, We must beleeue these things to be the symbols or pledges of our Resurrection. N. N.
but the pledges of our Resurrection. So Says the great Council of Nicaenae, We must believe these things to be the symbols or pledges of our Resurrection. N. N.
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For proofe whereof hee alleageth this reason, that Christ in the Sacrament did fulfill the Figures of the old Testament, and that in particular wherein bread was a figure of his Flesh, which he fulfilled, saith Irenaeus, making it his Flesh indeed. I. D.
For proof whereof he allegeth this reason, that christ in the Sacrament did fulfil the Figures of the old Testament, and that in particular wherein bred was a figure of his Flesh, which he fulfilled, Says Irnaeus, making it his Flesh indeed. I. D.
The Marcionites, whom Irenaeus confuteth, taught that the God of the old Testament was not the Father of our Lord Iesus Christ: and that the Creator was knowne,
The Marcionites, whom Irnaeus confuteth, taught that the God of the old Testament was not the Father of our Lord Iesus christ: and that the Creator was known,
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And among other arguments this he vseth for one, Bread and Wine are the creatures of the Creator of the world, which creatures Iesus Christ vseth in the Sacrament, the one to be his Body, and the other to be his Bloud, and therein are they offered to his Father: Ergo the Creator is his Father. Were he not his Father, he would never haue takē that which belongs vnto another,
And among other Arguments this he uses for one, Bred and Wine Are the creatures of the Creator of the world, which creatures Iesus christ uses in the Sacrament, the one to be his Body, and the other to be his Blood, and therein Are they offered to his Father: Ergo the Creator is his Father. Were he not his Father, he would never have taken that which belongs unto Another,
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For Irenaeus proueth Christ to bee the sonne of the Creator, not by his omnipotence in turning Bread and Wine into his Flesh and Bloud (a thing that neuer came into his thought) but from his right and title to the Creatures, which maketh nothing for Transubstantiation. Touching the Figures of the old Testament,
For Irnaeus Proves christ to be the son of the Creator, not by his omnipotence in turning Bred and Wine into his Flesh and Blood (a thing that never Come into his Thought) but from his right and title to the Creatures, which makes nothing for Transubstantiation. Touching the Figures of the old Testament,
What is so sacrilegious, saith Optatus Milevitanus, as to breake downe, scrape, and remoue the altars of God on which your selues haue sometimes offered,
What is so sacrilegious, Says Optatus Milevitanus, as to break down, scrape, and remove the Altars of God on which your selves have sometime offered,
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and the members of Christ haue beene borne. &c. What is an altar but the Seat of the Body and Bloud of Christ? And this monstrous villanie of yours is doubled, for that you haue brokē also the chalice which did beare the Bloud of Christ himselfe.
and the members of christ have been born. etc. What is an altar but the Seat of the Body and Blood of christ? And this monstrous villainy of yours is doubled, for that you have broken also the chalice which did bear the Blood of christ himself.
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they were those twelue Apostles whom Christ at his last Supper taught the new Oblation of the new Testament, giuing them authority by this precept to consecrate, to make present,
they were those twelue Apostles whom christ At his last Supper taught the new Oblation of the new Testament, giving them Authority by this precept to consecrate, to make present,
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Irenaeus saith, that after consecration the Eucharist of the body and bloud is made, that in it there is a heavenly thing, and the Apostles had authority to make present the body of Christ.
Irnaeus Says, that After consecration the Eucharist of the body and blood is made, that in it there is a heavenly thing, and the Apostles had Authority to make present the body of christ.
Ergo the body and bloud of Christ is really, corporally, locally, and by way of Transubstantiation present in the Sacrament, A poore and silly consequence, which all the wity our author hath, wil neuer be able to make good.
Ergo the body and blood of christ is really, corporally, locally, and by Way of Transubstantiation present in the Sacrament, A poor and silly consequence, which all the wity our author hath, will never be able to make good.
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Neither are the Fathers alwaies literally to be vnderstood, when they vse the names of the Body and Bloud of Christ. For it is the common practise of them all writing of the Sacraments, specially of the Lords Supper, to call the signe by the name of the thing signified :
Neither Are the Father's always literally to be understood, when they use the names of the Body and Blood of christ. For it is the Common practice of them all writing of the Sacraments, specially of the lords Supper, to call the Signen by the name of the thing signified:
following therein the custome of Scripture, and the example of our Saviour, who as Theodoret saith, changed the names, and called the signe by the name of his Body.
following therein the custom of Scripture, and the Exampl of our Saviour, who as Theodoret Says, changed the names, and called the Signen by the name of his Body.
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But in vouching Irenaeus what is the reason you curtal one place, and adde vnto another? Meant you to play the Giant Procrustes, and to shorten the one because it was too long for your bed,
But in vouching Irnaeus what is the reason you curtal one place, and add unto Another? Meant you to play the Giant Procrustes, and to shorten the one Because it was too long for your Bed,
and to stretch out the other because it was too short? For whereas to those words, the Eucharist of the Bloud and Body of Christ is made, Irenaeus addeth immediatly, by which the substance of our flesh is augmented and consisteth :
and to stretch out the other Because it was too short? For whereas to those words, the Eucharist of the Blood and Body of christ is made, Irnaeus adds immediately, by which the substance of our Flesh is augmented and Consisteth:
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But this is your owne Glosse, and no part of the Text: and such a Glosse as corrupteth the Text. For Irenaeus neuer dreamt of your Formes and Accidents without substance: and his plaine meaning is, that whereas before Consecration there was but one thing,
But this is your own Gloss, and no part of the Text: and such a Gloss as corrupteth the Text. For Irnaeus never dreamed of your Forms and Accidents without substance: and his plain meaning is, that whereas before Consecration there was but one thing,
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and that earthly, namely Bread, now it is made the Eucharist consisting of two things, the one Earthly, namely Bread, the other Heauenly, to wit, the Body of Christ. N. N.
and that earthly, namely Bred, now it is made the Eucharist consisting of two things, the one Earthly, namely Bred, the other Heavenly, to wit, the Body of christ. N. N.
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For we doe not take these as common Bread & Wine, but like as Iesus Christ our Saviour incarnated by the word of God had Flesh and Bloud for our salvation,
For we do not take these as Common Bred & Wine, but like as Iesus christ our Saviour incarnated by the word of God had Flesh and Blood for our salvation,
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It is not common bread saith Iustin. What of that? For hee that denies it to be common bread, doth not deny it to be bread: nay he confesseth it to be so,
It is not Common bred Says Justin What of that? For he that Denies it to be Common bred, does not deny it to be bred: nay he Confesses it to be so,
What after the same manner? Then farewell Transubstantiation. For the Word became Flesh by vniting it vnto himselfe hypostatically, not by Transubstantiating himselfe into it.
What After the same manner? Then farewell Transubstantiation. For the Word became Flesh by uniting it unto himself hypostatically, not by Transubstantiating himself into it.
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In like manner therefore is bread made Body, not by a substantiall change of Bread into body, but by a Sacramentall vnion of the body with bread. Nay saith hee,
In like manner Therefore is bred made Body, not by a substantial change of Bred into body, but by a Sacramental Union of the body with bred. Nay Says he,
Yet this enforceth no Transubstantiation. For no power is able to make a Sacrament, & by earthly creatures to convay vnto vs heavenly Graces, saue only that which is Divine.
Yet this enforceth no Transubstantiation. For no power is able to make a Sacrament, & by earthly creatures to convey unto us heavenly Graces, save only that which is Divine.
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but thus, Even so are wee taught that the food blessed by the prayer of the word of God, whereby our flesh by conversion is changed, &c. Then which nothing maketh more against that which you intend.
but thus, Even so Are we taught that the food blessed by the prayer of the word of God, whereby our Flesh by conversion is changed, etc. Then which nothing makes more against that which you intend.
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Neither hath Moyses giuen vs the true Bread, but our Lord Iesus Christ, himselfe the Feaster and the Feast, himselfe the Eater and hee that is eaten. I. D.
Neither hath Moses given us the true Bred, but our Lord Iesus christ, himself the Feaster and the Feast, himself the Eater and he that is eaten. I. D.
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but eaten as he is the Feast not of the Body but the Soule: eaten therefore is he by the mouth of the Soule not of the body. For a Spirituall meat must spiritually be receiued.
but eaten as he is the Feast not of the Body but the Soul: eaten Therefore is he by the Mouth of the Soul not of the body. For a Spiritual meat must spiritually be received.
The ancients, saith he, while as yet the true sacrifice which the faithfull know, was foreshewed in Figures, did celebrate the figures of the thing figured, some of them with knowledge, but more ignorantly. And againe, Your Fathers did eat Manna in the Wildernesse and are dead:
The ancients, Says he, while as yet the true sacrifice which the faithful know, was foreshowed in Figures, did celebrate the figures of the thing figured, Some of them with knowledge, but more ignorantly. And again, Your Father's did eat Manna in the Wilderness and Are dead:
This Damascen lived vpward of seauen hundred years after Christ, and hath not yeares enough to be numbred among the ancient Fathers. In regard whereof,
This Damascene lived upward of seauen hundred Years After christ, and hath not Years enough to be numbered among the ancient Father's. In regard whereof,
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as also because of those many shamefull errors, and fabulous narrations every where appearing in his writings, hee is one of little or no authority in the Church of God.
as also Because of those many shameful errors, and fabulous narrations every where appearing in his writings, he is one of little or no Authority in the Church of God.
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the misvnderstanding of which by little and little prepared a way to that deformed monster of Transubstantiation. Neverthelesse it is certaine, that howsoever many of his speeches may seeme harsh and inconvenient,
the misunderstanding of which by little and little prepared a Way to that deformed monster of Transubstantiation. Nevertheless it is certain, that howsoever many of his Speeches may seem harsh and inconvenient,
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for the power of the most high, and over shaddowing of the holy Ghost which made that Mary brought forth the Saviour, hath made water to regenerate the beleeuer.
for the power of the most high, and over shadowing of the holy Ghost which made that Mary brought forth the Saviour, hath made water to regenerate the believer.
Whereby you see that the same power of Gods Spirit, by which the blessed Virgin conceived, may be emploied in a Sacrament, without that change and conversion that you imagine of.
Whereby you see that the same power of God's Spirit, by which the blessed Virgae conceived, may be employed in a Sacrament, without that change and conversion that you imagine of.
And that Damascen, though hee aknowledged a change of the Bread and wine into the Body and Blood of Christ, yet was not acquainted with your change, may appeare by these words, Because it is the manner of men to eat bread,
And that Damascene, though he acknowledged a change of the Bred and wine into the Body and Blood of christ, yet was not acquainted with your change, may appear by these words, Because it is the manner of men to eat bred,
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and to drinke wine with water, he hath conioyned his divinity with them, and made them his body and blood, that by vsuall things and which are according to nature, we might be setled in these things that are aboue nature.
and to drink wine with water, he hath conjoined his divinity with them, and made them his body and blood, that by usual things and which Are according to nature, we might be settled in these things that Are above nature.
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So that if Baronius and Bellarmine might challenge them of corruption in those places which make for Saint Pauls marriage and against halfe Communions :
So that if Baronius and Bellarmine might challenge them of corruption in those places which make for Saint Paul's marriage and against half Communions:
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and thus he argueth, The Eucharist is a symboll of the body of Christ, Ergo Christ hath a true body, and whosoever will rightly communicate, must nothing doubt thereof.
and thus he argue, The Eucharist is a symbol of the body of christ, Ergo christ hath a true body, and whosoever will rightly communicate, must nothing doubt thereof.
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So reasoneth also Theodoret. For Orthodoxus demanding, whether Bread and Wine were Symbols of the true body & blood of Christ, or no, and being answered yea:
So reasoneth also Theodoret For Orthodox demanding, whither Bred and Wine were Symbols of the true body & blood of christ, or no, and being answered yea:
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Hence may you see the weaknesse of your Argument, Communicants may not doubt that Christ hath a true body, or if you will, that the true body of Christ is in the Eucharist:
Hence may you see the weakness of your Argument, Communicants may not doubt that christ hath a true body, or if you will, that the true body of christ is in the Eucharist:
so now in the Supper of Christ it behooueth wee bee really fed with the fruit of the tree of life which is none other thing besides the flesh of Christ. I. D.
so now in the Supper of christ it behooveth we be really fed with the fruit of the tree of life which is none other thing beside the Flesh of christ. I. D.
and your owne Chronologers place him after Gratian and Peter Lombard. Yet what saith hee? It behooueth that in the supper wee be really fed with the flesh of Christ.
and your own Chronologers place him After Gratian and Peter Lombard. Yet what Says he? It behooveth that in the supper we be really fed with the Flesh of christ.
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and yet Bread and Wine remaine still in the Sacrament. Else where hee calleth the outward Elements symbolls and signes of the Passion of Christ. If symbolls and signes, then not the Body it selfe. N. N.
and yet Bred and Wine remain still in the Sacrament. Else where he calls the outward Elements symbols and Signs of the Passion of christ. If symbols and Signs, then not the Body it self. N. N.
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I may well thinke, because you saw no great force or strength in them. And whether Gregory did favor Transubstantiation or no, let it be tried by these words.
I may well think, Because you saw no great force or strength in them. And whither Gregory did favour Transubstantiation or no, let it be tried by these words.
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These Hereticks admit not the Eucharists and oblations, because they will not confesse that the Eucharist is the Flesh of our Saviour Iesus Christ, which hath suffered for our sins, which the Father hath raised vp againe by his goodnesse.
These Heretics admit not the Eucharists and Oblations, Because they will not confess that the Eucharist is the Flesh of our Saviour Iesus christ, which hath suffered for our Sins, which the Father hath raised up again by his Goodness.
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These words alleaged by Theodoret are reported by him to be the words of St. Ignatius the Apostles scholler written in an Epistle ad Smyrnenses, and therefore of greater antiquitie. I. D.
These words alleged by Theodoret Are reported by him to be the words of Saint Ignatius the Apostles scholar written in an Epistle ad Smyrnenses, and Therefore of greater antiquity. I D.
I answere therefore, the Heretikes which Ignatius meanes were Menander and the Disciples of Simon. These denied that Christ was come in the Flesh, and consequently that hee had Flesh. Wherevpon they reiected the Eucharist also,
I answer Therefore, the Heretics which Ignatius means were Menander and the Disciples of Simon. These denied that christ was come in the Flesh, and consequently that he had Flesh. Whereupon they rejected the Eucharist also,
least thereby they should be constrained to confesse that he had true Flesh. For granting the signe of a body, you must also grant a true body ▪ Figure and Truth being Correlatiues, whose Relation is to figure and to be figured. And thus they added aloes vnto wormwood, one error vnto another:
lest thereby they should be constrained to confess that he had true Flesh. For granting the Signen of a body, you must also grant a true body ▪ Figure and Truth being Correlatives, whose Relation is to figure and to be figured. And thus they added aloes unto wormwood, one error unto Another:
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first denying the truth of Christs body, and then that the Eucharist was the Sacrament of his body, or that it was Sacramentally his body. More then this cannot bee meant.
First denying the truth of Christ body, and then that the Eucharist was the Sacrament of his body, or that it was Sacramentally his body. More then this cannot be meant.
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who holdeth that Bread and Wine still remaine ▪ and argueth from them for the verity of Christs body, because they are symbols of his body, as is aboue declared. N. N.
who holds that Bred and Wine still remain ▪ and argue from them for the verity of Christ body, Because they Are symbols of his body, as is above declared. N. N.
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Doth not the Evangelist Iohn say in the Apocalyps, If any man shall adde vnto these things, God shall adde vnto him the plagues that are written in this booke:
Does not the Evangelist John say in the Apocalypse, If any man shall add unto these things, God shall add unto him the plagues that Are written in this book:
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Is this malediction or curse lesse to be feared here, that we diminish not, or put any thing to the words of him that said, This is my body which shall be delivered for you, this is my bloud of the New Testament which shall be shed for many in the remission of sinnes.
Is this malediction or curse less to be feared Here, that we diminish not, or put any thing to the words of him that said, This is my body which shall be Delivered for you, this is my blood of the New Testament which shall be shed for many in the remission of Sins.
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or that it is spoken by a similitude, when I say he saith, this is my Body, we shal say, this signifieth my Body, is it not much that we put to his words,
or that it is spoken by a similitude, when I say he Says, this is my Body, we shall say, this signifies my Body, is it not much that we put to his words,
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In this Authority I cannot but greatly pitty you, to see how miserably you are gulled and beguiled by your Author. For what was this Rupertus, but a man of yesterday? one that liued towards twelue hundred after Christ and a very Heretike in this point of the Sacrament. For he maintained that the Eucharisticall Bread is hypostatically assumed by the Word, iust after the same manner that the humane nature was assumed by the same Word. This he expresseth in words as cleare as the noone day.
In this authority I cannot but greatly pity you, to see how miserably you Are gulled and beguiled by your Author. For what was this Rupert, but a man of yesterday? one that lived towards twelue hundred After christ and a very Heretic in this point of the Sacrament. For he maintained that the Eucharistical Bred is hypostatically assumed by the Word, just After the same manner that the humane nature was assumed by the same Word. This he Expresses in words as clear as the noon day.
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For expounding that of our Saviour, The Bread which I will giue, is my Flesh, he saith, That the eternall word by incarnation was made man, not destroying or changing, but personally assuming the humanitie:
For expounding that of our Saviour, The Bred which I will give, is my Flesh, he Says, That the Eternal word by incarnation was made man, not destroying or changing, but personally assuming the humanity:
This he declareth elsewhere very largely, shewing that Bread is made the Body of Christ, not by turning it into his Flesh, but because it is assumed by the Word. Whence it followeth that Bread is the Body of Christ, yet not his Humane or Carnall but Bready Body, much differing from that which he tooke of the Virgin. That yet these two bodies may be said to be One, because the Person is but one, or Christ is one who assumed them both.
This he Declareth elsewhere very largely, showing that Bred is made the Body of christ, not by turning it into his Flesh, but Because it is assumed by the Word. Whence it follows that Bred is the Body of christ, yet not his Humane or Carnal but Bready Body, much differing from that which he took of the Virgae. That yet these two bodies may be said to be One, Because the Person is but one, or christ is one who assumed them both.
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so that the same Christ aboue, that is in heauen is in the Flesh, and beneath that is on the Altar is in Bread. This grosse errour Algerus, who liued in the same time with Rupertus, confu•ed, calling it as it iustly deserued, a new and most absurd heresie. What say you now to this, good sir? Is this the man who especially among the rest fully answereth Mr• Downe and all Protestants? Doth he not as fully answere you Papists, who cleane contrary to his Tenet destroy and change the bread to make it Christs body? Yea but we adde vnto the Text, vnderstanding it to be a Figuratiue body. That is a shamelesse slander:
so that the same christ above, that is in heaven is in the Flesh, and beneath that is on the Altar is in Bred. This gross error Algerus, who lived in the same time with Rupert, confu•ed, calling it as it justly deserved, a new and most absurd heresy. What say you now to this, good sir? Is this the man who especially among the rest Fully Answers Mr• Down and all Protestants? Does he not as Fully answer you Papists, who clean contrary to his Tenet destroy and change the bred to make it Christ body? Yea but we add unto the Text, understanding it to be a Figurative body. That is a shameless slander:
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for wee place no Figure in the word bodie, but litterally interpret it of Christs naturall body. At least we say bread signifieth his body. So wee say indeed:
for we place no Figure in the word body, but literally interpret it of Christ natural body. At least we say bred signifies his body. So we say indeed:
Neither can I conceaue why it should be counted addition in vs to say This is my body Sacramentally, or by way of signification, more then in you to say it is so by way of Transubstantiation, or in Rupertus himselfe by way of Impanation. N. N.
Neither can I conceive why it should be counted addition in us to say This is my body Sacramentally, or by Way of signification, more then in you to say it is so by Way of Transubstantiation, or in Rupert himself by Way of Impanation. N. N.
for they are part of the words of Institution, Ergo these words must be beleeued. And let them bee esteemed as Gentiles and Publicans that beleeue them not.
for they Are part of the words of Institution, Ergo these words must be believed. And let them be esteemed as Gentiles and Publicans that believe them not.
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But what meaneth he when he saith, Let vs behold it with the eyes of our vnderstanding? In the words immediatly following he declareth it thus, Christ deliuered no sensible thing vnto vs,
But what means he when he Says, Let us behold it with the eyes of our understanding? In the words immediately following he Declareth it thus, christ Delivered no sensible thing unto us,
By all which you may easily see what St Chrysostome intendeth, namely to draw our eyes from the sensible Obiect vnto the spirituall and Intelligible Grace exhibited to our vnderstanding by it:
By all which you may Easily see what Saint Chrysostom intends, namely to draw our eyes from the sensible Object unto the spiritual and Intelligible Grace exhibited to our understanding by it:
as knowing that Water and bread are now become instruments in the hand of Christ of the spirituall Renovation and Refection of our soules. Which as it is effected in Baptisme without the Transubstantiation of Water: so for ought St Chrysostome saies it may bee done in the Lords supper also without Transubstantiation of bread. N. N.
as knowing that Water and bred Are now become Instruments in the hand of christ of the spiritual Renovation and Refection of our Souls. Which as it is effected in Baptism without the Transubstantiation of Water: so for ought Saint Chrysostom Says it may be done in the lords supper also without Transubstantiation of bred. N. N.
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What wil you say then if I shew you that so many of vs as be partakers of the holy mysteries, doe receaue a thing farre greater then that which Elias gaue.
What will you say then if I show you that so many of us as be partakers of the holy Mysteres, do receive a thing Far greater then that which Elias gave.
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Here Christ ascending into heauen, and carrying his true flesh with him, is compared to Elias who also ascended and carried his flesh thither with him.
Here christ ascending into heaven, and carrying his true Flesh with him, is compared to Elias who also ascended and carried his Flesh thither with him.
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But the flesh that he left here with vs, is compared to Elias cloake which he left with Elizeus. And the comparison standeth thus, that as the Cloake which Elias left was a symbol of the spirit and Vertue which fell from him vpon Elizeus :
But the Flesh that he left Here with us, is compared to Elias cloak which he left with Elisha. And the comparison Stands thus, that as the Cloak which Elias left was a symbol of the Spirit and Virtue which fell from him upon Elisha:
Neither is the people invited now to sumptuous, costly and artificiall banquets, but the food of immortalitie is giuen, which differeth from common meats, keeping the outward form of the corporall substance,
Neither is the people invited now to sumptuous, costly and artificial banquets, but the food of immortality is given, which differeth from Common Meats, keeping the outward from of the corporal substance,
Th• booke of the Cardinal workes of Christ, divided into twelue Tracts, among which this De coenâ Domini is one, is none of Cyprians that was Bishop of Carthage. Pamelius staggers.
Th• book of the Cardinal works of christ, divided into twelue Tracts, among which this De coenâ Domini is one, is none of Cyprians that was Bishop of Carthage. Pamelius staggers.
Nay not so, saith Bellarmine, for the Author thereof is later then Cyprian, yea without doubt later then S. Augustine, that is, a hundred and fifty yeares yonger then Cyprian at least.
Nay not so, Says Bellarmine, for the Author thereof is later then Cyprian, yea without doubt later then S. Augustine, that is, a hundred and fifty Years younger then Cyprian At least.
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And who certainely knoweth but he may yet be much younger then so? In the Library of All Soules College in Oxford there is a Manuscript, very ancient of all these Tracts vnder the name of Arnoldus Bonavillacensis, dedicated not to Cornelius (as it is now falsely inscribed) but to Hadrian the fourth, the which Arnoldus liued not much lesse thē twelue hundred yeares after Christ.
And who Certainly Knoweth but he may yet be much younger then so? In the Library of All Souls College in Oxford there is a Manuscript, very ancient of all these Tracts under the name of Arnoldus Bonavillacensis, dedicated not to Cornelius (as it is now falsely inscribed) but to Hadriani the fourth, the which Arnoldus lived not much less them twelue hundred Years After christ.
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but the same in signification, not in specie, that is, in kinde. So that when your Author saith, it keepeth the species of bodily substance, it is not necessary to render it by Forme, that is Accident, or Shew void of substance :
but the same in signification, not in specie, that is, in kind. So that when your Author Says, it Keepeth the species of bodily substance, it is not necessary to render it by Form, that is Accident, or Show void of substance:
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For here S. Cyprian sheweth you that this food of immortality keepeth the outward forme of the Bodily Substance, but prouing that there is present a divine power, which is confessed by Gelasius.
For Here S. Cyprian shows you that this food of immortality Keepeth the outward Form of the Bodily Substance, but proving that there is present a divine power, which is confessed by Gelasius.
Wherevpon you farther inferre that M. Downe hath wrested Pope Gelasius. For although hee haue proued by the expresse words of Gelasius, that the Bread is not transubstantiated because the substance thereof stil remaineth: yet is the conclusion false.
Whereupon you farther infer that M. Down hath wrested Pope Gelasius. For although he have proved by the express words of Gelasius, that the Bred is not Transubstantiated Because the substance thereof still remains: yet is the conclusion false.
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But questionlesse if Cyprian (for for the present wee will suppose him to bee the right Cyprian ) doe by Forme of bodily substance vnderstand nothing else but shew without Substance :
But questionless if Cyprian (for for the present we will suppose him to be the right Cyprian) do by Form of bodily substance understand nothing Else but show without Substance:
and would argue extreame either stubbornesse against the truth, or brutishnesse. But Cyprian by Forme vnderstandeth not, as wee haue shewed, Accidents miraculously subsisting without Subiect :
and would argue extreme either Stubbornness against the truth, or brutishness. But Cyprian by Form understandeth not, as we have showed, Accidents miraculously subsisting without Subject:
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And so hee perfectly agrees with Gelasius, and the rest of the Fathers, and all of them against Transubstantiation. For as for those manifold plaine places by you here set downe, I hope by this time they appeare not so plaine vnto you:
And so he perfectly agrees with Gelasius, and the rest of the Father's, and all of them against Transubstantiation. For as for those manifold plain places by you Here Set down, I hope by this time they appear not so plain unto you:
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Therefore though the Fathers doe sometimes call the Sacrament a Figure or Signe, Representation or Similitude of Christs Body, death, passion, and bloud, they are to bee vnderstood in the like sense as those places of St Paul are, wherein Christ is called by him a Figure, the substance of the Father, and againe an image of God, and farther yet appearing in the likenesse of man:
Therefore though the Father's do sometime call the Sacrament a Figure or Signen, Representation or Similitude of Christ Body, death, passion, and blood, they Are to be understood in the like sense as those places of Saint Paul Are, wherein christ is called by him a Figure, the substance of the Father, and again an image of God, and farther yet appearing in the likeness of man:
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all which places as they doe not take away from Christ that he was the true substance of his Father, or true God, or true man indeed ( though out of every one of those places some heresies haue beene framed by ancient heretiks against his Divinity or Humanity) so doe not the foresaid Phrases sometime vsed by the ancient Fathers, calling the Sacrament a Signe, Figure, Representation or Similitude of Christs Body exclude the truth or Reality thereof. I. D.
all which places as they do not take away from christ that he was the true substance of his Father, or true God, or true man indeed (though out of every one of those places Some heresies have been framed by ancient Heretics against his Divinity or Humanity) so do not the foresaid Phrases sometime used by the ancient Father's, calling the Sacrament a Signen, Figure, Representation or Similitude of Christ Body exclude the truth or Reality thereof. I D.
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& those tearms must bee vnderstood as St Paul meaneth, when he saith Christ is the Figure of his Father, the Image of God, and appeared in the likenesse of man. For as here they deny not either the Godhead or Man-hood of Christ :
& those terms must be understood as Saint Paul means, when he Says christ is the Figure of his Father, the Image of God, and appeared in the likeness of man. For as Here they deny not either the Godhead or Manhood of christ:
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so neither in the Fathers doe they exclude the Body or Blood of Christ from the Sacrament. And doe they not indeed? Why then when Cyprian ere while said, Retaining the forme of Corporall Substance, did you so hastily exclud Substance, and fancy to your selfe shewes subsisting of themselues without it? But let vs examine this a little farther.
so neither in the Father's do they exclude the Body or Blood of christ from the Sacrament. And do they not indeed? Why then when Cyprian ere while said, Retaining the Form of Corporal Substance, did you so hastily exclude Substance, and fancy to your self shows subsisting of themselves without it? But let us examine this a little farther.
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A Symbole, saith Maximus, is some sensible thing assumed insteed of that which is intelligible, as Bread and Wine for immateriall and divine nourishment and refection.
A Symbol, Says Maximus, is Some sensible thing assumed instead of that which is intelligible, as Bred and Wine for immaterial and divine nourishment and refection.
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but also that when wee are commanded to eat his Body or drinke his Bloud, the speech is Figuratiue. For as Saint Augustine saith, Hee seemeth to command an evill and wicked act:
but also that when we Are commanded to eat his Body or drink his Blood, the speech is Figurative. For as Saint Augustine Says, He seems to command an evil and wicked act:
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The first Counsel of Nice, one of the foure Counsells allowed by Protestants for sound. The words of the Counsell are these. Let vs faithfully beleeue with an exalted mind that there lyeth on the holy table the Lambe of God that taketh away the sinnes of the world, which is sacrificed by the Priests. I. D.
The First Counsel of Nicaenae, one of the foure Counsels allowed by Protestants for found. The words of the Counsel Are these. Let us faithfully believe with an exalted mind that there lies on the holy table the Lamb of God that Takes away the Sins of the world, which is sacrificed by the Priests. I. D.
What? Corporally and Really? No, but Symbolically and Sacramentally. Neither doth it say as you translate, Let vs faithfully beleeue with an exalted mind that the Lamb of God lyeth on the table :
What? Corporally and Really? No, but Symbolically and Sacramentally. Neither does it say as you translate, Let us faithfully believe with an exalted mind that the Lamb of God lies on the table:
then secondly it commandeth vs to lift vp our mind, which needed not if Christ himselfe were there Really on the table (where obserue by the way that it is a table, not an altar ) And thirdly, that wee are to conceiue Christ Sacramentally to be on the table,
then secondly it commands us to lift up our mind, which needed not if christ himself were there Really on the table (where observe by the Way that it is a table, not an altar) And Thirdly, that we Are to conceive christ Sacramentally to be on the table,
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manifestly insinuating that it is not Properly a Sacrifice, but Representiuely, and by way of commemoration. Not much vnlike to these words, is that of Saint Chrysostome, which may serue insteed of a commentarie vnto them,
manifestly insinuating that it is not Properly a Sacrifice, but Representiuely, and by Way of commemoration. Not much unlike to these words, is that of Saint Chrysostom, which may serve instead of a commentary unto them,
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What doest thou o man, saith he, at the houre of the mysticall table? Didst thou not promise to the Priest who said, lift vp your hearts, saying, wee lift them vp vnto the Lord? And fearest thou not nor blushest that in that very houre thou art found a Lyar? The table is furnished with mysteries,
What dost thou oh man, Says he, At the hour of the mystical table? Didst thou not promise to the Priest who said, lift up your hearts, saying, we lift them up unto the Lord? And Fearest thou not nor blushest that in that very hour thou art found a Liar? The table is furnished with Mysteres,
and the Lamb of God is sacrificed for thee, the Priest is troubled for thee, a spirituall fire flowes from the sacred table, the Seraphins stand by couering their faces with sixe wings, all the incorporeall vertues together with the Priest, make intercession for thee, a spirituall fire comes downe from Heaven, the Bloud in the cup is drawne out of the immaculate side for thy purification. Thus he. N. N.
and the Lamb of God is sacrificed for thee, the Priest is troubled for thee, a spiritual fire flows from the sacred table, the Seraphim stand by covering their faces with sixe wings, all the incorporeal Virtues together with the Priest, make Intercession for thee, a spiritual fire comes down from Heaven, the Blood in the cup is drawn out of the immaculate side for thy purification. Thus he. N. N.
What of that? Ergo Christ is present by Transubstantiation? Indeed, if the doubt had beene how Bread might be made the body of Christ, or how the substance of bread might be turned into substance of his body, and then resoluing that it is so, Cyril had advised in any case not to inquire How, as being derogatory to Gods omnipotence :
What of that? Ergo christ is present by Transubstantiation? Indeed, if the doubt had been how Bred might be made the body of christ, or how the substance of bred might be turned into substance of his body, and then resolving that it is so, Cyril had advised in any case not to inquire How, as being derogatory to God's omnipotence:
Now if in these Mysteries wee may not be so sawcie & malapert as to demand How ▪ how cometh it about that your selues take vpon you so magistrally to define it, that it is done after an Orall manner, and by way of Transubstantiation ? Your Cutbert Tonstall saith, Perhaps it had beene better,
Now if in these Mysteres we may not be so saucy & malapert as to demand How ▪ how comes it about that your selves take upon you so magistrally to define it, that it is done After an Oral manner, and by Way of Transubstantiation? Your Cuthbert Tunstall Says, Perhaps it had been better,
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The blessed virgin her selfe demanded of the Angell, How may this be seeing I know not man ? And Saint Ambrose, This therefore wee say, How can that which is bread be Christs body? & Saint Augustine, some may thinke with himselfe,
The blessed Virgae her self demanded of the Angel, How may this be seeing I know not man? And Saint Ambrose, This Therefore we say, How can that which is bred be Christ body? & Saint Augustine, Some may think with himself,
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how is bread his body ? Neither did they offend in asking How, because firmely beleeuing the thing, it was only out of admiration or desire of learning that they moued that Question. That How ▪ Which is forbidden is that which is demanded ou• of Incredulity. Such as was this of the Iewes, who beleeued not Christ,
how is bred his body? Neither did they offend in asking How, Because firmly believing the thing, it was only out of admiration or desire of learning that they moved that Question. That How ▪ Which is forbidden is that which is demanded ou• of Incredulity. Such as was this of the Iewes, who believed not christ,
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Nay wee constantly adhere vnto them though we thinke it impossible to know the manner How. But your words vnlesse you demonstrate them wee are not bound to beleeue:
Nay we constantly adhere unto them though we think it impossible to know the manner How. But your words unless you demonstrate them we Are not bound to believe:
I forgot to set downe this place of Saint Paul in his due place, which is a cleare confirmation of S. Paul, who for resoluing doubts as it seemed had conference with Christ himselfe, after his ascension (for before he could not being no Christian when Christ ascended) the matter will bee more evident.
I forgotten to Set down this place of Saint Paul in his due place, which is a clear confirmation of S. Paul, who for resolving doubts as it seemed had conference with christ himself, After his Ascension (for before he could not being no Christian when christ ascended) the matter will be more evident.
for asmuch as hee had receiued resolution of the doubt from Christ himselfe: and then he setteth downe the very same words againe of the institution of this Sacrament, that were vsed by Christ before his Passion without alteration or new exposition, which is morally most certaine that hee would haue added for clearing all doubts,
for as as he had received resolution of the doubt from christ himself: and then he sets down the very same words again of the Institution of this Sacrament, that were used by christ before his Passion without alteration or new exposition, which is morally most certain that he would have added for clearing all doubts,
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Omitting your amplifications, of Pauls conference with Christ, of his learning thereby to resolue all doubts, of rendring it as a reason why he is to be beleeued in this matter of the Sacrament (although I for my part know of no such conference as you speake of,
Omitting your amplifications, of Paul's conference with christ, of his learning thereby to resolve all doubts, of rendering it as a reason why he is to be believed in this matter of the Sacrament (although I for my part know of no such conference as you speak of,
but only of an immediat inspiration into him by the Spirit of Christ of all truths wherein hee was to informe the Church, which why you should call a Conference I cannot guesse) Omitting I say all these Circumstances, and by talks, the substance of your argument is this, If the words had had any other sense then the plaine words themselues doe beare,
but only of an immediate inspiration into him by the Spirit of christ of all truths wherein he was to inform the Church, which why you should call a Conference I cannot guess) Omitting I say all these circumstances, and by talks, the substance of your argument is this, If the words had had any other sense then the plain words themselves do bear,
then certainly S. Paul would haue cleared it. But this hee endeavoureth not: for he doth but repeat the words of institution, and that without alteration or exposition.
then Certainly S. Paul would have cleared it. But this he endeavoureth not: for he does but repeat the words of Institution, and that without alteration or exposition.
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In which among other things, three times he calleth that Bread which wee eat in the Lords Supper. And if that which wee eat, then that which is consecrated.
In which among other things, three times he calls that Bred which we eat in the lords Supper. And if that which we eat, then that which is consecrated.
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And if that which is consecrated, then Bread remaines after consecration, which vtterly overthroweth your Transubstantiation ▪ And it is farther to be noted that Saint Paul comming after our Saviour Christ, it is to be presumed that he meant rather to cleare and enlighten his words,
And if that which is consecrated, then Bred remains After consecration, which utterly Overthroweth your Transubstantiation ▪ And it is farther to be noted that Saint Paul coming After our Saviour christ, it is to be presumed that he meant rather to clear and enlighten his words,
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For it appearing Bread vnto the Sense, and man naturally yeelding credit to the report thereof• hee should rather haue called it as it is, Flesh if it be Flesh, and not feed vs in errour by calling it so often Bread. But to this you reply as followeth. N. N.
For it appearing Bred unto the Sense, and man naturally yielding credit to the report thereof• he should rather have called it as it is, Flesh if it be Flesh, and not feed us in error by calling it so often Bred. But to this you reply as follows. N. N.
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because M. Downe i• his writing seemeth to take so much •old of S. Pauls words in calling it Bread in divers plac•s wherein S. Paul mean• no other Bread then that Christ declared it to bee 〈 ◊ 〉 his l•st Supper, and as one of the Fathers before cited calleth it, the heavenly Bread, the Bread of life. I. D.
Because M. Down i• his writing seems to take so much •old of S. Paul's words in calling it Bred in diverse plac•s wherein S. Paul mean• no other Bred then that christ declared it to be 〈 ◊ 〉 his l•st Supper, and as one of the Father's before cited calls it, the heavenly Bred, the Bred of life. I. D.
All which laid together, and the vniforme consent of expositions throughout the whole Christian world concurring in the selfe-same sense and meaning of all these Scriptures about the Real Presence of Christs true Body in the Sacrament, you may imagine what motiue it is end ought to be to a Catholike man who desireth to beleeue and not to striue & contend.
All which laid together, and the uniform consent of expositions throughout the Whole Christian world concurring in the selfsame sense and meaning of all these Scriptures about the Real Presence of Christ true Body in the Sacrament, you may imagine what motive it is end ought to be to a Catholic man who Desires to believe and not to strive & contend.
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Besides this Protestants haue not one authority, nor can produce any one at this day that expresly saith that Christs Reall Body is not in the Sacrament, 〈 … 〉 only a Figure, Signe, or token thereof, though divers impertinent peeces of some Fathers speeches they will now and then pretend to alleage.
Beside this Protestants have not one Authority, nor can produce any one At this day that expressly Says that Christ Real Body is not in the Sacrament, 〈 … 〉 only a Figure, Signen, or token thereof, though diverse impertinent Pieces of Some Father's Speeches they will now and then pretend to allege.
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So on the contrary side the Catholikes doe behold for their comfort, the whole ••nke of ancient Fathers throughout every age standing with them in this vndoubted truth. I. D.
So on the contrary side the Catholics do behold for their Comfort, the Whole ••nke of ancient Father's throughout every age standing with them in this undoubted truth. I D.
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Indeed if you haue the Vniforme consent of expositions throughout the whole Christian world concurring with you and the whole ranke of Fathers throughout every age standing with you in this (as you suppose) vndoubted truth :
Indeed if you have the Uniform consent of expositions throughout the Whole Christian world concurring with you and the Whole rank of Father's throughout every age standing with you in this (as you suppose) undoubted truth:
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I hope as it ought so it will proue a sufficient Retentiue against your Motiue. This that it may yet more plainely appeare, giue me leaue before I conclude, to recapitulate what hath beene said,
I hope as it ought so it will prove a sufficient Retentive against your Motive. This that it may yet more plainly appear, give me leave before I conclude, to recapitulate what hath been said,
Such are Ignatius, Cyril of Hierusalem in his Catechismes, Ambrose de Sacramentis & my sterijs initiandis, Eusebius Emissenus, Cyprian de coenâ Domini, the Canon of the Councell of Nice, and Magnetes. Againe, some you alleage, who by reason of their nonage deserue not to be reckoned in the number of the Fathers, and so are too young to beare witnesse in these businesses.
Such Are Ignatius, Cyril of Jerusalem in his Catechisms, Ambrose de Sacramentis & my sterijs initiandis, Eusebius Emissenus, Cyprian de coenâ Domini, the Canon of the Council of Nicaenae, and Magnetes. Again, Some you allege, who by reason of their nonage deserve not to be reckoned in the number of the Father's, and so Are too young to bear witness in these businesses.
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Such are Damascen, Theophylact, Euthymius, Nicephorus, and Rupertus, who besides his minority, was also in this point little better then an Heretike. Thirdly, among the true Fathers some affirme the Sacraments of the old Testament to be Figures of ours.
Such Are Damascene, Theophylact, Euthymius, Nicephorus, and Rupert, who beside his minority, was also in this point little better then an Heretic. Thirdly, among the true Father's Some affirm the Sacraments of the old Testament to be Figures of ours.
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Yet thereby they acknowledge no more Transubstantiation of bread into the Eucharist then of Water in Baptisme. Fourthly, others affirm that Christs true body is in the Sacrament :
Yet thereby they acknowledge no more Transubstantiation of bred into the Eucharist then of Water in Baptism. Fourthly, Others affirm that Christ true body is in the Sacrament:
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But they say not that to reiect your grosse and Capernaiticall manner is to doubt of Christs truth. Seauenthly, some of them say it is not common Bread, nor only a Figuration of Christs body: and we readily yeeld vnto it.
But they say not that to reject your gross and Capernaitical manner is to doubt of Christ truth. Seauenthly, Some of them say it is not Common Bred, nor only a Figuration of Christ body: and we readily yield unto it.
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But they say not that whatsoeuer is sanctified, and more then figureth, is therefore transubstantiated. Lastly, some say that the Vnion and Coniunction betweene Christ and vs is reall, naturall, and bodily. We hold the same, that we are bone of his bone, and flesh of his flesh. But they say not wee are so vnited by receaving Christs flesh into our mouthes,
But they say not that whatsoever is sanctified, and more then Figured, is Therefore Transubstantiated. Lastly, Some say that the union and Conjunction between christ and us is real, natural, and bodily. We hold the same, that we Are bone of his bone, and Flesh of his Flesh. But they say not we Are so united by receiving Christ Flesh into our mouths,
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nor deny but that it may be done by Faith without euer partaking of the Sacrament. And this is the full summe of all whatsoeuer your witnesses testifie for you:
nor deny but that it may be done by Faith without ever partaking of the Sacrament. And this is the full sum of all whatsoever your Witnesses testify for you:
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Whereby you may now easily perceaue how sleight and impertinent your Motiues are, and how little cause of comfort your Catholikes haue in beholding them.
Whereby you may now Easily perceive how sleight and impertinent your Motives Are, and how little cause of Comfort your Catholics have in beholding them.
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But alas, we poore Protestants are so farre from having the consent of all expositions, and the whole ranke of Fathers standing by vs, that wee haue not so much as one authority, nor can produce any one at this day that expresly saith that Christs Real body is not in the sacrament,
But alas, we poor Protestants Are so Far from having the consent of all expositions, and the Whole rank of Father's standing by us, that we have not so much as one Authority, nor can produce any one At this day that expressly Says that Christ Real body is not in the sacrament,
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I beseech you Sir, and can you Papists produce any one of the Fathers that expressely saith Bread is transubstantiated into Christs body ? If you cannot,
I beseech you Sir, and can you Papists produce any one of the Father's that expressly Says Bred is Transubstantiated into Christ body? If you cannot,
why doe you so vrge the word Expressely vpon vs, & doe not leaue vs that liberty which you assume vnto your selues? But to leaue this advantage, we freely confesse we cannot produce any one Father who either expresly or by consequence saith so.
why do you so urge the word Expressly upon us, & do not leave us that liberty which you assume unto your selves? But to leave this advantage, we freely confess we cannot produce any one Father who either expressly or by consequence Says so.
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Nay we farther say that they affirme the cleane contrary, namely that Christs Real body is in the Sacrament, and that it is not only a Figure, Signe, or Token thereof. But be it knowne vnto you that wee affirme the same together with them,
Nay we farther say that they affirm the clean contrary, namely that Christ Real body is in the Sacrament, and that it is not only a Figure, Signen, or Token thereof. But be it known unto you that we affirm the same together with them,
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For as oftentimes you haue heard, we deny not the Presence of Christs Body, but that manner of Presence which you obtrude vnto vs. Neither doe wee say that it is only a Figure :
For as oftentimes you have herd, we deny not the Presence of Christ Body, but that manner of Presence which you obtrude unto us Neither do we say that it is only a Figure:
for besides signification, wee acknowledge that it also exhibiteth Christ Iesus himselfe, and sealeth vp all his Promises vnto vs. As for those impertinent peeces of some Fathers speeches, which, you say, we now and then pretend to alleadge, I hope you shall by & by finde them so pertinent and direct, that your Author who ever he be, with all his learning and skill, shall never be able to satisfie them.
for beside signification, we acknowledge that it also exhibiteth christ Iesus himself, and Sealeth up all his Promises unto us As for those impertinent Pieces of Some Father's Speeches, which, you say, we now and then pretend to allege, I hope you shall by & by find them so pertinent and Direct, that your Author who ever he be, with all his learning and skill, shall never be able to satisfy them.
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first crosseth the truth of Scripture, secondly overturneth the Articles of Faith, thirdly destroyeth the nature of a Sacrament, fourthly gainesayeth the perpetuall consent of antiquity,
First Crosseth the truth of Scripture, secondly overturneth the Articles of Faith, Thirdly Destroyeth the nature of a Sacrament, fourthly gainsayeth the perpetual consent of antiquity,
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I instance only in the words of institution which you so often vrge against vs, This is my body. Wherein I demand what that is wherevnto the article This hath reference? For it must either be something or nothing.
I instance only in the words of Institution which you so often urge against us, This is my body. Wherein I demand what that is whereunto the article This hath Referente? For it must either be something or nothing.
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If nothing, as some of you say, then is the Proposition thus to bee supplied, Nothing is my Body, then which what can be more palpably absurd? If something, I demand what? Your common sort of Catholikes answer, that which is contained vnder this.
If nothing, as Some of you say, then is the Proposition thus to be supplied, Nothing is my Body, then which what can be more palpably absurd? If something, I demand what? Your Common sort of Catholics answer, that which is contained under this.
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And I thinke neither in Scripture, nor in any other writer whether sacred or prophane, shall you be able to shew the like example, where This is put for that which is vnder This. Yet he it so.
And I think neither in Scripture, nor in any other writer whither sacred or profane, shall you be able to show the like Exampl, where This is put for that which is under This. Yet he it so.
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and though your side for the most part will not haue it so, yet will they nill they the meaning is and must be this, This Bread is my Body, for they cannot name at hird.
and though your side for the most part will not have it so, yet will they nill they the meaning is and must be this, This Bred is my Body, for they cannot name At hird.
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This may yet farther be demonstrated by the circumstances of the Text. For it is said in expresse words that he tooke Bread, and what he tooke he blessed, & what he blessed he brake, and what he brake he ga•e to his Disciples, and what he gaue he bid them take and eat, & of what they tooke and eat he said This is my body. Of bread therefore he said it, there being nothing before spoken of,
This may yet farther be demonstrated by the Circumstances of the Text. For it is said in express words that he took Bred, and what he took he blessed, & what he blessed he brake, and what he brake he ga•e to his Disciples, and what he gave he bid them take and eat, & of what they took and eat he said This is my body. Of bred Therefore he said it, there being nothing before spoken of,
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why should you think it strange if he vouchsafe also to call bread by the name of his body. Adde herevnto the testimony of the Fathers. Iustin Martyr, We be taught that the sanctified food which nourisheth our flesh and bloud (and what is that but Bread?) is the flesh and bloud of that Iesu. Irenaeus, How shall it appeare to them that the bread on which they giue thankes is the body of their Lord,
why should you think it strange if he vouchsafe also to call bred by the name of his body. Add hereunto the testimony of the Father's. Justin Martyr, We be taught that the sanctified food which Nourishes our Flesh and blood (and what is that but Bred?) is the Flesh and blood of that Iesu. Irnaeus, How shall it appear to them that the bred on which they give thanks is the body of their Lord,
Hierom, Let vs learne that the bread which the Lord brake and gaue to his Disciples is the Lords body, himselfe saying to them, Take yee eat yee, this is my body.
Hieronymus, Let us Learn that the bred which the Lord brake and gave to his Disciples is the lords body, himself saying to them, Take ye eat ye, this is my body.
Epiphanius, Of that which is oblong or roule figure, and senselesse in power, the Lord would say by grace, this is my body. Cyril, Christ thus avoucheth and saith of bread, this is my body. Theodoret, In the very giuing of the mysteries he called bread his body.
Epiphanius, Of that which is oblong or roll figure, and senseless in power, the Lord would say by grace, this is my body. Cyril, christ thus avoucheth and Says of bred, this is my body. Theodoret, In the very giving of the Mysteres he called bred his body.
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Thus the Fathers. To whom I may adde some of your owne men also: as Gerson. Wee must say that the article This doth demonstrate the substance of bread.
Thus the Father's. To whom I may add Some of your own men also: as Gerson. we must say that the article This does demonstrate the substance of bred.
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This being so, I assume, but bread properly and without Figure is not Christs body. The reason, because Disparates cannot bee so predicated or affirmed one of another.
This being so, I assume, but bred properly and without Figure is not Christ body. The reason, Because Disparates cannot be so predicated or affirmed one of Another.
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The grosse absurdity, or rather horrible impietie whereof your men well perceauing, they are driuen of force to grant vs our Assumption. For saith your Canon Law, It is impossible that bread should be the body of Christ.
The gross absurdity, or rather horrible impiety whereof your men well perceiving, they Are driven of force to grant us our Assump. For Says your Canon Law, It is impossible that bred should be the body of christ.
Out of which Premisses thus I argue, That which Christ saith is vndoubtedly true, But Christ saith Bread is his body, as wee haue shewed, Ergo it is vndoubtedly true.
Out of which Premises thus I argue, That which christ Says is undoubtedly true, But christ Says Bred is his body, as we have showed, Ergo it is undoubtedly true.
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Now certainly it is absurd and impossible that bread literally should be Christs body; Ergo it is so Tropically and Significatiuely. And this may yet farther appeare by that which Christ immediatly added, This is my body which is broken for you.
Now Certainly it is absurd and impossible that bred literally should be Christ body; Ergo it is so Tropically and Significatively. And this may yet farther appear by that which christ immediately added, This is my body which is broken for you.
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for nothing is the Remembrance of it selfe. Figuratiuely therefore. Herevnto the Fathers agree, Tertullian, Augustine, Ambrose, Hierome, as is already declared.
for nothing is the Remembrance of it self. Figuratively Therefore. Hereunto the Father's agree, Tertullian, Augustine, Ambrose, Jerome, as is already declared.
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With whom I could easily joyne many others, but that it is needlesse, seeing your selfe confesse that the Fathers call the Sacrament a Figure, Signe, Representation, Similitude of Christs Body. If any yet demand,
With whom I could Easily join many Others, but that it is needless, seeing your self confess that the Father's call the Sacrament a Figure, Signen, Representation, Similitude of Christ Body. If any yet demand,
The Heauenly Sacrament which truly representeth the flesh of Christ, is called his Body, but improperly, not in the truth of the thing, but in a signifying mystery.
The Heavenly Sacrament which truly Representeth the Flesh of christ, is called his Body, but improperly, not in the truth of the thing, but in a signifying mystery.
particularly the verity of Christs Humanity. A point so materiall & Fundamentall, that the razing thereof draweth with it the ruine of the whole Christian Religion. For this is the only ground of that great mystery of godlinesse, God manifested in the flesh.
particularly the verity of Christ Humanity. A point so material & Fundamental, that the razing thereof draws with it the ruin of the Whole Christian Religion. For this is the only ground of that great mystery of godliness, God manifested in the Flesh.
nor redeemed vs, then are wee yet in our sinnes, and stand liable vnto the eternall wrath of his Father. Wherefore according to the counsell of Saint Augustine, Wee must carefully beware that wee doe not so maintaine the Divinity of the man Christ,
nor redeemed us, then Are we yet in our Sins, and stand liable unto the Eternal wrath of his Father. Wherefore according to the counsel of Saint Augustine, we must carefully beware that we do not so maintain the Divinity of the man christ,
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And wee are stedfastly to beleeue, that the Humane nature was so assumpted by the Deity, that although they both constitute but one Person, yet they still remaine two distinct Natures, and each of them retaineth its Essentiall Properties. If then,
And we Are steadfastly to believe, that the Humane nature was so assumpted by the Deity, that although they both constitute but one Person, yet they still remain two distinct Nature's, and each of them retaineth its Essential Properties. If then,
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For thus saith your Angelicall Doctor, and what he saith is the generall Tenent of the Church of Rome, In the Body of Christ in the Sacrament there is no distance of one part from another,
For thus Says your Angelical Doctor, and what he Says is the general Tenent of the Church of Rome, In the Body of christ in the Sacrament there is no distance of one part from Another,
O miserable Christ that art driven into such narrow straits, that the whole bulke of thy Body should be emprisond and as it were frapt together in every little crum and point of the hoste!
Oh miserable christ that art driven into such narrow straits, that the Whole bulk of thy Body should be imprisoned and as it were frapt together in every little crumb and point of the host!
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Tertullian, In the very pallace of Heaven to this day sitteth Iesus at the right hand of his Father, Man though also God, flesh and bloud though purer then ours, neverthelesse the same in substance and forme wherein he ascended, Ambrose, Neither on the earth,
Tertullian, In the very palace of Heaven to this day Sitteth Iesus At the right hand of his Father, Man though also God, Flesh and blood though Purer then ours, nevertheless the same in substance and Form wherein he ascended, Ambrose, Neither on the earth,
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But as for the flesh which the word tooke, which was borne of the virgin, fastned to the crosse, laid in the graue, you shall not alwaies haue mee with you.
But as for the Flesh which the word took, which was born of the Virgae, fastened to the cross, laid in the graven, you shall not always have me with you.
For there he is confined & circumscribed to one place, as also he was here in the daies of his Flesh, when he liued among the Iewes: but now by your Doctrine he may be and is in more then a thousand places at once,
For there he is confined & circumscribed to one place, as also he was Here in the days of his Flesh, when he lived among the Iewes: but now by your Doctrine he may be and is in more then a thousand places At once,
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And doth not St Cyril expresly say, he could not be cōversant with his disciples in the Flesh after he was once ascended to his Father? St Augustine likewise, Christ according to his bodily presence could not be at once in the Sunne and in the Moone and on the crosse. And againe.
And does not Saint Cyril expressly say, he could not be conversant with his Disciples in the Flesh After he was once ascended to his Father? Saint Augustine likewise, christ according to his bodily presence could not be At once in the Sun and in the Moon and on the cross. And again.
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Forsomuch as the word is every where, and the flesh of Christ is not every where, it is cleare that one and the same Christ is of both natures, that is, every where according to the nature of his divinity,
Forsomuch as the word is every where, and the Flesh of christ is not every where, it is clear that one and the same christ is of both nature's, that is, every where according to the nature of his divinity,
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Finally Fulgentius. One and the same sonne of God, having in ••m the truth of the divine and humane nature, lost not the properties of the true Godhead,
Finally Fulgentius. One and the same son of God, having in ••m the truth of the divine and humane nature, lost not the properties of the true Godhead,
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and tooke also the properties of the true Manhood, one and the selfe same, locall by that he tooke of Man, a•d infinite by that he had of his Father: one and the very same, according to his humane substance absent from heauen when he was in earth,
and took also the properties of the true Manhood, one and the self same, local by that he took of Man, a•d infinite by that he had of his Father: one and the very same, according to his humane substance absent from heaven when he was in earth,
Vnto these and the like absurdities, for the saluing of them you haue nothing to oppose saue only the Omnipotence of God, to whom nothing is impossible.
Unto these and the like absurdities, for the salving of them you have nothing to oppose save only the Omnipotence of God, to whom nothing is impossible.
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Whence also some things he therefore cannot doe because he is omnipotent. He cannot deny himselfe, saith Saint Paul, and it is impossible that he should lye.
Whence also Some things he Therefore cannot do Because he is omnipotent. He cannot deny himself, Says Saint Paul, and it is impossible that he should lie.
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And This impossibility, saith Ambrose, is not of infirmity but of maiesty: because his truth admitteth not a lye, nor his power the note of inconstancie.
And This impossibility, Says Ambrose, is not of infirmity but of majesty: Because his truth admitteth not a lie, nor his power the note of inconstancy.
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Both of which if vpon presumption of Gods Omnipotence you will needs still beleeue, I must plainely tell you, that to build on his Power with impeachment of his Truth is not Faith but Infidelity.
Both of which if upon presumption of God's Omnipotence you will needs still believe, I must plainly tell you, that to built on his Power with impeachment of his Truth is not Faith but Infidelity.
First there must be a Signe, that is, as Saint Augustine defineth it, a thing which besides that shape or kinde that it offereth unto our sences of it selfe causeth some other thing to come into our minde.
First there must be a Signen, that is, as Saint Augustine defineth it, a thing which beside that shape or kind that it Offereth unto our Senses of it self Causes Some other thing to come into our mind.
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or whereof it is a signe. Secondly that this signe must be sensible or visible. For a Sacrament is intrinsecally and essentially a ceremony of Religion :
or whereof it is a Signen. Secondly that this Signen must be sensible or visible. For a Sacrament is intrinsically and essentially a ceremony of Religion:
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Wherefore the Fathers everywhere teach, that Sacraments are certaine Footsteps or Manuductions vnto things spirituall & Invisible. Thirdly, that the signe must hold due analogie and proportion with the thing signified:
Wherefore the Father's everywhere teach, that Sacraments Are certain Footsteps or Manuductions unto things spiritual & Invisible. Thirdly, that the Signen must hold due analogy and proportion with the thing signified:
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according to that of S. Augustin; If Sacraments had not a certaine similitude of those things whereof they are Sacraments, they were altogether no Sacraments.
according to that of S. Augustin; If Sacraments had not a certain similitude of those things whereof they Are Sacraments, they were altogether no Sacraments.
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For besides that it is impossible, that Accidents should haue any subsistence without their subiect, the Being of an Accident being to be in its subiect :
For beside that it is impossible, that Accidents should have any subsistence without their Subject, the Being of an Accident being to be in its Subject:
because the signe was ordained by Christ to bee a helpe vnto our Faith, and to lead vs as it were by the hand vnto the thing signified. Whereas the Accidents of bread without the substance thereof are rather lets and hinderances vnto vs,
Because the Signen was ordained by christ to be a help unto our Faith, and to led us as it were by the hand unto the thing signified. Whereas the Accidents of bred without the substance thereof Are rather lets and hindrances unto us,
and with no more reason can bee called signes of Christs body, then a darke cloud that keepeth off the light of the Sunne from our eyes, may bee called a signe or Representation of the Sunne.
and with no more reason can be called Signs of Christ body, then a dark cloud that Keepeth off the Light of the Sun from our eyes, may be called a Signen or Representation of the Sun.
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For seeing nothing is opposite vnto it selfe, & the signe and the thing signified are opposed one vnto another by way of Relation, they being Relatiue tearmes:
For seeing nothing is opposite unto it self, & the Signen and the thing signified Are opposed one unto Another by Way of Relation, they being Relative terms:
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The conclusion of all is, that if neither bread, nor the Accidents of bread, nor the body of Christ be the signe in the Eucharist, then there is no signe at all therein:
The conclusion of all is, that if neither bred, nor the Accidents of bred, nor the body of christ be the Signen in the Eucharist, then there is no Signen At all therein:
it can no more be expressed by Insensible signes, then a Picture be drawne with Invisible colours. But in the Eucharist there is no sensible signe. Not the bread: for ceasing to be, it ceaseth also to bee visible. Not the Accidents of bread :
it can no more be expressed by Insensible Signs, then a Picture be drawn with Invisible colours. But in the Eucharist there is no sensible Signen. Not the bred: for ceasing to be, it ceases also to be visible. Not the Accidents of bred:
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for that being covered from our sight vnder the Accidents of bread, cannot be seene of vs. What Seraphicall and piercing eyes some of your Illuminates may haue I knowne not:
for that being covered from our sighed under the Accidents of bred, cannot be seen of us What Seraphical and piercing eyes Some of your Illuminates may have I known not:
Thirdly & lastly, you acknowledge that in every Sacrament there ought to be a Proportion and agreement betweene the signe and the 2 signified 1 thing. But in the Eucharist, as you order it, there is no such Proportion. For there is nothing that resembleth vnto vs either the Passion of Christ,
Thirdly & lastly, you acknowledge that in every Sacrament there ought to be a Proportion and agreement between the Signen and the 2 signified 1 thing. But in the Eucharist, as you order it, there is no such Proportion. For there is nothing that resembles unto us either the Passion of christ,
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or the nourishment of our soules by his Flesh and Bloud, or our mutuall Vnion and Coniunction in his mysticall body. Wherein the Analogie and agreement principally standeth.
or the nourishment of our Souls by his Flesh and Blood, or our mutual union and Conjunction in his mystical body. Wherein the Analogy and agreement principally Stands.
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For the Breaking of the one resembleth the Suffering of the other, and the nourishing of our bodies by the one the nourishment of our Soules by the other,
For the Breaking of the one resembles the Suffering of the other, and the nourishing of our bodies by the one the nourishment of our Souls by the other,
But this is a foule heresie in Philosophy: and whosoever affirmes it, deserues to haue his braine purged with a good quantity of Hellebore. For if Accidents nourish,
But this is a foul heresy in Philosophy: and whosoever affirms it, deserves to have his brain purged with a good quantity of Hellebore. For if Accidents nourish,
and if so, then haue wee here a stranger Transubstantiation then of bread into Christs body, for that is of one substance into another, this of Accidents into substance. If your Monks for tryall hereof might for a while be fed with nothing else but Accidents, I thinke the swaging of their fat paunches would soone put an end to the controversie,
and if so, then have we Here a stranger Transubstantiation then of bred into Christ body, for that is of one substance into Another, this of Accidents into substance. If your Monks for trial hereof might for a while be fed with nothing Else but Accidents, I think the suaging of their fat paunches would soon put an end to the controversy,
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Fourthly, it gainesayeth the perpetuall consent of Antiquity. And here to avoide tautology, I omit all those passages of the Fathers already quoted, wherein is affirmed either that bread is the body of Christ, or that it is the Figure of his Body.
Fourthly, it gainsayeth the perpetual consent of Antiquity. And Here to avoid tautology, I omit all those passages of the Father's already quoted, wherein is affirmed either that bred is the body of christ, or that it is the Figure of his Body.
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Out of both which as wee haue shewed, it necessarily followes that bread remaines, and that the words of Institution, This is my body, are to bee vnderstood, not literally,
Out of both which as we have showed, it necessarily follows that bred remains, and that the words of Institution, This is my body, Are to be understood, not literally,
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but tropically. Neither will I alleage such frivolous, broken, and impertinent sentences, as your Author furnished you with for your Reall Presence, and Transubstantiation. But among many I will select a few choice ones, such as shall be pregnant and direct to the purpose.
but tropically. Neither will I allege such frivolous, broken, and impertinent sentences, as your Author furnished you with for your Real Presence, and Transubstantiation. But among many I will select a few choice ones, such as shall be pregnant and Direct to the purpose.
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because he dranke of the blessed cup. But the argument followes not if there were only bloud in the cup and no Wine. Tertullian, What then he would haue bread to signify he sufficiently declared calling bread his body.
Because he drank of the blessed cup. But the argument follows not if there were only blood in the cup and no Wine. Tertullian, What then he would have bred to signify he sufficiently declared calling bred his body.
of bread therefore, which in the same place hee calleth the Typicall and Symbolicall Body of Christ distinguishing it from his true Body. Cyprian, The Lord offered Bread and the cup mixt with Wine.
of bred Therefore, which in the same place he calls the Typical and Symbolical Body of christ distinguishing it from his true Body. Cyprian, The Lord offered Bred and the cup mixed with Wine.
What words can bee more plaine? And yet againe, the Bloud of Christ cannot seeme to be in the cup when wine is wanting to the cup, whereby the bloud of Christ is declared.
What words can be more plain? And yet again, the Blood of christ cannot seem to be in the cup when wine is wanting to the cup, whereby the blood of christ is declared.
For how many men would his Body haue sufficed, that it might be the food of the whole world? But therefore hee made mention of his ascension into heaven, that hee might draw them from corporall vnderstanding,
For how many men would his Body have sufficed, that it might be the food of the Whole world? But Therefore he made mention of his Ascension into heaven, that he might draw them from corporal understanding,
Here expresly he reiecteth the Corporall eating of Christs Body, and acknowledgeth none other but that which is spirituall. Eusebius Bishop of Cesa•ia, Our Saviour and Lord first,
Here expressly he rejects the Corporal eating of Christ Body, and acknowledgeth none other but that which is spiritual. Eusebius Bishop of Cesa•ia, Our Saviour and Lord First,
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and then all the Priests that haue followed in all nations celebrating the spirituall divine service according to the ordinances of the Church, signifie vnto vs by the Bread and Wine the mysteries of his body and bloud.
and then all the Priests that have followed in all Nations celebrating the spiritual divine service according to the ordinances of the Church, signify unto us by the Bred and Wine the Mysteres of his body and blood.
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Ambrose, speaking of the miracles of the Prophets who changed the Nature of things, and comparing therewith that which is done in the Sacrament as being nothing lesse, at length concludeth, It is no lesse to giue new natures vnto things then to change their natures:
Ambrose, speaking of the Miracles of the prophets who changed the Nature of things, and comparing therewith that which is done in the Sacrament as being nothing less, At length Concludeth, It is no less to give new nature's unto things then to change their nature's:
Wherefore else where hee saith in expresse tearmes, If there bee so great force in the word of the Lord, that they should beginne to bee what they were not:
Wherefore Else where he Says in express terms, If there be so great force in the word of the Lord, that they should begin to be what they were not:
changed therefore not in substance, but in vse and signification. Saint Basil in his Liturgy, for him you make the author thereof, He ascended into heaven, and sitteth at the right hand of thy Maiesty on high, who shall also come to render vnto every one according to his workes.
changed Therefore not in substance, but in use and signification. Saint Basil in his Liturgy, for him you make the author thereof, He ascended into heaven, and Sitteth At the right hand of thy Majesty on high, who shall also come to render unto every one according to his works.
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Gregory Nyssen, declaring the change of Water in Baptisme, expresseth it by three similitudes, of an Altar which being dedicated vnto Gods Worship, of a common stone is made a holy table, of Bread in the Eucharist which by Consecration is no longer common bread but the Body of Christ, and of a Priest who of a vulgar and ordinary man, is by the blessing made a teacher & Prelate of divine mysteries. Bread therefore is no more transubstantiated, then Water in Baptisme, the stone of the Altar, or the Priest. Cyril of Alexandria, Doest thou say that our Sacrament is the eating of a man? and doest thou Vrge our minde vnto the grosse thoughts that beleeued so? and doest thou attempt with humane thoughts to handle those things which cannot bee receiued but only with a pure and exquisite faith? The Flesh of Christ therefore is not eaten with the mouth,
Gregory Nyssen, declaring the change of Water in Baptism, Expresses it by three Similitudes, of an Altar which being dedicated unto God's Worship, of a Common stone is made a holy table, of Bred in the Eucharist which by Consecration is no longer Common bred but the Body of christ, and of a Priest who of a Vulgar and ordinary man, is by the blessing made a teacher & Prelate of divine Mysteres. Bred Therefore is no more Transubstantiated, then Water in Baptism, the stone of the Altar, or the Priest. Cyril of Alexandria, Dost thou say that our Sacrament is the eating of a man? and dost thou Urge our mind unto the gross thoughts that believed so? and dost thou attempt with humane thoughts to handle those things which cannot be received but only with a pure and exquisite faith? The Flesh of christ Therefore is not eaten with the Mouth,
but only with a pure Faith. Epiphanius, After he had given thankes he said, This of mee is that and wee see that it is not equall nor like neither to the incarnate image,
but only with a pure Faith. Epiphanius, After he had given thanks he said, This of me is that and we see that it is not equal nor like neither to the incarnate image,
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Saint Chrysostome, before consecration wee call it bread, but Divine grace through the ministry of the Priest sanctifying it, it is freed from the name of bread,
Saint Chrysostom, before consecration we call it bred, but Divine grace through the Ministry of the Priest sanctifying it, it is freed from the name of bred,
how much more the vessels of our body which God hath prepared to be an habitation for himselfe, ought wee not to giue way vnto the Divell to doe in thē what he pleaseth? Not the Body but the mysteries are contained in the vessels: & if so, what becomes of your Reall presence. Hierom, The wicked nor eate the flesh of Iesus, nor drinke his bloud.
how much more the vessels of our body which God hath prepared to be an habitation for himself, ought we not to give Way unto the devil to do in them what he Pleases? Not the Body but the Mysteres Are contained in the vessels: & if so, what becomes of your Real presence. Hieronymus, The wicked nor eat the Flesh of Iesus, nor drink his blood.
and the Body offered on the Crosse is not eaten in the Sacrament. Saint Augustine, The Apostles ate the Bread the Lord, Iudas the bread of the Lord against the Lord.
and the Body offered on the Cross is not eaten in the Sacrament. Saint Augustine, The Apostles ate the Bred the Lord, Iudas the bred of the Lord against the Lord.
And yet againe, As the heavenly bread which is the Flesh of Christ, after its manner is called the Body of Christ, being in truth the Sacrament• of Christs Body.
And yet again, As the heavenly bred which is the Flesh of christ, After its manner is called the Body of christ, being in truth the Sacrament• of Christ Body.
Marke, that which is called Body is not so in truth but only in signe and after a manner. Pope Leo, Christ being lifted vp into heaven, set an end to his Bodily Presence, being to abide at the right hand of his Father,
Mark, that which is called Body is not so in truth but only in Signen and After a manner. Pope Leo, christ being lifted up into heaven, Set an end to his Bodily Presence, being to abide At the right hand of his Father,
Fulgentius, the holy Catholike Church throughout the whole world ceaseth not to offer vnto Christ the sacrifice of Bread and Wine in Faith and Charity.
Fulgentius, the holy Catholic Church throughout the Whole world ceases not to offer unto christ the sacrifice of Bred and Wine in Faith and Charity.
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If a Sacrifice of bread and wine, then is it bread and wine after consecration. Pope Gelasius, certainly the Sacraments of the body and bloud of Christ which wee receiue is a divine thing:
If a Sacrifice of bred and wine, then is it bred and wine After consecration. Pope Gelasius, Certainly the Sacraments of the body and blood of christ which we receive is a divine thing:
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Lo the Substance and Nature of bread remaine, and the Sacrament is but an image and Similitude of Christs body. What can be more plaine? Theodoret, Himselfe hath honoured the Visible Symbols with the name of his body and bloud, not changing their nature, but adding grace vnto nature.
Lo the Substance and Nature of bred remain, and the Sacrament is but an image and Similitude of Christ body. What can be more plain? Theodoret, Himself hath honoured the Visible Symbols with the name of his body and blood, not changing their nature, but adding grace unto nature.
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And againe disputing against an Eutychian Heretike, who to overthrow the Humanity of Christ had thus argued, that as the signes in the Eucharist are after Consecration changed,
And again disputing against an Eutychian Heretic, who to overthrow the Humanity of christ had thus argued, that as the Signs in the Eucharist Are After Consecration changed,
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hee bringeth in Orthodaxus thus answering, Thou art taken in thine owne nets, for the mysticall signes after consecration depart not from their proper nature.
he brings in Orthodaxus thus answering, Thou art taken in thine own nets, for the mystical Signs After consecration depart not from their proper nature.
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Lastly Gregory the Great, proueth the truth of Christs body against Eutychius by those words of our Saviour, Handle mee and see. Can you proue the truth of Christs body in the Sacrament by the same argument? Verily if that which is neither felt nor seene be not Flesh & Bone,
Lastly Gregory the Great, Proves the truth of Christ body against Eutychius by those words of our Saviour, Handle me and see. Can you prove the truth of Christ body in the Sacrament by the same argument? Verily if that which is neither felt nor seen be not Flesh & Bone,
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and with joynt consent crossing your new vpstart fiction of the Reall Presence. To these I might easily adde a long list of those who succeeded in after times,
and with joint consent crossing your new upstarted fiction of the Real Presence. To these I might Easily add a long list of those who succeeded in After times,
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as Bede, Rabanus Maurus, Walafridus, Strabo, Bertram, Waleram Bishop of Medburg, Druthmarus, and others, not one of them in their times taxed for errour in this point.
as Bede, Rabanus Maurus, Walafridus, Strabo, Bertram, Waleram Bishop of Medburg, Druthmarus, and Others, not one of them in their times taxed for error in this point.
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but the holy Ghosts might cometh to the water through the Priests blessing, and it can after wash the body and soule from all sin through Ghostly might.
but the holy Ghosts might comes to the water through the Priests blessing, and it can After wash the body and soul from all since through Ghostly might.
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The body truly that Christ suffered in was borne of the flesh of Mary with bloud and with bone, with skinne and with sinews, with humane limmes, with a reasonable soule liuing:
The body truly that christ suffered in was born of the Flesh of Mary with blood and with bone, with skin and with sinews, with humane limbs, with a reasonable soul living:
and thus much thereof haue I thought good here at large to set downe, to the end you may know, that our Ancestors in this Iland, notwithstanding your loud craks to the contrary, haue not alwaies at leastwise in this point, beene Papists. Besides these testimonies of antiquity wee haue their customes also against you.
and thus much thereof have I Thought good Here At large to Set down, to the end you may know, that our Ancestors in this Island, notwithstanding your loud craks to the contrary, have not always At leastwise in this point, been Papists. Beside these testimonies of antiquity we have their customs also against you.
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St Hierom reporteth that in the Primitiue times, after the holy Communion was ended, they were wont to feast together in the Church, and to spend the residue of the Eucharist that remained.
Saint Hieronymus Reporteth that in the Primitive times, After the holy Communion was ended, they were wont to feast together in the Church, and to spend the residue of the Eucharist that remained.
but to burne what fragments soeuer remained of the consecrated Elements. Evagrius and Nicephorus both doe testifie that the ancient custome of the Church of Constantinople was to send for little children from the schoole, such as otherwise were barred from the Communion,
but to burn what fragments soever remained of the consecrated Elements. Evagrius and Nicephorus both do testify that the ancient custom of the Church of Constantinople was to send for little children from the school, such as otherwise were barred from the Communion,
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doe you thinke they would so haue profaned it by feasting vpon it, and bestowing it on children? Or that they would with such impietie and sacrilege haue burned and consumed it in the fire? It is altogether incredible.
do you think they would so have profaned it by feasting upon it, and bestowing it on children? Or that they would with such impiety and sacrilege have burned and consumed it in the fire? It is altogether incredible.
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and whatsoeuer resisteth or contradicteth truth is Falshood. Hence the rule, and the infallible rule of your owne Schoole, that God cannot doe those things that imply contradiction.
and whatsoever Resisteth or Contradicteth truth is Falsehood. Hence the Rule, and the infallible Rule of your own School, that God cannot do those things that imply contradiction.
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First you say that Bread is made the Body of Christ, and yet that the Body of Christ was before Bread was made his Body. Now if to vnmake that which never was, imply contradiction, by the same proportion to make that which already is implies it also.
First you say that Bred is made the Body of christ, and yet that the Body of christ was before Bred was made his Body. Now if to unmake that which never was, imply contradiction, by the same proportion to make that which already is Implies it also.
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and is, and is not, be direct contradictories. Is it possible to kill a dead man? Or to beget the child that is already borne? As impossible is it to make him of Bread, who was long before he is pretended to be made.
and is, and is not, be Direct contradictories. Is it possible to kill a dead man? Or to beget the child that is already born? As impossible is it to make him of Bred, who was long before he is pretended to be made.
Thirdly, I hope you will not deny vnto Christ as much power as you grant to every pettie Masse-Priest. But you grant power vnto them to reserue the consecrated Hoste vntill the next day,
Thirdly, I hope you will not deny unto christ as much power as you grant to every Petty Masse-Priest. But you grant power unto them to reserve the consecrated Host until the next day,
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If then our Saviour instituting his supper the even before his Passion had deliuered vnto his Apostles any part of the Eucharist to be kept vnto the end of the next day:
If then our Saviour instituting his supper the even before his Passion had Delivered unto his Apostles any part of the Eucharist to be kept unto the end of the next day:
then haue we here another contradiction. Christs Body is at the same time scourged and not scourged, crucified and not crucified, thrust through and not thrust through, slaine and not slaine.
then have we Here Another contradiction. Christ Body is At the same time scourged and not scourged, Crucified and not Crucified, thrust through and not thrust through, slain and not slain.
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Fourthly, you say that the Body of Christ is contained vnder the Accidents of Bread, yea that the whole Body is in every the least crum of the Hoste. Yet you say it is much greater then that which containeth it,
Fourthly, you say that the Body of christ is contained under the Accidents of Bred, yea that the Whole Body is in every the least crumb of the Host. Yet you say it is much greater then that which Containeth it,
Sixtly, before Transubstantiation was invented it went for currant in Philosophie that the very essence and being of an Accident is to be in the subiect. Yet you say that in the sacrament the Accidents of Bread are in no subiect. But for an Accident to be and not to be is a contradiction :
Sixty, before Transubstantiation was invented it went for currant in Philosophy that the very essence and being of an Accident is to be in the Subject. Yet you say that in the sacrament the Accidents of Bred Are in no Subject. But for an Accident to be and not to be is a contradiction:
Eightly, Aristotle maintaineth that vacuity or emptinesse is impossible, & if you should grant it, infinite contradictions would follow. But your doctrine establisheth it.
Eighth, Aristotle maintaineth that vacuity or emptiness is impossible, & if you should grant it, infinite contradictions would follow. But your Doctrine Establisheth it.
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then a little point or droppe continuing still in the same Quantitie, may occupie as much space as the greatest mountaine or the whole Ocean. For so many may the severall places be that all put together may make a greater space:
then a little point or drop Continuing still in the same Quantity, may occupy as much Molle as the greatest mountain or the Whole Ocean. For so many may the several places be that all put together may make a greater Molle:
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before and behind, at his right and at his left hand, that he is also elder and younger, sooner and later, shorter and taller, broader and narrower, thicker and thinner, greater and lesser then himselfe,
before and behind, At his right and At his left hand, that he is also elder and younger, sooner and later, shorter and Taller, Broader and narrower, thicker and thinner, greater and lesser then himself,
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But I study to be briefe, & it is high time to remoue my hand, as they say, from the Table. Onely I must forewarne you, that if being vnable to vntie these knots, you shall attempt to cut them asunder with the sword of Gods Omnipotence, you shall but loose your labour.
But I study to be brief, & it is high time to remove my hand, as they say, from the Table. Only I must forewarn you, that if being unable to untie these knots, you shall attempt to Cut them asunder with the sword of God's Omnipotence, you shall but lose your labour.
For if they be contradictions (as vndoubtedly they are) your Angelicall Doctor can tell you, that they fall not within the compasse of Divine Power. So that of force you must either demonstrate that these things are not contradictorie, which I am sure you can neuer doe:
For if they be contradictions (as undoubtedly they Are) your Angelical Doctor can tell you, that they fallen not within the compass of Divine Power. So that of force you must either demonstrate that these things Are not contradictory, which I am sure you can never do:
& fully answered whatsoeuer here you haue alleaged in maintenance of your Reall Presence. My desire now is that laying aside all prejudice, you will but with indifference read what I haue replied therevnto.
& Fully answered whatsoever Here you have alleged in maintenance of your Real Presence. My desire now is that laying aside all prejudice, you will but with indifference read what I have replied thereunto.
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Especially if withall you consider that the wittiest and subtlest heads amongst you could never finde it so clearely and strongly grounded either vpon Scripture or Fathers, as you pretend.
Especially if withal you Consider that the Wittiest and subtlest Heads among you could never find it so clearly and strongly grounded either upon Scripture or Father's, as you pretend.
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as without declaration of the Church can evidently constraine a man to admit of Transubstantiation. And this, saith Bellarmine, is not altogether vnprobable.
as without declaration of the Church can evidently constrain a man to admit of Transubstantiation. And this, Says Bellarmine, is not altogether unprobable.
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The same Scot farther saith, that were it not for the authority & determination of the Roman Church, the words of Christ and of the Fathers might more simply, plainely,
The same Scot farther Says, that were it not for the Authority & determination of the Roman Church, the words of christ and of the Father's might more simply, plainly,
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Nay hee yet farther addeth, and your Cardinal Bellarmine confesseth it, that before the Lateran Councell Transubstantiation was not a doctrine of Faith:
Nay he yet farther adds, and your Cardinal Bellarmine Confesses it, that before the Lateran Council Transubstantiation was not a Doctrine of Faith:
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Cardinall Cajetan is as peremptory, that there appeareth nothing in the Gospell that can force a man properly to vnderstand these words, This is my body:
Cardinal Cajetan is as peremptory, that there appears nothing in the Gospel that can force a man properly to understand these words, This is my body:
To these Cardinals may wee ioyne another Cardinall, though happily he neuer ware the Cap, I mean Fisher Bishop of Rochester, who expresly averreth, that in that place of Mathew (where the institution of the Sacrament is recorded) there is never a word whereby it may bee proued, that there is made in the Masse the true presence of the flesh and bloud of Christ.
To these Cardinals may we join Another Cardinal, though happily he never beware the Cap, I mean Fisher Bishop of Rochester, who expressly averreth, that in that place of Matthew (where the Institution of the Sacrament is recorded) there is never a word whereby it may be proved, that there is made in the Mass the true presence of the Flesh and blood of christ.
Gabriel Biel also, The Scriptures may be salved and expounded after a more easie vnderstanding. And Occam, This doctrine that the substance of bread remaineth is subiect to lesser inconveniences,
Gabriel Biel also, The Scriptures may be salved and expounded After a more easy understanding. And Occam, This Doctrine that the substance of bred remains is Subject to lesser inconveniences,
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and is not so repugnant to reason, & the Scriptures. And Durand, It is great rashnesse to say that the body of Christ cannot by divine power be in the Sacrament but by converting bread into it.
and is not so repugnant to reason, & the Scriptures. And Durand, It is great rashness to say that the body of christ cannot by divine power be in the Sacrament but by converting bred into it.
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Howbeit if that way which supposeth bread to remaine were indeed true, many doubts which meet vs holding it not to remaine, were dissolued. The Master of the Sentences also freely confesseth, that if it be demanded, what that conversion is,
Howbeit if that Way which Supposeth bred to remain were indeed true, many doubts which meet us holding it not to remain, were dissolved. The Master of the Sentences also freely Confesses, that if it be demanded, what that conversion is,
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Gregory de Valentia saith, that the Fathers spake of Transubstantiation somewhat obscurely & simply, as thinking they could not be vnderstood of Catholikes but Catholikely,
Gregory de Valentia Says, that the Father's spoke of Transubstantiation somewhat obscurely & simply, as thinking they could not be understood of Catholics but Catholicly,
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Your Secular Priests affirme that it was concluded among the Fathers of the Societie (and what Catholike would not beleeue them?) that the Fathers haue not so much as touched the point of Transubstantiation.
Your Secular Priests affirm that it was concluded among the Father's of the Society (and what Catholic would not believe them?) that the Father's have not so much as touched the point of Transubstantiation.
if after sentence of death pronounced vpon them, that very morning when they were to be executed, they might haue leaue to say Masse, to the intent they might be certaine of their owne intention to consecrate,
if After sentence of death pronounced upon them, that very morning when they were to be executed, they might have leave to say Mass, to the intent they might be certain of their own intention to consecrate,
and not doubtfully depend vpon anothers, whether after consecration for the confirmation of our Faith in the point of Transubstantiation, they durst to say thus vnto the multitude, Vnlesse that which is now in this Chalice, whose Accidents you see, be the very selfe same bloud which issued out of the side of Christ hanging on the crosse, let mee haue no part either in the bloud of Christ,
and not doubtfully depend upon another's, whither After consecration for the confirmation of our Faith in the point of Transubstantiation, they durst to say thus unto the multitude, Unless that which is now in this Chalice, whose Accidents you see, be the very self same blood which issued out of the side of christ hanging on the cross, let me have no part either in the blood of christ,
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And Father Garnet in a conference with the Deanes of the Chappell, Pauls, and Westminster, being in particular asked the like, answered very perplexedly, not daring to hazard his saluation therevpon.
And Father Garnet in a conference with the Deanes of the Chapel, Paul's, and Westminster, being in particular asked the like, answered very perplexedly, not daring to hazard his salvation thereupon.
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All these testimonies duly pondered and considered, you must needs acknowledge, vnlesse you see better then these quick-sighted Eagles, that you haue not so strong hold either in Scripture,
All these testimonies duly pondered and considered, you must needs acknowledge, unless you see better then these quick-sighted Eagles, that you have not so strong hold either in Scripture,
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and that not only the name, but the Doctrine also of Transubstantiation, hath beene but of late created an article of your Faith. It remaineth that I entreat you, these things vndoubtedly being thus, that you suffer not your selfe any longer to be beguilded with novelties vnder pretence of antiquitie:
and that not only the name, but the Doctrine also of Transubstantiation, hath been but of late created an article of your Faith. It remains that I entreat you, these things undoubtedly being thus, that you suffer not your self any longer to be beguiled with novelties under pretence of antiquity:
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For if Christ bee not present in the Sacrament in such sort as you hold, there was never either seen or heard the like Idolatrie vnto yours, as your own Coster confesseth.
For if christ be not present in the Sacrament in such sort as you hold, there was never either seen or herd the like Idolatry unto yours, as your own Coster Confesses.
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Oh how glad would the blessed Angels in heaven bee, might they once behold your conversion? How readily and louingly would the true Church of Christ entertaine you? and how humbly thankfull would my poore selfe be vnto the Divine Maiestie, if through his blessing these endeauours of mine might be a meanes to reclaime you? For my part I haue done what belonged vnto me, that truth I haue both propounded and demonstrated vnto you.
O how glad would the blessed Angels in heaven be, might they once behold your conversion? How readily and lovingly would the true Church of christ entertain you? and how humbly thankful would my poor self be unto the Divine Majesty, if through his blessing these endeavours of mine might be a means to reclaim you? For my part I have done what belonged unto me, that truth I have both propounded and demonstrated unto you.
I might travell long enough, and be never the neerer my journies end. All the Passages alleadged by you in maintenance of Transubstantiation, I haue fully answered:
I might travel long enough, and be never the nearer my journeys end. All the Passages alleged by you in maintenance of Transubstantiation, I have Fully answered:
adding therevnto sundry arguments, clearly demonstrating the impiety thereof. Wherevpon I expected either that you should yeeld being convinced by the evidence of truth:
adding thereunto sundry Arguments, clearly Demonstrating the impiety thereof. Whereupon I expected either that you should yield being convinced by the evidence of truth:
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For why should I stray with him that will needs out of the Way? Neverthelesse fearing least by holding my peace I might seeme either to prejudice my cause,
For why should I stray with him that will needs out of the Way? Nevertheless fearing lest by holding my peace I might seem either to prejudice my cause,
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I haue at length resolued to vouchsafe you one encounter more, and then if you still persist in your outlopes and impertinences, to wast no more oile or paper vpon you.
I have At length resolved to vouchsafe you one encounter more, and then if you still persist in your outlopes and impertinences, to wast no more oil or paper upon you.
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or thought they would not pleasure. I. D. You coniecture not amisse. For being demanded the reason, he answered, because you had written nothing to the purpose,
or Thought they would not pleasure. I D. You conjecture not amiss. For being demanded the reason, he answered, Because you had written nothing to the purpose,
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For though the writers you quote be many, yet is your Author but one. And alleadging them vpon his sole credit, without any particular knowledge of your owne:
For though the writers you quote be many, yet is your Author but one. And alleging them upon his sole credit, without any particular knowledge of your own:
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The name of Protestant was first given vnto the Princes and Free citties of Germany, Protesting their Faith at a Diet in Spire Ann. 1529. neither doe wee disclaime it.
The name of Protestant was First given unto the Princes and Free cities of Germany, Protesting their Faith At a Diet in Spire Ann. 1529. neither do we disclaim it.
of which only that Church consisteth. N. N. Succession, continuance, visibility, vnitie are notes of the Catholike Church: and only found in her. I. D.
of which only that Church Consisteth. N. N. Succession, Continuance, visibility, unity Are notes of the Catholic Church: and only found in her. I D.
which yet you esteeme no true Churches. The consideration whereof forced from Bellarmine this confession, that it followeth not necessarily, where succession is, there is a Church.
which yet you esteem no true Churches. The consideration whereof forced from Bellarmine this Confessi, that it follows not necessarily, where succession is, there is a Church.
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and is still Visible. And such Persecutions, and Scandalls may arise in the Church, as may much eclipse the glory thereof, reducing the Saints to a small number, scattering the Ministers, suspending the exercise of Ecclesiasticall discipline, and interrupting the publike service:
and is still Visible. And such Persecutions, and Scandals may arise in the Church, as may much eclipse the glory thereof, reducing the Saints to a small number, scattering the Ministers, suspending the exercise of Ecclesiastical discipline, and interrupting the public service:
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So was it vnder the old Testament in the daies of Elias, so vnder the new when the whole world groned vnder Arianisme: and so shall it bee in the time of Antichrist :
So was it under the old Testament in the days of Elias, so under the new when the Whole world groaned under Arianism: and so shall it be in the time of Antichrist:
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And who knowes not what jars and dissentions sometimes were among the Corinthians and Galatians, and betweene the East and West Churches about the celebration of Easter, which neverthelesse were true Churches.
And who knows not what jars and dissensions sometime were among the Corinthians and Galatians, and between the East and West Churches about the celebration of Easter, which nevertheless were true Churches.
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namely in what order, Linus, Clemens, Cletus, Anacletus should stand. About thirty Schisms haue beene therein, some of them continuing scores of yeares together:
namely in what order, Linus, Clemens, Cletus, Anacletus should stand. About thirty Schisms have been therein, Some of them Continuing scores of Years together:
in which haue beene two Popes, three Popes at once, neither could it easily bee discerned which was lawfull Pope. Fifty of them in a row were Monsters rather then Men, Apotacticall and Apostaticall rather then Apostolicall. How many haue intruded themselues into that See by Simonie ? How many haue beene intruded at the pleasure of harlots? Yea a Whore hath sitten in the Pontificall chaire.
in which have been two Popes, three Popes At once, neither could it Easily be discerned which was lawful Pope. Fifty of them in a row were Monsters rather then Men, Apotactical and Apostatical rather then Apostolical. How many have intruded themselves into that See by Simony? How many have been intruded At the pleasure of harlots? Yea a Whore hath sitten in the Pontifical chair.
So saith Sigebert, Marianus Scotus, Bergomensis, Iohannes Stella, Nauclerus, Iohannes Lucidus, Baptista Ignatius, Balaeus, Sabellicus, Ranulphus, Petrarch, Boccace, Mathew Palmer, Trithemius, and Martinus Polonus: all which it will bee hard for your new vpstarts of yesternight to outface or controle.
So Says Sigebert, Marianus Scotus, Bergomensis, Iohannes Stella, Nauclerus, Iohannes Lucidus, Baptist Ignatius, Balaeus, Sabellicus, Ranulphus, Petrarch, Boccace, Matthew Palmer, Trithemius, and Martinus Polonus: all which it will be hard for your new upstarts of yesternight to outface or control.
what stronger proofe can you desire, then the publike Registers of every See? Out of which so much as concernes this businesse is now published to the view of the whole world, designing both the time when,
what Stronger proof can you desire, then the public Registers of every See? Out of which so much as concerns this business is now published to the view of the Whole world, designing both the time when,
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And this is so cleare, that your owne Cudsemius comming into England, of purpose to obserue the state of our Church thus writeth, concerning the state of the Calvinian sect in England, it so standeth, that it may either endure long,
And this is so clear, that your own Cudsemius coming into England, of purpose to observe the state of our Church thus Writeth, Concerning the state of the Calvinian sect in England, it so Stands, that it may either endure long,
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Touching your other three Notes, I presume it will not be denyed that a Church professing to beleeue in the Lord Iesus, and by him in the holy and blessed Trinity, and confessing all the Doctrines contained in the Scriptures, together with the three Creeds, of the Apostles, the Nicene, and of Athanasius, hath hitherto continued Visible and in Vnity from the Apostles times.
Touching your other three Notes, I presume it will not be denied that a Church professing to believe in the Lord Iesus, and by him in the holy and blessed Trinity, and confessing all the Doctrines contained in the Scriptures, together with the three Creeds, of the Apostles, the Nicene, and of Athanasius, hath hitherto continued Visible and in Unity from the Apostles times.
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for all this we both professe and confesse, and whatsoever wee affirmatiuely hold, the same in a manner doe you affirme with vs. For as for the Negatiues, they are but novelties,
for all this we both profess and confess, and whatsoever we affirmatively hold, the same in a manner do you affirm with us For as for the Negatives, they Are but novelties,
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Your treatise was not intended to me. Howbeit you thank mee for my reply: acknowledging your inability to answer, and hoping I expect it not from you. I. D.
Your treatise was not intended to me. Howbeit you thank me for my reply: acknowledging your inability to answer, and hoping I expect it not from you. I D.
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Notwithstanding you haue no reason to beleeue mee, seeing other Divines not Papists only but Protestants also seeme to vnderstand the Fathers as you doe. I. D.
Notwithstanding you have no reason to believe me, seeing other Divines not Papists only but Protestants also seem to understand the Father's as you do. I. D.
For I excepted to all the passages of Ignatius, Cyril of Hierusalem in his Catechismes, Ambrose de Sacramentis, and Mysterijs initiandis, Eusebius Emissenus, Cyprian de caena Domini, the Canon of the Nicen counsell, and Magnetes, as suspected by your owne Rabbies not to be the men whose names they beare.
For I excepted to all the passages of Ignatius, Cyril of Jerusalem in his Catechisms, Ambrose de Sacramentis, and Mysterijs initiandis, Eusebius Emissenus, Cyprian de Cena Domini, the Canon of the Nicene counsel, and Magnetes, as suspected by your own Rabbies not to be the men whose names they bear.
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Againe of Damascen, Theophylact, Euthymius, Nicephorus, and Rupertus, as being Punies and too young to be Fathers: besides those many Passages which are miserably either curtald or rackt or falsely alleaged.
Again of Damascene, Theophylact, Euthymius, Nicephorus, and Rupert, as being Punies and too young to be Father's: beside those many Passages which Are miserably either curtald or racked or falsely alleged.
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Is not the Bloud of Christ really present in Baptisme to the washing away of sinne? Is hee not Really also present to the Faith of every true beleever even out of the Sacrament? Doubtlesse he is:
Is not the Blood of christ really present in Baptism to the washing away of sin? Is he not Really also present to the Faith of every true believer even out of the Sacrament? Doubtless he is:
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What should let then but the Flesh of Christ may bee present in the Eucharist Really, and yet not after the Corporall manner? Nay what if I should yeeld you a corporall presence? Would that necessarily inferre a Transubstantiation ? Nothing lesse.
What should let then but the Flesh of christ may be present in the Eucharist Really, and yet not After the Corporal manner? Nay what if I should yield you a corporal presence? Would that necessarily infer a Transubstantiation? Nothing less.
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of Substance by Generation and corruption, of Quality by Alteration, of Quantity by Augmentation and Diminution, of Place by Lation. Now he that affirmeth a Change, doth not presently affirme Change of Substance:
of Substance by Generation and corruption, of Quality by Alteration, of Quantity by Augmentation and Diminution, of Place by Lation. Now he that Affirmeth a Change, does not presently affirm Change of Substance:
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for it may be some other, either of Quality or Quantity, or Quantity, or Place. The Fathers therefore speaking of a Change in the Sacrament, may as well meane a Change of Alteration in the Vse and Uertue of the Elements,
for it may be Some other, either of Quality or Quantity, or Quantity, or Place. The Father's Therefore speaking of a Change in the Sacrament, may as well mean a Change of Alteration in the Use and Virtue of the Elements,
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Those that afterwards succeeded, were all of them subiect vnto errour, and cannot be the ground of our Faith, as I haue elsewhere answerably demonstrated.
Those that afterwards succeeded, were all of them Subject unto error, and cannot be the ground of our Faith, as I have elsewhere answerably demonstrated.
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which was about the yeare 607. when Boniface the third purchased of that bloudy tyrant Phocas the title of Vniversall Bishop, and with it the supremacy over all Churches.
which was about the year 607. when Boniface the third purchased of that bloody tyrant Phocas the title of Universal Bishop, and with it the supremacy over all Churches.
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Whereof his predecessor Gregory the great seemed to prophecy, when writing against Iohn B. of Constantinople for vsurping that title, he gathereth from thence that the times of Antichrist are at hand.
Whereof his predecessor Gregory the great seemed to prophecy, when writing against John B. of Constantinople for usurping that title, he gathereth from thence that the times of Antichrist Are At hand.
Damascen in the East not contenting himselfe with the old language of the Church, fell a coyning of new Phrases, yet reached not home to Transubstantiation. A hundred yeares after Amalarius in the west maintained in plaine tearms, that the simple nature of Bread and wine is turned into a reasonable nature, to wit, of the body and bloud of Christ.
Damascene in the East not contenting himself with the old language of the Church, fell a coining of new Phrases, yet reached not home to Transubstantiation. A hundred Years After Amalarius in the west maintained in plain terms, that the simple nature of Bred and wine is turned into a reasonable nature, to wit, of the body and blood of christ.
Yet could they not carry it so clearly, but that they were mightily opposed by the most famous writers in their times, whose names you haue in mine Answer. But specially by Bertram vnder Carolus Calvus, of whom Turrian the Iesuit thus, to cite Bertram what is it other then to say, the heresie of Calvin is not new.
Yet could they not carry it so clearly, but that they were mightily opposed by the most famous writers in their times, whose names you have in mine Answer. But specially by Bertram under Carolus Calvus, of whom Turrian the Iesuit thus, to Cite Bertram what is it other then to say, the heresy of calvin is not new.
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By Catholike you still meane Roman: for Catholike & Roman are now growne convertible tearmes, a mystery that the Primitiue Church never so much as dreamed of.
By Catholic you still mean Roman: for Catholic & Roman Are now grown convertible terms, a mystery that the Primitive Church never so much as dreamed of.
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but also for sundry passages expresly translated out of him, was publikely appointed to be read vnto the people vpon Easter day before they receaued the Communion? Or when the Bishops at their Synods deliuered vnto their Clergie the same doctrine out of two other writings of the same Aelfrick, the one whereof saith thus That housel is Christs body, not bodily but spiritually.
but also for sundry passages expressly translated out of him, was publicly appointed to be read unto the people upon Easter day before they received the Communion? Or when the Bishops At their Synods Delivered unto their Clergy the same Doctrine out of two other writings of the same Aelfric, the one whereof Says thus That housel is Christ body, not bodily but spiritually.
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and said by the blessed bread this is my body, and againe by the holy wine, this is my blood, &c. The other likewise saith thus, The Lord which hallowed housel before his suffering,
and said by the blessed bred this is my body, and again by the holy wine, this is my blood, etc. The other likewise Says thus, The Lord which hallowed housel before his suffering,
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or was it at that time other then a Roman face, truely Catholike and Orthodoxe? You haue heard I suppose of those Christians, whom anciently they tearmed W•ldenses and Leonists. Your Ranerius saith of them, that they had beene of very long continuance,
or was it At that time other then a Roman face, truly Catholic and Orthodox? You have herd I suppose of those Christians, whom anciently they termed W•ldenses and Leonists. Your Ranerius Says of them, that they had been of very long Continuance,
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even from Pope Sylvesters time, or as some say, ever since the Apostles: so Vniversall also, that there was scarce any country wherein they abounded not:
even from Pope Sylvesters time, or as Some say, ever since the Apostles: so Universal also, that there was scarce any country wherein they abounded not:
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finally, that where other Sects most fearefully blaspheamed God, these made faire shew of religion, liued honestly among men, beleeued all things rightly touching God,
finally, that where other Sects most fearfully blasphemed God, these made fair show of Religion, lived honestly among men, believed all things rightly touching God,
and all the Articles contained in the Creed, onely they blaspheamed & hated the Church of Rome. What? Was the face of this Church also Roman? How so, being so opposite vnto it? Certainely it was rather the face of our Church.
and all the Articles contained in the Creed, only they blasphemed & hated the Church of Room. What? Was the face of this Church also Roman? How so, being so opposite unto it? Certainly it was rather the face of our Church.
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but enviously and maliciously, as appeareth by the publike Confessions of their Faith, and by the testimonie of Cardinal Sadolet, & others who by commission were commanded to examin it.
but enviously and maliciously, as appears by the public Confessions of their Faith, and by the testimony of Cardinal Sadolet, & Others who by commission were commanded to examine it.
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But what saith Michael Cesaenas who flourished some 250. yeares since? There are two Churches, the one of the wicked flourishing, in which the Pope doth raigne:
But what Says Michael Cesaenas who flourished Some 250. Years since? There Are two Churches, the one of the wicked flourishing, in which the Pope does Reign:
You adde, it is vncharitable to thinke that all this time there was no knowledge of the meaning of Scriptures and Fathers vntil Luther brought in the true light. True:
You add, it is uncharitable to think that all this time there was no knowledge of the meaning of Scriptures and Father's until Luther brought in the true Light. True:
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Neverthelesse, bee it spoken to the glory of God, and the honour of the present times, the meaning both of Scriptures and Fathers was never better knowne (shall I say, never so well knowne?) as now.
Nevertheless, be it spoken to the glory of God, and the honour of the present times, the meaning both of Scriptures and Father's was never better known (shall I say, never so well known?) as now.
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As for your nine hundred yeares, questionles they were not the learned'st times. The knowledge of languages quickly decayed, and blindnesse and barbarisme crept in apace:
As for your nine hundred Years, questionless they were not the Learnedest times. The knowledge of languages quickly decayed, and blindness and barbarism crept in apace:
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insomuch as by the testimonie of Genebrard, Bellarmine, & Baronius, there was never age more Vnlearned and vnhappy then the ninth Century, wherein were no men famous either for wit or learning, and whosoever studied the Mathematicks or Philosophie was presently counted a Magician. Neither were some of the after times over much amended,
insomuch as by the testimony of Genebrard, Bellarmine, & Baronius, there was never age more Unlearned and unhappy then the ninth Century, wherein were not men famous either for wit or learning, and whosoever studied the Mathematics or Philosophy was presently counted a Magician. Neither were Some of thee After times over much amended,
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and to haue skill in Greek was suspicious, but in Hebrew almost heretical, as Espencaeus. But blessed be God, who in the midst of these blindest times hath still preserued the light of his truth:
and to have skill in Greek was suspicious, but in Hebrew almost heretical, as Espencaeus. But blessed be God, who in the midst of these blindest times hath still preserved the Light of his truth:
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and, though envy burst and split at it, blessed be his holy name for that greater light of his Gospel which we haue receaued both by Luther and since Luther. Hee was a noble champion of Christ Iesus,
and, though envy burst and split At it, blessed be his holy name for that greater Light of his Gospel which we have received both by Luther and since Luther. He was a noble champion of christ Iesus,
and gat so much ground of the Papacie, as I hope will never be recouered againe vntill by the brightnesse of our Lords comming it be vtterly destroyed.
and got so much ground of the Papacy, as I hope will never be recovered again until by the brightness of our lords coming it be utterly destroyed.
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And did not ours trow you doe so also in Q. Maries daies? Nay did not Archbishop Cranmer, and sundry other Bishops (to speake nothing of those of inferiour ranke) chuse rather to loose their present honours and estates,
And did not ours trow you do so also in Q. Mary's days? Nay did not Archbishop Cranmer, and sundry other Bishops (to speak nothing of those of inferior rank) choose rather to lose their present honours and estates,
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and themselues cruelly to be martyred in the fire, then to perish their cōsciences by subscribing vnto the Romish Apostacy ? As for your vnkle, whose domestical example so much confirmes you, I thinke hee was a man of no great note, sure I am of no great fame either at home or abroad.
and themselves cruelly to be martyred in the fire, then to perish their Consciences by subscribing unto the Romish Apostasy? As for your uncle, whose domestical Exampl so much confirms you, I think he was a man of no great note, sure I am of no great fame either At home or abroad.
Who being Fellow of Corpus Christi Colledge in Oxford, and Bachelour in Divinitie, possessed also of a Benefice neere the Vniversitie, and by reason of his eminence in learning,
Who being Fellow of Corpus Christ College in Oxford, and Bachelor in Divinity, possessed also of a Benefice near the university, and by reason of his eminence in learning,
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yet hee readily forsooke Fellowship, Friends, Benefice, Hopes and all for Christs sake, and put himselfe into a voluntary exile all the raigne of Q. Mary, vntill Q. Elizabeth of blessed memory being advanced to the Crowne, hee returned into England, where hee was according to his worth soone after preferred to the Bishoprick of Salisbury. Now if so obscure a man as your vnkle liuing but as a serving Priest beyond seas, doe so much strengthen you:
yet he readily forsook Fellowship, Friends, Benefice, Hope's and all for Christ sake, and put himself into a voluntary exile all the Reign of Q. Marry, until Q. Elizabeth of blessed memory being advanced to the Crown, he returned into England, where he was according to his worth soon After preferred to the Bishopric of Salisbury. Now if so Obscure a man as your uncle living but as a serving Priest beyond Seas, do so much strengthen you:
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yet seeing the sense I giue, I haue by sundry plaine arguments demonstrated to bee the right sense, the bare saying of others cannot be a sufficient reason why you should forbeare assent.
yet seeing the sense I give, I have by sundry plain Arguments demonstrated to be the right sense, the bore saying of Others cannot be a sufficient reason why you should forbear assent.
For would any man thinke that they who so confidently alleage the Fathers against Transubstantiation ▪ should notwithstanding in their writings acknowledge, that their meaning is cleane contrary to that they alleage thē for? Were it not that you haue bound your Faith absolutely to beleeue what every Popish shaueling tell• you,
For would any man think that they who so confidently allege the Father's against Transubstantiation ▪ should notwithstanding in their writings acknowledge, that their meaning is clean contrary to that they allege them for? Were it not that you have bound your Faith absolutely to believe what every Popish shaveling tell• you,
Mason is forced to these Words, St Ambrose testifieth that imposition of hands is certaine mysticall words whereby he that is elected into the Priesthood, is confirmed, receiving authority, his conscience bearing him witnesse that he may be bold to offer sacrifice to God in the Lords steed.
Mason is forced to these Words, Saint Ambrose Testifieth that imposition of hands is certain mystical words whereby he that is elected into the Priesthood, is confirmed, receiving Authority, his conscience bearing him witness that he may be bold to offer sacrifice to God in the lords steed.
and therefore no way opening the meaning of the Fathers for you in that point. Secondly, these are not the words of Mason, but the Obiection of a Papist.
and Therefore no Way opening the meaning of the Father's for you in that point. Secondly, these Are not the words of Mason, but the Objection of a Papist.
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Now these words are by Mason put into the mouth of Philodoxus, and are indeed obiected to vs by Bellarmin, whom he calling himselfe Orthodoxus vndertaketh in that place to answere.
Now these words Are by Mason put into the Mouth of Philodoxus, and Are indeed objected to us by Bellarmin, whom he calling himself Orthodox undertaketh in that place to answer.
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S. Ambrose elsewhere expoundeth himselfe saying, What therefore doe we? Doe we not offer daily? Truly we offer, but so, that wee make a remembrance of his death.
S. Ambrose elsewhere expoundeth himself saying, What Therefore do we? Do we not offer daily? Truly we offer, but so, that we make a remembrance of his death.
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What S. Augustines meaning was let himself declare, Was not Christ once offered or sacrificed in himselfe? And yet he is offered in a Sacrament, not only at all the solemnities at Easter,
What S. Augustine's meaning was let himself declare, Was not christ once offered or sacrificed in himself? And yet he is offered in a Sacrament, not only At all the solemnities At Easter,
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Therefore as after a certaine manner the sacrament of the body of Christ is the body of Christ, the sacrament of the bloud of Christ is the bloud of Christ:
Therefore as After a certain manner the sacrament of the body of christ is the body of christ, the sacrament of the blood of christ is the blood of christ:
And else-where, The flesh and bloud of the sacrifice of Christ, was promised by sacrifices of resemblance before he came, was performed intruth and indeed when he suffered, is celebrated by a sacrament of remembrance since he ascended. Thus he.
And elsewhere, The Flesh and blood of the sacrifice of christ, was promised by Sacrifices of resemblance before he Come, was performed in and indeed when he suffered, is celebrated by a sacrament of remembrance since he ascended. Thus he.
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That hee doth by and by in the words following, The ancient Doctors, saith he, when they speake of the conversion and changing of bread, vnderstand the change of vse and condition not substance.
That he does by and by in the words following, The ancient Doctors, Says he, when they speak of the conversion and changing of bred, understand the change of use and condition not substance.
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D. Morton, the Centuriators, and others are plentifull in such citations, and so manifest for the verity, that D. Field writeth thus, that the Primitiue Church thought the sanctified and consecrated Elements to bee the body of Christ.
D. Mortonum, the Centuriators, and Others Are plentiful in such citations, and so manifest for the verity, that D. Field Writeth thus, that the Primitive Church Thought the sanctified and consecrated Elements to be the body of christ.
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if any parts of the consecrated Elements remained so long as to bee musty and vnfit for vse, to consume them with fire, which I thinke they would not haue done to the Body of Christ.
if any parts of the consecrated Elements remained so long as to be musty and unfit for use, to consume them with fire, which I think they would not have done to the Body of christ.
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This sheweth they thought the Sanctified Elements to be Christs Body no longer then they might serue for the comfortable instruction of the faithfull by partaking in them.
This shows they Thought the Sanctified Elements to be Christ Body no longer then they might serve for the comfortable instruction of the faithful by partaking in them.
For had they so thought they would never haue burnt them. He intimateth indeed that they thought the Elements to be the Body : neither doth any deny it.
For had they so Thought they would never have burned them. He intimateth indeed that they Thought the Elements to be the Body: neither does any deny it.
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as Circumcision is the Covenant, and Water in Baptisme Regeneration. And so, as St Augustine saith, the Sacrament of Christs body is after a manner Christs body :
as Circumcision is the Covenant, and Water in Baptism Regeneration. And so, as Saint Augustine Says, the Sacrament of Christ body is After a manner Christ body:
to wit Sacramentally, the outward signe putting on the name of the thing Signified. And whereas Dr Covel addeth that Gods Omnipotency maketh it his Body :
to wit Sacramentally, the outward Signen putting on the name of the thing Signified. And whereas Dr Covel adds that God's Omnipotency makes it his Body:
neither doth this import Transubstantiation. For, as you might haue learned out of my Answere, no power is able to make a Sacrament, and by earthly Creatures to convay vnto vs heavenly graces, saue only that which is Omnipotent and Divine. N. N.
neither does this import Transubstantiation. For, as you might have learned out of my Answer, no power is able to make a Sacrament, and by earthly Creatures to convey unto us heavenly graces, save only that which is Omnipotent and Divine. N. N.
Sir Edwin Sands, With Rome the Greeke Churches concurre in the opinion of Transubstantiation, and generally in the Service and whole body of the Masse ▪ in offering of sacrifice, and prayer for the dead:
Sir Edwin Sands, With Room the Greek Churches concur in the opinion of Transubstantiation, and generally in the Service and Whole body of the Mass ▪ in offering of sacrifice, and prayer for the dead:
their liturgies be the same that in the old time, namely S. Basils, S. Chrysostoms, S. Gregories translated. And another, among all these nations (Greece, Asia, Africa, Ethiopia, Armenia, &c.) all places are full of Masses, there be seaven Sacraments, &c. I. D.
their liturgies be the same that in the old time, namely S. Basils, S. Chrysostom, S. Gregories translated. And Another, among all these Nations (Greece, Asia, Africa, Ethiopia, Armenia, etc.) all places Are full of Masses, there be seaven Sacraments, etc. I. D.
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For the Patriarch Ieremy expresly saith, that when our Saviour said, take eat, this is my body and my bloud, the flesh of the Lord which he carried about him, was not given to the Apostles to eat,
For the Patriarch Ieremy expressly Says, that when our Saviour said, take eat, this is my body and my blood, the Flesh of the Lord which he carried about him, was not given to the Apostles to eat,
so the secret properties of Christs flesh being imparted to the Bread, by putting on this new forme it becometh Flesh, and yet still retaineth the matter of Bread. This in my shallow vnderstanding is the meaning of the Greeke Church in this point:
so the secret properties of Christ Flesh being imparted to the Bred, by putting on this new Form it Becometh Flesh, and yet still retaineth the matter of Bred. This in my shallow understanding is the meaning of the Greek Church in this point:
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which as you see no way sutes with Transubstantiation. But to put the matter out of all doubt, the Councell of Florence held some two hundred yeares after that of Lateran, plainely declareth, that that Church flatly refused to yeeld vnto them therein.
which as you see no Way suits with Transubstantiation. But to put the matter out of all doubt, the Council of Florence held Some two hundred Years After that of Lateran, plainly Declareth, that that Church flatly refused to yield unto them therein.
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And if so, then neither doe they admit of your Sacrifice, which hath no other ground then Transubstantiation. Prayer also for the reliefe of soules tormented in Purgatory how can they hold, not beleeuing that there is a Purgatory? The rest that followeth is little to the purpose:
And if so, then neither do they admit of your Sacrifice, which hath no other ground then Transubstantiation. Prayer also for the relief of Souls tormented in Purgatory how can they hold, not believing that there is a Purgatory? The rest that follows is little to the purpose:
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Midleton witnesseth, that the Dead were prayed for in the publike Liturgies of Basil, Chrysostome and Epiphanius, that the Sacrifice of the Altar and vnbloudy Sacrifice were vsed in the Primitiue Church, that to pray, make doles,
Middleton Witnesseth, that the Dead were prayed for in the public Liturgies of Basil, Chrysostom and Epiphanius, that the Sacrifice of the Altar and unbloody Sacrifice were used in the Primitive Church, that to pray, make doles,
For how doth it appeare from hence that Protestants vnderstand the Fathers in point of Transubstantiation as you doe? But as you lead, so must I follow.
For how does it appear from hence that Protestants understand the Father's in point of Transubstantiation as you do? But as you led, so must I follow.
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There are two Liturgies that passe vnder the name of St Basil, the one in Greeke, the other lately translated out of Syriake by Andreas Masius. Betweene which there is such difference that they seeme not both to haue had one Father. Of these the Greeke is the prolixer,
There Are two Liturgies that pass under the name of Saint Basil, the one in Greek, the other lately translated out of Syriac by Andrew Masius. Between which there is such difference that they seem not both to have had one Father. Of these the Greek is the prolixer,
and as the said Masius censureth, neither doth Possevin the Iesuite mentioning it disproue thereof, hath suffered much change by many alterations and additions, and those superstitious too:
and as the said Masius censureth, neither does Possevin the Iesuite mentioning it disprove thereof, hath suffered much change by many alterations and additions, and those superstitious too:
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In it Prayers are made for Pope Nicholas and the Emperour Alexius: whereof the one liued almost fiue hundred, the other about seaven hundred yeares after Chrysostome. And that many things are added, your Claudius Espencaeus freely doth confesse.
In it Prayers Are made for Pope Nicholas and the Emperor Alexius: whereof the one lived almost fiue hundred, the other about seaven hundred Years After Chrysostom. And that many things Are added, your Claudius Espencaeus freely does confess.
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But what saith Midleton of them? That the Dead were praied for in them. What dead? Patriarks, Prophets, Apostles, Evangelists, Confessors, Bishops, Anachorits, and the blessed Virgin Mother.
But what Says Middleton of them? That the Dead were prayed for in them. What dead? Patriarchs, prophets, Apostles, Evangelists, Confessors, Bishops, Anachorites, and the blessed Virgae Mother.
Lastly he saith that Prayers, Doles, and Sacrifices at the altar for the Dead is a tradition of the Apostles and ancient Fathers. But here your author overlasheth:
Lastly he Says that Prayers, Doles, and Sacrifices At the altar for the Dead is a tradition of the Apostles and ancient Father's. But Here your author overlasheth:
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but to perswade the liuing that they are not vanished into nothing, but liue and haue their being with the Lord, which knocks out the braines of Purgatory.
but to persuade the living that they Are not vanished into nothing, but live and have their being with the Lord, which knocks out the brains of Purgatory.
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Dr Morton citeth out of Bibliander, that it was a most common opinion among the Iews, that at the comming of the Messias all the legall sacrifices should cease:
Dr Mortonum citeth out of Bibliander, that it was a most Common opinion among the Iews, that At the coming of the Messias all the Legal Sacrifices should cease:
For they cite these words of the Rabbins, the sacrifice that shall be made of wine, shall not only be changed into the Substance of the bloud of the Messias,
For they Cite these words of the Rabbis, the sacrifice that shall be made of wine, shall not only be changed into the Substance of the blood of the Messias,
And in the sacrifice that shall be made of bread, notwithstanding it be white as milke, the substance shall be turned into the Substance of the body of the Messias.
And in the sacrifice that shall be made of bred, notwithstanding it be white as milk, the substance shall be turned into the Substance of the body of the Messias.
then they remaine after Consecration, which overthroweth Transubstantiation. If they doe not remaine, and the Body and Bloud of Christ only be offered:
then they remain After Consecration, which Overthroweth Transubstantiation. If they do not remain, and the Body and Blood of christ only be offered:
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then were those Iewes false Prophets, and foretold nothing but lies. Secondly, the Doctor acknowledging an Eucharisticall Sacrifice, neither is forced therevnto by any such testimony,
then were those Iewes false prophets, and foretold nothing but lies. Secondly, the Doctor acknowledging an Eucharistical Sacrifice, neither is forced thereunto by any such testimony,
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Lastly, I am strongly perswaded that when these testimonies of R. Cahana, R. Iuda, R. Simeon, and the rest shall come to the ripping, they will proue Hippocentaurs and meere fictions.
Lastly, I am strongly persuaded that when these testimonies of R. Cahana, R. Iuda, R. Simeon, and the rest shall come to the ripping, they will prove Hippocentaurs and mere fictions.
then any of the ancient Prophets, inspired of the holy Ghost, and sent of purpose to foretell to them? Or is it probable that your greatest Rabbins, and among them Cardinall Bellarmine, searching curiously into every corner, to find witnesses of all sorts, would yet carelesly omit these,
then any of the ancient prophets, inspired of the holy Ghost, and sent of purpose to foretell to them? Or is it probable that your greatest Rabbis, and among them Cardinal Bellarmine, searching curiously into every corner, to find Witnesses of all sorts, would yet carelessly omit these,
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if they were so plaine and pregnant for you as you pretend? Verily when the Doctor saith, that no Doctor for a 1000 yeares after Christ, no nor Transubstantiator almost, ever spake more plainely:
if they were so plain and pregnant for you as you pretend? Verily when the Doctor Says, that no Doctor for a 1000 Years After christ, no nor Transubstantiator almost, ever spoke more plainly:
Ergo hee assureth vs Transubstantiation was the Doctrine of the Church constant and generall hundreds of yeares before the Lateran councell defined it,
Ergo he assureth us Transubstantiation was the Doctrine of the Church constant and general hundreds of Years before the Lateran council defined it,
For be it knowne vnto you, the Church of England held it not, as I haue already proued out of the Homily of Abbat Aelfrick. Neither did the Waldenses hold it:
For be it known unto you, the Church of England held it not, as I have already proved out of the Homily of Abbot Aelfric. Neither did the Waldenses hold it:
and subscribe vnto Berengarius. But to put the matter out of all doubt, it is reported of Pope Hildebrand, that he appointed a Fast of three daies together with a solemn Procession, to entreat of God some signe from heaven, whereby he might be assured what he was to determine in this businesse.
and subscribe unto Berengarius. But to put the matter out of all doubt, it is reported of Pope Hildebrand, that he appointed a Fast of three days together with a solemn Procession, to entreat of God Some Signen from heaven, whereby he might be assured what he was to determine in this business.
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is it credible that the rest of the body could bee so setled therein, as generally & constantly for hundreds of yeares to maintaine it? Apellas the Iew may beleeue it if hee list, not I.
is it credible that the rest of the body could be so settled therein, as generally & constantly for hundreds of Years to maintain it? Apellas the Iew may believe it if he list, not I.
But the truth is that the Greeke Church never held it, as I haue aboue shewed out of the same Ieremie & the Councell of Florence which you are bound to beleeue.
But the truth is that the Greek Church never held it, as I have above showed out of the same Ieremie & the Council of Florence which you Are bound to believe.
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nor his bloud to drinke, nor is now in the divine celebration of those mysteries, which directly overturneth your Change by Transubstantiation. But of this see more aboue.
nor his blood to drink, nor is now in the divine celebration of those Mysteres, which directly overturneth your Change by Transubstantiation. But of this see more above.
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This if I would follow your course, I might easily proue by all those Popish writers, who acknowledge those words of the Fathers which we obiect against you, without mentioning any of their Answers.
This if I would follow your course, I might Easily prove by all those Popish writers, who acknowledge those words of the Father's which we Object against you, without mentioning any of their Answers.
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Thus therefore, Scotus, Cameracensis, Caietan, Roffensis, Biel, Occam, Durand, Peter Lombard, with some Iesuits, and the Canon Law, professe, some of them that they could not finde Transubstantiation in the Scriptures,
Thus Therefore, Scotus, Cameracensis, Caietan, Roffensis, Biel, Occam, Durand, Peter Lombard, with Some Iesuits, and the Canon Law, profess, Some of them that they could not find Transubstantiation in the Scriptures,
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For to make this follow, you must of necessitie hold, that where there are dissentions, there you may not harken to any side. A dangerous and desperate Position:
For to make this follow, you must of necessity hold, that where there Are dissensions, there you may not harken to any side. A dangerous and desperate Position:
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A man would thinke that diversitie of opinions, especially in matters concerning soule and Salvation, should rather quicken and stirre vp the minde diligently among all to search which is the truest:
A man would think that diversity of opinions, especially in matters Concerning soul and Salvation, should rather quicken and stir up the mind diligently among all to search which is the Truest:
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this is but a shift, &c. And Gerson rendreth the true reason hereof, The triall and examination of doctrines concerning Faith belongeth not only to the Councell & Pope but also to every one that is sufficiently learned in the scriptures,
this is but a shift, etc. And Gerson rendereth the true reason hereof, The trial and examination of doctrines Concerning Faith belongeth not only to the Council & Pope but also to every one that is sufficiently learned in the Scriptures,
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That is an Argument of our charity, and that we dare not cut off, and condemne as Hereticks every one that differeth though never so little from vs in opinion:
That is an Argument of our charity, and that we Dare not Cut off, and condemn as Heretics every one that differeth though never so little from us in opinion:
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whereas you presently condemne to the pit of Hell all Christians whatsoever, wheresoever, and how many soever that will not vaile bonnet vnto the Popes Miter,
whereas you presently condemn to the pit of Hell all Christians whatsoever, wheresoever, and how many soever that will not veil bonnet unto the Popes Miter,
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For then Paul and Barnabas, Peter and Paul, Victor and Polycrates, Cyril and Theodoret, Chrysostome and Theophilus, Epiphanius and Chrysostome, Hierome and Ruffin, and sundry others should not be brethren.
For then Paul and Barnabas, Peter and Paul, Victor and Polycrates, Cyril and Theodoret, Chrysostom and Theophilus, Epiphanius and Chrysostom, Jerome and Ruffian, and sundry Others should not be brothers.
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And such were also in the Churches of the Corinthians and Galathians: for in the one they differed about the Resurrection of the dead, in the other about the necessary observation of the law of Moses together with the Gospell.
And such were also in the Churches of the Corinthians and Galatians: for in the one they differed about the Resurrection of the dead, in the other about the necessary observation of the law of Moses together with the Gospel.
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And indeed all the quarrell is rather about the shell then the kernell, that is, the outward gouernment & ceremonies of the Church rather then the Faith of the Church:
And indeed all the quarrel is rather about the shell then the kernel, that is, the outward government & ceremonies of the Church rather then the Faith of the Church:
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But whether he did this by descending locally in soule into the Hell of the Damned, or Virtually and by the power of his Godhead, is all the Question amongst vs:
But whither he did this by descending locally in soul into the Hell of the Damned, or Virtually and by the power of his Godhead, is all the Question among us:
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And your selfe must needs confesse so much, vnlesse you will disclaime brotherhood with Durandus, and condemne him of a Fundamentall errour together with vs. For hee held that the soule of Christ descended into Hell, not in the substance thereof, but by certaine effects. And heare the resolution of Suares the Iesuit touching this Article, If by an article of faith, saith he, we vnderstand a truth which all the faithfull are bound explicitly to knowe and beleeue:
And your self must needs confess so much, unless you will disclaim brotherhood with Durandus, and condemn him of a Fundamental error together with us For he held that the soul of christ descended into Hell, not in the substance thereof, but by certain effects. And hear the resolution of Suares the Iesuit touching this Article, If by an article of faith, Says he, we understand a truth which all the faithful Are bound explicitly to know and believe:
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because it is not a matter altogether so necessary for all men, and because for this reason peradventure it is omitted in the Nicen Creed, the knowledge of which Creed seemeth to be sufficient for fulfilling the Precept of Faith.
Because it is not a matter altogether so necessary for all men, and Because for this reason Peradventure it is omitted in the Nicene Creed, the knowledge of which Creed seems to be sufficient for fulfilling the Precept of Faith.
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Only he rakes together all the vehement and passionate speeches, whatsoever hee can finde to haue passed from any of our pens in heat of contention, to worke all the disgrace he can vpon vs. And if any of vs for proofe of his Conclusion draw his Argument from an Article of Faith,
Only he rakes together all the vehement and passionate Speeches, whatsoever he can find to have passed from any of our pens in heat of contention, to work all the disgrace he can upon us And if any of us for proof of his Conclusion draw his Argument from an Article of Faith,
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what folly is it, leaving the Question in debate, to make that the matter of controversie wherein we all perfectly accord? If any in pursuing their quarrels haue suffered themselues to bee transported with passion farther then becomes Christian charitie:
what folly is it, leaving the Question in debate, to make that the matter of controversy wherein we all perfectly accord? If any in pursuing their quarrels have suffered themselves to be transported with passion farther then becomes Christian charity:
and Epiphanius B. of Cyprus against Chrysostome, they grew to such violence, that Epiphanius and he cursed one the other, many were slaine in taking of parts, the Cathedral Church of Constantinople and the Senate house were burned to the groūd, & Chrysostome himselfe lost both his Bishopricke and life in banishment.
and Epiphanius B. of Cyprus against Chrysostom, they grew to such violence, that Epiphanius and he cursed one the other, many were slain in taking of parts, the Cathedral Church of Constantinople and the Senate house were burned to the ground, & Chrysostom himself lost both his Bishopric and life in banishment.
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Which made Baronius beginning to entreat thereof to vse these words. A shamefull contention in the Church, the lamentable narration whereof I now take in hand:
Which made Baronius beginning to entreat thereof to use these words. A shameful contention in the Church, the lamentable narration whereof I now take in hand:
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But what? is there all peace in the Romish Church? no quarrell, no contention at all? So would your lying Masters haue all their credulous schollers to beleeue,
But what? is there all peace in the Romish Church? no quarrel, no contention At all? So would your lying Masters have all their credulous Scholars to believe,
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For haue there not beene therein about thirtie Schismes, and some of them continuing many yeares together, wherein Pope hath beene against Pope, one thundring excommunications against another,
For have there not been therein about thirtie Schisms, and Some of them Continuing many Years together, wherein Pope hath been against Pope, one thundering excommunications against Another,
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and by their factions renting the whole Christian world asunder? Haue there not beene long quarrells betweene the Franciscans and Dominicans about the Conception of the blessed Virgin Mary? Doth the Church of France at this day admit of the Councel of Trent, which you count the chiefest stake in your hedge? Was there not of late a foule bickering betweene the state of Venice and the Pope about the power hee would haue vsurped over them? I suppose you are not such a stranger in England but you may haue heard of the infamous dissentions betweene the Secular Priests and Iesuits. Which themselues were not ashamed to publish to the world.
and by their factions renting the Whole Christian world asunder? Have there not been long quarrels between the Franciscans and Dominicans about the Conception of the blessed Virgae Marry? Does the Church of France At this day admit of the Council of Trent, which you count the chiefest stake in your hedge? Was there not of late a foul bickering between the state of Venice and the Pope about the power he would have usurped over them? I suppose you Are not such a stranger in England but you may have herd of the infamous dissensions between the Secular Priests and Iesuits. Which themselves were not ashamed to publish to the world.
It seemeth impossible for Antichrist to invent a more sleightie, plausible, and colourable devise, nor with greater art & more cunning tricks bring it about to make him be credited,
It seems impossible for Antichrist to invent a more sleighty, plausible, and colourable devise, nor with greater art & more cunning tricks bring it about to make him be credited,
and on the other shewed the very spirit of the Divell in pride, contumacy, and contradiction, &c. They haue three maxims, times are changed and wee are changed in them, all for the time and nothing for the truth, divide and rule.
and on the other showed the very Spirit of the devil in pride, contumacy, and contradiction, etc. They have three maxims, times Are changed and we Are changed in them, all for the time and nothing for the truth, divide and Rule.
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Of Father Parsons also thus in particular, A bastard vnhonestly begot, basely borne, a Wolsey in ambition, a Midas in Mundicity, a traitor in action.
Of Father Parsons also thus in particular, A bastard unhonestly begotten, basely born, a wolsey in ambition, a Midas in Mundicity, a traitor in actium.
Thou giuest occasion to divers to thinke thou art not a meere man but some Fairy-brat, begotten by an Incubus or Aërish spirit, vpon the body of a base woman.
Thou givest occasion to diverse to think thou art not a mere man but Some Fairy-brat, begotten by an Incubus or Aërish Spirit, upon the body of a base woman.
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but is straight gainsayed by another? Is it not ordinary also with your new writers, Bellarmine, Suares, Gregory of Valentia, Stapleton, and others, one to controll and confute the others opinions? Bozius, saith Warmington, blameth many excellent Divines, & namely Bellarmine, calling them new Divines,
but is straight gainsaid by Another? Is it not ordinary also with your new writers, Bellarmine, Suares, Gregory of Valentia, Stapleton, and Others, one to control and confute the Others opinions? Bozius, Says Warmington, blameth many excellent Divines, & namely Bellarmine, calling them new Divines,
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and teachers of false Doctrine. The Vulgar translation of the Bible I suppose is made Authenticall by your Trent Fathers, yet, saith the Iesuit Mariana, there hath beene of Late especially in Spaine, such disputation moued about it among Divines,
and Teachers of false Doctrine. The vulgar Translation of the bible I suppose is made Authentical by your Trent Father's, yet, Says the Iesuit Mariana, there hath been of Late especially in Spain, such disputation moved about it among Divines,
and pursued with such heat and eagernesse, and implacable hatred on each side, that from reproaches and contumelies wherewith they disgraced one the other, they came at length vnto the tribunalls:
and pursued with such heat and eagerness, and implacable hatred on each side, that from Reproaches and Contumelies wherewith they disgraced one the other, they Come At length unto the tribunals:
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and the credit of that interpretation, which the Church every where vseth, and is tearmed Vulgar, preferring and bringing in new interpretations contrary to the Lawes both of God and man,
and the credit of that Interpretation, which the Church every where uses, and is termed vulgar, preferring and bringing in new interpretations contrary to the Laws both of God and man,
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And now at this instant, what deadly warres are there, and how many battles haue there beene fought betweene the Iesuits and Dominicans about no meaner matters then Gods free Grace, and mans free will? To be breefe, there is scarce any thing wherein you dissent from vs, that you agree in amongst your selues,
And now At this instant, what deadly wars Are there, and how many battles have there been fought between the Iesuits and Dominicans about no meaner matters then God's free Grace, and men free will? To be brief, there is scarce any thing wherein you dissent from us, that you agree in among your selves,
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Hugo de sancto victore, Richardus de sancto Victore, Petrus Cluniacensis, Liranus, Dionisius Carth•sianus, Hugo Cardinalis, Thomas Aquinas, Waldensis, Richardus Armachanus, Picus Mirandula, Caietan, and others, reiect all those bookes as Apocryphall which wee doe.
Hugo de sancto victore, Richardus de sancto Victore, Peter Cluniacensis, Liranus, Dionysius Carth•sianus, Hugo Cardinalis, Thomas Aquinas, Waldensis, Richardus Armagh, Picus Mirandula, Caietan, and Others, reject all those books as Apocryphal which we do.
The same Divines together with Adrian the sixt, Durandus, Alfonsus à Castro, and many besides hold that a Councell is aboue the Pope. That a man 〈 ◊ 〉 not iustified by any inherent quality,
The same Divines together with Adrian the sixt, Durandus, Alfonso à Castro, and many beside hold that a Council is above the Pope. That a man 〈 ◊ 〉 not justified by any inherent quality,
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Gerson, Contarenus, Albertus Pighius, the Canons of Cullen, the authors of the booke offered by Cesar to the Protestant Collocutors at the assembly of Ratisbon, Stapulensis, Peraldus, Ferus, and others doe justifie.
Gerson, Contarenus, Albert Pighius, the Canonas of Cullen, the Authors of the book offered by Cesar to the Protestant Collocutors At the assembly of Regensburg, Stapulensis, Peraldus, Ferus, and Others do justify.
That one body should be locally in more places then one at once implyeth contradiction, saith Thomas of Aquin. and with him agreeth Aegidius, Godfrey de Font, Alanus, and Henricus.
That one body should be locally in more places then one At once Implies contradiction, Says Thomas of Aquinas and with him agreeth Aegidius, Godfrey de Font, Alain, and Henricus.
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but this may suffice for the present to stop your mouth, and to teach you this lesson, that you be not so busy to vpbraid others with their warts or freckles, your selues meanewhile being so full of vlcers and botches.
but this may suffice for the present to stop your Mouth, and to teach you this Lesson, that you be not so busy to upbraid Others with their warts or freckles, your selves meanwhile being so full of ulcers and botches.
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as here you haue done to vs, taxing vs for our petty quarrels, while your selues like Amalekits are nothing but stabbing and killing one the other. N. N.
as Here you have done to us, taxing us for our Petty quarrels, while your selves like Amalekites Are nothing but stabbing and killing one the other. N. N.
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But the second were not, because they were taught by the faction in the Church, and not consented vnto by them that were the Church. Thus farre the Doctor :
But the second were not, Because they were taught by the faction in the Church, and not consented unto by them that were the Church. Thus Far the Doctor:
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who at length concludeth, that whatsoever it hath beene, the present Romish Church is not that true Church of God, whose communion wee must embrace, whose directions we must follow,
who At length Concludeth, that whatsoever it hath been, the present Romish Church is not that true Church of God, whose communion we must embrace, whose directions we must follow,
In the name of all the rest? Why, who gaue him that commission? and how comes hee to be the mouth of vs all, more then any other of his brethren? Certainly your Author much wrongs the Church of England, and abuses his reader, to make the private sayings of this man or that man to be the common voice of all.
In the name of all the rest? Why, who gave him that commission? and how comes he to be the Mouth of us all, more then any other of his brothers? Certainly your Author much wrongs the Church of England, and Abuses his reader, to make the private sayings of this man or that man to be the Common voice of all.
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and why should you then obtrude it vpon vs? To the words themselues I answere with D. Field. Some will say, is the Roman Church at this day no part of the Church of God? Surely,
and why should you then obtrude it upon us? To the words themselves I answer with D. Field. some will say, is the Roman Church At this day no part of the Church of God? Surely,
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Wherevnto I adde that of St Hilary, God in the Churches of the Arrians called many by the word and Sacraments to the knowledge of the truth, whose eares were more pure then were the mouthes of their teachers.
Whereunto I add that of Saint Hilary, God in the Churches of the Arians called many by the word and Sacraments to the knowledge of the truth, whose ears were more pure then were the mouths of their Teachers.
Willet remaines, for whom what better advocate then himselfe? That many Kings and Queenes of this land are Saints in Heaven is not by any protestant denyed.
Willet remains, for whom what better advocate then himself? That many Kings and Queens of this land Are Saints in Heaven is not by any protestant denied.
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yet neither was the Monasticall life so farre out of square as now it is, they made it not a cloke of idlenesse and filthy liuing, a nursery of idolatry and grosse supertitions:
yet neither was the Monastical life so Far out of square as now it is, they made it not a cloak of idleness and filthy living, a nursery of idolatry and gross supertitions:
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Anciently Monks, some of them were lay-men, some were married, they bound themselues with no vowes, they made no distinction of meats, they laboured with their hands,
Anciently Monks, Some of them were laymen, Some were married, they bound themselves with no vows, they made no distinction of Meats, they laboured with their hands,
Your fourth and last reason, the quarrells and bitter speeches of Luther, Melancthon, Zuniglius, Beza, Carolus Molniaeus, Amsdorfius, Hosiander, Protestants of Zurich, of England, &c. I. D.
Your fourth and last reason, the quarrels and bitter Speeches of Luther, Melanchthon, Zwingli, Beza, Carolus Molniaeus, Amsdorfius, Hosius, Protestants of Zurich, of England, etc. I. D.
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This reason differeth not in substance, but only in quotations from the second. Which quotations whether they be true or false, neither will I spend time to search,
This reason differeth not in substance, but only in quotations from the second. Which quotations whither they be true or false, neither will I spend time to search,
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For what was it that set Luther and Zuinglius so farre asunder, but misprision? And what caused such hard censures to passe vpon Hosiander, but his owne inconvenient speeches,
For what was it that Set Luther and Zwingli so Far asunder, but Misprision? And what caused such hard censures to pass upon Hosius, but his own inconvenient Speeches,
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The quarrell betweene Luther and Zuinglius was about Christs presence in the Sacrament, which as you hold to be by way of Transubstantiation, so did Luther by way of Consubstantiation. Which how it could be vnlesse the body of Christ were every where, Zuinglius & others could not conceiue,
The quarrel between Luther and Zwingli was about Christ presence in the Sacrament, which as you hold to be by Way of Transubstantiation, so did Luther by Way of Consubstantiation. Which how it could be unless the body of christ were every where, Zwingli & Others could not conceive,
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and seeing it hath no Personall subsistence of it owne, but that of the Sonne of God communicated to it, which is infinite and without limitation, it cannot be denied to haue an infinite Subsistence, & to subsist in an incomprehensible and illimited sort, and consequently every where.
and seeing it hath no Personal subsistence of it own, but that of the Son of God communicated to it, which is infinite and without limitation, it cannot be denied to have an infinite Subsistence, & to subsist in an incomprehensible and illimited sort, and consequently every where.
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but according to his Personall being, may rightly be said to be every where. So Field whereby you may easily perceiue, that the warres betwixt hony-bees are not such,
but according to his Personal being, may rightly be said to be every where. So Field whereby you may Easily perceive, that the wars betwixt honeybees Are not such,
If any notwithstanding haue beene so grosse as to maintaine an Vbiquity according to Essence or Naturall being (which I can hardly beleeue) I must professe I know no excuse for them.
If any notwithstanding have been so gross as to maintain an Ubiquity according to Essence or Natural being (which I can hardly believe) I must profess I know no excuse for them.
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For acknowledging in Christ a threefold Righteousnesse, Actiue, passiue, & Essentiall of the Word (for the Righteousnesse of God is not Accidentall, but his very Essence ) hee holdeth that we are justified, not only by the imputation of the Actiue and Tassiue Righteousnesse of Christ vnto vs,
For acknowledging in christ a threefold Righteousness, Active, passive, & Essential of the Word (for the Righteousness of God is not Accidental, but his very Essence) he holds that we Are justified, not only by the imputation of the Active and Tassiue Righteousness of christ unto us,
The reason why he so much vrged this doctrine was, because he had obserued that many out of a perswasion they had to be justified and saved by the merits and obedience of Christ imputed to them, cared not to haue any righteousnesse in themselues,
The reason why he so much urged this Doctrine was, Because he had observed that many out of a persuasion they had to be justified and saved by the merits and Obedience of christ imputed to them, cared not to have any righteousness in themselves,
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Wherefore hee taught that the Actiue and Passiue Righteousnesse of Christ imputed, availed not either to the remission of sinnes, or the purchasing of Gods favour,
Wherefore he taught that the Active and Passive Righteousness of christ imputed, availed not either to the remission of Sins, or the purchasing of God's favour,
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The last quarrell is touching our English translations of the Bible. Wherein that divers things were amisse, it was never denyed of vs. For being an humane act,
The last quarrel is touching our English Translations of the bible. Wherein that diverse things were amiss, it was never denied of us For being an humane act,
and humanity being subiect vnto errour, it could not bee avoided but that some faults what through ignorance, what through negligence, what through other infirmities, might passe vnheeded and vnobserved.
and humanity being Subject unto error, it could not be avoided but that Some Faults what through ignorance, what through negligence, what through other infirmities, might pass unheeded and unobserved.
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but out of a holy desire that our English streames, as neere as may be, might runne with the same purity that is found in the Hebrew & Greeke fountaines.
but out of a holy desire that our English streams, as near as may be, might run with the same purity that is found in the Hebrew & Greek fountains.
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So that her meaning was not, as our late learned Translators say, of a bad Translation to make a good (for this had beene in a manner to acknowledge that our people hitherto had beene fed rather vpon husks and akornes,
So that her meaning was not, as our late learned Translators say, of a bad translation to make a good (for this had been in a manner to acknowledge that our people hitherto had been fed rather upon husks and acorns,
But tell me in good sooth, you that so busily object vnto vs our quarrels in this point, is your Vulgar translation, even that which your Trent Councell hath made authenticall, and is every where read in your Churches, free from errour? Or are there no bickerings and contentions among you concerning it? If it be faultlesse, what needed other translations, as that of Pagnine, Vatablus, and Arias Montanus? How cometh it to passe that Valla, Stapulensis, Erasmus, Vives, Budaeus, others, finde so great fault with it, wishing it were amended,
But tell me in good sooth, you that so busily Object unto us our quarrels in this point, is your vulgar Translation, even that which your Trent Council hath made authentical, and is every where read in your Churches, free from error? Or Are there no bickerings and contentions among you Concerning it? If it be faultless, what needed other Translations, as that of Pagnine, Vatablus, and Arias Montanus? How comes it to pass that Valla, Stapulensis, Erasmus, Vives, Budaeus, Others, find so great fault with it, wishing it were amended,
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And who would haue thought but all had beene well, when he set it forth so corrected, charging that none should afterwards be published with any change, addition, or detraction of the least particle ? And yet some two or three yeares after this Pope Clement the eight finding all not perfectly amended, alters, addes, detracts,
And who would have Thought but all had been well, when he Set it forth so corrected, charging that none should afterwards be published with any change, addition, or detraction of the least particle? And yet Some two or three Years After this Pope Clement the eight finding all not perfectly amended, alters, adds, detracts,
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For example, where Sixtus saith, there was not a citty which did not yeeld, Clement saith, which did yeeld. Againe, where Sixtus hath, They built vpward to the horse-gate, Clement hath, from the horse-gate. And where Sixtus reads iustice, Clement reads Vniustice. This for a tast:
For Exampl, where Sixtus Says, there was not a City which did not yield, Clement Says, which did yield. Again, where Sixtus hath, They built upward to the horsegate, Clement hath, from the horsegate. And where Sixtus reads Justice, Clement reads Unjustice. This for a taste:
Wherevnto I might adde the barbarismes and solecismes of that translation, together with those knowne and manifest faults, which yet they suffer to passe in every print:
Whereunto I might add the barbarisms and solecisms of that Translation, together with those known and manifest Faults, which yet they suffer to pass in every print:
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as, Evertit for Everrit, she overturned •he house, for; she swept the house: consum masset, had perfected, for consumpsisset had wasted or consumed:
as, Overturn for Overthrow, she overturned •he house, for; she swept the house: consume masset, had perfected, for consumpsisset had wasted or consumed:
Lastly, that they might reverence the old edition, and tread in the steps of their Ancestors, who out of a holy kind of piety tolerated those errors ▪ Heare also what the same Mariana saith, touching your bickerings about this matter.
Lastly, that they might Reverence the old edition, and tread in the steps of their Ancestors, who out of a holy kind of piety tolerated those errors ▪ Hear also what the same Mariana Says, touching your bickerings about this matter.
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Some Catholikes, and those also in Spaine, taxe the vulgar edition as defiled with many foule faults, appealing every foot vnto the fountaines, whence those rivers haue issued vnto vs, contending that as often as they differ from them, they are to be corrected by comparing them with the Greeke and Hebrew bookes:
some Catholics, and those also in Spain, Tax the Vulgar edition as defiled with many foul Faults, appealing every foot unto the fountains, whence those Rivers have issued unto us, contending that as often as they differ from them, they Are to be corrected by comparing them with the Greek and Hebrew books:
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men puffed vp with the skill of languages, making a mocke of Ecclesiasticall simplicity, whose boldnesse and temerity in pronouncing deserueth to be curbed.
men puffed up with the skill of languages, making a mock of Ecclesiastical simplicity, whose boldness and temerity in pronouncing deserves to be curbed.
whom certainly wee are not to follow, men of little spirit filled with darknesse, conceiuing too narrowly of the Maiesty of our religion, who while they defend the block-houses as it were of opinions,
whom Certainly we Are not to follow, men of little Spirit filled with darkness, conceiving too narrowly of the Majesty of our Religion, who while they defend the blockhouses as it were of opinions,
Therefore avoiding these extreames and by-waies which lead vnto a downe-fall, wee haue resolved to hold the midle way, &c. Thus you see that there are as violent contentions among your selues about translation, as there is amongst vs:
Therefore avoiding these extremes and byways which led unto a downfall, we have resolved to hold the middle Way, etc. Thus you see that there Are as violent contentions among your selves about Translation, as there is among us:
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Good Mr Downe calling to mind that you told me, craving some certaine rule to know the true sense of Scripture, that the true sense of Scripture is easy to bee vnderstood as much as appertaineth to Salvation.
Good Mr Down calling to mind that you told me, craving Some certain Rule to know the true sense of Scripture, that the true sense of Scripture is easy to be understood as much as appertaineth to Salvation.
els would not Calvin haue cavilled at those words, Vnlesse a man be borne againe of Water, &c. Is not the doctrine of the blessed Sacrament necessary? Yet how many expositions of, this is my Body? So is that of Iustification:
Else would not calvin have caviled At those words, Unless a man be born again of Water, etc. Is not the Doctrine of the blessed Sacrament necessary? Yet how many expositions of, this is my Body? So is that of Justification:
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yet Ebionits, Arians, Nestorians, Eutychians, Valenti•ians, Monothelites, and Apollinarists, holding heresies against them, proue them all to their thinking out of Scripture.
yet Ebionites, Arians, Nestorians, Eutychians, Valenti•ians, Monothelites, and Apollinarists, holding heresies against them, prove them all to their thinking out of Scripture.
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The truth is, being demanded the rule of Faith, I named the Scripture: and being farther demanded a rule whereby to know the sense of Scripture, I answered two things.
The truth is, being demanded the Rule of Faith, I nam the Scripture: and being farther demanded a Rule whereby to know the sense of Scripture, I answered two things.
for although haply it may not be the right, yet dangerous it cannot be, as long as it accords with the Analogy of Faith. This I declared somewhat at large in the writing sent to Mr Bayly: which I perceaue hath come to your hands also, yet satisfies not.
for although haply it may not be the right, yet dangerous it cannot be, as long as it accords with the Analogy of Faith. This I declared somewhat At large in the writing sent to Mr Baily: which I perceive hath come to your hands also, yet Satisfies not.
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For touching the Perspicuity of Scripture in things necessary, thus St Augustine, In those things which are openly laid downe in Scripture, are to be found all things which containe Faith and manners of liuing, to wit, Hope and Charity.
For touching the Perspicuity of Scripture in things necessary, thus Saint Augustine, In those things which Are openly laid down in Scripture, Are to be found all things which contain Faith and manners of living, to wit, Hope and Charity.
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And St Chrysostome, All things necessary are open and manifest, so that there needed not homilies or Sermons, were it not through our owne negligence.
And Saint Chrysostom, All things necessary Are open and manifest, so that there needed not homilies or Sermons, were it not through our own negligence.
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And Cyril of Alexandria, To the end they might be knowne to all both small and great, he hath delivered them vnto vs in such familiar speech, that they exceed no mans capacity. So the rest.
And Cyril of Alexandria, To the end they might be known to all both small and great, he hath Delivered them unto us in such familiar speech, that they exceed no men capacity. So the rest.
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Such verities, saith he, concerning our faith as are absolutely and necessarily to be knowne and beleeued of all men, are plainly taught in the Scriptures themselues.
Such verities, Says he, Concerning our faith as Are absolutely and necessarily to be known and believed of all men, Are plainly taught in the Scriptures themselves.
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As touching the interpretation of darker places by the plaine, thus Saint Basil, those things which seeme to bee ambiguous and obscurely spoken in some places of holy writ, are enlightned by those which in other places are open and perspicuous.
As touching the Interpretation of Darker places by the plain, thus Saint Basil, those things which seem to be ambiguous and obscurely spoken in Some places of holy writ, Are enlightened by those which in other places Are open and perspicuous.
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That Christians are to be baptized, what more plaine then that Goe teach all nations Baptizing them ? That the Eucharist is to be administred and receiued, is clear by the institution of our Saviour,
That Christians Are to be baptised, what more plain then that Go teach all Nations Baptizing them? That the Eucharist is to be administered and received, is clear by the Institution of our Saviour,
That wee are iustified by Faith without the workes of the law, wee haue the evident testimony of Saint Paul. That Christ is God, the very first words of Saint Iohns Gospell testifie, In the beginning was the word,
That we Are justified by Faith without the works of the law, we have the evident testimony of Saint Paul. That christ is God, the very First words of Saint Iohns Gospel testify, In the beginning was the word,
But it may be your Doctrine of Baptisme is the absolute necessity thereof vnto salvation. If so, then certainely that place of S. Iohn is not cleare enough for it.
But it may be your Doctrine of Baptism is the absolute necessity thereof unto salvation. If so, then Certainly that place of S. John is not clear enough for it.
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For it is manifest both by the circumstances of the Text, and the testimonie of the Fathers that the Relatiue This hath reference to Bread. Now Bread in proper speech cannot bee Body, as your owne men confesse. Then is it so tropically :
For it is manifest both by the Circumstances of the Text, and the testimony of the Father's that the Relative This hath Referente to Bred. Now Bred in proper speech cannot be Body, as your own men confess. Then is it so tropically:
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That the Fathers are no way a sufficient ground of Faith, I haue so strongly proued vnto M. Baylie, that me thinkes none of you is in hast to answere it.
That the Father's Are no Way a sufficient ground of Faith, I have so strongly proved unto M. Baily, that me thinks none of you is in haste to answer it.
S. Ambrose, or whosoever is author of the bookes de Sacramentis, was wont to say thus, If there bee so great force in the speech of our Lord Iesus, that the things which were not began to be:
S. Ambrose, or whosoever is author of the books de Sacramentis, was wont to say thus, If there be so great force in the speech of our Lord Iesus, that the things which were not began to be:
because that clause, that things still bee what they were, make sore against Transubstantiation, in the Roman Edition, and that of Paris, an. 1603. that clause is cleane left out,
Because that clause, that things still be what they were, make soar against Transubstantiation, in the Roman Edition, and that of paris, an. 1603. that clause is clean left out,
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S. Chrysostom, or the Author of the imperfect worke vpō Mathew, was wont to haue these words, If it be so dangerous to transferre vnto private vses those holy vessels, in which the true body of Christ is not,
S. Chrysostom, or the Author of the imperfect work upon Matthew, was wont to have these words, If it be so dangerous to transfer unto private uses those holy vessels, in which the true body of christ is not,
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how much more, &c. But what is become of them now? In the edition printed at Antwerp by Ioannes Steelsius, anno 1537. at Paris by Ioannes Roigny, 1543. and by Audoenus Parvus 1557. not a syllable of those words, in which the true body of Christ is not,
how much more, etc. But what is become of them now? In the edition printed At Antwerp by Ioannes Steelsius, Anno 1537. At paris by Ioannes Roigny, 1543. and by Audoenus Small 1557. not a syllable of those words, in which the true body of christ is not,
Why? Because they make so strongly against your Reall Presence. So likewise where he vsed in the elder impressions to say the sacrifice of bread and wine :
Why? Because they make so strongly against your Real Presence. So likewise where he used in the elder impressions to say the sacrifice of bred and wine:
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but these are sufficient to shew that Vincentius Lirinensis had good reason when hee gaue this Caveat, But neither alwaies nor all kind of heresies are to bee impugned after this manner, but such only as are new,
but these Are sufficient to show that Vincentius Lirinensis had good reason when he gave this Caveat, But neither always nor all kind of heresies Are to be impugned After this manner, but such only as Are new,
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But farre spread and inveterate heresies are not to be set on this way, forasmuch as by long continuance of time a long occasion hath layne open vnto them to steale away the truth.
But Far spread and inveterate heresies Are not to be Set on this Way, forasmuch as by long Continuance of time a long occasion hath lain open unto them to steal away the truth.
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and banishment also? And when casting off the rule of pietie, they did nothing but increase strife, threats, envy, and qua•rels, every man with all tyranny pursuing his ambition:
and banishment also? And when casting off the Rule of piety, they did nothing but increase strife, Treats, envy, and qua•rels, every man with all tyranny pursuing his ambition:
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The very high way to Atheisme. For so the very Articles of the Creed during the first three hundred yeares after Christ, should be but disputable points, and not necessary.
The very high Way to Atheism. For so the very Articles of the Creed during the First three hundred Years After christ, should be but disputable points, and not necessary.
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For vntill Constantine the great there were no generall Councels. By the same reason your Adoration of Images was no matter of Faith till the second Councel of Nice about 800 yeares after Christ, nor Transubstantiation till the Councell of Lateran some 1200 yeares,
For until Constantine the great there were no general Counsels. By the same reason your Adoration of Images was no matter of Faith till the second Council of Nicaenae about 800 Years After christ, nor Transubstantiation till the Council of Lateran Some 1200 Years,
but whether they decree or not decree, whatsoever God affirmeth in his word, as soone as it commeth to our knowledge, is absolutely and vpon paine of damnation to be beleeued.
but whither they Decree or not Decree, whatsoever God Affirmeth in his word, as soon as it comes to our knowledge, is absolutely and upon pain of damnation to be believed.
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When you can get the Greek Church and that in Prester Iohns countrey, with the Armenians, and others, to submit themselues vnto the Popes omnipotent and vbiquita•y power,
When you can get the Greek Church and that in Prester Iohns country, with the Armenians, and Others, to submit themselves unto the Popes omnipotent and vbiquita•y power,
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If Scripture, and sound deduction from it according to the art of reasoning, together with the proofe of the sense thereof by the circumstances of the place,
If Scripture, and found deduction from it according to the art of reasoning, together with the proof of the sense thereof by the Circumstances of the place,
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and hauing the vse of right reason, shall refuse triall both by the one and the other preferring therevnto the authoritie of man which may erre it selfe, and lead others into errour. N. N.
and having the use of right reason, shall refuse trial both by the one and the other preferring thereunto the Authority of man which may err it self, and led Others into error. N. N.
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That you will follow vniversality, Antiquitie and consent in your beleefe, & that faith which hath beene held from time to time in all places, in all seasons, by all or the most Doctors of Christianity:
That you will follow universality, Antiquity and consent in your belief, & that faith which hath been held from time to time in all places, in all seasons, by all or the most Doctors of Christianity:
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That Church which as S. Augustine saith, had her beginning by the entring of nations; got authority by miracles, was increased by charity, and established by continuance:
That Church which as S. Augustine Says, had her beginning by the entering of Nations; god Authority by Miracles, was increased by charity, and established by Continuance:
They that knewe you well, speake of some other thing rather then Conscience. The best construction I can set vpon it is this, you had beene but badly informed in the truth.
They that knew you well, speak of Some other thing rather then Conscience. The best construction I can Set upon it is this, you had been but badly informed in the truth.
And now least you should incurre the imputation of levitie and inconstancie if you returned to vs againe, I feare you haue obstinately resolved to close your eyes,
And now lest you should incur the imputation of levity and inconstancy if you returned to us again, I Fear you have obstinately resolved to close your eyes,
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So that the saying which I thinke I haue some where read in Tertullian, is verified vpon you, Miserable is the case of that man, who was perswaded before hee was instructed:
So that the saying which I think I have Some where read in Tertullian, is verified upon you, Miserable is the case of that man, who was persuaded before he was instructed:
For as of old Dioscorus the Heretike cryed out in the Councell of Chalcedon, I am cast out with the Fathers, I defend the doctrine of the Fathers, I passe not beyond them in any point,
For as of old Dioscorus the Heretic cried out in the Council of Chalcedon, I am cast out with the Father's, I defend the Doctrine of the Father's, I pass not beyond them in any point,
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and consent in my Beleefe, I stand to the Faith that hath beene held in all places, in all seasons, by all or the most Bishops, Priests, Doctors in Christianitie.
and consent in my Belief, I stand to the Faith that hath been held in all places, in all seasons, by all or the most Bishops, Priests, Doctors in Christianity.
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I follow a Church begun by entrance of nations, authorized by miracles, encreased by charitie, established by continuance, in which is succession from Saint Peters Chaire,
I follow a Church begun by Entrance of Nations, authorized by Miracles, increased by charity, established by Continuance, in which is succession from Saint Peter's Chair,
But soft good sir, how is all this proued? For you cannot bee ignorant that we deny al these things, affirming the clean contrary, that the Romish Synagogue is not the Church S. August. speakes of, but altogether degenerated from it:
But soft good sir, how is all this proved? For you cannot be ignorant that we deny all these things, affirming the clean contrary, that the Romish Synagogue is not the Church S. August. speaks of, but altogether degenerated from it:
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For as for your selfe I cannot but wonder, that knowing no more then you haue picked out of the writings of two or three sneaking Friers, you yet talke so cōfidently and presumptuously of Vniversalitie, Antiquity, and consent, in all places and seasons, of all Bishops, Priests, and Doctors :
For as for your self I cannot but wonder, that knowing no more then you have picked out of the writings of two or three sneaking Friars, you yet talk so confidently and presumptuously of Universality, Antiquity, and consent, in all places and seasons, of all Bishops, Priests, and Doctors:
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If you thinke you may be so bold and confident vpon your Author, tell vs I pray you why we may not be as bold and confident on our? The rather seeing your writers are open maintainers of Equivocation and I knowe not what pious frauds and lies, which our men even from their hearts detest & abhorre.
If you think you may be so bold and confident upon your Author, tell us I pray you why we may not be as bold and confident on our? The rather seeing your writers Are open maintainers of Equivocation and I know not what pious frauds and lies, which our men even from their hearts detest & abhor.
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But why should either we or you trust so much vnto deceitfull man? The safest course would be with the wise •ereans to search the Scriptures whether these things be so or not.
But why should either we or you trust so much unto deceitful man? The Safest course would be with the wise •ereans to search the Scriptures whither these things be so or not.
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But where you say that the Roman Church is by all both friends and enimies knowne and called by the name Catholike, you shew your selfe to be a pleasant and merry man.
But where you say that the Roman Church is by all both Friends and enemies known and called by the name Catholic, you show your self to be a pleasant and merry man.
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Otherwise then thus, wee never either count or call you or your Church Catholike Why Should wee, seeing you your selues, howsoever in word you retaine it,
Otherwise then thus, we never either count or call you or your Church Catholic Why Should we, seeing you your selves, howsoever in word you retain it,
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Hauing therefore lost the kernell, why are you so greedy of the shell? Of the name I mean, being destitute of the thing? Content your selfe with Roman, leaue Catholike vnto vs. For wee are indeed the true Catholikes, holding all that Faith,
Having Therefore lost the kernel, why Are you so greedy of the shell? Of the name I mean, being destitute of the thing? Content your self with Roman, leave Catholic unto us For we Are indeed the true Catholics, holding all that Faith,
An ancient friend of mine, and a worthy Scholler, being demanded in a Stationers shop in Venice, while there he followed the Lord Embassadour, what was the difference betweene vs here in England and the Catholikes, answered, None at all,
an ancient friend of mine, and a worthy Scholar, being demanded in a Stationers shop in Venice, while there he followed the Lord Ambassador, what was the difference between us Here in England and the Catholics, answered, None At all,
and was answered, This, that wee beleeue the Catholike Faith contained in the Creed, but beleeued not the thirteenth Article which the Pope had added to it.
and was answered, This, that we believe the Catholic Faith contained in the Creed, but believed not the thirteenth Article which the Pope had added to it.
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But it being replied that hee knew none such, the Extravagant of Pope Boniface was brought, where hee defines it to bee altogether of necessity to salvation to euery humane Creature, to bee vnder the Bishop of Rome.
But it being replied that he knew none such, the Extravagant of Pope Boniface was brought, where he defines it to be altogether of necessity to salvation to every humane Creature, to be under the Bishop of Rome.
As neither can you by assuming the name of Catholike, or any other Sectaries by calling themselues Illuminates, or Vnspotted Brethren, make your selues to be that which indeed you are not.
As neither can you by assuming the name of Catholic, or any other Sectaries by calling themselves Illuminates, or Unspotted Brothers, make your selves to be that which indeed you Are not.
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For as for Reformers, although such Corruptions were crept into the Church as needed Reformation, and many worthy men that feared God, earnestly wished and longed for it;
For as for Reformers, although such Corruptions were crept into the Church as needed Reformation, and many worthy men that feared God, earnestly wished and longed for it;
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yet because it could not be obtained at the hands of those that then swayed in the Church, it is true some Heroicall spirits of our side, not without the singer of God attempted it,
yet Because it could not be obtained At the hands of those that then swayed in the Church, it is true Some Heroical spirits of our side, not without the singer of God attempted it,
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Howbeit they never tooke vnto themselues the name of Reformers, but ascribed the whole worke vnto God, and wee blesse his holy name for vsing them as instruments therein.
Howbeit they never took unto themselves the name of Reformers, but ascribed the Whole work unto God, and we bless his holy name for using them as Instruments therein.
In regard whereof I see no reason, why wee hauing reiected and pared off all those errours wherewith you had corrupted the true religion, may not tearme our selues Reformed Catholikes: as well as you still retaining them,
In regard whereof I see no reason, why we having rejected and pared off all those errors wherewith you had corrupted the true Religion, may not term our selves Reformed Catholics: as well as you still retaining them,
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For first, whatsoever your life bee, as I haue said, it is as hard for you to attaine everlasting life in a Church so fearfully infected with so many pestilent and deadly heresies;
For First, whatsoever your life be, as I have said, it is as hard for you to attain everlasting life in a Church so fearfully infected with so many pestilent and deadly heresies;
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as it is for a man to escape with his life in a pest-house. Secondly, adhering vnto the Church of Rome, & conforming your selfe vnto the practise thereof:
as it is for a man to escape with his life in a pesthouse. Secondly, adhering unto the Church of Rome, & conforming your self unto the practice thereof:
Lastly, although perhaps to many simple people that liue in Spaine or Italy, where such meanes of knowledge cannot so well be had, it may please God to be mercifull and gracious,
Lastly, although perhaps to many simple people that live in Spain or Italy, where such means of knowledge cannot so well be had, it may please God to be merciful and gracious,
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you then thinke it good with all speed to turne Protestants, that is, to renounce all your owne works as insufficient to iustify you before God, and to put your whole affiance vpon the mercies of God, through the merits and obedience of Christ alone both for Iustification and Salvation. For indeed this is a sure,
you then think it good with all speed to turn Protestants, that is, to renounce all your own works as insufficient to justify you before God, and to put your Whole affiance upon the Mercies of God, through the merits and Obedience of christ alone both for Justification and Salvation. For indeed this is a sure,
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as namely, in forbearing to make any image of God, in worshipping none but the holy Trinity, in praying vnto none saue only God in Christ, in the marriage of Ministers, and other such things;
as namely, in forbearing to make any image of God, in worshipping none but the holy Trinity, in praying unto none save only God in christ, in the marriage of Ministers, and other such things;
Only I would haue you carefully to obserue, that even they who perswade you to stick close vnto the Popish Faith, sticke not themselues to acknowledge the Protestants Practise both in life and death to be many waies the more safe.
Only I would have you carefully to observe, that even they who persuade you to stick close unto the Popish Faith, stick not themselves to acknowledge the Protestants Practise both in life and death to be many ways the more safe.
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It remaineth that I earnestly intreat you in the name of the Lord Iesus, and as you tender the everlasting salvation of your soule, that you would please to bethinke your selfe a little better of your present estate,
It remains that I earnestly entreat you in the name of the Lord Iesus, and as you tender the everlasting salvation of your soul, that you would please to bethink your self a little better of your present estate,
a path which they that loue to deceiue, vse much to tread in. They tell you of Vniversality, Antiquity, Succession, Consent, and the like: and you presently beleeue them.
a path which they that love to deceive, use much to tread in. They tell you of Universality, Antiquity, Succession, Consent, and the like: and you presently believe them.
and yet they should bee drawne vp so perplexedly and doubtfully, that by them neither can the children certainly know what legacies are bequeathed to them,
and yet they should be drawn up so perplexedly and doubtfully, that by them neither can the children Certainly know what legacies Are bequeathed to them,
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Will you, nill you, when you haue said all you can say, either you must haue no certaine ground at all for your Faith, or you must rest vpon the Scriptures as the finall resolution thereof.
Will you, nill you, when you have said all you can say, either you must have no certain ground At all for your Faith, or you must rest upon the Scriptures as the final resolution thereof.
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