Panta dokimazete a sermon treating of the tryall of all things by the Holy Scriptures, the confest rule of faith and practice : shewing the deplorable abuse of that rule, with an attempt touching the examen of ceremonies / delivered in St. Paul's Cathedral November 8, being the xxi Sunday after Trinity, by J.G.
But as in this allusion, it oft times happens there is some difficulty in gathering, the flower growing perhaps within the empalement of a thorny hedge, or prickly bush;
But as in this allusion, it oft times happens there is Some difficulty in gathering, the flower growing perhaps within the empalement of a thorny hedge, or prickly bush;
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and to pronounce Babylon and Anathema to all that dissent, and these men have their eyes as well as others (for, would we pull out the eyes of these men? said Korah). And this so far, that our very Civil Peace is endangered every hour with designes of blood and confusion;
and to pronounce Babylon and Anathema to all that dissent, and these men have their eyes as well as Others (for, would we pull out the eyes of these men? said Korah). And this so Far, that our very Civil Peace is endangered every hour with designs of blood and confusion;
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but that our eyes are upon God, who we hope notwithstanding our provocations (of another nature God knows then what is supposed) will vouchsafe to preserve us.
but that our eyes Are upon God, who we hope notwithstanding our provocations (of Another nature God knows then what is supposed) will vouchsafe to preserve us.
When all this which ought to be bemoan'd by every one that understands Reason or Religion, all this I say shall be thought to be the genuine Issue of the Apostles Precept in our Text;
When all this which ought to be bemoaned by every one that understands Reason or Religion, all this I say shall be Thought to be the genuine Issue of the Apostles Precept in our Text;
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but that we also should prove with them, and so come over to them or else clear up that mis-understanding of this Apostolick exhortation, which hath occasioned, and will justifie this dis-union.
but that we also should prove with them, and so come over to them or Else clear up that misunderstanding of this Apostolic exhortation, which hath occasioned, and will justify this disunion.
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And this is our designe at this time, through Gods much implored assistance, to shew that these words are the Remedy and Antidote rightly understood, not any cause or occasion of distemper;
And this is our Design At this time, through God's much implored assistance, to show that these words Are the Remedy and Antidote rightly understood, not any cause or occasion of distemper;
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That if we prove and examine all things after the Apostles way, we shall come to settlement and unity, finde the wayes of Truth, and Peace, and Righteousness;
That if we prove and examine all things After the Apostles Way, we shall come to settlement and unity, find the ways of Truth, and Peace, and Righteousness;
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the word NONLATINALPHABET doth indeed here signifie what is there rendred, Prove, i. e. Try and Examine, and consequently censure and judge according to their difference;
the word does indeed Here signify what is there rendered, Prove, i. e. Try and Examine, and consequently censure and judge according to their difference;
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Only the NONLATINALPHABET must be restrained to a peculiar state of things; Not all things in Philosophy, or the Mathematiques, the Conclusions, Problems, Experiments;
Only the must be restrained to a peculiar state of things; Not all things in Philosophy, or the Mathematics, the Conclusions, Problems, Experiments;
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But all that respect the spiritual concern, all Doctrines and Principles that belong to Faith and good Manners, that's the NONLATINALPHABET may be found, the Moral and Spiritual good to be held fast, when found, by Faith and a tenacious observance.
But all that respect the spiritual concern, all Doctrines and Principles that belong to Faith and good Manners, that's the may be found, the Moral and Spiritual good to be held fast, when found, by Faith and a tenacious observance.
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Now since all Acts of Examen and Probation are made with respect to some Rule; as in Angles the Square, in Levels the Plumb-line, in Measures the Standard;
Now since all Acts of Examen and Probation Are made with respect to Some Rule; as in Angles the Square, in Levels the Plumb-line, in Measures the Standard;
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our chief enquiry must be, what is this Rule according to which our Examen must proceed? And secondly, Who are the proper Judges to fit on these things? Whether every one of the Laity,
our chief enquiry must be, what is this Rule according to which our Examen must proceed? And secondly, Who Are the proper Judges to fit on these things? Whither every one of the Laity,
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or Clergie only? To whom for certain it only belongs in a special manner, Rev. 11.2. Upon which account some very Learned and Christian men have restrain'd the Precept here to them only.
or Clergy only? To whom for certain it only belongs in a special manner, Rev. 11.2. Upon which account Some very Learned and Christian men have restrained the Precept Here to them only.
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even as far as they themselves shall venture, when they shall be rightly instructed in the true nature of application of the Rule on one hand (which is our business) and consider soberly and meekly the more petite measures of their own Parts and Graces;
even as Far as they themselves shall venture, when they shall be rightly instructed in the true nature of application of the Rule on one hand (which is our business) and Consider soberly and meekly the more petite measures of their own Parts and Graces;
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and withal keep themselves within the bounds that God and Nature hath set them, as they will answer dearly to God for the contrary, who will have every member to know his own station,
and withal keep themselves within the bounds that God and Nature hath Set them, as they will answer dearly to God for the contrary, who will have every member to know his own station,
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Howbeit, since the Act of Examining and Proving in the Text, supposing the Rule (with the Spirit of God toward the admission and love of it) is an Act of the Understanding, it is clear that the rational man is the proper Judge here regarded, the Scripture many times referring things even to our Judgment, 1 Cor. x. 15. Luke XII. 57. and all the world knows that Judgment is an Act of the Understanding.
Howbeit, since the Act of Examining and Proving in the Text, supposing the Rule (with the Spirit of God towards the admission and love of it) is an Act of the Understanding, it is clear that the rational man is the proper Judge Here regarded, the Scripture many times referring things even to our Judgement, 1 Cor. x. 15. Lycia XII. 57. and all the world knows that Judgement is an Act of the Understanding.
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Religon is not the Fools Gospel, it despises not the Fool neither, provided he be a docile, i.e. a wise Fool. The Body consists not of Babes only, it hath its men,
Religion is not the Fools Gospel, it despises not the Fool neither, provided he be a docile, i.e. a wise Fool. The Body consists not of Babes only, it hath its men,
and the Scriptures call upon us to be men in understanding, that we may approve NONLATINALPHABET Phil. 1. the things that are excellent (for so Hesychius explains the word);
and the Scriptures call upon us to be men in understanding, that we may approve Philip 1. the things that Are excellent (for so Hesychius explains the word);
No man saies, at least I cannot, that Reason can make out the mysteries of Religion, the Holy Trinity, &c. But that Religion hath to do with Reason, appears,
No man Says, At least I cannot, that Reason can make out the Mysteres of Religion, the Holy Trinity, etc. But that Religion hath to do with Reason, appears,
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For that Reason makes inference from the sacred Text, observe the Apostle, who having occasion to apply that place of Scripture to our Lord Christ, [ He hath put all things under his feet ] steps in and sayes, that 'Tis Manifest that he is excepted who did put all things under him;
For that Reason makes Inference from the sacred Text, observe the Apostle, who having occasion to apply that place of Scripture to our Lord christ, [ He hath put all things under his feet ] steps in and Says, that It's Manifest that he is excepted who did put all things under him;
1 Cor. xv. 27. Manifest to what? but to Reason: as in another place, 'Tis manifest that we can carry nothing out of this world; Manifest to sense it self.
1 Cor. xv. 27. Manifest to what? but to Reason: as in Another place, It's manifest that we can carry nothing out of this world; Manifest to sense it self.
But then how our Lord himself uses arguments and deductions from the Text. 'Tis excellent for every one that loves the praxis of Reason, to consider how he handles the Pharisees and Sadducees,
But then how our Lord himself uses Arguments and deductions from the Text. It's excellent for every one that loves the praxis of Reason, to Consider how he handles the Pharisees and Sadducees,
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and must we starve in the midst of a Corn-field? ver. 3. and if Circumcision (when he had heal'd on the Sabbath) that wounding Ceremony be no violation, a healing Miracle sure (saith he) is no breach, S. Joh. vii. 23.
and must we starve in the midst of a Cornfield? ver. 3. and if Circumcision (when he had healed on the Sabbath) that wounding Ceremony be no violation, a healing Miracle sure (Says he) is no breach, S. John vii. 23.
Thus in the question of the Souls Immortality, he argues S. Matth. xii. 32. If God entitled himself to be the God of Abraham, and Isaac, then sure they have a perpetual Being and subsistence with their God;
Thus in the question of the Souls Immortality, he argues S. Matthew xii. 32. If God entitled himself to be the God of Abraham, and Isaac, then sure they have a perpetual Being and subsistence with their God;
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And once more in the case of Blasphemy, S. Joh. x. 34. Jesus answered, Is it not written in your Law, I said you are Gods? If he call them Gods to whom the Word of God came,
And once more in the case of Blasphemy, S. John x. 34. jesus answered, Is it not written in your Law, I said you Are God's? If he call them God's to whom the Word of God Come,
Nay since one way of Probation of all our Hopes, our ever blessed Jesus to be the Messias, lies in deduction from the Prophesies of the Old Testament, it will be but wrong to intelligent men to say any more.
Nay since one Way of Probation of all our Hope's, our ever blessed jesus to be the Messias, lies in deduction from the prophecies of the Old Testament, it will be but wrong to intelligent men to say any more.
What is the Rule now? The Answer that is justly expected here is the Scriptures, the Word of God and of his Prophets, the Law and the Gospel, the Law of Moses and the Law of Christ.
What is the Rule now? The Answer that is justly expected Here is the Scriptures, the Word of God and of his prophets, the Law and the Gospel, the Law of Moses and the Law of christ.
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For however it pleased God to tutour the Patriarchs by Tradition and other Revelations, and to found the Christian Church by the oral Preaching of the Apostles, it is evident that since he hath committed Both Testaments to Writing, seeing 'tis his Word, it is our RULE,
For however it pleased God to tutor the Patriarchs by Tradition and other Revelations, and to found the Christian Church by the oral Preaching of the Apostles, it is evident that since he hath committed Both Testaments to Writing, seeing it's his Word, it is our RULE,
I might adde to this, that ONELY Scripture is the Rule, but then I must crave leave to distinguish and take heed that the word [ Onely ] be a just exclusive of what is extraneous to Scripture, not to have any malignancy against ought that hath natural intimacy and consanguinity with it.
I might add to this, that ONLY Scripture is the Rule, but then I must crave leave to distinguish and take heed that the word [ Only ] be a just exclusive of what is extraneous to Scripture, not to have any malignancy against ought that hath natural intimacy and consanguinity with it.
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or from one another:) the constant Belief of the Church, the constant Publick Practice, the Authority of the Church, the Summaries of Faith, commonly called the Creed, the example of Saints of God, the great example of our Lord Jesus, the common Tradition and sense of mankind, those notices of good and evill implanted in our souls by our great Creator God blessed for ever, commonly called Recta Ratio, or the light of Nature.
or from one Another:) the constant Belief of the Church, the constant Public Practice, the authority of the Church, the Summaries of Faith, commonly called the Creed, the Exampl of Saints of God, the great Exampl of our Lord jesus, the Common Tradition and sense of mankind, those notices of good and evil implanted in our Souls by our great Creator God blessed for ever, commonly called Recta Ratio, or the Light of Nature.
as right Reason, and the light of Nature, and some things are naturally annexed to the vigor of the Scriptures, viz. the authority and practice of the Church in all points which the Scriptures have put into her hand.
as right Reason, and the Light of Nature, and Some things Are naturally annexed to the vigor of the Scriptures, viz. the Authority and practice of the Church in all points which the Scriptures have put into her hand.
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The Scriptures that were left to the Church as a conservatory of Faith, since Faith is but One, must be left also by Gods design as a conservatory of unity.
The Scriptures that were left to the Church as a conservatory of Faith, since Faith is but One, must be left also by God's Design as a conservatory of unity.
The error arises, because Mathematical Instruments are not assumed by any, without the precognition of some prolepses and postulata premised to their due operation.
The error arises, Because Mathematical Instruments Are not assumed by any, without the precognition of Some Prolepses and postulata premised to their due operation.
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For want of some such directions as these I say the error arises, and doth not the Scripture attest the same, that men know not how to use the Scriptures? Doth not that learned Apostle S. Paul say of some that call themselves Teachers of the Law, Which yet understand not what they say,
For want of Some such directions as these I say the error arises, and does not the Scripture attest the same, that men know not how to use the Scriptures? Does not that learned Apostle S. Paul say of Some that call themselves Teachers of the Law, Which yet understand not what they say,
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nor whereof they confidently affirm, 1 Tim. 1.7. Doth not the Scripture confess, that the Scripture is and may be wrested by such and such persons, 11 Pet. 111.16. Those certainly that know not how to use them, Doth it not once again say, That the Law (the Scripture) is holy and good; but then it must be used NONLATINALPHABET lawfully 1 Tim. 1.8. to bring us to Christ, not to draw us from him, and so in like manner to bring us to Unity, not to draw us from it.
nor whereof they confidently affirm, 1 Tim. 1.7. Does not the Scripture confess, that the Scripture is and may be wrested by such and such Persons, 11 Pet. 111.16. Those Certainly that know not how to use them, Does it not once again say, That the Law (the Scripture) is holy and good; but then it must be used lawfully 1 Tim. 1.8. to bring us to christ, not to draw us from him, and so in like manner to bring us to Unity, not to draw us from it.
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For all contrary pleas of schism and disunion would fall to the ground, since it would be as unreasonable to say, I will be guided by Scripture only, not regarding the Light of Nature, or common dictates of Conscience, I will be sway'd by Scripture only, not respecting any Creeds or summaries of Faith,
For all contrary pleasant of Schism and disunion would fallen to the ground, since it would be as unreasonable to say, I will be guided by Scripture only, not regarding the Light of Nature, or Common dictates of Conscience, I will be swayed by Scripture only, not respecting any Creeds or summaries of Faith,
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how antient soever, I will be judged by Scripture only, defying all manner of publick Testimony or Tradition, whether it hath footing in the Scripture or no:
how ancient soever, I will be judged by Scripture only, defying all manner of public Testimony or Tradition, whither it hath footing in the Scripture or no:
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Scripture shall be my Rule, not the example of Christ (for many cry up the one, that little think they are obliged to the other) This upon deliberation will appear to be q.d. I will be guided by the Sun alone, not by the imaginary East and West, or the humane invention of the Meridian: I will build my House level by the Plumb-line, not regarding which is up, and which is down.
Scripture shall be my Rule, not the Exampl of christ (for many cry up the one, that little think they Are obliged to the other) This upon deliberation will appear to be Q.d I will be guided by the Sun alone, not by the imaginary East and West, or the humane invention of the Meridian: I will built my House level by the Plumb-line, not regarding which is up, and which is down.
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Now since we are engaged to prove all things matters of Faith, Practice, and Ceremonies also, you are to take notice, (that we may duely prove all things) that there is a difference between the former and latter:
Now since we Are engaged to prove all things matters of Faith, Practice, and Ceremonies also, you Are to take notice, (that we may duly prove all things) that there is a difference between the former and latter:
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Yet again with these cautions, that in matters of Faith no interpretation of Scripture must thwart the Creed, or in matters of Practice cross-grain the Light of Nature. To begin with this first.
Yet again with these cautions, that in matters of Faith no Interpretation of Scripture must thwart the Creed, or in matters of Practice cross-grain the Light of Nature. To begin with this First.
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And though great was the loss of that light in our first Father, yet the growing darkness reach'd not so far (without question) as to extinguish all that was good;
And though great was the loss of that Light in our First Father, yet the growing darkness reached not so Far (without question) as to extinguish all that was good;
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he knew that disobedience was nakedness, his fear and flying for the same shew that he was not past all grace, he was not delivered up NONLATINALPHABET No Divine ever said so.
he knew that disobedience was nakedness, his Fear and flying for the same show that he was not passed all grace, he was not Delivered up No Divine ever said so.
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for by these all mankind know, (since I question whether the Sea-Monsters in our shape be of the same race with us) know, I say, Good and Evil, that there is a GOD, a Law, a Vengeance, a Worship,
for by these all mankind know, (since I question whither the Sea-Monsters in our shape be of the same raze with us) know, I say, Good and Evil, that there is a GOD, a Law, a Vengeance, a Worship,
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For the Heathen always could, and can to this day tell us, what is the iniquity of Perjury and Parricide, Sacriledge and Fraud, the iniquity of unhallowing holy Rites and Times by servile Work, or by impure Addresses.
For the Heathen always could, and can to this day tell us, what is the iniquity of Perjury and Parricide, Sacrilege and Fraud, the iniquity of unhallowing holy Rites and Times by servile Work, or by impure Addresses.
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but for the rest they are all manifest to meer Reason, Adultery, Fornication, Strife, Sedition, Hatred, Envyings, Murthers, Drunkenness, and such like.
but for the rest they Are all manifest to mere Reason, Adultery, Fornication, Strife, Sedition, Hatred, Envyings, Murders, drunkenness, and such like.
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Adde that great known place, Rom. ii. 14, 15. The Gentiles do by nature the things contained in the Law, and Having not the Law, they are a Law unto themselves.
Add that great known place, Rom. ii. 14, 15. The Gentiles do by nature the things contained in the Law, and Having not the Law, they Are a Law unto themselves.
Having not the Books of Moses, they are a Moses to themselves, because many of them made conscience of these sinful works of the flesh now reckoned up.
Having not the Books of Moses, they Are a Moses to themselves, Because many of them made conscience of these sinful works of the Flesh now reckoned up.
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Nay who knows not that it is an aggravation of sin, the more grossely and palpably it affronts this innate light, such as the unnatural lusts, Rom. 1. the unnatural burning of their children to that cursed Idol Moloch, and the like.
Nay who knows not that it is an aggravation of since, the more grossly and palpably it affronts this innate Light, such as the unnatural Lustiest, Rom. 1. the unnatural burning of their children to that cursed Idol Moloch, and the like.
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For all Divines that I know confess, that the Ten Commandments for the Moral part are all one with the Primaeval Law of Nature. Now there is no opposing of God to God, Redemption to Creation, Grace to Nature, the one is more excellent then the other,
For all Divines that I know confess, that the Ten commandments for the Moral part Are all one with the Primaeval Law of Nature. Now there is no opposing of God to God, Redemption to Creation, Grace to Nature, the one is more excellent then the other,
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Here if it be asked, Whether all Principles and Conclusions rational are compris'd in Scripture, (a material Quere toward the understanding of our Texts business) the answer (for the conclusions ) must be Negative.
Here if it be asked, Whither all Principles and Conclusions rational Are comprised in Scripture, (a material Quere towards the understanding of our Texts business) the answer (for the conclusions) must be Negative.
Be judge your selves, when every true and wholesome Lesson in Practick Philosophy, yea all the grave and righteous Laws of Policies and Nations are nought else but deductions from the Law of Nature: and who can undertake to find then distinctly in the holy Scriptures, distinctly, I say;
Be judge your selves, when every true and wholesome lesson in Practic Philosophy, yea all the grave and righteous Laws of Policies and nations Are nought Else but deductions from the Law of Nature: and who can undertake to find then distinctly in the holy Scriptures, distinctly, I say;
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for in the general 'tis true they may be found, especially above other places in that famous Text of Saint Paul to his Philippians, chap. iv. 8. where he conjures them to whatsoever things are true, whatsoever things are grave, whatsoever things are pure, just, lovely, and of good report, if there be any vertue or peace, to think on them.
for in the general it's true they may be found, especially above other places in that famous Text of Saint Paul to his Philippians, chap. iv. 8. where he conjures them to whatsoever things Are true, whatsoever things Are grave, whatsoever things Are pure, just, lovely, and of good report, if there be any virtue or peace, to think on them.
The like may be said for Sacriledge (which sure many think no Text forbids the Christian) breaking open of Graves, &c. yea all immodest offensive Cynical behaviour to civil Company, remembring that they are condemned in the general, Charity behaveth not it self unseemly, 1 Cor. xiii.
The like may be said for Sacrilege (which sure many think no Text forbids the Christian) breaking open of Graves, etc. yea all immodest offensive Cynical behaviour to civil Company, remembering that they Are condemned in the general, Charity behaveth not it self unseemly, 1 Cor. xiii.
and Provide things honest in the sight of all men, Rom. xii. 17. And if in the special they are not found, let them take notice that Saint Paul hath an Et caetera for them, NONLATINALPHABET and such like; a place to be studied by all consciencious persons, Gal. v. 21. All that the Light of Nature teaches must be supposed and granted beforehand by him that means to read the Scriptures. What saith the Apostle in the case of Ruffian hair, Doth not even nature it self teach you, saith he, 1 Cor. xi. 14. q.d. Suppose the Scripture be silent, doth not that sufficiently teach us.
and Provide things honest in the sighed of all men, Rom. xii. 17. And if in the special they Are not found, let them take notice that Saint Paul hath an Et caetera for them, and such like; a place to be studied by all conscientious Persons, Gal. v. 21. All that the Light of Nature Teaches must be supposed and granted beforehand by him that means to read the Scriptures. What Says the Apostle in the case of Ruffian hair, Does not even nature it self teach you, Says he, 1 Cor. xi. 14. Q.d Suppose the Scripture be silent, does not that sufficiently teach us.
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Let Interpreters be consulted on those words, with those of Rom. xiv. ult. Whatsoever is not of faith, is sin, and the more knowing will be satisfied.
Let Interpreters be consulted on those words, with those of Rom. xiv. ult. Whatsoever is not of faith, is since, and the more knowing will be satisfied.
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To put all out of doubt, when our Saviour was accused of breaking a Text, does he not retreat to sound Reason, thereby shewing us, that Scripture must seldome or never (excepting in the mysterious parts,
To put all out of doubt, when our Saviour was accused of breaking a Text, does he not retreat to found Reason, thereby showing us, that Scripture must seldom or never (excepting in the mysterious parts,
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I have heal'd one on the Sabbath day, 'tis true, and you condemn me, but without reason: so Which of you having an Oxe or an Ass fallen into a pit, will not straightway help it out on the Sabbath day, S. Luke xiv. 5. and again, Is it lawful to do good, or to do evil.
I have healed one on the Sabbath day, it's true, and you condemn me, but without reason: so Which of you having an Ox or an Ass fallen into a pit, will not straightway help it out on the Sabbath day, S. Luke xiv. 5. and again, Is it lawful to do good, or to do evil.
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whether our Saviour throwes not the name of Hypocrite on those pretences mainly, which may be proved to be not sincere by the strength of Reason; as to deny Tribute to Caesar, and yet see the superscription, to wipe the outside, and let the inside be filthy, to behold the mote in my brothers eye,
whither our Saviour throws not the name of Hypocrite on those pretences mainly, which may be proved to be not sincere by the strength of Reason; as to deny Tribute to Caesar, and yet see the superscription, to wipe the outside, and let the inside be filthy, to behold the mote in my Brother's eye,
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and not consider the beam in my own eye, to be uncovered in the presence of my Master, and not to shew the same reverence in the presence of my God. I could adde more,
and not Consider the beam in my own eye, to be uncovered in the presence of my Master, and not to show the same Reverence in the presence of my God. I could add more,
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The Spirit of God is no frantick Spirit, but the Spirit of love and a sound mind, 2 Tim. i. 7. The Apostle asks his disorderly Corinthians what they mean, Will not they say that you are mad, 1 Cor. xiv. 21. The Apostle would not have us be of a crackt Religion.
The Spirit of God is no frantic Spirit, but the Spirit of love and a found mind, 2 Tim. i. 7. The Apostle asks his disorderly Corinthians what they mean, Will not they say that you Are mad, 1 Cor. xiv. 21. The Apostle would not have us be of a cracked Religion.
On pretence of Freedom we shall not bring in Confusion, and invade other mens Estates on the Plea of Saintship; we shall not from the example of Jael, Phineas, and the Canaanite preach hideous Massacres of all the Loyal Party, to such numerous Congregations which are able to do the feat;
On pretence of Freedom we shall not bring in Confusion, and invade other men's Estates on the Plea of Saintship; we shall not from the Exampl of Jael, Phinehas, and the Canaanite preach hideous Massacres of all the Loyal Party, to such numerous Congregations which Are able to do the feat;
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none will desie the civilities of a salute: we shall not study to do things quite contrary to humanity, only because all mankind that were in their wits had done so before;
none will desie the civilities of a salute: we shall not study to do things quite contrary to humanity, only Because all mankind that were in their wits had done so before;
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And so much for the first particular, Prove all things, which concern Conscience by the Rule of holy Scripture, but at no hand excluding the Light of Reason or Nature.
And so much for the First particular, Prove all things, which concern Conscience by the Rule of holy Scripture, but At no hand excluding the Light of Reason or Nature.
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the Scriptures are the Rule of both Faith and Spiritual Knowledge, but so as their interpretation keep a fair correspondence with the Rule of Faith, the Creed, the publick confession of Christ from the first minute of Christianity, made in the Church by all the Candidates of the holy Baptism, as you hear by the NONLATINALPHABET in the first Person, I believe, &c. Which confession is brought down to after Ages;
the Scriptures Are the Rule of both Faith and Spiritual Knowledge, but so as their Interpretation keep a fair correspondence with the Rule of Faith, the Creed, the public Confessi of christ from the First minute of Christianity, made in the Church by all the Candidates of the holy Baptism, as you hear by the in the First Person, I believe, etc. Which Confessi is brought down to After Ages;
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and Confession of the same is elder then the very name of Christian, Acts xi. 26. as it must be, because nothing else could give them that name, Elder by some years then the writings of the New Testament.
and Confessi of the same is elder then the very name of Christian, Acts xi. 26. as it must be, Because nothing Else could give them that name, Elder by Some Years then the writings of the New Testament.
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Saint Lukes Theophilus was catechis'd into Christian Religion, before the Evangelist wrote his Gospel, S. Luke i. 4. The Creed and the summe of Christianity differ secundum magis & minus, a straiter and a larger compass, the Creed believes the Son of God, the summe of Christianity saith NONLATINALPHABET, of one substance with the Father.
Saint Lukes Theophilus was catechised into Christian Religion, before the Evangelist wrote his Gospel, S. Lycia i. 4. The Creed and the sum of Christianity differ secundum magis & minus, a straiter and a larger compass, the Creed believes the Son of God, the sum of Christianity Says, of one substance with the Father.
This believes the Resurrection of the Body, that explaines it self a Shining and Glorious Body; they differ not in substance, but as the Bud and the Rose in Explication only.
This believes the Resurrection of the Body, that explains it self a Shining and Glorious Body; they differ not in substance, but as the Bud and the Rose in Explication only.
Now the summe of Christianity is the Immediate Rule of Faith, the Scriptures being the Rule quatenus They contain in them this great Pawn and Pledg, the grand Depositum of our Religion.
Now the sum of Christianity is the Immediate Rule of Faith, the Scriptures being the Rule quatenus They contain in them this great Pawn and Pledge, the grand Depositum of our Religion.
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thence the Apostle exhorts in in several places to hold it fast. So 2 Tim. i. 13. Hold fast the Form of sound words in Faith and Love which is in Christ Jesus.
thence the Apostle exhorts in in several places to hold it fast. So 2 Tim. i. 13. Hold fast the From of found words in Faith and Love which is in christ jesus.
Observe first, NONLATINALPHABET, a Form of sound words, a Draught, a Breviate, (so Ptolomy calls his Maps of the World NONLATINALPHABET) a Form and a Rule; Thus is our LORD 's Prayer a Form of sound words,
Observe First,, a From of found words, a Draught, a Breviate, (so Ptolemy calls his Maps of the World) a From and a Rule; Thus is our LORD is Prayer a From of found words,
Observe 2ly a Form of sound words, or rather sound Articles and Propositions, NONLATINALPHABET, for single words are not capable of soundness or of the contrary. Thirdly, the Contents of this Form, the Credenda and Agenda, as all Creeds rightly understood do contain Matters of Faith and Matters of Practise, witness that Article of Remission of sins Gloriously and Catholickly explained by, I believe one Baptisme to Remission of sins.
Observe 2ly a From of found words, or rather found Articles and Propositions,, for single words Are not capable of soundness or of the contrary. Thirdly, the Contents of this From, the Credenda and Agenda, as all Creeds rightly understood do contain Matters of Faith and Matters of practice, witness that Article of Remission of Sins Gloriously and Catholicly explained by, I believe one Baptism to Remission of Sins.
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Now to tell us that at first, it was enough for the Baptized to profess Belief in the Lord Jesus, or the Name of the Father, Son, and Holy Ghost, Act. ii.
Now to tell us that At First, it was enough for the Baptised to profess Belief in the Lord jesus, or the Name of the Father, Son, and Holy Ghost, Act. ii.
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ch. viii. 12, &c. is contrary to those very Scriptures and Reason. For he that believeth in the Lord Jesus, doth not believe in those two words only,
changed. viii. 12, etc. is contrary to those very Scriptures and Reason. For he that Believeth in the Lord jesus, does not believe in those two words only,
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And 'tis evident that the very Institution of Christ points at a larger Form, when he hath appointed all Baptized Persons to profess Belief in the Father, Son, and Holy Ghost, S. Matth. xxviii.
And it's evident that the very Institution of christ points At a larger From, when he hath appointed all Baptised Persons to profess Belief in the Father, Son, and Holy Ghost, S. Matthew xxviii.
But let it be considered that there was no Confession recited in publick but was in order to Baptisme, yea and what presupposed a Larger Catechisme of the Novice into the Mysteries and Duties of Religion;
But let it be considered that there was no Confessi recited in public but was in order to Baptism, yea and what presupposed a Larger Catechism of the Novice into the Mysteres and Duties of Religion;
To illustrate this, bating the Descent into Hell, as the Romane Creed did, and the Communion of Saints with Aquileia, of which we cannot discourse here what is there in the Creed, but is witnessed to have been there,
To illustrate this, bating the Descent into Hell, as the Roman Creed did, and the Communion of Saints with Aquileia, of which we cannot discourse Here what is there in the Creed, but is witnessed to have been there,
For could any Confession leave out the Article of Remission of sin? What, and be a Confession in order to Baptisme? Did any omit the Article of the Resurrection? Nay.
For could any Confessi leave out the Article of Remission of since? What, and be a Confessi in order to Baptism? Did any omit the Article of the Resurrection? Nay.
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Nay further, Is it not natural for a new Convert in the day of his Addition to the Church, to profess Sancta Ecclesia, the Holy Church that was then descending into the Laver of Baptism the Sacrament of Initiation into that Church, therefore Holy, because none but the washed and the sanctified did enter? Or was the word Catholique Church a new Addition (as is pretended) toward the prevention of Horesie? this is but suspected by those that it may be consider not the word NONLATINALPHABET in S. Peters and S. James 's Epistles:
Nay further, Is it not natural for a new Convert in the day of his Addition to the Church, to profess Sancta Ecclesia, the Holy Church that was then descending into the Laver of Baptism the Sacrament of Initiation into that Church, Therefore Holy, Because none but the washed and the sanctified did enter? Or was the word Catholic Church a new Addition (as is pretended) towards the prevention of Heresy? this is but suspected by those that it may be Consider not the word in S. Peter's and S. James is Epistles:
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What then if the Apostles Creed, as it is call'd, were not a Form agreed by them totidem syllabis; yet the Effect and substance was agreed among them before ever they departed from Jerusalem to go preach to every Creature? Do not the Church Monuments tell us so much? See Ruffinus in Symbol. S. Ambros. ep. 81. Hieron. ep. ad Pamach.
What then if the Apostles Creed, as it is called, were not a From agreed by them totidem syllabis; yet the Effect and substance was agreed among them before ever they departed from Jerusalem to go preach to every Creature? Do not the Church Monuments tell us so much? See Ruffinus in Symbol. S. Ambos Epistle. 81. Hieron. Epistle. ad pamach.
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quoted by Vossius disp. 1. sect. 13. Nay you that will take the paines of a Pilgrimage to Jerusalem may be shewn the very place where the Fame says they made this Agreement.
quoted by Voss Disp. 1. sect. 13. Nay you that will take the pains of a Pilgrimage to Jerusalem may be shown the very place where the Fame Says they made this Agreement.
But why trifle we? Did the Apostles trow ye preach Christ at Jerusalem? And what is preaching of Christ but preaching such Articles concerning him, his Dying for our sins, Resurrection, and Repentance unto Remission of sins? Must we prove this out of Scripture? Nothing more easie. See Act. viii. 5. cum 12. xxviii. 31. 1 Cor. i. 23. xv. 12. Eph. vv. 19, 20. 1 Cor. iii. 2. Gal. iii. 1. Did not they then going abroad preach the same Christ, and the same Gospel, i. the same NONLATINALPHABET and Bodie of Articles? How is it called Eph. xv. 5. One Faith, indivisa in se & divisa à quolibet alio? What is meant by the Ʋnitie of that spirit which preacht Christ farr and near? Eph. iv. 3.
But why trifle we? Did the Apostles trow you preach christ At Jerusalem? And what is preaching of christ but preaching such Articles Concerning him, his Dying for our Sins, Resurrection, and Repentance unto Remission of Sins? Must we prove this out of Scripture? Nothing more easy. See Act. viii. 5. cum 12. xxviii. 31. 1 Cor. i. 23. xv. 12. Ephesians Viv. 19, 20. 1 Cor. iii. 2. Gal. iii. 1. Did not they then going abroad preach the same christ, and the same Gospel, i. the same and Body of Articles? How is it called Ephesians xv. 5. One Faith, Indivisa in se & divisa à quolibet Alio? What is meant by the Ʋnitie of that Spirit which preached christ Far and near? Ephesians iv. 3.
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And how is heed taken least they should preach 2 Cor. xi. 4. several Jesuses, any Form of Doctrine that should be dissonant from the Truth, as a false scheme of the Grace of God? Hence that of 1 Pet. v. 12. the true Grace of God wherein ye stand? Did they preach the Name of Christ & not the Thing? Did they preach him any how? or only did they protest but One saving way, as the Truth is in Jesus, Eph. iv. 21. not introducing any false Article, for then 'tis a danger Christ may profit nothing, Gal. v. 2.
And how is heed taken lest they should preach 2 Cor. xi. 4. several Jesuses, any From of Doctrine that should be dissonant from the Truth, as a false scheme of the Grace of God? Hence that of 1 Pet. v. 12. the true Grace of God wherein you stand? Did they preach the Name of christ & not the Thing? Did they preach him any how? or only did they protest but One Saving Way, as the Truth is in jesus, Ephesians iv. 21. not introducing any false Article, for then it's a danger christ may profit nothing, Gal. v. 2.
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The first appears from several places of the Scripture, — You have obeyed from the heart that Form of Doctrine, Rom. vi. 17. That Form is the Rule of their Faith and Obedience.
The First appears from several places of the Scripture, — You have obeyed from the heart that From of Doctrine, Rom. vi. 17. That From is the Rule of their Faith and obedience.
for if any man shall teach contrary to it, NONLATINALPHABET, transgress that Rule, he must be marked for one that causes Divisions and Herefies in the Church, Rom. xvi. 17.
for if any man shall teach contrary to it,, transgress that Rule, he must be marked for one that Causes Divisions and Heresies in the Church, Rom. xvi. 17.
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Hence 'tis expresly called NONLATINALPHABET the Rule, as I could make it out, Gal. vi. 16. The second appears from the illustrious Testimony of the Primitive uncorrupted Church, in which solemnly and deliberately the Creed is noted as Regula Fidei, there being no other summe of Christianity extant but that.
Hence it's expressly called the Rule, as I could make it out, Gal. vi. 16. The second appears from the illustrious Testimony of the Primitive uncorrupted Church, in which solemnly and deliberately the Creed is noted as Regula Fidei, there being no other sum of Christianity extant but that.
And had not Saint John the Evangelist taught him and us this very Method of Examen? who is he that bids us not believe every Spirit, but try the Spirits, whether they are of God or no, 1 John iv. 1.
And had not Saint John the Evangelist taught him and us this very Method of Examen? who is he that bids us not believe every Spirit, but try the Spirits, whither they Are of God or no, 1 John iv. 1.
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Now how must that be done? even by the Articles of our Creed, by the Rules of the Catholick Faith, say the Contents of that Chapter. You shall hear him.
Now how must that be done? even by the Articles of our Creed, by the Rules of the Catholic Faith, say the Contents of that Chapter. You shall hear him.
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But the holy Apostle Peter speaks of all the Creed: For when he had seasonably admonish'd us, that some do abuse and wrest the holy Scriptures, he gives us an account who they are, viz. the unlearned, and the unstable; which can be none else but those that have not sufficiently learned, and are not strongly confirmed in the fundamental Lessons of Christianity, 2 Pet. iii. 16. The Scripture then is the un-erring Rule of Faith, but so that its interpretation must have regard to the Rule and symbole of our Faith:
But the holy Apostle Peter speaks of all the Creed: For when he had seasonably admonished us, that Some do abuse and wrest the holy Scriptures, he gives us an account who they Are, viz. the unlearned, and the unstable; which can be none Else but those that have not sufficiently learned, and Are not strongly confirmed in the fundamental Lessons of Christianity, 2 Pet. iii. 16. The Scripture then is the unerring Rule of Faith, but so that its Interpretation must have regard to the Rule and symbol of our Faith:
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The Scriptures were given, that our Faith might not be interlop'd, and the Creed was given that the Scripture might not be wrested, Neither can be spared by the faithful. So here's no clashing;
The Scriptures were given, that our Faith might not be interloped, and the Creed was given that the Scripture might not be wrested, Neither can be spared by the faithful. So here's no clashing;
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the Decalogue is the Rule, but not to shut out the Pentateuch. The five Books of Moses are the Rule, but not to exclude the Ten Commandments. Nothing must exclude its own Quintessence.
the Decalogue is the Rule, but not to shut out the Pentateuch. The five Books of Moses Are the Rule, but not to exclude the Ten commandments. Nothing must exclude its own Quintessence.
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So said Saint Peter, when yet the Book of the Revelation was not written. Hence the old Hereticks few or none denied the Scriptures, but the Creed many disowned.
So said Saint Peter, when yet the Book of the Revelation was not written. Hence the old Heretics few or none denied the Scriptures, but the Creed many disowned.
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For if this Rule were believed to be a Rule and Form preserved to us from the beginning, we should none of us dream of new Lights, and stand amazed at every puffe of doctrine from this,
For if this Rule were believed to be a Rule and From preserved to us from the beginning, we should none of us dream of new Lights, and stand amazed At every puff of Doctrine from this,
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We should regard and respect the known wayes of Christ, Baptism, &c. not dreaming of an invisible Spirit to twitch us to Heaven by the hair of the head.
We should regard and respect the known ways of christ, Baptism, etc. not dreaming of an invisible Spirit to twitch us to Heaven by the hair of the head.
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for if we reckon any, we could not place Reformation in a wilful departure from it in every thing where humour prompts us to do that easie thing of wresting Scripture.
for if we reckon any, we could not place Reformation in a wilful departure from it in every thing where humour prompts us to do that easy thing of wresting Scripture.
And (to see that I would be impartial) neither should we out of a pretended esteem of this Apostolick Form, content our selves with a scanty measure of the knowledge of Christ:
And (to see that I would be impartial) neither should we out of a pretended esteem of this Apostolic From, content our selves with a scanty measure of the knowledge of christ:
With Order there is Beauty even in the Furrowes of the Field, and without it there is none in the Beds of a Garden, Irrational is the despoiling of Order,
With Order there is Beauty even in the Furrows of the Field, and without it there is none in the Beds of a Garden, Irrational is the despoiling of Order,
Every one that knows what belongs to an Army, knows without Order 'tis nothing. Yea and Nature her self is not without her Ceremonies, the Leaves of the Trees,
Every one that knows what belongs to an Army, knows without Order it's nothing. Yea and Nature her self is not without her Ceremonies, the Leaves of the Trees,
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So in Animals, the House-Cock hath his Spur and Crest, the Ensigns of Chivalry, the rest of the Birds have their Habits and Liveries, the Turkies neck is fac'd with Scarlet,
So in Animals, the House-Cock hath his Spur and Crest, the Ensigns of Chivalry, the rest of the Birds have their Habits and Liveries, the Turkies neck is faced with Scarlet,
and these instances that I have given, are so much to the purpose, that 'tis known they have the Fate of Ceremonies, to wit, to be thought superfluous, as the Goats Beard, &c. Yet given no question by the wise Creator for use and ornament;
and these instances that I have given, Are so much to the purpose, that it's known they have the Fate of Ceremonies, to wit, to be Thought superfluous, as the Goats Beard, etc. Yet given no question by the wise Creator for use and ornament;
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because no where commanded, (as S. Chrysostome uncautelously lets fall) but indirectly, i.e. in such a person whose scrupulous Hypocrite could make great conscience for the less, and none of the greater.
Because no where commanded, (as S. Chrysostom uncautelously lets fallen) but indirectly, i.e. in such a person whose scrupulous Hypocrite could make great conscience for the less, and none of the greater.
and say, If we had been in the dayes of our Fathers, &c. No faults again, none I hope in that repentant expression, If we, &c. But chiefly that of tithing Mint and Cummin, which our Saviour saith they ought to have observed,
and say, If we had been in the days of our Father's, etc. No Faults again, none I hope in that repentant expression, If we, etc. But chiefly that of tithing Mint and Cummin, which our Saviour Says they ought to have observed,
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And if I much mistake not, our Saviour puts this difference and distinction himself, the phrase of the Text being clearly altered in one from what it was in the other.
And if I much mistake not, our Saviour puts this difference and distinction himself, the phrase of the Text being clearly altered in one from what it was in the other.
But doth our Saviour deny any where, That he which maketh conscience of the great matters of the Law, may be (if he will) punctual in the less. If the Pharisees heart should be clean wash'd, would the washing of his hands defile him? Let any man judge what our Saviour did,
But does our Saviour deny any where, That he which makes conscience of the great matters of the Law, may be (if he will) punctual in the less. If the Pharisees heart should be clean washed, would the washing of his hands defile him? Let any man judge what our Saviour did,
To the clean all things are clean, Tit. i. 13. Ceremonies may be superciliously censur'd (poor things) but as the Herald says, In civil matters there can be no State or Majesty, so in Religion there can be no Devotion, no solemnity without them.
To the clean all things Are clean, Tit. i. 13. Ceremonies may be superciliously censured (poor things) but as the Herald Says, In civil matters there can be no State or Majesty, so in Religion there can be no Devotion, no solemnity without them.
For how then shall our Brother be edified? How shall our Religion be professed? How solemnly professed? If there be in Religion a solemnity, there must be some such thing as a becoming Ceremony.
For how then shall our Brother be edified? How shall our Religion be professed? How solemnly professed? If there be in Religion a solemnity, there must be Some such thing as a becoming Ceremony.
And I appeal to any man that hath a heart humbly to serve God, whether when he composeth himself to devout powring out of his soul to God, he can forbear the natural expression of his eye and hand with heart.
And I appeal to any man that hath a heart humbly to serve God, whither when he composeth himself to devout Pouring out of his soul to God, he can forbear the natural expression of his eye and hand with heart.
I ask whether the Publican could forbear in his holy indignation against his enemy (himself) to smite his breast. There is a natural spring in our bodies, that moves our hands,
I ask whither the Publican could forbear in his holy Indignation against his enemy (himself) to smite his breast. There is a natural spring in our bodies, that moves our hands,
Or if Christs Disciples should shake off the dust of their feet for a testimony against them, Matth. x. 14. I am sure our Saviour expects such testimonies from us.
Or if Christ Disciples should shake off the dust of their feet for a testimony against them, Matthew x. 14. I am sure our Saviour expects such testimonies from us.
Thou gave me no water to wash my feet, this Woman hath washed me with her tears, thou gavest me no kiss, this Woman hath not ceased to kiss my feet; my head with oyl thou didst not anoint, this Woman hath anointed my feet with oyntment:
Thou gave me no water to wash my feet, this Woman hath washed me with her tears, thou Gavest me no kiss, this Woman hath not ceased to kiss my feet; my head with oil thou didst not anoint, this Woman hath anointed my feet with ointment:
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Our Adversaries therefore would have done ill to have lived in the dayes of Christs flesh, who might perhaps have been contented to have cried Hosanna, but they would have scarce made one at gathering of branches to strew Christs way;
Our Adversaries Therefore would have done ill to have lived in the days of Christ Flesh, who might perhaps have been contented to have cried Hosanna, but they would have scarce made one At gathering of branches to strew Christ Way;
The holy Womans ointment Judas put in ad quid praeditio haec? Had not it been better sold and given to the poor? And yet our Saviour defended that Woman.
The holy Woman's ointment Judas put in ad quid praeditio haec? Had not it been better sold and given to the poor? And yet our Saviour defended that Woman.
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but what is the Rule? The Apostle answers, (We know not how he will please you) Tradition Apostolick, ver. 2. Which places if again consulted, you shall find that he speaks of such Natural Light, as it is shame not to obey:
but what is the Rule? The Apostle answers, (We know not how he will please you) Tradition Apostolic, ver. 2. Which places if again consulted, you shall find that he speaks of such Natural Light, as it is shame not to obey:
And this the Presbyterians abroad, with open face acknowledge, that much is to be attributed to the Antient Customes of the Church, that it is no Derogation to the Perfection of Scriptures imployed in the determination of Greater Articles to leave the less to the Publique Wisedome of the Church:
And this the Presbyterians abroad, with open face acknowledge, that much is to be attributed to the Ancient Customs of the Church, that it is no Derogation to the Perfection of Scriptures employed in the determination of Greater Articles to leave the less to the Public Wisdom of the Church:
Yet let Chamiers 9th Book de Canone be consulted, particularly cap. 1. p. 20. where he saith, Et sanè illum oportet esse oris impudentissimi qui eam (Traditionem, Consuetudinem Ecclesiae) contemnat.
Yet let Chamiers 9th Book the Canon be consulted, particularly cap. 1. p. 20. where he Says, Et sanè Ilum oportet esse oris impudentissimi qui eam (Traditionem, Consuetudinem Ecclesiae) contemnat.
Nos verò illum parum abest quin sacrilegum appellemus, & quidem non tantum in Rebus levioribus (the Ceremonies) &c. sed & grauioribus, &c. Et ix. cap. xviii. sect. 52. Resp. per observantias nulla dogmata intelligi, sed duntaxat varios ritus, quorum exempla quaedam subnectit (speaking of Origen ) Genu flexionem, conversionem ad Orientem, Ritus sumendae Eucharistiae, &c. Atqui illa omnia Catholici (the Protestants) libere permittunt Traditioni. But once more (for I appeal to the whole Book) he hath these words:
Nos verò Ilum Parum abest quin sacrilegum appellemus, & quidem non Tantum in Rebus levioribus (the Ceremonies) etc. said & grauioribus, etc. Et ix. cap. xviii. sect. 52. Resp. per observantias nulla dogmata intelligi, sed duntaxat varios Ritus, quorum exempla quaedam subnectit (speaking of Origen) Genu flexionem, conversionem ad Orientem, Ritus sumendae Eucharistiae, etc. Atqui illa omnia Catholici (the Protestants) libere permittunt Traditioni. But once more (for I appeal to the Whole Book) he hath these words:
Hinc autem non sequitur Scripturas esse imperfectas, nisi prius demonstrentur dogmata Fidei ab Apostolis instituta esse quae omninò scripta non sunt, ix. 20, 32. For as to the Rites, he saies, It is not denied, quandam ab Apostolis potuisse constitui, quae quia non essent de essentia & naturafidei, minùs curavint scriptis referre, ix. 19, 20. Pray let it be ponder'd. The same reason give we.
Hinc autem non sequitur Scripturas esse imperfectas, nisi prius demonstrentur dogmata Fidei ab Apostles Instituta esse Quae omninò Scripta non sunt, ix. 20, 32. For as to the Rites, he Says, It is not denied, quandam ab Apostles potuisse constitui, Quae quia non essent de Essentia & naturafidei, minùs curavint Scriptis refer, ix. 19, 20. Pray let it be pondered. The same reason give we.
and yet they bely Calvin if he would not have changed it to Thursday; but that Reason of our Lords Resurrection hath determined it to that day of the Week,
and yet they belly calvin if he would not have changed it to Thursday; but that Reason of our lords Resurrection hath determined it to that day of the Week,
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as the Gentry put on their Garments, and the Ladies their Fancies, meerly for variety, but there is discernible with it something more of moment, either the Light of Nature, as in all Humble Postures, Institution of Festivals, many times Gods and Christs own Wisdome and Spirit, in all of them Reason sufficient to constitute them.
as the Gentry put on their Garments, and the Ladies their Fancies, merely for variety, but there is discernible with it something more of moment, either the Light of Nature, as in all Humble Postures, Institution of Festivals, many times God's and Christ own Wisdom and Spirit, in all of them Reason sufficient to constitute them.
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For why the Apostles Love-Feast? Why the Veil? Why the Holy Kiss? Why the Love-Feast? because it was NONLATINALPHABET Love: the Reason is in the Name. Why the Kiss? the Reason is in the appellation a Holy Kiss, a Kiss of Charity? Why the Vail? because of Modesty and Reservedness in the Virgin in the presence of God and his holy Angels.
For why the Apostles Love-Feast? Why the Veil? Why the Holy Kiss? Why the Love-Feast? Because it was Love: the Reason is in the Name. Why the Kiss? the Reason is in the appellation a Holy Kiss, a Kiss of Charity? Why the vail? Because of Modesty and Reservedness in the Virgae in the presence of God and his holy Angels.
before Moses was born, Gen. xxxii. 32. witness the abstaining from the sinew in memory of Jacobs wrestling: so do the Jews ever since observe solemn Fasts for Miriams Leprosie, Moses his breaking of the Tables, and the Death of the sons of Aaron, as the learned Ʋsher hath noted them and more for us in his Ages of the World.
before Moses was born, Gen. xxxii. 32. witness the abstaining from the sinew in memory of Jacobs wrestling: so do the jews ever since observe solemn Fasts for Miriams Leprosy, Moses his breaking of the Tables, and the Death of the Sons of Aaron, as the learned Ʋsher hath noted them and more for us in his Ages of the World.
the Spirit of Christ so thought it good, who is thereby throughly witnessed to the Jew to be their Messias, promised by the God of their Fathers, in this, that (bating the meer shadows and servile work, in whose room he hath put substantial and more glorious services) in founding his Church he hath retained all that was fit, and solemn, and decent, such as are the distinction of the Courts of the Lords House, the Orders of Priest and Levite, their hours of Prayer, their attendances by night in the Temple, secubations in times of Humiliation, the Baptism of the Infant about the eighth day, the giving of the Name at Baptism,
the Spirit of christ so Thought it good, who is thereby thoroughly witnessed to the Jew to be their Messias, promised by the God of their Father's, in this, that (bating the mere shadows and servile work, in whose room he hath put substantial and more glorious services) in founding his Church he hath retained all that was fit, and solemn, and decent, such as Are the distinction of the Courts of the lords House, the Order of Priest and Levite, their hours of Prayer, their attendances by night in the Temple, secubations in times of Humiliation, the Baptism of the Infant about the eighth day, the giving of the Name At Baptism,
and the Godfathers (at they used at Circumcision) the seclusion of the Woman after Childbearing for a Moneths space, the Reading the Law in their Synagogues, their singing, the Hebrew Amen, and Alleluja, the Dominical day for the Sabbath, nay our very Sacraments themselves advanced from the Jews who had their Baptism and Cup Eucharistical, and many others in which God, God I say is visibly evident.
and the Godfathers (At they used At Circumcision) the seclusion of the Woman After Childbearing for a Months Molle, the Reading the Law in their Synagogues, their singing, the Hebrew Amen, and Alleluia, the dominical day for the Sabbath, nay our very Sacraments themselves advanced from the jews who had their Baptism and Cup Eucharistical, and many Others in which God, God I say is visibly evident.
Only thus far have I attempted to bring all good Christians to Truth and Ʋnity. Let no man do me that wrong past repair, to think that I have in any of this an evil eye toward the holy Scripture; whatsoever is said I wish un-said, that is not proved thereby.
Only thus Far have I attempted to bring all good Christians to Truth and Ʋnity. Let no man do me that wrong passed repair, to think that I have in any of this an evil eye towards the holy Scripture; whatsoever is said I wish un-said, that is not proved thereby.
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If for matters of Ceremony the Scripture undertaketh not, but commendeth to us other subordinate authority, let those places be expunged, or else we dare not say but what we have said.
If for matters of Ceremony the Scripture undertaketh not, but commends to us other subordinate Authority, let those places be expunged, or Else we Dare not say but what we have said.
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see how many Precepts are in it. (Think not of x or xx, but of x times xx) And as many as there are, I never counted my self to understand any thing, till I perfectly believed that every one of them were my Rule in order to salvation:
see how many Precepts Are in it. (Think not of x or xx, but of x times xx) And as many as there Are, I never counted my self to understand any thing, till I perfectly believed that every one of them were my Rule in order to salvation:
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so that men of unwary conversations (such as I am) cannot read them without a sigh and shaking of the head, as S. Austin uses to say, Yerret me, this and that Precept frights me, when I know how far I come short.
so that men of unwary conversations (such as I am) cannot read them without a sighs and shaking of the head, as S. Austin uses to say, Yerret me, this and that Precept frights me, when I know how Far I come short.
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Why must a Ceremony fright you? What deformed Multiplying-Glass do you see that in, which of it self is rational, innocent, and solemn? Do we place the substance of Religion in them? Nay, we say indeed there is no outward profession without them, no real body but what will cast its shadow. Which of us would not have censur'd Mary Magdalen of superstition to have wiped Christs feet with her hair, and have pitied the ignorance of those men that threw their Garments under our Saviours Asses feet? How many counted our Saviour himself a breaker of the Sabbath (because they consulted not right reason) and how many a Blasphemer (because they knew not his authority ) Our Lord was not stanch enough for those that called him wine-bibber, and the holy Baptist for his fasting and prayer had a Devil. Have we no need of proving all things,
Why must a Ceremony fright you? What deformed Multiplying-Glass do you see that in, which of it self is rational, innocent, and solemn? Do we place the substance of Religion in them? Nay, we say indeed there is no outward profession without them, no real body but what will cast its shadow. Which of us would not have censured Marry Magdalen of Superstition to have wiped Christ feet with her hair, and have pitied the ignorance of those men that threw their Garments under our Saviors Asses feet? How many counted our Saviour himself a breaker of the Sabbath (Because they consulted not right reason) and how many a Blasphemer (Because they knew not his Authority) Our Lord was not staunch enough for those that called him winebibber, and the holy Baptist for his fasting and prayer had a devil. Have we no need of proving all things,
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