The works of Mr. Richard Hooker (that learned and judicious divine), in eight books of ecclesiastical polity compleated out of his own manuscripts, never before published : with an account of his life and death ...
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A LEARNED DISCOURSE OF Justification, Works, and how the Foundation of FAITH is overthrown. HABAK. 1. 4. The wicked doth compass about the righteous: therefore perverse Iudgement doth proceed.
A LEARNED DISCOURSE OF Justification, Works, and how the Foundation of FAITH is overthrown. HABAK. 1. 4. The wicked does compass about the righteous: Therefore perverse Judgement does proceed.
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FOR the better manifestation of the Prophets meaning in this place we are first to consider the wicked, of whom he saith, that They compass about the righteous :
FOR the better manifestation of the prophets meaning in this place we Are First to Consider the wicked, of whom he Says, that They compass about the righteous:
Therefore perverse judgement proceedeth. Touching the first, There are two kinds of wicked men, of whom in the fist of the former to the Corinthians, the blessed Apostle speaketh thus:
Therefore perverse judgement Proceedeth. Touching the First, There Are two Kinds of wicked men, of whom in the fist of the former to the Corinthians, the blessed Apostle speaks thus:
wicked within, and wicked without the walls of the Church. If within the Church, particular persons be apparently such, as cannot otherwise be reformed;
wicked within, and wicked without the walls of the Church. If within the Church, particular Persons be apparently such, as cannot otherwise be reformed;
2. Now concerning the righteous, their neither it, nor ever was any meer natural man absolutely righteous in himself, that is to say, void of all unrighteousness of all sin.
2. Now Concerning the righteous, their neither it, nor ever was any mere natural man absolutely righteous in himself, that is to say, void of all unrighteousness of all since.
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We dare not except, no not the blessed Virgin her self, of whom although we say with St. Augustine, for the honour sake which we owe to our Lord and Saviour Christ, we are not willing in this cause, to move any question of his Mother:
We Dare not except, no not the blessed Virgae her self, of whom although we say with Saint Augustine, for the honour sake which we owe to our Lord and Saviour christ, we Are not willing in this cause, to move any question of his Mother:
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Thou didst, by special Prerogative nine months together entertain within the Closet of the Flesh, the hope of all the ends of the Earth, the honour of the World, the common joy of Men.
Thou didst, by special Prerogative nine months together entertain within the Closet of the Flesh, the hope of all the ends of the Earth, the honour of the World, the Common joy of Men.
Sanctification, because he hath given us his Spirit, Redemption, because he hath appointed a day to vindicate his Children out of the bonds of Corruption into liberty which is glorious.
Sanctification, Because he hath given us his Spirit, Redemption, Because he hath appointed a day to vindicate his Children out of the bonds of Corruption into liberty which is glorious.
How Christ is made Wisdom, and how Redemption, it may be declared, when occasion serveth. But how Christ is made the Righteousness of men, we are now to declare.
How christ is made Wisdom, and how Redemption, it may be declared, when occasion serves. But how christ is made the Righteousness of men, we Are now to declare.
This openeth a way to the understanding of that grand question, which hangeth yet in controversie between us and the Church of Rome, about the matter of justifying Righteousness.
This Openeth a Way to the understanding of that grand question, which hangs yet in controversy between us and the Church of Rome, about the matter of justifying Righteousness.
yet touching the rest, they teach as we doe, That Infants that never did actually offend, have their Natures defiled, destitute of Justice, averted from God;
yet touching the rest, they teach as we do, That Infants that never did actually offend, have their Nature's defiled, destitute of justice, averted from God;
which quality received into the Soul, doth first make it to be one of them, who are born of God? and secondly, indue it with power, to bring forth such works,
which quality received into the Soul, does First make it to be one of them, who Are born of God? and secondly, endue it with power, to bring forth such works,
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That is purgeth, purifieth, and washeth out all the stains, and pollutions of sins, that by it, through the merit of Christ we are delivered as from sin,
That is Purgeth, Purifieth, and washes out all the stains, and pollutions of Sins, that by it, through the merit of christ we Are Delivered as from since,
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Unto such as have attained the first Justification, that is to say, the first receit of Grace, it is applied farther by good Works to the increase of former Grace, which is the second Justification.
Unto such as have attained the First Justification, that is to say, the First receipt of Grace, it is applied farther by good Works to the increase of former Grace, which is the second Justification.
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To such as diminished it by venial sinnes, it is applied by Holy-water. Ave Marie's, Crossings, Papal Salutations, and such like, which serve for reparations of Grace decayed.
To such as diminished it by venial Sins, it is applied by Holy water. Have Marie's, Crossings, Papal Salutations, and such like, which serve for reparations of Grace decayed.
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For it onely cleanseth out the stain or guilt of sinne committed; and changeth the punishment eternal into a temporal satisfactory punishment here, if time doe serve;
For it only Cleanseth out the stain or guilt of sin committed; and changes the punishment Eternal into a temporal satisfactory punishment Here, if time do serve;
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and to be found in him, not having my own righteousness, but that which is through the Faith of Christ, the righteousness which is of God through Faith.
and to be found in him, not having my own righteousness, but that which is through the Faith of christ, the righteousness which is of God through Faith.
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Whether they speak of the first or second Justification, they make it the essence of a Divine quality inherent, they make it Righteousnesse which is in us.
Whither they speak of the First or second Justification, they make it the essence of a Divine quality inherent, they make it Righteousness which is in us.
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and that by the hands of the Apostles we have received otherwise than she reacheth. Now concerning the righteousness of Sanctification, we deny it not to be inherent:
and that by the hands of the Apostles we have received otherwise than she reaches. Now Concerning the righteousness of Sanctification, we deny it not to be inherent:
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St. Paul doth plainly sever these two parts of Christian righteousness one from the other. For in the sixth to the Romans thus he writeth, Being freed from sin ;
Saint Paul does plainly sever these two parts of Christian righteousness one from the other. For in the sixth to the Romans thus he Writeth, Being freed from since;
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as of men that have a measure in the fruit of Holinesse, and a right unto the Titles, wherewith God, in token of special favour and mercy, vouchsafeth to honour his chosen Servants.
as of men that have a measure in the fruit of Holiness, and a right unto the Titles, wherewith God, in token of special favour and mercy, vouchsafeth to honour his chosen Servants.
If indeed we have our fruit in Holiness, notwithstanding we must note, that the more we abound therein, the more need we have to crave that we may be strengthened and supported:
If indeed we have our fruit in Holiness, notwithstanding we must note, that the more we abound therein, the more need we have to crave that we may be strengthened and supported:
There is no man's case so dangerous, as his whom Sathan hath perswaded, that his own righteousness shall present him pure and blamelesse in the sight of God.
There is no Man's case so dangerous, as his whom Sathan hath persuaded, that his own righteousness shall present him pure and blameless in the sighed of God.
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but if we could) should we therefore plead not guilty before the presence of our Judge, that sees further into our hearts than we our selves can do? If our hands did never offer violence to our Brethren, a bloody thought doth prove us Murtherers before him:
but if we could) should we Therefore plead not guilty before the presence of our Judge, that sees further into our hearts than we our selves can do? If our hands did never offer violence to our Brothers, a bloody Thought does prove us Murderers before him:
yet in the good things which we doe, how many defects are these intermingled! God, in that which is done, respecteth the minde and intention of the doer.
yet in the good things which we do, how many defects Are these intermingled! God, in that which is done, respecteth the mind and intention of the doer.
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Search all the Generations of men, sithence the Fall of our Father Adam, finde one man, that hath done one Action, which hath past from him pure, without any strain or blemish at all,
Search all the Generations of men, since the Fallen of our Father Adam, find one man, that hath done one Actium, which hath passed from him pure, without any strain or blemish At all,
Do you think that this ransome, to deliver Men and Angels, could be found to be among the Sons of men? The best things which we do, have somewhat in them to be pardoned.
Do you think that this ransom, to deliver Men and Angels, could be found to be among the Sons of men? The best things which we do, have somewhat in them to be pardoned.
How then can we do any thing meritorious, or worthy to be rewarded? Indeed, God doth liberally promise whatsoever appertaineth to a blessed life, to as many as sincerely keep his Law,
How then can we do any thing meritorious, or worthy to be rewarded? Indeed, God does liberally promise whatsoever appertaineth to a blessed life, to as many as sincerely keep his Law,
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8. But the People of whom the Prophet speaketh, were they all, or were the most part of them such as had care to walk uprightly? Did they thirst after righteousness? did they with? did they long with the righteous Prophet? Oh that our ways were so direct, that we might keep thy Statutes? Did they lament with the righteous Apostle? Oh miserable men, the good which we wish and purpose,
8. But the People of whom the Prophet speaks, were they all, or were the most part of them such as had care to walk uprightly? Did they thirst After righteousness? did they with? did they long with the righteous Prophet? O that our ways were so Direct, that we might keep thy Statutes? Did they lament with the righteous Apostle? O miserable men, the good which we wish and purpose,
All which notwithstanding, so wide are the bowels of his Compassion enlarged, that he denieth us not, no, not when we were laden with Iniquity, leave to commune familiarly with him, liberty to crave and intreat, that what Plagues soever we have deserved, we may not be in worse case than Unbelievers, that we may not be hemmed in by Pagans and Infidels.
All which notwithstanding, so wide Are the bowels of his Compassion enlarged, that he Denieth us not, no, not when we were laden with Iniquity, leave to commune familiarly with him, liberty to crave and entreat, that what Plagues soever we have deserved, we may not be in Worse case than Unbelievers, that we may not be hemmed in by Pagans and Infidels.
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but Ierusalem compared with Babylon, is righteous And shall the Righteous be over-born? shall they be compass'd about by the Wicked? But the Prophet doth not onely complain;
but Ierusalem compared with Babylon, is righteous And shall the Righteous be overborne? shall they be compassed about by the Wicked? But the Prophet does not only complain;
Paul and Barnabas being requested to preach the same things again which once they had preached, thought it their Duty to satisfie the godly desires of men, sincerely affected to the truth.
Paul and Barnabas being requested to preach the same things again which once they had preached, Thought it their Duty to satisfy the godly Desires of men, sincerely affected to the truth.
This Sentence, I beseech you to mark, and to fist it with the severity of austere judgement, that if it be found to be gold, it may be suitable to the precious foundation whereon it was then laid,
This Sentence, I beseech you to mark, and to fist it with the severity of austere judgement, that if it be found to be gold, it may be suitable to the precious Foundation whereon it was then laid,
The one, Whether our Fathers, infected with Popish Errours and Superstitions, may be saved? The other, Whether their ignorance be a reasonable inducement to make us think they might? We are then to examine, first, what possibility;
The one, Whither our Father's, infected with Popish Errors and Superstitions, may be saved? The other, Whither their ignorance be a reasonable inducement to make us think they might? We Are then to examine, First, what possibility;
as in the Gospel, speaking of Ierusalem 's desolations, he saith, Let them that are in Judea, flye unto the Mountains, and them that are in the midst thereof depart one:
as in the Gospel, speaking of Ierusalem is desolations, he Says, Let them that Are in Judea, fly unto the Mountains, and them that Are in the midst thereof depart one:
How then was it possible for so many of our Fathers to be saved, since they were so farr from departing out of Babylon, that they took her for their Mother,
How then was it possible for so many of our Father's to be saved, since they were so Far from departing out of Babylon, that they took her for their Mother,
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11. First, for the Plagues being threatned unto them that are Partakers in the sins of Babylon, we can define nothing concerning our Fathers, our of this Sentence:
11. First, for the Plagues being threatened unto them that Are Partakers in the Sins of Babylon, we can define nothing Concerning our Father's, our of this Sentence:
That the same credit and reverence that we give to the Scriptures of God, ought also to be given to unwritten verities, That the Pope is Supream head ministerial over the Universal Church-militant;
That the same credit and Reverence that we give to the Scriptures of God, ought also to be given to unwritten verities, That the Pope is Supreme head ministerial over the Universal Church-militant;
as also they, and that most dangerously of all others, who knowing Heresie to be Heresie, do notwithstanding in worldly respects, make semblance of allowing that, which in heart and judgment they condemn:
as also they, and that most dangerously of all Others, who knowing Heresy to be Heresy, do notwithstanding in worldly respects, make semblance of allowing that, which in heart and judgement they condemn:
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but the Heresie of the Church of Rome, their dogmatical Positions opposite unto Christian truth, what one man amongst ten thousand, did ever understand? Of them, which understand Roman Heresies,
but the Heresy of the Church of Rome, their dogmatical Positions opposite unto Christian truth, what one man among ten thousand, did ever understand? Of them, which understand Roman Heresies,
Shall we lap up all in one condition? Shall we cast them all headlong? Shall we plunge them all into that infernal and everlasting flaming lake? Them that have been partakers of the errors of Babylon, together with them which are in the Heresie? them which have been the Authors of Heresie, with them that by terror and violence have been forced to receive it? Them who have taught it, with them whose simplicity hath by slights and conveyances of false Teachers, been seduced to believe it? Them which have been partakers in one, with them which have been partakers in many? Them which in many, with them which in all?
Shall we lap up all in one condition? Shall we cast them all headlong? Shall we plunge them all into that infernal and everlasting flaming lake? Them that have been partakers of the errors of Babylon, together with them which Are in the Heresy? them which have been the Authors of Heresy, with them that by terror and violence have been forced to receive it? Them who have taught it, with them whose simplicity hath by slights and conveyances of false Teachers, been seduced to believe it? Them which have been partakers in one, with them which have been partakers in many? Them which in many, with them which in all?
What way is there that sinners can find to escape the judgement of God, but only by appealing to the seat of his saving mercy? Which mercy, with origen, we do not extend to Divels and damned spirits.
What Way is there that Sinners can find to escape the judgement of God, but only by appealing to the seat of his Saving mercy? Which mercy, with origen, we do not extend to Devils and damned spirits.
Then let us see what the foundation of Faith is, and whether we may think that thousands of our Fathers being in Popish Superstitions, did notwithstanding hold the foundation.
Then let us see what the Foundation of Faith is, and whither we may think that thousands of our Father's being in Popish Superstitions, did notwithstanding hold the Foundation.
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15. If the Foundation of Faith do import the general ground whereupon we rest when we do believe, the Writings of the Evangelists and the Apostles are the foundation of the Christian Faith:
15. If the Foundation of Faith do import the general ground whereupon we rest when we do believe, the Writings of the Evangelists and the Apostles Are the Foundation of the Christian Faith:
There is no difference in the World between our Fathers and Saracens, Turks and Painims, if they did directly deny Christ crucified for the salvation of the World.
There is no difference in the World between our Father's and Saracens, Turks and Painims, if they did directly deny christ Crucified for the salvation of the World.
17. But how many millions of them were known so to have ended their lives, that the drawing of their breath hath ceased with the uttering of this Faith, Christ my Saviour, my Redeemer Iesus? Answer is made, That this they might unfainedly confess,
17. But how many millions of them were known so to have ended their lives, that the drawing of their breath hath ceased with the uttering of this Faith, christ my Saviour, my Redeemer Iesus? Answer is made, That this they might unfeignedly confess,
the Church of Rome doth teach her children to joyn other things likewise with him; therefore their saith, their belief doth not profit them any thing at all.
the Church of Room does teach her children to join other things likewise with him; Therefore their Says, their belief does not profit them any thing At all.
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how demurely soever they confess, that they seek remission of sins no otherwise then by the blood of Christ, using humbly the means appointed by him to apply the benefit of his holy Blood;
how demurely soever they confess, that they seek remission of Sins not otherwise then by the blood of christ, using humbly the means appointed by him to apply the benefit of his holy Blood;
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they teach indeed, so many things pernicious in Christian Faith, in setting down the means whereof they speak, that the very foundation of Faith which they hold is thereby plainly overthrown,
they teach indeed, so many things pernicious in Christian Faith, in setting down the means whereof they speak, that the very Foundation of Faith which they hold is thereby plainly overthrown,
If some of those Galatians heartily embracing the Gospel of Christ, sincere and sound in Faith (this one only error excepted) had ended their lives before they were ever taught how perillous an opinion they held;
If Some of those Galatians heartily embracing the Gospel of christ, sincere and found in Faith (this one only error excepted) had ended their lives before they were ever taught how perilous an opinion they held;
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shall we think that the danger of this error did so overweigh the benefit of their faith, that the mercy of God might not save them? I grant they overthrew the foundation of Faith by consequent;
shall we think that the danger of this error did so overweigh the benefit of their faith, that the mercy of God might not save them? I grant they overthrew the Foundation of Faith by consequent;
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doth not that so likewise which the Lutheran Churches do at this day so stifly and so firmly maintain? For mine own part I dare not here deny the possibility of their salvation which have been the chiefest instruments of ours,
does not that so likewise which the Lutheran Churches do At this day so stiffly and so firmly maintain? For mine own part I Dare not Here deny the possibility of their salvation which have been the chiefest Instruments of ours,
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Forasmuch therefore as it may be said of the Church of Rome, she hath yet a little strength, she doth not directly deny the foundation of Christianity:
Forasmuch Therefore as it may be said of the Church of Rome, she hath yet a little strength, she does not directly deny the Foundation of Christianity:
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I may, I trust without offence, perswade my self that thousands of our Fathers in former times living and dying within her walls, have found mercy at the hands of God.
I may, I trust without offence, persuade my self that thousands of our Father's in former times living and dying within her walls, have found mercy At the hands of God.
Yet how many things do escape us in every of these, which we do not know? How many, which we do not observe to be sins? And without the knowledge, without the observation of sin, there is no actual Repentance.
Yet how many things do escape us in every of these, which we do not know? How many, which we do not observe to be Sins? And without the knowledge, without the observation of since, there is no actual Repentance.
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It cannot then be chosen, but that for as many as hold the foundation, and have holden all Sins and Errors in hatred, the blessing of Repentance for unknown Sins and Errors is obtained at the hands of God, through the gracious mediation of Jesus Christ,
It cannot then be chosen, but that for as many as hold the Foundation, and have held all Sins and Errors in hatred, the blessing of Repentance for unknown Sins and Errors is obtained At the hands of God, through the gracious mediation of jesus christ,
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To such as deny the foundation of Faith there can be no Salvation (according to the ordinary course which God doth use in saving men) without a particular repentance of that Error.
To such as deny the Foundation of Faith there can be no Salvation (according to the ordinary course which God does use in Saving men) without a particular Repentance of that Error.
For whom Antichrist hath seduced, concerning them did not S. Paul speak long before, they received not the word of truth, that they might not be saved? therefore God would send them strong delusions to beleeve lies, that all they might be damned which believe not the truth, but had pleasure in unrighteousness.
For whom Antichrist hath seduced, Concerning them did not S. Paul speak long before, they received not the word of truth, that they might not be saved? Therefore God would send them strong delusions to believe lies, that all they might be damned which believe not the truth, but had pleasure in unrighteousness.
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And S. Iohn, All that dwell upon the earth shall worship him, whose names are not written in the book of life, Apoc. 13. Indeed many in former times as their Books and Writings do yet shew, held the foundation, to wit, salvation by Christ alone, and therefore might be saved.
And S. John, All that dwell upon the earth shall worship him, whose names Are not written in the book of life, Apocalypse 13. Indeed many in former times as their Books and Writings do yet show, held the Foundation, to wit, salvation by christ alone, and Therefore might be saved.
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what? a Murtherer, a Blasphemer, an unclean person, a Turk, a Iew, any sinner to escape the wrath of God by a general Repentance, God forgive me ? Truly, it never came within my heart, that a general Repentance doth serve for all sins:
what? a Murderer, a Blasphemer, an unclean person, a Turk, a Iew, any sinner to escape the wrath of God by a general Repentance, God forgive me? Truly, it never Come within my heart, that a general Repentance does serve for all Sins:
if they had directly denied the very foundations of Christianity, without repenting them particularly of that sin, he which saith, There could be no salvation for them, according to the ordinary course which God doth use in saving men, granteth plainly,
if they had directly denied the very foundations of Christianity, without repenting them particularly of that since, he which Says, There could be no salvation for them, according to the ordinary course which God does use in Saving men, grants plainly,
But how many were there amongst our Fathers, who being seduced by the common Error of that Church, never knew the meaning of her Heresies? So that although all Popish Hereticks did perish;
But how many were there among our Father's, who being seduced by the Common Error of that Church, never knew the meaning of her Heresies? So that although all Popish Heretics did perish;
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but onely in a general form of words, which a favourable Interpretation might expound in a sense differing far enough from the poysoned conceit of Heresie. As for example;
but only in a general from of words, which a favourable Interpretation might expound in a sense differing Far enough from the poisoned conceit of Heresy. As for Exampl;
Did they hold, that we cannot be saved by Christ without good works? We our selves do, I think, all say as much, with this Construction, salvation being taken as in that sentence, Corde creditur ad justitiam, Ore fit confessio ad salutem, except Infants and Men, cut off upon the point of their conversion;
Did they hold, that we cannot be saved by christ without good works? We our selves do, I think, all say as much, with this Construction, salvation being taken as in that sentence, Cord creditur ad justitiam, Over fit confessio ad salutem, except Infants and Men, Cut off upon the point of their conversion;
Finding therefore, that Justification is spoken of by St Paul, without implying Sanctification, when he proveth that a man is justified by faith without works;
Finding Therefore, that Justification is spoken of by Saint Paul, without implying Sanctification, when he Proves that a man is justified by faith without works;
That whereof it consisteth, whereof it is really and formally made, are those infused vertues, proper and peculiar unto Saints, which the Spirit in the very moment when first it is given of God bringeth with it:
That whereof it Consisteth, whereof it is really and formally made, Are those infused Virtues, proper and peculiar unto Saints, which the Spirit in the very moment when First it is given of God brings with it:
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The difference of the which operations from the root whereof they spring, maketh it needful to put two kinds likewise of sanctifying righteousness, Habitual, and Actual. Habitual, that holiness, wherewith our souls are inwardly indued, the same instant,
The difference of the which operations from the root whereof they spring, makes it needful to put two Kinds likewise of sanctifying righteousness, Habitual, and Actual. Habitual, that holiness, wherewith our Souls Are inwardly endued, the same instant,
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Actual, that holiness, which afterwards beautifieth all the parts and actions of our life, the holiness for which Enoch, Iob, Zachary, Elizabeth, and other Saints, are in the Scriptures so highly commended.
Actual, that holiness, which afterwards beautifieth all the parts and actions of our life, the holiness for which Enoch, Job, Zachary, Elizabeth, and other Saints, Are in the Scriptures so highly commended.
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and no man except he hath received the spirit of Adoption, hath Faith: forasmuch as they do necessarily infer justification, and justification doth of necessity presuppose them:
and no man except he hath received the Spirit of Adoption, hath Faith: forasmuch as they do necessarily infer justification, and justification does of necessity presuppose them:
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we must needs hold that imputed righteousness, in dignity being the chiefest, is notwithstanding in order to the last of all these? but Actual righteousness, which is the righteousness of good works succeedeth all, followeth after all, both in order and time.
we must needs hold that imputed righteousness, in dignity being the chiefest, is notwithstanding in order to the last of all these? but Actual righteousness, which is the righteousness of good works succeedeth all, follows After all, both in order and time.
Which being attentivly marked, sheweth plainly how the faith of true Believers cannot be divorced from hope and love• how faith is a part of sanctification, and yet unto justification necessary;
Which being attentively marked, shows plainly how the faith of true Believers cannot be divorced from hope and love• how faith is a part of sanctification, and yet unto justification necessary;
Did they think that men do merit rewards in heaven, by the works they perform on earth? The Ancients use meriting for obtaining, and in that sense they of Wittenberg have it in their Confession;
Did they think that men do merit rewards in heaven, by the works they perform on earth? The Ancients use meriting for obtaining, and in that sense they of Wittenberg have it in their Confessi;
then that the blessing of the better was granted unto thousands? Fiftly, if in the worst construction that may be made, they had generally all imbraced it living, might not many of them dying utterly renounce it? Howsoever men when they sit at ease, do vainly tickle their hearts with the vain conceit of I know not what proportionable correspondence, between their merits and their rewards, which in the trance of their high speculations they dream that God hath measured, weighed,
then that the blessing of the better was granted unto thousands? Fifty, if in the worst construction that may be made, they had generally all embraced it living, might not many of them dying utterly renounce it? Howsoever men when they fit At ease, do vainly tickle their hearts with the vain conceit of I know not what proportionable correspondence, between their merits and their rewards, which in the trance of their high speculations they dream that God hath measured, weighed,
when they secretly hear themselves summoned forthwith to appear, and stand at the Bar of that Judge, whose brightness causeth the eyes of the Angels themselves to dazel, all these idle imaginations do then begin to hide their faces;
when they secretly hear themselves summoned forthwith to appear, and stand At the Bar of that Judge, whose brightness Causes the eyes of the Angels themselves to dazel, all these idle Imaginations do then begin to hide their faces;
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to name merits then, is to lay their souls upon the rack, the memory of their own deeds is lothsome unto them, they forsake all things, wherein they have put any trust or confidence;
to name merits then, is to lay their Souls upon the rack, the memory of their own Deeds is loathsome unto them, they forsake all things, wherein they have put any trust or confidence;
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nor this of the Church of Rome by Workes be any direct denial of the foundation as it is affirmed, that both are? I need not wade so far as to discuss this Controversie, the matter which first was brought into question being so clear, as I hope it is.
nor this of the Church of Room by Works be any Direct denial of the Foundation as it is affirmed, that both Are? I need not wade so Far as to discuss this Controversy, the matter which First was brought into question being so clear, as I hope it is.
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for that a multitude cannot be compacted into one body otherwise then by a common acception of Laws, whereby they are to be kept in order, The ground of all civil Laws is this:
for that a multitude cannot be compacted into one body otherwise then by a Common acception of Laws, whereby they Are to be kept in order, The ground of all civil Laws is this:
I do not mean that Body Mystical, whereof Christ is onely the head, that Building undiscernable by mortal eyes, wherein Christ is the chief corner stone:
I do not mean that Body Mystical, whereof christ is only the head, that Building undiscernible by Mortal eyes, wherein christ is the chief corner stone:
It is the demand of nature it self, What shall we do to have eternal life ? The desire of immortality and the knowledge of that, whereby it may be obtained, is so natural unto all men, that even they who are not perswaded, that they shall, do notwithstanding wish, that they might know a way how to see no end of life.
It is the demand of nature it self, What shall we do to have Eternal life? The desire of immortality and the knowledge of that, whereby it may be obtained, is so natural unto all men, that even they who Are not persuaded, that they shall, do notwithstanding wish, that they might know a Way how to see no end of life.
there is no people in the earth so savage, which hath not devised some supernatural help or other, to fly for aid and succour in extremities, against the enemies of the Laws.
there is no people in the earth so savage, which hath not devised Some supernatural help or other, to fly for aid and succour in extremities, against the enemies of the Laws.
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O that the miserable state of others, which wander in darkness, and wot not whither they go, could give us understanding hearts, worthily to esteem the riches of the mercy of God towards us,
O that the miserable state of Others, which wander in darkness, and wot not whither they go, could give us understanding hearts, worthily to esteem the riches of the mercy of God towards us,
It was famously spoken of about the time, when the comming of Christ to accomplish the promises, which were made long before it, drew near, that the sound thereof was heard even amongst the Gentiles.
It was famously spoken of about the time, when the coming of christ to accomplish the promises, which were made long before it, drew near, that the found thereof was herd even among the Gentiles.
the Gospel of Jesus Christ the son of God, because it teacheth salvation by him. This is then the foundation, whereupon the frame of the Gospel is erected;
the Gospel of jesus christ the son of God, Because it Teaches salvation by him. This is then the Foundation, whereupon the frame of the Gospel is erected;
that very Jesus whom the Virgin conceived of the holy Ghost, whom Simeon imbraced in his arms, whom Pilat condemned, whom the Iews crucified, whom the Apostles preached, he is Christ, the Lord, the onely Saviour of the World:
that very jesus whom the Virgae conceived of the holy Ghost, whom Simeon embraced in his arms, whom Pilat condemned, whom the Iews Crucified, whom the Apostles preached, he is christ, the Lord, the only Saviour of the World:
that God hath judgment in store for the wicked, but for the righteous, which serve him, rewards, &c. In this which they confessed, that lyeth covered which we believe;
that God hath judgement in store for the wicked, but for the righteous, which serve him, rewards, etc. In this which they confessed, that lies covered which we believe;
in the Rudiments of their knowledge concerning God, the foundation of our Faith concerning Christ, lyeth secretly wrapt up, and is vertually contained:
in the Rudiments of their knowledge Concerning God, the Foundation of our Faith Concerning christ, lies secretly wrapped up, and is virtually contained:
Might we not with as good a colour of Reason defend, that every Plowman hath all the Sciences, wherein Philosophers have excelled? For no man is ignorant of their first Principles, which do vertually contain, whatsoever by natural means is or can be known.
Might we not with as good a colour of Reason defend, that every Plowman hath all the Sciences, wherein Philosophers have excelled? For no man is ignorant of their First Principles, which do virtually contain, whatsoever by natural means is or can be known.
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Yea, might we not with as great reason affirm, that a man may put three mighty Oaks wheresoever three Akoms may be put? For vertually an Akom is an Oak.
Yea, might we not with as great reason affirm, that a man may put three mighty Oaks wheresoever three Akoms may be put? For virtually an Akom is an Oak.
and they overthrow it by consequent, or indirectly, which hold any one assertion whatsoever, whereupon the direct denial thereof may be necessarily concluded, What is the Question between the Gentiles and Us,
and they overthrow it by consequent, or indirectly, which hold any one assertion whatsoever, whereupon the Direct denial thereof may be necessarily concluded, What is the Question between the Gentiles and Us,
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and of one Iesus, which was dead, whom Paul affirmed to be alive. Where we see that Jesus, dead and raised for the Salvation of the World, is by Iesus denied, despised by a Gentile, by a Christian Apostle maintained.
and of one Iesus, which was dead, whom Paul affirmed to be alive. Where we see that jesus, dead and raised for the Salvation of the World, is by Iesus denied, despised by a Gentile, by a Christian Apostle maintained.
But the writings of the Fathers against Novatians, Pelagians, and other Hereticks of the like note, refel Positions, whereby the foundation of Christian Faith was overthrown by consequent onely.
But the writings of the Father's against Novatians, Pelagians, and other Heretics of the like note, refel Positions, whereby the Foundation of Christian Faith was overthrown by consequent only.
and through faith justified truly, afterwards fall so far, as directly to deny the foundation, which their hearts have before imbraced with joy and comfort in the Holy Ghost;
and through faith justified truly, afterwards fallen so Far, as directly to deny the Foundation, which their hearts have before embraced with joy and Comfort in the Holy Ghost;
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which knowledge in the one, and in the other, is sometimes termed faith, but equivocally, being indeed no such faith as that, whereby a Christian man is justified.
which knowledge in the one, and in the other, is sometime termed faith, but equivocally, being indeed no such faith as that, whereby a Christian man is justified.
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Non ignoro plerosque conscientia meritorum, nihil se esse per mortem magis optare quam credere, Malunt cuim extingui penitus, quam ad supplicia reparari.
Non Ignore plerosque conscientia meritorum, nihil se esse per mortem magis Optare quam Believe, Malunt cuim extingui penitus, quam ad supplicia reparari.
On the contrary side, to the other, there is no grief or torment greater, then to feel their perswasion weak in things• whereof when they are perswaded, they reap such comfort and joy of spirit:
On the contrary side, to the other, there is no grief or torment greater, then to feel their persuasion weak in things• whereof when they Are persuaded, they reap such Comfort and joy of Spirit:
The minde conceiveth Christ by hearing the Doctrine of Christianity, as the light of Nature doth the minde to apprehend those truths which are meerly rational,
The mind conceiveth christ by hearing the Doctrine of Christianity, as the Light of Nature does the mind to apprehend those truths which Are merely rational,
as Christ, by whom he hath life, liyeth always, I might, if I had not otherwhere largely done it already, shew by many and sundry manifest and clear proofs,
as christ, by whom he hath life, liyeth always, I might, if I had not otherwhere largely done it already, show by many and sundry manifest and clear proofs,
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how the motions and operations of life are sometime so indiscernable, and so secret, that they seem stone-dead, who notwithstanding are still alive unto God in Christ.
how the motions and operations of life Are sometime so indiscernible, and so secret, that they seem stone-dead, who notwithstanding Are still alive unto God in christ.
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and we know, that the cause of our Faith abideth in us for ever. I. Christ the Fountain of Life, may flit and leave the Habitation, where once he dwelleth What shall become of his Promise, I am with you to the Worlds end ? If the Seed of God, which containeth Christ, may be first conceived, and then cast out:
and we know, that the cause of our Faith Abideth in us for ever. I. christ the Fountain of Life, may flit and leave the Habitation, where once he dwells What shall become of his Promise, I am with you to the World's end? If the Seed of God, which Containeth christ, may be First conceived, and then cast out:
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and preserve the Seed of Life, may be given and taken away, how is it the earnest of our inheritance until Redemption? how doth it continue with us for ever? If therefore the man which is once just by faith, shall live by Faith,
and preserve the Seed of Life, may be given and taken away, how is it the earnest of our inheritance until Redemption? how does it continue with us for ever? If Therefore the man which is once just by faith, shall live by Faith,
so saith may dye in the heart of man, the Spirit may be quenched, Grace may be extinguished, they which believe may be quite turned away from the Truth,
so Says may die in the heart of man, the Spirit may be quenched, Grace may be extinguished, they which believe may be quite turned away from the Truth,
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is His so likewise? Whom God hath justified hath not Christ assured, that it is his Fathers will to give them a Kingdom? Notwithstanding, it shall not be otherwise given them,
is His so likewise? Whom God hath justified hath not christ assured, that it is his Father's will to give them a Kingdom? Notwithstanding, it shall not be otherwise given them,
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as also from that whereby it is irrecoverably lost. Every errour in things appertaining unto God, is repugnant unto Faith; every fearful cogitation, unto hope;
as also from that whereby it is irrecoverably lost. Every error in things appertaining unto God, is repugnant unto Faith; every fearful cogitation, unto hope;
But heresie, such as that of Ebion, Gerinthus, and others, against whom the Apostles were forced to bend themselves, both by word, and also by writing;
But heresy, such as that of Ebion, Gerinthus, and Others, against whom the Apostles were forced to bend themselves, both by word, and also by writing;
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But Infidelity, extream despair, hatred of God and all goodness, obduration in Sin cannot stand where there is but the least spark of Faith, hope, love and sanctity,
But Infidelity, extreme despair, hatred of God and all Goodness, obduration in since cannot stand where there is but the least spark of Faith, hope, love and sanctity,
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Therefore by him which hath once sincerely believed in Christ, the foundation of Christian Faith can never be directly denied? Did not Peter? Did not Marcellinus? Did not others both directly deny Christ, after that they had believed;
Therefore by him which hath once sincerely believed in christ, the Foundation of Christian Faith can never be directly denied? Did not Peter? Did not Marcellinus? Did not Others both directly deny christ, After that they had believed;
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and again believe, after they had denied? No doubt, as they confesse in words, whose Condemnation is nevertheless their not believing: (for example we have Iudas :) So likewisewise, they may believe in Heart, whose Condemnation, without Repentance, is their not Confessing.
and again believe, After they had denied? No doubt, as they confess in words, whose Condemnation is nevertheless their not believing: (for Exampl we have Iudas:) So likewisewise, they may believe in Heart, whose Condemnation, without Repentance, is their not Confessing.
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Although therefore, Peter and the rest, for whose Faith Christ hath prayed, that it might not fail, did not by denial, sinne the Sinne of Infidelity, which is an inward abnegation of Christ; (for if they had done this, their Faith had clearly failed:) Yet,
Although Therefore, Peter and the rest, for whose Faith christ hath prayed, that it might not fail, did not by denial, sin the Sin of Infidelity, which is an inward abnegation of christ; (for if they had done this, their Faith had clearly failed:) Yet,
because they sinned notoriously and grievously, committing that which they knew to be expresly forbidden by the Law, which saith, Thou shalt worship the Lord thy God,
Because they sinned notoriously and grievously, committing that which they knew to be expressly forbidden by the Law, which Says, Thou shalt worship the Lord thy God,
as he did touch their Hearts with true unfeigned repentance, that his mercy might restore them again to life, whom Sinne had made the children of Death and Condemnation.
as he did touch their Hearts with true unfeigned Repentance, that his mercy might restore them again to life, whom Sin had made the children of Death and Condemnation.
whether did most abound, the love which he bare to to their godly Affection, or the grief which the danger of their Opinion bred him. Their Opinion was dangerous;
whither did most abound, the love which he bore to to their godly Affection, or the grief which the danger of their Opinion bred him. Their Opinion was dangerous;
was not theirs also, who thought the Kingdome of Christ should be Earthly? was not theirs, which thought the Gospel onely should be preached to the Jewes? What more opposite to Prophetical Doctrine, concerning the comming of Christ,
was not theirs also, who Thought the Kingdom of christ should be Earthly? was not theirs, which Thought the Gospel only should be preached to the Jews? What more opposite to Prophetical Doctrine, Concerning the coming of christ,
shall we therefore give Sentence of Death inevitable against all those Fathers in the Greek Church, which being mis-perswaded, dyed in the Errour of Free-will? Of these Galatians therefore, which first were justified,
shall we Therefore give Sentence of Death inevitable against all those Father's in the Greek Church, which being mis-perswaded, died in the Error of Freewill? Of these Galatians Therefore, which First were justified,
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If Paul and Barnabas had been so perswaded, they would haply have used the terms otherwise, speaking of the Masters themselves, who did first set that errour abroach, Certain of the Sect of the Pharisees which believed.
If Paul and Barnabas had been so persuaded, they would haply have used the terms otherwise, speaking of the Masters themselves, who did First Set that error abroach, Certain of the Sect of the Pharisees which believed.
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besides which, there was no other thing, that made the rest to be no Believers? We need go no farther than Saint Paul 's very reasoning against them, for proof of this matter;
beside which, there was no other thing, that made the rest to be no Believers? We need go no farther than Saint Paul is very reasoning against them, for proof of this matter;
It had been to no purpose in the World so to urge them, had not the Apostle been perswaded, that at the hearing of such Sequels, No benefit by Christ, a defection from Grace, their hearts would tremble and quake within them:
It had been to no purpose in the World so to urge them, had not the Apostle been persuaded, that At the hearing of such Sequels, No benefit by christ, a defection from Grace, their hearts would tremble and quake within them:
Surely those Brethren, which in Saint Pauls time, thought that God did lay a necessity upon them to make choyse of dayes and meats, spake as they believed,
Surely those Brothers, which in Saint Paul's time, Thought that God did lay a necessity upon them to make choice of days and Meats, spoke as they believed,
This errour, if you weigh what it is of it self, did at once overthrow all Scriptures, whereby we are taught Salvation by Faith in Christ, all that ever the Prophets did soretell, all that ever the Apostles did preach of Christ, it drew with it the denial of Christ utterly:
This error, if you weigh what it is of it self, did At once overthrow all Scriptures, whereby we Are taught Salvation by Faith in christ, all that ever the prophets did soretell, all that ever the Apostles did preach of christ, it drew with it the denial of christ utterly:
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Yet so farr was Saint Paul from striking their names out of Christ's book, that he commandeth others to entertain them, to accept with singular humanity, to use them like Brethren:
Yet so Far was Saint Paul from striking their names out of Christ's book, that he commands Others to entertain them, to accept with singular humanity, to use them like Brothers:
how great it is, and being sure that they are the Sonnes of God whosoever be endued with his fear, would not have them counted Enemies of that whereunto they could not as yet frame themselves to be Friends,
how great it is, and being sure that they Are the Sons of God whosoever be endued with his Fear, would not have them counted Enemies of that whereunto they could not as yet frame themselves to be Friends,
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They acknowledged Christ to be their onely and perfect Saviour, but saw not how repugnant their believing the necessity of Mosaical Ceremonies was to their Faith in Jesus Christ.
They acknowledged christ to be their only and perfect Saviour, but saw not how repugnant their believing the necessity of Mosaical Ceremonies was to their Faith in jesus christ.
Is there nothing which excludeth men from Salvation, but onely the foundation of Faith denied? I should have thought, that, besides this, many other things are death unto as many as understanding that to cleave thereunto, was to fall from Christ, did notwithstanding cleave unto them. But of this enough.
Is there nothing which excludeth men from Salvation, but only the Foundation of Faith denied? I should have Thought, that, beside this, many other things Are death unto as many as understanding that to cleave thereunto, was to fallen from christ, did notwithstanding cleave unto them. But of this enough.
Wherefore I come to the last Question, Whether that the Doctrin of the Church of Rome, concerning the necessity of Works unto Salvation, be a direct denial of our Faith ?
Wherefore I come to the last Question, Whither that the Doctrine of the Church of Rome, Concerning the necessity of Works unto Salvation, be a Direct denial of our Faith?
the best learned in our profession, are of this Judgement, That all the corruptions of the Church of Rome, do not prove her to deny the Foundation directly;
the best learned in our profession, Are of this Judgement, That all the corruptions of the Church of Rome, do not prove her to deny the Foundation directly;
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if they did, they should grant her simply to be no Christian Church. But, I supopose, saith one, that in the Papacy some Church remaineth, a Church crazed,
if they did, they should grant her simply to be no Christian Church. But, I supopose, Says one, that in the Papacy Some Church remains, a Church crazed,
Lest any man should think such Sentences as these to be true, onely in regard of them whom that Church is supposed to have kept by the special providence of God,
Lest any man should think such Sentences as these to be true, only in regard of them whom that Church is supposed to have kept by the special providence of God,
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but he hath preserved, and will preserve them from receiving any deadly wound at the hands of the Man of Sinne, whose deceit hath prevailed over none unto death,
but he hath preserved, and will preserve them from receiving any deadly wound At the hands of the Man of Sin, whose deceit hath prevailed over none unto death,
for if Heaven had not received any one of that coat for these thousand years, it may still be true, that the Doctrine which this day they do professe, doth not directly deny the foundation,
for if Heaven had not received any one of that coat for these thousand Years, it may still be true, that the Doctrine which this day they do profess, does not directly deny the Foundation,
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shall I adde another, whose speech is plain? I deny her not the name of a Church, saith another, no more than to a man the name of a man, as long as he liveth, what sicknesse soever he hath.
shall I add Another, whose speech is plain? I deny her not the name of a Church, Says Another, no more than to a man the name of a man, as long as he lives, what sickness soever he hath.
His Reason is this, Salvation is Iesus Christ, which is the mark which joyneth the Head with the Body, Iesus Christ with the Church, is so cut off by many merits, by the merits of Saints, by the Popes Pardons,
His Reason is this, Salvation is Iesus christ, which is the mark which Joineth the Head with the Body, Iesus christ with the Church, is so Cut off by many merits, by the merits of Saints, by the Popes Pardons,
for a Church of Christ, such a Church as Israel did Jeroboam yet a Church. His reason is this, Every man seeth, except he willingly hoodwink himself, that as alwayes,
for a Church of christ, such a Church as Israel did Jeroboam yet a Church. His reason is this, Every man sees, except he willingly hoodwink himself, that as always,
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confesseth and avoucheth Christ for the onely Redeemer of the World, and the Iudge that shall sit upon quick and dead, receiving true Believers into endless joy, faithless and godless men being cast with Satan and his Angels into flames unquenchable.
Confesses and avoucheth christ for the only Redeemer of the World, and the Judge that shall fit upon quick and dead, receiving true Believers into endless joy, faithless and godless men being cast with Satan and his Angels into flames unquenchable.
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Let them from the highest to the lowest, hate and forsake their Idolatry, abjure all their Errours and Heresies, wherewith they have any way perverted the truth;
Let them from the highest to the lowest, hate and forsake their Idolatry, abjure all their Errors and Heresies, wherewith they have any Way perverted the truth;
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It is enough for me, if I shew, that the holding of this one thing, doth not prove the foundation of Faith directly denied in the Church of Rome. 29. Works are an addition:
It is enough for me, if I show, that the holding of this one thing, does not prove the Foundation of Faith directly denied in the Church of Room. 29. Works Are an addition:
Of which Crime, indict them which attribute those operations in whole or in part to any Creature, which in the work of our Salvation wholly are peculiar unto Christ;
Of which Crime, indict them which attribute those operations in Whole or in part to any Creature, which in the work of our Salvation wholly Are peculiar unto christ;
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But what if I say, You cannot besaved only by Christ, without this addition, Christ believed in heart, confessed with mouth, obeyed in life and conversation? Because I adde, do I therefore deny that which I did directly affirm? There may be an additament of explication, which overthroweth not,
But what if I say, You cannot besaved only by christ, without this addition, christ believed in heart, confessed with Mouth, obeyed in life and Conversation? Because I add, do I Therefore deny that which I did directly affirm? There may be an additament of explication, which Overthroweth not,
30. Now whereas the Church of Rome addeth Works, we must note further, that the adding of Works is not like the adding of Circumcision unto Christ, Christ came not to abrogate and put away good Works:
30. Now whereas the Church of Room adds Works, we must note further, that the adding of Works is not like the adding of Circumcision unto christ, christ Come not to abrogate and put away good Works:
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but commanded, as being in their place, and in their kinde necessary, and therefore subordinated unto Christ, by Christ himself, by whom the web of Salvation is spun:
but commanded, as being in their place, and in their kind necessary, and Therefore subordinated unto christ, by christ himself, by whom the web of Salvation is spun:
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It is a childish Cavil wherewith in the matter of Justification, our Adversaries do so greatly please themselves, exclaiming, that we tread all Christian vertues under our feet,
It is a childish Cavil wherewith in the matter of Justification, our Adversaries do so greatly please themselves, exclaiming, that we tread all Christian Virtues under our feet,
whereas by this speech we never meant to excluded either Hope or Charity from being always joyned as inseparable Mates with Faith in the man that is justified;
whereas by this speech we never meant to excluded either Hope or Charity from being always joined as inseparable Mates with Faith in the man that is justified;
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and Christ the onely Garment, which, being so put on, covereth the shame of our defiled natures, hideth the imperfection of our Works, preserveth us blameless in the sight of God,
and christ the only Garment, which, being so put on, Covereth the shame of our defiled nature's, Hideth the imperfection of our Works, Preserveth us blameless in the sighed of God,
As we have received, so we teach, that besides the bare and naked work, wherein Christ without any other Associate, finished all the parts of our Redemption, and purchased Salvation himself alone;
As we have received, so we teach, that beside the bore and naked work, wherein christ without any other Associate, finished all the parts of our Redemption, and purchased Salvation himself alone;
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for conveyance of this eminent blessing unto us, many things are of necessity required, as to be known and chosen of God before the foundation of the World;
for conveyance of this eminent blessing unto us, many things Are of necessity required, as to be known and chosen of God before the Foundation of the World;
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Through him, according to the Eternal purpose of God, before the foundation of the World, Born, Crucified, Buried, Raised, &c. we were in a gracious acceptation known unto God, long before we were seen of men:
Through him, according to the Eternal purpose of God, before the Foundation of the World, Born, crucified, Buried, Raised, etc. we were in a gracious acceptation known unto God, long before we were seen of men:
Thus farr God through Christ hath wrought in such sort alone, that our selves are mere Patients, working no more than dead and senseless Matter, Wood, Stone,
Thus Far God through christ hath wrought in such sort alone, that our selves Are mere Patients, working no more than dead and senseless Matter, Wood, Stone,
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Touching the rest which is laid for the foundation of our Faith, it importeth farther, That by him we are called, that we have Redemption, Remission of sins through his blood, Health by his stripes, Justice by him;
Touching the rest which is laid for the Foundation of our Faith, it imports farther, That by him we Are called, that we have Redemption, Remission of Sins through his blood, Health by his stripes, justice by him;
therefore the Doctrin which addeth unto them the power of satisfying, or of meriting, addeth unto a thing sabordinated, builded upon the foundation, not to the very foundation it self;
Therefore the Doctrine which adds unto them the power of satisfying, or of meriting, adds unto a thing sabordinated, built upon the Foundation, not to the very Foundation it self;
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yet is the foundation by this addition consequently overthrown, forasmuch as out of this addition it may be negatively concluded, He which maketh any work good,
yet is the Foundation by this addition consequently overthrown, forasmuch as out of this addition it may be negatively concluded, He which makes any work good,
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he which giveth unto any good works of ours, the force of satisfying the wrath of God for sinne, the power of meriting either earthly or heavenly rewards;
he which gives unto any good works of ours, the force of satisfying the wrath of God for sin, the power of meriting either earthly or heavenly rewards;
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Works following our first, to merit our second Justification, and by condignity our last Reward in the Kingdom of Heaven, pulleth up the Doctrin of Faith by the roots,
Works following our First, to merit our second Justification, and by condignity our last Reward in the Kingdom of Heaven, pulls up the Doctrine of Faith by the roots,
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Not this onely, but what other Heresie is there, that doth not raze the very foundation of Faith by consequent? Howbeit, we make a difference of Heresies;
Not this only, but what other Heresy is there, that does not raze the very Foundation of Faith by consequent? Howbeit, we make a difference of Heresies;
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accounting them in the next degree to infidelity, which directly deny any one thing to be, which is expresly acknowledged in the Articles of our Belief;
accounting them in the next degree to infidelity, which directly deny any one thing to be, which is expressly acknowledged in the Articles of our Belief;
As for Example, if a man should say, There is no Catholick Church, it followeth immediately thereupon, that this Iesus whom we call the Saviour, is not the Saviour of the World;
As for Exampl, if a man should say, There is no Catholic Church, it follows immediately thereupon, that this Iesus whom we call the Saviour, is not the Saviour of the World;
an example whereof may be that of Cassianus, defending the Incarnation of the Son of God, against Nestorius Bishop of Antioch, which held, That the Virgin,
an Exampl whereof may be that of Cassian, defending the Incarnation of the Son of God, against Nestorius Bishop of Antioch, which held, That the Virgae,
out of which Heresie, the denial of the Articles of the Christian saith he deduceth thus, If thou dost deny our Lord Iesus Christ, in denying the Son, thou canst not choose but deny the Father;
out of which Heresy, the denial of the Articles of the Christian Says he deduceth thus, If thou dost deny our Lord Iesus christ, in denying the Son, thou Canst not choose but deny the Father;
nor is ascended into Heaven, nor sitteth on the right hand of God the Father, neither shall be come at the day of the final account which is looked for,
nor is ascended into Heaven, nor Sitteth on the right hand of God the Father, neither shall be come At the day of the final account which is looked for,
Heresies there are of the third sort, such as the Church of Rome maintaineth, which be removed by a greater distance from the foundation, although indeed they overthrow it.
Heresies there Are of the third sort, such as the Church of Room maintaineth, which be removed by a greater distance from the Foundation, although indeed they overthrow it.
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Yet because of that weakness, which the Philosopher noteth in mens capacities, when he saith, That the common sort cannot see things which follow in reason,
Yet Because of that weakness, which the Philosopher notes in men's capacities, when he Says, That the Common sort cannot see things which follow in reason,
and directly deny one and the very self-same thing? Our own proceedings in disputing against their works satisfactory and meritorious, do shew not onely that they hold,
and directly deny one and the very selfsame thing? Our own proceedings in disputing against their works satisfactory and meritorious, do show not only that they hold,
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Can any man that hath read their Books concerning this matter, be ignorant how they draw all their Answers unto these heads? That the remission of all our sins, the pardon of all whatsoever punishments thereby deserved, the rewards which God hath laid up in Heaven, are by the Blood of our Lord Iesus Christ purchased,
Can any man that hath read their Books Concerning this matter, be ignorant how they draw all their Answers unto these Heads? That the remission of all our Sins, the pardon of all whatsoever punishments thereby deserved, the rewards which God hath laid up in Heaven, Are by the Blood of our Lord Iesus christ purchased,
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but for no man effectually for his benefit in particular, except the blood of Christ be apply'd particularly to him, by such means as God hath appointed that to work by.
but for no man effectually for his benefit in particular, except the blood of christ be applied particularly to him, by such means as God hath appointed that to work by.
Finally, that Grace being purchased for us by the blood of Christ, and freely without any merit on desert at the first bestowed upon us, the good things which we doe,
Finally, that Grace being purchased for us by the blood of christ, and freely without any merit on desert At the First bestowed upon us, the good things which we do,
If we desire to hear foreign Judgements, we finde in one this Confession, He that could reckon how many the vertues and merits of our Saviour Iesus Christ hath been, might likewise understand how many the benefits have been that are to come to us by him, forsomuch as men are made Partakers of them all by means of his Passion:
If we desire to hear foreign Judgments, we find in one this Confessi, He that could reckon how many the Virtues and merits of our Saviour Iesus christ hath been, might likewise understand how many the benefits have been that Are to come to us by him, forsomuch as men Are made Partakers of them all by means of his Passion:
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by him it given unto us remission of our Sinnes, Grace, Glory, Liberty, Praise, Salvation, Redemption, Iustification, Iustice, Satisfaction, Sacraments, Merits,
by him it given unto us remission of our Sins, Grace, Glory, Liberty, Praise, Salvation, Redemption, Justification, justice, Satisfaction, Sacraments, Merits,
and that humbly they doe use Prayers, Fastings, Almes, Faith, Charity, Sacrifice, Sacraments, Priests, onely as the means appointed by Christ, to apply the benefit of his holy Blood unto them:
and that humbly they do use Prayers, Fastings, Alms, Faith, Charity, Sacrifice, Sacraments, Priests, only as the means appointed by christ, to apply the benefit of his holy Blood unto them:
Let him know, that since I began throughly to understand their meaning, I have found their halting greater than perhaps it seemeth to them which know not the deepnesse of Satan, as the blessed Divine speaketh.
Let him know, that since I began thoroughly to understand their meaning, I have found their halting greater than perhaps it seems to them which know not the deepness of Satan, as the blessed Divine speaks.
yet, if there were no other leaven in the lump of their Doctrine but this, this were sufficient to prove, that their Doctrine is not agreeable to the foundation of Christian Faith.
yet, if there were no other leaven in the lump of their Doctrine but this, this were sufficient to prove, that their Doctrine is not agreeable to the Foundation of Christian Faith.
And is not the Church of Rome still an Adversary unto Christ's Merits, because of her acknowledging, that we have received the power of meriting by the blood of Christ:
And is not the Church of Room still an Adversary unto Christ's Merits, Because of her acknowledging, that we have received the power of meriting by the blood of christ:
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for good works to God-word worketh no man, without God work in him: and as we grant them also, that no man may be proud of his works, for his imperfect working;
for good works to God-word works no man, without God work in him: and as we grant them also, that no man may be proud of his works, for his imperfect working;
Their Doctrine, as he thought, maketh the work of man rewardable in the World to come, through the goodnesse of God, whom it pleased to set so high a price upon so poor a thing:
Their Doctrine, as he Thought, makes the work of man rewardable in the World to come, through the Goodness of God, whom it pleased to Set so high a price upon so poor a thing:
Contrariwise, their Doctrine is, That as pure Water of it self hath no savour, but if it passe through a sweet Pipe, it taketh a pleasant smell of the Pipe through which it passeth:
Contrariwise, their Doctrine is, That as pure Water of it self hath no savour, but if it pass through a sweet Pipe, it Takes a pleasant smell of the Pipe through which it passes:
that if we our selves commit no mortal sinne, no hainous crime, whereupon to spend this treasure of satisfaction in our own behalf, it turneth to the benefit of other mens release, on whom it shall please the Steward of the House of God to bestow it;
that if we our selves commit no Mortal sin, no heinous crime, whereupon to spend this treasure of satisfaction in our own behalf, it turns to the benefit of other men's release, on whom it shall please the Steward of the House of God to bestow it;
were it possible but that they should see how plainly they doe herein gain-say the very ground of Apostolick Faith? Is this that Salvation by Grace, whereof so plentiful mention is made in the Scriptures of God? Was this their meaning, which first taught the World to look for Salvation onely by Christ? By Grace, the Apostle saith,
were it possible but that they should see how plainly they do herein gainsay the very ground of Apostolic Faith? Is this that Salvation by Grace, whereof so plentiful mention is made in the Scriptures of God? Was this their meaning, which First taught the World to look for Salvation only by christ? By Grace, the Apostle Says,
The Apostle, as if he had foreseen how the Church of Rome would abuse the World in time, by ambiguous terms, to declare in what sense the name of Grace must be taken,
The Apostle, as if he had foreseen how the Church of Room would abuse the World in time, by ambiguous terms, to declare in what sense the name of Grace must be taken,
which mercy, although it exclude not the washing of our new birth, the renewing of our Hearts by the Holy Ghost, the Means, the Vertues, the Duties which God requireth of our hands which shall be saved;
which mercy, although it exclude not the washing of our new birth, the renewing of our Hearts by the Holy Ghost, the Means, the Virtues, the Duties which God requires of our hands which shall be saved;
yet it is so repugnant unto Merits, that to say, We are saved for the worthiness of any thing which is ours, is to deny we are saved by Grace. Grace bestoweth freely;
yet it is so repugnant unto Merits, that to say, We Are saved for the worthiness of any thing which is ours, is to deny we Are saved by Grace. Grace bestoweth freely;
we abuse, disanul, and annihilate the benefit of his bitter passion, if we test in these proud imaginations, that life is deservedly ours, that we merit it,
we abuse, disannul, and annihilate the benefit of his bitter passion, if we test in these proud Imaginations, that life is deservedly ours, that we merit it,
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and amongst sundry of their Opinions this, that they hoped to make God some part of amends for their sinnes, by the voluntary punishment which they laid upon themselves,
and among sundry of their Opinions this, that they hoped to make God Some part of amends for their Sins, by the voluntary punishment which they laid upon themselves,
shall we therefore make such deadly Epitaphs, and set them upon their Graves, They denied the foundation of Faith directly, they are damned, there is no Salvation for them? Saint Austin saith of himself, Errare passum, Hareticus isse nolo.
shall we Therefore make such deadly Epitaphs, and Set them upon their Graves, They denied the Foundation of Faith directly, they Are damned, there is no Salvation for them? Saint Austin Says of himself, Errare passum, Hareticus isse nolo.
Give me a man, of what estate or condition soever, yea, a Cardinal or a Pope, whom in the extreme point of his life affliction hath made to know himself, whose heart God hath touched with true sorrow for all his sinnes,
Give me a man, of what estate or condition soever, yea, a Cardinal or a Pope, whom in the extreme point of his life affliction hath made to know himself, whose heart God hath touched with true sorrow for all his Sins,
Wherefore should not I have hope, that vertue may proceed from Christ to save him? Because his Errour doth by consequent overthrow his Faith, shall I therefore cast him off,
Wherefore should not I have hope, that virtue may proceed from christ to save him? Because his Error does by consequent overthrow his Faith, shall I Therefore cast him off,
as one that hath utterly cast off Christ? one that holdeth not so much as by a slender thred? No, I will not be afraid to say unto a Pope or Cardinal in this plight, Be of good comfort, we have to do with a merciful God, ready to make the best of a little which we hold well,
as one that hath utterly cast off christ? one that holds not so much as by a slender thread? No, I will not be afraid to say unto a Pope or Cardinal in this plighted, Be of good Comfort, we have to do with a merciful God, ready to make the best of a little which we hold well,
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Is there any Reason, that I should be suspected, or you offended for this speech? Is it a dangerous thing to imagine that such men may finde mercy? The hour may come,
Is there any Reason, that I should be suspected, or you offended for this speech? Is it a dangerous thing to imagine that such men may find mercy? The hour may come,
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when we shall think it a blessed thing to hear, that if our sinnes were the sinnes of the Pope and Cardinals, the bowels of the mercy of God are larger.
when we shall think it a blessed thing to hear, that if our Sins were the Sins of the Pope and Cardinals, the bowels of the mercy of God Are larger.
and shall I think that Christ shall spurn at him? and shall I cross and gain-say the merciful promises of God, generally made unto penitent sinners, by opposing the name of a Pope or Cardinal? What difference is there in the world between a Pope and a Cardinal,
and shall I think that christ shall spurn At him? and shall I cross and gainsay the merciful promises of God, generally made unto penitent Sinners, by opposing the name of a Pope or Cardinal? What difference is there in the world between a Pope and a Cardinal,
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but the Errour wherein I suppose them to dye, which excludeth them from the hope of mercy, the opinion of merits doth take away all possibility of Salvation from them.
but the Error wherein I suppose them to die, which excludeth them from the hope of mercy, the opinion of merits does take away all possibility of Salvation from them.
What if they hold it onely as an Errour? Although they hold the truth truly and sincerely in all other parts of Christian Faith? Although they have in some measure all the Vertues and Graces of the Spirit, all other tokens of God's Elect Children in them? Although they be farr from having any proud presumptuous opinion;
What if they hold it only as an Error? Although they hold the truth truly and sincerely in all other parts of Christian Faith? Although they have in Some measure all the Virtues and Graces of the Spirit, all other tokens of God's Elect Children in them? Although they be Far from having any proud presumptuous opinion;
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that they shall be saved by the worthiness of their deeds? Although the onely thing which troubleth and molested them, be but a little too much dejection, somewhat too great a fear, rising from an erroneous conceit, that God would require a worthinesse in them, which they are grieved to finde wanting in themselves? Although they be not obstinate in this perswasion? Although they be willing,
that they shall be saved by the worthiness of their Deeds? Although the only thing which Troubles and molested them, be but a little too much dejection, somewhat too great a Fear, rising from an erroneous conceit, that God would require a worthiness in them, which they Are grieved to find wanting in themselves? Although they be not obstinate in this persuasion? Although they be willing,
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why they doe not forsake it ere they dye, be the ignorance of the means, by which it might be disproved? Although the cause why the ignorance in this point is not removed, be the want of knowledge in such us should be able,
why they do not forsake it ere they die, be the ignorance of the means, by which it might be disproved? Although the cause why the ignorance in this point is not removed, be the want of knowledge in such us should be able,
and are not, to remove it? Let me dye, if ever it be proved, that simply an Errour doth exclude a Pope or a Cardinal in such a case, utterly from hope of life.
and Are not, to remove it? Let me die, if ever it be proved, that simply an Error does exclude a Pope or a Cardinal in such a case, utterly from hope of life.
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36. Wherefore to resume that mother-Sentence, whereof I little thought that so much trouble would have grown, I doubt not but that God was merciful to save thousands of our Fathers, living in Papish.
36. Wherefore to resume that mother-Sentence, whereof I little Thought that so much trouble would have grown, I doubt not but that God was merciful to save thousands of our Father's, living in Papish.
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what bloody matter is there contained in this Sentence, that it should be an occasion of so many hard Censures? Did I say, that thousands of our Fathers might be saved? I have shewed which way it cannot be denied.
what bloody matter is there contained in this Sentence, that it should be an occasion of so many hard Censures? Did I say, that thousands of our Father's might be saved? I have showed which Way it cannot be denied.
And fearing, left that such questions as these, if voluntarily they should be too farr waded in, might seem worthy of that rebuke, which our Saviour thought needfull in a case not unlike, What is this unto thee? When I was forced, much beside my expectation, to render a reason of my speech, I could not but yield at the Call of others,
And fearing, left that such questions as these, if voluntarily they should be too Far waded in, might seem worthy of that rebuke, which our Saviour Thought needful in a case not unlike, What is this unto thee? When I was forced, much beside my expectation, to render a reason of my speech, I could not but yield At the Call of Others,
Shall I (will the man say, that loveth the present World, more than he loveth Christ) shall I incurr the high displeasure of the mightiest upon Earth? Shall I hazard my Goods, endanger my Estate, put my self into jeopardy, rather than to yield to that which so many of my Fathers imbraced,
Shall I (will the man say, that loves the present World, more than he loves christ) shall I incur the high displeasure of the Mightiest upon Earth? Shall I hazard my Goods, endanger my Estate, put my self into jeopardy, rather than to yield to that which so many of my Father's embraced,
and yet found favour in the sight of God,? Curse ye Meroz, saith the Lord, curse bar Inhabitants, because they helped not the Lord, they helped him not against the Mighty.
and yet found favour in the sighed of God,? Curse you Meroz, Says the Lord, curse bar Inhabitants, Because they helped not the Lord, they helped him not against the Mighty.
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Saint Paul taught a Truth, and a comfortable truth, when he taught, that the greater our misery is, in respect of our Iniquities, the readier is the mercy of God for our release.
Saint Paul taught a Truth, and a comfortable truth, when he taught, that the greater our misery is, in respect of our Iniquities, the Readier is the mercy of God for our release.
and as some affirm that we say, Why doe we not evil that good may come of it? ) he was accused to teach that which ill-disposed People did gather by his teaching,
and as Some affirm that we say, Why do we not evil that good may come of it?) he was accused to teach that which ill-disposed People did gather by his teaching,
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but will he pity him that may see, and hardeneth himself in blindenesse? No, Christ hath spoken too much unto you, to claim the priviledge of your Fathers.
but will he pity him that may see, and Hardeneth himself in blindness? No, christ hath spoken too much unto you, to claim the privilege of your Father's.
whether it be this thing or any other, which we bring unto you, the Counsel is good which the Wise man giveth, Stand thou fast in thy sure understanding, in the way and knowledge of the Lord,
whither it be this thing or any other, which we bring unto you, the Counsel is good which the Wise man gives, Stand thou fast in thy sure understanding, in the Way and knowledge of the Lord,
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Shall a wise man speak words of the winde, saith Eliphaz, leight, unconstant, unstable words? Surely the wisest may speak words of the winde, such is the untoward Constitution of our nature, that we doe neither so perfectly understand the way and knowledge of the Lord,
Shall a wise man speak words of the wind, Says Eliphaz, Light, unconstant, unstable words? Surely the Wisest may speak words of the wind, such is the untoward Constitution of our nature, that we do neither so perfectly understand the Way and knowledge of the Lord,
but that the best of us are over-taken sometime through blindenesse, sometime through hastinesse, sometime through impatience, sometimes through other passions us the minde, whereunto (God doth know) we are too subject.
but that the best of us Are overtaken sometime through blindness, sometime through hastiness, sometime through impatience, sometime through other passion us the mind, whereunto (God does know) we Are too Subject.
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although indeed, considering the benefit which I have reaped by this necessary speech of Truth, I rather incline to that of the Apostle, They have not injured me at all.
although indeed, considering the benefit which I have reaped by this necessary speech of Truth, I rather incline to that of the Apostle, They have not injured me At all.
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Whereof I beseech them in the meeknesse of Christ, that have been the first original cause, to consider that a Watch-man may cry ( an Enemy ) when indeed a Friend commeth.
Whereof I beseech them in the meekness of christ, that have been the First original cause, to Consider that a Watchman may cry (an Enemy) when indeed a Friend comes.
So I have judged it my own part in this, as much as in me lyeth, to take away all suspition of any unfriendly intent or meaning against the Truth, from which, God doth know, my heart is free.
So I have judged it my own part in this, as much as in me lies, to take away all suspicion of any unfriendly intent or meaning against the Truth, from which, God does know, my heart is free.
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that as of it self it is not hurtful, so neither should it be to any scandalous and offensive in doubtful cases, to hear the different judgments of men.
that as of it self it is not hurtful, so neither should it be to any scandalous and offensive in doubtful cases, to hear the different Judgments of men.
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And surely, even in the Laws of God, although that he hath given Commandment, be in it self a reason sufficient to exact all obedience at the hands of men;
And surely, even in the Laws of God, although that he hath given Commandment, be in it self a reason sufficient to exact all Obedience At the hands of men;
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yet a forcible inducement it is to obey with greater alacrity and chearfulnesse of minde, when we see plainly, that nothing is imposed more than we must needs yield unto, except we will be unreasonable.
yet a forcible inducement it is to obey with greater alacrity and cheerfulness of mind, when we see plainly, that nothing is imposed more than we must needs yield unto, except we will be unreasonable.
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Whereas he uttereth nothing but it hath, besides the substance of Doctrine delivered, a depth of wisdom, in the very choice and frame of words to deliver it in:
Whereas he utters nothing but it hath, beside the substance of Doctrine Delivered, a depth of Wisdom, in the very choice and frame of words to deliver it in:
and in the second teach, what happiness of state shall grow to the righteous by the constancy of their Faith, notwithstanding the troubles which now they suffer;
and in the second teach, what happiness of state shall grow to the righteous by the constancy of their Faith, notwithstanding the Troubles which now they suffer;
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The minde of the Prophet being erected with that which hath been hitherto spoken, receiveth here for full satisfaction a short abridgement of that which is afterwards more particularly unfolded.
The mind of the Prophet being erected with that which hath been hitherto spoken, receives Here for full satisfaction a short abridgement of that which is afterwards more particularly unfolded.
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In the former branch of which Sentence, let us first examine what this rectitude or straitness importeth, which God denieth to be in the minde of the Babylonian. All things which God did create, he made them at the first, true, good, and right.
In the former branch of which Sentence, let us First examine what this rectitude or straitness imports, which God Denieth to be in the mind of the Babylonian. All things which God did create, he made them At the First, true, good, and right.
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and therefore as they tend thereunto unwittingly, so likewise in the means whereby they acquire their appointed ends, they are by necessity so held, that they cannot divert from them.
and Therefore as they tend thereunto unwittingly, so likewise in the means whereby they acquire their appointed ends, they Are by necessity so held, that they cannot divert from them.
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Only men in all their actions know what it is which they seek for, neither are they by any such necessity tyed naturally unto any certain determinate mean to obtain their end by,
Only men in all their actions know what it is which they seek for, neither Are they by any such necessity tied naturally unto any certain determinate mean to obtain their end by,
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And therefore in the whole World, no Creature but onely man, which hath the last end of his actions proposed as a recompence and reward, whereunto his minde directly bending it self, is termed right or strait, otherwise perverse.
And Therefore in the Whole World, no Creature but only man, which hath the last end of his actions proposed as a recompense and reward, whereunto his mind directly bending it self, is termed right or strait, otherwise perverse.
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That Soveraign good, which is the eternal fruition of all good, being our last and chiefest felicity, there is no desperate Despiser of God and godliness living, which doth not wish for.
That Sovereign good, which is the Eternal fruition of all good, being our last and chiefest felicity, there is no desperate Despiser of God and godliness living, which does not wish for.
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The difference between right and crooked mindes, is in the means which the one of the other eschew or follow, Certain it is, that all particular things which are naturally desired in the world,
The difference between right and crooked minds, is in the means which the one of the other eschew or follow, Certain it is, that all particular things which Are naturally desired in the world,
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as Food, Rayment, Honor, Wealth, Pleasure, Knowledge, they are subordinated in such wise unto that future Good which we look for in the World to come, that even in them there lyeth a direct way tending unto this.
as Food, Raiment, Honour, Wealth, Pleasure, Knowledge, they Are subordinated in such wise unto that future Good which we look for in the World to come, that even in them there lies a Direct Way tending unto this.
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and crooked, not when it bendeth it self unto any of these things, but when it bendeth so, that it swerveth either to the right hand or to the left, by excess or defect, from that exact rule whereby Human actions are measured.
and crooked, not when it bendeth it self unto any of these things, but when it bendeth so, that it swerveth either to the right hand or to the left, by excess or defect, from that exact Rule whereby Human actions Are measured.
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Else how should those Heathens which never had Books, but Heaven and Earth to look upon, be convicted of Perverseness? But the Gentiles which had not the Law in Books, had, saith the Apostle, the effect of the Law written in their hearts.
Else how should those heathens which never had Books, but Heaven and Earth to look upon, be convicted of Perverseness? But the Gentiles which had not the Law in Books, had, Says the Apostle, the Effect of the Law written in their hearts.
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Then seeing that the heart of man is not right exactly, unless it be found in all parts such, that God examining and calling it unto account with all severity of rigour, be not able once to charge it with declining or swarving aside, (which absolute perfection when did God ever finde in the Sons of mere mortal men?) Doth it not follow, that all Flesh must of necessity fall down and confess, We are not dust and ashes,
Then seeing that the heart of man is not right exactly, unless it be found in all parts such, that God examining and calling it unto account with all severity of rigour, be not able once to charge it with declining or swerving aside, (which absolute perfection when did God ever find in the Sons of mere Mortal men?) Does it not follow, that all Flesh must of necessity fallen down and confess, We Are not dust and Ashes,
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then undoubtedly not capable of that blessedness which we naturally seek, but subject unto that which we most abhorr, Anguish, Tribulation, Death, Wo, endless Misery.
then undoubtedly not capable of that blessedness which we naturally seek, but Subject unto that which we most abhor, Anguish, Tribulation, Death, Woe, endless Misery.
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By which reason, all being wrapped up in sinne, and made thereby the Children of Death, the mindes of all men being plainly convicted not to be right, shall we think that God hath indued them with so many excellencies, more not onely than any,
By which reason, all being wrapped up in sin, and made thereby the Children of Death, the minds of all men being plainly convicted not to be right, shall we think that God hath endued them with so many excellencies, more not only than any,
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but then all the Creatures in the World besides, to leave them in such estate, that they had been happier if they they had never been? Here commeth necessarily in a new way unto Salvation,
but then all the Creatures in the World beside, to leave them in such estate, that they had been Happier if they they had never been? Here comes necessarily in a new Way unto Salvation,
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and unfeigned belief in him, for whose sake not-doers are accepted, which is their Vocation; their Vocation, the Election of God, taking them out from the number of lost Children;
and unfeigned belief in him, for whose sake not-doers Are accepted, which is their Vocation; their Vocation, the Election of God, taking them out from the number of lost Children;
their Election a Mediator in whom to be elect: This Mediation, inexplicable Mercy; his Mercy, their Misery, for whom he vouchsafed to make himself a Mediator.
their Election a Mediator in whom to be elect: This Mediation, inexplicable Mercy; his Mercy, their Misery, for whom he vouchsafed to make himself a Mediator.
The want of exact distinguishing between these two wayes, and observing what they have common, what peculiar, hath been the cause of the greatest part of that confusion whereof Christianity at this day laboureth.
The want of exact distinguishing between these two ways, and observing what they have Common, what peculiar, hath been the cause of the greatest part of that confusion whereof Christianity At this day Laboureth.
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The lack of diligence in searching, laying down, and inuring mens mindes with those hidden grounds of Reason, whereupon the least particular in each of these are most firmly and strongly builded, is the onely reason of all those scruples and uncertainties wherewith we are in such sort intangled, that a number despair of ever discerning what is right or wrong in any thing.
The lack of diligence in searching, laying down, and inuring men's minds with those hidden grounds of Reason, whereupon the least particular in each of these Are most firmly and strongly built, is the only reason of all those scruples and uncertainties wherewith we Are in such sort entangled, that a number despair of ever discerning what is right or wrong in any thing.
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but even as lines that are drawn with a trembling hand, but yet to the point which they should, are thought ragged and uneven, nevertheless direct in comparison of them which run clean another way;
but even as lines that Are drawn with a trembling hand, but yet to the point which they should, Are Thought ragged and uneven, nevertheless Direct in comparison of them which run clean Another Way;
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yet they are not as those hideous and ugly Monsters, in whom, because there is nothing but wilful opposition of minde against God, a more than tolerable deformity is noted in them, by saying, that their mindes are not right.
yet they Are not as those hideous and ugly Monsters, in whom, Because there is nothing but wilful opposition of mind against God, a more than tolerable deformity is noted in them, by saying, that their minds Are not right.
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and service, and faith, notwithstanding, I have a few things against thee, was not as he unto whom Saint Peter, Thou hast no fellowship in this business,
and service, and faith, notwithstanding, I have a few things against thee, was not as he unto whom Saint Peter, Thou hast no fellowship in this business,
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In him unreasonable cecity and blindnesse trampled all Laws both of God and Nature under seet; Wilfulness tyrannized over Reason; and Brutish Sensuality over Will:
In him unreasonable cecity and blindness trampled all Laws both of God and Nature under seet; Wilfulness tyrannized over Reason; and Brutish Sensuality over Will:
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Pride, a vice which cleaveth so fast unto the hearts of men, that if we were to strip our selves of all faults one by one, we should undoubtedly finde it the very last and hardest to put off.
Pride, a vice which cleaveth so fast unto the hearts of men, that if we were to strip our selves of all Faults one by one, we should undoubtedly find it the very last and Hardest to put off.
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Whether we look upon the gifts of Nature, or of Grace, or whatsoever is in the World admired as a part of man's excellency, adorning his Body, beautifying his Minde,
Whither we look upon the Gifts of Nature, or of Grace, or whatsoever is in the World admired as a part of Man's excellency, adorning his Body, beautifying his Mind,
And though in speech we do intimate a kinde of vanity to be in them of whom we say, They are Wise men and they know it, yet this doth not prove, That every Wiseman is proud which doth not think himself to be blockish.
And though in speech we do intimate a kind of vanity to be in them of whom we say, They Are Wise men and they know it, yet this does not prove, That every Wiseman is proud which does not think himself to be blockish.
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and Idols gorgeously attired, but this, The one takes pleasures in that which they have, the other none? If we may be possest with Beauty, Strength, Riches, Power, Knowledge,
and Idols gorgeously attired, but this, The one Takes pleasures in that which they have, the other none? If we may be possessed with Beauty, Strength, Riches, Power, Knowledge,
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nevertheless some there are, who granting thus much, doubt whether it may stand with humility to accept those testimonies of Praise and Commendation, those Titles, Rooms,
nevertheless Some there Are, who granting thus much, doubt whither it may stand with humility to accept those testimonies of Praise and Commendation, those Titles, Rooms,
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and other Honours which the World yieldeth, as acknowledgements of some mens excellencies above others. For inasmuch as Christ hath said unto those that are his;
and other Honours which the World yieldeth, as acknowledgements of Some men's excellencies above Others. For inasmuch as christ hath said unto those that Are his;
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and exercise Dominion with great pomp and outward statelinesse, advanced in honour and Terrene Power above all the Princes of the Earth, began to think how with their Lord's condition, their own would also rise:
and exercise Dominion with great pomp and outward stateliness, advanced in honour and Terrene Power above all the Princes of the Earth, began to think how with their Lord's condition, their own would also rise:
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their Lord and Master, to correct this humour, turneth aside their cogitations from these vain and fansieful conceits, giving them plainly to understand, that they did but deceive themselves.
their Lord and Master, to correct this humour, turns aside their cogitations from these vain and fansieful conceits, giving them plainly to understand, that they did but deceive themselves.
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His coming was not to purchase an earthly, but to bestow on heavenly Kingdom, wherein they (if any) shall be greatest, whom unfeigned Humility maketh in this World lowest and least amongst others:
His coming was not to purchase an earthly, but to bestow on heavenly Kingdom, wherein they (if any) shall be greatest, whom unfeigned Humility makes in this World lowest and least among Others:
Wherefore from Christ's intent and purpose nothing is further removed, than dislike of distinction in Titles and Callings annexed for Order's sake unto Authority,
Wherefore from Christ's intent and purpose nothing is further removed, than dislike of distinction in Titles and Callings annexed for Order's sake unto authority,
There is in the heart of every proud man, first, an errour of understanding; a vain opinion whereby he thinketh his own excellency, and by reason thereof;
There is in the heart of every proud man, First, an error of understanding; a vain opinion whereby he Thinketh his own excellency, and by reason thereof;
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Which, if you list to have exemplified, you may either by calling to minde things spoken of them, whom God himself hath in Scripture specially noted with this fault;
Which, if you list to have exemplified, you may either by calling to mind things spoken of them, whom God himself hath in Scripture specially noted with this fault;
Is there any thing written concerning the Assyrian Monarch in the tenth of Esay, of his swelling minde, his haughty looks, his great and presumptuous taunts:
Is there any thing written Concerning the assyrian Monarch in the tenth of Isaiah, of his swelling mind, his haughty looks, his great and presumptuous taunts:
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By the power of mine own hand I have done all things, and by mine own wisdom I have subdued the World? Any thing concerning the Dames of Sion, in the third of the Prophet Esay, of their stretched-out Necks, their immodest Eyes, their Pageant-like, stately,
By the power of mine own hand I have done all things, and by mine own Wisdom I have subdued the World? Any thing Concerning the Dams of Sion, in the third of the Prophet Isaiah, of their stretched-out Necks, their immodest Eyes, their Pageant-like, stately,
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and pompous Gate? Any thing concerning the practises of Corah, Dathan, and Abiram, of their impatience to live in subjection, their mutinies, repining at lawful Authority, their grudging against their Superiours Ecclesiastical and Civil? Any thing concerning Pride in any sort of Sect, which the present face of the World doth not,
and pompous Gate? Any thing Concerning the practises of Corah, Dathan, and Abiram, of their impatience to live in subjection, their mutinies, repining At lawful authority, their grudging against their Superiors Ecclesiastical and Civil? Any thing Concerning Pride in any sort of Sect, which the present face of the World does not,
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how deadly their hatred, how heavy their displeasure, how un-appeaseable their indignation and wrath is above other mens, in what manner they compose themselvs to be as Heteroclits, without the compass of all such Rules as the common sort are measured by;
how deadly their hatred, how heavy their displeasure, how unappeasable their Indignation and wrath is above other men's, in what manner they compose themselves to be as Heteroclits, without the compass of all such Rules as the Common sort Are measured by;
how they admire themselves as venerable, puissant, wise, circumspect provident, every way great, taking all men besides themselves for cyphers, poor, inglorious, silly creatures, needless burthens of the earth, off-scowrings, nothing:
how they admire themselves as venerable, puissant, wise, circumspect provident, every Way great, taking all men beside themselves for ciphers, poor, inglorious, silly creatures, needless burdens of the earth, off-scowrings, nothing:
in a word, for him which marketh how irregular and exorbitant they are in all things, it can be no hard thing hereby to gather, that Pride is nothing but an inordinate elation of the minde, proceeding from a false conceit of mens excellency in things honored, which accordingly frameth also their deeds and behaviour,
in a word, for him which marks how irregular and exorbitant they Are in all things, it can be no hard thing hereby to gather, that Pride is nothing but an inordinate elation of the mind, proceeding from a false conceit of men's excellency in things honoured, which accordingly frameth also their Deeds and behaviour,
What harm soever in private Families there groweth by disobedience of Children, stubbornness of Servants, untractableness in them who although they otherwise may rule,
What harm soever in private Families there grows by disobedience of Children, stubbornness of Servants, Untractableness in them who although they otherwise may Rule,
whatsoever, by strife amongst men combined in the fellowship of greater Societies, by tyranny of Potentates, ambition of Nobles, rebellion of Subjects in Civil States;
whatsoever, by strife among men combined in the fellowship of greater Societies, by tyranny of Potentates, ambition of Nobles, rebellion of Subject's in Civil States;
Whereunto so much we have already gained, that the evidence of the Cause, which breedeth it, pointeth directly unto the likeliest and fittest helps to take it away:
Whereunto so much we have already gained, that the evidence of the Cause, which breeds it, pointeth directly unto the likeliest and Fittest helps to take it away:
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For perceiving how much they delighted to hear themselves talk, as if they had given their poor afflicted familiar a schooling of marvellous deep and rare instruction,
For perceiving how much they delighted to hear themselves talk, as if they had given their poor afflicted familiar a schooling of marvellous deep and rare instruction,
For what have ye, or are ye of your selves? To this mark, all those humble Confessions are referred, which have been always frequent in the mouths of Saints,
For what have you, or Are you of your selves? To this mark, all those humble Confessions Are referred, which have been always frequent in the mouths of Saints,
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Sordet in conspectu Iudicis, quod fulget in conspectu operantis, In the sight of the dreadful Judge, it is noysom, which in the doer's judgment maketh a beautiful shew:
Sordet in conspectu Judges, quod Fulget in conspectu operantis, In the sighed of the dreadful Judge, it is noisome, which in the doer's judgement makes a beautiful show:
If, I say, those reverend fore-rehearsed Fathers, whose Books are so full of Sentences, witnessing their Christian humility, should be raised from the dead,
If, I say, those reverend forerehearsed Father's, whose Books Are so full of Sentences, witnessing their Christian humility, should be raised from the dead,
But as unruly Children, with whom wholsom admonition prevaileth little; are notwithstanding brought to fear that everafter, which they have once well smarted for;
But as unruly Children, with whom wholesome admonition prevails little; Are notwithstanding brought to Fear that everafter, which they have once well smarted for;
If the blessed Apostle did need the corrosive of sharp and bitter strokes, left his Heart should swell with too great abundance of heavenly Revelations,
If the blessed Apostle did need the corrosive of sharp and bitter Strokes, left his Heart should swell with too great abundance of heavenly Revelations,
surely, upon us whatsoever God in this World doth, or shall inflict, it cannot seem more than our Pride doth exact, not only by way of revenge, but of remedy.
surely, upon us whatsoever God in this World does, or shall inflict, it cannot seem more than our Pride does exact, not only by Way of revenge, but of remedy.
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of Pride, the fall of Angels doth make it almost a question, whether we might not need a Preservative still, left we should haply wax proud that we are not proud.
of Pride, the fallen of Angels does make it almost a question, whither we might not need a Preservative still, left we should haply wax proud that we Are not proud.
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I am not afraid to affirm it boldly with St. Augustin, That men puffed up through a proud opinion of their own sanctity and holiness, receive a benefit at the hands of God,
I am not afraid to affirm it boldly with Saint Augustin, That men puffed up through a proud opinion of their own sanctity and holiness, receive a benefit At the hands of God,
whereby, as they were in over-great liking of themselves supplanted, so the dislike of that which did supplant them, may establish them afterwards the surer.
whereby, as they were in overgreat liking of themselves supplanted, so the dislike of that which did supplant them, may establish them afterwards the Surer.
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My eager Protestations, made in the glory of my ghostly strength, I am ashamed of• but those Crystal tears wherewith my sin and weakness was bewailed, have procured my endless joy;
My eager Protestations, made in the glory of my ghostly strength, I am ashamed of• but those Crystal tears wherewith my since and weakness was bewailed, have procured my endless joy;
THE Holy Apostles having gathered themselves together by the special appointment of Christ, and being in expectation to receive from him such Instructions as they had been accustomed with, were told, that which they least looked for,
THE Holy Apostles having gathered themselves together by the special appointment of christ, and being in expectation to receive from him such Instructions as they had been accustomed with, were told, that which they least looked for,
I know the affections of your hearts are tender, but if your love were directed with that advised and staid judgment which should be in you, my speech of leaving the World,
I know the affections of your hearts Are tender, but if your love were directed with that advised and stayed judgement which should be in you, my speech of leaving the World,
The former part of which Sentence having otherwhere already been spoken of, this unacceptable occasion to open the latter part thereof here, I did not look for.
The former part of which Sentence having otherwhere already been spoken of, this unacceptable occasion to open the latter part thereof Here, I did not look for.
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Let not your Hearts be troubled, and, to moderate the other, addeth Fear not. Grief and heaviness in the presence of sensible Evils cannot but trouble the mindes of men.
Let not your Hearts be troubled, and, to moderate the other, adds fear not. Grief and heaviness in the presence of sensible Evils cannot but trouble the minds of men.
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Why, how could they choose? But we must note this being natural, and therefore simply not reproveable, is in us good or bad, according to the causes for which we are grieved,
Why, how could they choose? But we must note this being natural, and Therefore simply not reprovable, is in us good or bad, according to the Causes for which we Are grieved,
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Our grief and heaviness therefore is reproveable, sometime in respect of the cause from whence, sometime in regard of the measure whereunto it groweth.
Our grief and heaviness Therefore is reprovable, sometime in respect of the cause from whence, sometime in regard of the measure whereunto it grows.
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how they flourish and go untoucht, Psal. 73. Himself hereby openeth both our common and his peculiar imperfection, whom this cause should not have made so pensive.
how they flourish and go untouched, Psalm 73. Himself hereby Openeth both our Common and his peculiar imperfection, whom this cause should not have made so pensive.
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For what though they bless themselves, and think their happinesse great? Have not frantick Persons many times a great opinion of their own wisdome? It may be that such as they think themselves, others also do account them.
For what though they bless themselves, and think their happiness great? Have not frantic Persons many times a great opinion of their own Wisdom? It may be that such as they think themselves, Others also do account them.
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how can we think them to have any part of other than vainly imagined Felicity? What wise man did ever account Fools happy? If Wicked men were wise, they would cease to be wicked.
how can we think them to have any part of other than vainly imagined Felicity? What wise man did ever account Fools happy? If Wicked men were wise, they would cease to be wicked.
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Though Wickedness be Sugar in their mouths, and Wantonness as Oyl to make them look with chearful Countenance, nevertheless if their Hearts were disclosed, perhaps their glittering state would not greatly be envied.
Though Wickedness be Sugar in their mouths, and Wantonness as Oil to make them look with cheerful Countenance, nevertheless if their Hearts were disclosed, perhaps their glittering state would not greatly be envied.
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these and the like speeches are surely tokens of the curse which Zophar in the Book of Iob poureth upon the head of the impious man, He shall suck the gall of Asps,
these and the like Speeches Are surely tokens of the curse which Zophar in the Book of Job pours upon the head of the impious man, He shall suck the Gall of Asps,
If this seem light, because it is secret, shall we think they go unpunished, because no apparent Plague is presently seen upon them? The Judgments of God do not always follow crimes, as Thunder doth Lightning;
If this seem Light, Because it is secret, shall we think they go unpunished, Because no apparent Plague is presently seen upon them? The Judgments of God do not always follow crimes, as Thunder does Lightning;
And when their punishment doth come, let them make their account, in the greatness of their sufferings to pay the interest of that respite which hath been given them.
And when their punishment does come, let them make their account, in the greatness of their sufferings to pay the Interest of that respite which hath been given them.
in the Day when the Heavens shall shrivel as a scrowl, and the Mountains move as frighted men out of their places, what Cave shall receive them? What Mountain or Rock shall they get by intreaty to fall upon them? What covert to hide them from that wrath, which they shall neither be able to abide or avoid? No man's misery therefore being greater than theirs whose impiety is most fortunate;
in the Day when the Heavens shall shrivel as a scrowl, and the Mountains move as frighted men out of their places, what Cave shall receive them? What Mountain or Rock shall they get by entreaty to fallen upon them? What covert to hide them from that wrath, which they shall neither be able to abide or avoid? No Man's misery Therefore being greater than theirs whose impiety is most fortunate;
The grief which our own sufferings do bring, what temptations have not risen from it? What great advantage Satan hath taken even by the godly grief of hearty contrition for sins committed against God, the near approaching of so many afflicted Souls, whom the conscience of sinne hath brought unto the very brink of extreme despair, doth but too abundantly shew.
The grief which our own sufferings do bring, what temptations have not risen from it? What great advantage Satan hath taken even by the godly grief of hearty contrition for Sins committed against God, the near approaching of so many afflicted Souls, whom the conscience of sin hath brought unto the very brink of extreme despair, does but too abundantly show.
These things, wheresoever they fall, cannot but trouble and molest the minde. Whether we be therefore moved vainly with that which seemeth hurtful, and is not;
These things, wheresoever they fallen, cannot but trouble and molest the mind. Whither we be Therefore moved vainly with that which seems hurtful, and is not;
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or have just cause of grief, being pressed indeed with those things which are grievous, our Saviour's Lesson is, touching the one, Be not troubled; not over-troubled for the other.
or have just cause of grief, being pressed indeed with those things which Are grievous, our Saviour's lesson is, touching the one, Be not troubled; not over-troubled for the other.
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For, though to have no •eeling of that which meerly concerneth us, were stupidity, nevertheless, seeing that as the Authour of our Salvation was himself Consecrated by affliction,
For, though to have no •eeling of that which merely concerns us, were stupidity, nevertheless, seeing that as the Author of our Salvation was himself Consecrated by affliction,
be it never so hard to learn, we must learn to suffer with patience, even that which seemeth almost impossible to be suffered, that in the hour when God shall call us unto our trial,
be it never so hard to Learn, we must Learn to suffer with patience, even that which seems almost impossible to be suffered, that in the hour when God shall call us unto our trial,
and turn this honey of peace and pleasure wherewith we swell, into that gall and bitterness which Flesh doth shrink to taste of, nothing may cause us in the troubles of our Souls to storm,
and turn this honey of peace and pleasure wherewith we swell, into that Gall and bitterness which Flesh does shrink to taste of, nothing may cause us in the Troubles of our Souls to storm,
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A vertue, wherein, if ever any, surely that Soul had good experience, which extremity of pains, having chased out of the Tabernacle of this Flesh, Angels, I nothing doubt, have carried into the bosom of her Father Abraham. The death of the Saints of God is precious in his sight.
A virtue, wherein, if ever any, surely that Soul had good experience, which extremity of pains, having chased out of the Tabernacle of this Flesh, Angels, I nothing doubt, have carried into the bosom of her Father Abraham. The death of the Saints of God is precious in his sighed.
And shall it seem unto us superfluous at such times as these are, to hear in what manner they have ended their lives? The Lord himself hath not disdained so exactly to register in the Book of Life,
And shall it seem unto us superfluous At such times as these Are, to hear in what manner they have ended their lives? The Lord himself hath not disdained so exactly to register in the Book of Life,
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after what sort his Servants have closed up their dayes on Earth, that he descendeth even to their very meanest actions, what meat they have longed for in their Sicknesse, what they have spoken unto their Children, Kinsfolks,
After what sort his Servants have closed up their days on Earth, that he Descendeth even to their very Meanest actions, what meat they have longed for in their Sickness, what they have spoken unto their Children, Kinsfolks,
yea, the very turning of their Faces to this side or that, the setting of their Eyes, the degrees whereby their natural Heat hath departed from them, their Cryes, their Groans, their Pantings, Breathings,
yea, the very turning of their Faces to this side or that, the setting of their Eyes, the Degrees whereby their natural Heat hath departed from them, their Cries, their Groans, their Pantings, Breathings,
and the joy which they have, or should have, by reason of their Fellowship and Communion of Saints, is not their hope also much confirmed against the day of their own dissolution? Finally, the sound of these things doth not so passe the ears of them that are most loose and dissolute of life,
and the joy which they have, or should have, by reason of their Fellowship and Communion of Saints, is not their hope also much confirmed against the day of their own dissolution? Finally, the found of these things does not so pass the ears of them that Are most lose and dissolute of life,
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towards Friends even serviceable kindness, milde behaviour, and harmless meaning towards all, if where so many Vertues were eminent, any be worthy of special mention, I wish her dearest Friends of that sex to be her nearest Followers in two things:
towards Friends even serviceable kindness, mild behaviour, and harmless meaning towards all, if where so many Virtues were eminent, any be worthy of special mention, I wish her dearest Friends of that sex to be her nearest Followers in two things:
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Perceive we not how they, whose tendernesse shrinketh at the least rase of a Needle's Point, do kisse the Sword that peirceth their Souls quite thorow? If every Evil did cause Fear, Sinne,
Perceive we not how they, whose tenderness shrinketh At the least raze of a Needle's Point, do kiss the Sword that pierceth their Souls quite thorough? If every Evil did cause fear, Sin,
therefore he addeth further, That it is as a Serpent which stingeth the Soul. Again, be it that some nocive or hurtful thing be towards us, must fear of necessity follow hereupon? Not,
Therefore he adds further, That it is as a Serpent which stingeth the Soul. Again, be it that Some nocive or hurtful thing be towards us, must Fear of necessity follow hereupon? Not,
yet not utterly impossible for a time in whole or in part to be shunned. Neither doe we much fear such evils, except they be imminent and near at hand;
yet not utterly impossible for a time in Whole or in part to be shunned. Neither do we much Fear such evils, except they be imminent and near At hand;
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nor if they be near, except we have an opinion that they be so. When we have once conceived an opinion, or apprehended an imagination of such evils prest, and ready to invade us;
nor if they be near, except we have an opinion that they be so. When we have once conceived an opinion, or apprehended an imagination of such evils pressed, and ready to invade us;
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and drawing the heat together with the spirits of the Body to her, leaveth the outward parts cold, pale, weak, feeble, unapt to perform the functions of Life;
and drawing the heat together with the spirits of the Body to her, Leaveth the outward parts cold, pale, weak, feeble, unapt to perform the functions of Life;
as we see in the fear of Balthasar King of Babel. By this it appeareth, that Fear is nothing else but a perturbation of the minde, through an opinion of some imminent evil, threatning the destruction or great annoyance of our Nature, which to shun, it doth contract and deject it self.
as we see in the Fear of Balthasar King of Babel. By this it appears, that fear is nothing Else but a perturbation of the mind, through an opinion of Some imminent evil, threatening the destruction or great annoyance of our Nature, which to shun, it does contract and deject it self.
it is by some made a question, Whether a man may fear destruction or vexation without sinning? First, the reproof wherewith Christ checketh his Disciples more than once, O men of little Faith,
it is by Some made a question, Whither a man may Fear destruction or vexation without sinning? First, the reproof wherewith christ checketh his Disciples more than once, Oh men of little Faith,
unto him that was able to save him from death, and was also heard in that which he feared, Heb. 5.7. Whereupon it followeth, that Fear in it self is a thing not sinful.
unto him that was able to save him from death, and was also herd in that which he feared, Hebrew 5.7. Whereupon it follows, that fear in it self is a thing not sinful.
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For, is not Fear a thing natural, and for mens preservation necessary, implanted in us by the provident and most gracious Giver of all good things, to the end, that we might not run head-long upon those mischiefs wherewith we are not able to encounter,
For, is not fear a thing natural, and for men's preservation necessary, implanted in us by the provident and most gracious Giver of all good things, to the end, that we might not run headlong upon those mischiefs wherewith we Are not able to encounter,
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but use the remedy of shunning those Evils which we have not ability to withstand? Let that People therefore which receive a benefit by the length of their Prince's days, the Father or Mother which rejoyceth to see the Offspring of their Flesh grow like green and pleasant Plants, let those Children that would have their Parents, those men that would gladly have their Friends and Brethrens dayes prolonged on earth (as there is no natural-hearted man but gladly would) let them bless the Father of Lights,
but use the remedy of shunning those Evils which we have not ability to withstand? Let that People Therefore which receive a benefit by the length of their Prince's days, the Father or Mother which Rejoiceth to see the Offspring of their Flesh grow like green and pleasant Plants, let those Children that would have their Parents, those men that would gladly have their Friends and Brothers' days prolonged on earth (as there is no natural-hearted man but gladly would) let them bless the Father of Lights,
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How much better and happier are they, whose estate hath been always as his who speaketh after this sort of himself, Lord, from my youth have I born thy yoke :
How much better and Happier Are they, whose estate hath been always as his who speaks After this sort of himself, Lord, from my youth have I born thy yoke:
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look upon them, view their countenance, their speech, their gesture, their deeds, Put them in fear, O God, saith the Prophet, that so they may know themselves to be but men ;
look upon them, view their countenance, their speech, their gesture, their Deeds, Put them in Fear, Oh God, Says the Prophet, that so they may know themselves to be but men;
so many descriptions of things threatned, and those so lively, to the end they may leave behind them a deep impression of such as have force to keep the heart continually waking.
so many descriptions of things threatened, and those so lively, to the end they may leave behind them a deep impression of such as have force to keep the heart continually waking.
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Thirdly, Grace, correcting and amending Corruption. In fear, all these have their several operations: Nature teacheth simply, to wish preservation and avoidance of things dreadful;
Thirdly, Grace, correcting and amending Corruption. In Fear, all these have their several operations: Nature Teaches simply, to wish preservation and avoidance of things dreadful;
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but in the bosom of his loving Father? where a Christian but under the shadow of the Wings of Christ his Saviour? Come my People, saith God in the Prophet, Enter into thy Chamber, hide thy self, &c. Isa. 26. But because we are in danger;
but in the bosom of his loving Father? where a Christian but under the shadow of the Wings of christ his Saviour? Come my People, Says God in the Prophet, Enter into thy Chamber, hide thy self, etc. Isaiah 26. But Because we Are in danger;
but that always they might remember, that whatsoever Evils at any time did beset them, to him they should still repair for comfort, counsel, and succour.
but that always they might Remember, that whatsoever Evils At any time did beset them, to him they should still repair for Comfort, counsel, and succour.
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For their assurance whereof, his Peace he gave them, his Peace he left unto them, not such Peace as the World offereth, by whom his name is never so much pretended,
For their assurance whereof, his Peace he gave them, his Peace he left unto them, not such Peace as the World Offereth, by whom his name is never so much pretended,
but Peace which passeth all understanding, Peace that bringeth with it all happinesse, Peace that continueth for ever and ever, with them that have it.
but Peace which passes all understanding, Peace that brings with it all happiness, Peace that Continueth for ever and ever, with them that have it.
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WEE have seen in the opening of this clause, which concerneth the weakness of the Prophet's Faith? First, what things they are whereunto the Faith of sound Believers doth assent:
we have seen in the opening of this clause, which concerns the weakness of the Prophet's Faith? First, what things they Are whereunto the Faith of found Believers does assent:
Now, because nothing can be so truly spoken, but through mis-understanding it may be depraved; therefore to prevent, if it be possible, all mis-construction in this cause;
Now, Because nothing can be so truly spoken, but through misunderstanding it may be depraved; Therefore to prevent, if it be possible, all misconstruction in this cause;
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where a small errour cannot rise but with great danger, it is perhaps needful ere we come to the fourth Point, that something be added to that which hath been already spoken concerning the third.
where a small error cannot rise but with great danger, it is perhaps needful ere we come to the fourth Point, that something be added to that which hath been already spoken Concerning the third.
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why are they so weak in Faith? why is their assenting to the Law so scrupulous? so much mingled with fear and wavering? It seemeth strange, that ever they should imagin the Law to fail.
why Are they so weak in Faith? why is their assenting to the Law so scrupulous? so much mingled with Fear and wavering? It seems strange, that ever they should imagine the Law to fail.
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and do we not see how the Spirit every where in the Scripture proving matters of Faith, laboureth to confirm us in the things which we believe by things whereof we have sensible knowledge? I conclude therefore, that we have less certainty of evidence concerning things believed,
and do we not see how the Spirit every where in the Scripture proving matters of Faith, Laboureth to confirm us in the things which we believe by things whereof we have sensible knowledge? I conclude Therefore, that we have less certainty of evidence Concerning things believed,
Of these, who doth doubt at any time? Of them, at somtime, who doubteth not? I will not here alledge the sundry confessions of the perfectest that have lived upon earth, concerning their great imperfections this way;
Of these, who does doubt At any time? Of them, At sometime, who doubteth not? I will not Here allege the sundry confessions of the perfectest that have lived upon earth, Concerning their great imperfections this Way;
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yet is there in him such a sure adherence unto that which he doth but faintly and fearfully believe, that his Spirit having once truly tasted the heavenly sweetness thereof, all the world is not able quite and clean to remove him from it:
yet is there in him such a sure adherence unto that which he does but faintly and fearfully believe, that his Spirit having once truly tasted the heavenly sweetness thereof, all the world is not able quite and clean to remove him from it:
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but he striveth with himself to hope against all reason of believing, being setled with Iob upon this unmoveable resolution, Though God kill me, I will not give ever trusting in him.
but he striveth with himself to hope against all reason of believing, being settled with Job upon this Unmovable resolution, Though God kill me, I will not give ever trusting in him.
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Now the mindes of all men being so darkned, as they are with the foggy damp of original corruption, it cannot be that any man's heart living should be either so enlightned in the knowledge,
Now the minds of all men being so darkened, as they Are with the foggy damp of original corruption, it cannot be that any Man's heart living should be either so enlightened in the knowledge,
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If any such were, what doth lett why that man should not be justified by his own inherent righteousness? For Righteousness inherent, being perfect, will justifie.
If any such were, what does let why that man should not be justified by his own inherent righteousness? For Righteousness inherent, being perfect, will justify.
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as it is, if it be not at all mingled with distrust and fear, what is there to exclude other Christian vertues from the like perfections? And then what need we the righteousness of Christ? His Garment is superstuous? we may be honourably cloathed with our own Robes, if it be thus.
as it is, if it be not At all mingled with distrust and Fear, what is there to exclude other Christian Virtues from the like perfections? And then what need we the righteousness of christ? His Garment is superstuous? we may be honourably clothed with our own Robes, if it be thus.
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But let them beware who challenge to themselves a strength which they have not, left they lose the comfortable support of that weakness which indeed they have.
But let them beware who challenge to themselves a strength which they have not, left they loose the comfortable support of that weakness which indeed they have.
Some shew, although no soundness of ground, there is, which may be alledged for defence of this supposed-perfection in certainty touching matters of our Faith:
some show, although no soundness of ground, there is, which may be alleged for defence of this supposed-perfection in certainty touching matters of our Faith:
from such a doubting as that whereof the Prince of Samaria is attainted, who hearing the promise of sudden Plenty in the midst of Extream Dearth, answered, Though the Lord would make windows in Heaven, were it possible so to come to pass? But that Abraham was not void of all doubting, what need we any other proof than the plain evidence of his own words? Gen. 17. 17. The reason which is taken from the power of the Spirit were effectual,
from such a doubting as that whereof the Prince of Samaria is attainted, who hearing the promise of sudden Plenty in the midst of Extreme Dearth, answered, Though the Lord would make windows in Heaven, were it possible so to come to pass? But that Abraham was not void of all doubting, what need we any other proof than the plain evidence of his own words? Gen. 17. 17. The reason which is taken from the power of the Spirit were effectual,
even so it is best and fittest for us, that feeling still our own Infirmities, we may no longer breathe than pray, Adjuva Domine, Help Lord our incredulity.
even so it is best and Fittest for us, that feeling still our own Infirmities, we may no longer breathe than pray, Adjuva Domine, Help Lord our incredulity.
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That which cometh last of all in this first branch to be considered concerning the weakness of the Prophet's Faith, is, Whether he did by this very thought, The Law doth fail, quench the Spirit, fall from Faith,
That which comes last of all in this First branch to be considered Concerning the weakness of the Prophet's Faith, is, Whither he did by this very Thought, The Law does fail, quench the Spirit, fallen from Faith,
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There was in Habakkuk, that which Saint Iohn doth call the seed of God, meaning thereby, the first grace which God powreth into the hearts of them that are incorporated into Christ;
There was in Habakkuk, that which Saint John does call the seed of God, meaning thereby, the First grace which God poureth into the hearts of them that Are incorporated into christ;
Yet they which are of God, do not sinne either in this, or in any thing, any such sinne as doth quite extinguish Grace, clean cutt them off from Christ Jesus:
Yet they which Are of God, do not sin either in this, or in any thing, any such sin as does quite extinguish Grace, clean Cut them off from christ jesus:
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yet even then, when it is at the weakest, so strong, that utterly it never faileth, it never perisheth altogether, no not in them who think it extinguished in themselves.
yet even then, when it is At the Weakest, so strong, that utterly it never Faileth, it never Perishes altogether, no not in them who think it extinguished in themselves.
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Men in like agonies unto this of the Prophet Habakkuk 's, are, through the extremity of grief, many times in judgement so confounded, that they finde not themselves in themselves.
Men in like agonies unto this of the Prophet Habakkuk is, Are, through the extremity of grief, many times in judgement so confounded, that they find not themselves in themselves.
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or with themselves at some other time more strong, they think imperfection to be a plain deprivation, weakness to be utter want of Faith. Another cause is:
or with themselves At Some other time more strong, they think imperfection to be a plain deprivation, weakness to be utter want of Faith. another cause is:
Hence an errour groweth, when men in heaviness of Spirit, suppose they lack Faith, because they finde not the sugred joy and delight which indeed doth accompanie Faith,
Hence an error grows, when men in heaviness of Spirit, suppose they lack Faith, Because they find not the sugared joy and delight which indeed does accompany Faith,
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Whence commeth this, but from a secret love and liking which they have of those things that are believed? No man can love things which in his own opinion are not.
Whence comes this, but from a secret love and liking which they have of those things that Are believed? No man can love things which in his own opinion Are not.
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we have no sooner given our assent to the Law that it cannot fall, but the next conceit which we are ready to embrace, is, that it may, and that it doth fail.
we have no sooner given our assent to the Law that it cannot fallen, but the next conceit which we Are ready to embrace, is, that it may, and that it does fail.
Again, the desire of our ghostly enemy is so incredible, and his means so forcible to over-throw our Faith, that whom the blessed Apostle knew betrothed and made hand-fast unto Christ, to them he could not write but with great trembling:
Again, the desire of our ghostly enemy is so incredible, and his means so forcible to overthrow our Faith, that whom the blessed Apostle knew betrothed and made handfast unto christ, to them he could not write but with great trembling:
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This simplicity the Serpent laboureth continually to pervert, corrupting the mind with many imaginations of repugnancy and contrariety between the promise of God and those things which sense or experience,
This simplicity the Serpent Laboureth continually to pervert, corrupting the mind with many Imaginations of repugnancy and contrariety between the promise of God and those things which sense or experience,
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but Satan, to corrupt this simplicity of Faith, entangleth the mind of the Woman with an argument drawn from common experience to the contrary: A woman that is old ;
but Satan, to corrupt this simplicity of Faith, entangleth the mind of the Woman with an argument drawn from Common experience to the contrary: A woman that is old;
The word of the promise of God by Moses and the Prophets, made the Saviour of the World so apparent unto Philip, that his simplicity could conceive no other Messias than Iesus of Nazareth the Son of Ioseph. But to stay Nathaniel, left being invited to come and see, he should also believe,
The word of the promise of God by Moses and the prophets, made the Saviour of the World so apparent unto Philip, that his simplicity could conceive no other Messias than Iesus of Nazareth the Son of Ioseph. But to stay Nathaniel, left being invited to come and see, he should also believe,
and so be saved, the subtilty of Satan casteth a mist before his eyes, putteth in his head, against this, the common conceived perswasion of all men concerning Nzaareth; Is it possible that any good thing should come from thence? this stratagem he doth use with so great dexterity, that the minds of all men are so strangely bewitched with it, that it bereaveth them for the time of all perceivance of that which should relieve them and be their comfort;
and so be saved, the subtlety of Satan Cast a missed before his eyes, putteth in his head, against this, the Common conceived persuasion of all men Concerning Nzaareth; Is it possible that any good thing should come from thence? this stratagem he does use with so great dexterity, that the minds of all men Are so strangely bewitched with it, that it bereaveth them for the time of all perceivance of that which should relieve them and be their Comfort;
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Feeling the hand of God against them in their food, they remember not his hand in the day that he delivered them from the hand of the Oppressour, Sarah was not then to learn, That with God all things were possible.
Feeling the hand of God against them in their food, they Remember not his hand in the day that he Delivered them from the hand of the Oppressor, Sarah was not then to Learn, That with God all things were possible.
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Had Nathaniel never noted how God doth chuse the base things if this World to disgrace them that are most honourably esteemed? The Prophet Habakkuk knew, that the promises of Grace, protection and favour which God in the Law doth make unto his People, do not grant them any such immunity as can free and exempt them from all chastisements, he knew, that,
Had Nathaniel never noted how God does choose the base things if this World to disgrace them that Are most honourably esteemed? The Prophet Habakkuk knew, that the promises of Grace, protection and favour which God in the Law does make unto his People, do not grant them any such immunity as can free and exempt them from all chastisements, he knew, that,
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beholding the Lords own Royal Seat made an heap of Stones, his Temple defiled, the carkasles of his Servants cast out for the fowls of the air to devour,
beholding the lords own Royal Seat made an heap of Stones, his Temple defiled, the carkasles of his Servants cast out for the fowls of the air to devour,
the conceit of repugnancy between this which was objected to his eyes, and that which Faith, upon promise of the Law, did look for, made so deep an impression,
the conceit of repugnancy between this which was objected to his eyes, and that which Faith, upon promise of the Law, did look for, made so deep an impression,
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Of us who is here, which cannot very soberly advice his Brother? Sir, you must learn to strengthen your Faith by that experience which heretofore you have had of God's great goodness towards you, Per ea quae agnoscas praestita, discas sperare promissa ;
Of us who is Here, which cannot very soberly Advice his Brother? Sir, you must Learn to strengthen your Faith by that experience which heretofore you have had of God's great Goodness towards you, Per ea Quae agnoscas praestita, discas sperare Promissa;
and sometimes the onely fear of losing a little transitory goods, credit, honour, or favour of men, a small calamity, a matter of nothing to breed a conceit,
and sometime the only Fear of losing a little transitory goods, credit, honour, or favour of men, a small calamity, a matter of nothing to breed a conceit,
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That which one sometimes told the Senators of Rome, Ego sic existimabam, P. C. •ntipatrem sape meum praedicantem eudiveram, Qui vestram amicitia•s diligenter colerent, cos multum laborem suscipere, caeterùm ex omnibus maxime tutos esse:
That which one sometime told the Senators of Room, Ego sic existimabam, P. C. •ntipatrem sape meum praedicantem eudiveram, Qui vestram amicitia•s diligently colerent, cos multum laborem suscipere, caeterùm ex omnibus maxim tutos esse:
As I have often heard my Father acknowledge, so I my self did ever think, that the friends and favourers of this State charged themselves with great labour,
As I have often herd my Father acknowledge, so I my self did ever think, that the Friends and favourers of this State charged themselves with great labour,
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as many as have entred their names in the mystical book of life, cos maximum si laborem suscipere, they have taken upon them a laboursome, a toylsome, a painful profession, sed omnium maximè tutos esse, but no man's security like to theirs.
as many as have entered their names in the mystical book of life, cos maximum si laborem suscipere, they have taken upon them a laboursome, a toilsome, a painful profession, sed omnium maximè tutos esse, but no Man's security like to theirs.
And are not theirs as vain, who think that God will keep the City, for which they themselves are not careful to watch? The Husband-man may not therefore burn his Plough,
And Are not theirs as vain, who think that God will keep the city, for which they themselves Are not careful to watch? The Husbandman may not Therefore burn his Plough,
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or not to pray, that we fall not into temptations? Surely, if we look to stand in the faith of the Sons of God, we must hourly, continually be providing and setting our selves to strive.
or not to pray, that we fallen not into temptations? Surely, if we look to stand in the faith of the Sons of God, we must hourly, continually be providing and setting our selves to strive.
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as it were, religiously adored the very flesh of the Faithful man, what is there in the World that shall change his Heart, over-throw his Faith, alter his affection towards God,
as it were, religiously adored the very Flesh of the Faithful man, what is there in the World that shall change his Heart, overthrow his Faith, altar his affection towards God,
nor Angels, nor Principalities, nor Powers, nor things present, nor things to come, nor height, nor depth, nor any other Creature, shall ever prevail so far over me.
nor Angels, nor Principalities, nor Powers, nor things present, nor things to come, nor height, nor depth, nor any other Creature, shall ever prevail so Far over me.
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I have a Shepheard full of kindness, full of care, and full of power, unto him I commit my self, his own finger hath engraven this sentence in the Tables of my heart:
I have a Shepherd full of kindness, full of care, and full of power, unto him I commit my self, his own finger hath engraven this sentence in the Tables of my heart:
yet within the visible bounds of the Church, men which were of old ordained to condemnation, ungodly men, which turned the grace of our God into wantonness, and denyed the Lord Jesus.
yet within the visible bounds of the Church, men which were of old ordained to condemnation, ungodly men, which turned the grace of our God into wantonness, and denied the Lord jesus.
Fourthly, their disposition and whole demeanour, Mockers, and Walkers after their own ungodly lusts. 2. In the third to the Philippians, the Apostle describeth certain:
Fourthly, their disposition and Whole demeanour, Mockers, and Walkers After their own ungodly Lustiest. 2. In the third to the Philippians, the Apostle Describeth certain:
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They are men, (saith he) of whom I have told you often, and now with tears I tell you of them, their God is their belly, their glory and rejoycing is in their own shame, they minde earthly things.
They Are men, (Says he) of whom I have told you often, and now with tears I tell you of them, their God is their belly, their glory and rejoicing is in their own shame, they mind earthly things.
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But we are taught in this place, how the Apostles spake also of Enemies, whom as yet they had not seen, described a family of men as yet unheard of, a generation reserved for the end of the World, and for the last time;
But we Are taught in this place, how the Apostles spoke also of Enemies, whom as yet they had not seen, described a family of men as yet unheard of, a generation reserved for the end of the World, and for the last time;
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But there are Prophesies which are no Scripture; yea, there are Prophesies against the Scripture. My Brethren, beware of such Prophesies, and take heed you heed them not.
But there Are prophecies which Are no Scripture; yea, there Are prophecies against the Scripture. My Brothers, beware of such prophecies, and take heed you heed them not.
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as the knowledge of that they spake, so likewise the utterance of that they knew, came not by these usual and ordinary means, whereby we are brought to understand the mysteries of our Salvation,
as the knowledge of that they spoke, so likewise the utterance of that they knew, Come not by these usual and ordinary means, whereby we Are brought to understand the Mysteres of our Salvation,
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For whatsoever we know, we have it by the hands and Ministry of men, which lead us along like Children, from a letter to a syllable, from a syllable to a word, from a word to a line, from a line a to a sentence, from a sentence to a side, and so turn over.
For whatsoever we know, we have it by the hands and Ministry of men, which led us along like Children, from a Letter to a syllable, from a syllable to a word, from a word to a line, from a line a to a sentence, from a sentence to a side, and so turn over.
But God himself was their Instructor, he himself taught them, partly by Dreams and Visions in the Night, partly by Revelations in the Day, taking them aside from amongst their Brethren,
But God himself was their Instructor, he himself taught them, partly by Dreams and Visions in the Night, partly by Revelations in the Day, taking them aside from among their Brothers,
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This they became acquainted even with the secret and hidden Counsels of God, they saw things, which themselves were not able to utter, they behold that whereat men and Angels are astonished.
This they became acquainted even with the secret and hidden Counsels of God, they saw things, which themselves were not able to utter, they behold that whereat men and Angels Are astonished.
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4. God, which lightned thus the eyes of their understanding, giving them knowledge by unusual and extraordinary means, did also miraculously himself frame and fashion their Words and Writings, in so much that a greater difference there seemeth not to be between the manner of their knowledge,
4. God, which lightened thus the eyes of their understanding, giving them knowledge by unusual and extraordinary means, did also miraculously himself frame and fashion their Words and Writings, in so much that a greater difference there seems not to be between the manner of their knowledge,
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Shall a Wise-man fill his Belly with the Eastern winde, saith Eliphaz? shall a Wise-man dispute with words not comely? or with talk that is not profitable? Yet behold,
Shall a Wiseman fill his Belly with the Eastern wind, Says Eliphaz? shall a Wiseman dispute with words not comely? or with talk that is not profitable? Yet behold,
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so long as they understand and speak as men, are they not fain sundry ways to excuse themselves? Sometimes acknowledging with the Wise-man, Hardly can we discern the things that are on earth,
so long as they understand and speak as men, Are they not fain sundry ways to excuse themselves? Sometime acknowledging with the Wiseman, Hardly can we discern the things that Are on earth,
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Who can then seek out the things that are in Heaven ? Sometimes confessing with Iob the righteous, in treating of things too wonderful for us, we have spoken we wist not what.
Who can then seek out the things that Are in Heaven? Sometime confessing with Job the righteous, in treating of things too wondered for us, we have spoken we wist not what.
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but the spirit which is of God, that we might know the things that are given to us of God, which things also we speak, not in words, which man's wisdom teacheth,
but the Spirit which is of God, that we might know the things that Are given to us of God, which things also we speak, not in words, which Man's Wisdom Teaches,
but uttered syllable by syllable as the Spirit put it into their mouths, no otherwise than the Harp or the Lute doth give a sound according to the discretion of his hands that holdeth and striketh it with skill. The difference is only this:
but uttered syllable by syllable as the Spirit put it into their mouths, no otherwise than the Harp or the Lute does give a found according to the discretion of his hands that holds and striketh it with skill. The difference is only this:
An instrument, whether it be a Pipe or Harp, maketh a distinction in the times and sounds, which distinction is well perceived of the Hearer, the Instrument it self understanding not what is Piped or Harped.
an Instrument, whither it be a Pipe or Harp, makes a distinction in the times and sounds, which distinction is well perceived of the Hearer, the Instrument it self understanding not what is Piped or Harped.
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When they prophesied of mournings, lamentations, and woes to fall upon us, they wept in the bitterness and indignation of Spirit, the arm of the Lord being mighty and strong upon them.
When they prophesied of mournings, lamentations, and woes to fallen upon us, they wept in the bitterness and Indignation of Spirit, the arm of the Lord being mighty and strong upon them.
unto every Soul which believeth, that Jesus is Christ, of the Iew first, and of the Gentile. Now because the doctrine of Salvation to be looked for by Faith in him, who was in outward appearance as it had been a man forsaken of God;
unto every Soul which Believeth, that jesus is christ, of the Iew First, and of the Gentile. Now Because the Doctrine of Salvation to be looked for by Faith in him, who was in outward appearance as it had been a man forsaken of God;
O my God, my God, why hast thou forsaken me? I say, because the doctrine of Salvation by him, is a thing improbable to a natural man, that whether we preach to the Gentile,
Oh my God, my God, why hast thou forsaken me? I say, Because the Doctrine of Salvation by him, is a thing improbable to a natural man, that whither we preach to the Gentile,
therefore to establish, and confirm the certainty of this saving Truth in the hearts of men, the Lord, together with their Preachings, whom he sent immediately from himself to reveal these things unto the World, mingled Prophesies of things, both Civil and Ecclesiastical, which were to come in every age from time to time, till the very last of the latter dayes, that by those things wherein we see daily their words fulfilled and done, we might have strong consolation in the hope of things which are not seen,
Therefore to establish, and confirm the certainty of this Saving Truth in the hearts of men, the Lord, together with their Preachings, whom he sent immediately from himself to reveal these things unto the World, mingled prophecies of things, both Civil and Ecclesiastical, which were to come in every age from time to time, till the very last of the latter days, that by those things wherein we see daily their words fulfilled and done, we might have strong consolation in the hope of things which Are not seen,
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and then another, and so a third, perceive we not plainly, that God doth nothing else but lead us along by the hand, till he have settled us upon the rock of an assured hope, that not one jot or tittle of his Word shall pass till all be fulfilled? It is not therefore said in vain, that these godless wicked ones were spoken of before.
and then Another, and so a third, perceive we not plainly, that God does nothing Else but led us along by the hand, till he have settled us upon the rock of an assured hope, that not one jot or tittle of his Word shall pass till all be fulfilled? It is not Therefore said in vain, that these godless wicked ones were spoken of before.
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If any man therefore doth love the Lord Jesus (and wo worth him that loveth not the Lord Jesus!) hereby we may know that he loveth him indeed, if he despise not the things that are spoken of by his Apostles;
If any man Therefore does love the Lord jesus (and woe worth him that loves not the Lord jesus!) hereby we may know that he loves him indeed, if he despise not the things that Are spoken of by his Apostles;
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For it is the property of fleshly and carnal men to honour and dishonour, credit and discredit the words and deeds of every man, according to that he wanteth or hath without.
For it is the property of fleshly and carnal men to honour and dishonour, credit and discredit the words and Deeds of every man, according to that he Wants or hath without.
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If a man with gorgeous apparel come amongst us, although he be a Thief or a Murtherer (for there are Thieves and Murtherers in gorgeous apparel) be his heart whatsoever,
If a man with gorgeous apparel come among us, although he be a Thief or a Murderer (for there Are Thieves and Murderers in gorgeous apparel) be his heart whatsoever,
Hath he not chosen the Reffuse of the World to be Heirs of his Kingdom, which he hath promised to them that love him? Hath he not chosen the Off-scowrings of Men to be the Lights of the World,
Hath he not chosen the Refuse of the World to be Heirs of his Kingdom, which he hath promised to them that love him? Hath he not chosen the Off-scowrings of Men to be the Lights of the World,
yet how great in power? Contemptible in shew, yet in Spirit how strong? how wonderful? I would fai•• learn the mystery of the eternal generation of the Son of God, saith Hilary. Whom shall I seek? Shall I get me to the Schools of the Grecians? Why? I have read, Ubi Sapiens? ubi Scriba? ubi Conquisitor hujus saculi? These Wise-men in the World must needs be dumbe in this,
yet how great in power? Contemptible in show, yet in Spirit how strong? how wondered? I would fai•• Learn the mystery of the Eternal generation of the Son of God, Says Hilary. Whom shall I seek? Shall I get me to the Schools of the Greeks? Why? I have read, Ubi Sapiens? ubi Scribe? ubi Conquisitor hujus saculi? These Wise men in the World must needs be dumb in this,
of which mystery notwithstanding I should have been ignorant, but that a poor Fisher-man, unknown, unlearned, new come from his Boat, with his Cloaths wringing-wet, hath opened his mouth and taught me, In the beginning was the Word,
of which mystery notwithstanding I should have been ignorant, but that a poor Fisherman, unknown, unlearned, new come from his Boat, with his Clothes wringing-wet, hath opened his Mouth and taught me, In the beginning was the Word,
It is true which one hath said in a certain place, Apostolicam sidem seculi homo non capit, A man sworn to the World, is not capable of that Faith which the Apostles do teach.
It is true which one hath said in a certain place, Apostolicam sidem Seculi homo non Capital, A man sworn to the World, is not capable of that Faith which the Apostles do teach.
What mean the Children of this World then to tread in the Courts of our God? What should your Bodies do at Bethel, whose Hearts are at Bethaven? The god of this World, whom ye serve, hath provided Apostles and Teachers for you, Chaldeans, Wizzards, Sooth-sayers, Astrologers, and such like: Hear them.
What mean the Children of this World then to tread in the Courts of our God? What should your Bodies do At Bethel, whose Hearts Are At Bethaven? The god of this World, whom you serve, hath provided Apostles and Teachers for you, Chaldeans, Wizards, Soothsayers, Astrologers, and such like: Hear them.
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Solomon took it (as he well might) for an evident proof, that she did not bear a motherly affection to her Childe, which yielded to have it cut in divers parts.
Solomon took it (as he well might) for an evident proof, that she did not bear a motherly affection to her Child, which yielded to have it Cut in diverse parts.
which can brook to see a mingle-mangle of Religion and Superstition, Ministers and Massing-Priests, Light and Darkness, Truth and Error, Traditions and Scriptures. No;
which can brook to see a mingle-mangle of Religion and Superstition, Ministers and Massing-Priests, Light and Darkness, Truth and Error, Traditions and Scriptures. No;
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Were it reason to require at the hand of an English Subject, obedience to the Laws and Edicts of the Spaniards? I do marvel, that any man bearing the name of a Servant of the Servants of Jesus Christ, will go about to draw us from our Allegiance. We are his sworn Subjects;
Were it reason to require At the hand of an English Subject, Obedience to the Laws and Edicts of the Spanish? I do marvel, that any man bearing the name of a Servant of the Servants of jesus christ, will go about to draw us from our Allegiance. We Are his sworn Subject's;
Nam qua libro Legis non continentur, ea nec nosse debemus, saith Hilary: Those things that are not written in the book of the Law, we ought not so much as to be acquainted with them.
Nam qua libro Legis non continentur, ea nec nosse debemus, Says Hilary: Those things that Are not written in the book of the Law, we ought not so much as to be acquainted with them.
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A rich man prepareth a great Supper, and biddeth many, but when he sitteth him down, he findeth amongst his Friends here and there a man whom he knoweth not.
A rich man Prepareth a great Supper, and bids many, but when he Sitteth him down, he finds among his Friends Here and there a man whom he Knoweth not.
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God always hath mingled his Saints with faithless and godless Persons, as it were the clean with the unclean, Grapes with sowre grapes, his Friends and Children with Aliens and Strangers.
God always hath mingled his Saints with faithless and godless Persons, as it were the clean with the unclean, Grapes with sour grapes, his Friends and Children with Aliens and Strangers.
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and are we better than our Fathers? Albeit we suppose, that the blessed Apostles, in foreshewing what manner of men were set out for the last dayes, meant to note a calamity special and peculiar to the Ages and Generations, which were to come:
and Are we better than our Father's? Albeit we suppose, that the blessed Apostles, in foreshowing what manner of men were Set out for the last days, meant to note a calamity special and peculiar to the Ages and Generations, which were to come:
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as he hath given unto every Herb and every Tree his own fruit, and his own season, not the season nor the fruit of another (for no man looketh to gather Figgs in the Winter,
as he hath given unto every Herb and every Tree his own fruit, and his own season, not the season nor the fruit of Another (for no man looks to gather Figgs in the Winter,
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nor Grapes of Thistles, because Grapes are the fruit of the Vine) so the same God hath appointed sundry for every Generation of them, other men for other times,
nor Grapes of Thistles, Because Grapes Are the fruit of the Vine) so the same God hath appointed sundry for every Generation of them, other men for other times,
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or with the other Herod, say, they will worship Christ, when they purpose a massacre in their hearts, kiss Christ with Iudas, and betray Christ with Iudas. These are Mockers.
or with the other Herod, say, they will worship christ, when they purpose a massacre in their hearts, kiss christ with Iudas, and betray christ with Iudas. These Are Mockers.
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so shall these men laugh at you as the maddest People under the Sun, if ye be like Moses, choosing rather to suffer affliction with the people of God,
so shall these men laugh At you as the maddest People under the Sun, if you be like Moses, choosing rather to suffer affliction with the people of God,
Being in this sort Mockers, they must needs be also Followers of their own ungodly lusts. Being Atheists in perswasion, can they choose but be Beasts in conversation? For why remove they quite from them the feat of God? Why take they such pains to abandon,
Being in this sort Mockers, they must needs be also Followers of their own ungodly Lustiest. Being Atheists in persuasion, can they choose but be Beasts in Conversation? For why remove they quite from them the feat of God? Why take they such pains to abandon,
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and put out from their hearts all sense, all taste, all feeling of Religion? but onely to this end and purpose, that they may without inward remorse and grudging of Conscience give over themselves to all uncleanness.
and put out from their hearts all sense, all taste, all feeling of Religion? but only to this end and purpose, that they may without inward remorse and grudging of Conscience give over themselves to all uncleanness.
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For at the bare beholding of Heaven and Earth, the Infidel's heart by and by doth give him, that there is an eternal, infinite, immortal, and ever-living God;
For At the bore beholding of Heaven and Earth, the Infidel's heart by and by does give him, that there is an Eternal, infinite, immortal, and everliving God;
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Men and Brethren, what shall we doe? Agrippa, that sate in judgement against Paul for Preaching, yielded notwithstanding thus farr unto him, Almost thou perswadest me to become a Christian.
Men and Brothers, what shall we do? Agrippa, that sat in judgement against Paul for Preaching, yielded notwithstanding thus Far unto him, Almost thou persuadest me to become a Christian.
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The Athenians, a people having neither zeal, nor knowledge, yet of them also the same Apostle beareth witnesse, Ye men of Athens, I perceive ye are NONLATINALPHABET, some way religious:
The Athenians, a people having neither zeal, nor knowledge, yet of them also the same Apostle bears witness, You men of Athens, I perceive you Are, Some Way religious:
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but Mockers, walking after their own ungodly lusts, they have smothered every spark of that heavenly light, they have stifled even their very natural understanding.
but Mockers, walking After their own ungodly Lustiest, they have smothered every spark of that heavenly Light, they have stifled even their very natural understanding.
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10. Saint Iude having his minde exercised in the Doctrine of the Apostles of Jesus Christ, concerning things to come in the last time, became a man of wise and staid judgement.
10. Saint Iude having his mind exercised in the Doctrine of the Apostles of jesus christ, Concerning things to come in the last time, became a man of wise and stayed judgement.
view them, mark them, are they not carnal? are they not like to noysom carrion cast out upon the Earth? is there that Spirit in them which cryeth Abba Father in your bosoms? Why should any man be discomforted? Have you not heard, that there should be Mockers in the last time? These verily are they, that now do separate themselves.
view them, mark them, Are they not carnal? Are they not like to noisome carrion cast out upon the Earth? is there that Spirit in them which Cries Abba Father in your bosoms? Why should any man be discomforted? Have you not herd, that there should be Mockers in the last time? These verily Are they, that now do separate themselves.
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11. For your better understanding, what this severing and separating of themselves doth mean, we must know, that the multitude of them which truly believe (howsoever they be dispersed farr and wide each from other) is all one Body, whereof the Head is Christ;
11. For your better understanding, what this severing and separating of themselves does mean, we must know, that the multitude of them which truly believe (howsoever they be dispersed Far and wide each from other) is all one Body, whereof the Head is christ;
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We, whose eyes are too dim to behold the inward man, must leave the secret judgement of every Servant to his own Lord, accounting and using all men as Brethren, both near and dear unto us, supposing Christ to love them tenderly,
We, whose eyes Are too dim to behold the inward man, must leave the secret judgement of every Servant to his own Lord, accounting and using all men as Brothers, both near and dear unto us, supposing christ to love them tenderly,
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When they separate themselves, they are NONLATINALPHABET, not judged by us, but by their own doings. Men do separate themselvs either by Heresie, Schism, or Apostasie.
When they separate themselves, they Are, not judged by us, but by their own doings. Men do separate themselves either by Heresy, Schism, or Apostasy.
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when they frowardly oppugn any principal point of Christian Doctrine, this is to separate themselves by Heresie. If they break the bond of Unity, whereby the Body of the Church is coupled and knit in one,
when they frowardly oppugn any principal point of Christian Doctrine, this is to separate themselves by Heresy. If they break the bound of Unity, whereby the Body of the Church is coupled and knit in one,
as they doe which wilfully forsake all external Communion with Saints in holy Exercises purely and orderly established in the Church, this is to separate themselves by Schism. If they willingly cast off,
as they do which wilfully forsake all external Communion with Saints in holy Exercises purely and orderly established in the Church, this is to separate themselves by Schism. If they willingly cast off,
and utterly forsake both profession of Christ, and communion with Christians, taking their leave of all Religion, this is to separate themselves by plain Apostasie. And Saint Iude, to expresse the manner of their departure, which by Apostasie fell away from the Faith of Christ, saith, They separated themselves ;
and utterly forsake both profession of christ, and communion with Christians, taking their leave of all Religion, this is to separate themselves by plain Apostasy. And Saint Iude, to express the manner of their departure, which by Apostasy fell away from the Faith of christ, Says, They separated themselves;
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because they were denyed the joys of the life to come, which were no Christians? What if they seemed to be Pillars and principal Upholders of our Faith? What is that to us, which know that Angels have fallen from Heaven? Although if these men had been of us indeed (O the blessedness of a Christian man's estate!) they had stood surer than the Angels that had never departed from their place.
Because they were denied the Joys of the life to come, which were not Christians? What if they seemed to be Pillars and principal Upholders of our Faith? What is that to us, which know that Angels have fallen from Heaven? Although if these men had been of us indeed (Oh the blessedness of a Christian Man's estate!) they had stood Surer than the Angels that had never departed from their place.
If you continue grounded and established in the Faith, and be not moved away from the hope of the Gospel, Collos. 1. And in the third to the Colossians, Ye know, that of the Lord ye shall receive the reward of that Inheritance,
If you continue grounded and established in the Faith, and be not moved away from the hope of the Gospel, Colossians 1. And in the third to the colossians, You know, that of the Lord you shall receive the reward of that Inheritance,
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and singing the Song of Moses the Servant of God, and the Song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty, just and true are thy wayes, O King of Saints.
and singing the Song of Moses the Servant of God, and the Song of the Lamb, saying, Great and marvellous Are thy works, Lord God Almighty, just and true Are thy ways, Oh King of Saints.
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if we endeavour thus to frame our selves anew, then we may say boldly with the blessed Apostle in the tenth to the Hebrews, We are not of them which withdraw our selves to perdition,
if we endeavour thus to frame our selves anew, then we may say boldly with the blessed Apostle in the tenth to the Hebrews, We Are not of them which withdraw our selves to perdition,
But unto you, because ye are Sons, God hath sent forth the Spirit of his Son into your hearts, to the end ye might know, that Christ hath built you upon a Rock unmoveable;
But unto you, Because you Are Sons, God hath sent forth the Spirit of his Son into your hearts, to the end you might know, that christ hath built you upon a Rock Unmovable;
15. Here I must advertise all men, that have the testimony of God's holy fear within their Breasts, to consider how unkindly and injuriously our own Countrey-men and Brethren have dealt with us by the space of four and twenty years, from time to time,
15. Here I must advertise all men, that have the testimony of God's holy Fear within their Breasts, to Consider how unkindly and injuriously our own Countrymen and Brothers have dealt with us by the Molle of four and twenty Years, from time to time,
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That which they call Schism, we know to be our reasonable service unto God, and obedience to his voyce, which cryeth shrill in our ears, Go out of Babylon my People, that you be not Partakers of her sinnes,
That which they call Schism, we know to be our reasonable service unto God, and Obedience to his voice, which Cries shrill in our ears, Go out of Babylon my People, that you be not Partakers of her Sins,
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than the words of Abiah to Iereboam and his Army, 2 Chron. 13. O Ieroboam and Israel, hear you me, Ought you not to know, that the Lord God of Israel hath given the Kingdom over Israel to David for ever, even to him,
than the words of abiah to Jeroboam and his Army, 2 Chronicles 13. Oh Jeroboam and Israel, hear you me, Ought you not to know, that the Lord God of Israel hath given the Kingdom over Israel to David for ever, even to him,
and hath made him the onely Head over his Church, wherein he dwelleth as an Husband-man in the midst of his Vineyard, manuring it with the sweat of his own brows, not letting it forth to others? For,
and hath made him the only Head over his Church, wherein he dwells as an Husbandman in the midst of his Vineyard, manuring it with the sweat of his own brows, not letting it forth to Others? For,
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as it is in the Canticles, Solomon had a Vineyard in Baalhamon, he gave the Vineyard unto Keepers, every one bringing forth the fruit thereof a thousand pieces of Silver;
as it is in the Canticles, Solomon had a Vineyard in Baalhamon, he gave the Vineyard unto Keepers, every one bringing forth the fruit thereof a thousand Pieces of Silver;
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But as he hath reserved the Mystical Administration of the Church invisible unto himself, so he hath committed the Mystical Government of Congregations visible to the Sonnes of David, by the same Covenant;
But as he hath reserved the Mystical Administration of the Church invisible unto himself, so he hath committed the Mystical Government of Congregations visible to the Sons of David, by the same Covenant;
Neither will ever any Pope or Papist, under the Cope of Heaven, be able to prove the Romish Bishop's usurped Supremacy over all Churches, by any one word of the Covenant of Salt, which is the Scripture.
Neither will ever any Pope or Papist, under the Cope of Heaven, be able to prove the Romish Bishop's usurped Supremacy over all Churches, by any one word of the Covenant of Salt, which is the Scripture.
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but, If I will that he •arry till I come, what is that to thee? Christ hath said in the sixteenth of St. Matthew 's Gospel, to Simon the Son of Ionas, I say to thee, Thou art Peter.
but, If I will that he •arry till I come, what is that to thee? christ hath said in the sixteenth of Saint Matthew is Gospel, to Simon the Son of Ionas, I say to thee, Thou art Peter.
and there were gathered unto him vain men and wicked, which made themselves strong against Roboam, the son of Solomon, because Roboam was but a Childe,
and there were gathered unto him vain men and wicked, which made themselves strong against Rehoboam, the son of Solomon, Because Rehoboam was but a Child,
So the Son of Perdition, and Man of Sin, being not able to brook the words of our Lord and Saviour Jesus Christ, which forbad his Disciples to be like Princes of Nations, They bear rule that are called Gracious, it shall not be so with you, hath risen up and rebelled against his Lord;
So the Son of Perdition, and Man of since, being not able to brook the words of our Lord and Saviour jesus christ, which forbade his Disciples to be like Princes of nations, They bear Rule that Are called Gracious, it shall not be so with you, hath risen up and rebelled against his Lord;
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He hath fawned upon the Kings and Princes of the Earth, and by Spiritual Cozenage hath made them sell their lawful Authority and Jurisdiction, for Titles of Catholicus, Christianissimus, Defensor Fidei, and such like;
He hath fawned upon the Kings and Princes of the Earth, and by Spiritual Cozenage hath made them fell their lawful authority and Jurisdiction, for Titles of Catholicus, Christianissimus, Defensor Fidei, and such like;
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but he cometh as Iereboam against Iudah, and bringeth the fruit of our own Bodies to eat us up, that the bowels of the Childe may be made the Mother's grave;
but he comes as Jeroboam against Iudah, and brings the fruit of our own Bodies to eat us up, that the bowels of the Child may be made the Mother's grave;
and hath caused no small number of our Brethren to forsake their Native Countrey, and with all disloyalty to cast off the yoke of their Allegiance to our dread Soveraign, whom God in mercy hath set over them;
and hath caused no small number of our Brothers to forsake their Native Country, and with all disloyalty to cast off the yoke of their Allegiance to our dread Sovereign, whom God in mercy hath Set over them;
But now, saith Abiah to Ieroboam, Ye think ye be able to resist the Kingdom of the Lord, which is in the hands of the Sonnes of David. Ye be a great multitude, the golden Calves are with you, which Ieroboam made you for gods:
But now, Says abiah to Jeroboam, You think you be able to resist the Kingdom of the Lord, which is in the hands of the Sons of David. You be a great multitude, the golden Calves Are with you, which Jeroboam made you for God's:
Have ye not driven away the Priests of the Lord, the Sons of Aaron, and the Levites, and have made you Priests like the People of Nations? Whosoever cometh with a young Bullock,
Have you not driven away the Priests of the Lord, the Sons of Aaron, and the Levites, and have made you Priests like the People of nations? Whosoever comes with a young Bullock,
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If I should follow the Comparison, and here uncover the Cup of those deadly and ugly Abominations wherewith this Ieroboam, of whom we speak, hath made the Earth so drunk, that it hath retled under us, I know your godly Hearts would loath to see them.
If I should follow the Comparison, and Here uncover the Cup of those deadly and ugly Abominations wherewith this Jeroboam, of whom we speak, hath made the Earth so drunk, that it hath retled under us, I know your godly Hearts would loath to see them.
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though the Pope hath given out as a Judge, in a solemn Declaratory Sentence of Excommunication against this Land, That our gracious Lady hath quite abolished Prayers within her Realm;
though the Pope hath given out as a Judge, in a solemn Declaratory Sentence of Excommunication against this Land, That our gracious Lady hath quite abolished Prayers within her Realm;
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to finde no good before God in single life; not in no well-working, that all men, as they fall to us, are much worse, and more, than afore, corrupted.
to find no good before God in single life; not in no well-working, that all men, as they fallen to us, Are much Worse, and more, than afore, corrupted.
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I do not add one word, or syllable, unto that which Mr. Bristow, a man both born and sworn amongst us, hath taught his hand to deliver to the view of all.
I do not add one word, or syllable, unto that which Mr. Bristol, a man both born and sworn among us, hath taught his hand to deliver to the view of all.
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Let the Earth on which we stand, swallow us quick, as it hath done Corah, Dathan, and Abiram! But if we belong unto the Lord our God, and have not forsaken him:
Let the Earth on which we stand, swallow us quick, as it hath done Corah, Dathan, and Abiram! But if we belong unto the Lord our God, and have not forsaken him:
in Sentences not onely of Mercy, but of Judgement also, we are remembred. He never denounceth Judgments against the Wicked, but he maketh some Proviso for his Children,
in Sentences not only of Mercy, but of Judgement also, we Are remembered. He never Denounceth Judgments against the Wicked, but he makes Some Proviso for his Children,
He never speaketh of godless men, but he adjoyneth words of comfort, or admonition, or exhortation, whereby we are moved to rest and settle our hearts on him.
He never speaks of godless men, but he adjoineth words of Comfort, or admonition, or exhortation, whereby we Are moved to rest and settle our hearts on him.
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In the second to the Thessalonians, the second Chapter, They have not deceived the love of the Truth, that they might be saved, God shall send them strong delusions, that they may believe lies.
In the second to the Thessalonians, the second Chapter, They have not deceived the love of the Truth, that they might be saved, God shall send them strong delusions, that they may believe lies.
are evident tokens, that God sitteth nor in Heaven carelesse and unmindful of our estate. Can a Mother forget her Childe? Surely, a Mother will hardly forget her Childe.
Are evident tokens, that God Sitteth nor in Heaven careless and unmindful of our estate. Can a Mother forget her Child? Surely, a Mother will hardly forget her Child.
yet God's judgements shew plainly, that he cannot forget the man whose heart he hath framed and fashioned a new, in simplicity and truth to serve and fear him.
yet God's Judgments show plainly, that he cannot forget the man whose heart he hath framed and fashioned a new, in simplicity and truth to serve and Fear him.
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For when the wickednesse of man was so great, and the Earth so filled with cruelties, that it could not stand with the righteousness of God any longer to forbear, wrathful sentences brake out from him,
For when the wickedness of man was so great, and the Earth so filled with cruelties, that it could not stand with the righteousness of God any longer to forbear, wrathful sentences brake out from him,
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4. Do we not see what shift God doth make for Lot, and for his Family, in the •• of Genesis, lest the fiery destruction of the wicked should overtake him.
4. Do we not see what shift God does make for Lot, and for his Family, in the •• of Genesis, lest the fiery destruction of the wicked should overtake him.
Yet behold, now he is so far off from a chearful and willing heart to do whatsoever is commanded him for his own weal, that he beginneth to reason the matter,
Yet behold, now he is so Far off from a cheerful and willing heart to do whatsoever is commanded him for his own weal, that he begins to reason the matter,
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Well, God is contended to yield to any conditions, Behold, I have recived thy request concerning this thing also, I will spare this City for which thou hast spoken; haste thee; save thee there;
Well, God is contended to yield to any conditions, Behold, I have received thy request Concerning this thing also, I will spare this city for which thou hast spoken; haste thee; save thee there;
Not because of the weaknesse of his strength (for who is like unto the Lord in power?) but because of the greatness of his Mercy, which would not suffer him to lift up his arm against that City,
Not Because of the weakness of his strength (for who is like unto the Lord in power?) but Because of the greatness of his Mercy, which would not suffer him to lift up his arm against that city,
It contenteth him not to exempt us, when the Pit is digged for the Wicked; to comfort us at every mention which is made of Reprobates and godlesse men;
It contents him not to exempt us, when the Pit is dug for the Wicked; to Comfort us At every mention which is made of Reprobates and godless men;
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except every Prophet, and every Apostle, and every Servant whom he sendeth forth, do come loaden with these or the like exhortations, O beloved, edifie your selves in your most holy Faith, Give your selves to Prayer in the Spirit, keep your selves in the love of God;
except every Prophet, and every Apostle, and every Servant whom he sends forth, do come loaded with these or the like exhortations, Oh Beloved, edify your selves in your most holy Faith, Give your selves to Prayer in the Spirit, keep your selves in the love of God;
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It appeareth in the sixth of Saint Iohn 's Gospel by the Jews, that their mouths did water too much for bodily food, Our Fathers, say they, did eat Manna in the Desart,
It appears in the sixth of Saint John is Gospel by the jews, that their mouths did water too much for bodily food, Our Father's, say they, did eat Manna in the Desert,
8. An usual practice it is of Satan, to cast heaps of worldly baggage in our way, that whilst we desire to heap up gold as dust, we may be brought at the length to esteem vilely that Spiritual Blisse.
8. an usual practice it is of Satan, to cast heaps of worldly baggage in our Way, that while we desire to heap up gold as dust, we may be brought At the length to esteem vilely that Spiritual Bliss.
The Apostle, • Tim. Chapter 3. misliking the vanity of those Women which attired themselves more costly than beseemed the Heavenly Calling of such as professed the fear of God, willeth them to cloath themselves with Shamefastnesse,
The Apostle, • Tim. Chapter 3. misliking the vanity of those Women which attired themselves more costly than beseemed the Heavenly Calling of such as professed the Fear of God, wills them to cloth themselves with Shamefastness,
and Modesty, and to put on the Apparel of Good works. Taliter pigmentata, Deum habehitis amatorem, saith Tertullian. Put on Righteousnesse as a Garment;
and Modesty, and to put on the Apparel of Good works. Taliter pigmentata, God habehitis amatorem, Says Tertullian. Put on Righteousness as a Garment;
We see how he breaketh out in the Canticles at the beholding of this attire, How fair art thou, and how pleasant art thou, O my Love, in these pleasures !
We see how he breaks out in the Canticles At the beholding of this attire, How fair art thou, and how pleasant art thou, Oh my Love, in these pleasures!
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9. And perhaps St. Iude exhorteth us here not to build our Houses, but our selves, foreseeing by the Spirit of the Almighty, which was with him, that there should be men in the last days like to those in the first, which should encourage and stir up each other to make Brick,
9. And perhaps Saint Iude exhorteth us Here not to built our Houses, but our selves, Foreseeing by the Spirit of the Almighty, which was with him, that there should be men in the last days like to those in the First, which should encourage and stir up each other to make Brick,
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What it should mean, I know not, except God have set them on work to provide fewel against that day when the Lord Jesus shall shew himself from Heaven with his mighty Angels in flaming fire.
What it should mean, I know not, except God have Set them on work to provide fuel against that day when the Lord jesus shall show himself from Heaven with his mighty Angels in flaming fire.
What good cometh unto the owners of these things, saith Solomon, but onely the beholding thereof with their eyes? Martha, Martha, thou busiest thy self about many things, One thing is necessary.
What good comes unto the owners of these things, Says Solomon, but only the beholding thereof with their eyes? Martha, Martha, thou Busiest thy self about many things, One thing is necessary.
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10. Which of you will gladly remain, or abide in a mishapen, a ruinous, or a broken House? And shall we suffer sinne and vanity to drop in at our eyes,
10. Which of you will gladly remain, or abide in a Misshapen, a ruinous, or a broken House? And shall we suffer sin and vanity to drop in At our eyes,
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and at our ears, and at every corner of our Bodies, and of our Souls, knowing that we are the Temples of the Holy Ghost? which of you receiveth a Guest whom he honoureth,
and At our ears, and At every corner of our Bodies, and of our Souls, knowing that we Are the Temples of the Holy Ghost? which of you receives a Guest whom he Honoureth,
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or whom he loveth, and doth not sweep his Chamber against his coming? And shall we suffer the Chambers of our Hearts and Consciences to lye full of vomiting, full of filth, full of garbidge, knowing that Christ hath said, I and my Father will come and dwell with you? Is it meet for your Oxen to lye in Parlors,
or whom he loves, and does not sweep his Chamber against his coming? And shall we suffer the Chambers of our Hearts and Consciences to lie full of vomiting, full of filth, full of garbage, knowing that christ hath said, I and my Father will come and dwell with you? Is it meet for your Oxen to lie in Parlors,
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and the House of the Almighty to lye waste, whose House ye are yourselves; Do not our eys behold, how God every day overtaketh the wicked in their Journeys,
and the House of the Almighty to lie waste, whose House you Are yourselves; Do not our eyes behold, how God every day overtakes the wicked in their Journeys,
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and God taketh them even in the midst of a vain or an idle Word? And dare we for all this lye down, take our rest, eat our meat securely and carelesly in the midst of so great and so many ruines? Blessed and praised for ever and ever be his Name, who perceiving of how senseless and heavy metal we are made, hath instituted in his CHURCH a Spiritual Supper,
and God Takes them even in the midst of a vain or an idle Word? And Dare we for all this lie down, take our rest, eat our meat securely and carelessly in the midst of so great and so many ruins? Blessed and praised for ever and ever be his Name, who perceiving of how senseless and heavy metal we Are made, hath instituted in his CHURCH a Spiritual Supper,
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then to judge, whether we have had such regard every one to our building, that the Spirit which dwelleth in us hath no way been vexed, molested and grieved;
then to judge, whither we have had such regard every one to our building, that the Spirit which dwells in us hath no Way been vexed, molested and grieved;
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even in the best and most perfect amongst us; (for who can say his heart is clean?) O then to fly unto God by unfeigned repentance, to fall down before him in the humility of our Souls, begging of him whatsoever is needful to repair our decays,
even in the best and most perfect among us; (for who can say his heart is clean?) O then to fly unto God by unfeigned Repentance, to fallen down before him in the humility of our Souls, begging of him whatsoever is needful to repair our decays,
11. Receiving the Sacrament of the Supper of the Lord after this sort (you that are Spiritual, judge what I speak) is not all other Wine like the Water of Merah, being compared to the Cup, which we bless? Is not Manna like to gall,
11. Receiving the Sacrament of the Supper of the Lord After this sort (you that Are Spiritual, judge what I speak) is not all other Wine like the Water of Merah, being compared to the Cup, which we bless? Is not Manna like to Gall,
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Though it be forbidden you to open your mouths in Publick Assemblies, yet ye must be inquisitive in things concerning this Building, which is of God, with your Husbands and Friends at home;
Though it be forbidden you to open your mouths in Public Assemblies, yet you must be inquisitive in things Concerning this Building, which is of God, with your Husbands and Friends At home;
15. Ye are not Strangers and Foreigners, but Citizens with the Saints, and of the Houshold of God (saith the Apostle) and are built upon the foundation of the Prophets and Apostles, Iesus Christ himself being the chief Corner-stone, in whom all the Building being coupled together, groweth unto an holy Temple in the Lord, in whom ye also are built together to be the habitation of God by the Spirit.
15. You Are not Strangers and Foreigners, but Citizens with the Saints, and of the Household of God (Says the Apostle) and Are built upon the Foundation of the prophets and Apostles, Iesus christ himself being the chief Cornerstone, in whom all the Building being coupled together, grows unto an holy Temple in the Lord, in whom you also Are built together to be the habitation of God by the Spirit.
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And the Rock (saith the Apostle, in the first to the Corinthians, the tenth Chapter) did follow them. Whereby we learn not onely this, that being built by Faith on Christ,
And the Rock (Says the Apostle, in the First to the Corinthians, the tenth Chapter) did follow them. Whereby we Learn not only this, that being built by Faith on christ,
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but his strength forsook him, and he became like other men, when the Razor had touched his Head. It is the power of God whereby the Faithful have subdued Kingdoms, wrought Righteousness, obtained the Promises, stopped the mouths of Lyons, quenched the violence of Fire, escaped the edge of the Sword:
but his strength forsook him, and he became like other men, when the Razor had touched his Head. It is the power of God whereby the Faithful have subdued Kingdoms, wrought Righteousness, obtained the Promises, stopped the mouths of Lyons, quenched the violence of Fire, escaped the edge of the Sword:
18. If ye desire yet farther to know, how necessary and needful it is that we edifie and build up our selves in Faith, mark the words of the blessed Apostle, Without Faith it is impossible to please God.
18. If you desire yet farther to know, how necessary and needful it is that we edify and built up our selves in Faith, mark the words of the blessed Apostle, Without Faith it is impossible to please God.
Our Lord and Saviour therefore being asked in the sixth of St. Iohn 's Gospel, What shall we do that we might work the works of God? maketh answer, This is the work of God, that ye believe in him whom he hath sent.
Our Lord and Saviour Therefore being asked in the sixth of Saint John is Gospel, What shall we do that we might work the works of God? makes answer, This is the work of God, that you believe in him whom he hath sent.
except we be edified and built in Faith, What need we to seek about for long proof? Look upon Israel, once the very chosen and peculiar of God, to whom the adoption of the Faithful,
except we be edified and built in Faith, What need we to seek about for long proof? Look upon Israel, once the very chosen and peculiar of God, to whom the adoption of the Faithful,
but Christ their Off-spring, which is God to be blessed for evermore. 20. Consider this People, and learn what it is to build your selves in Faith. They were the Lord's Vine:
but christ their Offspring, which is God to be blessed for evermore. 20. Consider this People, and Learn what it is to built your selves in Faith. They were the Lord's Vine:
she stretched out her branches unto the Sea, and her boughs unto the River. But, when God having sent both his Servants and his Son to v•si•s this Vine;
she stretched out her branches unto the Sea, and her boughs unto the River. But, when God having sent both his Servants and his Son to v•si•s this Vine;
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And sithence the hour that the measure of their infidelity was first made up, they have been spoiled with Warrs, eaten up with Piagues, spent with Hunger and Famine;
And since the hour that the measure of their infidelity was First made up, they have been spoiled with Wars, eaten up with Piagues, spent with Hunger and Famine;
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they wander from place to place, and are become the most •ase and contemptible people that are under the Sun. Ephraim, which before was a terrour unto Nations,
they wander from place to place, and Are become the most •ase and contemptible people that Are under the Sun. Ephraim, which before was a terror unto nations,
and be grafted in again, and we at any time for the hardness of our hearts be broken off, it will be such a judgment as will amaze all the Powers and Principalities which are above.
and be grafted in again, and we At any time for the hardness of our hearts be broken off, it will be such a judgement as will amaze all the Powers and Principalities which Are above.
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But the words of the Apostle, in the eleventh to the Romans, are plain enough, If God have not spared the natural branches, take heed, take heed lest he spare not thee: Build thy self in Faith.
But the words of the Apostle, in the eleventh to the Roman, Are plain enough, If God have not spared the natural branches, take heed, take heed lest he spare not thee: Built thy self in Faith.
a forcible spirit of Errour it must needs be which hath brought men to such a senseless and unreasonable perswasion as this is, not onely that men cloathed with mortality and sinne,
a forcible Spirit of Error it must needs be which hath brought men to such a senseless and unreasonable persuasion as this is, not only that men clothed with mortality and sin,
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as we our selves are, can do God so much service as shall be able to make a full and perfect satisfaction before the Tribunal seat of God for their own sinnes;
as we our selves Are, can do God so much service as shall be able to make a full and perfect satisfaction before the Tribunal seat of God for their own Sins;
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but also, that a man at the hands of a Bishop or a Pope, for such or such a price, may buy the over-plus of other mens merits, purchase the fruits of other men's labours,
but also, that a man At the hands of a Bishop or a Pope, for such or such a price, may buy the overplus of other men's merits, purchase the fruits of other men's labours,
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Is not this man drowned in the gall of bitterness? Is his heart right in the sight of God? Can he have any part or fellowship with Peter, and with the Successors of Peter, which thinketh so vilely of building the precious Temples of the Holy Ghost? Let his money perish with him;
Is not this man drowned in the Gall of bitterness? Is his heart right in the sighed of God? Can he have any part or fellowship with Peter, and with the Successors of Peter, which Thinketh so vilely of building the precious Temples of the Holy Ghost? Let his money perish with him;
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Did ever any man by his death deliver another man from death, except onely the Sonne of God? He indeed was able to Safe-conduct a Thief from the Cross to Paradise:
Did ever any man by his death deliver Another man from death, except only the Son of God? He indeed was able to Safe-conduct a Thief from the Cross to Paradise:
But if thou be a Sinner, even as I am a Sinner, how can the Oyl of thy Lamp be sufficient both for thee and for me? Virgins that are wise, get ye Oyl,
But if thou be a Sinner, even as I am a Sinner, how can the Oil of thy Lamp be sufficient both for thee and for me? Virgins that Are wise, get you Oil,
23. Our Faith being such, is that indeed which St. Iude doth here term Faith ; namely, a thing most holy. The reason is this, We are justified by Faith :
23. Our Faith being such, is that indeed which Saint Iude does Here term Faith; namely, a thing most holy. The reason is this, We Are justified by Faith:
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And who shall lay any thing to the charge of God's chosen? saith the Apostle, in Rom. 8. 26. Now sin being taken away, we are made the righteousness of God in Christ:
And who shall lay any thing to the charge of God's chosen? Says the Apostle, in Rom. 8. 26. Now since being taken away, we Are made the righteousness of God in christ:
O that our hearts were stretched out like tenis, and that the eyes of our understanding were as bright as the Sun, that we might thoroughly know the riches of the glorious inheritance of the Saints,
O that our hearts were stretched out like Tennis, and that the eyes of our understanding were as bright as the Sun, that we might thoroughly know the riches of the glorious inheritance of the Saints,
O that God would open the Ark of Mercy, wherein this Doctrine lyeth, and set it wide before the eys of poor afflicted Consciences, which fly up and down upon the water of their afflictions,
Oh that God would open the Ark of Mercy, wherein this Doctrine lies, and Set it wide before the eyes of poor afflicted Consciences, which fly up and down upon the water of their afflictions,
I would come to the next branch, which is of Prayer, but I cannot lay this matter out of my hands, till I have added somewhat for the applying of it, both to others, and to our selves.
I would come to the next branch, which is of Prayer, but I cannot lay this matter out of my hands, till I have added somewhat for the applying of it, both to Others, and to our selves.
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29. For your better understanding of matters contained in this Exhortation, Build your selves, you must note, that every Church and Congregation doth consist of a multitude of Believers,
29. For your better understanding of matters contained in this Exhortation, Built your selves, you must note, that every Church and Congregation does consist of a multitude of Believers,
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30. The Church, respected with reference unto administration Ecclesiastical, doth generally consist but of two sorts of men, the Labourers, and the Building ;
30. The Church, respected with Referente unto administration Ecclesiastical, does generally consist but of two sorts of men, the Labourers, and the Building;
If the Guide of a Congregation, be his name or his degree whatsoever, be diligent in his Vocation, feed the flock of God which dependeth upon him, caring for it, not by constraint, but willingly;
If the Guide of a Congregation, be his name or his degree whatsoever, be diligent in his Vocation, feed the flock of God which dependeth upon him, caring for it, not by constraint, but willingly;
If the People in their degree do yield themselves frameable to the truth, not like rough stone or flint, refusing to be smoothed and squared for the building:
If the People in their degree do yield themselves frameable to the truth, not like rough stone or flint, refusing to be smoothed and squared for the building:
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Of such a Congregation every man will say, Behold a people that are wise, a people that walk in the Statutes and Ordinances of their God, a people full of knowledge and understanding, a people that have skill in building themselves.
Of such a Congregation every man will say, Behold a people that Are wise, a people that walk in the Statutes and Ordinances of their God, a people full of knowledge and understanding, a people that have skill in building themselves.
31. We see how fruitless this Exhortation hath been to such as bend all their travel onely to build and manage a Papacy upon earth, without any care in the Worl• of building themselves in their most holy faith.
31. We see how fruitless this Exhortation hath been to such as bend all their travel only to built and manage a Papacy upon earth, without any care in the Worl• of building themselves in their most holy faith.
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God's people have enquired at their mouths, What shall we do to have Eternal life? Wherein shall we build and edifie our selves? And they have departed home from their Prophets,
God's people have inquired At their mouths, What shall we do to have Eternal life? Wherein shall we built and edify our selves? And they have departed home from their prophets,
I will turn me therefore from the Priests which do minister unto Idols, and apply this Exhortation to them, whom God hath appointed to feed his Chosen in Israel.
I will turn me Therefore from the Priests which do minister unto Idols, and apply this Exhortation to them, whom God hath appointed to feed his Chosen in Israel.
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32. If there be any feeling of Christ, any drop of heavenly dew, or any spark of God's good spirit within you, stir it up, be careful to build and edifie,
32. If there be any feeling of christ, any drop of heavenly due, or any spark of God's good Spirit within you, stir it up, be careful to built and edify,
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and to Iehoshua, the Son of Iehosadak the High-priest, and to the residue of the people, saying, Who is left among you, that saw this House in her first glory,
and to Joshua, the Son of Iehosadak the High priest, and to the residue of the people, saying, Who is left among you, that saw this House in her First glory,
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and how do you see it now? Is not this House in your eyes, in comparison of it, is nothing? The Prophet would have all mens eyes turned to the view of themselves, every sort brought to the consideration of their present state.
and how do you see it now? Is not this House in your eyes, in comparison of it, is nothing? The Prophet would have all men's eyes turned to the view of themselves, every sort brought to the consideration of their present state.
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as it was in the days of the blessed Apostles of Jesus Christ? Who is there amongst you, that hath seen and considered this Holy Temple in her first glory? And how do you see it now? Is it not in comparison of the other, almost as nothing? when ye look upon them which have undertaken the charge of your Souls,
as it was in the days of the blessed Apostles of jesus christ? Who is there among you, that hath seen and considered this Holy Temple in her First glory? And how do you see it now? Is it not in comparison of the other, almost as nothing? when you look upon them which have undertaken the charge of your Souls,
and know how far these are, for the most part, grown out of kind, how few there be that tread the steps of their antient Predecessors, ye are easily filled with indignation, easily drawn unto these complaints, wherein the difference of present, from former times, is bewailed;
and know how Far these Are, for the most part, grown out of kind, how few there be that tread the steps of their ancient Predecessors, you Are Easily filled with Indignation, Easily drawn unto these complaints, wherein the difference of present, from former times, is bewailed;
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easily perswaded to think of them that lived to enjoy the days which now are gone, that surely they were happy in comparison of us that have succeeded them:
Easily persuaded to think of them that lived to enjoy the days which now Are gone, that surely they were happy in comparison of us that have succeeded them:
Were not their Bishops men unreproveable, wise, righteous, holy, temperate, well-reported of, even of those which were without? Were not their Pastors, Guides,
Were not their Bishops men unreprovable, wise, righteous, holy, temperate, well-reported of, even of those which were without? Were not their Pastors, Guides,
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and Teachers, able and willing to exhort with wholsome Doctrine, and to reprove those which gain-said the Truth? had they Priests made of the reffuse of the people? were men,
and Teachers, able and willing to exhort with wholesome Doctrine, and to reprove those which gainsaid the Truth? had they Priests made of the refuse of the people? were men,
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like to the children which were in Niniveh, unable to discern between the right hand and the left, presented to the charge of their Congregations? did their Teachers leave their flocks over which the Holy Ghost had made them Overseers? did their Prophets enter upon holy things as spoils, without a reverend calling? were their Leaders so unkindly affected towards them, that they could finde in their hearts to sell them as sheep or oxen, not caring how they made them away? But, Beloved, deceive not your selves.
like to the children which were in Nineveh, unable to discern between the right hand and the left, presented to the charge of their Congregations? did their Teachers leave their flocks over which the Holy Ghost had made them Overseers? did their prophets enter upon holy things as spoils, without a reverend calling? were their Leaders so unkindly affected towards them, that they could find in their hearts to fell them as sheep or oxen, not caring how they made them away? But, beloved, deceive not your selves.
quia sai fuit meriti, perversi Pastoris subjacere ditioni, saith St. Gregory, whosoever thou art, whom the inconvenience of an evil Governor doth press, accuse thy self, and not him;
quia sai fuit Merit, perversi Pastors subjacere ditioni, Says Saint Gregory, whosoever thou art, whom the inconvenience of an evil Governor does press, accuse thy self, and not him;
O ye disobedient Children, turn again, saith the Lord, and then will I give you Pastors according to mine own heart, which shall feed you with knowledge and understanding.
Oh you disobedient Children, turn again, Says the Lord, and then will I give you Pastors according to mine own heart, which shall feed you with knowledge and understanding.
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Knowing how the Schoolmen hold this question, some Critical wits may perhaps half suspect that these two words, Per se, are Inmates. But •l the place which they have, be their own, their sense can be none other than that which I have given them by a paraphrastical interpretation.
Knowing how the Schoolmen hold this question, Some Critical wits may perhaps half suspect that these two words, Per se, Are Inmates. But •l the place which they have, be their own, their sense can be none other than that which I have given them by a paraphrastical Interpretation.
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Tho. Aq•a. 1. 2. quaest. 100. Gratia gratum facieus, •• est. justificam, est in animo quiddam gerle & pusitiv•, qualites quaedam (art. 2 concl.) supernaturali, non eadem cum virtute insula, ut Magister; sed eliquid (art. 3.) praeter virtates, insuse•; sidem, spem, charitatem, hablurdo cuaedem (art. 3. ad. 3.) que presuppomitur in virturibos asba sicur earuin principium & rador, essentiam anima tanquam subjectum occupat non potentias, sed ob ipsa (art. 4 ad 1.) effluence vi• tutis in potentias animae, per quas potentiae morentur ad actus phar. vid. quasi. 113. de Justificarione.
Tho. Aq•a. 1. 2. Question. 100. Gratia gratum facieus, •• est. justificam, est in animo Quiddam girl & pusitiv•, qualities quaedam (art. 2 Conclusio.) supernaturali, non Same cum virtute insula, ut Magister; said eliquid (art. 3.) praeter virtates, insuse•; sidem, spem, charitatem, hablurdo cuaedem (art. 3. ad. 3.) que presuppomitur in virturibos asba sicur earuin principium & rador, essentiam anima tanquam Subjectum occupat non potentias, sed ob ipsa (art. 4 and 1.) effluence vi• Tutis in potentias Spirits, per quas potentiae morentur ad actus Fear. vid. quasi. 113. de Justificarione.
By Sanctification, I mean a separation from others not professio• as they do; For true Holiness consisteth not in professing, but in obeying the truth of Christ.
By Sanctification, I mean a separation from Others not professio• as they do; For true Holiness Consisteth not in professing, but in obeying the truth of christ.
They misinterpret, not only by making false and corrupt glosses upon the Scripture, but also by forcing the old vulgar Translation as the only Authentical: Howbeit, they refuse •o Book which is Canonical, though they admit sundry which are not.
They misinterpret, not only by making false and corrupt Glosses upon the Scripture, but also by forcing the old Vulgar translation as the only Authentical: Howbeit, they refuse •o Book which is Canonical, though they admit sundry which Are not.
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Plainly in all mens sight whose eyes God hath inlightned on behold this truth. For they which are in error, are in darkness, and see not that which in light is plain, in that which they reach concerning the natures of Christ• they held the same with Nestorius fully, the same with ••••he• about the proprieties of his nature.
Plainly in all men's sighed whose eyes God hath enlightened on behold this truth. For they which Are in error, Are in darkness, and see not that which in Light is plain, in that which they reach Concerning the nature's of Christ• they held the same with Nestorius Fully, the same with ••••he• about the proprieties of his nature.
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The opinion of the Lutherans though it be no direct denial of the foundation, may notwithstanding be damnable unto some; and I do not think but that in many respects it is less damnable, as at this day some maintain it, than it was in them which held it at first; as Luther and others, whom I had an eye unto in this speech. The Question is not, Whether •o error with such and such circumstances: but simply, Whether an error overthrowing the foundation, do exclude all possibility of salvation, if it be not r•enated, and expresly repented of.
The opinion of the Lutherans though it be no Direct denial of the Foundation, may notwithstanding be damnable unto Some; and I do not think but that in many respects it is less damnable, as At this day Some maintain it, than it was in them which held it At First; as Luther and Others, whom I had an eye unto in this speech. The Question is not, Whither •o error with such and such Circumstances: but simply, Whither an error overthrowing the Foundation, do exclude all possibility of salvation, if it be not r•enated, and expressly repented of.
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For this is the only thing alledged to prove the impossibility of their salvation: The Church of Rome joyneth works with Christ, which is a denial of the foundation, and unless we hold the foundation, we cannot be saved.
For this is the only thing alleged to prove the impossibility of their salvation: The Church of Room Joineth works with christ, which is a denial of the Foundation, and unless we hold the Foundation, we cannot be saved.
They may cease to put any confidence in works, and yet never think living in Popish superstition they did amiss Pighius dyed Popish, and yet denial Popery in the Article of Justification by works long before his death.
They may cease to put any confidence in works, and yet never think living in Popish Superstition they did amiss Pighius died Popish, and yet denial Popery in the Article of Justification by works long before his death.
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What the foundation of saith is: V•caeto ad con•ionem multitudine, quae coalesecre in populi unial corpus nu•a et pra•erquam I legibus poterat, Liv. de Rom. lib. 1. Ephes. 1. 23. & 4. 1•. Ephes. 2. 20.
What the Foundation of Says is: V•caeto ad con•ionem multitudine, Quae coalesecre in People unial corpus nu•a et pra•erquam I legibus poterat, Liv. de Rom. lib. 1. Ephesians 1. 23. & 4. 1•. Ephesians 2. 20.
Howsoever men be changed (for changed they may be, even the best amongst men) if they that have received, as it seemeth some of the Galatians which fell into errour, not received the Gifts and Graces of God, which are called, NONLATINALPHABET, such as Faith, Hope, and Charity are, which God doth never take away from him, to whom they are given, as less repented him to have given them; if such might be so farr changed by errour, as that the very root of Faith should be quite extinguished in them, and so their Salvation utterly lost: It would shake the hearts of the strongest and stoutest of us all. See this contrary in Beza his observations upon the harmony of Confessions.
Howsoever men be changed (for changed they may be, even the best among men) if they that have received, as it seems Some of the Galatians which fell into error, not received the Gifts and Graces of God, which Are called,, such as Faith, Hope, and Charity Are, which God does never take away from him, to whom they Are given, as less repented him to have given them; if such might be so Far changed by error, as that the very root of Faith should be quite extinguished in them, and so their Salvation utterly lost: It would shake the hearts of the Strongest and Stoutest of us all. See this contrary in Beza his observations upon the harmony of Confessions.
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Error convicted, and afterwards maintained, •• more than errour; for although opinion be the same it was, in which respect I still call it errour, yet they are not now the same they were when they are taught what the Truth is, and plainly raught.
Error convicted, and afterwards maintained, •• more than error; for although opinion be the same it was, in which respect I still call it error, yet they Are not now the same they were when they Are taught what the Truth is, and plainly reached.
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I deny not but that the Church of Rome requireth some kinde of works which she ought not to require at mens hands. But our question in general about the adding of good works, not whethere such or such Works be goed. In this comparison, it is enough to touch so much of the matter in question between St. Paul and the Galatians, as inferreth those Conclusions. Ye are fallen from grace, Christ can profit you nothing: which Conclusions will fo•low Circumcision and Rites of the Law Ceremonial, if they be required as things necessary to Salvation. This only was a ledged against me? and need I touch more than was all edged?
I deny not but that the Church of Room requires Some kind of works which she ought not to require At men's hands. But our question in general about the adding of good works, not whethere such or such Works be go. In this comparison, it is enough to touch so much of the matter in question between Saint Paul and the Galatians, as infers those Conclusions. You Are fallen from grace, christ can profit you nothing: which Conclusions will fo•low Circumcision and Rites of the Law Ceremonial, if they be required as things necessary to Salvation. This only was a ledged against me? and need I touch more than was all edged?
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Hac •a•io Ecclesiastici Sacramenti & Catholicae F•ici est, vt qui par•em •ivini Sacrimenti negar, partem •• •al•at cu•sir••, Iratuim sibi •onn• •a & cuncorp••ata sunc omnia, •t aliud ••ae a•io sta•e non possie, & quiunum ex omnibus denegaveri•• alia•• emnia tradid•ss: non presir, Cassian. lib. 6. de Incarnat. Dom. If he obst•a•cly stand in denial. pag 193.
Hac •a•io Ecclesiastici Sacrament & Catholic F•ici est, vt qui par•em •ivini Sacrimenti negar, partem •• •al•at cu•sir••, Iratuim sibi •onn• •a & cuncorp••ata sunc omnia, •t Aliud ••ae a•io sta•e non possie, & quiunum ex omnibus denegaveri•• alia•• emnia tradid•ss: non presir, Cassian. lib. 6. the Incarnate. Dom. If he obst•a•cly stand in denial. page 193.
