Three sermons preached by the Reverend and learned Dr. Richard Stuart ... to which is added, a fourth sermon, preached by the Right Reverend Father in God, Samuel Harsnett ...
A SERMON Preached on St. PETER'S Day ▪ at S. Pauls cross in London. The Text. 1 CORINTH. 10.32. Give no offence, neither to the Iews ▪ nor to the Gentiles, nor to the Ch•rch of God.
A SERMON Preached on Saint PETER'S Day ▪ At S. Paul's cross in London. The Text. 1 CORINTH. 10.32. Give no offence, neither to the Iews ▪ nor to the Gentiles, nor to the Ch•rch of God.
because it was written by St. Paul. And this circumstance may add to your patience, that it was sent to Corinth (a Map of this place wherein you are) Achaiae Caput, Graeciae Decus (sai•h Florus) The Head of Achaia, the Glory of Greece. Inter maria quasi spectaculo exposita:
Because it was written by Saint Paul. And this circumstance may add to your patience, that it was sent to Corinth (a Map of this place wherein you Are) Achaiae Caput, Graeciae Decus (sai•h Florus) The Head of Achaia, the Glory of Greece. Inter maria quasi spectaculo exposita:
For (as if they were to be sold too) she had choice of each severall sort, Iudaism, Paganism, and Christianism. VVant any Faith? Corinth can furnish you.
For (as if they were to be sold too) she had choice of each several sort, Judaism, Paganism, and Christianism. Want any Faith? Corinth can furnish you.
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Amidst this sea of distractions, the Church must needs hazard Shipwrack, if an Apostle be not the Pilot. Hence therefore he draws his directing Compass, and my Text is the Card which they must sail by, Give no offence, neither to the Iews,
Amid this sea of distractions, the Church must needs hazard Shipwreck, if an Apostle be not the Pilot. Hence Therefore he draws his directing Compass, and my Text is the Carded which they must sail by, Give no offence, neither to the Iews,
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and this precept here was more immediately occasioned by some abuse in Corinth, concerning things offered up to Idols. The D•linquents were c•iefly of two sorts:
and this precept Here was more immediately occasioned by Some abuse in Corinth, Concerning things offered up to Idols. The D•linquents were c•iefly of two sorts:
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and the fault once past, it was easy (they thought) to dispute themselves •nocent. For had not S. Paul himself taught them, that An idol was nothing ? as little able to unhallow meat,
and the fault once passed, it was easy (they Thought) to dispute themselves •nocent. For had not S. Paul himself taught them, that an idol was nothing? as little able to unhallow meat,
as to sanctifie it? what hurt then in these solemn meetings, where they might maintain friendship, without loss to Religion? the apostle replies, v. 19. An idol indeed is nothing :
as to sanctify it? what hurt then in these solemn meetings, where they might maintain friendship, without loss to Religion? the apostle replies, v. 19. an idol indeed is nothing:
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and then, what h•pe of their conversion? secondly, to the Gentiles, for if Christians will be their associates, their religion sure was not then so blameable.
and then, what h•pe of their conversion? secondly, to the Gentiles, for if Christians will be their associates, their Religion sure was not then so blameable.
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•or see, these meats may lawfully be bought in the Market, v. 25 ▪ where they were often sold for their Priests commodity (as H•rodotus intimates in his Eut•rpe, and S. Aug. in his 78. Prop. upon the Romans ) they might lawfully be eaten too at each privat meeting, v. 27. yet if a Christian chanced to light upon a Professor, who in a Courteous unkindness will needs forewarn him, Take heed, these thing•s were offered up to Idols :
•or see, these Meats may lawfully be bought in the Market, v. 25 ▪ where they were often sold for their Priests commodity (as H•rodotus intimates in his Eut•rpe, and S. Aug. in his 78. Prop. upon the Romans) they might lawfully be eaten too At each private meeting, v. 27. yet if a Christian chanced to Light upon a Professor, who in a Courteous unkindness will needs forewarn him, Take heed, these thing•s were offered up to Idols:
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And to each of these severall parts, I shall annex that two-fold Application, desiring, that in all things unlawfull and indifferent, Iewes and Gentiles (strangers) may be free from scandall,
And to each of these several parts, I shall annex that twofold Application, desiring, that in all things unlawful and indifferent, Iewes and Gentiles (Strangers) may be free from scandal,
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VVe read, that Peter (this daies Saint) was checked by our Apostle, about this point we have in hand, I withstood him to the face (saith he) for be was to be blamed, Galat. 2 ▪ the reason was,
We read, that Peter (this days Saint) was checked by our Apostle, about this point we have in hand, I withstood him to the face (Says he) for be was to be blamed, Galatians 2 ▪ the reason was,
because by his dissembling carriage he had seduced Barnabas, and g•ven scandal to the new-won Gentiles, which were at Antioch. How this can stand with Peters commandi•g supremacy, let the Jesuits see to it:
Because by his dissembling carriage he had seduced Barnabas, and g•ven scandal to the new-won Gentiles, which were At Antioch. How this can stand with Peter's commandi•g supremacy, let the Jesuits see to it:
for it app•ared by his serious amendment, how good he was, and how tractable, and his repentance gave this unquestioned testimony, that his heart was as full of humility, as it was of zeal.
for it app•ared by his serious amendment, how good he was, and how tractable, and his Repentance gave this unquestioned testimony, that his heart was as full of humility, as it was of zeal.
and without all doubt, the only way to become a Saint, is to be such an Auditor. Thus then do these Apostles both preach unto you, St. Peter by his example,
and without all doubt, the only Way to become a Saint, is to be such an Auditor. Thus then do these Apostles both preach unto you, Saint Peter by his Exampl,
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and main part of Charity. For, we were not created for our selves alone, nor may we learn for this reason only, to become lea•ned, bu• that we may be Teachers too.
and main part of Charity. For, we were not created for our selves alone, nor may we Learn for this reason only, to become lea•ned, bu• that we may be Teachers too.
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The dispute is too subtle, whether all seducing crimes be offences or no, especially when they do harm beyond the Actors intention? as when Ammon cou•ted Thamar, was it Incest,
The dispute is too subtle, whither all seducing crimes be offences or no, especially when they do harm beyond the Actors intention? as when Ammon cou•ted Tamar, was it Incest,
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it (indeed) bribes our affection• ▪ and makes them all turn Traytors to the Soul. This appears in that grand sinne of David, that offensive and murtherous Adultery ;
it (indeed) Bribes our affection• ▪ and makes them all turn Traitors to the Soul. This appears in that grand sin of David, that offensive and murderous Adultery;
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this sin darted Scandals, and gave wounds to all them that did bu• hear it: 1. To his own people by Love and Respect, for David was honourable ▪ and because a Prophet, his life was thought exemplary:
this since darted Scandals, and gave wounds to all them that did bu• hear it: 1. To his own people by Love and Respect, for David was honourable ▪ and Because a Prophet, his life was Thought exemplary:
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if then he turn wanton, who will not follow him? probably there were some among the people, who would sooner be brought to think Adultery no sin; then to hold David vitious.
if then he turn wanton, who will not follow him? probably there were Some among the people, who would sooner be brought to think Adultery no since; then to hold David vicious.
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what hope now to make them Prosely•es ? nay, what reproachful words would they not utter? behold the fruits of this Iewish Faith, whose very Prophets are adulterous? 3. Search Ioab's actions,
what hope now to make them Prosely•es? nay, what reproachful words would they not utter? behold the fruits of this Jewish Faith, whose very prophets Are adulterous? 3. Search Joab's actions,
But Ioab was herein most valiant, he durst neglect the com•and of God, that he might please a Man. Of all Traytors this passion is the basest, which makes us sin for company,
But Ioab was herein most valiant, he durst neglect the com•and of God, that he might please a Man. Of all Traitors this passion is the Basest, which makes us sin for company,
and to please great ones, as if, where they are wick•d, it were sawcy to be good, or ill manners that our innocency should be thought to reprove our betters.
and to please great ones, as if, where they Are wick•d, it were saucy to be good, or ill manners that our innocency should be Thought to reprove our betters.
You see, by Davids fact, how true it is of this infectious sin, what holy Cyprian hath of those who were present at the old Pagan-sports, Discit facere, dum con•uescit videre (in his 6. de spectaculis. ) At these sports each Spectator becomes an Agent,
You see, by Davids fact, how true it is of this infectious since, what holy Cyprian hath of those who were present At the old Pagan-sports, Discit facere, dum con•uescit To see (in his 6. de spectaculis.) At these sports each Spectator becomes an Agent,
For 'tis not said here, Give no scandal onely, but NONLATINALPHABET ▪ be free from offence, as well from the Less, as from the Greater Evil. We read in the 9 to the Romans, at the last verse (and S. Paul did borrow it from the Prophet Esay) Behold, I lay in Sion, NONLATINALPHABET,
For it's not said Here, Give no scandal only, but ▪ be free from offence, as well from the Less, as from the Greater Evil. We read in the 9 to the Roman, At the last verse (and S. Paul did borrow it from the Prophet Isaiah) Behold, I lay in Sion,,
Our last Translators seem to approve it too in the 14. to •he Romans, and the 13. verse, That you put not in your Brothers way, NONLATINALPHABET, which they render, A stumbling block ▪ and an occasion to fall.
Our last Translators seem to approve it too in the 14. to •he Romans, and the 13. verse, That you put not in your Brother's Way,, which they render, A stumbling block ▪ and an occasion to fallen.
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'Tis true then Men may speak Rocks as well as act them, and make the wayes of the Church as dangerous by their stony Opinions, as by their foul Examples. Who doubts but a Corinthian Elder might give as great offence by teaching falsly concerning those meats,
It's true then Men may speak Rocks as well as act them, and make the ways of the Church as dangerous by their stony Opinions, as by their foul Examples. Who doubts but a Corinthian Elder might give as great offence by teaching falsely Concerning those Meats,
then to mend the Errors of their mis-led Opinions. Give then no scandall ▪ neither by Life nor Doctrine ▪ neither by wicked acts, nor more vile Opinions, let neither your hand cast stones,
then to mend the Errors of their misled Opinions. Give then no scandal ▪ neither by Life nor Doctrine ▪ neither by wicked acts, nor more vile Opinions, let neither your hand cast stones,
But what? In one Corinth so many factious varieties? Iewes against Gentiles, and both these too divided from the Christians? amidst these distractions, 'tis best sure to be Neutrall ;
But what? In one Corinth so many factious varieties? Iewes against Gentiles, and both these too divided from the Christians? amid these distractions, it's best sure to be Neutral;
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for who would yet make choice of any Faith? Let the Scribe either yeild to the Gospel, or the Sophies of Greece to the Law of Moses, or else let S. Paul give way to the Philosophers. As things here stand, to look on is the best course,
for who would yet make choice of any Faith? Let the Scribe either yield to the Gospel, or the Sophies of Greece to the Law of Moses, or Else let S. Paul give Way to the Philosophers. As things Here stand, to look on is the best course,
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pendulous Corinthians, NONLATINALPHABET whirled about with every wind, which bloweth them whither it listeth ▪ Now they turn wi•h the Iewish Scribes, anon with Christs Apostles, ere long they change this holy faith,
pendulous Corinthians, whirled about with every wind, which blows them whither it lists ▪ Now they turn wi•h the Jewish Scribes, anon with Christ Apostles, ere long they change this holy faith,
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In the mean time, these Changelings give none offence, their ambiguous postures are so far from displeasing, that you would think S. Pauls ▪ owne carriage was not more absolute.
In the mean time, these Changelings give none offence, their ambiguous postures Are so Far from displeasing, that you would think S. Paul's ▪ own carriage was not more absolute.
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Is this the way to live inoffensive? must the Remedy be worse then the Disease it self? and is there no course to cure a scandal ▪ but by more horrid Atheism ? If our Faith displease, let us answer with Tertullian, Bonae res neminem scandalizant, nisi malam mentem ▪ Good meats displease none, but the distemperate Pallates:
Is this the Way to live inoffensive? must the Remedy be Worse then the Disease it self? and is there no course to cure a scandal ▪ but by more horrid Atheism? If our Faith displease, let us answer with Tertullian, Bonae Rest neminem scandalizant, nisi Evil mentem ▪ Good Meats displease none, but the distemperate Palates:
You know a Physician offends the sick, that he may the more surely cure him. If to do well, cause discontent, we then offend, not against men, but their errors,
You know a physician offends the sick, that he may the more surely cure him. If to do well, cause discontent, we then offend, not against men, but their errors,
A large compass to a Christian man, the whole world is made his Theater, his Charitie must negotiate with all men ▪ and (for his Masters gain) he must hold commerce with all,
A large compass to a Christian man, the Whole world is made his Theater, his Charity must negotiate with all men ▪ and (for his Masters gain) he must hold commerce with all,
For would they then within the same Walls entertain Iewes, and yet worship Images? Would they make themselves as accurst by Sc••dall, as the Iewes by Infidelity? Nay, thats not enough to Worship them, they must bee taught to doe wonders too, to Groane, and Weep, and Bleed, that the people may be sure to think so many Pictures ▪ so many Deities. So that there's now no better sport in Rome, then to see a Picture play a Miracle,
For would they then within the same Walls entertain Iewes, and yet worship Images? Would they make themselves as accursed by Sc••dall, as the Iewes by Infidelity? Nay, thats not enough to Worship them, they must be taught to do wonders too, to Groan, and Weep, and Bleed, that the people may be sure to think so many Pictures ▪ so many Deities. So that there's now no better sport in Room, then to see a Picture play a Miracle,
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For, to paint God the Son in the same shape he tooke, or the Holy Ghost in that shape wherein he descended, is so reasonable that it needs no Proof ▪ And because Daniel stiles God the Father;
For, to paint God the Son in the same shape he took, or the Holy Ghost in that shape wherein he descended, is so reasonable that it needs no Proof ▪ And Because daniel stile God the Father;
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and so they might paint Cato like a Woman too, because Paterculus describes him, •omo Virtuti simillimus: A man like to Virtue her self, and Virtue may be pictured.
and so they might paint Cato like a Woman too, Because Paterculus describes him, •omo Virtuti simillimus: A man like to Virtue her self, and Virtue may be pictured.
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Thou shalt make no similitude, for you saw none in the day that the Lord spoke unto you in Mount Horeb, Deut. 4.15. They must make no Image of God then, for twas of Him they saw no similitude:
Thou shalt make no similitude, for you saw none in the day that the Lord spoke unto you in Mount Horeb, Deuteronomy 4.15. They must make no Image of God then, for it of Him they saw no similitude:
In this Truth the Fathers are all peremptory, that God must not be portrayed: So Clem. Alexandrinus, Athanasius, Hierom, Augustin, Theodoret, and others:
In this Truth the Father's Are all peremptory, that God must not be portrayed: So Clem. Alexandrian, Athanasius, Hieronymus, Augustin, Theodoret, and Others:
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But yet, some Jew may say, Old age is rather an Emblem of Mortality. If such distinctions may be suffered, Christ died in vain to take away the curse of the Law,
But yet, Some Jew may say, Old age is rather an Emblem of Mortality. If such Distinctions may be suffered, christ died in vain to take away the curse of the Law,
'Twere good they would learne from the Civilians, Non est distinguendum, ubi non distinguit Lex, To distinguish without warrant from the Law it self, is not Art, but presumption.
'Twere good they would Learn from the Civilians, Non est distinguendum, ubi non distinguit Lex, To distinguish without warrant from the Law it self, is not Art, but presumption.
The di•tinction between Service and Worship, between an Idoll and an Image, what Jew doth not deride? and when they say, they worship not the Pictures themselves,
The di•tinction between Service and Worship, between an Idol and an Image, what Jew does not deride? and when they say, they worship not the Pictures themselves,
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and yet, that in this similitude the p•ople did worship to the God of Israel, (besides the Circumstance of the Text) it appears by the confession of their own Divines.
and yet, that in this similitude the p•ople did worship to the God of Israel, (beside the Circumstance of the Text) it appears by the Confessi of their own Divines.
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To say, That in this Image they did worship to the Egyp•ian gods, is a conceit fit for none but a Iesuit. For, what colour hath it? The Iewes well knew, that it was Abraham• God who had destroyed their Land,
To say, That in this Image they did worship to the Egyp•ian God's, is a conceit fit for none but a Iesuit. For, what colour hath it? The Iewes well knew, that it was Abraham• God who had destroyed their Land,
and a Gulph to Pharo•h. They knew too, tha• while they lived by the Egyptians gods, they felt nothing but slavish bond•ge, and yet more bloudy cruelty.
and a Gulf to Pharo•h. They knew too, tha• while they lived by the egyptians God's, they felt nothing but slavish bond•ge, and yet more bloody cruelty.
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Is it probable then, they could imagine that they owed their deliver•nce to •hose savage Deities ? Could they thinke that Egypts gods would preserve strangers ▪ and drown their own known Votaries? What? shall Pharoah die, who sacr•ficed to them,
Is it probable then, they could imagine that they owed their deliver•nce to •hose savage Deities? Could they think that Egypts God's would preserve Strangers ▪ and drown their own known Votaries? What? shall Pharaoh die, who sacr•ficed to them,
or else for false gods, tis stil joyn'd with an Adjective, or a Verb of the plurall number (tis in his Additions to Lyra upon the first of Genesis :) But in this Text, the Verb is singular, Iste Deus Tuus, quifecit te ascendere.
or Else for false God's, this still joined with an Adjective, or a Verb of the plural number (this in his Additions to Lyram upon the First of Genesis:) But in this Text, the Verb is singular, Iste Deus Thy, quifecit te ascendere.
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To Iehovah, Gods own proper Name, and not communicable to any (as all Learned men acknowledge) a Name held by the Iewes so superstitiously peculiar, that they'l now a daies scarce sound it.
To Jehovah, God's own proper Name, and not communicable to any (as all Learned men acknowledge) a Name held by the Iewes so superstitiously peculiar, that They'll now a days scarce found it.
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So that, he who affirmes Aaron called his Calfe Iehovah, but yet sure he meant it was some Egyptian Deity, might as well say too (were it for his purpose) that when the Priest called for Moses •e sure did still meane Pharaoh. I end his words:
So that, he who affirms Aaron called his Calf Jehovah, but yet sure he meant it was Some Egyptian Deity, might as well say too (were it for his purpose) that when the Priest called for Moses •e sure did still mean Pharaoh. I end his words:
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I might further instance in Ieroboam's Calves, Idolls, as all acknowledge, and yet that in them they did worship to the God of Iacob, appeares by Iosephus (a polite learned Iew ) who lived much about the time of our Saviour,
I might further instance in Ieroboam's Calves, Idols, as all acknowledge, and yet that in them they did worship to the God of Iacob, appears by Iosephus (a polite learned Iew) who lived much about the time of our Saviour,
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and therefore in this point rather to be heard, for his Persons sake, then these men for their Art. In the 8. of his Antiquities a• the 38. Chapter he makes Ieroboam •hus speak to the People:
and Therefore in this point rather to be herd, for his Persons sake, then these men for their Art. In the 8. of his Antiquities a• the 38. Chapter he makes Jeroboam •hus speak to the People:
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And Iehu (a Prince of Ieroboams faith (for the Text saith, From hi• sins he went not ) with what courage did he massacre the Priest• of B•al, and crie• unto Iehonadab, Come see my zeal for the Lord of Hosts, 2 Reg. •0 16. He could not indure that Baal should be God,
And Iehu (a Prince of Ieroboams faith (for the Text Says, From hi• Sins he went not) with what courage did he massacre the Priest• of B•al, and crie• unto Jehonadab, Come see my zeal for the Lord of Hosts, 2 Reg. •0 16. He could not endure that Baal should be God,
For, to what purpose? unlesse perhaps His Holinesse imagines that he can neither truly succeed Peter, without denying his Master, nor represent Aaron without Idolatry.
For, to what purpose? unless perhaps His Holiness imagines that he can neither truly succeed Peter, without denying his Master, nor represent Aaron without Idolatry.
Nota unum mirabile; plus puniter Castitas quam Luxuria (the gloss upon Lancell in his Instit. de his qui promoveri non possunt ) 'Tis strange (saith the Canon•st ) with us;
Nota Unum Marvelous; plus puniter Castitas quam Luxuria (the gloss upon Lancell in his Institutio de his qui promoveri non possunt) It's strange (Says the Canon•st) with us;
Nuptial chastity i• more strictly punished, then the most wanton lust. Yet, I wish that Rome only were to be found guilty of these scandalous transgres•ions,
Nuptial chastity i• more strictly punished, then the most wanton lust. Yet, I wish that Room only were to be found guilty of these scandalous transgres•ions,
neither to the Iews, nor Turks, nor Infidels, least your ill lives beget their blasphemy, and whilst you make your selves a scorne, you make your mighty God contemptible. Use no fraud in bargaining, nor deceit in your slack performance, lest Christ himselfe suffer, while your tongues offend.
neither to the Iews, nor Turks, nor Infidels, lest your ill lives beget their blasphemy, and while you make your selves a scorn, you make your mighty God contemptible. Use no fraud in bargaining, nor deceit in your slack performance, lest christ himself suffer, while your tongues offend.
For, will strangers think him a God, whose servants are all Atheists? Will they be brought to worship Christ ▪ when your owne workes deny him? Thinke not to thrive,
For, will Strangers think him a God, whose Servants Are all Atheists? Will they be brought to worship christ ▪ when your own works deny him? Think not to thrive,
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then her Religion. Let them be forced to forbeare a Savage cruelty, lest (what others have already done) they make our Saviours name grow odious to the Pagans, and cause them to speake through bitternesse of soul, There is no Hell but Ch•istendome.
then her Religion. Let them be forced to forbear a Savage cruelty, lest (what Others have already done) they make our Saviors name grow odious to the Pagans, and cause them to speak through bitterness of soul, There is no Hell but Ch•istendome.
But yet (in too true a sense) we want not them without, men which owe their birth to the Womb of this Church, and yet now they scorn to call her Mother, Recusants in the hearts of our chiefest Cities. Nemo tam propè procúlque nobis.
But yet (in too true a sense) we want not them without, men which owe their birth to the Womb of this Church, and yet now they scorn to call her Mother, Recusants in the hearts of our chiefest Cities. Nemo tam propè procúlque nobis.
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Corinth had I•wes and Gentiles, whose conversation did (no doubt) pierce her soul; and yet she must be inoffensive, her flower must still remain smooth and harmless:
Corinth had I•wes and Gentiles, whose Conversation did (no doubt) pierce her soul; and yet she must be inoffensive, her flower must still remain smooth and harmless:
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But are we not condemned already? It seems by our Opposites, that we give sca•dall, and that we give Offence. We teach (say they) that God is the Author of sin, and their fat cares are prick• wi•h this sharp blasphemy.
But Are we not condemned already? It seems by our Opposites, that we give sca•dall, and that we give Offence. We teach (say they) that God is the Author of since, and their fat Cares Are prick• wi•h this sharp blasphemy.
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and they indure not to heare, when we deny Works to be meritorious. In the 8 of Saint Matthew (where our Saviour taught the abrogation of Iewish Ceremonies, and that the worst Meats could not de•ile us) the Text intimates, the Pharis•es were •ffen•ed ;
and they endure not to hear, when we deny Works to be meritorious. In the 8 of Saint Matthew (where our Saviour taught the abrogation of Jewish Ceremonies, and that the worst Meats could not de•ile us) the Text intimates, the Pharis•es were •ffen•ed;
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Let her first cast out the Beames out of her owne eyes, and so perhaps those things which in ours are thought Motes, s•ee'l then account for ornaments.
Let her First cast out the Beams out of her own eyes, and so perhaps those things which in ours Are Thought Motes, s•ee'l then account for Ornament.
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plain enough in their Writings, and yet made more legible by the bloudy Commentaries of their detestable attempts, witnesse the death of the late King of France, and Garnets Examination in England. But I leave her:
plain enough in their Writings, and yet made more legible by the bloody Commentaries of their detestable attempts, witness the death of the late King of France, and Garnetus Examination in England. But I leave her:
'tis magna proposito, sed nimiùm audax (saith their wandring Spalatensis. ) The Cardinall (by his place perhaps) did there speak big indeed, but yet, 'twas very rashly:
it's Magna Purpose, sed nimiùm audax (Says their wandering Spalatensis.) The Cardinal (by his place perhaps) did there speak big indeed, but yet, 'twas very rashly:
but yet I am sure it is a Duty ▪ •and concerns thi• place no less (nay perhaps more) then Corinth. She had a Church ( Christian indeed) but 'twas corrupt:
but yet I am sure it is a Duty ▪ •and concerns thi• place no less (nay perhaps more) then Corinth. She had a Church (Christian indeed) but 'twas corrupt:
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For, do not they live in the midst of ignorance, whose works are works of darkness? If our People remain still profane, our Gentry Luxurious, and our Clergy careless:
For, do not they live in the midst of ignorance, whose works Are works of darkness? If our People remain still profane, our Gentry Luxurious, and our Clergy careless:
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If our poor yet pine before us, and our wealthy become most maliciously covetous, possident ad hoc taentum, ne possidere •lteri liceat, as S. Cyprian speaks in his second Epistle, they grow rich for spight,
If our poor yet pine before us, and our wealthy become most maliciously covetous, possident ad hoc taentum, ne possidere •lteri liceat, as S. Cyprian speaks in his second Epistle, they grow rich for spite,
If corruption bear Rule in our Courts of Justice, & inter leges docetur, quod Legibus int•rdicitur (as the same Father speaks in his Book de Spectac. ) and men learn crimes from those that profess the Law themselv•s:
If corruption bear Rule in our Courts of justice, & inter leges docetur, quod Legibus int•rdicitur (as the same Father speaks in his Book de Spectacle.) and men Learn crimes from those that profess the Law themselv•s:
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But if these things be so, may we not then take up those words of Aeschines, NONLATINALPHABET, we are borne the Paradox and Riddle of our Times, A Reformed Church without a Reformation?
But if these things be so, may we not then take up those words of Aeschines,, we Are born the Paradox and Riddle of our Times, A Reformed Church without a Reformation?
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Know (Beloved) to win those who now scorn our Communion, not so much our Tongues, as each of our Lives must Preach. They'l not heare us speake, to wh•m yet the sound of our good workes will prove most shrill and audible. Your strict, upright carriage will teach them how pure our Doctrine is.
Know (beloved) to win those who now scorn our Communion, not so much our Tongues, as each of our Lives must Preach. They'll not hear us speak, to wh•m yet the found of our good works will prove most shrill and audible. Your strict, upright carriage will teach them how pure our Doctrine is.
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as yet, wrought in you such tendernesse of heart, as to regard Iews and Gentiles, yet forbear notorious offences at least, in favour of the Church of God;
as yet, wrought in you such tenderness of heart, as to regard Iews and Gentiles, yet forbear notorious offences At least, in favour of the Church of God;
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Heare this, ye Rulers of the People, whose actions are as commanding as your Authority, who by reason of your eminency in place, have as many to imitate, as obey you;
Hear this, you Rulers of the People, whose actions Are as commanding as your authority, who by reason of your eminency in place, have as many to imitate, as obey you;
For their transgressions are begotten by your Examples, other mens sins increase your reckoning ▪ It was Satans Master-peice, that the Gods of the Gentiles were (for the most part) feigned Criminous, Vt vitiis hominum (saith Minutius) quaedam Authorita• p•raretur, That men might then think they sinned by Authority. For, what Pagan would not be angry or wanton, when Iupiter (his greatest god) did as well lust,
For their transgressions Are begotten by your Examples, other men's Sins increase your reckoning ▪ It was Satan Masterpiece, that the God's of the Gentiles were (for the most part) feigned Criminous, Vt Vitiis hominum (Says Minutius) quaedam Authorita• p•raretur, That men might then think they sinned by authority. For, what Pagan would not be angry or wanton, when Iupiter (his greatest god) did as well lust,
as Thunder? I have sayd ye are Gods, saith the Psalmist. Yea, Magistrates are gods ▪ and therefore when their sins grow open to the World, each mean man will think• ••••elf priviledged:
as Thunder? I have said you Are God's, Says the Psalmist. Yea, Magistrates Are God's ▪ and Therefore when their Sins grow open to the World, each mean man will think• ••••elf privileged:
for, to see men sin so confidently, to see crimes become daily practises, makes them •hink that sins are but meer Complements, and this dull Innocency, want of Breeding, Peritior, quò turpior judicatur (as Saint Cyprian speaks) they are in love with this your Art of sinning,
for, to see men sin so confidently, to see crimes become daily practises, makes them •hink that Sins Are but mere Compliments, and this dull Innocency, want of Breeding, Peritior, quò turpior judicatur (as Saint Cyprian speaks) they Are in love with this your Art of sinning,
Each man should be a Law un•o us, and we must be as well feareful to offend a Brother, as to breake a Commandement. All things are lawfull for us ▪ but all things •re not expedient. We may do all things:
Each man should be a Law un•o us, and we must be as well fearful to offend a Brother, as to break a Commandment. All things Are lawful for us ▪ but all things •re not expedient. We may do all things:
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It is a Rule of the Canonists (and they borrowed it from their owne Innocentius, lib. magnae de Vol. Ext. ) In all our actions three things must be observed:
It is a Rule of the Canonists (and they borrowed it from their own Innocentius, lib. Great de Vol. Ext) In all our actions three things must be observed:
for he that does no more then he is bound to, is rather Wary then Good, and has learnt onely safe Dishonesty, how by keeping the Kingdomes Laws, he may abuse her people. Non omne quod licet, etiam honestum est, saith Paulus the acute Civilian :
for he that does not more then he is bound to, is rather Wary then Good, and has learned only safe Dishonesty, how by keeping the Kingdoms Laws, he may abuse her people. Non omne quod licet, etiam Honesty est, Says Paulus the acute Civilian:
except we become injurious? Is there no way to shew our owne Liberty, but in our neighbors destruction? Grant these things to be lawfull, yet they may be unseemly, and shall we shame our selves? they may be expedient too;
except we become injurious? Is there no Way to show our own Liberty, but in our neighbours destruction? Grant these things to be lawful, yet they may be unseemly, and shall we shame our selves? they may be expedient too;
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But did not Christ dye to free us? shall Precepts then still bind us in these slights of Ceremonies ? What? shall meats and Vestments, and each gesture trouble us? If in these things we remaine yet solicitous, what Iew can be more servile? Lo!
But did not christ die to free us? shall Precepts then still bind us in these slights of Ceremonies? What? shall Meats and Vestments, and each gesture trouble us? If in these things we remain yet solicitous, what Iew can be more servile? Lo!
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For observe, our Christian liberty consists rather in that we know, then in what we do ▪ If we be firmly resolved, that such things are indifferent, our Freedome remaines untoucht,
For observe, our Christian liberty consists rather in that we know, then in what we do ▪ If we be firmly resolved, that such things Are indifferent, our Freedom remains untouched,
the Prince and the Church by means of Scripture, because of this, and such like Texts, Ye must be subject for conscience sak• ▪ Rom. 13. Understand then ▪ Conscience is two fold:
the Prince and the Church by means of Scripture, Because of this, and such like Texts, You must be Subject for conscience sak• ▪ Rom. 13. Understand then ▪ Conscience is two fold:
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Nor can the Laws of the Church make a Corinthian conceive as bad of these meats, as of Adultery. Tis this first conscience, this free opinion ▪ wherin dwels Christian liberty, and tis therfore a gift most fit for God,
Nor can the Laws of the Church make a Corinthian conceive as bad of these Meats, as of Adultery. This this First conscience, this free opinion ▪ wherein dwells Christian liberty, and this Therefore a gift most fit for God,
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but) in a Christian, tender respect, because they were then found scandalous. You see here, this Precep• binds our Consciences, and yet preserves our Liberty in things indifferent;
but) in a Christian, tender respect, Because they were then found scandalous. You see Here, this Precep• binds our Consciences, and yet preserves our Liberty in things indifferent;
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Doth then the Gospell take care of Iewes? and shall Gentiles finde respect among these Christian precepts ? Here is Charity most proper to our Faith, that can first love her Enemies, and make pious mention of Iews and Gentiles, before it name Gods owne Church.
Does then the Gospel take care of Iewes? and shall Gentiles find respect among these Christian Precepts? Here is Charity most proper to our Faith, that can First love her Enemies, and make pious mention of Iews and Gentiles, before it name God's own Church.
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This was S. Pauls own Art, when he meant to vanquish the unbelieving Iews under our Lords dominion. He prayeth for them, My hearts desire and Prayer to God for Israel, is, That they may be saved, Rom. 10. And he Preaches too at Iconium, and Ierusalem, and Rome, as you may read in S. Lukes History.
This was S. Paul's own Art, when he meant to vanquish the unbelieving Iews under our lords dominion. He Prayeth for them, My hearts desire and Prayer to God for Israel, is, That they may be saved, Rom. 10. And he Preaches too At Iconium, and Ierusalem, and Room, as you may read in S. Lukes History.
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In indifferences, To the Iewes, (saith he) I became a Iew, that I might win the Iews (in the 9. of this Epistle, verse 2.) S. Paul attempts both Nations:
In indifferences, To the Iewes, (Says he) I became a Iew, that I might win the Iews (in the 9. of this Epistle, verse 2.) S. Paul attempts both nations:
an Epicure may go beyond him in Gluttony, but yet no man in Freedome. This practised Souldier did truly apprehend, that the Gentiles were as well to be won by a careless carriage, a• the Iews by his Austerity.
an Epicure may go beyond him in Gluttony, but yet no man in Freedom. This practised Soldier did truly apprehend, that the Gentiles were as well to be wone by a careless carriage, a• the Iews by his Austerity.
Nay, the whole Church was taught this policy, to yeild in Cerimonies, that she might gain in Faith. For it was a Canon in that first Christian Councill:
Nay, the Whole Church was taught this policy, to yield in Ceremonies, that she might gain in Faith. For it was a Canon in that First Christian Council:
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They must abstaine from meats offered up to Idols, from blood ▪ from things strangled, &c. in the 15. of the Acts. It was the onely way to make the Iewes accept our Faith, because it imbraced their Manners.
They must abstain from Meats offered up to Idols, from blood ▪ from things strangled, etc. in the 15. of the Acts. It was the only Way to make the Iewes accept our Faith, Because it embraced their Manners.
What •qual eye hence, discries not the Christian course of our first Reformation? We had to deale wi•h neither Iews nor Gentiles, but yet with a Church so corrupted, that it was not so much a Church as corruption. It was indeed,
What •qual eye hence, descries not the Christian course of our First Reformation? We had to deal wi•h neither Iews nor Gentiles, but yet with a Church so corrupted, that it was not so much a Church as corruption. It was indeed,
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if we reform, and so use her Liturgy? if we fi•st rectifie, and then keep her Ceremonies? see here, S. Paul (with the Iewes ) commands to abstaine from meats,
if we reform, and so use her Liturgy? if we fi•st rectify, and then keep her Ceremonies? see Here, S. Paul (with the Iewes) commands to abstain from Meats,
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For, though the Body of her Faith be sick, yet may her Garments be com•ly: nay, that Church may be dead in her clo•ths, and yet her cloaths not infected.
For, though the Body of her Faith be sick, yet may her Garments be com•ly: nay, that Church may be dead in her clo•ths, and yet her clothes not infected.
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But violently to scorne old Rites, to reject all Ceremonies, therefore only because they are now worn at Rome, must not this needs give scandall ? Wil not they hence think our Zeal but Malice, our Reformation Enmity, and that we desire not so much to be in the Truth,
But violently to scorn old Rites, to reject all Ceremonies, Therefore only Because they Are now worn At Room, must not this needs give scandal? Wil not they hence think our Zeal but Malice, our Reformation Enmity, and that we desire not so much to be in the Truth,
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as to be in Opposition? Many erre, saith Calvin (yea, they are Calvins owne words) many now erre by indiscretion in Ceremonies, Videas quosdam quibus sua Libertas non videtur consistere, nisi per esum carnium Die Veneris, in ejus possessionem venerint (it is in the 3. of his Institut. the 9. Cap.) Many (saith he) thinke themselves not Lords of their Christian Liberty,
as to be in Opposition? Many err, Says calvin (yea, they Are Calvins own words) many now err by indiscretion in Ceremonies, Videos Quosdam quibus sua Libertas non videtur consistere, nisi per esum Carnium Die Veneris, in His possessionem venerint (it is in the 3. of his Institute. the 9. Cap.) Many (Says he) think themselves not lords of their Christian Liberty,
you can content your selves with a more modest Freedome ▪ and have learnt with them, at least to forbeare too when meats may be scandalous. Here is none (I hope) that do purposely affect to F•ast and to Revell upon those dayes of Fasting. You know, that such are rather lawlesse then •ree, a•d by their ostentation of Liberty ▪ doe give notice onely, what slaves they are to their ill-tempered zeale.
you can content your selves with a more modest Freedom ▪ and have learned with them, At least to forbear too when Meats may be scandalous. Here is none (I hope) that doe purposely affect to F•ast and to Revel upon those days of Fasting. You know, that such Are rather lawless then •ree, a•d by their ostentation of Liberty ▪ do give notice only, what slaves they Are to their ill-tempered zeal.
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for their onely way was, to cure a Church by compleate opposition. If a stick (saith Cartwright) be crooked, i• must be bent as much the other way, that it may (at length) gain straightness. Since Rome hath been too ful of Ceremonies, our only care is, to have none at all. A woodden Rule!
for their only Way was, to cure a Church by complete opposition. If a stick (Says Cartwright) be crooked, i• must be bent as much the other Way, that it may (At length) gain straightness. Since Room hath been too full of Ceremonies, our only care is, to have none At all. A wooden Rule!
but why should England be so crooked backwards, •ince the most strict Reformer• have beene content to keep some Romish Ceremonies? In Geneva they use Godfathers in Baptisme,
but why should England be so crooked backwards, •ince the most strict Reformer• have been content to keep Some Romish Ceremonies? In Geneva they use Godfathers in Baptism,
yea, Romes owne Wafer-Cakes. Should our Church have given entertainment to such questioned Ceremonies, what divisions would have insued? VVhat great thoughts of heart? Reuben (one Tribe) would have controlled all Israel, though Deborah (the Church it selfe ) should have excused it,
yea, Romes own Wafer-Cakes. Should our Church have given entertainment to such questioned Ceremonies, what divisions would have ensued? What great thoughts of heart? Reuben (one Tribe) would have controlled all Israel, though Deborah (the Church it self) should have excused it,
to scorne a Mothers-Authority, is as well rebellious, as to impaire a Fathers honour ; and for this offence, thou mayst justly be barred of all Dignity.
to scorn a Mothers-Authority, is as well rebellious, as to impair a Father's honour; and for this offence, thou Mayest justly be barred of all Dignity.
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They are Expedient too, and serve as expressions of our zeale, and helps to Devotion. So that, in the choice of these our Rites, respect was had, not to the Iewes alone and to the Gentiles, that is, to those who will needs be without;
They Are Expedient too, and serve as expressions of our zeal, and helps to Devotion. So that, in the choice of these our Rites, respect was had, not to the Iewes alone and to the Gentiles, that is, to those who will needs be without;
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but to the Sons of this our Mother, but to the Church of God: which is the second part of this last Application, Nor to the Church of God. And sure shee deserves respect:
but to the Sons of this our Mother, but to the Church of God: which is the second part of this last Application, Nor to the Church of God. And sure she deserves respect:
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an Estern Patriarch, and an Asian Bishop. I have seene their Letters (saith C•saubon• ) to our most Reverend Metropolitan (it is in his Epistle to the King before his Exercit. ) that Learned Frenchman doth there further professe, That no Church comes nearer to the first,
an Eastern Patriarch, and an Asian Bishop. I have seen their Letters (Says C•saubon•) to our most Reverend Metropolitan (it is in his Epistle to the King before his Exercise) that Learned Frenchman does there further profess, That no Church comes nearer to the First,
Buc•rs words may deserve your attention (they are in his Discourse upon our Common Prayer Booke, written at the intreaty of Arch-Bishop Cranmer) So soon (saith he) as I underst•od the English Liturgie, I gave thanks to God, by whos• grace your Ceremonies we•e b•come so purely performed;
Buc•rs words may deserve your attention (they Are in his Discourse upon our Common Prayer Book, written At the entreaty of Arch-Bishop Cranmer) So soon (Says he) as I underst•od the English Liturgy, I gave thanks to God, by whos• grace your Ceremonies we•e b•come so purely performed;
Shall our Church gaine this respect from strangers, and will we (her owne Sons) offend her? Are they within the Curtains of her owne Tent, that can first neglect her Rites,
Shall our Church gain this respect from Strangers, and will we (her own Sons) offend her? are they within the Curtains of her own Tent, that can First neglect her Rites,
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and, for our Liturgy, tis sure with the Prophets works, as with their persons, They are not without •onour, save in their owne Countrey, and amongst their owne people.
and, for our Liturgy, this sure with the prophets works, as with their Persons, They Are not without •onour, save in their own Country, and among their own people.
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They complain, her cloaths do offend their tender eyes, her Rites (they say) are scandalous, and they must be reliev'd by that Text in S. Paul: If meate offend my Brother, I will eate no •lesh while I live, that I may not offend my Brother.
They complain, her clothes do offend their tender eyes, her Rites (they say) Are scandalous, and they must be relieved by that Text in S. Paul: If meat offend my Brother, I will eat no •lesh while I live, that I may not offend my Brother.
But, we speake of actions publique, solemnly designed for our Religious Meetings, actions injoyn'd by Lawes, and approved by the far more, which is the Rule of Lawes.
But, we speak of actions public, solemnly designed for our Religious Meetings, actions enjoined by Laws, and approved by the Far more, which is the Rule of Laws.
And must Statuts be altered upon the suggestion of each private subject? or Cannons, upon the unresolved thoughts of each Private voluntary? this course would soone bring a kingdom to ruine, and a Church into confusion.
And must Statutes be altered upon the suggestion of each private Subject? or Cannons, upon the unresolved thoughts of each Private voluntary? this course would soon bring a Kingdom to ruin, and a Church into confusion.
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and so, instead of a pretended slight offence, we should run our selves upon a true grosse Scandall. Those who cry out so much, Their weakness is offended, should be mindfull of this our Precept too, Give ye none offence to the whole Church of God.
and so, instead of a pretended slight offence, we should run our selves upon a true gross Scandal. Those who cry out so much, Their weakness is offended, should be mindful of this our Precept too, Give you none offence to the Whole Church of God.
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But, these weak men, when meane they to grow strong? Si nunquam grandescunt, non Lacte, sed Aceto educatos fuisse certum est, (saith Calvin upon the like occasion, in the place I quoted) If these will grow no stronger, its apparent, they were still nursed, not with milke, but with Vinigar. Good Satyrists!
But, these weak men, when mean they to grow strong? Si Never grandescunt, non Lacte, said Aceto educatos Fuisse certum est, (Says calvin upon the like occasion, in the place I quoted) If these will grow no Stronger, its apparent, they were still nursed, not with milk, but with Vinigar. Good Satirists!
if yet they stagger, their infirmity deserves no further respect : (tis in his Loc. Com. 2. lib. 4. cap. 32.) And it is plain, that these have had Time and Meanes to learne that these things are indifferent;
if yet they stagger, their infirmity deserves no further respect: (this in his Loc. Come 2. lib. 4. cap. 32.) And it is plain, that these have had Time and Means to Learn that these things Are indifferent;
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And if they refuse it, the Casuists agree, that in this case, Scandalum pusillorum fit Pharisaeorum, when men will not heare, their infirmities turn pure malice,
And if they refuse it, the Casuists agree, that in this case, Scandalum pusillorum fit Pharisees, when men will not hear, their infirmities turn pure malice,
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It comes from these unworthy Levites, who sell their Tongues to speake like Micah (their good Master) and can be content to teare the Church-Garments, so they goe whole themselves.
It comes from these unworthy Levites, who fell their Tongues to speak like micah (their good Master) and can be content to tear the Church-Garments, so they go Whole themselves.
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But would you know how to direct your Carriage in these things indifferent? Saint Ambrose givs you a Rule, (and him Saint Augustine did still •ccount for an Oracle:) Ad quam forte Ecclesiam veneris, ejus morem serva ▪ si cuiquam •on vis esse scandalo, nec quenquam tibi.
But would you know how to Direct your Carriage in these things indifferent? Saint Ambrose givs you a Rule, (and him Saint Augustine did still •ccount for an Oracle:) Ad quam forte Church veneris, His morem Serva ▪ si cuiquam •on vis esse scandalo, nec quenquam tibi.
A direction grounded (sure •) upon Saint Paul's owne practise, who (you see) could both eat at Corinth, and yet abstaine a• Ierusalem: and Saint Ambrose followed him, On Saturday (saith he) I •ate at Mi•laine, because 'tis there the Custome;
A direction grounded (sure •) upon Saint Paul's own practice, who (you see) could both eat At Corinth, and yet abstain a• Ierusalem: and Saint Ambrose followed him, On Saturday (Says he) I •ate At Mi•laine, Because it's there the Custom;
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I'le adde but one more of Calvin, (as Baza relates it in his life) who at the supper of the Lord did alwayes communicate with common bread at Stratsbourg ;
I'll add but one more of calvin, (as Baza relates it in his life) who At the supper of the Lord did always communicate with Common bred At Stratsbourg;
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Here then is Corinth made your Example, a Church thats truly militant, that's besieg'd with the Tents of the Iewes, and Legions of the Gentiles ? the Lawes of her warfare are ••range;
Here then is Corinth made your Exampl, a Church thats truly militant, that's besieged with the Tents of the Iewes, and Legions of the Gentiles? the Laws of her warfare Are ••range;
Give no just offence in unlawfull things, let not your sinnes make your lives scandalous; and in things indifferent, let not your scandals make you sinfull;
Give no just offence in unlawful things, let not your Sins make your lives scandalous; and in things indifferent, let not your scandals make you sinful;
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let your conversation be still found spotlesse, and your whole carriage charitable, that they who will needs be without our Church, may still be too without an Apology.
let your Conversation be still found spotless, and your Whole carriage charitable, that they who will needs be without our Church, may still be too without an Apology.
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as when Eliah restored the Widdows son, &c. but these againe being led captive in the bonds of corruption, were no abatement, but luster to her strength;
as when Elijah restored the Widows son, etc. but these again being led captive in the bonds of corruption, were no abatement, but luster to her strength;
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and in his Resurrection all Mankind becoms victorious. She met with an Adam here too: one, whose goodness was as diffusive, as the first mans sin: In him we all Died ;
and in his Resurrection all Mankind becomes victorious. She met with an Adam Here too: one, whose Goodness was as diffusive, as the First men since: In him we all Died;
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but are as ready to forget their Masters words, as (before) to forsake his Person. The Woman (more officious then faithfull) prepares Spices and sweet Odors, complements 〈 ◊ 〉 for his Funerall, but not his Resurrection.
but Are as ready to forget their Masters words, as (before) to forsake his Person. The Woman (more officious then faithful) prepares Spices and sweet Odours, compliments 〈 ◊ 〉 for his Funeral, but not his Resurrection.
Heaven had now dispatched a Champion, who was to incounter with their unbelieving thoughts, and that with such a winged diligence, that he makes answer before he be questioned, I know ye seek Iesus ; believe me, He is Risen ;
Heaven had now dispatched a Champion, who was to encounter with their unbelieving thoughts, and that with such a winged diligence, that he makes answer before he be questioned, I know you seek Iesus; believe me, He is Risen;
Come, see the Nap•in that bound his head, the Cloaths which inwrapped the sacred body, and then smile at the Iewish purchases, who (as if sinne were the only merchan•dise) buy Treason of Iudas, Forgery of the watchmen :
Come, see the Nap•in that bound his head, the Clothes which inwrapped the sacred body, and then smile At the Jewish purchases, who (as if sin were the only merchan•dise) buy Treason of Iudas, Forgery of the watchmen:
But say then, what mean these L•nnen cloaths? is it possible they would leave them behind? In the midst of so many Souldiers, dare they now stay to unwind him, who before did scarce dare to follow him? Thefts are still done in hast,
But say then, what mean these L•nnen clothes? is it possible they would leave them behind? In the midst of so many Soldiers, Dare they now stay to unwind him, who before did scarce Dare to follow him? Thefts Are still done in haste,
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Suppo•e the Disciples should attempt to unwrap him (for Nicodemus his cost had made the body much heavier) yet they would soon leave that which they found extream difficult,
Suppo•e the Disciples should attempt to unwrap him (for Nicodemus his cost had made the body much Heavier) yet they would soon leave that which they found extreme difficult,
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and choose rather to undergo the trouble of a greater burthen, then to adventure the hazard of a longer delay. Look yet with a more curious eye, the Napkin is wrapped up by it selfe in • place:
and choose rather to undergo the trouble of a greater burden, then to adventure the hazard of a longer Delay. Look yet with a more curious eye, the Napkin is wrapped up by it self in • place:
Say, Iew, would the Disciples stay too, that they might leave the Grave-cloaths handsome? or was this circumstance brought forth by hap only? They are both equally credible, that either these men should be so grossly simple,
Say, Iew, would the Disciples stay too, that they might leave the Graveclothes handsome? or was this circumstance brought forth by hap only? They Are both equally credible, that either these men should be so grossly simple,
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A part, it affords thus much variety: 1 An Action intreated, shall I say, or injoyned? NONLATINALPHABET, Come and see. 2. The Object; (before) a spectacle of mortality,
A part, it affords thus much variety: 1 an Actium entreated, shall I say, or enjoined?, Come and see. 2. The Object; (before) a spectacle of mortality,
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NONLATINALPHABET, Th• place 2. The Person included, NONLATINALPHABET, Th• Lord. 3. The Timé of his abode, NONLATINALPHABET, Th• Lord did lie there, Com• and see.
, Th• place 2. The Person included,, Th• Lord. 3. The Timé of his Abided,, Th• Lord did lie there, Com• and see.
1. He hath given us his scriptures (the most faithfull Commentaries both of his strength and Wisdom ) and lest that unbeliefe should keep us stil worse then ignorant, he makes it self its Agent;
1. He hath given us his Scriptures (the most faithful Commentaries both of his strength and Wisdom) and lest that unbelief should keep us still Worse then ignorant, he makes it self its Agent;
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nor yet could the Disciples then have challenged him of concealing the Truth. They had variety of Prophecies, their Masters own word, confirmed by so many miracles, all joyntly witnessing, That it behoved Christ to suffer,
nor yet could the Disciples then have challenged him of concealing the Truth. They had variety of Prophecies, their Masters own word, confirmed by so many Miracles, all jointly witnessing, That it behooved christ to suffer,
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Had the Athenians as well imployed their Eyes to discover Truth, as their Eares to receive Novelties, the Resurrection might have found more serious entertainment.
Had the Athenians as well employed their Eyes to discover Truth, as their Ears to receive Novelties, the Resurrection might have found more serious entertainment.
and then what is the Morning but a Resurrection ? Is it not a shame for Athens, that Rome should afford more subtle Naturalists? For, S•neca did there find out this very observation,
and then what is the Morning but a Resurrection? Is it not a shame for Athens, that Room should afford more subtle Naturalists? For, S•neca did there find out this very observation,
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For, what? shall we leave off to See ▪ that we may Believe ? or to be Men, that we may become Christians? We grant, Religion to be above our Nature, but yet not against it:
For, what? shall we leave off to See ▪ that we may Believe? or to be Men, that we may become Christians? We grant, Religion to be above our Nature, but yet not against it:
and who dares say, that his workes are at variance? Had our eyes beene stark blind in these out-sides of Religion, Christ had not so often appealed to a de•eitfull testimony:
and who dares say, that his works Are At variance? Had our eyes been stark blind in these outsides of Religion, christ had not so often appealed to a de•eitfull testimony:
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Go tell Iohn what ye have heard a•d seen, Matt. 11. Handle me and see, a spirit hath not flesh and bones as ye see me have, Luk. 24. You hear, he himself imploys sense in many Articles, as first to confirme his Office, and then his Resurrection.
Go tell John what you have herd a•d seen, Matt. 11. Handle me and see, a Spirit hath not Flesh and bones as you see me have, Luk. 24. You hear, he himself employs sense in many Articles, as First to confirm his Office, and then his Resurrection.
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Not that I maintaine these meaner faculties to bee either the Authour, or Rule of Faith. No we must Believe more then we See, and our Faith must issue from a higher fountain;
Not that I maintain these meaner faculties to be either the Author, or Rule of Faith. No we must Believe more then we See, and our Faith must issue from a higher fountain;
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and acknowledgeth no father under a Deity. Senc•, indeed, may beget Knowl•dg (and that in a most eminent and high degree) NONLATINALPHABET, saith the Philosopher :
and acknowledgeth no father under a Deity. Senc•, indeed, may beget Knowl•dg (and that in a most eminent and high degree), Says the Philosopher:
Again, is it true of sense only as if that brutish faculty were of it selfe able to confirme our Beliefe? No, tis, Ego animus (as S. Aug. speaks) per sensus corporis mei :
Again, is it true of sense only as if that brutish faculty were of it self able to confirm our Belief? No, this, Ego animus (as S. Aug. speaks) per sensus corporis mei:
'Tis I, my soule, but yet not without my senses. Quae per naturalem rationem innotescunt (saith Thomas) non sunt Articuli Fidei, sed praeambula ad Articulos:
It's I, my soul, but yet not without my Senses. Quae per naturalem rationem innotescunt (Says Thomas) non sunt Articuli Fidei, sed praeambula ad Articulos:
To behold this goodly Fabrick of the Wo•ld, may soon force a Pagan to confess, that there is a Deity. But to know, that this God is both Three and One ;
To behold this goodly Fabric of the Wo•ld, may soon force a Pagan to confess, that there is a Deity. But to know, that this God is both Three and One;
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here nature is blind, and requires help from a clearer light. Or (that I may instance in our owne circumstances) to see the Grave open, the Earth trembling ▪ the Angels attending, did (no doubt) perswade the Watchmen themselves, that Christ was Risen :
Here nature is blind, and requires help from a clearer Light. Or (that I may instance in our own Circumstances) to see the Grave open, the Earth trembling ▪ the Angels attending, did (no doubt) persuade the Watchmen themselves, that christ was Risen:
For, though Faith come by Hearing, yet let Christians be Spectators too, and learn as well to see God in his Works as to Believe him in his Scriptures. Know, that he who made thine Eyes as well as thy Soule, exacts a tribute, no lesse from thy S•nse then from thy Reason. These lower powers were made for his glory;
For, though Faith come by Hearing, yet let Christians be Spectators too, and Learn as well to see God in his Works as to Believe him in his Scriptures. Know, that he who made thine Eyes as well as thy Soul, exacts a tribute, no less from thy S•nse then from thy Reason. These lower Powers were made for his glory;
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and when they are imployed to viler ends, remember, that thou dost not more abu•e thy selfe, then wrong thy Maker. Religion hath use even of these faculties:
and when they Are employed to Viler ends, Remember, that thou dost not more abu•e thy self, then wrong thy Maker. Religion hath use even of these faculties:
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For, He (who doth nothing in vaine) that he might manifest the Truth of his glorious Resurrection, tooke order, that his Disciples should injoy the •enefit of a sensible assurance;
For, He (who does nothing in vain) that he might manifest the Truth of his glorious Resurrection, took order, that his Disciples should enjoy the •enefit of a sensible assurance;
It seems, it should as well teach him to die, as receive him when he was D•ceased. How our Saviour got possession, S. Ioh• hath told us (in the last verse of his 19. chapter.) There laid they Iesus therefore,
It seems, it should as well teach him to die, as receive him when he was D•ceased. How our Saviour god possession, S. Ioh• hath told us (in the last verse of his 19. chapter.) There laid they Iesus Therefore,
because of the Iews preparation day, for the Passeover was nigh at hand. It seems, had their Sabbath beene more remote, the Disciples had not here interred him:
Because of the Iews preparation day, for the Passover was High At hand. It seems, had their Sabbath been more remote, the Disciples had not Here interred him:
but it was so ordered by a higher hand, that as Malice had provided his Death, so Conscience should a Sepulchre. The Cross had put an end to all shame and disgrace,
but it was so ordered by a higher hand, that as Malice had provided his Death, so Conscience should a Sepulchre. The Cross had put an end to all shame and disgrace,
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He must be buried like a Prince, although he die like a Malefactor. For so we read, his Funerall was attended by Nobles, Nicodemus a Ruler of the Iewes, Ioseph a Senator;
He must be buried like a Prince, although he die like a Malefactor. For so we read, his Funeral was attended by Nobles, Nicodemus a Ruler of the Iewes, Ioseph a Senator;
Myrrh to perfume ▪ Aloes to preserve it, and then laid in a new Tomb, hewn out of a Rock, • Monument therfore the fuller of honour, because so durable.
Myrrh to perfume ▪ Aloes to preserve it, and then laid in a new Tomb, hewn out of a Rock, • Monument Therefore the fuller of honour, Because so durable.
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But how grosse the Romish practice is, let that of Danaeus testifie of his owne Countri-men (the Fountaine of Monks ) who in their publik Liturgies did insert this Petition:
But how gross the Romish practice is, let that of Danaeus testify of his own Countrymen (the Fountain of Monks) who in their public Liturgies did insert this Petition:
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If they did this Worship to the Cloath only, that bound our Saviou•s head, how (think you) would they have adored the Sepulchre? a substance sure fitter to make a God of ▪ because of a more lasting Nature,
If they did this Worship to the Cloth only, that bound our Saviou•s head, how (think you) would they have adored the Sepulchre? a substance sure fitter to make a God of ▪ Because of a more lasting Nature,
The Booke • saw, seemed Ancient, and the Rubricks were English ▪ I might remember you of many such Oraisons, from the testimony of their own Authorities, did I not think these vain superstitions,
The Book • saw, seemed Ancient, and the Rubrics were English ▪ I might Remember you of many such Orisons, from the testimony of their own Authorities, did I not think these vain superstitions,
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But the Grave must be honoured: For, so 'tis written (say the Iesuits) Isay 11.10. There shall be a root of Iesse, to it shall the Gentiles seek, and (as the Vulgar reads it) His Sepulchre shall be glorious.
But the Grave must be honoured: For, so it's written (say the Iesuits) Saiah 11.10. There shall be a root of Iesse, to it shall the Gentiles seek, and (as the vulgar reads it) His Sepulchre shall be glorious.
whereupon the most sound Interpreters expound it, not of the Grave, but the Church of Christ, according to the Psalm 132. There shall be my rest for ever:
whereupon the most found Interpreters expound it, not of the Grave, but the Church of christ, according to the Psalm 132. There shall be my rest for ever:
for ye know, it is also written, There is one Glory of the Sunne, and another of the Moone, 1 Cor. 15. I conclude then of these superstitious Votaries, what in like case was falsly objected to the elder Christians by that Pagan in Min•tius: Id clount, quod merentur:
for you know, it is also written, There is one Glory of the Sun, and Another of the Moon, 1 Cor. 15. I conclude then of these superstitious Votaries, what in like case was falsely objected to the elder Christians by that Pagan in Min•tius: Id clount, quod merentur:
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VVhence Gregorie Nyssen hath confessed ingeniously, that he returned from the Sepulchre, the very same man he came, without any, either abatament or increase of Faith, ('tis in his Oration, Of them that go to see Ierusalem.
Whence Gregory Nyssen hath confessed ingeniously, that he returned from the Sepulchre, the very same man he Come, without any, either abatament or increase of Faith, (it's in his Oration, Of them that go to see Ierusalem.
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The nails had no power to pierce, nor the Speare to wound him, had not they beene sharpened by thy transgressions. 'Twas the Stoicks meditation upon an Earth-quake only:
The nails had no power to pierce, nor the Spear to wound him, had not they been sharpened by thy transgressions. 'Twas the Stoics meditation upon an Earthquake only:
and thine onely way to triumph, is to be overthrown. Dost thou think it disgracefull, that this Place shewes thy Saviour was once mortall? or seemed he then overcome,
and thine only Way to triumph, is to be overthrown. Dost thou think it disgraceful, that this Place shows thy Saviour was once Mortal? or seemed he then overcome,
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for so inseperable was the hypostaticall union, that Death it selfe could not unloose it, She might perhaps have full power upon the Son of Mary, but not against the Saviour of the World:
for so inseparable was the hypostatical Union, that Death it self could not unloose it, She might perhaps have full power upon the Son of Marry, but not against the Saviour of the World:
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otherwise ▪ the Sepulchre had contayned the Man Iesus perhaps, but not Christ the Lord. You know, to be dead and buried are attributs proper to the body only:
otherwise ▪ the Sepulchre had contained the Man Iesus perhaps, but not christ the Lord. You know, to be dead and buried Are attributes proper to the body only:
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True, if he were not a man, how could he then here lye buried? And if he were not still the Lord, whence had he power to raise himfelfe againe? yet so he testifies:
True, if he were not a man, how could he then Here lie buried? And if he were not still the Lord, whence had he power to raise himfelfe again? yet so he Testifies:
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NONLATINALPHABET: Although he died indeed, and his body was then divided from his soul•; yet his Divinity remained still insep•rable, both with his soule and his body.
: Although he died indeed, and his body was then divided from his soul•; yet his Divinity remained still insep•rable, both with his soul and his body.
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But was his Corps still joyned with his Divinity ? why then moved he not? why did he shew no signes of life? Is there more power in a Soule then in a Diety ? Can that quicken a body,
But was his Corpse still joined with his Divinity? why then moved he not? why did he show no Signs of life? Is there more power in a Soul then in a Diety? Can that quicken a body,
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For in him we live and move, and have our being, Acts 17.18. Notwithstanding, where that doth personally reside, it doth not streight follow, that the actions of a Naturall life must needs be there.
For in him we live and move, and have our being, Acts 17.18. Notwithstanding, where that does personally reside, it does not straight follow, that the actions of a Natural life must needs be there.
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And let us begin to tremble at the might of our Redeemer, to think how unresistable is his power in Heaven, wh•se glorious title the •rave it selfe could not abol•sh;
And let us begin to tremble At the might of our Redeemer, to think how unresistable is his power in Heaven, wh•se glorious title the •rave it self could not abol•sh;
because he was the Lord, strong and mighty, even •he Lord mighty in battle. At thy name, O Iesus, shall every knee hence •ow both of things in H•aven,
Because he was the Lord, strong and mighty, even •he Lord mighty in battle. At thy name, Oh Iesus, shall every knee hence •ow both of things in H•aven,
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That then Christ should leave his own heavenly mansion, that Death should seize upon him, the Grave inclose him ▪ and yet he still retaine the honour o• his former Majesty:
That then christ should leave his own heavenly mansion, that Death should seize upon him, the Grave enclose him ▪ and yet he still retain the honour o• his former Majesty:
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because he there remained both Lord and K•ng, where all Princes lay downe their Scepters, and all Lord• their dominion. The Grave p•rceiv•d their Power and soon resigned her Name and Him ;
Because he there remained both Lord and K•ng, where all Princes lay down their Sceptres, and all Lord• their dominion. The Grave p•rceiv•d their Power and soon resigned her Name and Him;
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yet still it retaines the truth of it's native properties, and contents it felfe with the circuit of one place: NONLATINALPHABET, it did lie there ; but now tis gon;
yet still it retains the truth of it's native properties, and contents it self with the circuit of one place:, it did lie there; but now this gone;
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so the meanes of our recovery should be this alone, God himselfe must become Man. Hence the Word took flesh ▪ and Christ was made in all things like to •is brethren, Heb. 2.17. He was made a Man :
so the means of our recovery should be this alone, God himself must become Man. Hence the Word took Flesh ▪ and christ was made in all things like to •is brothers, Hebrew 2.17. He was made a Man:
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and so concludes, where Christ's body is not v•sible, 〈 ◊ 〉 is not present. Indeed, their sig•t may sometimes be holden perhaps ▪ that they cannot know him;
and so concludes, where Christ's body is not v•sible, 〈 ◊ 〉 is not present. Indeed, their sig•t may sometime be held perhaps ▪ that they cannot know him;
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as if the only way to increase his Glory, were, to destroy his Manhood. They maintaine, 'tis every where, and attri•ute that which nature is not able to beare:
as if the only Way to increase his Glory, were, to destroy his Manhood. They maintain, it's every where, and attri•ute that which nature is not able to bear:
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for is it not Treason to oppose a Majesty? Romani, ubi solitudinem faciunt, pacem appellant, saith he in Tacitus: where th• Romans make a desolation, they call it a Peace.
for is it not Treason to oppose a Majesty? Romani, ubi solitudinem faciunt, pacem appellant, Says he in Tacitus: where th• Romans make a desolation, they call it a Peace.
except it be made Infinite, and so transformed into a Deity? He that will needs add Re•son to a Beast, instead of a Panegyr•que, frames a Metamorphosis ;
except it be made Infinite, and so transformed into a Deity? He that will needs add Re•son to a Beast, instead of a Panegyr•que, frames a Metamorphosis;
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Seems not our Saviour glorious enough, except he become All God ? To please these men, must he needs lose his Manhood? Tanti non est, ut place at vobis, perire.
Seems not our Saviour glorious enough, except he become All God? To please these men, must he needs loose his Manhood? Tanti non est, ut place At vobis, perire.
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for All power was given to him in the •8 ▪ v•rse of this chapter: 'Twas given (saith the Text ) and therefore to his Manhood. Yet is this one Government exercised by both his natures:
for All power was given to him in the •8 ▪ v•rse of this chapter: 'Twas given (Says the Text) and Therefore to his Manhood. Yet is this one Government exercised by both his nature's:
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The Resurrection hath now seised upon it, and (like a mighty Conqueror) shews his Vassall in signe of Triumph. The Victory must needs lose much honour when an unskilfull Tongue supplies an Angels place.
The Resurrection hath now seized upon it, and (like a mighty Conqueror) shows his Vassal in Signen of Triumph. The Victory must needs loose much honour when an unskilful Tongue supplies an Angels place.
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ONe good meanes to arm• us against the feare of Death, is, daily to think that we must needs die. For, Necessity is the Mistress of Patience, and by often meditations teacheth us to account those things Easie, which we once held insufferable. In illis quae morbo finiuntur, magnum ex ipsa Necessitate solatium est, (as Pliny writes to a friend of his):
ONe good means to arm• us against the Fear of Death, is, daily to think that we must needs die. For, Necessity is the Mistress of Patience, and by often meditations Teaches us to account those things Easy, which we once held insufferable. In illis Quae morbo finiuntur, magnum ex ipsa Necessitate solatium est, (as pliny writes to a friend of his):
Confidently miserable: Seneca might then contend with S. Paule, and a Philosopher perhaps grow more resolute then a Christian. But our consolation is far more surely founded;
Confidently miserable: Senecca might then contend with S. Paul, and a Philosopher perhaps grow more resolute then a Christian. But our consolation is Far more surely founded;
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For, what discuorse yeilds more content in a painfull seeds-time, then to talke of an Harvest? what more cumfort at a Funerall, then to treat of the Resurrection? By the vertue of this faith, we triumph, though sure to be overcome:
For, what discuorse yields more content in a painful Seeds-time, then to talk of an Harvest? what more cumfort At a Funeral, then to Treat of the Resurrection? By the virtue of this faith, we triumph, though sure to be overcome:
I might acquaint you with the teno• of these severall varieties, did I not think the repetition of them would be as tedious, as the search troublesome.
I might acquaint you with the teno• of these several varieties, did I not think the repetition of them would be as tedious, as the search troublesome.
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who would not be impatient to see a Text abused, & forced to speak what the Author himselfe knew not? The Iesuits out of this place conclude a Purgatory ;
who would not be impatient to see a Text abused, & forced to speak what the Author himself knew not? The Iesuits out of this place conclude a Purgatory;
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If the dead rise not at all, why do men fast and pray? why do they mourne and afflict themselves for the deliverance of the Faithfull deceased, whome they desire to set free from the paines of Purgatory ? Good wits, you see th•t can extract Fier out of water, those Flames out of this word NONLATINALPHABET.
If the dead rise not At all, why do men fast and pray? why do they mourn and afflict themselves for the deliverance of the Faithful deceased, whom they desire to Set free from the pains of Purgatory? Good wits, you see th•t can extract Fire out of water, those Flames out of this word.
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But the Gospel it selfe gives countenance to this Exposition: Mat: 20.22. Can you drink of the Cup that I shall drinke of? NONLATINALPHABET; and Luke ▪ 20.50.
But the Gospel it self gives countenance to this Exposition: Mathew: 20.22. Can you drink of the Cup that I shall drink of?; and Lycia ▪ 20.50.
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Had mine Apostle intended their sence, he should not then have said, Why are they baptized by others? but, why do they baptize them selves ? Besids, 'tis plaine, our Saviour by that phrase of Speech understands his Death :
Had mine Apostle intended their sense, he should not then have said, Why Are they baptised by Others? but, why do they baptise them selves? Besides, it's plain, our Saviour by that phrase of Speech understands his Death:
why baptize ye? that is, why are ye afflicted? why do ye pray for the dead? your actions therefore shall be your Judges, your own deeds confirm a Resurrection.
why baptise you? that is, why Are you afflicted? why do you pray for the dead? your actions Therefore shall be your Judges, your own Deeds confirm a Resurrection.
What Corinthian (though he never saw Athens ) would not deride the weakness of his fond opposition? they might soone reply, It concluds not ▪ for we pray not for the body;
What Corinthian (though he never saw Athens) would not deride the weakness of his found opposition? they might soon reply, It concludes not ▪ for we pray not for the body;
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Why are they then baptized for the dead? that is, why are they baptized into the Faith of the Resurrection of the dead? For ▪ that were to bring in a Maxime to confirm it selfe,
Why Are they then baptised for the dead? that is, why Are they baptised into the Faith of the Resurrection of the dead? For ▪ that were to bring in a Maxim to confirm it self,
) there is yet a third more naturall acception of the word NONLATINALPHABET, most usuall among the ancient Greeks, and not altogether infrequent among the Pen-men of the Holy Ghost ;
) there is yet a third more natural acception of the word, most usual among the ancient Greeks, and not altogether infrequent among the Penmen of the Holy Ghost;
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If the dead rise not at all, to what end are your Funerall solemnities ? Do men give respect where there is no hope? If the Corps shall for ever perish, to what end do you wash them? weak Corinthians! is there more faith in your Cerimonies,
If the dead rise not At all, to what end Are your Funeral solemnities? Do men give respect where there is no hope? If the Corpse shall for ever perish, to what end do you wash them? weak Corinthians! is there more faith in your Ceremonies,
then in your selves? Do you Act, and yet not Believe a Resurrection? Pagans indeed, in the performance of the last Rites, may be transported with by-respects,
then in your selves? Do you Act, and yet not Believe a Resurrection? Pagans indeed, in the performance of the last Rites, may be transported with by-respects,
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Or downe then with these Funerall solemnities, or else confess a Resurrection. Thus he, who took occasion to preach Christ from the Inscript•on of an Alter in Athens, knew as well how to prove that our bodies shall rise againe, by a Cerimony in Corinth.
Or down then with these Funeral solemnities, or Else confess a Resurrection. Thus he, who took occasion to preach christ from the Inscript•on of an Altar in Athens, knew as well how to prove that our bodies shall rise again, by a Ceremony in Corinth.
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For the Text, you may either (with Beza ) take the word [ NONLATINALPHABET ] in the middle voyce, and so render it, Cu• Ablutione utuntur ? or else take the word Passively, and then (by a Hebraism) understand in the Verb Substantive of the same signification, Cur baptizantur Baptismate super mortuos? why are they then washed with the washing men use over the dead? Or, lastly, with Paraeus and others, who come nearer our English Translation,
For the Text, you may either (with Beza) take the word [ ] in the middle voice, and so render it, Cu• Ablution utuntur? or Else take the word Passively, and then (by a Hebraism) understand in the Verb Substantive of the same signification, Cur baptizantur Baptismate super Mortuos? why Are they then washed with the washing men use over the dead? Or, lastly, with Pareus and Others, who come nearer our English translation,
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Inauditum est (saith the Cardinall) ut sub nomine mortuorum intelligantur Corpora mortua, quum in Graeco •it NONLATINALPHABET, in genere masculino; & Corpora sunt Nutrius generis, NONLATINALPHABET.
Inauditum est (Says the Cardinal) ut sub nomine Mortuorum intelligantur Corpora Mortua, Whom in Graeco •it, in genere Masculino; & Corpora sunt Nutrius Generis,.
What? is it so unusuall that the word NONLATINALPHABET should signifie a Corps only? Is not that acception most frequent among the Classique Writers? I'le note but one;
What? is it so unusual that the word should signify a Corpse only? Is not that acception most frequent among the Classic Writers? I'll note but one;
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Xenophon, in the 7. of his Paed. about the middle: where discoursing of Abradad's death: NONLATINALPHABET. She tooke away his Corps : in the masculine Gender, NONLATINALPHABET. And in the same Booke, NONLATINALPHABET.
Xenophon, in the 7. of his Paed about the middle: where discoursing of Abradad's death:. She took away his Corpse: in the masculine Gender,. And in the same Book,.
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I might instance in the language of the Holy Ghost, out of this very Chapter at the sixteenth verse : NONLATINALPHABET there signifies the very corps :
I might instance in the language of the Holy Ghost, out of this very Chapter At the sixteenth verse: there signifies the very corpse:
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or that Corinth only had not received what both Greece and the World acknowledged. My Text then containes what I first intimated, matter of Cerimony, and Faith too:
or that Corinth only had not received what both Greece and the World acknowledged. My Text then contains what I First intimated, matter of Ceremony, and Faith too:
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washing of the Dead, and a Resurrection. The Interrogation must be resolved into an Argument: You wash the Dead: Ergo, they shall rise againe, Argumentum a Fundamento :
washing of the Dead, and a Resurrection. The Interrogation must be resolved into an Argument: You wash the Dead: Ergo, they shall rise again, Argumentum a Fundamento:
thine eyes argue more incredulity ▪ then thine hands doe faith. But, for the respect she shewed, 'twas so far from deserving reproofe, that the like of it did once find great Commendations, Matth. 26.19. &c. The Disciples murmur whilst the VVoman poured rich oyntment on our Saviours head, and accuse Mary of wastfulnesse:
thine eyes argue more incredulity ▪ then thine hands do faith. But, for the respect she showed, 'twas so Far from deserving reproof, that the like of it did once find great Commendations, Matthew 26.19. etc. The Disciples murmur while the VVoman poured rich ointment on our Saviors head, and accuse Marry of wastefulness:
nay, further, her care of my Funerall hath raised her a Monument: For, I say unto you, wheresoever this Gospel shall be preached throughout the World, this that she hath done shall be told for a memoriall of her.
nay, further, her care of my Funeral hath raised her a Monument: For, I say unto you, wheresoever this Gospel shall be preached throughout the World, this that she hath done shall be told for a memorial of her.
•or the same Faith is not alwaies cloathed with the same Cerimonies. To use Spices or perfumed Coffins, are as good testimonies of our Hope, as water was of theirs;
•or the same Faith is not always clothed with the same Ceremonies. To use Spices or perfumed Coffins, Are as good testimonies of our Hope, as water was of theirs;
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and were my Apostl• writing to us, they might all afford Argument to prove a Resurrection ▪ Rome then (for ought I know) may still Wash their Dead ▪ for so Bellarmine sayes she doth, in the last Chapter of his second Booke de Purgatorio. Let her renounce her superstitious consequences, I condemne not the bare Cerimony :
and were my Apostl• writing to us, they might all afford Argument to prove a Resurrection ▪ Room then (for ought I know) may still Wash their Dead ▪ for so Bellarmine Says she does, in the last Chapter of his second Book de Purgatorio. Let her renounce her superstitious consequences, I condemn not the bore Ceremony:
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and (no doubt) the Disciples expressed as much Hope in washing T•bitha, as the Patriarchs in imbalming Iacob. For it is as true of Faith as Nature; Paucis contenta est, It can live without state.
and (no doubt) the Disciples expressed as much Hope in washing T•bitha, as the Patriarchs in imbalming Iacob. For it is as true of Faith as Nature; Paucis contenta est, It can live without state.
Indeed, it must still be doing, but (for the most part) her workes are rather Good then sumptuous. Why then should Washing the Dead be condemned as a custome too mean and triviall, seeing, To give a Cup of cold water to the Living, is so far from losing Commendations, that it gains a Reward.
Indeed, it must still be doing, but (for the most part) her works Are rather Good then sumptuous. Why then should Washing the Dead be condemned as a custom too mean and trivial, seeing, To give a Cup of cold water to the Living, is so Far from losing Commendations, that it gains a Reward.
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but (in some sort too) your Imitation ▪ For (as we may perceive in Moses Law) there were Cerimonies which in themselv• were fading, yet they do stil yield us a perpetual Morall :
but (in Some sort too) your Imitation ▪ For (as we may perceive in Moses Law) there were Ceremonies which in themselv• were fading, yet they do still yield us a perpetual Moral:
yet we may hereby learne, That it is not consonant to the purity of our Elder Church to be profuse in Funeralls ▪ For ▪ to what end is this sad prodigality? Is it to manifest thy noble dispo•••ion? But that is fitter to be shewn at a Tilting, then a• a Funerall. Is it to give a token of •hy sorrow and passion ? But know this too, it is a Solacisme to mourn in pomp.
yet we may hereby Learn, That it is not consonant to the purity of our Elder Church to be profuse in Funerals ▪ For ▪ to what end is this sad prodigality? Is it to manifest thy noble dispo•••ion? But that is fitter to be shown At a Tilting, then a• a Funeral. Is it to give a token of •hy sorrow and passion? But know this too, it is a Solacism to mourn in pomp.
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So is it not seemly, that Ioseph a Senator (if he consume his substance) should be buried as a Craftsman. But where Wealth and Honour both meet in the same Testator, if the Heire be too sparing, tis a shame;
So is it not seemly, that Ioseph a Senator (if he consume his substance) should be buried as a Craftsman. But where Wealth and Honour both meet in the same Testator, if the Heir be too sparing, this a shame;
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if either friend or stranger shall interre th• Dead, according to his place and substance, he may recover the expence from the Inheritance, Actione Funeraria. And the Reason is ingenuous:
if either friend or stranger shall inter th• Dead, according to his place and substance, he may recover the expense from the Inheritance, Action Funeraria. And the Reason is ingenuous:
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Qui propter Funus aliquid impendit, cum defuncto contrahere videtur. (Leg. 1. F••odem.) See! in favour of a Funerall, the presumption of the Law gives a dead man life, makes him capable of a Contract,
Qui propter Funus Aliquid impendit, cum defuncto contrahere videtur. (Leg. 1. F••odem.) See! in favour of a Funeral, the presumption of the Law gives a dead man life, makes him capable of a Contract,
He, that shall read with what artificiall care Iacob was imbalmed in Egypt, and with what princely attendance inter•ed in Canaan, must either condemn wise Ioseph of a needless folly;
He, that shall read with what artificial care Iacob was imbalmed in Egypt, and with what princely attendance inter•ed in Canaan, must either condemn wise Ioseph of a needless folly;
or else confess, that a sumptuous Funerall may beseem a Patriarch. Who is there that condems Nic•d•mus for that costly composition he inwrapped our Saviour in? Suppose he did not,
or Else confess, that a sumptuous Funeral may beseem a Patriarch. Who is there that condemns Nic•d•mus for that costly composition he inwrapped our Saviour in? Suppose he did not,
yet he well knew, those solemn ob•equies might become a Prophet. Th•s Water then may be turned into Balme, or perhaps some other substance ▪ when Princes are to be washed,
yet he well knew, those solemn ob•equies might become a Prophet. Th•s Water then may be turned into Balm, or perhaps Some other substance ▪ when Princes Are to be washed,
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Let this ancient simplicity teach all to avoid ostentation in Funeralls ; for that absurdity is too exstreamly grosse, when griefe it selfe becomes vaine-glo•ious.
Let this ancient simplicity teach all to avoid ostentation in Funerals; for that absurdity is too exstreamly gross, when grief it self becomes vaine-glo•ious.
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Let the heart of Mephibosh•th be most loyall to his Prince, yet by the malice of Ziba's false suggestions, David may (though a Just King) account him treacherous,
Let the heart of Mephibosh•th be most loyal to his Prince, yet by the malice of Ziba's false suggestions, David may (though a Just King) account him treacherous,
If a viperous tongue doth palpably cast aspertions upon the memory of the Dead, we must NONLATINALPHABET, Wash them in our meetings, in our Assemblies.
If a viperous tongue does palpably cast Aspersions upon the memory of the Dead, we must, Wash them in our meetings, in our Assemblies.
and think themselves most artificially charitable, if they can make a Dives to be taken for an Abraham. But such lavish Orators mistake this Cerimony, and paint the Dead instead of Washing. Indeed, the Rule is, Majus ab exequiis nomen :
and think themselves most artificially charitable, if they can make a Dives to be taken for an Abraham. But such lavish Orators mistake this Ceremony, and paint the Dead instead of Washing. Indeed, the Rule is, Majus ab exequiis Nome:
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But where that Passion ends, shall there Forgery begin? Because I heard an Enemy content to speake the Truth, shall I take liberty to feigne and invent a Lye? no, that of Salomons would deter me:
But where that Passion ends, shall there Forgery begin? Because I herd an Enemy content to speak the Truth, shall I take liberty to feign and invent a Lie? no, that of Solomon's would deter me:
He that justifieth t•e wicked, and condemneth the Righteous, both these are an abomination to the Lord ▪ But if such Funerallists will needs be declaming, they may go on;
He that Justifieth t•e wicked, and Condemneth the Righteous, both these Are an abomination to the Lord ▪ But if such Funerallists will needs be declaiming, they may go on;
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Did not Zipporah wonder at the Sacrament of Circumcision, and call Moses (that meeke man) a Bloudy Husband ? It seems she knew not, that this signe was the seale of the Covenant,
Did not Zipporah wonder At the Sacrament of Circumcision, and call Moses (that meek man) a Bloody Husband? It seems she knew not, that this Signen was the seal of the Covenant,
and to teach her Son in his ripe years, that he should not walke after the Lusts of •he Gentiles, but according to the Faith of his Father Abraham. What made Iudea so rediculous to other Nations,
and to teach her Son in his ripe Years, that he should not walk After the Lustiest of •he Gentiles, but according to the Faith of his Father Abraham. What made Iudea so ridiculous to other nations,
as ( Sat. 14.) to stile the Sabbath Day, Lux ignava, a day of •loath, had he either known the majesty of the Author, or that it selfe was a representation of that Eternall Rest, whereof his fellow-Poets had seen a shadow? And againe:
as (Sat. 14.) to style the Sabbath Day, Lux ignava, a day of •loath, had he either known the majesty of the Author, or that it self was a representation of that Eternal Rest, whereof his fellow-Poets had seen a shadow? And again:
Nec distare putant humana carne Suillam, He smiles to see the I•ws abhor Swine• flesh. But know ( Satyrist ) that very Nation was a Sacrament, all gestures and Emblems;
Nec distare Putant Humana Carnem Suillam, He smiles to see the I•ws abhor Swine• Flesh. But know (Satirist) that very nation was a Sacrament, all gestures and Emblems;
and what she practiz'd on the Body, was to teach us to do the like on the Soul. The Iews abstain'd from so foule a Creature, that the Gentiles might learne purity, that their me•ts might be the Hieroglyphiques of our conversation; for as the Law runs;
and what she practised on the Body, was to teach us to do the like on the Soul. The Iews abstained from so foul a Creature, that the Gentiles might Learn purity, that their me•ts might be the Hieroglyphics of our Conversation; for as the Law runs;
Wh•t thes• Ancients did imply, by Washing the Dead, Calvin intimateth upon the 9. of the Acts ▪ vers. 37. Vt in morte ipsa visibilis aliqu• Resurrectionis imago piorum animos in bonam spem erigeret, For, they did undoubtedly hope, that that very body should hereafter appeare as unblameable before the Tribunall of Iesus Christ, as after Washing it seem'd cleane, and spotlesse before the •yes of men.
Wh•t thes• Ancients did imply, by Washing the Dead, calvin intimateth upon the 9. of the Acts ▪ vers. 37. Vt in morte ipsa visibilis aliqu• Resurrectionis imago Piorum Animos in Good spem erigeret, For, they did undoubtedly hope, that that very body should hereafter appear as unblameable before the Tribunal of Iesus christ, as After Washing it seemed clean, and spotless before the •yes of men.
Nam quia mors speciem interitus habet (saith that judicious Interpreter) nè Resurrectionis fidem extingueret, species contrarias opponi utile fuit, quae Vitam in Morte representarent.
Nam quia mors Specimen Ruin habet (Says that judicious Interpreter) nè Resurrectionis fidem extingueret, species contrarias opponi utile fuit, Quae Vitam in Morte representarent.
sed quod ad Dei providentiam Corpora quoque mortua pertinere significantur, propter fidem Resurrectionis astruendam. Learne here the true use of Funeralls;
sed quod ad Dei providentiam Corpora quoque Mortua pertinere significantur, propter fidem Resurrectionis astruendam. Learn Here the true use of Funerals;
when thou seest men so readily officious to conveigh the Corps into the Earth, think that the Angls were no less serviceable to see his Soul inshrined in Heaven;
when thou See men so readily officious to convey the Corpse into the Earth, think that the Angls were no less serviceable to see his Soul enshrined in Heaven;
for they are all ministring spirits, sent forth to minister for them, who shall be Heirs of salvation, Heb. 1. ult. Let these perfumes quicken thy hope,
for they Are all ministering spirits, sent forth to minister for them, who shall be Heirs of salvation, Hebrew 1. ult. Let these perfumes quicken thy hope,
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and make thee conceive the worth of Christs imputed Righteousnes, his Life and Death, was accounted a sweet smelling savour in the nostrils of God the Fath•r. When thou beholdest them interred in the mould of •he Earth, think him not lost but sowen;
and make thee conceive the worth of Christ imputed Righteousness, his Life and Death, was accounted a sweet smelling savour in the nostrils of God the Fath•r. When thou Beholdest them interred in the mould of •he Earth, think him not lost but sown;
so you may read Bo•tius writes of Ptolemy the Son of Lagus, that the Egyptians were as pompously Cerimonious in the Funerals of their Apis (in English a Bull ) as if the Obsequies had been performed upon Ptolemy himselfe:
so you may read Bo•tius writes of Ptolemy the Son of Lagus, that the egyptians were as pompously Ceremonious in the Funerals of their Apis (in English a Bull) as if the Obsequies had been performed upon Ptolemy himself:
Nay, (if Alexander ab Alexandro faile not in his collections) Lacides, the Philosopher, Anserem elatum in funere, &c. (I will non English it) effusis lachrymis ▪ sepelivit :
Nay, (if Alexander ab Alexander fail not in his collections) Lycidas, the Philosopher, Anserem elatum in funere, etc. (I will non English it) effusis Lachrymis ▪ sepelivit:
yet, 'twas none of thos• holy Fowles neither, that preserved the Capitol. But I leave Lacides to Athens, where he may be mocked by Philosophers. Stupid madness!
yet, 'twas none of thos• holy Fowls neither, that preserved the Capitol. But I leave Lycidas to Athens, where he may be mocked by Philosophers. Stupid madness!
and maketh us become Obsequious even to them that are but the Heirs of Honour? Beliefe then of the Resurrection must needs inforce u• to regard these very Bodyes,
and makes us become Obsequious even to them that Are but the Heirs of Honour? Belief then of the Resurrection must needs enforce u• to regard these very Bodies,
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And shall a man there deny respect, where God himselfe vouchsafeth providence? If this deceased person hath still the same God with us, the case then stands as before his Death ;
And shall a man there deny respect, where God himself vouchsafeth providence? If this deceased person hath still the same God with us, the case then Stands as before his Death;
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we are still his Brethren. Thus may a Funerall increase our Faith, and our Faith adorn a Funerall. Art thou poor, and yet desirest to do honour to thy d•ceased Friend? say only, that he shall rise again,
we Are still his Brothers. Thus may a Funeral increase our Faith, and our Faith adorn a Funeral. Art thou poor, and yet Desirest to do honour to thy d•ceased Friend? say only, that he shall rise again,
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VVhen we see by others that we our selves must die, how willing are we to talke, that we must Rise againe ? That of the Tragaedian [ Quod nimis miseri volunt, hoc facil• credunt ] shews, that these Spectacles facilitate our beliefe:
When we see by Others that we our selves must die, how willing Are we to talk, that we must Rise again? That of the Tragedian [ Quod nimis miseri volunt, hoc facil• credunt ] shows, that these Spectacles facilitate our belief:
NONLATINALPHABET, &c. (as Suidas hath it out of some more ancient) the best way to mortifie thy rebellious works, is to behold these Spectacles of mortality. For, what? dares flesh and bloud be proud ▪ when she considereth her Beauty to be but Rottennesse? sh•ll parentage make that man swel, that must say to Corruption, thou art my Father,
, etc. (as Suidas hath it out of Some more ancient) the best Way to mortify thy rebellious works, is to behold these Spectacles of mortality. For, what? dares Flesh and blood be proud ▪ when she Considereth her Beauty to be but Rottenness? sh•ll parentage make that man swell, that must say to Corruption, thou art my Father,
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For, so they decreed ( Can. 5. de Exercitiis Ecclesiasticis) Conciones Funebres nunquam intr•ducendas, & ubi in usu sunt, commode tollendas censet Synodus.
For, so they decreed (Can. 5. de Exercitiis Ecclesiasticis) Conciones Funebres Never intr•ducendas, & ubi in usu sunt, commode tollendas censet Synod.
Was it therefore because they have been sometimes formerly abused and made to commend those Lives that were as full of Scandall, as Vice? By this reason, they might have forbidden the Lords Supper too:
Was it Therefore Because they have been sometime formerly abused and made to commend those Lives that were as full of Scandal, as Vice? By this reason, they might have forbidden the lords Supper too:
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Ye Daughters of Israel weep over Saul, who cloathed you in scarlet with other delights, &c. as you may read, 2. Sam. 1.23. I have a Warrant then to mention, and (where I see Reason ) to commend the Dead I may preach these circumstances:
You Daughters of Israel weep over Saul, who clothed you in scarlet with other delights, etc. as you may read, 2. Sam. 1.23. I have a Warrant then to mention, and (where I see Reason) to commend the Dead I may preach these Circumstances:
A SERMON Preached at S. PAULS Cross in London, the 27. day of October, Anno Reginae Elizabethae 26. by Samuel Harsnet then Fellow of Pembroke Hall in Cambridg, but afterwards Lord Arch-Bishop of Yorke. The Text. EZEKIEL 33.11.
A SERMON Preached At S. PAUL'S Cross in London, the 27. day of October, Anno Reginae Elizabeth 26. by Samuel Harsnet then Fellow of Pembroke Hall in Cambridge, but afterwards Lord Arch-Bishop of York. The Text. EZEKIELEM 33.11.
THere was a conceit among the Iews (as appeareth by the verse going before my Text) that when they sinned, they sinned ▪ of necessity, so that they could not but sinne :
THere was a conceit among the Iews (as appears by the verse going before my Text) that when they sinned, they sinned ▪ of necessity, so that they could not but sin:
they thought he did but dally and mock with them, for it was his pleasure, they should sinn• and die therein ▪ Almighty God was much offended with this their conceit, it being against his Iustice and fidelity both ▪ and therefore bids his Prophet here protest unto them,
they Thought he did but dally and mock with them, for it was his pleasure, they should sinn• and die therein ▪ Almighty God was much offended with this their conceit, it being against his justice and Fidis both ▪ and Therefore bids his Prophet Here protest unto them,
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The Text then I have in hand (Right Honorable, Worshipfull, and Beloved) is a solemn Protestation made by Almighty God in his owne cause to cleare himselfe of Infidelity and Injustice ;
The Text then I have in hand (Right Honourable, Worshipful, and beloved) is a solemn Protestation made by Almighty God in his own cause to clear himself of Infidelity and Injustice;
that the Iudg of this world doth not delight to see men sinne, and then punish them with Death because of their si•ne. As I live, saith the Lord, &c. The forme of the Protestation is in the nature of an Oath: As I liv• saith the Lord &c. and in it I consider these three things: 1. The Oath it selfe;
that the Judge of this world does not delight to see men sin, and then Punish them with Death Because of their si•ne. As I live, Says the Lord, etc. The Form of the Protestation is in the nature of an Oath: As I liv• Says the Lord etc. and in it I Consider these three things: 1. The Oath it self;
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3. The Matter of the Protestation is an absolute Negative made unto the Iews ▪ avowing, that it was all false they charged God withall, I do not delight in the death of the wicked.
3. The Matter of the Protestation is an absolute Negative made unto the Iews ▪ avowing, that it was all false they charged God withal, I do not delight in the death of the wicked.
as, 1. I do not delight in death. 2. I delight not in the death of man. 3. I delight not in the death of a sinfull man. 4. I delight not in the death of wicked sinfull man. 5. I delight not in the death of any sinfull man.
as, 1. I do not delight in death. 2. I delight not in the death of man. 3. I delight not in the death of a sinful man. 4. I delight not in the death of wicked sinful man. 5. I delight not in the death of any sinful man.
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For the first, that the Phrase of speech ( As I live) is an oath, I shew it plainly out of 1. Sam. 28.10. where it is said ▪ that Saul did swear, and he used no other words then these, As the Lord liveth. This form then of speech, As I live saith the Lord, is an Oath, By the life of the Lord.
For the First, that the Phrase of speech (As I live) is an oath, I show it plainly out of 1. Sam. 28.10. where it is said ▪ that Saul did swear, and he used no other words then these, As the Lord lives. This from then of speech, As I live Says the Lord, is an Oath, By the life of the Lord.
S. Austin (upon the 94. Psalm ) saith, Magnum est loqui Dominum, quanto majus jurar• Deum? It is a great thing that the Lord should speak ; and so it i• indeed;
S. Austin (upon the 94. Psalm) Says, Magnum est loqui Dominum, quanto Majus jurar• God? It is a great thing that the Lord should speak; and so it i• indeed;
for we took his word in Paradice, At non moriemini, Ye shall not die : (being the Father of lies) and we will no• trust God on his word, At cupio ne moria•ini, I desire you should not die (I the God of truth;) but we must have this Oath, As I live &c. There are two bonds ( H•b. 6.18.) NONLATINALPHABET and NONLATINALPHABET, Gods Word and his Oath :
for we took his word in Paradise, At non Die, You shall not die: (being the Father of lies) and we will no• trust God on his word, At Cupio ne moria•ini, I desire you should not die (I the God of truth;) but we must have this Oath, As I live etc. There Are two bonds (H•b. 6.18.) and, God's Word and his Oath:
and the slighter of these two doth hold all things in the world (Man only excepted.) The Sea rageth and roareth terribly (saith the Psalmist, 95.11.) yet Gods word is his band,
and the slighter of these two does hold all things in the world (Man only excepted.) The Sea rages and roareth terribly (Says the Psalmist, 95.11.) yet God's word is his band,
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and this doth teach us the certainty of the truth of the Protestation. If he had sworn by his H•linesse, as he did to David, Psal. 89.34. it was taken exception against, Ezek. 18.29 ▪ If by his Truth as Psal. 89.48. it was doubted of Numb. 14.11. How long will it be ere ye believe me ? If by his Omnipotency, as he did to Abraham Gen. 17. it was called in question, Psal. 78.20. Can God prepare a Table in the Wilderness ? But his Life was never doubted of ▪ as a thing above all challenge and exception:
and this does teach us the certainty of the truth of the Protestation. If he had sworn by his H•linesse, as he did to David, Psalm 89.34. it was taken exception against, Ezekiel 18.29 ▪ If by his Truth as Psalm 89.48. it was doubted of Numb. 14.11. How long will it be ere you believe me? If by his Omnipotency, as he did to Abraham Gen. 17. it was called in question, Psalm 78.20. Can God prepare a Table in the Wilderness? But his Life was never doubted of ▪ as a thing above all challenge and exception:
and therefore it pleased the Almighty God to choose his Life to confirm his Truth, As I live (saith the Lord) I do not delight in the death of the Wicked.
and Therefore it pleased the Almighty God to choose his Life to confirm his Truth, As I live (Says the Lord) I do not delight in the death of the Wicked.
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then Life. Satan knew it well (in the 2. of Iob) Skin for skin (saith he) and all that a man hath, will he give for his life, health, wealth, Lands, Liberties, Honour, Possesions, Dignities, Learning, Wit, Memory.
then Life. Satan knew it well (in the 2. of Job) Skin for skin (Says he) and all that a man hath, will he give for his life, health, wealth, Lands, Liberties, Honour, Possessions, Dignities, Learning, Wit, Memory.
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The matter of the Protestation, I told you was absolutly Negative, and it issueth into five branches to be severally touched: The first. I delight not in death.
The matter of the Protestation, I told you was absolutely Negative, and it issueth into five branches to be severally touched: The First. I delight not in death.
I delight not in Death. If God had spoken no more words but these [ As I live, I delight not ] and any man of mean wit had been bidden to put to the rest;
I delight not in Death. If God had spoken no more words but these [ As I live, I delight not ] and any man of mean wit had been bidden to put to the rest;
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as Life and Death: and it is plain, God (in his wisdom) made choice to swear by his life, to let us see how far at ods he is with death. Fire and Water, Light and Darkness, Heaven and Hell, God and Satan can stand nearer together then Life and Death :
as Life and Death: and it is plain, God (in his Wisdom) made choice to swear by his life, to let us see how Far At ods he is with death. Fire and Water, Light and Darkness, Heaven and Hell, God and Satan can stand nearer together then Life and Death:
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and (to shew how little God liketh him) his mounting is with the meanest too (or like himselfe) I saw a pale horse in Heaven (saith Saint Iohn) and he that sate upon him his nam• was Death (Apocal. 6.8.) Now,
and (to show how little God liketh him) his mounting is with the Meanest too (or like himself) I saw a pale horse in Heaven (Says Faint John) and he that sat upon him his nam• was Death (Apocalypse 6.8.) Now,
And indeed, how can he but hate him? the Father of Lights, the Childe of Darkness ▪ the Prince of Heaven, the Sergeant of Hell? the Maker of the world, the Marrer of the VVorld? Glory, Ignominy? Beauty, Deformity? Honor, Shame? Majesty, the Urchin of Hel ▪ and companion for worms and rottenness? There is a true saying of our Learning: Facilius est destruere quam astruere:
And indeed, how can he but hate him? the Father of Lights, the Child of Darkness ▪ the Prince of Heaven, the sergeant of Hell? the Maker of the world, the Marrer of the World? Glory, Ignominy? Beauty, Deformity? Honour, Shame? Majesty, the Urchin of Hell ▪ and Companion for worms and rottenness? There is a true saying of our Learning: Facilius est destruere quam astruere:
and he was seven dayes in destroying one City, Iericho. And this marring quality that this age so much glories in (as it loves to be called after that name) is it that made God so far out with Death, as (it seems) he hates him worse then Hell, Hos. 13.14. O Mors, ero mors tua; O Inferne, ero morsus tuus:
and he was seven days in destroying one city, Jericho. And this marring quality that this age so much Glories in (as it loves to be called After that name) is it that made God so Far out with Death, as (it seems) he hates him Worse then Hell, Hos. 13.14. O Mors, Ero mors tua; Oh Inferno, Ero Morsus Thy:
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the Darling of the Lord of Heaven, the scorne to all the Fiends of Hell. When the Holy Ghost had accounted the Genealogy from Christ to A•am (Luk. 3.) at the last vers•, he brings up Adam to hi• Father,
the Darling of the Lord of Heaven, the scorn to all the Fiends of Hell. When the Holy Ghost had accounted the Genealogy from christ to A•am (Luk. 3.) At the last vers•, he brings up Adam to hi• Father,
and calls him by the name of the Son of God. Can a man live to delight in the death of his Son? David (a man after Gods own •eart) denies it, 2 Sam. 19. O Absolon my Son, would to God I had died for thee ▪ •y Son Absolon, my Son, my Son :
and calls him by the name of the Son of God. Can a man live to delight in the death of his Son? David (a man After God's own •eart) Denies it, 2 Sam. 19. Oh Absalom my Son, would to God I had died for thee ▪ •y Son Absalom, my Son, my Son:
When Vlysses playd the Mad-man (because he would not go with the Grecians to the siege of Troy ) and getting a plough, he ploughed and marred all that came in his way;
When Ulysses played the Madman (Because he would not go with the Greeks to the siege of Troy) and getting a plough, he ploughed and marred all that Come in his Way;
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If God had made the world (like the man of Crete ) and put Death in (as the Minotaure was put into the Labyrinth there) and reserved all creature• as meat for his jaws;
If God had made the world (like the man of Crete) and put Death in (as the Minotaur was put into the Labyrinth there) and reserved all creature• as meat for his Jaws;
First, it is directly opposite to this Text of holy Scripture, and so turns the Truth of God into a Lye. For whereas God in this Text doth say and swear, that he doth not delight in the death of man:
First, it is directly opposite to this Text of holy Scripture, and so turns the Truth of God into a Lie. For whereas God in this Text does say and swear, that he does not delight in the death of man:
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but say, that Adam should fall, and so order and decree, and set downe his fall, that it was no more possible for him not to fall, then it was possible for him not to eat ? and of that which God doth order, set down,
but say, that Adam should fallen, and so order and Decree, and Set down his fallen, that it was no more possible for him not to fallen, then it was possible for him not to eat? and of that which God does order, Set down,
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And indeed it is as much, as if you should take a sound strong man (that hath power to walke and to lie still) and bind him hand and foot (as they do in Bedlam ) and lay him downe;
And indeed it is as much, as if you should take a found strong man (that hath power to walk and to lie still) and bind him hand and foot (as they do in Bedlam) and lay him down;
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nay more, I my selfe cannot keep thee from eating, for my Decree from eternity is passed, Thou shalt eat, that thou mayest drowne all thy posterity in sin, and that I may drench them (as I have designed) in the bottomless pit of Hell.
nay more, I my self cannot keep thee from eating, for my decree from eternity is passed, Thou shalt eat, that thou Mayest drown all thy posterity in since, and that I may drench them (as I have designed) in the bottomless pit of Hell.
Fiftly ▪ among all the abominations of Queen Iezabel, that was the greate•t, (1 Kings 21.) when as hunting after the life of innocent Naboth, she set him up among the Princes of the Land, that so he might have the greater fall.
Fifty ▪ among all the abominations of Queen Jezebel, that was the greate•t, (1 Kings 21.) when as hunting After the life of innocent Naboth, she Set him up among the Princes of the Land, that so he might have the greater fallen.
and clad him with the Royall robe of Righteousnesse (that shone more bright then the Sun in his highest luster) and put upon his fingers health, wealth, and immortality;
and clad him with the Royal robe of Righteousness (that shone more bright then the Sun in his highest luster) and put upon his fingers health, wealth, and immortality;
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who doth not smile at the Grecians conceit, that gave their God a glorious Title for killing of Flies ? Gods Glory in Punishing ariseth from his Iustice in revenging of sinne:
who does not smile At the Greeks conceit, that gave their God a glorious Title for killing of Flies? God's Glory in Punishing arises from his justice in revenging of sin:
I'le command him to walk• upon paine of Death: and when he braketh my Commandement, I'le put him to Death. Oh Beloved, these glorious phansies, Imaginations,
I'll command him to walk• upon pain of Death: and when he braketh my Commandment, I'll put him to Death. O beloved, these glorious fancies, Imaginations,
God put not on the person of a Reveng•r, before man put on the person of an Offendor saith S. Ambrose. Neminem coronat antequam vincit; neminem punit, antequam peccat:
God put not on the person of a Reveng•r, before man put on the person of an Offender Says S. Ambrose. Neminem Coronat antequam vincit; neminem punit, antequam peccat:
And so God brought up Death from Earth into Heave•, that i• might bring down Life from Heaven into Earth ▪ Nolo mortem peccatoris, qui mōr• volui pro peccatorib•s (saith S. Bernard ) Well maist thou say, thou willest not the death of a sinner, who diest thy selfe to save a sinner.
And so God brought up Death from Earth into Heave•, that i• might bring down Life from Heaven into Earth ▪ Nolo mortem Sinners, qui monr• volui Pro peccatorib•s (Says S. Bernard) Well Mayest thou say, thou willest not the death of a sinner, who Dies thy self to save a sinner.
O mors! vulneratus est pr• me, qui morte sua fecit, ut vinoami•e, saith S. Austin: O Death! he hath been wounded for me, that made me by his death to overcome thee.
O mors! vulneratus est pr• me, qui morte sua fecit, ut vinoami•e, Says S. Austin: Oh Death! he hath been wounded for me, that made me by his death to overcome thee.
Tantum gaudii de re tantilla (saith he?) so great joy for so small a thing? How then could he joy to have it lost, that so much rejoyced to have it found? O Lord, the holy Angls in Heaven are thy Witnesses.
Tantum Gaudii de re tantilla (Says he?) so great joy for so small a thing? How then could he joy to have it lost, that so much rejoiced to have it found? Oh Lord, the holy Angls in Heaven Are thy Witnesses.
If our sinnes be as moats in our eyes, and cause them to water, God hath his handkerchiefe wherewith he wipes away all tears from our eyes, Apoc. 7. If they be Menstruous, he hath his hysop, Psal. 51. If they be of skarlet Dye, he hath his Fullers Sope, Esay 1.18. Shall we then sin, (saith the Holy Ghost) that Grace may abound? God forbid.
If our Sins be as moats in our eyes, and cause them to water, God hath his handkerchief wherewith he wipes away all tears from our eyes, Apocalypse 7. If they be Menstruous, he hath his hyssop, Psalm 51. If they be of scarlet Die, he hath his Fullers Soap, Isaiah 1.18. Shall we then since, (Says the Holy Ghost) that Grace may abound? God forbid.
sed peccatores, quorum ego sum primus (saith S. Basil :) Our Saviour Christ came into the world to save, not Iohn Baptist, Mary Magdalen, or Mary his Mother;
said Peccatores, quorum ego sum primus (Says S. Basil:) Our Saviour christ Come into the world to save, not John Baptist, Marry Magdalen, or Marry his Mother;
and he bare in his banner, fire, sword, and persecutions, menaces, revilings, railings, blasphmies, sins of the upper house, borne as high as Lucifer himselfe.
and he bore in his banner, fire, sword, and persecutions, menaces, revilings, railings, blasphmies, Sins of the upper house, born as high as Lucifer himself.
I think upon Peter, I consider the Thiefe, I behold Zachaeus, I looke upon Mary (saith St. Gregory ) and I see that an Apostate, a Theife, an Vsurer, an Harlot, these are Christs favorites,
I think upon Peter, I Consider the Thief, I behold Zacchaeus, I look upon Marry (Says Saint Gregory) and I see that an Apostate, a Thief, an Usurer, an Harlot, these Are Christ favorites,
and the fattest of the Amalekites, and put the least and worst to the Sword) S. Peter makes it plain, (2 Epist. 3.9.) non vult aliquem perire, God would not have any one to perish,
and the Fattest of the Amalekites, and put the least and worst to the Sword) S. Peter makes it plain, (2 Epistle 3.9.) non vult aliquem perire, God would not have any one to perish,
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God set a marke upon him that he should not die ▪ Treacherous Iudas, when he had sinned in betraying the Innoce•t bloud, and had laid his hands (his bloudy hands) upon himselfe;
God Set a mark upon him that he should not die ▪ Treacherous Iudas, when he had sinned in betraying the Innoce•t blood, and had laid his hands (his bloody hands) upon himself;
he went to a home, not of Gods, but of his owne providing. The fearfull doome at the last day, is Ite, non Auferte; Goe your waies ; not, Carry them away ;
he went to a home, not of God's, but of his own providing. The fearful doom At the last day, is Item, non Auferte; Go your ways; not, Carry them away;
as Links depending on this Chain. 1. God's absolute will is not the cause of Reprobation; but sin. 2. No man is of an absolute necessity the childe of Hell, so as by God's Grace, he may not avoid it. 3. God simply willeth and wisheth every living Soul to be saved,
as Links depending on this Chain. 1. God's absolute will is not the cause of Reprobation; but since. 2. No man is of an absolute necessity the child of Hell, so as by God's Grace, he may not avoid it. 3. God simply wills and wishes every living Soul to be saved,
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and to come to the Kingdom of Heaven. 4. God sent his Sonne to save every Soule, and to bring it to the Kingdom of Heaven. 5. God's Son offereth Grace effectually to save every one,
and to come to the Kingdom of Heaven. 4. God sent his Son to save every Soul, and to bring it to the Kingdom of Heaven. 5. God's Son Offereth Grace effectually to save every one,
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For the first, Almigty God at the Creation, when he tooke a view of all his Creatures (as men use to do ▪ that have newly drawne an Image, they view and pry to see what is amisse in it) it seemes,
For the First, Almighty God At the Creation, when he took a view of all his Creatures (as men use to do ▪ that have newly drawn an Image, they view and pry to see what is amiss in it) it seems,
the Fountaine of Goodnesse that God did see in Man, what was it, but Radius divinae bonita•is, a beam of that Goodnesse, which issueth from the Fountaine God himselfe?
the Fountain of goodness that God did see in Man, what was it, but Radius Divinae bonita•is, a beam of that goodness, which issueth from the Fountain God himself?
Ene•y to his Glory, being Ignominy; to his lightnesse being Darkness; to his Beauty, being Deformity; to his Justice, being Iniquity; to his Pity, being Cruelty; to his Life being Death;
Ene•y to his Glory, being Ignominy; to his lightness being Darkness; to his Beauty, being Deformity; to his justice, being Iniquity; to his Pity, being Cruelty; to his Life being Death;
then can he not delight that any man should go to Hell, but he that delighteth himselfe to die in sin. Let us look back to the Garden from whence wee came:
then can he not delight that any man should go to Hell, but he that delights himself to die in since. Let us look back to the Garden from whence we Come:
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God planted in the Gardan of 〈 ◊ 〉 a Tree of Life, and it was 〈 … 〉 to be found as the Tree of Death; A•am with the same ease, might have reached out his hand to the Tree of Life, and saved all;
God planted in the Gardan of 〈 ◊ 〉 a Tree of Life, and it was 〈 … 〉 to be found as the Tree of Death; A•am with the same ease, might have reached out his hand to the Tree of Life, and saved all;
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and had barred himself from the Tree of Life, God put him out into the open field of the World and in it planted a Tree of Lif• (better then the Tree in the Garden of Ed•n ) a Tree that came downe from heaven, Apocal. 2.7. and cansed his Herald to proclaim before it:
and had barred himself from the Tree of Life, God put him out into the open field of the World and in it planted a Tree of Lif• (better then the Tree in the Garden of Ed•n) a Tree that Come down from heaven, Apocalypse 2.7. and cansed his Herald to proclaim before it:
Nay, God himselfe plucketh off the fruit, and followeth us with it, as a Nurse doth follow her child with meat ( Psal. 81.11.) Aperi os tuum late: Open thy mouth wide, and I will fill it.
Nay, God himself plucketh off the fruit, and follows us with it, as a Nurse does follow her child with meat (Psalm 81.11.) Aperi os tuum late: Open thy Mouth wide, and I will fill it.
And if w• will not be at the 〈 … 〉 our mouth ▪ that we may be 〈 … 〉 Heaven, Death will be at the paines to o•en her jawes, that we may feed him in hell: They lie in hell and Death knaweth upon them, Psal, 49.14. The third consequence is:
And if w• will not be At the 〈 … 〉 our Mouth ▪ that we may be 〈 … 〉 Heaven, Death will be At the pains to o•en her Jaws, that we may feed him in hell: They lie in hell and Death knaweth upon them, Psalm, 49.14. The third consequence is:
And this Truth, the Holy Ghost hath taught us by the mouth of holy Paul, 1. Tim. 2 ▪ 4. Deus vult omnes salvos esse ▪ God would have every man living to be saved,
And this Truth, the Holy Ghost hath taught us by the Mouth of holy Paul, 1. Tim. 2 ▪ 4. Deus vult omnes salvos esse ▪ God would have every man living to be saved,
but one or two out of every Order and Occupation to come unto heaven. As if our gracious God were fallen out of liking with Christian souls, and suddenly fallen in love with Orders and Occupations. And yet I feare me, beloved, it were as easie to bring up all Christian souls unto heaven,
but one or two out of every Order and Occupation to come unto heaven. As if our gracious God were fallen out of liking with Christian Souls, and suddenly fallen in love with Order and Occupations. And yet I Fear me, Beloved, it were as easy to bring up all Christian Souls unto heaven,
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How it comes to pass, that so many souls are dam•ed, if it be Gods will that every one should be saved ? (for who hath resisted the will of the Lord?) I will easily resolve and cleare him that case.
How it comes to pass, that so many Souls Are dam•ed, if it be God's will that every one should be saved? (for who hath resisted the will of the Lord?) I will Easily resolve and clear him that case.
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This Will, indeed, cannot be resisted, for it speakes but the word, and the thing is done. But God hath not this Will in the matter of our salvation, for then so should we be saved, as the Heavens were made;
This Will, indeed, cannot be resisted, for it speaks but the word, and the thing is done. But God hath not this Will in the matter of our salvation, for then so should we be saved, as the Heavens were made;
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That Almighty God (in his infinite love and mercy towards man ) sent his Son to dye and suffer hellish Torments, not for Peter, Iames and Iohn, and a few of the Elect only:
That Almighty God (in his infinite love and mercy towards man) sent his Son to die and suffer hellish Torments, not for Peter, James and John, and a few of the Elect only:
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but for the sins of every sinfull Soul in the world, and this Doctrine is so clear in the Book of God, as that the Sun at mid-day shines not more bright.
but for the Sins of every sinful Soul in the world, and this Doctrine is so clear in the Book of God, as that the Sun At midday shines not more bright.
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and not for our sins only ▪ but for the sins of the whole world. (1. Ioh. 2.2.) and here the new Synechdoche chops off at a blow from the death of Christ all the sensible parts in the world,
and not for our Sins only ▪ but for the Sins of the Whole world. (1. John 2.2.) and Here the new Synecdoche chops off At a blow from the death of christ all the sensible parts in the world,
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this device (beloved) shaddowes the wisdome of our Saviour Christ ▪ and therefore they had as good have kept it to themselves ▪ For ▪ I am sure, ye are perswaded in soule that our Saviour Christ by his death and passion made a full satis•action,
this device (Beloved) shadows the Wisdom of our Saviour christ ▪ and Therefore they had as good have kept it to themselves ▪ For ▪ I am sure, you Are persuaded in soul that our Saviour christ by his death and passion made a full satis•action,
But what an odd delusion were this, that a Christian Prince should proclaime himselfe Redeemer of all •he poore Christians under the Turk, and should send over sufficient ransom for all the•r freedomes;
But what an odd delusion were this, that a Christian Prince should proclaim himself Redeemer of all •he poor Christians under the Turk, and should send over sufficient ransom for all the•r freedoms;
but shut up the gates of the Kingdome, and will neither suffer the Interpreters themselves, nor others (that would) to enter in. The fith consequence is:
but shut up the gates of the Kingdom, and will neither suffer the Interpreters themselves, nor Others (that would) to enter in. The fifth consequence is:
and shuts up the everlasting doores against the rest (though solemnly invited) eternally. Is this the royall word of a King? and here they come in with Bellarmines dreaming;
and shuts up the everlasting doors against the rest (though solemnly invited) eternally. Is this the royal word of a King? and Here they come in with Bellarmines dreaming;
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Seed of the same goodnesse sowne among Thornes, and in good ground, yet both do not bring •orth fruit, the cause is not in the Beame, the Talent, the Seed ;
Seed of the same Goodness sown among Thorns, and in good ground, yet both do not bring •orth fruit, the cause is not in the Beam, the Talon, the Seed;
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but in the Eye the Napkin the Ground. For, the very same kernell of seed choaked of Thornes, sowne in good Ground would have brought forth fruit: the very same Talent wrapt up in a Napkin, put to use would yield increase :
but in the Eye the Napkin the Ground. For, the very same kernel of seed choked of Thorns, sown in good Ground would have brought forth fruit: the very same Talon wrapped up in a Napkin, put to use would yield increase:
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For he that had least, had a Talent and (by all rules of proportion) had as much ability to produce a Talent, as two to gaine two, or five to beget five;
For he that had least, had a Talon and (by all rules of proportion) had as much ability to produce a Talon, as two to gain two, or five to beget five;
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And there was never man so desperately wicked, but at some time or other, he felt this sparke of Gods Spirit glowing in his heart. He that blowes that sparke may have a flame to light him to the Kingdome of Heaven :
And there was never man so desperately wicked, but At Some time or other, he felt this spark of God's Spirit glowing in his heart. He that blows that spark may have a flame to Light him to the Kingdom of Heaven:
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and he that spits upon it, makes himselfe a brand fit to increase the fire of Hell. The Apostle Paul therefore had a speciall care of this very thing. 1. Thes. 5.19. Quench not the Spirit.
and he that spits upon it, makes himself a brand fit to increase the fire of Hell. The Apostle Paul Therefore had a special care of this very thing. 1. Thebes 5.19. Quench not the Spirit.
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O God of our Fathers, what meanest thou to say unto us, why will ye die, when thou hast from all eternity decreed, that we cannot but die? Oh Ierusalem, Ierusalem (saith our Saviour) thou that killest the Prophets,
Oh God of our Father's, what Meanest thou to say unto us, why will you die, when thou hast from all eternity decreed, that we cannot but die? O Ierusalem, Ierusalem (Says our Saviour) thou that Killest the prophets,
as a hen doth gather her chickens under her wings, and ye would not! there is Ego volui, I would, salus ex me, thy salvation is wrought by me: tu noluisti thou wouldest not:
as a hen does gather her chickens under her wings, and you would not! there is Ego volui, I would, salus ex me, thy salvation is wrought by me: tu noluisti thou Wouldst not:
for God the Father (in wisdom) could not make a decree, but by him who is the Wisedom of the Father) and if he was in the bosom of his Father at this decree,
for God the Father (in Wisdom) could not make a Decree, but by him who is the Wisdom of the Father) and if he was in the bosom of his Father At this Decree,
For I and my Father have sate in councell in Heaven, and from all eternity have made a decree, that ye should never come to heaven, though I my selfe a thousand times should be crucified for you.
For I and my Father have sat in council in Heaven, and from all eternity have made a Decree, that you should never come to heaven, though I my self a thousand times should be Crucified for you.
but let u• all fall downe upon our faces, give glory to God, and say, Vnto thee, O Lord, belo•geth mercy and forgivenesse; unto us shame and confusion;
but let u• all fallen down upon our faces, give glory to God, and say, Unto thee, Oh Lord, belo•geth mercy and forgiveness; unto us shame and confusion;
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