That these Sacraments should not be nuda signa significantia, bare, naked, and empty signs (as Zuinglius unwarily speaks) but they should also be signa obsignantia, confirming and sealing signs,
That these Sacraments should not be nuda Signs Significantia, bore, naked, and empty Signs (as Zwingli unwarily speaks) but they should also be Signs obsignantia, confirming and sealing Signs,
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and signa exh bentia, signs exhibiting that which they signifie to a worthy Partaker. So that they are the Conduit pipes of Grace, and the Earnest of Blessedness;
and Signs Exh bentia, Signs exhibiting that which they signify to a worthy Partaker. So that they Are the Conduit pipes of Grace, and the Earnest of Blessedness;
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My Text appertains to the first of these Mysteries, namely to the ever-blessed Trinity, and discovers divers Arcana, divers Secrets concerning the Word, who is the Second Person in that incomprehensible Trinity.
My Text appertains to the First of these Mysteres, namely to the ever-blessed Trinity, and discovers diverse Arcana, diverse Secrets Concerning the Word, who is the Second Person in that incomprehensible Trinity.
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And the Word was made flesh, and dwelt among us, and we beheld his glory, &c. The first word of the Text NONLATINALPHABET And, is not redundant, as it is sometime in Scripture:
And the Word was made Flesh, and dwelled among us, and we beheld his glory, etc. The First word of the Text And, is not redundant, as it is sometime in Scripture:
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wherein our Evangelist St John (who is shadowed out by the Eagle mentioned Rev. 4.7. discovers many sublime and precious Truths concerning Jesus Christ.
wherein our Evangelist Saint John (who is shadowed out by the Eagl mentioned Rev. 4.7. discovers many sublime and precious Truths Concerning jesus christ.
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First, He discovers to us his Deity, that Jesus Christ is not only God by Denomination; So are Magistrates: or by Representation; so are Angels: or by spiritual unction; So were the Prophets: But God by Nature; So is no Creature.
First, He discovers to us his Deity, that jesus christ is not only God by Denomination; So Are Magistrates: or by Representation; so Are Angels: or by spiritual unction; So were the prophets: But God by Nature; So is no Creature.
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This Mysterie of Christs Deity was not only denied by Arius, (who confessed that Christ was NONLATINALPHABET of a like Essence with the Father, but he was not NONLATINALPHABET of the same Essence with the Father,
This Mystery of Christ Deity was not only denied by Arius, (who confessed that christ was of a like Essence with the Father, but he was not of the same Essence with the Father,
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and for this heresie was anathematized by the first, ecumenical Council at Nice ) but also it was opposed by Ebion, Cerinthus, and the Gnosticks in the Apostles dayes.
and for this heresy was anathematized by the First, ecumenical Council At Nicaenae) but also it was opposed by Ebion, Cerinthus, and the Gnostics in the Apostles days.
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For Ignatius (who if we believe Nicephorus, was that little child which Christ took up in his arms) tels us, that Ebion affirmed Christ was NONLATINALPHABET a meer man.
For Ignatius (who if we believe Nicephorus, was that little child which christ took up in his arms) tells us, that Ebion affirmed christ was a mere man.
And Cerinthus maintained (as we find in Irenaeus ) that Christ was the natural Son of Joseph and of Mary, and so a bare Man. Wherefore our Evangelist St John, to extirpate these tares of Heresies, which the Envious man had sown so early in the field of the Church, did write this Gospel, by the direction of the Spirit of God,
And Cerinthus maintained (as we find in Irnaeus) that christ was the natural Son of Joseph and of Marry, and so a bore Man. Wherefore our Evangelist Saint John, to extirpate these tares of Heresies, which the Envious man had sown so early in the field of the Church, did write this Gospel, by the direction of the Spirit of God,
as the Anabaptists strangely speak, but because he had his substance from her, as man; being, as the Scripture saith, Semen Mulieris, the seed of the Woman, Gen. 3.15. and ex semine David•s, of the seed of David according to the flesh, Rom. 1 3. Thus saith my Text, Verbum caro factum est, the Word was made flesh.
as the Anabaptists strangely speak, but Because he had his substance from her, as man; being, as the Scripture Says, Semen Mulieris, the seed of the Woman, Gen. 3.15. and ex Seed David•s, of the seed of David according to the Flesh, Rom. 1 3. Thus Says my Text, Verbum Caro factum est, the Word was made Flesh.
So in my Text, The Word was made flesh, and (the Word) dwelt among us, and we beheld his glory, &c. In the Words, observe with me these five parts. 1. The Person incarnate, the Word. 2. The manner of the incarnation, was made flesh. 3. The distinction of Natures in the unity of the Person, he dwelt among us. 4. The ocular demonstration of this mysterie, we beheld his glory. 5. The Excellency of his Person, full of Grace and Truth.
So in my Text, The Word was made Flesh, and (the Word) dwelled among us, and we beheld his glory, etc. In the Words, observe with me these five parts. 1. The Person incarnate, the Word. 2. The manner of the incarnation, was made Flesh. 3. The distinction of Nature's in the unity of the Person, he dwelled among us. 4. The ocular demonstration of this mystery, we beheld his glory. 5. The Excellency of his Person, full of Grace and Truth.
for thus writes Socinus upon the place, Haec verba sunt adulterina, & ab hominibus qui suum dogma de trino & uno Deo quacunque ratione defendere & propagare voluerunt, in hunc locum infarcta.
for thus writes Socinus upon the place, Haec verba sunt adulterina, & ab hominibus qui suum dogma de Trino & Uno God quacunque ratione defendere & propagare voluerunt, in hunc locum infarcta.
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These words are false, and forged, and stuffed into this place by those kind of men, who make no conscience how they defend and propagate their Doctrine of the Trinity.
These words Are false, and forged, and stuffed into this place by those kind of men, who make no conscience how they defend and propagate their Doctrine of the Trinity.
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Secondly, As a word is immaterial, and invisible (for no man can see Verbum mentis, the word of our thought) so Christ is immaterial and invisible in regard of his Divine Nature,
Secondly, As a word is immaterial, and invisible (for no man can see Verbum mentis, the word of our Thought) so christ is immaterial and invisible in regard of his Divine Nature,
but as soon as there is NONLATINALPHABET the Understanding, there must be NONLATINALPHABET the Word, so Jesus Christ who is the second Person in the blessed Trinity, cannot be separated from the Father,
but as soon as there is the Understanding, there must be the Word, so jesus christ who is the second Person in the blessed Trinity, cannot be separated from the Father,
Unto which of the Angels said he at any time, Thou art the Word? He hath said of them, they are ministring Spirits, sent out for their good, who shall be heirs of salvation.
Unto which of the Angels said he At any time, Thou art the Word? He hath said of them, they Are ministering Spirits, sent out for their good, who shall be Heirs of salvation.
but in the beginning was the Word. There is a propriety (saith Beza ) in the Word, Erat, quod uni Deo proprie convenit, which properly can be spoken of none but God, who by the Platonists was called NONLATINALPHABET, being it self;
but in the beginning was the Word. There is a propriety (Says Beza) in the Word, Erat, quod uni God Properly convenit, which properly can be spoken of none but God, who by the Platonists was called, being it self;
And by the Hebrews, Jehovah, from NONLATINALPHABET which signifies to Be: in comparison of whose Being, all things else are NONLATINALPHABET, as if they were no beings,
And by the Hebrews, Jehovah, from which signifies to Be: in comparison of whose Being, all things Else Are, as if they were no beings,
in the latter part of the first Verse, God was the Word; — where it is observable that in the Original, the article NONLATINALPHABET is not praefixed to NONLATINALPHABET God,
in the latter part of the First Verse, God was the Word; — where it is observable that in the Original, the article is not prefixed to God,
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First, That Christ is called NONLATINALPHABET God, with an Article in other places of Scripture, as John 20.28. Thomas cals Christ, NONLATINALPHABET my Lord, and my God.
First, That christ is called God, with an Article in other places of Scripture, as John 20.28. Thomas calls christ, my Lord, and my God.
Secondly, That God the Father, who by their own acknowledgement is truly God, yet is called NONLATINALPHABET God without an Article, as Gal. 1.3. NONLATINALPHABET NONLATINALPHABET, Grace be to you, and Peace from God the Father.
Secondly, That God the Father, who by their own acknowledgement is truly God, yet is called God without an Article, as Gal. 1.3., Grace be to you, and Peace from God the Father.
Or Thirdly, We may affirm with Irenaeus, Neque Dominus, neque Spiritus Sanctus, neque Apostoli eum qui non esset Deus, definitive & absolute Deum nominassent aliquando, nisi esset verus Deus. Neither the Lord,
Or Thirdly, We may affirm with Irnaeus, Neque Dominus, neque Spiritus Sanctus, neque Apostles Eum qui non esset Deus, definitive & absolute God nominassent aliquando, nisi esset verus Deus. Neither the Lord,
There is not the least Flie that playeth in the empty acr, nor the mightiest Angel that waits on the throne of heaven, which hath not essence and existence from him.
There is not the least Fly that plays in the empty acr, nor the Mightiest Angel that waits on the throne of heaven, which hath not essence and existence from him.
but oftentimes a principal Efficient cause; as Prov. 8.15. Per me Reges regnant. By me Kings reign, 1 Cor. 1.9. God is faithful by whom you are called unto the fellowship of his son.
but oftentimes a principal Efficient cause; as Curae 8.15. Per me Reges regnant. By me Kings Reign, 1 Cor. 1.9. God is faithful by whom you Are called unto the fellowship of his son.
That NONLATINALPHABET, of which the Apostle speaks, Rom. 1.19. those NONLATINALPHABET, common principles which are the grounds of all science and prudence amongst men, are from Jesus Christ;
That, of which the Apostle speaks, Rom. 1.19. those, Common principles which Are the grounds of all science and prudence among men, Are from jesus christ;
and the incomprehensible Word, do loudly proclaim that he is truly God: since no creature can be either eternal, •lmighty, life-communicating or incomprehensible.
and the incomprehensible Word, do loudly proclaim that he is truly God: since no creature can be either Eternal, •lmighty, life-communicating or incomprehensible.
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And here be pleased to observe (which is not usually observed) that in this first chapter of St John the beginning of which chapter was admired by the Platonique Philosophers are three expressions, (two of them in my) Text which demonstrate Iesus Christ to be essentially, and substantially God;
And Here be pleased to observe (which is not usually observed) that in this First chapter of Saint John the beginning of which chapter was admired by the Platonic Philosophers Are three expressions, (two of them in my) Text which demonstrate Iesus christ to be essentially, and substantially God;
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Secondly, Our Evangelist saith, that Christ is in sinu Patris, in the bosom of the Father, ver. 18. This phrase doth not only hold forth that tender affection which God the Father bears to Christ;
Secondly, Our Evangelist Says, that christ is in sinu Patris, in the bosom of the Father, ver. 18. This phrase does not only hold forth that tender affection which God the Father bears to christ;
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and the carefull shepherd carries the sucking Lamb in his arms, and if it be in danger lays it in his bosom: and Moses, Deut. 13.6. calls the wife the wife of a mans bosom, signifying that tender affection and cordial love, which a man bears to his wife.
and the careful shepherd carries the sucking Lamb in his arms, and if it be in danger lays it in his bosom: and Moses, Deuteronomy 13.6. calls the wife the wife of a men bosom, signifying that tender affection and cordial love, which a man bears to his wife.
and that a gracious voice, a soul-healing voice, and a soul-saving voice, and we want ears? God the Father commands us to hear him, Luk. 9.35. God the Holy Ghost perswades us to hear him, Mat. 3.16. God himself hath anointed him with the oyl of gladness above his fellows, and constituted him the Plenipotentiary between himself and Man;
and that a gracious voice, a Soul healing voice, and a Soul-saving voice, and we want ears? God the Father commands us to hear him, Luk. 9.35. God the Holy Ghost persuades us to hear him, Mathew 3.16. God himself hath anointed him with the oil of gladness above his Fellows, and constituted him the Plenipotentiary between himself and Man;
the Apostle reckons it a high honour, Heb. 1.1. God who at sundry times, and in divers manners spake in time past unto the fathers by the Prophets, hath in these last days spoken unto us by his Son. Where observe, that God spake to the Patriarchs and Saints, who lived before Christs advent, at sundry times;
the Apostle reckons it a high honour, Hebrew 1.1. God who At sundry times, and in diverse manners spoke in time passed unto the Father's by the prophets, hath in these last days spoken unto us by his Son. Where observe, that God spoke to the Patriarchs and Saints, who lived before Christ advent, At sundry times;
at another time he discovered the Messias should be Semen Abrahae, the seed of Abraham; so in Canaan, at a third time he discovered the Messias should be e tribu Judae, of the tribe of Judah: So in Egypt, as the learned Casaubon doth excellently,
At Another time he discovered the Messias should be Semen Abraham, the seed of Abraham; so in Canaan, At a third time he discovered the Messias should be e Tribu Judae, of the tribe of Judah: So in Egypt, as the learned Casaubon does excellently,
He hath spoken ultimately, as there needs no extraordinary Revelations, whether by men or Angels. 2. God spake to the Patriarchs NONLATINALPHABET in sundry manners;
He hath spoken ultimately, as there needs no extraordinary Revelations, whither by men or Angels. 2. God spoke to the Patriarchs in sundry manners;
so to Hezekiah; sometimes by Urim and Thummim, so to David; sometimes by NONLATINALPHABET an Ecclio from heaven, or a low still voice; so in the second Temple.
so to Hezekiah; sometime by Urim and Thummim, so to David; sometime by an Ecclio from heaven, or a low still voice; so in the second Temple.
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Now he hath spoken distinctly, without confusion, fully without addition, evidently without shadows, uniformly without types, immutably without change.
Now he hath spoken distinctly, without confusion, Fully without addition, evidently without shadows, uniformly without types, immutably without change.
But some may say, How doth the Word speak to us? Is not the Word in heaven, we on the earth? who ever heard the voice of Christ, since the Apostles days?
But Some may say, How does the Word speak to us? Is not the Word in heaven, we on the earth? who ever herd the voice of christ, since the Apostles days?
It is easie to answer, That the Word doth speak unto us in the Holy Scriptures, which because they have Christ for their Author, are called the word of Truth, and the word of life;
It is easy to answer, That the Word does speak unto us in the Holy Scriptures, which Because they have christ for their Author, Are called the word of Truth, and the word of life;
when he was on earth, and refused to hear the Apostles speak when Christ was ascended into heaven? What is become of those seven famous Churches in Asia, who were the first fruits to the Gospel,
when he was on earth, and refused to hear the Apostles speak when christ was ascended into heaven? What is become of those seven famous Churches in Asia, who were the First fruits to the Gospel,
and denied to hear Christ speak in his word, but gave ear to C•rinthus, and other Enthusiasts, to the Nicolaitans, and other false Teachers? Nay think what is become of Germany, Bohemia, and the Pala••nate, which have been Countries like the Garden of Eden for fruitfulness, and pleasantness;
and denied to hear christ speak in his word, but gave ear to C•rinthus, and other Enthusiasts, to the Nicolaitans, and other false Teachers? Nay think what is become of Germany, Bohemia, and the Pala••nate, which have been Countries like the Garden of Eden for fruitfulness, and pleasantness;
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who neglecting the holy Scriptures, wherein Christ did speak, and giving liberty to Anabaptists who dreamed of Revelations, are in many parts become like a desolate wilderness;
who neglecting the holy Scriptures, wherein christ did speak, and giving liberty to Anabaptists who dreamed of Revelations, Are in many parts become like a desolate Wilderness;
for though every day of the year be Christs (because with him the new world began) yet this Day (if any credit may be given to our Churches Chronology) hath relation to him in a special manner:
for though every day of the year be Christ (Because with him the new world began) yet this Day (if any credit may be given to our Churches Chronology) hath Relation to him in a special manner:
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This is the Day on which the Heavenly Host did loudly sing an Anthem (of glory be to God on High, in earth peace, and good-will towards men) for his blessed Nativity.
This is the Day on which the Heavenly Host did loudly sing an Anthem (of glory be to God on High, in earth peace, and goodwill towards men) for his blessed Nativity.
This Day did the believing Shepherds praise, honour, and worship God, because they saw with their corporeal eyes, what Abraham saw by the eye of Faith.
This Day did the believing Shepherd's praise, honour, and worship God, Because they saw with their corporeal eyes, what Abraham saw by the eye of Faith.
What good could we obtain by the Birth of Nature, unless the God of Nature was born to revive our corrupted Nature? What comfort could we feel in the light of the world,
What good could we obtain by the Birth of Nature, unless the God of Nature was born to revive our corrupted Nature? What Comfort could we feel in the Light of the world,
But blessed be God the Father of mercies, and the God of all comfort, because in the fulness of Time he sent Jesus Christ to be made of a Woman, made under the Law, to Redeem us who were under the Law, that we might receive the Adoption of sons.
But blessed be God the Father of Mercies, and the God of all Comfort, Because in the fullness of Time he sent jesus christ to be made of a Woman, made under the Law, to redeem us who were under the Law, that we might receive the Adoption of Sons.
Shall we keep an annual day to the honour of God for bodily deliverances from Gunpowder Traitors, and Spanish Armado's, from men who can only kill the Body? And will any judgest sinfull (I say sinfull) to keep an annual Day to the honour of our Saviour for spiritual Deliverances from infernal enemies, who would have swallowed up soul and body? Might the Jews, under the strict Poedagogie of the Law, keep an anniversary Feast called Purim (which was of humane institution) without any reproof from God,
Shall we keep an annual day to the honour of God for bodily Deliverances from Gunpowder Traitors, and Spanish Armado's, from men who can only kill the Body? And will any Judges sinful (I say sinful) to keep an annual Day to the honour of our Saviour for spiritual Deliverances from infernal enemies, who would have swallowed up soul and body? Might the jews, under the strict Poedagogie of the Law, keep an anniversary Feast called Purim (which was of humane Institution) without any reproof from God,
or any of his Prophets, and that only for their temporal preservation from the treachery of Haman? And will any Christian think it sinfull, in Gospel-times, to keep an anniversary Festival for those spiritual, unutterable and unconceivable Mercies, which we enjoy by the birth of Jesus Christ? — Pudet haec opprobria nobis Et dici potuisse, & non potuisse refelli.
or any of his prophets, and that only for their temporal preservation from the treachery of Haman? And will any Christian think it sinful, in Gospel times, to keep an anniversary Festival for those spiritual, unutterable and unconceivable mercies, which we enjoy by the birth of jesus christ? — It is shameful haec Opprobria nobis Et dici potuisse, & non potuisse refelli.
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If you prize the practice of those godly and learned Martyrs in Queen Maries days (such were penitent Cranmer, learned Ridley, zealous Latimer, and many others) who shed their blood in detestation of Popish Errors,
If you prize the practice of those godly and learned Martyrs in Queen Mary's days (such were penitent Cranmer, learned Ridley, zealous Latimer, and many Others) who shed their blood in detestation of Popish Errors,
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However this is enough for my purpose that the Christian world hath reputed the twenty fifth day of December (and this is our twenty fifth acording to the Iulian accompt) for the day of Christs birth.
However this is enough for my purpose that the Christian world hath reputed the twenty fifth day of December (and this is our twenty fifth according to the Iulian account) for the day of Christ birth.
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First, He speaks unto you under this notion, that he is Verbum the Word; namely, that you preferr his words before all the words and writings of mortal men:
First, He speaks unto you under this notion, that he is Verbum the Word; namely, that you prefer his words before all the words and writings of Mortal men:
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Justin Martyr and Irenaeus were two worthy Writers living near the Apostles times, even in the second Century and yet both of them were corrupted with the Error of the Chiliasts. Terullian and St Cyprian were two eminent instruments of Gods glory,
Justin Martyr and Irnaeus were two worthy Writers living near the Apostles times, even in the second Century and yet both of them were corrupted with the Error of the Chiliasts. tertullian and Saint Cyprian were two eminent Instruments of God's glory,
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yet the first was infected with the error of Montanus, the second defiled with the superstition of Donatus. Cyril and Epiphanius, two excellent Authors, who lived in the fourth Century,
yet the First was infected with the error of Montanus, the second defiled with the Superstition of Donatus. Cyril and Epiphanius, two excellent Authors, who lived in the fourth Century,
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the other was drawn into the error of the Anthropomorphitae. In short, (for why should I tire your Patience?) Hierom and Augustine were two zealous Fathers of the Church,
the other was drawn into the error of the Anthropomorphites. In short, (for why should I tire your Patience?) Hieronymus and Augustine were two zealous Father's of the Church,
And if these holy, learned and godly men who lived in the purer ages of the Church (before there was any Pope) and nearer the Apostles times then we by above a thousand years, had such failings in their single writings;
And if these holy, learned and godly men who lived in the Purer ages of the Church (before there was any Pope) and nearer the Apostles times then we by above a thousand Years, had such failings in their single writings;
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and not to be mentioned without due respect to their labours? may we think then to be infallible? may we make them the Masters of our Faith? nothing less:
and not to be mentioned without due respect to their labours? may we think then to be infallible? may we make them the Masters of our Faith? nothing less:
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It is the honour and priviledge due to the Word of God, the holy Scripture (which is the Book of Iesus Christ, who is the Word) that there are no Errata's annexed to it.
It is the honour and privilege due to the Word of God, the holy Scripture (which is the Book of Iesus christ, who is the Word) that there Are no Errata's annexed to it.
or equity in it? And here it might be modestly inquired, whether God might not (salvâ justitiâ, & veritate) have been satisfied some other way then by the Incarnation of his Son (if he had so pleased.)
or equity in it? And Here it might be modestly inquired, whither God might not (salvâ justitiâ, & veritate) have been satisfied Some other Way then by the Incarnation of his Son (if he had so pleased.)
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3. Whither the Word had been made flesh, supposing that Adam had continued in innocency; the negative whereof St. Augustine and others do convincingly maintain.
3. Whither the Word had been made Flesh, supposing that Adam had continued in innocency; the negative whereof Saint Augustine and Others do convincingly maintain.
but a meer Man, which was one of the dangerous Errors of Cerinthus a Jew, whom S. John the Evangelist did so much detest that he would not stay in the Bath, when he spied Cerinthus therein:
but a mere Man, which was one of the dangerous Errors of Cerinthus a Jew, whom S. John the Evangelist did so much detest that he would not stay in the Bath, when he spied Cerinthus therein:
which was the pestiferous Error of Eutyches, who for this Heresie was Condemned in the Great Council of Chalcedon; the Confession of which general Council, deserves to be written in Golden Letters;
which was the pestiferous Error of Eutyches, who for this Heresy was Condemned in the Great Council of Chalcedon; the Confessi of which general Council, deserves to be written in Golden Letters;
Confitemur in novissimis diebus, filium Dei unigenitum in duabus naturis, inconfuse, immutabiliter, indivise, inseparabiliter agnoscendum; nunquam sublata differentia naturarum propter unionem.
Confitemur in novissimis diebus, Son Dei Unigenitum in Duabus naturis, inconfuse, immutabiliter, indivise, inseparabiliter agnoscendum; Never sublata differentia naturarum propter unionem.
We confess, in these last days, the only begotten Son of God must be acknowledged to consist of two Natures, which may not be confounded with one another,
We confess, in these last days, the only begotten Son of God must be acknowledged to consist of two Nature's, which may not be confounded with one Another,
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Or Thirdly, Whether it was Addendo, by adding the Word to the Flesh, so that they remain two distinct Persons, the one Filius Deum, the Son of God, the other Filius Mariae, the Son of Mary, which was the spreading Heresie of Nestorius, for which he was condemned in the General Council at Ephesus.
Or Thirdly, Whither it was Addendo, by adding the Word to the Flesh, so that they remain two distinct Persons, the one Filius God, the Son of God, the other Filius Mary, the Son of Marry, which was the spreading Heresy of Nestorius, for which he was condemned in the General Council At Ephesus.
and reality, which was the vile Opinion of Marcion (whom Polycarpus, in zeal to Christs Honour, called NONLATINALPHABET, the first-born of Satan) and it was the opinion of the Manichees, among whom Augustine had his conversation in his youth;
and reality, which was the vile Opinion of Marcion (whom Polycarp, in zeal to Christ Honour, called, the firstborn of Satan) and it was the opinion of the manichees, among whom Augustine had his Conversation in his youth;
and shed many tears, which St. Ambrose observing, said these comfortable words to her, Impossibile est filium tantarum lachrymarum perire, It is not possible that a Son of so many tears should perish:
and shed many tears, which Saint Ambrose observing, said these comfortable words to her, Impossibile est Son tantarum lachrymarum perire, It is not possible that a Son of so many tears should perish:
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All that I shall speak, will be very brief, namely one Lesson (amongst many others) which Christ doth teach us under this Notion, that he is Verbum caro factum, The Word made flesh:
All that I shall speak, will be very brief, namely one lesson (among many Others) which christ does teach us under this Notion, that he is Verbum Caro factum, The Word made Flesh:
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If he loved Flesh, that is, our Nature so cordially, that he emptied himself of the glory which he had with his Father before the World was, then we ought to love one another heartily and sincerely;
If he loved Flesh, that is, our Nature so cordially, that he emptied himself of the glory which he had with his Father before the World was, then we ought to love one Another heartily and sincerely;
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and glorified Spirits at this Miracle of Miracles, that the Word who is the eternal and substantial Son of God, should through love and charity become flesh.
and glorified Spirits At this Miracle of Miracles, that the Word who is the Eternal and substantial Son of God, should through love and charity become Flesh.
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and now love and charity sweetly move the Word, i. e. Iesus Christ to be made flesh, that so flesh might be ransomed, reconciled, revived, and live eternally.
and now love and charity sweetly move the Word, i. e. Iesus christ to be made Flesh, that so Flesh might be ransomed, reconciled, revived, and live eternally.
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O the power of charity, which can work Miracles beyond a Miracle (if I may so speak) and produce Wonders which to unsanctified Reason imply Contradiction!
O the power of charity, which can work Miracles beyond a Miracle (if I may so speak) and produce Wonders which to unsanctified Reason imply Contradiction!
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Behold by Charity the infinite God is finite; the al-seeing light obscured; and the incomprehensible one comprehended within the womb of a blessed Virgin!
Behold by Charity the infinite God is finite; the All-seeing Light obscured; and the incomprehensible one comprehended within the womb of a blessed Virgae!
and the way to have union between man and his own Conscience Charity is one visible testimony of true believing, a soveraign Antidote against the Worlds temptations, a provident laying up Treasures in Eternity,
and the Way to have Union between man and his own Conscience Charity is one visible testimony of true believing, a sovereign Antidote against the World's temptations, a provident laying up Treasures in Eternity,
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and where the Books of Gods infallible Science, and our awakened Conscience shall be opened, that the principal search will be after works of Charity.
and where the Books of God's infallible Science, and our awakened Conscience shall be opened, that the principal search will be After works of Charity.
And though you shall not be rewarded propter opera Charitatis, for any merit in your works of Charity (because when we have done all we can do, we are unprofitable Servants,
And though you shall not be rewarded propter opera Charitatis, for any merit in your works of Charity (Because when we have done all we can do, we Are unprofitable Servants,
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Then will hardhearted people sadly feel the weight of that righteous threatning, James 2.13. He shall have judgement without mercy, that sheweth no mercy.
Then will hardhearted people sadly feel the weight of that righteous threatening, James 2.13. He shall have judgement without mercy, that shows no mercy.
Then will the wicked know there are many degrees of torment in that place of never ending misery into which they shall be plunged from the vindicative Justice of God.
Then will the wicked know there Are many Degrees of torment in that place of never ending misery into which they shall be plunged from the vindicative justice of God.
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and some measure) taste the sweetness of that good word of God, Psalm 41.1, 3. Blessed is the man that considereth the poor, the Lord will deliver him in time of trouble;
and Some measure) taste the sweetness of that good word of God, Psalm 41.1, 3. Blessed is the man that Considereth the poor, the Lord will deliver him in time of trouble;
And as it is a Duty at all times to remember with all thankfulness, the infinite and overflowing Charity of Christ to the poor and lost Sons of Adam: So let us at this time (according to our several abilities) express more then ordinary Charity to the poor;
And as it is a Duty At all times to Remember with all thankfulness, the infinite and overflowing Charity of christ to the poor and lost Sons of Adam: So let us At this time (according to our several abilities) express more then ordinary Charity to the poor;
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Episc. Winton. opuscula. viz. his Answer to the eighteenth chap. of Perrons Reply, pag. 2. circa finem. Zuinglius de vera & falsa Relig. cap. de Eucharistia, à pag. 258. ad pag. 271. Rom. 4.11. Sacramenta non sunt tantum signa representativa, sed exhibitiv•. Davenant. in Col. cap. 1. verse 2. pag. 9.
Episc Winton. opuscula. viz. his Answer to the eighteenth chap. of Perrons Reply, page. 2. circa finem. Zwingli de vera & Falsa Relig cap. de Eucharistia, à page. 258. ad page. 271. Rom. 4.11. Sacraments non sunt Tantum Signs representativa, sed exhibitiv•. Davenant. in Col. cap. 1. verse 2. page. 9.
Psal. 82.1. Exod. 3.2, 6. Ioh. 10.35, 36. Exod. 4.16. Rom. 9.5. Deus de deo; Lumen de lumine. Symb. Nicaenum. Iohn 8.4. Bellarm. contr. tom. 1. de Christo l. 2. cap. 19. p. 90. A. B.
Psalm 82.1. Exod 3.2, 6. John 10.35, 36. Exod 4.16. Rom. 9.5. Deus de God; Lumen de lumine. Symbol Nicaea. John 8.4. Bellarmine Contr. tom. 1. de Christ l. 2. cap. 19. p. 90. A. B.
Caranza in sum. conc••. pag 97, 109. ••••ates ••holast. l•b. 1. cap. 5. pag. 222, 223, 225. NONLATINALPHABET, &c. Athanasius contra Arianos orat. 2. Nicephor. hist. Eccl. l. 2. cap. 35. Ignatius in Epist. 6. ad Philadelph. pag. 135. Irenaeus adversus haeres. lib. 1. cap. 25. Hunc librum composuit contra haereticos, &c. Gorran. in Io. 1.1. pag. 821. •. vid. Hug•nem •rotium in praesat. ad Icannem. Io. 20 31. Hieronym, in proaem. comment. in Mat.
Caranza in sum. conc••. page 97, 109. ••••ates ••holast. l•b. 1. cap. 5. page. 222, 223, 225., etc. Athanasius contra Arianos Orat. 2. Nicephor. hist. Ecclesiastes l. 2. cap. 35. Ignatius in Epistle 6. and Philadelphia. page. 135. Irnaeus Adversus haeres. lib. 1. cap. 25. Hunc Librum Composuit contra haereticos, etc. Gorran. in Io. 1.1. page. 821. •. vid. Hug•nem •rotium in Superintend. ad Icannem. Io. 20 31. Jerome, in proem. comment. in Mathew
S. Maria NONLATINALPHABET est: qui non sic subscribit haereticus est. Concil. tom. 1. Concil. Chalced. Act. 5. Gal. 4.4. Heb. 2.16. Luke 1.35. Chrysostom. &c. Hyeronym. &c.
S. Maria est: qui non sic subscribit Heretic est. Council. tom. 1. Council. Chalcedon Act. 5. Gal. 4.4. Hebrew 2.16. Luke 1.35. Chrysostom. etc. Hieronym. etc.
Patet NONLATINALPHABET istum NONLATINALPHABET millo loco p•o verbo NONLATINALPHABET capere, non pro patris NONLATINALPHABET & aeterno; vide notas Montacutii in Naz invect. 1. p. 12. lin. 27. Rom. 1.3.
Patet istum millo loco p•o verbo capere, non Pro patris & aeterno; vide notas Montacutii in Nazareth invect. 1. p. 12. lin. 27. Rom. 1.3.
Transylvani dicunt Christum vocari verbum quia verba Dei nobis annuntiavit — vel quia tam muta pr••clara de illo dicuntur. Bell. contr. de Christo, l. 1. cap. 6. pag 68. D.E.
Transylvani dicunt Christ vocari verbum quia verba Dei nobis annuntiavit — vel quia tam muta pr••clara de illo dicuntur. Bell. Contr. de Christ, l. 1. cap. 6. page 68. D.E
NONLATINALPHABET. &c. Naz. orat. 2. NONLATINALPHABET sc. orat. 36. NONLATINALPHABET. 1 Cor. 1.24. Per actus intelligendi & amandi producuntur in Deo personae procedentes. Suarez. tom. 1. lib. 1. de Trin. cap. 6, & 7. Io. 1.18. Permulti patres, ut Basilius, Naz. &c delectantur cum filius vocatur verbum — Mens enim generat NONLATINALPHABET suū naturaliter ita ut nunquā mens sit sive NONLATINALPHABET, &c. Zanch. de trib. Elohim lib. 5. c••. 8. p. 257. Generatio fiin est operatio Dei ad ••tia, &c. Heb. 1.5. 1 Tim 3.16. Gen 5.24. Iames 2.23. Exod. 33.19. 2 Sam. 12.25. 1 Sam. 13.14.
. etc. Nazareth Orat. 2. sc. Orat. 36.. 1 Cor. 1.24. Per actus intelligendi & amandi producuntur in God personae procedentes. Suarez. tom. 1. lib. 1. de Trin. cap. 6, & 7. Io. 1.18. Permulti patres, ut Basil, Nazareth etc. delectantur cum filius vocatur verbum — Mens enim generate suū naturaliter ita ut nunquā Mens sit sive, etc. Zanchius de Trib. Elohim lib. 5. c••. 8. p. 257. Generatio fiin est operatio Dei ad ••tia, etc. Hebrew 1.5. 1 Tim 3.16. Gen 5.24. James 2.23. Exod 33.19. 2 Sam. 12.25. 1 Sam. 13.14.
The Anabaptists who decry the observation of the Lords day as sinfull, do also decry all annual com•memorations of Gods mercies as sinfull: but the Protestant Churches are of another judgment, as appears in the writings of Chemnitius, Zanchius, Perkins, Bullinger, &c.
The Anabaptists who decry the observation of the lords day as sinful, do also decry all annual com•memorations of God's Mercies as sinful: but the Protestant Churches Are of Another judgement, as appears in the writings of Chemnitz, Zanchius, Perkins, Bullinger, etc.
Ambrose, Chrysostom, Augustine, &c. Nomine veteris et Apostolicae Ecclesia eam intelligo qua à tempore Apostolorum per annos ferè quingentos duravit, &c. Zanchius.
Ambrose, Chrysostom, Augustine, etc. Nomine veteris et Apostolic Ecclesia eam intelligo qua à tempore Apostolorum per annos ferè quingentos duravit, etc. Zanchius.
Contemptus Ecclesiae Christi è magnà animi superbia, & ex nimia de nobis existimatione proficiscitur. Facit enim haec superbia ut instar Gigantum non vereamurbellum cum tato Ecclesia patribus { que } omnibus suscipere. Zanchius de tribus Elohim, 2. part. lib. 1. cap. 1. pag. 375. Scriptura canonica est eminentissima author•tatis. Aug. de civ. Dei. l. 11. c. 3. Vide Canisiii Chron. Eccl.
Contemptus Ecclesiae Christ è magnà animi superbia, & ex Nimia de nobis existimatione proficiscitur. Facit enim haec superbia ut instar Gigantum non vereamurbellum cum tato Ecclesia Patribus { que } omnibus suscipere. Zanchius de tribus Elohim, 2. part. lib. 1. cap. 1. page. 375. Scripture Canonical est eminentissima author•tatis. Aug. the civ. Dei. l. 11. c. 3. Vide Canisiii Chronicles Ecclesiastes
Tam Latinorum, quam Graecorum Ecclesia pari consensione in eam conveniunt sententiam, ut redemptor noster sit natus vigesima quinta mensis Decembris. Bar. apparat. ad annal. pag. 55.
Tam Latinorum, quam Graecorum Ecclesia Pair consension in eam conveniunt sententiam, ut redemptor Noster sit Born vigesima quinta mensis Decembris. Bar. apparat. ad annal. page. 55.
Euse. hist. Eccl. l. 3. cap. 35. Hieronymi catalog. Eusebii. lib. 7. cap. 3. Potters answer to charity mistaken, Sect. 4. num. 3. pag. 105. Pius amat Virgines Christus. Hier. contr. Io. l. 1. Bonum est non tangere mulierem; ergo malum est tangere. — Noli credere, noli dicere infantes antequam baptizentur, morte praeventos pervenire posse ad originalium peccatorum indulgentiam, si vis esse catholicus. Aug tom. 7. lib. 3 de orig. animae. cap 9. Aug. tom 3. de fide cap. 27.
Euse hist. Ecclesiastes l. 3. cap. 35. Hieronymus catalog. Eusebius. lib. 7. cap. 3. Potters answer to charity mistaken, Sect. 4. num. 3. page. 105. Pius amat Virgins Christus. Hier. Contr. Io. l. 1. Bonum est non tangere mulierem; ergo malum est tangere. — Noli Believe, noli dicere Infants antequam baptizentur, morte praeventos pervenire posse ad originalium peccatorum indulgentiam, si vis esse Catholicus. Aug tom. 7. lib. 3 de Origin. Spirits. cap 9. Aug. tom 3. de fide cap. 27.
Luke 17. Datur vita aeterna secundum opera, at non propter merita operum, &c. Molinael Hyperaspistes, cap. 6. p. 51. Vide Melsner. contra Lessium, part. 2. pag. 94, 95.
Luke 17. Datur vita aeterna secundum opera, At non propter Merita Operum, etc. Molinael Hyperaspists, cap. 6. p. 51. Vide Melsner. contra Lessium, part. 2. page. 94, 95.
