i. e. to make use of the instances of his Dominion to serve other designs of his Providence; which help us to understand that first threatning, In the day thou eatest thereof thou shalt die the death, i. e.
i. e. to make use of the instances of his Dominion to serve other designs of his Providence; which help us to understand that First threatening, In the day thou Eatest thereof thou shalt die the death, i. e.
Thy strength supported by the tree of life shall begin to languish, and fail; Thy Oyl at length shall be exhausted, and thy Lamp shall be extinguished.
Thy strength supported by the tree of life shall begin to languish, and fail; Thy Oil At length shall be exhausted, and thy Lamp shall be extinguished.
Now Death of its own nature being eternal, there being naturally no return from the privation to the habit; therein must man have been detain'd for ever, if our merciful God had not found out an expedient to deliver us from it, which is by his Son Jesus, whom he hath made both Lord and Christ; and hath exalted to be a Prince and a Saviour, to give repentance unto Israel, and forgiveness of sins;
Now Death of its own nature being Eternal, there being naturally no return from the privation to the habit; therein must man have been detained for ever, if our merciful God had not found out an expedient to deliver us from it, which is by his Son jesus, whom he hath made both Lord and christ; and hath exalted to be a Prince and a Saviour, to give Repentance unto Israel, and forgiveness of Sins;
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Which words are a reason, or rather a clearer explication of what he had said before, viz. That there is no condemnation to them who in Christ Jesus, that is, by Christ Jesus, walk not after the flesh but walk after the Spirit i. e.
Which words Are a reason, or rather a clearer explication of what he had said before, viz. That there is no condemnation to them who in christ jesus, that is, by christ jesus, walk not After the Flesh but walk After the Spirit i. e.
of the quickning Spirit, having delivered us from the Law of sin and death. That Spirit which our Lord is about to give, which leads to Eternal life, hath made me, i. e.
of the quickening Spirit, having Delivered us from the Law of since and death. That Spirit which our Lord is about to give, which leads to Eternal life, hath made me, i. e.
but no donative did so excel, as that effusion of the Spirit in the day of Pentecost, the chief and last effects and events whereof, were the deliverance of all Believers from the double tyranny of sin and death.
but no donative did so excel, as that effusion of the Spirit in the day of Pentecost, the chief and last effects and events whereof, were the deliverance of all Believers from the double tyranny of since and death.
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but yet not without grievous conflicts, and great difficulties, because that although the Spirit be superiour to the flesh, yet the carnal part is not altogether subdued,
but yet not without grievous conflicts, and great difficulties, Because that although the Spirit be superior to the Flesh, yet the carnal part is not altogether subdued,
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thence consequently are more steady and uniform in the waies of Vertue and holiness, and such was St. Paul, as may be gathered from divers passages of his writings;
thence consequently Are more steady and uniform in the ways of Virtue and holiness, and such was Saint Paul, as may be gathered from diverse passages of his writings;
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which will yet be more manifest, if we shall demonstrate (as by and by we shall) That there remains possible an higher degree of holiness than that we have yet spoken of;
which will yet be more manifest, if we shall demonstrate (as by and by we shall) That there remains possible an higher degree of holiness than that we have yet spoken of;
And he that overcomes, i. e. all such things as the World objects to him, to affright and call him off from righteousness, sive prospera, sive aspera, whether smiles or frowns, to him it is easie to keep the commands of God, to him, I say, that yoke is easie, that burthen is light.
And he that overcomes, i. e. all such things as the World objects to him, to affright and call him off from righteousness, sive prospera, sive Aspera, whither smiles or frowns, to him it is easy to keep the commands of God, to him, I say, that yoke is easy, that burden is Light.
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To this degree ought all Christians who are going heaven-wards, always to aspire; which state St. Paul seems mystically to call the Resurrection from the dead, and was the mark whereto he pressed.
To this degree ought all Christians who Are going heavenwards, always to aspire; which state Saint Paul seems mystically to call the Resurrection from the dead, and was the mark whereto he pressed.
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Yet all who would find mercy in the day of Christ, must endeavour to attain this highest degree: For all acknowledge 'tis never permitted to a Christian to sin consultatively, for that is to sin malitiously. Now unless a man shall labour to shun every sinful act (which is to aspire to this supreme degree of Piety) he sins consultatively, i. e.
Yet all who would find mercy in the day of christ, must endeavour to attain this highest degree: For all acknowledge it's never permitted to a Christian to sin consultatively, for that is to sin maliciously. Now unless a man shall labour to shun every sinful act (which is to aspire to this supreme degree of Piety) he Sins consultatively, i. e.
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Again, that great study, diligence, vigilance, and labour, so exactly required of us in all our Christian Conversation, points us out our Mark and Scope, which is, to eschew every sin, and so to aspire to this highest degree of Piety.
Again, that great study, diligence, vigilance, and labour, so exactly required of us in all our Christian Conversation, points us out our Mark and Scope, which is, to eschew every since, and so to aspire to this highest degree of Piety.
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Are we not every where all up and down the sacred Books called upon to imitate God and Christ; to be holy as God is holy, to be perfect as our Father is perfect, to walk in the light as God is in the light, to walk as Christ walked,
are we not every where all up and down the sacred Books called upon to imitate God and christ; to be holy as God is holy, to be perfect as our Father is perfect, to walk in the Light as God is in the Light, to walk as christ walked,
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If there be necessity in the case, it loses the nature of sin; 'tis NONLATINALPHABET, our misfortune, not NONLATINALPHABET, our sin: NONLATINALPHABET, deliberate acts are punished.
If there be necessity in the case, it loses the nature of since; it's, our misfortune, not, our since:, deliberate acts Are punished.
Then God is as willing as able to effect it in us,; and our non-attainment doth loudly accuse our prayers, or our endeavours, or both, of languor, or remisness.
Then God is as willing as able to Effect it in us,; and our non-attainment does loudly accuse our Prayers, or our endeavours, or both, of languor, or remissness.
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'Tis somewhat too dilute to say, here are excluded only habitual sins, or such flagitious sins which are as habits; the words being pregnant and emphatick; nor is there any just cause why we should enervate them, by departing from their proper sence, and not think rather the Apostle intended by them that which is most perfect in its kind.
It's somewhat too dilute to say, Here Are excluded only habitual Sins, or such flagitious Sins which Are as habits; the words being pregnant and emphatic; nor is there any just cause why we should enervate them, by departing from their proper sense, and not think rather the Apostle intended by them that which is most perfect in its kind.
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5. Shall we say that the holy Spirit, and all the other aids of Vertue which God affords us through Christ, are so weak and invalid, that notwithstanding all our endeavours,
5. Shall we say that the holy Spirit, and all the other aids of Virtue which God affords us through christ, Are so weak and invalid, that notwithstanding all our endeavours,
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especially seing St. John resolves the Victory over the instruments of Sathan into the power of God, because greater is he that is in you than he that is in the world.
especially sing Saint John resolves the Victory over the Instruments of Sathan into the power of God, Because greater is he that is in you than he that is in the world.
and to try us, some reliquiae and remains of sins, lest we should too much pride and please our selves, seems too light to preponderate all the precedent discourse.
and to try us, Some reliquiae and remains of Sins, lest we should too much pride and please our selves, seems too Light to preponderate all the precedent discourse.
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'tis as if God would have us sin, lest we should sin; or as if whilst God would eradicate all sin, he should not once lay the Axe to the root of the first and fowlest in the World.
it's as if God would have us since, lest we should sin; or as if while God would eradicate all since, he should not once lay the Axe to the root of the First and Foulest in the World.
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And now I would willingly ask any Advocate for the wicked lives of Christians, Why it should be thought impossible by the Grace of the Gospel, to obtain such a deliverance from Sin? Did not God make man upright? Are not Christ 's Precepts very consentaneous to that Original nature? Is not Vertue (where there is a parity of custom) much more pleasant than Vice? Is it not true (which Salvian observes) that Fidelity, Chastity, Humility, Sobriety, Mercy, Sanctity, non onerant nossed ornant, they are not our burthens but our ornaments.
And now I would willingly ask any Advocate for the wicked lives of Christians, Why it should be Thought impossible by the Grace of the Gospel, to obtain such a deliverance from since? Did not God make man upright? are not christ is Precepts very consentaneous to that Original nature? Is not Virtue (where there is a parity of custom) much more pleasant than Vice? Is it not true (which Salvian observes) that Fidis, Chastity, Humility, Sobriety, Mercy, Sanctity, non onerant nossed ornant, they Are not our burdens but our Ornament.
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What else mean those ictus, those laniatus, those surda verbera, those Vultures, those furies, and Thespian Vipers; I mean those sad, and disconsolate reflections upon an immoral and ill-govern'd life? No, no,
What Else mean those ictus, those Laniatus, those surda Verbera, those Vultures, those furies, and Thespian Vipers; I mean those sad, and disconsolate reflections upon an immoral and ill-governed life? No, no,
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1. Of those who think those words, The good that I would I do not, the evil that I would not that I do, to be the highest measure of a Christian's proficiency;
1. Of those who think those words, The good that I would I do not, the evil that I would not that I do, to be the highest measure of a Christian's proficiency;
This is the man St. Paul describes, by a Metaschematismus under his own person, in that famous Paragraph to the Romans, of which I will give a succinct but evident demonstration.
This is the man Saint Paul describes, by a Metaschematismus under his own person, in that famous Paragraph to the Roman, of which I will give a succinct but evident demonstration.
as if they themselves had been really and perfectly righteous, and this upon the sole Condition, or qualification of meer Faith scrupulously prescinded from all Obedience.
as if they themselves had been really and perfectly righteous, and this upon the sole Condition, or qualification of mere Faith scrupulously prescinded from all obedience.
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Now this Hony-comb of Antinomianism is but a branch of old Gnosticism: antidoted by St. John. Little Children let no man deceive you, He that doth righteousness is righteous even as he is righteous:
Now this Honeycomb of Antinomianism is but a branch of old Gnosticism: Antidoted by Saint John. Little Children let no man deceive you, He that does righteousness is righteous even as he is righteous:
And thus am I arriv'd at the other Atchievement of this vivifying Spirit, our deliverance from Death, the fruit and consequence of Sin. The ruin of Death follows that of Sin, sicut Varasequitur Vibiam.
And thus am I arrived At the other Achievement of this vivifying Spirit, our deliverance from Death, the fruit and consequence of Sin. The ruin of Death follows that of since, sicut Varasequitur Vibiam.
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deprived of that it loseth its antient nature, ceaseth to be King of Terrors; and differs not from a gentle sleep; an NONLATINALPHABET or an easie transitus to a blessed immortality.
deprived of that it loses its ancient nature, ceases to be King of Terrors; and differs not from a gentle sleep; an or an easy transitus to a blessed immortality.
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'Tis but the dissolution of an old ruinous and cadaverous Building, to raise a fair, and fresh, a stately and magnificent Structure in the place thereof.
It's but the dissolution of an old ruinous and cadaverous Building, to raise a fair, and fresh, a stately and magnificent Structure in the place thereof.
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'Tis sown in corruption, it is raised in incorruption, 'tis sown in dishonour, it is raised in glory, 'tis sown in weakness, it is raised in power, 'tis sown an animal body, 'tis raised a spiritual body.
It's sown in corruption, it is raised in incorruption, it's sown in dishonour, it is raised in glory, it's sown in weakness, it is raised in power, it's sown an animal body, it's raised a spiritual body.
And all this relishes well to him that knows, that the most contrary modifications of matter imaginable do constitute no specifical change, according to the last, and best Philosophy:
And all this Relishes well to him that knows, that the most contrary modifications of matter imaginable do constitute no specifical change, according to the last, and best Philosophy:
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here we dwell in houses of Clay, whose foundation is in the dust, and may truly say to corruption, Thou art my father, and to the Worm thou art my mother and my sister;
Here we dwell in houses of Clay, whose Foundation is in the dust, and may truly say to corruption, Thou art my father, and to the Worm thou art my mother and my sister;
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2. 'Tis sown in dishonour, shall be raised in glory; when we come into the World, we bring bodies, some of whose parts and members seem to be NONLATINALPHABET, uncomely and less honourable, besides the rugae and maculae, the wrinkles, spots, and blemishes, which age, sickness, and other casualities do imprint upon us.
2. It's sown in dishonour, shall be raised in glory; when we come into the World, we bring bodies, Some of whose parts and members seem to be, uncomely and less honourable, beside the rugae and maculae, the wrinkles, spots, and blemishes, which age, sickness, and other casualties do imprint upon us.
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and brighter than the golden light of Aurora. The glories of Mount Tabor were but shades and darkness, compar'd to that refulgent light, NONLATINALPHABET, so far exceeding the brightness of the Sun, septuplùm, saith St. Ephrem, wherewith now our Lord is cloathed,
and Brighter than the golden Light of Aurora. The Glories of Mount Tabor were but shades and darkness, compared to that refulgent Light,, so Far exceeding the brightness of the Sun, septuplùm, Says Saint Ephrem, wherewith now our Lord is clothed,
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3. 'Tis sown in weakness, shall be raised in power. Here labours, diseases, or years, soon make the keepers of the house to tremble, the strong men bow down themselves, and the grinders to cease. There shall they be firm and robust, shall renew their strength like the Eagle, and like the youthful Cherubs, their agility shall be great and indefatigable.
3. It's sown in weakness, shall be raised in power. Here labours, diseases, or Years, soon make the keepers of the house to tremble, the strong men bow down themselves, and the grinders to cease. There shall they be firm and robust, shall renew their strength like the Eagl, and like the youthful Cherubs, their agility shall be great and indefatigable.
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Hierocles speaking of the Apotheosis of good men, tells us they enjoy besides NONLATINALPHABET, besides Truth and Vertue in the Soul, a great measure of purity in its spiritual Vehicle.
Hierocles speaking of the Apotheosis of good men, tells us they enjoy beside, beside Truth and Virtue in the Soul, a great measure of purity in its spiritual Vehicle.
St. Paul is positive, That the Bodies of Saints at the Resurrection shall be physically and really, not morally only spiritual and celestial; for flesh and blood cannot inherit the Kingdom of God.
Saint Paul is positive, That the Bodies of Saints At the Resurrection shall be physically and really, not morally only spiritual and celestial; for Flesh and blood cannot inherit the Kingdom of God.
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We shall have bodies as tenuious and imperceptible as are the bodies of Angels, not so crass and gross as Air; but purer than the liquid Aether, and have for a Vest, to use Macarius his phrase, NONLATINALPHABET, the glory of the divine light.
We shall have bodies as tenuous and imperceptible as Are the bodies of Angels, not so crass and gross as Air; but Purer than the liquid Aether, and have for a Vest, to use Macarius his phrase,, the glory of the divine Light.
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A great and memorable instance whereof, worthy to be written in Cedar, or engraven in Brass, is this venerable Matron, whose Obsequies we now celebrate, whom now we consecrate to Eternity. I have discoursed to you the heighths and perfections of Christianity; you have seen it in the Rule;
A great and memorable instance whereof, worthy to be written in Cedar, or engraven in Brass, is this venerable Matron, whose Obsequies we now celebrate, whom now we consecrate to Eternity. I have discoursed to you the heights and perfections of Christianity; you have seen it in the Rule;
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and if you had now such a Speculum or mirrour as would reflect her life, you would see it in the Example. St. Hierom thought if all the members of his body were turn'd into Tongues,
and if you had now such a Speculum or mirror as would reflect her life, you would see it in the Exampl. Saint Hieronymus Thought if all the members of his body were turned into Tongues,
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and all his Arteries became vocal, yet he could say nothing, sanctae & venerabilis Paulae virtutibus dignum, worthy the Vertues of holy and venerable Paula.
and all his Arteries became vocal, yet he could say nothing, sanctae & venerabilis Paulae virtutibus dignum, worthy the Virtues of holy and venerable Paula.
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The like may I say with much more reason of holy and venerable Anna. Not only because I am so much inferiour for plenty of words, and Rhetorical schemes of speech to that eloquent Father; but also because my Argument is much more illustrious, refulgent and sublime; for if I should institute a parallel between them, you would find equal Devotions surmounted by Prudences unequal.
The like may I say with much more reason of holy and venerable Anna. Not only Because I am so much inferior for plenty of words, and Rhetorical schemes of speech to that eloquent Father; but also Because my Argument is much more illustrious, refulgent and sublime; for if I should institute a parallel between them, you would find equal Devotions surmounted by Prudences unequal.
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I much applaud that Father, who would praise nihil nisi quod proprium, nothing but what was her own, and which sprang from the pure fountain of her holy mind.
I much applaud that Father, who would praise nihil nisi quod proprium, nothing but what was her own, and which sprang from the pure fountain of her holy mind.
And therefore I shall pass by her Extraction, Education, Presence, and that comely Meen, with which she struck all persons at once with Love and Reverence.
And Therefore I shall pass by her Extraction, Education, Presence, and that comely Men, with which she struck all Persons At once with Love and reverence.
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She had an early institution in Piety, and as it befel Gorgonia, who received the Seeds of Piety from thence, from whence she receiv'd her Life and Culture. So our Gorgonia deriv'd the spiritual Ornaments of her mind from the same Instruments who had propagated her body.
She had an early Institution in Piety, and as it befell Gorgonia, who received the Seeds of Piety from thence, from whence she received her Life and Culture. So our Gorgonia derived the spiritual Ornament of her mind from the same Instruments who had propagated her body.
She did not frame to her self a Phantastical Religion, made up entirely of a Faith divided from Obedience, imagining all to be done for her, all to be imputed to her.
She did not frame to her self a Fantastical Religion, made up entirely of a Faith divided from obedience, imagining all to be done for her, all to be imputed to her.
She like Gorgonia reconcil'd the sublimity of Coelibate with the security of Marriage, and being NONLATINALPHABET, chaste and humble, blending the excellencies of Coelibate and Marriage together;
She like Gorgonia reconciled the sublimity of Coelibate with the security of Marriage, and being, chaste and humble, blending the excellencies of Coelibate and Marriage together;
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Our Anna, like that Prophetess the daughter of Phanuel, having liv'd an example to Wives some few years with an Husband, a Widow about twenty nine years;
Our Anna, like that Prophetess the daughter of Phanuel, having lived an Exampl to Wives Some few Years with an Husband, a Widow about twenty nine Years;
1. To God, by her frequent Fastings, her constant Prayers, her diligence in God's publick Service, her Zeal and care to promote his honour, to advance his Rule and Government in the hearts of all with whom she did converse, in whom she had interest.
1. To God, by her frequent Fastings, her constant Prayers, her diligence in God's public Service, her Zeal and care to promote his honour, to advance his Rule and Government in the hearts of all with whom she did converse, in whom she had Interest.
Gorgonia is said to have been whilst she liv'd, an Exemplar of all vertue to her Children, and when God call'd her, she left her last Will behind her as a silent exhortation to her family.
Gorgonia is said to have been while she lived, an Exemplar of all virtue to her Children, and when God called her, she left her last Will behind her as a silent exhortation to her family.
And was not this imparallel'd Saint, a great pattern of all good works to her Family? was not piety, purity, humility, meekness, mercy, and every good work most conspicuous in her? And I my self can witness, it was amongst her last cares to recommend the ways of God,
And was not this imparalleled Saint, a great pattern of all good works to her Family? was not piety, purity, humility, meekness, mercy, and every good work most conspicuous in her? And I my self can witness, it was among her last Cares to recommend the ways of God,
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The eloquent Father, speaking of the often prais'd Saint, saith, Who stretched cut a more liberal hand to the poor? that he fears not to apply the words of Job to her, The stranger did not lodge in the Street,
The eloquent Father, speaking of the often praised Saint, Says, Who stretched Cut a more liberal hand to the poor? that he fears not to apply the words of Job to her, The stranger did not lodge in the Street,
Who doth not remember the largeness of her bowels, and the liberality of her hands? Who hath not eat her Bread, worn her Cloth, received her Medicaments, applied her Plaisters, and her Ʋnguents.
Who does not Remember the largeness of her bowels, and the liberality of her hands? Who hath not eat her Bred, worn her Cloth, received her Medicaments, applied her Plasters, and her Ʋnguents.
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Nor ever did she with works of mercy, commute with God for those of wantonness and luxury. Who ever saw a garment, or an ornament of a garment which was superfluous upon her? much less did she use Ceruss, or Stibium, Scarlet, or any other fucus, signs and indications of a sick and weak mind.
Nor ever did she with works of mercy, commute with God for those of wantonness and luxury. Who ever saw a garment, or an ornament of a garment which was superfluous upon her? much less did she use Ceruss, or Stibium, Scarlet, or any other fucus, Signs and indications of a sick and weak mind.
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And as if this Matron had had some such sentiment and apprehension, at the very first notice of this last sickness she often used these words, Lord fit me for thy self, and thy will be done.
And as if this Matron had had Some such sentiment and apprehension, At the very First notice of this last sickness she often used these words, Lord fit me for thy self, and thy will be done.
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but the deepest peace, the sweetest comforts: with very little reluctancy of Nature, attested by a few drops of sweat on a hot day, in a hotter room, with a singultus or two, she resign'd her pure Soul into the hands of her merciful Creator.
but the Deepest peace, the Sweetest comforts: with very little reluctancy of Nature, attested by a few drops of sweat on a hight day, in a hotter room, with a singultus or two, she resigned her pure Soul into the hands of her merciful Creator.
which our Lord illustrates by an allusion to the two-fold Oblation, or the NONLATINALPHABET in the first and second of Leviticus, the NONLATINALPHABET and NONLATINALPHABET, the burnt-Offering and the meat-Offering;
which our Lord illustrates by an allusion to the twofold Oblation, or the in the First and second of Leviticus, the and, the Burnt-offering and the Meat offering;
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the first was all burnt upon the Altar, in the second the NONLATINALPHABET only, or the memorial, which was NONLATINALPHABET, a sweet savour unto the Lord:
the First was all burned upon the Altar, in the second the only, or the memorial, which was, a sweet savour unto the Lord:
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Every Oblation of thy meat-of-fering shalt thou season with Salt, neither shalt thou suffer the Salt of the Covenant of thy God to be lacking from thy meat-offering; and then adds;
Every Oblation of thy meat-of-fering shalt thou season with Salt, neither shalt thou suffer the Salt of the Covenant of thy God to be lacking from thy Meat offering; and then adds;
Hence NONLATINALPHABET are NONLATINALPHABET, old rotten rags which Abedmelech supplied the Prophet with, to save his body from the Cords, by which he designed to take him out of the Dungeon.
Hence Are, old rotten rags which Abedmelech supplied the Prophet with, to save his body from the Cords, by which he designed to take him out of the Dungeon.
here our Lord takes the word in its proper signification, and intimates that every one who would be an acceptable Sacrifice unto God, must refine and preserve himself pure from all evil and corrupt Affections,
Here our Lord Takes the word in its proper signification, and intimates that every one who would be an acceptable Sacrifice unto God, must refine and preserve himself pure from all evil and corrupt Affections,
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Prayers and Eucharists offered up by worthy persons; these are NONLATINALPHABET, as the holy man speaks; the only perfect and acceptable Sacrifices unto God.
Prayers and Eucharists offered up by worthy Persons; these Are, as the holy man speaks; the only perfect and acceptable Sacrifices unto God.
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In allusion hereunto St. Paul would have our speech always seasoned with Salt, i. e. defecate and refined from every thing that is putrid, corrupt, and rotten.
In allusion hereunto Saint Paul would have our speech always seasoned with Salt, i. e. defecate and refined from every thing that is putrid, corrupt, and rotten.
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But here I cannot but observe another quality of Salt, viz. its Ʋnitive, or Henotic. 'Twas of old a Symbol of Union and friendship, which is never more seasonable,
But Here I cannot but observe Another quality of Salt, viz. its Ʋnitive, or Henotic. 'Twas of old a Symbol of union and friendship, which is never more seasonable,
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The second is of Baron Sigismond who reports the Czar has no greater expressions of his kindness than to send from his table bread and salt, idque maximi honoris loco habetur, which is esteemed a very great honour, which he himself received when Ambassadour both from Maximilian and Ferdinand to Basilius. He was also invited to dine with the Prince, with these words, Sigismunde comedes sal & panem nostrum nobiscum;
The second is of Baron Sigismund who reports the Czar has no greater expressions of his kindness than to send from his table bred and salt, idque maximi Honoris loco habetur, which is esteemed a very great honour, which he himself received when Ambassador both from Maximilian and Ferdinand to Basil. He was also invited to dine with the Prince, with these words, Sigismund comedes sal & Bread nostrum nobiscum;
He had observed that envy and ambition had moved that question, vers. 34. Tic NONLATINALPHABET, which of them should be the greatest? and therefore in order to the latter 'tis no wonder he referred to the former of these symbolical qualities;
He had observed that envy and ambition had moved that question, vers. 34. Tic, which of them should be the greatest? and Therefore in order to the latter it's no wonder he referred to the former of these symbolical qualities;
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I mean that in order unto peace that he referred unto purgation. For only by pride comes contention. So that you may please to take this Paraphrase of the words.
I mean that in order unto peace that he referred unto purgation. For only by pride comes contention. So that you may please to take this paraphrase of the words.
For, Quis unquam Herculem vituperavit? whoever dispraised it? but rather a severe stricture and reflection upon the want of charity in the Christian World, with a proposal of some causes of that defect. Such as is,
For, Quis unquam Herculem vituperavit? whoever dispraised it? but rather a severe stricture and reflection upon the want of charity in the Christian World, with a proposal of Some Causes of that defect. Such as is,
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1. The non-purgation of all vitious and depraved affections. 2. The mistaking the true notion of the Christian Religion. 3. The overvaluing of opinions.
1. The non-purgation of all vicious and depraved affections. 2. The mistaking the true notion of the Christian Religion. 3. The overvaluing of opinions.
5. The taking up the sences of late men, without inquiring after the good old paths, wherein the Fathers of the first and best Ages walked; and such like.
5. The taking up the Senses of late men, without inquiring After the good old paths, wherein the Father's of the First and best Ages walked; and such like.
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how is it that that innocent dove has so many Ages since taken her flight, & Terram NONLATINALPHABET reliquit? Of old in the multitude of believers there was NONLATINALPHABET, NONLATINALPHABET, one heart, and one soul;
how is it that that innocent dove has so many Ages since taken her flight, & Terram reliquit? Of old in the multitude of believers there was,, one heart, and one soul;
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in such cases Christians were wont to spare for nothing; nay they inriched him, and assigning the reason hereof, he saith, NONLATINALPHABET NONLATINALPHABET, i. e. Their chief Lawgiver perswaded them they would become mutual Brethren.
in such cases Christians were wont to spare for nothing; nay they enriched him, and assigning the reason hereof, he Says,, i. e. Their chief Lawgiver persuaded them they would become mutual Brothers.
Of old the Church was all one body compacted by the Literae formatae even from the Rhene to Nilus; from the Brittish Ocean to and beyond Euphrates: but now every little spot of earth has (God help us) a several Church Catholick:
Of old the Church was all one body compacted by the Literae formatae even from the Rhene to Nilus; from the Brit Ocean to and beyond Euphrates: but now every little spot of earth has (God help us) a several Church Catholic:
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Nay ever since the opening of the Springs of Controversies, and the determining of unnecessary Questions, the Church has suffered a deluge of Opinions,
Nay ever since the opening of the Springs of Controversies, and the determining of unnecessary Questions, the Church has suffered a deluge of Opinions,
Whom would it not grieve to see the Mitre and the Crosier strangely converted into the Helmet, and the Partizan; and such ingenious cruelties practised upon one another,
Whom would it not grieve to see the Mitre and the Crosier strangely converted into the Helmet, and the Partizan; and such ingenious cruelties practised upon one Another,
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as quite out-did the bloody Pagans? So that a Heathen complained, No Wolves nor Tygers, nor beast of prey are so hurtful to man as very many Christians are to one another.
as quite outdid the bloody Pagans? So that a Heathen complained, No Wolves nor Tigers, nor beast of prey Are so hurtful to man as very many Christians Are to one Another.
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To hear Marcus Antoninus; O Marcomanni, O Quadi, O Sarmatae tandem alios vobis inquietiores inveni; at length I have found some others more seditious and more unquiet than your selves:
To hear Marcus Antoninus; Oh Marcomanni, Oh Quadi, Oh sarmatians tandem Alioth vobis inquietiores Inveni; At length I have found Some Others more seditious and more unquiet than your selves:
So that a Parisian massacre, a Guisian league, or a Power-Treason, and that too for Religion's sake (the more's the pity) is no great wonder in the World.
So that a Parisian massacre, a Guisian league, or a Power-Treason, and that too for Religion's sake (the more's the pity) is no great wonder in the World.
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The Great Eusebius complained that the forementioned Alexandrian division caused the venerable divine doctrine to undergo the impure scorns and ludibries even of the Pagans in the midst o• their Theaters. And how much Religion suffers in these late days by these means amongst weak men, who cannot,
The Great Eusebius complained that the forementioned Alexandrian division caused the venerable divine Doctrine to undergo the impure scorns and ludibries even of the Pagans in the midst o• their Theaters. And how much Religion suffers in these late days by these means among weak men, who cannot,
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For Religion did I say? no St. James has better resolved that question, NONLATINALPHABET, whence are wars and fightings? are they not from your pleasures? by a Metonymy, i. e. for the desires of things rather pleasurable than necessary for humane, or divine life.
For Religion did I say? no Saint James has better resolved that question,, whence Are wars and fightings? Are they not from your pleasures? by a Metonymy, i. e. for the Desires of things rather pleasurable than necessary for humane, or divine life.
And therefore the best Philosophers do frequently discourse of their NONLATINALPHABET, purgative vertues as necessary to preserve the soul for the knowledge of the most excellent, and useful truths.
And Therefore the best Philosophers do frequently discourse of their, purgative Virtues as necessary to preserve the soul for the knowledge of the most excellent, and useful truths.
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Amongst the Gentiles before a man could be imbued with the discipline of the Eleusinia Sacra, or the holy things of the Magna Mater, he must by certain degrees,
among the Gentiles before a man could be imbued with the discipline of the Eleusinian Sacra, or the holy things of the Magna Mater, he must by certain Degrees,
They had their NONLATINALPHABET, and then their NONLATINALPHABET, and their NONLATINALPHABET, and at length their NONLATINALPHABET, their publick purgations, their more recondid, their aggregations, initiations, and then their visions: So we read no man could be consummate in the mysteries of Mythra, unless having passed through many degrees of punishments, NONLATINALPHABET, i. e. he present himself holy, and unhurt.
They had their, and then their, and their, and At length their, their public purgations, their more recondid, their aggregations, initiations, and then their visions: So we read no man could be consummate in the Mysteres of Mythra, unless having passed through many Degrees of punishments,, i. e. he present himself holy, and unhurt.
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So the pretended Dionysius distinguishes the operation of the sacred Mysteries into three actions divided by their proper rites and seasons, purgation, initiation, and perfection.
So the pretended Dionysius Distinguishes the operation of the sacred Mysteres into three actions divided by their proper Rites and seasons, purgation, initiation, and perfection.
and the first must go through the state of Catechumens, then of competents, before they could be fideles. But touching their lapsed, their discipline was very severe;
and the First must go through the state of Catechumens, then of competents, before they could be fideles. But touching their lapsed, their discipline was very severe;
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They were to go through NONLATINALPHABET, four places of punishments, which they rarely underwent in less than twelve years. So true it is that the wisdom which is from above is first pure, then peaceable.
They were to go through, four places of punishments, which they rarely underwent in less than twelve Years. So true it is that the Wisdom which is from above is First pure, then peaceable.
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and subtle determinations of Articles of our Faith, and the prosecution of all Dissenters with fire and sword; which at this day is the height of some mens Religion;
and subtle determinations of Articles of our Faith, and the prosecution of all Dissenters with fire and sword; which At this day is the height of Some men's Religion;
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Saint Paul will tell you it is unrighteousness, Fornication, Idolatry, Adultery, Effeminacy, Sodomy, Theft, Covetousness, drunkenness, Reviling, Extortion, Ʋncleanness, Lasciviousness, Witchcraft, Hatred, Variance, emulation, Wrath, strife, Sedition, Heresies, Envyings, Murthers, Revellings, and such like;
Saint Paul will tell you it is unrighteousness, Fornication, Idolatry, Adultery, Effeminacy, Sodomy, Theft, Covetousness, Drunkenness, Reviling, Extortion, Ʋncleanness, Lasciviousness, Witchcraft, Hatred, Variance, emulation, Wrath, strife, Sedition, Heresies, Envyings, Murders, Revellings, and such like;
Herein also did the antient Church place the Essence of Christian Religion, whereof I will give you assurance from Witnesses Domestick and Forreign. J. Martyr;
Herein also did the ancient Church place the Essence of Christian Religion, whereof I will give you assurance from Witnesses Domestic and Foreign. J. Martyr;
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There is not a Christian amongst them, unless he be there for his Christianity only; for if he be upon any other account, he is no Christian. And again;
There is not a Christian among them, unless he be there for his Christianity only; for if he be upon any other account, he is no Christian. And again;
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So Minucius Felix; Your Prisons are crowded with your own number, but not a Christian amongst them, nisi aut reus suae Religionis aut profugus, unless guilty only of his Religion, or a Runagado from it.
So Minucius Felix; Your Prisons Are crowded with your own number, but not a Christian among them, nisi Or Rhesus suae Religion Or profugus, unless guilty only of his Religion, or a Renegade from it.
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Agreeably hereunto doth the Prophet Micah reduce Religion to Righteousness, Mercy, and an humble Piety; and Saint James places true and genuine Religion in Beneficence and Purity of life.
Agreeably hereunto does the Prophet micah reduce Religion to Righteousness, Mercy, and an humble Piety; and Saint James places true and genuine Religion in Beneficence and Purity of life.
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So that if Christians will contend as such, there remains to them only a laudable Ambition to excel in Meekness and Humility, in Mercy and Charity, in Purity and Peaceableness; and not in multiplying Articles of Faith,
So that if Christians will contend as such, there remains to them only a laudable Ambition to excel in Meekness and Humility, in Mercy and Charity, in Purity and Peaceableness; and not in multiplying Articles of Faith,
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and then like foolish Builders, making all of them of the foundation, whereof St. Hilary doth gravely complain to Constantius, That after the Councel of Nice, Christians did little else but write Creeds.
and then like foolish Builders, making all of them of the Foundation, whereof Saint Hilary does gravely complain to Constantius, That After the Council of Nicaenae, Christians did little Else but write Creeds.
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Had the Tridentine Fathers had a right notion of Christianity, they would have spared their Anathemata, and Geneva their Fires, and Dort their Wagons; had they considered that such and only such Articles are necessary, without the explicit knowledge of which, we could not perform the conditions of the new Covenant.
Had the Tridentine Father's had a right notion of Christianity, they would have spared their Anathemata, and Geneva their Fires, and Dort their Wagons; had they considered that such and only such Articles Are necessary, without the explicit knowledge of which, we could not perform the conditions of the new Covenant.
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That is, Believe in God and Christ, and observe their Precepts, (this entitles us to the Promises.) They would rather have spent their Zeal in preaching St. Paul 's Doctrine of Repentance from dead works, and the exercise of Charity.
That is, Believe in God and christ, and observe their Precepts, (this entitles us to the Promises.) They would rather have spent their Zeal in preaching Saint Paul is Doctrine of Repentance from dead works, and the exercise of Charity.
Irenaeus, who when he had recited that Creed, which then was not so long as now it is, adds, NONLATINALPHABET, Not the most eloquent of all the Prelats in the Church NONLATINALPHABET, believes any more,
Irnaeus, who when he had recited that Creed, which then was not so long as now it is, adds,, Not the most eloquent of all the Prelates in the Church, believes any more,
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And further, his Majesty thought there was no more expedite way to Peace, than diligently to seperate Necessaries from Non-necessaries, and that we might all agree in Necessaries;
And further, his Majesty Thought there was no more expedite Way to Peace, than diligently to separate Necessaries from Non-necessaries, and that we might all agree in Necessaries;
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The King further says, That if we made use of this distinction for deciding of Controversies at this day, there would be neither long nor fierce Contention amongst Pious and Modest men, about Articles absolutely necessary; Nam & pauca illa sunt,
The King further Says, That if we made use of this distinction for deciding of Controversies At this day, there would be neither long nor fierce Contention among Pious and Modest men, about Articles absolutely necessary; Nam & pauca illa sunt,
& ferè ex aequo ab omnibus probantur, i. e. That they are both few, and upon the matter receiv'd by all who would be accounted Christians. Nay that learned and pacifick King doth so much value this distinction,
& ferè ex Aequo ab omnibus probantur, i. e. That they Are both few, and upon the matter received by all who would be accounted Christians. Nay that learned and pacific King does so much valve this distinction,
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for the lessening of Controversies, which excercise Gods Church, that he judges it the Duty of all that are studious of Peace, diligentissimè hanc explicare, urgere, docere, most diligently to explicate, urge, and teach it.
for the lessening of Controversies, which Exercise God's Church, that he judges it the Duty of all that Are studious of Peace, diligentissimè hanc explicare, urgere, docere, most diligently to explicate, urge, and teach it.
How else shall we understand Justin Martyr, who answering that objection of Trypho, That Christ should be God before the World was, and be made man and be born,
How Else shall we understand Justin Martyr, who answering that objection of Trypho, That christ should be God before the World was, and be made man and be born,
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'Tis all one as to cast a pearl into the dirt to object the voice of Thunder or the brightness of the Sun to a weak ear, or eye, to give solid meat to him that needs and uses milk.
It's all one as to cast a pearl into the dirt to Object the voice of Thunder or the brightness of the Sun to a weak ear, or eye, to give solid meat to him that needs and uses milk.
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And to these excellent men I shall subjoyn a worthy Prelate of our own Church, who considering the proceedings of Rome, in the Article Filioque concludes, 'tis hard to add and to anathematise too.
And to these excellent men I shall subjoin a worthy Prelate of our own Church, who considering the proceedings of Room, in the Article Filioque concludes, it's hard to add and to anathematise too.
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Yet all this notwithstanding the boutefeues and incendiaries of Christendome, suppose, nor Creed, nor Scripture sufficient to make up an Orthodox Christians Confession of Faith.
Yet all this notwithstanding the boutefeues and incendiaries of Christendom, suppose, nor Creed, nor Scripture sufficient to make up an Orthodox Christians Confessi of Faith.
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In vain did Apollinaris fear to write against the Heresie of Miltiades, lest he should seem to some men to make additions to the Doctrine of the New Testament.
In vain did Apollinaris Fear to write against the Heresy of Miltiades, lest he should seem to Some men to make additions to the Doctrine of the New Testament.
They who think they can speak more properly than the Wisdom of God has spoken, let them reconcile themselves to Athanasius, who avers the Sacred and Divinely inspir'd Scriptures are abundantly sufficient for the declaration of the truth:
They who think they can speak more properly than the Wisdom of God has spoken, let them reconcile themselves to Athanasius, who avers the Sacred and Divinely inspired Scriptures Are abundantly sufficient for the declaration of the truth:
and to Saint Basil who makes it without all doubt a NONLATINALPHABET a manifest falling from the Faith and a most certain proof of pride NONLATINALPHABET, either to reject any thing that is written, nor to introduce any thing that is not written;
and to Saint Basil who makes it without all doubt a a manifest falling from the Faith and a most certain proof of pride, either to reject any thing that is written, nor to introduce any thing that is not written;
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And again, enquiring of what mind the NONLATINALPHABET ought to be, he saith he would have them always to fear lest he should affirm or determine any thing besides the Will of God NONLATINALPHABET without controversie laid down in the Sacred Scriptures,
And again, inquiring of what mind the ought to be, he Says he would have them always to Fear lest he should affirm or determine any thing beside the Will of God without controversy laid down in the Sacred Scriptures,
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And again he tells us 'tis the property of a faithful minister to preserve intire and without the adulterate mixtures of any other Doctrines, that which was concredited to him by his merciful Lord to be communicated to his fellow servants, and he assigns irrefragable reason;
And again he tells us it's the property of a faithful minister to preserve entire and without the adulterate mixtures of any other Doctrines, that which was concredited to him by his merciful Lord to be communicated to his fellow Servants, and he assigns irrefragable reason;
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Nothing can be more concluding, unless I should end this observation with that voice out of the Cloud, which said, This is my beloved Son in whom I am well pleased, Hear ye him.
Nothing can be more concluding, unless I should end this observation with that voice out of the Cloud, which said, This is my Beloved Son in whom I am well pleased, Hear you him.
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Nor Obscure. Though some men think nothing makes a Solemnity but Shades, and therefore introduce their divine notions like Homer's Deities, always cloathed with Cloud. They represent our Lord as another Sphynx, that they might be reputed the only Oedipus's in the World;
Nor Obscure. Though Some men think nothing makes a Solemnity but Shades, and Therefore introduce their divine notions like Homer's Deities, always clothed with Cloud. They represent our Lord as Another Sphinx, that they might be reputed the only Oedipus's in the World;
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but can we think that he, who was disclosed from the bosom of that God, who dwells in inaccessible light; he whose name is NONLATINALPHABET the East or the Morning; he who is the Sun of Righteousness, NONLATINALPHABET the true and genuine Light, who was cloath'd with Light upon Mount Tabor, and in that Garment appeared unto the persecuting Saul; he who brought Life and Immortality to light, and whose Disciples are the light of the World;
but can we think that he, who was disclosed from the bosom of that God, who dwells in inaccessible Light; he whose name is the East or the Morning; he who is the Sun of Righteousness, the true and genuine Light, who was clothed with Light upon Mount Tabor, and in that Garment appeared unto the persecuting Saul; he who brought Life and Immortality to Light, and whose Disciples Are the Light of the World;
Can we think it that that God who appeared in a pillar of Fire under the Oeconomy of Moses, appears only in a pillar of Cloud under the dispensation of Christ? Is there no light in the Sun that fountain of Light,
Can we think it that that God who appeared in a pillar of Fire under the Oeconomy of Moses, appears only in a pillar of Cloud under the Dispensation of christ? Is there no Light in the Sun that fountain of Light,
because the blind man doth not see it? No, no, to the Law and to the Testimony, if they speak not according to this word, it is because there is no light in them.
Because the blind man does not see it? No, no, to the Law and to the Testimony, if they speak not according to this word, it is Because there is no Light in them.
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Tell me not there are NONLATINALPHABET, some things hard to be understood. St. Chrysostom solves that, NONLATINALPHABET, all necessaries are clear and manifest.
Tell me not there Are, Some things hard to be understood. Saint Chrysostom solves that,, all necessaries Are clear and manifest.
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So Hilary; Almighty God doth not invite us to a blessed Immortality by hard questions, nor doth he sollicit us with any great variety of a copious Eloquence;
So Hilary; Almighty God does not invite us to a blessed Immortality by hard questions, nor does he solicit us with any great variety of a copious Eloquence;
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And a heathen Historian doth complain of Constantius, That he did perplex the Christian Religion, a Religion plain and intelligible enough, with superstition and dotage.
And a heathen Historian does complain of Constantius, That he did perplex the Christian Religion, a Religion plain and intelligible enough, with Superstition and dotage.
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nor dry and barren Opinions; but there was a special care had that their Theological notions were NONLATINALPHABET such as tended to a vertuous and pious life, and did not directly contradict the conditions of that Covenant by which we claim eternal happiness;
nor dry and barren Opinions; but there was a special care had that their Theological notions were such as tended to a virtuous and pious life, and did not directly contradict the conditions of that Covenant by which we claim Eternal happiness;
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which pair of Dogmata, like Hippocrates his Twins, laugh and cry, live and die together. If there be any that are vertuous and consequently happy NONLATINALPHABET, naturally and fatally such.
which pair of Dogmata, like Hippocrates his Twins, laugh and cry, live and die together. If there be any that Are virtuous and consequently happy, naturally and fatally such.
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Such an one I would esteem an Hero sprung ex stirpe Deorum; — NONLATINALPHABET NONLATINALPHABET You'd think him not born of Mortal parents, but to be of divine extraction.
Such an one I would esteem an Hero sprung ex stirpe Gods; — You would think him not born of Mortal Parents, but to be of divine extraction.
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But that a Good and Righteous God hath decreed from all Eternity, to bring into being innumerable myriads of Souls, who let them do what they will and can, are irreversibly determined to unspeakable torments; so great and so exceeding, that all the racks and tortures the witty cruelties of enraged Tyrants could ever invent or execute, would be ease and pleasure in comparison of them,
But that a Good and Righteous God hath decreed from all Eternity, to bring into being innumerable myriads of Souls, who let them do what they will and can, Are irreversibly determined to unspeakable torments; so great and so exceeding, that all the racks and tortures the witty cruelties of enraged Tyrants could ever invent or execute, would be ease and pleasure in comparison of them,
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this saith a learned and pious person is the representation of that sowr Dogma, which he justly accuses of being contradictious to Reason, and blasphemous of God;
this Says a learned and pious person is the representation of that sour Dogma, which he justly accuses of being contradictious to Reason, and blasphemous of God;
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for one of the greatest Arcanums of Religion, is enough to make the free spirit, and over inclinable to prophaneness, to question the whole frame of it.
for one of the greatest Arcanums of Religion, is enough to make the free Spirit, and over inclinable to profaneness, to question the Whole frame of it.
And that this should be done by men who pretend they would advance vertue, piety and probity in the World, is a great argument that they understand not the consequence of their own Dogmata so well as the Tragedian did.
And that this should be done by men who pretend they would advance virtue, piety and probity in the World, is a great argument that they understand not the consequence of their own Dogmata so well as the Tragedian did.
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And to introduce the Servitude of humane minds, doth necessarily subvert all Law, Discipline, and Religion, the sum whereof is contained in the Precepts of Obedience, the Promises of Rewards, and the Threatnings of Punishments;
And to introduce the Servitude of humane minds, does necessarily subvert all Law, Discipline, and Religion, the sum whereof is contained in the Precepts of obedience, the Promises of Rewards, and the Threatenings of Punishments;
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And now could I account for the Degeneracy of Christendom from any other cause, I would have considered no other Opinions. When I look into the Roman Communion;
And now could I account for the Degeneracy of Christendom from any other cause, I would have considered no other Opinions. When I look into the Roman Communion;
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the multitude of their Indulgences, and Pardons, their slight and superficial Penances, their easie Promises of security to careless sinners, must needs be acceptable to such a kind of people as have a mind to enjoy this World as well as that to come,
the multitude of their Indulgences, and Pardons, their slight and superficial Penances, their easy Promises of security to careless Sinners, must needs be acceptable to such a kind of people as have a mind to enjoy this World as well as that to come,
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What should they do with a righteousness of their own, who do expect to be made as perfectly righteous as the holy Jesus the Son of God, by the imputation of a righteousness not their own? Why should they not set up their rest in a Faith prescinded from Charity, who vapour to the World, Quam dives sit homo Christianus sive baptizatus, qui etiam volens non potest perdere suam salutem, quantiscunque peccatis, nisi nolit credere.
What should they do with a righteousness of their own, who do expect to be made as perfectly righteous as the holy jesus the Son of God, by the imputation of a righteousness not their own? Why should they not Set up their rest in a Faith prescinded from Charity, who vapour to the World, Quam dives sit homo Christian sive Baptized, qui etiam volens non potest Perdere suam salutem, quantiscunque peccatis, nisi nolit Believe.
The Pagan, Volo equidem non peccare, sed vincor, &c. In good truth, I would not sin but I am overcome, I am cloath'd with frail and weak flesh, 'tis that which lusts, grievs, and fears to die;
The Pagan, Volo equidem non Peccare, said vincor, etc. In good truth, I would not sin but I am overcome, I am clothed with frail and weak Flesh, it's that which Lustiest, grievs, and fears to die;
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But to this place I say no more, but only observe that memorable accident which befel the famous Nicolas Zitinius, who was put up by a Synod of the Reformed to explicate that Paragraph of St. Paul, agreably to the modern sence of our Genevensian Masters;
But to this place I say no more, but only observe that memorable accident which befell the famous Nicolas Zitinius, who was put up by a Synod of the Reformed to explicate that Paragraph of Saint Paul, agreeably to the modern sense of our Genevan Masters;
but at length coming to those words, I thank God through our Lord Jesus Christ, haesit attonito similis, was astonished. But after he had recollected himself, he broke out into these words:
but At length coming to those words, I thank God through our Lord jesus christ, haesit attonito Similis, was astonished. But After he had recollected himself, he broke out into these words:
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Ecqua vero est ista liberatio? What deliverance is that? What benefit is that which drew so great thank fulness from him? was it that he was necessarily detained under so great bondage unto sin? I can by no means think so;
Ecqua vero est ista liberatio? What deliverance is that? What benefit is that which drew so great thank fullness from him? was it that he was necessarily detained under so great bondage unto since? I can by no means think so;
therefore, quoth he, I give all possible thanks to the Father of Lights, who hath now caused the light of truth to arise upon and deliver me from my error.
Therefore, quoth he, I give all possible thanks to the Father of Lights, who hath now caused the Light of truth to arise upon and deliver me from my error.
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if they do not advise men to make use of their Reason in the choice of their Religion, saith an Excellent person (dulce Decus & Praesidium nostrum, the strength and ornament of our Church) I must confess my self to understand nothing.
if they do not Advice men to make use of their Reason in the choice of their Religion, Says an Excellent person (dulce Decus & Praesidium nostrum, the strength and ornament of our Church) I must confess my self to understand nothing.
And a worthy person now living, hath plainly told the World that That Religion is certainly false at the bottom, that will not suffer it self to be enquired into by Reason.
And a worthy person now living, hath plainly told the World that That Religion is Certainly false At the bottom, that will not suffer it self to be inquired into by Reason.
that they swallow down without any judgment every foolish and temerarious Dogma of their own Sect, and receive without any disquisition those doctrines that most of all need it:
that they swallow down without any judgement every foolish and temerarious Dogma of their own Sect, and receive without any disquisition those doctrines that most of all need it:
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and tells us, the Wisdom of God homines humano more instituit & erudit, i. e. rationales rationibus, institutes and instructs men after the manner of men;
and tells us, the Wisdom of God homines Human more Instituit & erudit, i. e. rationales rationibus, institutes and instructs men After the manner of men;
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that is, reasonable creatures with reasons. But I shall end this with the testimony of Athanasius, whose reason is as great as his authority, he hath a little Tract on purpose against such as would have men believe NONLATINALPHABET. i. e.
that is, reasonable creatures with Reasons. But I shall end this with the testimony of Athanasius, whose reason is as great as his Authority, he hath a little Tract on purpose against such as would have men believe. i. e.
Must I believe without all reason? must I not enquire whether the notion be possible, useful or decorous? whether it be grateful to God, congruous to Nature,
Must I believe without all reason? must I not inquire whither the notion be possible, useful or decorous? whither it be grateful to God, congruous to Nature,
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Imprimis vero videbunt ne quid unquam doceant pro concione quod à populo religiose teneri & credi velint, nisi quod consentaneum sit doctrinae veteris aut Novi Testamenti, quodque ex illa ipsa doctrina catholici patres, & veteres Episcopi collegerint.
Imprimis vero videbunt ne quid unquam doceant Pro Consorting quod à populo religiose teneri & credi velint, nisi quod Consentaneum sit Doctrine veteris Or Novi Testamenti, quodque ex illa ipsa Doctrina Catholici patres, & veteres Bishops collegerint.
but never resented its worth, until by an inspection into ancient divinity I found how different it was from that which now reigns in our Pulpits and Presses.
but never resented its worth, until by an inspection into ancient divinity I found how different it was from that which now reigns in our Pulpits and Presses.
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And here let me observe for the service of my younger Brethren, whose reading reaches not beyond Geneva; that those Apples of strife couched under the Quinquarticular question,
And Here let me observe for the service of my younger Brothers, whose reading reaches not beyond Geneva; that those Apples of strife couched under the Quinquarticular question,
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He that thinks the liberty of humane minds is injurious to God's Grace, or prejudicial to the faith and comfort of Christians, accuses those famous Martyrs Ignatius, Irenaeus, Justin and Cyprian, together with Athanasius, Basil, Nyssen, Nazianzen, Chrysostom, Ambrose, and Jerome of the same crime.
He that thinks the liberty of humane minds is injurious to God's Grace, or prejudicial to the faith and Comfort of Christians, accuses those famous Martyrs Ignatius, Irnaeus, Justin and Cyprian, together with Athanasius, Basil, Nyssen, Nazianzen, Chrysostom, Ambrose, and Jerome of the same crime.
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And farther, let me mind you of the Anathemata of the Synod of Arles. Let him be Anathema who shall say that the divine Prescience doth cause any man's death.
And farther, let me mind you of the Anathemata of the Synod of Arles. Let him be Anathema who shall say that the divine Prescience does cause any Man's death.
I might farther instance in the novel sence of that famous Paragraph to the Romans, which as a great man observes, no man takes up but he that hath a Lust to serve; and could easily shew you that the antient Church were all for a Metascematismus in the words;
I might farther instance in the novel sense of that famous Paragraph to the Roman, which as a great man observes, no man Takes up but he that hath a Lust to serve; and could Easily show you that the ancient Church were all for a Metascematismus in the words;
And first to you my Brethren of the Clergy. Methinks I hear our Lord and Master Christ like another Joseph bespeaking his Brethren, going to their Father to Canaan, See that you fall not out by the way.
And First to you my Brothers of the Clergy. Methinks I hear our Lord and Master christ like Another Joseph bespeaking his Brothers, going to their Father to Canaan, See that you fallen not out by the Way.
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and no doubt but it would prepare for that wisdom also, which would make us meet to wait in the Sanctuary. My Brethren, much of the peace and prosperity of God's Church depends upon our vertuous and prudent conduct of those affairs concredited to our trust.
and no doubt but it would prepare for that Wisdom also, which would make us meet to wait in the Sanctuary. My Brothers, much of the peace and Prosperity of God's Church depends upon our virtuous and prudent conduct of those affairs concredited to our trust.
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it was NONLATINALPHABET, They are indemonstrable. I could not read without great affection an Observation of the learned Dr. Andrews (in his Concio ad Clerum in a Provincial Convocation) of some men who did involare in hunc locum, hoc divinae sapientiae Solium, and what does he here? hic ad Clepsydram NONLATINALPHABET cohaerentia, non cohaerentia, scabra, putida, insulsa,
it was, They Are indemonstrable. I could not read without great affection an Observation of the learned Dr. Andrews (in his Concio ad Clerum in a Provincial Convocation) of Some men who did involare in hunc locum, hoc Divinae sapientiae Solium, and what does he Here? hic ad Clepsydra cohaerentia, non cohaerentia, scabra, putida, insulsa,
If our Doctrines be doubtful and litigious, and our Lives be careless and scandalous, (but I'le rather use the words of the pious Author) Si Doctrina ludibrium, si Vita scandalum, fortasse non momento uno, non ictu oculi;
If our Doctrines be doubtful and litigious, and our Lives be careless and scandalous, (but I'll rather use the words of the pious Author) Si Doctrina Ludibrium, si Vita scandalum, Fortasse non momento Uno, non ictu oculi;
sed sensim tamen senescet, evanescet, tendet ad interitum Ordo vester NONLATINALPHABET. Nay I'le add a few words more of that good Man from the same Paragraph.
sed Gradually tamen senescet, evanescet, tendet ad Interitum Ordo vester. Nay I'll add a few words more of that good Man from the same Paragraph.
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especially in that observation of the Learned King, who would have us distinguish between Necessaries and Non-necessaries, and tells us the duty of every peaceable Divine is to explicate, to urge, to teach that distinction.
especially in that observation of the Learned King, who would have us distinguish between Necessaries and Non-necessaries, and tells us the duty of every peaceable Divine is to explicate, to urge, to teach that distinction.
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And for your divertisement, now and then if you spent some time in Nazianzen's Apology, Chrysostom de Sacerdotio, and the 81. Paragraph of Mr. Hooker's Ecclesiastical Polity;
And for your divertisement, now and then if you spent Some time in Nazianzen's Apology, Chrysostom de Sacerdotal, and the 81. Paragraph of Mr. Hooker's Ecclesiastical Polity;
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And now my Brethren of the Laity, let me speak to you in a few words, You are concerned in the Text as well as We. Purity and Peaceableness becomes you,
And now my Brothers of the Laity, let me speak to you in a few words, You Are concerned in the Text as well as We. Purity and Peaceableness becomes you,
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and you perceive how little reason any one hath, so to requite the Prudence and the Charity of that Church, wherein we have had the happiness to be educated.
and you perceive how little reason any one hath, so to requite the Prudence and the Charity of that Church, wherein we have had the happiness to be educated.
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or practise that which you know is sinful? Let me request in her behalf, that you would not make the Sentiments of every angry Son of hers the measures of her Charity:
or practise that which you know is sinful? Let me request in her behalf, that you would not make the Sentiments of every angry Son of hers the measures of her Charity:
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Well then, if Salvation may be had with us, Take heed you don't run the hazard of it by an unnecessary Separation from them here, whom (if ever you come to heaven) you must accompany hereafter.
Well then, if Salvation may be had with us, Take heed you don't run the hazard of it by an unnecessary Separation from them Here, whom (if ever you come to heaven) you must accompany hereafter.
Methinks you should grant me, that even in our Communion you may be as holy and as humble, as meek and as merciful, as pure and as peaceable, as perfect imitatours of the Divine Nature, as ardent lovers of God and your Neighbour as will comport with the Commandement,
Methinks you should grant me, that even in our Communion you may be as holy and as humble, as meek and as merciful, as pure and as peaceable, as perfect imitators of the Divine Nature, as Ardent lovers of God and your Neighbour as will comport with the Commandment,
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he is proud, knowing nothing, but doting about questions and strifes of words; whereof cometh envy, and strife, railings, evil surmisings, perverse disputings of men of corrupt minds, and destitute of the truth; supposing that gain is godliness.
he is proud, knowing nothing, but doting about questions and strifes of words; whereof comes envy, and strife, railings, evil surmisings, perverse disputings of men of corrupt minds, and destitute of the truth; supposing that gain is godliness.
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whilst one Faction cries up the Church and her Infallibility, and another listens to the whispers of they nor we know what kind of Spirit, no less infallible.
while one Faction cries up the Church and her Infallibility, and Another listens to the whispers of they nor we know what kind of Spirit, no less infallible.
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whilst that meek and humble, pure, peaceable and charitable design of our Lord to compleat the happiness of our humane Natures, and Societies, is become a Seminary of many vexatious, indeterminable, and fruitless Controversies, from whence come envy, strife, heart-burnings, jealousie, and exasperation of parties, the introduction of Factions and National quarrels,
while that meek and humble, pure, peaceable and charitable Design of our Lord to complete the happiness of our humane Nature's, and Societies, is become a Seminary of many vexatious, indeterminable, and fruitless Controversies, from whence come envy, strife, heartburnings, jealousy, and exasperation of parties, the introduction of Factions and National quarrels,
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Our Apostle you see concerns himself in the case, and forbears not to reproach to the unhappy Contrivers of them, Pride, Ignorance, Corruption, and destitution of the Truth: and not only so,
Our Apostle you see concerns himself in the case, and forbears not to reproach to the unhappy Contrivers of them, Pride, Ignorance, Corruption, and destitution of the Truth: and not only so,
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You see they taught otherwise, another Gospel; and so intitled themselves to an Apostolical Curse Galat. 1. 8, 9. The Galatians did antiquum obtinere, always like themselves.
You see they taught otherwise, Another Gospel; and so entitled themselves to an Apostolical Curse Galatians 1. 8, 9. The Galatians did Antiquum obtinere, always like themselves.
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'Tis part of the Character Caesar gives the Galli, whence are these Galatae; They were (saith he) very variable in their counsels, and studious of novelties:
It's part of the Character Caesar gives the Gauls, whence Are these Galatae; They were (Says he) very variable in their Counsels, and studious of novelties:
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for they introduced only an Institution, or two, Circumcision, and the observation of days. But as he that shall clip away a little of the Royal stamp, adulterates the whole money;
for they introduced only an Institution, or two, Circumcision, and the observation of days. But as he that shall clip away a little of the Royal stamp, adulterates the Whole money;
The raising of Opinions, beside the Doctrine of our Lord and his Apostles, and which have no good influence upon the lives of men, is the effect of Pride, Ignorance, Corruption and destitution of Truth;
The raising of Opinions, beside the Doctrine of our Lord and his Apostles, and which have no good influence upon the lives of men, is the Effect of Pride, Ignorance, Corruption and destitution of Truth;
And Moses, speaking of our Saviour, truly said unto the Fathers, A Prophet shall the Lord your God raise up unto you, of your Brethren like unto me, him shall ye hear in all things, whatsoever he shall say to you;
And Moses, speaking of our Saviour, truly said unto the Father's, A Prophet shall the Lord your God raise up unto you, of your Brothers like unto me, him shall you hear in all things, whatsoever he shall say to you;
and the voice from the cloud telling us, he was the beloved Son of God, commands us to hear him. Why else are we bid to search the Scriptures? are said to have Moses and the Prophets? Why did St. Paul think it a just and full defence of himself, to say,
and the voice from the cloud telling us, he was the Beloved Son of God, commands us to hear him. Why Else Are we bid to search the Scriptures? Are said to have Moses and the prophets? Why did Saint Paul think it a just and full defence of himself, to say,
So Clemens of Alexandria tells us of some who did patch together false and feigned doctrines, that with very good reason they might refuse the Scriptures.
So Clemens of Alexandria tells us of Some who did patch together false and feigned doctrines, that with very good reason they might refuse the Scriptures.
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But when God's Church had exploded those conceits, the Romanist rises up against the Word. Scriptures, saith he, be not necessary; nor written by divine command; are imperfect, obscure;
But when God's Church had exploded those conceits, the Romanist rises up against the Word. Scriptures, Says he, be not necessary; nor written by divine command; Are imperfect, Obscure;
that we have no original Books, and such as we have be corrupted; and some others (quos dicere nolo) imagin that they can speak better than the Wisdom and Spirit of God;
that we have no original Books, and such as we have be corrupted; and Some Others (quos dicere nolo) imagine that they can speak better than the Wisdom and Spirit of God;
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and notwithstanding St. Paul hath told us the Scripture is useful for reproof; yet these men are pleased to take up what Timothy was to avoid, the introduction of New and Extra-scriptural words for the more effectual reproving of Hereticks forsooth;
and notwithstanding Saint Paul hath told us the Scripture is useful for reproof; yet these men Are pleased to take up what Timothy was to avoid, the introduction of New and Extra-scriptural words for the more effectual reproving of Heretics forsooth;
Cannot he that fram'd the mind, the voice, the tongue, speak apposity? Yes sure, divine Providence took care that those things which were divine should be clear, that all might understand what things he spake to them all.
Cannot he that framed the mind, the voice, the tongue, speak apposity? Yes sure, divine Providence took care that those things which were divine should be clear, that all might understand what things he spoke to them all.
And Chrysostom having very much urged the reading of the holy Scriptures, at length meets that objection, What if we do not understand the things we read there? He answers, 'Tis not possible you should be equally ignorant of all things therein.
And Chrysostom having very much urged the reading of the holy Scriptures, At length meets that objection, What if we do not understand the things we read there? He answers, It's not possible you should be equally ignorant of all things therein.
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For the grace of the Spirit hath so disposed matters therein that Publicans and Fishers, and Tent-makers, and Shepherds, and Rusticks, and Ideots, and Illiterate, did compose the books;
For the grace of the Spirit hath so disposed matters therein that Publicans and Fishers, and Tent-makers, and Shepherd's, and Rustics, and Idiots, and Illiterate, did compose the books;
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Gentile Philosophers indeed, and Rhetoricians and Writers, not consulting the publick good, but their own reputation, delivered the most useful notions in their usual obscurity.
Gentile Philosophers indeed, and Rhetoricians and Writers, not consulting the public good, but their own reputation, Delivered the most useful notions in their usual obscurity.
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So that every man of himself may by reading only understand the things that are said in these books. And afterwards on occasion of the Eunuch's reading the Prophet, he vehemently recommends a diligent reading of the holy Books.
So that every man of himself may by reading only understand the things that Are said in these books. And afterwards on occasion of the Eunuch's reading the Prophet, he vehemently recommends a diligent reading of the holy Books.
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And again elsewhere he tells us, it hath the some notions in promptis, that it hath in reconditis, in the most clear, as it has in the most obscure places.
And again elsewhere he tells us, it hath the Some notions in promptis, that it hath in reconditis, in the most clear, as it has in the most Obscure places.
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In vain then do they cry the Church, the Church, Decrees of Councels, or Cathedral decisions. Let us not hear, saith Austin, Haec dico, haec dicis, but haec dicit Dominus.
In vain then do they cry the Church, the Church, Decrees of Counsels, or Cathedral decisions. Let us not hear, Says Austin, Haec dico, haec Say, but haec dicit Dominus.
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Since then none in Earth, let us to Heaven for a Judge, but to what purpose knock we at heaven gates, seeing we have his last Will and Testament in the Gospel.
Since then none in Earth, let us to Heaven for a Judge, but to what purpose knock we At heaven gates, seeing we have his last Will and Testament in the Gospel.
So that the Infallibility of the Church was not thought on in those days And for the Spirit, I'le give you my sence in the words of a very learned and pious man.
So that the Infallibility of the Church was not Thought on in those days And for the Spirit, I'll give you my sense in the words of a very learned and pious man.
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As for those marvellous discourses of some, fram'd upon presumption of the Spirit's help in private, in judging or interpreting of difficult places of Scripture;
As for those marvellous discourses of Some, framed upon presumption of the Spirit's help in private, in judging or interpreting of difficult places of Scripture;
The effects of the Spirit, so far as they concern knowledge and instruction, are not particular informations for resolution in any doubtful case, (for this were plain Revelation:) but as the Angel that was sent unto Cornelius informs him not,
The effects of the Spirit, so Far as they concern knowledge and instruction, Are not particular informations for resolution in any doubtful case, (for this were plain Revelation:) but as the Angel that was sent unto Cornelius informs him not,
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The promise to the Apostles of the Spirit which should lead them into all truth, was made good unto them by private and secret informing their understandings, with the knowledge of high and heavenly Mysteries, which as yet had never entred into the conceit of any man;
The promise to the Apostles of the Spirit which should led them into all truth, was made good unto them by private and secret informing their understandings, with the knowledge of high and heavenly Mysteres, which as yet had never entered into the conceit of any man;
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And indeed the Spirit of God now-a-days works but by men, and is secret in its operation to themselves, and no way evident to others, but by its effects in Reason, or Discourse, which are nor different from reason it self.
And indeed the Spirit of God nowadays works but by men, and is secret in its operation to themselves, and no Way evident to Others, but by its effects in Reason, or Discourse, which Are nor different from reason it self.
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And whosoever, without prejudice or partiality, shall take a view of that, as it is laid down there, will easily perceive, there is no design to fill our heads with empty, and useless opinions;
And whosoever, without prejudice or partiality, shall take a view of that, as it is laid down there, will Easily perceive, there is no Design to fill our Heads with empty, and useless opinions;
For which reason, the Scriptures being popularly written, and descending to vulgar capacities, take themselves altogether unconcerned in any accurate determinations of meer speculative Articles. For example;
For which reason, the Scriptures being popularly written, and descending to Vulgar capacities, take themselves altogether unconcerned in any accurate determinations of mere speculative Articles. For Exampl;
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And therefore it is that those divine Authors, intreating not professedly of the Nature of Spirits, of the intermediate State of the dead, of Infants, of the Heathen, of Antemundane durations,
And Therefore it is that those divine Authors, entreating not professedly of the Nature of Spirits, of the intermediate State of the dead, of Infants, of the Heathen, of Antemundane durations,
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But on the other side they tell us, To do judgment and justice, to judge the cause of the poor and needy, is to know the Lord; to be a son of Belial is not to know him;
But on the other side they tell us, To do judgement and Justice, to judge the cause of the poor and needy, is to know the Lord; to be a son of Belial is not to know him;
2. To scour up the Old Law, and fill up its vacuities, which the Scripture calls Self-denial, Repentance, Righteousness, Charity, Obedience, mainly insisted on in the Sermon on the Mount. And
2. To scour up the Old Law, and fill up its Vacuities, which the Scripture calls Self-denial, Repentance, Righteousness, Charity, obedience, mainly insisted on in the Sermon on the Mount. And
3. To declare the remission of sins to penitents, i. e. such as reform themselves according to the Law aforesaid, which supports our hope, in place of the Ceremonial expiatory Sacrifices.
3. To declare the remission of Sins to penitents, i. e. such as reform themselves according to the Law aforesaid, which supports our hope, in place of the Ceremonial expiatory Sacrifices.
The first of these was last insisted upon as well became the prudence of our Lord, and was the occasion of that Councel at Jerusalem, and of several discourses,
The First of these was last insisted upon as well became the prudence of our Lord, and was the occasion of that Council At Jerusalem, and of several discourses,
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and of some Writings of St. Paul. But the second and third were the first and common argument of the Baptist, our Lord, and his Apostles by commission from him;
and of Some Writings of Saint Paul. But the second and third were the First and Common argument of the Baptist, our Lord, and his Apostles by commission from him;
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and summing up his design in coming into the World to his Disciples after his Resurrection, tells them, all things must be fulfilled which were written in the Law of Moses, in the Prophets, and in the Psalms concerning me.
and summing up his Design in coming into the World to his Disciples After his Resurrection, tells them, all things must be fulfilled which were written in the Law of Moses, in the prophets, and in the Psalms Concerning me.
and by him, he might give sufficient assurance that he was the Son of God, and the Saviour of the World) and that Repentance and Remission of sins should be preached in his Name among all Nations.
and by him, he might give sufficient assurance that he was the Son of God, and the Saviour of the World) and that Repentance and Remission of Sins should be preached in his Name among all nations.
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If we consider Christianity as a Plant; Faith resembles the root, Hope the stalk, but the fruit which is principally designed is Charity. A right faith is an excellent foundation,
If we Consider Christianity as a Plant; Faith resembles the root, Hope the stalk, but the fruit which is principally designed is Charity. A right faith is an excellent Foundation,
And this is the reason why the Scripture, supposing man (as he ought to be) to be consentaneous to himself, doth impute that sometimes to Faith, sometimes to Hope, which is more peculiarly,
And this is the reason why the Scripture, supposing man (as he ought to be) to be consentaneous to himself, does impute that sometime to Faith, sometime to Hope, which is more peculiarly,
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and ultimately proper to Charity; or at least to one of these Vertues, that which is but adequate to all. But now if we compare these Vertues one with another,
and ultimately proper to Charity; or At least to one of these Virtues, that which is but adequate to all. But now if we compare these Virtues one with Another,
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and so set them at difference, (which men do too often, and the Scripture for our information sometimes doth) you will find Charity, the more final and publick Good.
and so Set them At difference, (which men do too often, and the Scripture for our information sometime does) you will find Charity, the more final and public Good.
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Wherefore our Obedience is built upon our Creed, and the dis-believing of some Articles, like the failing of a foundation, may bring down all the superstructure with it.
Wherefore our obedience is built upon our Creed, and the disbelieving of Some Articles, like the failing of a Foundation, may bring down all the superstructure with it.
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If we divide the Gospel into Laws and Miracles, which are the most substantial parts of it, you will find much of the history spent in proving the Divinity of Christ, that he was the promised Messiah of the World;
If we divide the Gospel into Laws and Miracles, which Are the most substantial parts of it, you will find much of the history spent in proving the Divinity of christ, that he was the promised Messiah of the World;
the Prophecies of the Old Testament being fulfilled, and the Types of the Mosaick Law having their complement and period in him, and so warranting his Commission;
the Prophecies of the Old Testament being fulfilled, and the Types of the Mosaic Law having their compliment and Period in him, and so warranting his Commission;
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but all the signs accomplished in him, and all the wonders wrought by him, even his being raised from the dead (by which the Gospel which was in a manner dead,
but all the Signs accomplished in him, and all the wonders wrought by him, even his being raised from the dead (by which the Gospel which was in a manner dead,
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which, because his doctrin regulates, and we cooperate in, are therefore called our works. Now the Doctrines of Christianity which concern us more nearly are of two sorts;
which, Because his Doctrine regulates, and we cooperate in, Are Therefore called our works. Now the Doctrines of Christianity which concern us more nearly Are of two sorts;
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of them we make daily profession in the Capitular, called the Apostles Creed, which particulars are not Articles of simple Belief, so much as Objects to erect our Hope.
of them we make daily profession in the Capitular, called the Apostles Creed, which particulars Are not Articles of simple Belief, so much as Objects to erect our Hope.
2. Such as direct our Charity, or obedience, comprised in that Digest of the Law of Nature, called the Ten Commandements, together with some excellencies and perfections of Morality superadded by our Lord.
2. Such as Direct our Charity, or Obedience, comprised in that Digest of the Law of Nature, called the Ten commandments, together with Some excellencies and perfections of Morality superadded by our Lord.
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So that you perceive Faith and Hope, how much soever is said in advancing them, serve only in their places in order to our main work, which is Charity or Obedience.
So that you perceive Faith and Hope, how much soever is said in advancing them, serve only in their places in order to our main work, which is Charity or obedience.
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In a word, Repentance, or newness of life is the life of Charity; and the Basis, or the Ground-work of that, is the abrenunciation or denial of our selves.
In a word, Repentance, or newness of life is the life of Charity; and the Basis, or the Groundwork of that, is the abrenunciation or denial of our selves.
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or their intensness, or degree, in such Articles as we believe, we conceive we have no absolute Precept at all written, no more than for other things which Jesus did, which are not written;
or their intenseness, or degree, in such Articles as we believe, we conceive we have no absolute Precept At all written, no more than for other things which jesus did, which Are not written;
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Now if we would improve this Notion, let us diligently consider what connexion that Article of Faith hath with our Christian practice which is propounded to us;
Now if we would improve this Notion, let us diligently Consider what connexion that Article of Faith hath with our Christian practice which is propounded to us;
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or false, be sure it will never make amends for the loss of peace in our Church; So that you have here an Authentick Standard, by which you may take the worth of Opinions. If they intirely agree with the Doctrine of our Lord,
or false, be sure it will never make amends for the loss of peace in our Church; So that you have Here an Authentic Standard, by which you may take the worth of Opinions. If they entirely agree with the Doctrine of our Lord,
and are ministerial, and subservient to the advancement of Vertue and Piety in the lives of men, we may well hope they are part of the Faith which was NONLATINALPHABET, at once delivered,
and Are ministerial, and subservient to the advancement of Virtue and Piety in the lives of men, we may well hope they Are part of the Faith which was, At once Delivered,
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if they be too srequent occasions of our remissness, and slackness in running the Race of our Christian profession, of our deferring Repentance and conversion to God, of our frequent relapses into sin, and Security in it;
if they be too frequent occasions of our remissness, and slackness in running the Raze of our Christian profession, of our deferring Repentance and conversion to God, of our frequent relapses into since, and Security in it;
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if they put men in hope of Eternal happiness by any other means, save only the narrow way of sincere and universal Obedience, grounded upon a true and lively Faith, I fear their fautors and promoters, especially if they be contentious for them, are too too lively characterized by pride, ignorance, corruption and destitution of the Truth; and I could wish that nothing had happened within our observation, to give us cause to suspect the malignant influences of some mens Principles, into their lives and practises; otherwise I do not understand how such gross Immoralities should be found in consort with such high Professions. But what else must we expect from them that depretiate Morality, and contradistinguish Religion to it;
if they put men in hope of Eternal happiness by any other means, save only the narrow Way of sincere and universal obedience, grounded upon a true and lively Faith, I Fear their fautors and promoters, especially if they be contentious for them, Are too too lively characterized by pride, ignorance, corruption and destitution of the Truth; and I could wish that nothing had happened within our observation, to give us cause to suspect the malignant influences of Some men's Principles, into their lives and practises; otherwise I do not understand how such gross Immoralities should be found in consort with such high Professions. But what Else must we expect from them that depretiate Morality, and contradistinguish Religion to it;
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to whom I'le only say, That when the learned, and pious Abram Scultetus had not without a becoming resentment, reflected upon the Chairs and Pulpits of Ʋniversities and Churches;
to whom I'll only say, That when the learned, and pious Abram Scultetus had not without a becoming resentment, reflected upon the Chairs and Pulpits of Ʋniversities and Churches;
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from whence Satyrs, and poinant invectives were wont to be slung, and often against imaginary enemies, he adds, If you shew your self but a little more charitable to dissenters, and labour to reduce Churches divided in some few Articles to an amicable concord, without an Imperious and Magisterial decision of the Controversies, you shall instantly in all places be proclaimed an Atheist;
from whence Satyrs, and poignant invectives were wont to be slung, and often against imaginary enemies, he adds, If you show your self but a little more charitable to dissenters, and labour to reduce Churches divided in Some few Articles to an amicable concord, without an Imperious and Magisterial decision of the Controversies, you shall instantly in all places be proclaimed an Atheist;
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So we exult in our Pride and Folly, and think by renewing our holy Wars, to procure new Garlands, and Triumphs, over our Brethren, whom we have blackned and deformed with our uncharitable Pens. But what shall we say to that admirable Epistle of Constantine to Alexander and Arrius, most likely not without the advice and privity of Hosius, then Bishop of Corduba, whom the Emperour loved,
So we exult in our Pride and Folly, and think by renewing our holy Wars, to procure new Garlands, and Triumphos, over our Brothers, whom we have blackened and deformed with our uncharitable Pens. But what shall we say to that admirable Epistle of Constantine to Alexander and Arius, most likely not without the Advice and privity of Hosius, then Bishop of Cordova, whom the Emperor loved,
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a fruitless contention, the product of idle brains, a matter so nice, so obscure, so intricate, that it was neither to be explicated by the Clergy, nor understood by the people.
a fruitless contention, the product of idle brains, a matter so Nicaenae, so Obscure, so intricate, that it was neither to be explicated by the Clergy, nor understood by the people.
So should Christians believe in the same God, retaining the same Faith, having the same Hopes, opposed by the same Enemies, not fall at variance upon such disputes;
So should Christians believe in the same God, retaining the same Faith, having the same Hope's, opposed by the same Enemies, not fallen At variance upon such disputes;
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So that the matter being of no great importance, but vain and a toy in respect of the excellent blessings of Peace and Charity, it were good that Alexander and Arrius should leave contending, keep their opinions to themselves, ask each other forgiveness, and give mutual Toleration. So that excellent Emperour.
So that the matter being of no great importance, but vain and a toy in respect of the excellent blessings of Peace and Charity, it were good that Alexander and Arius should leave contending, keep their opinions to themselves, ask each other forgiveness, and give mutual Toleration. So that excellent Emperor.
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Salientem micam salis granum intellige, quod saliat cum in ig nem missam sit. Forphyr. Far pium is mola salsa, which Greeks call NONLATINALPHABET. Schol. on Homer. Barly mingled with salt.
Salientem micam Salis granum Understand, quod saliat cum in ig nem Mass sit. Forphyr. far pium is mola salsa, which Greeks call. Schol. on Homer. Barley mingled with salt.
Res Deo gratior absque dubio quam de fidei dog matis subtiliter disputare extra scripturas; & omnes dissentientes ferro & flamma prosequi; in quo hodie summus pietatis apex ponitur, Isa. Casaub. 1 Cor. 5. 19. Gal. 5. 6. 6, 15. 1 Cor. 6. 9, 10.
Rest God gratior absque dubio quam de fidei dog matis subtiliter disputare extra scripturas; & omnes dissentientes Ferro & Flamma prosequi; in quo hodie Summus pietatis apex ponitur, Isaiah Casaubon 1 Cor. 5. 19. Gal. 5. 6. 6, 15. 1 Cor. 6. 9, 10.
Desinunt tum Christiani haberi apud nos. Apol. Haec non admittet omniuo qui natus à Deo fuerit, non futurus Dei filiussi admiserit. De vestro numero carcer exaestuat; Christianus ibi nullus nisi aut reus suae, &c.
Cease tum Christians haberi apud nos. Apollinarian Haec non admittet omniuo qui Born à God fuerit, non Future Dei filiussi admiserit. De Vestro numero carcer exaestuat; Christian There nullus nisi Or Rhesus suae, etc.
Carmen Christo quasi Deo dicere secum invicem. Ne furta, ne latrocinia, ne adulteria committerent, ne fidem fallerent, ne depositum appellati abnegarent. Ad capiendum cibum promiscuum, tamen & innoxium, Mic. 6. 8. James 1. 27.
Carmen Christ quasi God dicere secum invicem. Ne furta, ne Thefts, ne Adulteria committerent, ne fidem fallerent, ne depositum appellati abnegarent. Ad capiendum Food promiscuum, tamen & innoxium, Mic. 6. 8. James 1. 27.
So the Greeks if they believed the procession of the holy Ghost from the Son, yet did not condemn those of Heresie, who did not. See the Judicious and Learned Doctor Stilling. in his Rational Account, pag. 10, 11, 12, 13.
So the Greeks if they believed the procession of the holy Ghost from the Son, yet did not condemn those of Heresy, who did not. See the Judicious and Learned Doctor Stilling. in his Rational Account, page. 10, 11, 12, 13.
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For the modus of that Procession. See Cyril late Patriarch of Alexandria to the Pious and Learned Ʋtenbogard. NONLATINALPHABET NONLATINALPHABET Epiphan. Ego me refero ad illas scripturae voces, quae jubent invocare Christum, quod est ei honorem divinitatis tribuere, & plenum consolationis est, NONLATINALPHABET, Melancthon, Ep. 140. p. 708.
For the modus of that Procession. See Cyril late Patriarch of Alexandria to the Pious and Learned Ʋtenbogard. Epiphanius. Ego me refero ad Illas Scriptures voces, Quae jubent Invocare Christ, quod est ei Honor divinitatis tribuere, & plenum consolationis est,, Melanchthon, Epistle 140. p. 708.
Quid ergo Athenis & Hierosolumis, quid Academiae & Ecclesiae, quid haereticis & Christianis. Viderrnt qui Stoicum & Platonicum & dialecticum Christianssmum protulerunt. De Praescript. C. 7, 8. Nobis curositate non •st opus post Christum Jesum, nec Inquisitione post evangelium. Cum credimus nihil desideramus ultra credere. Hoc enim prius credimus, non esse ultrae quod credere debeamus.
Quid ergo Athenis & Hierosolumis, quid Academiae & Ecclesiae, quid Heretics & Christianis. Viderrnt qui Stoicum & Platonic & dialecticum Christianssmum protulerunt. De Prescript. C. 7, 8. Nobis curositate non •st opus post Christ Jesus, nec Inquisition post evangelium. Cum Credimus nihil desideramus ultra Believe. Hoc enim prius Credimus, non esse ultrae quod Believe debeamus.
Cette parole contient nettement & clairement, tout ce qui est necessaire pour former la Foy & pour regler le Culte, les Moeurs, saith the learned Claude in his Answer to Arnaud. lib. 1. c. 4. speaking of God's Word. Nay he further adds these excellent words; Il est aise mesine aux plus simples, de juger si le Ministere sous le quel nous vivons pout conduire an salut, & per consequent si nostre Societe est la veritable Eglise.
Cette parole contient nettement & clairement, tout ce qui est necessaire pour former la Foy & pour regler le Culte, les Moeurs, Says the learned Claude in his Answer to Arnaud. lib. 1. c. 4. speaking of God's Word. Nay he further adds these excellent words; Il est aise mesine aux plus simples, de juger si le Ministere sous le quel nous vivons pout conduire an salut, & per consequent si nostre Societe est la veritable Eglise.
Non per difficiles nos Deus ad beatam vitam quaestiones vocat, nec multiplici eloquentis facundiae genere solicitat. In absoluto nobis ac facili est aeternitas. Jesum suscitatum à mortuis per Deum credere; & ipsum esse dominum, confiteri. De Trinitat. lib. 10. p. 231. Am. Marcel. 21 Religionem Christianam absolutam & simplicem anili superstitione confundens. 1 Tim. 6. 3. Tit. 1. 1. NONLATINALPHABET significat id quo tenditur Grotius in loc. In id enim datur & fides & cognitio ut piè vivatur.
Non per difficiles nos Deus ad Beatific vitam Quaestiones vocat, nec multiplici eloquentis facundiae genere solicitat. In absoluto nobis ac Facili est aeternitas. Jesus suscitatum à mortuis per God Believe; & ipsum esse dominum, Confession. De Trinitat. lib. 10. p. 231. Am. Marcel. 21 Religionem Christianam absolutam & simplicem anili Superstition confundens. 1 Tim. 6. 3. Tit. 1. 1. significat id quo tenditur Grotius in loc. In id enim datur & fides & cognitio ut piè vivatur.
So Suetonius tells us of Nero he was Religionum negligentior, quia persuasionis plenus cuncta fato agi. Ac vide seculi furores, Certamina Allabrogica de stoica necessitate tanta sunt, ut carceri inclusus sit quidam qui à Zenone dissentit, saith Melancthon to Joach. Camerarius. Ep. 796 p. 923. The same Melancthon to Gaspar Peucer relating the same passage, cries out, O rem miseram! doctrina salutaris obscuratur peregrinis disputationibus
So Suetonius tells us of Nero he was Religions negligentior, quia persuasionis plenus Everything fato agi. Ac vide Seculi furores, Certamina Allabrogica de Stoica necessitate tanta sunt, ut carceri inclusus sit quidam qui à Zenone dissentit, Says Melanchthon to Joachim. Camerarius. Epistle 796 p. 923. The same Melanchthon to Gaspar Peucer relating the same passage, cries out, Oh remembering Miseram! Doctrina Salutaris obscuratur peregrinis disputationibus
D• Justitia Christi imputatu nobis, qu•si eam onine•• praestitissem us, & de fide, quae illum justitiam sic imputatam amplecti debeat, nullum est verbum in sacris literis. Grotii Votum ad Articulum IV.
D• Justitia Christ imputatu nobis, qu•si eam onine•• praestitissem us, & de fide, Quae Ilum justitiam sic imputatam amplecti debeat, nullum est verbum in sacris literis. Grotii Votum ad Articulum IV.
Volo equidem non peccare, sed vincor; indutus sum enim carne fragili & imbecilla: haec est quae concupiscit, quae irascitur, quae dolet, quae mori timet; it aqu• ducor invitus, & pecco, non quia volo, sed quia Cogor; sentio me & ipse peccure, sed necessitas fragilitatis impellit, cut repugnare non possum l. 4. c. 24.
Volo equidem non Peccare, sed vincor; Indutus sum enim Carnem fragili & imbecilla: haec est Quae concupiscit, Quae irascitur, Quae Dolet, Quae Mori timet; it aqu• ducor Unwillingly, & pecco, non quia volo, sed quia Cogor; sentio me & ipse peccure, sed Necessity fragilitatis impellit, Cut repugnare non possum l. 4. c. 24.
Ecquod beneficium illud quod tantas Apostolo grates expressit? an quod in tant• eum peccati servitute detineri necesse fuit? hoc vero mihi equidem probari nullo pacto potest. Ego igitur, inquit, pariter ingentes patri luminum ago gratias, quod mihi nunc ab errore liberato veritatis suae lucem adoriri voluit.
Equod beneficium illud quod Tantas Apostle grates expressit? an quod in tant• Eum peccati servitute detineri Necessary fuit? hoc vero mihi equidem probari nullo pacto potest. Ego igitur, inquit, pariter Ingentes patri Luminum ago gratias, quod mihi nunc ab Error liberato veritatis suae lucem adoriri voluit.
Qui innocentiam colit, Domino supplicat; qui justitiam, Deo libat; qui fraudibus abstinet, propitiat Deum; qui hominem periculo surripit, optimam victimam caedit. Haec nostra sacrificia, haec Dei sacra sunt. Sic apud nos religiosior est ille qui justior. Min. Fel.
Qui innocentiam colit, Domino supplicat; qui justitiam, God libat; qui fraudibus abstinet, propitiat God; qui hominem periculo surripit, optimam victimam caedit. Haec nostra Sacrifice, haec Dei sacra sunt. Sic apud nos Religiosior est Isle qui justior. Min. Fel.
Fides sane cum natura non pugnat, sed consentit; nec. dissident humana & divina ratio, sed cohaerent. Ʋtraque verum est, nec verum vero adversatur. Ʋtraque est à Deo, nec sibi contrarius est Deus. Melc. Can. C. C. fol. 358. 359. Col. Agrip. 15. 4.
Fides sane cum Nature non Pugnat, sed consentit; nec. dissident Humana & Divine ratio, sed coherent. Ʋtraque verum est, nec verum vero adversatur. Ʋtraque est à God, nec sibi contrarius est Deus. Melc. Can. C. C. fol. 358. 359. Col. Agrip. 15. 4.
Anathema illi, qui per Dei praescientiam in mortem hominem deprimi dixerit. Anathema illi, qui dixerit illum qui periit, non accepisse unde salvus esse posset. Anathema illi, qui dixerit Vas contumeliae non posset assurgere ut sit vas in honorem. Anathema illi, qui dixerit quod Christus non pro omnibus mortuus sit, •• omnes lomines salvos esse velit.
Anathema illi, qui per Dei praescientiam in mortem hominem deprimi dixerit. Anathema illi, qui dixerit Ilum qui Periit, non accepisse unde Salvus esse posset. Anathema illi, qui dixerit Vas contumeliae non posset assurgere ut sit vas in Honor. Anathema illi, qui dixerit quod Christus non Pro omnibus Mortuus sit, •• omnes lomines salvos esse velit.
Nibil iradatur populo nisi quod & indubitatum est, & ad fidei negotium necessarium, & ad piè vivendum conducibile, saith the great Erasmus Epist. lib. 24. Epist. 1. NONLATINALPHABET.
Nobil iradatur populo nisi quod & indubitatum est, & ad fidei Negotium Necessary, & ad piè vivendum conducibile, Says the great Erasmus Epistle lib. 24. Epistle 1..
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Tertul. de Praescript. C. 6. Nobis verò nihil ex nostro arbitrio inducere licet, sed nec eligere quod aliquis de arbitrio suo induxerit. Apostolos Domini habemus Auctores, qui nec ipsi quicquam ex suo arbitrio quod inducerent elegerunt: sed acceptam à Christo discipliuam fideliter Nationibus assignaverunt. 1 Pet. 4. 11. NONLATINALPHABET.
Tertulian de Prescript. C. 6. Nobis verò nihil ex nostro arbitrio inducere licet, sed nec eligere quod aliquis de arbitrio Sue induxerit. Apostles Domini habemus Authors, qui nec ipsi quicquam ex Sue arbitrio quod inducerent elegerunt: sed acceptam à Christ discipliuam Fideliter Nationibus assignaverunt. 1 Pet. 4. 11..
Profanas vocum novitates. So Ambr and the vulgar Latin. Chrysostom, as Theophylact intimates NONLATINALPHABET, though there is as little difference in the sence as the sound. All new terms, i. e. postnate to the sealing of the Canon in matters of faith being vain and empty, as to the establishing any one Article in it.
Profanas vocum Novitates. So Ambrose and the Vulgar Latin. Chrysostom, as Theophylact intimates, though there is as little difference in the sense as the found. All new terms, i. e. postnate to the sealing of the Canon in matters of faith being vain and empty, as to the establishing any one Article in it.
NONLATINALPHABET Cyp. de lapsu. Ecclesiae non jungitur, qui ab Evangelio separatur. Aufer haereticis quae cum ethnicis sapiunt, ut de Scripturis solis quaestiones suas sistant, & stare non poterunt. Tertul.
Cyprus de lapsu. Ecclesiae non jungitur, qui ab Evangelio separatur. Aufer Heretics Quae cum Ethnicis sapiunt, ut de Scriptures solis Quaestiones suas sistant, & stare non poterunt. Tertulian
De doct. Chr. l. 2. c. 9. In its quae apertè in Scriptura posita sunt, inveniri illa omnia quae continent fidem moresque vivendi. Epist. 3. ad Vo. Iren. l. 2. 47. c. 46. In aperto & sine ambiguitate, & similiter ab omnibus audiri possint. Tom. 8. in Ps. 16.
De doct. Christ l. 2. c. 9. In its Quae apertè in Scripture Posita sunt, inveniri illa omnia Quae continent fidem moresque vivendi. Epistle 3. and Vo. Iren l. 2. 47. c. 46. In Aperto & sine ambiguitate, & similiter ab omnibus audiri possint. Tom. 8. in Ps. 16.
Erasmus. Atque utinam hic quo { que } Paulus aliquanto plus lucis nobis aperuisset: qualiter extant animae semotae à corpore, & ubinam extent, an fruantur immortalitatis gloria, an impiorū animae jam nunc crucientur, &c. in his dedicatory of his Paraphrase to the Corinth. Jer. 22. 16.
Erasmus. Atque utinam hic quo { que } Paulus aliquanto plus lucis nobis aperuisset: qualiter extant Spirits semotae à corpore, & ubinam extent, an fruantur immortalitatis gloria, an impiorū Spirits jam nunc crucientur, etc. in his dedicatory of his paraphrase to the Corinth. Jer. 22. 16.
So long as the Church looked upon her Faith as the foundation of her Obedience, she made good the Title Christ gives her Cant. 6. of his love, his dove, his undefiled. Causes of decay of Christian Piety, p. 247.
So long as the Church looked upon her Faith as the Foundation of her obedience, she made good the Title christ gives her Cant 6. of his love, his dove, his undefiled. Causes of decay of Christian Piety, p. 247.
Nihil mihi oblicitur, nisi quod dicor plusculum laudare bona opera saith Melancthon to Joachimus Camerarius. Epist. 193. pag. 742. Edit. Lond. Hence the Christian Religion is called the profession of our hope. Heb. 10. 23. 1 Pet. 3. 15.
Nihil mihi oblicitur, nisi quod dicor plusculum Praise Bona opera Says Melanchthon to Joachim Camerarius. Epistle 193. page. 742. Edit. Lond. Hence the Christian Religion is called the profession of our hope. Hebrew 10. 23. 1 Pet. 3. 15.
