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A SERMON PREACHED BEFORE HIS MAIESTIE AT DOVER CASTLE.
A SERMON PREACHED BEFORE HIS MAJESTY AT DOVER CASTLE.
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EPHESIANS. 4. 7. But vnto euery one of vs is giuen Grace, according to the measure of the guift of Christ.
EPHESIANS. 4. 7. But unto every one of us is given Grace, according to the measure of the gift of christ.
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THE Church of God (in this like himselfe) is one and the same in all Ages, Credit vnum, Sperat vnum, Amat vnum, It beleeueth one God, Hopeth one end, loueth one Truth;
THE Church of God (in this like himself) is one and the same in all Ages, Credit One, Hopes One, Amat One, It Believeth one God, Hopes one end, loves one Truth;
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the vnitie of the head is one, and one the collection of the members, all are Soldiers of one Armie, parts of one familie, Cittizens of the same Cittie, vnum non remouet multitudinem, nec multitudo vnum, vnitie excludes no multitude, nor multitude vnitie:
the unity of the head is one, and one the collection of the members, all Are Soldiers of one Army, parts of one family, Citizens of the same city, One non removet multitudinem, nec multitudo One, unity excludes no multitude, nor multitude unity:
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there may be an vnity of Substance to cause Identitie; of qualitie to beget a likenesse; of quantitie to procure equalitie;
there may be an unity of Substance to cause Identity; of quality to beget a likeness; of quantity to procure equality;
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and yet a pluralitie of persons in euery section. The Apostle, hauing set downe a powerfull perswasion to Ecclesiasticke, vnitie;
and yet a plurality of Persons in every section. The Apostle, having Set down a powerful persuasion to Ecclesiastic, unity;
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beseeching the Ephesians by his bonds and their vocations, v. 1. With all humblenesse of minde to keepe the vnitie of the Spirit in the bond of peace, Setteth downe the reason, v. 4. Because they were but one body, had one Spirit, one Hope, one Lord, one Faith, one Baptisme, one God and Father, of all ▪ which was aboue them all, through them all, and in them all;
beseeching the Ephesians by his bonds and their vocations, v. 1. With all humbleness of mind to keep the unity of the Spirit in the bound of peace, Sets down the reason, v. 4. Because they were but one body, had one Spirit, one Hope, one Lord, one Faith, one Baptism, one God and Father, of all ▪ which was above them all, through them all, and in them all;
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aboue them all by the altitude of his Diuinitie; through them all by the amplitude of his Power; in them all, by the largenesse of his Grace.
above them all by the altitude of his Divinity; through them all by the amplitude of his Power; in them all, by the largeness of his Grace.
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So the Spouse of Christ is One body, but compounded of many members; One, as hauing one Gouernour Christ; one Lawe, the Gospell; the same Ensignes, the Sacraments; the same end, Eternall glory:
So the Spouse of christ is One body, but compounded of many members; One, as having one Governor christ; one Law, the Gospel; the same Ensigns, the Sacraments; the same end, Eternal glory:
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And yet distinguished within it selfe; the Head is more excellent then the Body, the face fairer then the foote:
And yet distinguished within it self; the Head is more excellent then the Body, the face Fairer then the foot:
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for to euery one of vs is giuen grace, according to the measure of the guift of Christ. The parts are three:
for to every one of us is given grace, according to the measure of the gift of christ. The parts Are three:
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First, the guift giuen, Grace. Secondly the receauers of that Grace, Euery one. Thirdly, the proportion, According to the guift of Christ. For the first:
First, the gift given, Grace. Secondly the Receivers of that Grace, Every one. Thirdly, the proportion, According to the gift of christ. For the First:
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Christ to the Soule of a Sainte is as a Spouse; to the soule of a distressed sinner as a Phisition:
christ to the Soul of a Saint is as a Spouse; to the soul of a distressed sinner as a physician:
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yet commeth to both, not because they are, but because they might be louely, his loue hauing no cause,
yet comes to both, not Because they Are, but Because they might be lovely, his love having no cause,
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but being the cause of all things.
but being the cause of all things.
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Deus amat quia in se habet quod amet, It was before our beeings, therefore much more before our deseruings:
Deus amat quia in se habet quod amet, It was before our beings, Therefore much more before our deservings:
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whence it is well obserued by Panagorola that the Fathers say, our vocation was for our good workes, non in ratione causae meritoriae,
whence it is well observed by Panagorola that the Father's say, our vocation was for our good works, non in ratione causae meritoriae,
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sed finalis, that is, in the Scripture phrase, That we are called to doe the workes of Charitie,
sed finalis, that is, in the Scripture phrase, That we Are called to do the works of Charity,
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and predestinated that we might bee holy and vnblamable before him in loue:
and predestinated that we might be holy and Unblamable before him in love:
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Bona mea instituta tua sunt, & dona tua, mala mea delicta mea sunt, & iudicia tua, saith St. Augustine. Haue I any good things O Lord, they are thy bounties:
Bona mea Instituta tua sunt, & dona tua, mala mea Delicta mea sunt, & Judicia tua, Says Saint Augustine. Have I any good things Oh Lord, they Are thy bounties:
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haue I many euill, they are thy Iudgements, and mine iniquities Sinne being infinite, it were mpossible that men should rise from the faulte,
have I many evil, they Are thy Judgments, and mine iniquities Sin being infinite, it were mpossible that men should rise from the fault,
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but by the assistance of a power infinite:
but by the assistance of a power infinite:
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which made Bonauenture to conclude, that Creatiuum principium was recreatiuum, and he that made vs must redeeme vs.
which made Bonaventure to conclude, that Creatiuum principium was recreatiuum, and he that made us must Redeem us
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There be three things in the glorious worke of mans saluation, which God doth wholy challendge to himselfe, and preuents copartners:
There be three things in the glorious work of men salvation, which God does wholly challenge to himself, and prevents copartners:
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our Predestination, our Creation, our Renouation.
our Predestination, our Creation, our Renovation.
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The first before all time, the second with time, the last in time, Vbi & quando vult Deus, where and when himselfe best pleaseth:
The First before all time, the second with time, the last in time, Vbi & quando vult Deus, where and when himself best Pleases:
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when the former were, we were not; when the last is, we are indeed, but dead in sinne;
when the former were, we were not; when the last is, we Are indeed, but dead in sin;
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wherefore that likewise is a part of his Mercie:
Wherefore that likewise is a part of his Mercy:
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whence it was a custome in the Primitiue Church, to giue Wine and Milke to the new baptized conuerts, because in Esay, 55. it is said Come buy of me Wine and Milke without money or exchange, insinuating by that Ceremonie, that God in his Sonne doth freely bestow both those and all other benefits,
whence it was a custom in the Primitive Church, to give Wine and Milk to the new baptised converts, Because in Isaiah, 55. it is said Come buy of me Wine and Milk without money or exchange, insinuating by that Ceremony, that God in his Son does freely bestow both those and all other benefits,
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why he should predestinate this man rather then that:
why he should predestinate this man rather then that:
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Hoc est profundum Crucis, saith St. Augustine, and I am not ashamed to confesse that I knowe not the reason,
Hoc est profundum Crucis, Says Saint Augustine, and I am not ashamed to confess that I know not the reason,
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why he should create vs Men rather then Beasts, or cause vs to be borne of Christian rather then of Heathen Parentage:
why he should create us Men rather then Beasts, or cause us to be born of Christian rather then of Heathen Parentage:
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his owne will ioyned with goodnesse was the motiue, why he should, Secundum propositum effectually call the one Thiefe hanging vpon the Crosse, rather then Barrabas • or the other, is a Secret I may well, admire, but neuer reach to;
his own will joined with Goodness was the motive, why he should, Secundum propositum effectually call the one Thief hanging upon the Cross, rather then Barabbas • or the other, is a Secret I may well, admire, but never reach to;
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for of the comparatiue will of God, no reason can be rendred;
for of the comparative will of God, no reason can be rendered;
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and it is determined that Grace is Habitus infusus non acquisitus, infused by mercy not gained by industrie, it alwayes preuenting both our will and vnderstanding, Nolentem praeuenit vt velit, volentem subsequitur ne frustra velit, saith St. Augustine, No man comes to Grace except preuented by grace,
and it is determined that Grace is Habitus infusus non acquisitus, infused by mercy not gained by industry, it always preventing both our will and understanding, Nolentem praeuenit vt velit, volentem subsequitur ne frustra velit, Says Saint Augustine, No man comes to Grace except prevented by grace,
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nor no man to God except God comes first to him:
nor no man to God except God comes First to him:
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for he conuerteth the vnrepentant, recalleth the wanderer, is found of them that seeke him not,
for he Converts the unrepentant, recalleth the wanderer, is found of them that seek him not,
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and appeareth to them that neuer looke after him, as is by Bellarmine himselfe confessed;
and appears to them that never look After him, as is by Bellarmine himself confessed;
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Tu Domine benedicis iustum, sed prius eum iustificas impium, saith St. Augustine, O Lord thou alwayes blessest the righteous Man,
Tu Domine benedicis iustum, sed prius Eum iustificas Impious, Says Saint Augustine, Oh Lord thou always blessest the righteous Man,
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but thou first makest him of wicked, righteous: But the word here is of as large extent as are his benefits:
but thou First Makest him of wicked, righteous: But the word Here is of as large extent as Are his benefits:
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when as Influxus generalis, that same vniuersall influence whereby we liue, we moue, & haue our being;
when as Influxus generalis, that same universal influence whereby we live, we move, & have our being;
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when euery good, both Naturall and Diuine, Gratis datum, and Gratum faciens, as they speake, is a Guift vnto vs. To summe vp all,
when every good, both Natural and Divine, Gratis datum, and Gratum Faciens, as they speak, is a Gift unto us To sum up all,
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when by the Grace of God we are what we are, what is it that is not giuen? Or what is it that we haue not receiued? For it is an infallible consequence, Si Gracia est, Gratis data est, Gods Iustice (say Diuines) being alwaies distributiue, not communatiue:
when by the Grace of God we Are what we Are, what is it that is not given? Or what is it that we have not received? For it is an infallible consequence, Si Grace est, Gratis data est, God's justice (say Divines) being always distributive, not communatiue:
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he giuing freely like a Prince, not exchanging like an Huckster:
he giving freely like a Prince, not exchanging like an Huckster:
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and therfore the ancient formes of Oblations in the Greeke Church was, thine owne of thine own O Lord we offer thee.
and Therefore the ancient forms of Oblations in the Greek Church was, thine own of thine own Oh Lord we offer thee.
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It were meere ingratitude, to draw water from Gods Ocean, and then say we had it from our owne Cisternes:
It were mere ingratitude, to draw water from God's Ocean, and then say we had it from our own Cisterns:
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Like the Moone borrowing her light, and then eclips the Sunne that lent it. Euery good gift, and euery perfect giuing is from aboue:
Like the Moon borrowing her Light, and then eclipse the Sun that lent it. Every good gift, and every perfect giving is from above:
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euery donation is from his Grace, and euery Grace is his Donation:
every donation is from his Grace, and every Grace is his Donation:
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All our abilities and vertues rising from thence, as powers from their Essence, or streames from their Fountaines:
All our abilities and Virtues rising from thence, as Powers from their Essence, or streams from their Fountains:
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and therefore Fate, Fortune, Merit, which the World doth raue vpon, wise men doe deride, and the Ignorant may dayly see conuicted.
and Therefore Fate, Fortune, Merit, which the World does rave upon, wise men do deride, and the Ignorant may daily see convicted.
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For Destinie can haue no place, sithence God is a free Agent, bound to no Second Causes;
For Destiny can have no place, since God is a free Agent, bound to no Second Causes;
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giuing Man a Will voyde of coaction, and setteth downe Precepts negatiue and affirmatiue of acting and auoyding, as lines to liue by:
giving Man a Will void of coaction, and sets down Precepts negative and affirmative of acting and avoiding, as lines to live by:
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Much lesse Chance or Fortune, a thing rather dreamed of, then in being; being nothing but the ignorance of the true Cause:
Much less Chance or Fortune, a thing rather dreamed of, then in being; being nothing but the ignorance of the true Cause:
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whence wise Antiquity confounded or made one and the same, God and Prouidence: And the Stoicks placed her Pallace aboue the Moone;
whence wise Antiquity confounded or made one and the same, God and Providence: And the Stoics placed her Palace above the Moon;
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that is aboue all things mutable.
that is above all things mutable.
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Nor could the Heathen euer be perswaded that there was a God, except he could reserue things past, moderate the present, and fore-see the future.
Nor could the Heathen ever be persuaded that there was a God, except he could reserve things past, moderate the present, and foresee the future.
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Least of all Desert, for the very word sauours of poyson, sayes Lombard, sithence we are Gods Debtors ex commisso, by our foule offences;
Least of all Desert, for the very word savours of poison, Says Lombard, since we Are God's Debtors ex commisso, by our foul offences;
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hee our Debtor only ex Promisso, by his gracious Promises: he is not tied to any, though he hath giuen to all:
he our Debtor only ex Promisso, by his gracious Promises: he is not tied to any, though he hath given to all:
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For in euery Merit three things are required. First, that a man be in via, not in termino; that is, aliue, not dead:
For in every Merit three things Are required. First, that a man be in via, not in termino; that is, alive, not dead:
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And therefore I wonder why the Cardinall should auerre, that the Soules of Paschatius and Seuerinus should mediate for others, euen in Purgatory; it being generally held that Purgatory (if any such place be) is appointed for satisfaction of mens selues, not of others.
And Therefore I wonder why the Cardinal should aver, that the Souls of Paschatius and Severinus should mediate for Others, even in Purgatory; it being generally held that Purgatory (if any such place be) is appointed for satisfaction of men's selves, not of Others.
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Secondly, that he be master of his owne workes, which no man is; for from God we haue both the will and the deede.
Secondly, that he be master of his own works, which no man is; for from God we have both the will and the deed.
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Thirdly, that there be a proportion betwixt the Worke and the wages:
Thirdly, that there be a proportion betwixt the Work and the wages:
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But alas, what correspondency is there betwixt our Endeauours and Heauens Glory? And therefore to conclude this point, God hath framed the World vpon nothing, that the whole World should build it selfe vpon him, and his mercies.
But alas, what correspondency is there betwixt our Endeavours and Heavens Glory? And Therefore to conclude this point, God hath framed the World upon nothing, that the Whole World should built it self upon him, and his Mercies.
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To ascribe Wisdome to Minerua, to Mercurie Eloquence, other endowments to other imaginary Deities, were to erect Idolatrie in our hearts,
To ascribe Wisdom to Minerva, to Mercury Eloquence, other endowments to other imaginary Deities, were to erect Idolatry in our hearts,
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and to rob the true God of his honor.
and to rob the true God of his honour.
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What though there bee diuersity of Guiftes? Yet but one and the same Spirit, saith the Apostle: 1. Cor 12. 4. &c. diuersities of Administrations;
What though there be diversity of Gifts? Yet but one and the same Spirit, Says the Apostle: 1. Cor 12. 4. etc. diversities of Administrations;
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but the same Lord, giuing all that all men haue:
but the same Lord, giving all that all men have:
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yet not all to all men: One hath the word of wisedome, another the word of knowledge, a third the Guift of Faith, a fourth of working of Miracles.
yet not all to all men: One hath the word of Wisdom, Another the word of knowledge, a third the Gift of Faith, a fourth of working of Miracles.
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Some, but not all Apostles, Prophets, Teachers; euery one hauing his proper guift of God;
some, but not all Apostles, prophets, Teachers; every one having his proper gift of God;
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one after this manner, another after that. 1. Cor. 7. 7. Some fiue Talents, some haue fewer, but all some:
one After this manner, Another After that. 1. Cor. 7. 7. some fiue Talents, Some have fewer, but all Some:
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For vnto euery one is giuen according to, &c. And so to the Second part, The Receiuers, Euery one of vs. The Beauty of the whole consisteth in the well composed variety of the parts;
For unto every one is given according to, etc. And so to the Second part, The Receivers, Every one of us The Beauty of the Whole Consisteth in the well composed variety of the parts;
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so altogether make an excellent Fabricke:
so altogether make an excellent Fabric:
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thus the treble and the base, set with means and tenors, do not jarre, but make good Musicque:
thus the triple and the base, Set with means and tenors, do not jar, but make good Music:
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high and low meete together to make concord; each string hath its seuerall sound, each Instrument its perticuler praise;
high and low meet together to make concord; each string hath its several found, each Instrument its particular praise;
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and all joyned in one, delight the hearer:
and all joined in one, delight the hearer:
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And Quod harmonia in musica, concordia in ciuitate, saith St. Augustine, Heauen in our contemplation is more sweete,
And Quod harmonia in musica, Concord in ciuitate, Says Saint Augustine, Heaven in our contemplation is more sweet,
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because of the distinct variety of Saints, and ineffable Hirarchie of holy Angels: And Hell more painfull, because in it is nothing but disorder and confusion.
Because of the distinct variety of Saints, and ineffable Hierarchy of holy Angels: And Hell more painful, Because in it is nothing but disorder and confusion.
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If the whole Body were an Eye, where were then the Hearing? If all were Hearing, where were then the Smelling? 1. Cor. 12 17. Parity hath bin alwayes the Nurse of Ruine:
If the Whole Body were an Eye, where were then the Hearing? If all were Hearing, where were then the Smelling? 1. Cor. 12 17. Parity hath been always the Nurse of Ruin:
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It was neuer good world since the Miters justled Scepters for the Wall: and discontented Faction would equall (I had almost said pulled downe) Prelacie.
It was never good world since the Miters justled Sceptres for the Wall: and discontented Faction would equal (I had almost said pulled down) Prelacy.
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But the reason may be that of Rodolphus Caesar in Aenaeas Siluius, euery man thinketh him a foole that cannot Gouerne, Nemo autem seipsum stultum iudicat, but no man thinks himselfe a foole;
But the reason may be that of Rudolph Caesar in Aeneas Siluius, every man Thinketh him a fool that cannot Govern, Nemo autem seipsum stultum iudicat, but no man thinks himself a fool;
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when as in truth of Iudgement, why should there bee Ambition? Whē as we are like men vpon a Stage, where, not he that plaieth the greatest part,
when as in truth of Judgement, why should there be Ambition? When as we Are like men upon a Stage, where, not he that playeth the greatest part,
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but he that plaies his owne part best, is most applauded:
but he that plays his own part best, is most applauded:
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Or as in a goodly Picture, darke shadowes may haue their praise aswell as brighter colours:
Or as in a goodly Picture, dark shadows may have their praise aswell as Brighter colours:
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yet not seperated from them, but in relation.
yet not separated from them, but in Relation.
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The Hand and Foote may be commended, but if the one would be where the Arme is,
The Hand and Foot may be commended, but if the one would be where the Arm is,
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and the other where the head is, both were monstrous.
and the other where the head is, both were monstrous.
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It was a factious speech of Crassus, that none should be his Consull, to whom he was not a Senator.
It was a factious speech of Crassus, that none should be his Consul, to whom he was not a Senator.
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And a wofull president in Adam, to presume aboue the end of his Creation:
And a woeful president in Adam, to presume above the end of his Creation:
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for Dum erexit se supra se, cecidit miserabiliter infra se, sayes Bonauenture. While he aspired aboue himselfe, he fell miserably belowe himselfe, from the state of Innocencie to the state of Sinne & misery:
for Dum erexit se supra se, cecidit miserabiliter infra se, Says Bonaventure. While he aspired above himself, he fell miserably below himself, from the state of Innocence to the state of Sin & misery:
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As in Vertues, so in States, and Churches, Descretion giueth order: Order, life and perpetuitie.
As in Virtues, so in States, and Churches, Discretion gives order: Order, life and perpetuity.
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God hauing giuen to euery man a seuerall guift, to honour him with, and to profit others.
God having given to every man a several gift, to honour him with, and to profit Others.
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There is not that Plant, suruay them from the Cedar of Mount Libanon, to the Shrub that groweth vpon the Wall,
There is not that Plant, survey them from the Cedar of Mount Lebanon, to the Shrub that grows upon the Wall,
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but hath his vse and vertue; nor that Wretch, that can without the iust taxation of enuie, and ingratitude to God,
but hath his use and virtue; nor that Wretch, that can without the just taxation of envy, and ingratitude to God,
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and to his Neighbour, repine, as at an ouer scant hand of his Creator or Redeemer.
and to his Neighbour, repine, as At an over scant hand of his Creator or Redeemer.
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O bone Omnipotens, qui sic curas vnum quem { que } nostrum, ac si solum cures, in omnes, ac si singulos, saith St. Augustine, O good God, that so regardest euery particular man,
Oh bone Omnipotens, qui sic curas One Whom { que } nostrum, ac si solum cures, in omnes, ac si singulos, Says Saint Augustine, Oh good God, that so regardest every particular man,
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as if thou caredst for him onely, and yet thou so carest for all men, as thou dost for any one:
as if thou caredst for him only, and yet thou so Carest for all men, as thou dost for any one:
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for Optimi est optima producere, the best must bring forth the best:
for Optimi est optima producere, the best must bring forth the best:
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which rule holds true saith Aquin: although not absolutely, yet in the seuerall kindes of thinges, the world being so excellently composed,
which Rule holds true Says Aquinas: although not absolutely, yet in the several Kinds of things, the world being so excellently composed,
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as that Plato durst presume to say, that God was transported with joy when hee had finished it ▪ The same hand creating the mouing Orbes, and the creeping Wormes.
as that Plato durst presume to say, that God was transported with joy when he had finished it ▪ The same hand creating the moving Orbs, and the creeping Worms.
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Sure all things which God did create, he made them at the first, true, good, and right:
Sure all things which God did create, he made them At the First, true, good, and right:
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True, in respect of correspondence to that patterne of their being, which was eternally drawne in the Councell of Gods fore-knowledge:
True, in respect of correspondence to that pattern of their being, which was eternally drawn in the Council of God's foreknowledge:
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Good, in respect of the vse and benefit, which each thing yeeldeth to other:
Good, in respect of the use and benefit, which each thing yields to other:
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Right, by an apt conformity of all parts, with that end that is proposed for each thing to tend to,
Right, by an apt conformity of all parts, with that end that is proposed for each thing to tend to,
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as learned Hooker ) like himselfe excellently.
as learned Hooker) like himself excellently.
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Thus his dixit and his benedixit, his Word and Blessing went together, nor euer would haue suffred, either Man or Angell to fall from that Integritie,
Thus his dixit and his benedixit, his Word and Blessing went together, nor ever would have suffered, either Man or Angel to fallen from that Integrity,
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except he had likewise seene, Quibus bonorum vsibus accommodaret, how hee could haue turned them to his owne honour:
except he had likewise seen, Quibus Bonorum vsibus accommodaret, how he could have turned them to his own honour:
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As the good Husbandman, that seeing the waters swell, and threaten danger, wisely cuts a Channell,
As the good Husbandman, that seeing the waters swell, and threaten danger, wisely cuts a Channel,
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and turnes them to his own benefit:
and turns them to his own benefit:
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that all ages might be as a neate Verse, where words of long and short Quantities might run together, Et quibusdem quasi antithetis honestaretur, and Mercy and Truth might kisse each other.
that all ages might be as a neat Verse, where words of long and short Quantities might run together, Et quibusdem quasi antithetis honestaretur, and Mercy and Truth might kiss each other.
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Euery reasonable Creature hath these ends proposed vnto him; to praise God, to serue him, and to injoy him:
Every reasonable Creature hath these ends proposed unto him; to praise God, to serve him, and to enjoy him:
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and though his Grace bee transparent in euery Creature, yet in Men more then Beasts; and Saints more then Sinners:
and though his Grace be transparent in every Creature, yet in Men more then Beasts; and Saints more then Sinners:
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Secundum simplicem complacentiam, as we say, There is not that Entitie that he hath not loued,
Secundum simplicem complacentiam, as we say, There is not that Entity that he hath not loved,
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and graced, Secundum amorem efficacem: There is no Rebrobate so honoured; his loue is alike to all, in respect of the essentiall act;
and graced, Secundum amorem efficacem: There is no Rebrobate so honoured; his love is alike to all, in respect of the essential act;
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not so in respect of the consequent effect: Ab aeterno, non pro aeterno; from eternitie, not for eternitie, as Aquarius speakes.
not so in respect of the consequent Effect: Ab aeterno, non Pro aeterno; from eternity, not for eternity, as Aquarius speaks.
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His loue is like the Sun-beames, shining vpon the meanest Dunghill, though not with such lustre and reflection, as vpon the Marble pauement:
His love is like the Sunbeam, shining upon the Meanest Dunghill, though not with such lustre and reflection, as upon the Marble pavement:
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his Eyes waite vpon the Hindes which bring forth young, but not with so strict regard as vpon man his own Image:
his Eyes wait upon the Hinds which bring forth young, but not with so strict regard as upon man his own Image:
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nor so attendeth Saul, as he doth Dauid; or Esau as Iacob: and therefore the words ( to euery one of vs ) may haue a reference to the Church,
nor so attends Saul, as he does David; or Esau as Iacob: and Therefore the words (to every one of us) may have a Referente to the Church,
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or those that walke worthy of their vocations, as is insinuated. v 1.
or those that walk worthy of their vocations, as is insinuated. v 1.
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The merrit of Christs Passion extendeth it selfe to vs as the head to the members,
The merit of Christ Passion extendeth it self to us as the head to the members,
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nor is his righteousnesse a curtailed coate, but a large robe of mercy; himselfe being the Rose of the common feild, and the Lillie of the lower vallies;
nor is his righteousness a curtailed coat, but a large robe of mercy; himself being the Rose of the Common field, and the Lily of the lower valleys;
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and such an one as imparteth his whitenesse euen to Thistles:
and such an one as imparts his whiteness even to Thistles:
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being made sinne for vs, that euery one of vs should be made the righteousnes of God in him. 2. Cor. 5. 21. For he is the propitiation for our sinnes,
being made sin for us, that every one of us should be made the righteousness of God in him. 2. Cor. 5. 21. For he is the propitiation for our Sins,
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and not for our onely, but for the sinnes of the whole world.
and not for our only, but for the Sins of the Whole world.
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1. Iohn 2. 2. The Iewe cannot boast his prerogatiue ouer the Gentile, nor circumcision aboue vncircumcision, the Donatists opinion of Africkes Meridies is ridiculous;
1. John 2. 2. The Iewe cannot boast his prerogative over the Gentile, nor circumcision above uncircumcision, the Donatists opinion of Africkes Meridies is ridiculous;
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all places, and all ages are alike to him;
all places, and all ages Are alike to him;
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Christ being to the Fathers in the old lawe, by preuision, and acceptation although not corporallie exhibited:
christ being to the Father's in the old law, by prevision, and acceptation although not corporally exhibited:
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the onely difference betwixt them and vs, was onely in circumstance of time; they beleiued he should come, we beleeue he is come to saue vs:
the only difference betwixt them and us, was only in circumstance of time; they believed he should come, we believe he is come to save us:
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euen then sayes he, and sweares to it by the Prophet Ezechiel, as I liue I will not the death of a sinner, Nolo mortem peccatoris, qui mori volui pro peccatoribus, sayes Hector Pintus on the place:
even then Says he, and swears to it by the Prophet Ezechiel, as I live I will not the death of a sinner, Nolo mortem Sinners, qui Mori volui Pro peccatoribus, Says Hector Pintus on the place:
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for then where were the efficacie of the operation of our head, the benefit of his intercession as our Mediator, the merit of his Passion as our Redeemer? And yet all this is on his part in whom nothing is wanting;
for then where were the efficacy of the operation of our head, the benefit of his Intercession as our Mediator, the merit of his Passion as our Redeemer? And yet all this is on his part in whom nothing is wanting;
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something is required of man to make him capable, namely Fides recta, & fidei Sacramentum, A right Faith and a true vse of the Sacraments;
something is required of man to make him capable, namely Fides Recta, & fidei Sacramentum, A right Faith and a true use of the Sacraments;
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the first, is the hand to apprehend it; the second, the Seale to confirme it: for want of the first, the Infidell & the Hereticke are not benefitted;
the First, is the hand to apprehend it; the second, the Seal to confirm it: for want of the First, the Infidel & the Heretic Are not benefited;
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for wāt of the second, the negligēt person is excluded.
for want of the second, the negligent person is excluded.
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The shedding of the blood of the Paschall Lambe, was not sufficient, if not sprinckled vpon euery dore post.
The shedding of the blood of the Paschal Lamb, was not sufficient, if not sprinkled upon every door post.
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Exod. 12. 7. nor Christs blood efficient if not applied.
Exod 12. 7. nor Christ blood efficient if not applied.
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As the generall Pardon of a Prince is auailable to them onely that sue it out,
As the general Pardon of a Prince is available to them only that sue it out,
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or a soueraigne Plaister to him onely that layes it on; the leaues of the Tree of life are beneficiall onely to them that gather them;
or a sovereign Plaster to him only that lays it on; the leaves of the Tree of life Are beneficial only to them that gather them;
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the barren Elme, and the laden Vyne, are both a like to the lazie sluggard, that will not worke out his saluation with feare and trembling:
the barren Elm, and the laden Vine, Are both a like to the lazy sluggard, that will not work out his salvation with Fear and trembling:
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for he that presumes because God is good, shall be sure to perish because God is Iust. And so to the third part.
for he that Presumest Because God is good, shall be sure to perish Because God is Just And so to the third part.
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In which, me thinkes two conclusions arise necessarilie to be obserued. First, that his grace is aboue measure, that giueth ours by measure.
In which, me thinks two conclusions arise necessarily to be observed. First, that his grace is above measure, that gives ours by measure.
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Secondly, that mans is measured to him; euery man hath some, but not any all.
Secondly, that men is measured to him; every man hath Some, but not any all.
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For the first, that which giueth being to another, it selfe is a more able being;
For the First, that which gives being to Another, it self is a more able being;
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for nothing giueth what it selfe hath not, & therefore to preuent an obiection, where it is said, alluding to the birth of our blessed Sauiour, that a Starre there gaue light vnto the •unne, a branch moisture to the roote, that a Virgin bore her God in her Armes,
for nothing gives what it self hath not, & Therefore to prevent an objection, where it is said, alluding to the birth of our blessed Saviour, that a Star there gave Light unto the •unne, a branch moisture to the root, that a Virgae boar her God in her Arms,
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and her Sauiour in her wombe, that the Sonne should be Father to his owne mother,
and her Saviour in her womb, that the Son should be Father to his own mother,
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and the mother daughter to her Sonne, Sine quo Pater nunquam fuit, sine quo Mater nunquan fuisset, Without whom the Father neuer was;
and the mother daughter to her Son, Sine quo Pater Never fuit, sine quo Mater nunquan fuisset, Without whom the Father never was;
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without whom his Mother neuer had beene, maketh the Pagan indeed incredulous;
without whom his Mother never had been, makes the Pagan indeed incredulous;
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but the Christian, deuout and pious, as knowing that the fulnesse of mercy doth not lessen the fulnesse of power,
but the Christian, devout and pious, as knowing that the fullness of mercy does not lessen the fullness of power,
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but were it possible, augments it rather; as Maiestie is adorned with clemencie:
but were it possible, augments it rather; as Majesty is adorned with clemency:
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thus, though Iohn baptized IESVS, yet IESVS gaue life both of grace and nature to Iohn the Baptist;
thus, though John baptised JESUS, yet JESUS gave life both of grace and nature to John the Baptist;
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because of his fulnesse we haue all receiued, who himselfe is full of grace and truth, Ioh. 1. or as the schoolemen distinguish, full of grace in his affections, of wisedome in his vnderstanding, of merit in his actions.
Because of his fullness we have all received, who himself is full of grace and truth, John 1. or as the Schoolmen distinguish, full of grace in his affections, of Wisdom in his understanding, of merit in his actions.
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From his first conception, whether wee consider the singularitie of his person, his head-ship ouer the Church,
From his First conception, whither we Consider the singularity of his person, his headship over the Church,
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or his Diuine vnion, there was not a grace or vertue that he wanted, except wee say faith and hope,
or his Divine Union, there was not a grace or virtue that he wanted, except we say faith and hope,
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because hee was Simul viator & comprehensor, and that which succeedes them both in vs, he had in present, that is Cognitio & comprehensio rei, and that not in measure but in fulnesse:
Because he was Simul viator & comprehensor, and that which succeeds them both in us, he had in present, that is Cognitio & comprehensio rei, and that not in measure but in fullness:
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as the Deuills they say, whilest they suggest ease to vs, are themselues tormented;
as the Devils they say, whilst they suggest ease to us, Are themselves tormented;
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so Christ and the blessed Angels whilest they labour here for Gods glory, enioy a happinesse.
so christ and the blessed Angels whilst they labour Here for God's glory, enjoy a happiness.
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And that his perfection of wisedome was equall, Vidit se per se, & in se vidit omnia, he saw himselfe through himselfe,
And that his perfection of Wisdom was equal, Vidit se per se, & in se vidit omnia, he saw himself through himself,
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and in himselfe he sawe all things, either by the nature of his Diuinitie, or by the glorie of Comprehension;
and in himself he saw all things, either by the nature of his Divinity, or by the glory of Comprehension;
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and therefore that saying of him, Luke 2. 52. That hee encreased in wisedome, and stature,
and Therefore that saying of him, Lycia 2. 52. That he increased in Wisdom, and stature,
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and fauour with God and man, is to be expounded, either extensiuely for the augmentation of corporall dimensions,
and favour with God and man, is to be expounded, either extensively for the augmentation of corporal dimensions,
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or ostensiuely for the publique manifestation of his grace and vertue, not intensiuely, as really encreased in perfection, for so he did not.
or ostensiuely for the public manifestation of his grace and virtue, not intensively, as really increased in perfection, for so he did not.
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And who did euer doubt that of Merit, if he remembreth either the Person, God and Man;
And who did ever doubt that of Merit, if he Remember either the Person, God and Man;
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or the time, from the Manger to the Crosse;
or the time, from the Manger to the Cross;
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or the meanes, the height of loue and charitie, not suffering one part onely, as Head, Hand, Foot or Side,
or the means, the height of love and charity, not suffering one part only, as Head, Hand, Foot or Side,
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but his whole body to be wounded;
but his Whole body to be wounded;
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nor spilt his blood by drops, or ounces, but spilt it all, that plenteous might be our Redemption:
nor spilled his blood by drops, or ounces, but spilled it all, that plenteous might be our Redemption:
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the Lord became a seruant, that seruants might be Lords;
the Lord became a servant, that Servants might be lords;
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Immortalitie put on mortalitie, that mortalitie might be clothed with immortalitie, not taking our bodies onely as if he would be incorporated,
Immortality put on mortality, that mortality might be clothed with immortality, not taking our bodies only as if he would be incorporated,
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nor our Soules onely, as though he would be inanimated, but he wholie tooke vs wholy, that hee might bestow Saluation on vs wholie:
nor our Souls only, as though he would be inanimated, but he wholly took us wholly, that he might bestow Salvation on us wholly:
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for what hee tooke not could not be cured. Or lastly, the thing Merited, heauen and its glorie.
for what he took not could not be cured. Or lastly, the thing Merited, heaven and its glory.
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The Deuill was once Ambodexter, and foyled with both hands, leading vs, with one to sinne,
The devil was once Ambodexter, and foiled with both hands, leading us, with one to sin,
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and with the other haling vs to punishment;
and with the other haling us to punishment;
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but thankes be to God through Iesus Christ our Lord, who hath quite cut off the one,
but thanks be to God through Iesus christ our Lord, who hath quite Cut off the one,
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and so lamed the other, that he cannot force vs:
and so lamed the other, that he cannot force us:
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whence ariseth the position of the wiser Papists, that all mens Merits which are satisfactorie for sinne or meritorious of life, cannot be radicated but in his fulnesse,
whence arises the position of the Wiser Papists, that all men's Merits which Are satisfactory for sin or meritorious of life, cannot be radicated but in his fullness,
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because no absolution from any absolute euill, nor consecution of an eternall good can come from any other, then his plenarie perfection.
Because no absolution from any absolute evil, nor consecution of an Eternal good can come from any other, then his plenary perfection.
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Now to come to the second:
Now to come to the second:
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As this immense fulnesse of Christ is positiue in himselfe, not deriued of others, so essentiall,
As this immense fullness of christ is positive in himself, not derived of Others, so essential,
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as cannot be separated, yet is imparted daily to Gods seruants in such a quantitie; as Man too, hath a kinde of fulnesse.
as cannot be separated, yet is imparted daily to God's Servants in such a quantity; as Man too, hath a kind of fullness.
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First, because he is fully freed from Satan; Secondly, because he is fully reconciled to God;
First, Because he is Fully freed from Satan; Secondly, Because he is Fully reconciled to God;
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euery man hath as much as hee is capable of. Thus the new baptized Infant is full as well as the aged Saint;
every man hath as much as he is capable of. Thus the new baptised Infant is full as well as the aged Saint;
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the little Cruise as the greater vessell; We haue the fulnesse of Grace of Redemption, and of Grace giuen;
the little Cruise as the greater vessel; We have the fullness of Grace of Redemption, and of Grace given;
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the fulnes of Grace of collation, and of Grace giuing;
the fullness of Grace of collation, and of Grace giving;
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wee call a tralucent peeceful of light, Sed aliter solem, aliter quod a Sole ▪ The Sun full after one manner,
we call a tralucent peeceful of Light, said aliter solemn, aliter quod a Sole ▪ The Sun full After one manner,
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and the Starres after another, Plenum mare aqua, plena ex mari flumina, vide quantum intersit, sayes Maldonat, The Sea is full of water,
and the Stars After Another, Plenum mare aqua, plena ex Mary flumina, vide quantum intersit, Says Maldonatus, The Sea is full of water,
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so are the Riuers from the Sea, and yet a difference;
so Are the rivers from the Sea, and yet a difference;
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Now againe in vs there is no equalitie, but in some more, in some lesse, according to the guift of Christ, for from that inexhausted fulnesse of superinfluence,
Now again in us there is no equality, but in Some more, in Some less, according to the gift of christ, for from that inexhausted fullness of superinfluence,
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as Denise cals it, three others are deriued;
as Device calls it, three Others Are derived;
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the first the fulnesse of eminence, which may be assented vnto without superstition in the Virgin Marie, according to the Angels salutation, Aue Maria gratia plena: The second, of aboundance,
the First the fullness of eminence, which may be assented unto without Superstition in the Virgae Marry, according to the Angels salutation, Aue Maria Gratia plena: The second, of abundance,
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as in Stephen, who full of faith and power, did great workes and miracles among the people, Acts 6. 8. And so likewise the rest of the Apostles:
as in Stephen, who full of faith and power, did great works and Miracles among the people, Acts 6. 8. And so likewise the rest of the Apostles:
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The third of Sufficiencie, euident in all the faithfull, my Grace is sufficient for thee. 2. Cor. 12. 9. And yet we are all in diuers manners, going from strength to strength;
The third of Sufficiency, evident in all the faithful, my Grace is sufficient for thee. 2. Cor. 12. 9. And yet we Are all in diverse manners, going from strength to strength;
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none like the Angels vpon Iacobs ladder, stand still, in Christianitie, Non progredi est regredi, He ceaseth to be good, that desireth not to be better,
none like the Angels upon Iacobs ladder, stand still, in Christianity, Non progredi est regredi, He ceases to be good, that Desires not to be better,
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and beginneth to be euill, when he stayes to bee good:
and begins to be evil, when he stays to be good:
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and the reason is, ours is but Plenitudo mensurata, and wee children growing to riper yeares,
and the reason is, ours is but Plenitudo mensurata, and we children growing to riper Years,
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so that our Plenitudo viae, must emptie it selfe in Plenitudinem patriae, And our seuerall Graces, shall receaue seuerall Crownes.
so that our Plenitudo Viae, must empty it self in Plenitudinem patriae, And our several Graces, shall receive several Crowns.
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Which distinction Biel presseth so farre, for the Saints in heauen, as to ascribe to particulars, particuler priuiledges and endowments;
Which distinction Biel Presseth so Far, for the Saints in heaven, as to ascribe to particulars, particular privileges and endowments;
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so as we must direct our prayers to them for particular blessings and fauours, to mediate for vs;
so as we must Direct our Prayers to them for particular blessings and favours, to mediate for us;
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as to St. Peter for obedience, (and yet by the way he forswore his Master,) to St. Iohn for Charitie;
as to Saint Peter for Obedience, (and yet by the Way he forswore his Master,) to Saint John for Charity;
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to driue away Deuils Cyriacus the Deacon;
to driven away Devils Cyriacus the Deacon;
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to cure the eye sight, St. Laurence: for Cattell St Hierosme, or St. Blasuis: but he may enioy his speculation, without either enuy,
to cure the eye sighed, Saint Laurence: for Cattle Saint Hierosme, or Saint Blasuis: but he may enjoy his speculation, without either envy,
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or approbation of his Iudgement, although none denieth but that there is a difference of glorie in heauen, according to the workes of Confessors, and sufferings of Martyrs;
or approbation of his Judgement, although none Denieth but that there is a difference of glory in heaven, according to the works of Confessors, and sufferings of Martyrs;
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yet not the essence but the accidents; not for them, but according to them:
yet not the essence but the accidents; not for them, but according to them:
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Thus the Church both Triumphant and Militant, ranked in an excellent order, as a rich Iewell, composed of diuers gemmes and of seuerall lusters, in which the palest hath its praise and doth grace the whole,
Thus the Church both Triumphant and Militant, ranked in an excellent order, as a rich Jewel, composed of diverse gems and of several lusters, in which the Palestine hath its praise and does grace the Whole,
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though but as a foile in comparison of some other brightnes; and all without enuie or detraction.
though but as a foil in comparison of Some other brightness; and all without envy or detraction.
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The doore-keeper doth not malice him that kneeleth at the Altar, nor the inferiour the superiour order:
The doorkeeper does not malice him that kneeleth At the Altar, nor the inferior the superior order:
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heauen and earth make but one Quire for Gods glorie, singing one Anthem, set for all sortes of voyces:
heaven and earth make but one Choir for God's glory, singing one Anthem, Set for all sorts of voices:
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wee that struggle here, and they that triumphe there, are still knit in one Communion; life and death can make no difference:
we that struggle Here, and they that triumph there, Are still knit in one Communion; life and death can make no difference:
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they pray in generall to God for vs; we praise him for them;
they pray in general to God for us; we praise him for them;
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and both they and we laud him for himselfe, from whom we haue receaued not our seuerall guifts onely, but our selues also.
and both they and we laud him for himself, from whom we have received not our several Gifts only, but our selves also.
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A threefold corde is not easilie broken, but a fourefold is impossible; and such is our Communion with the Saints of God:
A threefold cord is not Easily broken, but a fourfold is impossible; and such is our Communion with the Saints of God:
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First, we haue all one Head and Sauiour: Secondly, one truth and doctrine: Thirdly, one loue and Charitie: Fourthly, one hope and inheritance:
First, we have all one Head and Saviour: Secondly, one truth and Doctrine: Thirdly, one love and Charity: Fourthly, one hope and inheritance:
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and this hath continued in all ages, past, present, and to come.
and this hath continued in all ages, past, present, and to come.
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But in all these blessings conferred vpon the younger Iacob, is there not one left for the elder Esau? Was there a time when God did quite shut vp his louing kindenesse in displeasure,
But in all these blessings conferred upon the younger Iacob, is there not one left for the elder Esau? Was there a time when God did quite shut up his loving kindness in displeasure,
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And suffered such palpable darkenesse in the land of Goshen, that he should deny to giue guifts to men;
And suffered such palpable darkness in the land of Goshen, that he should deny to give Gifts to men;
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Neither graunting a Church to our Fathers liuing ▪ nor saluation to them dead? Oh tell not thiis in Gath, nor publish it in the streetes of Ascalon, least the daughters of the Philistims reioyce,
Neither granting a Church to our Father's living ▪ nor salvation to them dead? O tell not thiis in Gaza, nor publish it in the streets of Ascalon, least the daughters of the philistines rejoice,
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least the daughters of the vncircumcised triumph. Sure, with what I began I must conclude; the Church of God was one, and the same in all ages;
lest the daughters of the uncircumcised triumph. Sure, with what I began I must conclude; the Church of God was one, and the same in all ages;
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the same in Luthers time that was before him, and the same before that now is:
the same in Luthers time that was before him, and the same before that now is:
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no man of iudgement that I can heare of, euer endeauoured to be of a new Church, but of one reformed;
no man of judgement that I can hear of, ever endeavoured to be of a new Church, but of one reformed;
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nor to create one of nothing, but to repaire one fowlie corrupted: as Naaman the Assyrian was the same man after his cure that he was before,
nor to create one of nothing, but to repair one foully corrupted: as Naaman the assyrian was the same man After his cure that he was before,
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and Christ when he cured the blind man in the Gospell, did not nullifie his essence, but restored his sight:
and christ when he cured the blind man in the Gospel, did not nullify his essence, but restored his sighed:
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it were a strange kinde of Chirurgerie, to cut off the member, that way to cure the sore,
it were a strange kind of Chirurgery, to Cut off the member, that Way to cure the soar,
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and with our Ancestors trash to burne vp our Ancestors houses;
and with our Ancestors trash to burn up our Ancestors houses;
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abuse argueth there was once a lawfull vse, and corruption insinuateth some inward soundenesse, though ouer-spread and couered,
abuse argue there was once a lawful use, and corruption insinuates Some inward soundenesse, though overspread and covered,
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and it is an argument, that like a two edged sword, cuts on both sides, not easilie warded, that Antichrist must sit in the Temple of God. 2. Cor. 2. 4. Sure our Fathers had the three things necessarie to saluation:
and it is an argument, that like a two edged sword, cuts on both sides, not Easily warded, that Antichrist must fit in the Temple of God. 2. Cor. 2. 4. Sure our Father's had the three things necessary to salvation:
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The first, in respect of the precept, they had the tenne Commandments: The second, in respect of the condition required, they had faith and repentance:
The First, in respect of the precept, they had the tenne commandments: The second, in respect of the condition required, they had faith and Repentance:
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The third, in respect of the meanes, they had Christ and his merits:
The third, in respect of the means, they had christ and his merits:
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although it cannot be denyed, but that they builded vpon this foundation, gold, siluer, pretious-stones, timber, hay,
although it cannot be denied, but that they built upon this Foundation, gold, silver, Precious-stones, timber, hay,
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and stubble. 1. Cor. 3. 12. In a word, many errors, yet additions doe not take away the foundation,
and stubble. 1. Cor. 3. 12. In a word, many errors, yet additions do not take away the Foundation,
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nor are wee so vncharitable to say, that these proceeded either from contempt, or malice, especially in the ignorant people,
nor Are we so uncharitable to say, that these proceeded either from contempt, or malice, especially in the ignorant people,
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but meerely out of ignorance, And I obtained mercie because I did it out of ignorance, saith the Apostle ▪ 1. Tim. 1. 13. As those two hundred which went out of Hierusalem with Absalon being called,
but merely out of ignorance, And I obtained mercy Because I did it out of ignorance, Says the Apostle ▪ 1. Tim. 1. 13. As those two hundred which went out of Jerusalem with Absalom being called,
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and they went out in the simplicitie of their hearts, knowing nothing. 2. Sam. 15. 11. Nor is it to be doubted,
and they went out in the simplicity of their hearts, knowing nothing. 2. Sam. 15. 11. Nor is it to be doubted,
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but when they dyed they had a sorrow, as Well for vnknowne sinnes as knowne ▪ desiring with Dauid to be cleansed from their secrets sinnes:
but when they died they had a sorrow, as Well for unknown Sins as known ▪ desiring with David to be cleansed from their secrets Sins:
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and generall repentance is held the antidote against vnwilling and vnperceiued errors, of either life or opinion;
and general Repentance is held the antidote against unwilling and unperceived errors, of either life or opinion;
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and there are daily trespasses, (the heart of man being euill continually, and the iust man sinning seauen times a day) which either passion burieth in obliuion,
and there Are daily Trespasses, (the heart of man being evil continually, and the just man sinning seauen times a day) which either passion burieth in oblivion,
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or our weake memories neuer remember.
or our weak memories never Remember.
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And we should thinke that he did much infringe the extent of diuine mercie, that shold preach that euery one were damned,
And we should think that he did much infringe the extent of divine mercy, that should preach that every one were damned,
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for these that had not particular recognition & repentance.
for these that had not particular recognition & Repentance.
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But see from this our filiall dutie, and Christian charitie, the Deuill hath raised a mishapen consequence:
But see from this our filial duty, and Christian charity, the devil hath raised a Misshapen consequence:
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then saith euery wrangler, be reconciled to Rome, for there is a confessed certaintie, and you shall finde rest for your soules;
then Says every wrangler, be reconciled to Room, for there is a confessed certainty, and you shall find rest for your Souls;
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how poore an inference? and yet how dangerous to the state of Heauen? for there is a large difference, betwixt those that would faine knowe, and could not;
how poor an Inference? and yet how dangerous to the state of Heaven? for there is a large difference, betwixt those that would feign know, and could not;
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and those that can, and will not: and I neuer yet read, that affected ignorance was euer excused:
and those that can, and will not: and I never yet read, that affected ignorance was ever excused:
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for those that knowe their Masters will and doe it not, shall bee beaten with many stripes:
for those that know their Masters will and do it not, shall be beaten with many stripes:
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neither is it all one to sucke error with their milke;
neither is it all one to suck error with their milk;
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and first to sucke the milke of Gods word, and then to turne Apostat ' as.
and First to suck the milk of God's word, and then to turn Apostate ' as.
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But diuine honour, vengeance, and iudgement of secrets in case of mens saluation, are Gods peculiars;
But divine honour, vengeance, and judgement of secrets in case of men's salvation, Are God's peculiars;
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and so I leaue thē & the question.
and so I leave them & the question.
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Yet as it was some glorie in former times to be borne men, not beasts, Grecians not Barbarians; and Philip would reioyce that his sonne was borne in such a time,
Yet as it was Some glory in former times to be born men, not beasts, Greeks not Barbarians; and Philip would rejoice that his son was born in such a time,
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as Aristotle might be his Master;
as Aristotle might be his Master;
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so mee thinkes it is a great comfort for vs to liue in the time of Peace, and truth, and equall honour;
so me thinks it is a great Comfort for us to live in the time of Peace, and truth, and equal honour;
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to keepe the pile from vndermining, and our selues from falling. God hath giuen his grace in all ages, but in seuerall measures;
to keep the pile from undermining, and our selves from falling. God hath given his grace in all ages, but in several measures;
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truth in former time, being as Christ in the old Testament veiled ouer, to vs as in the newe openly reuealed;
truth in former time, being as christ in the old Testament veiled over, to us as in the new openly revealed;
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that which they say of Logicke and Rhetoricke may bee here applyed, the one is like the Fist shut, the other like the Hand open, all truths to them (such was the vncontroled height of error) were written in darke letters,
that which they say of Logic and Rhetoric may be Here applied, the one is like the Fist shut, the other like the Hand open, all truths to them (such was the uncontrolled height of error) were written in dark letters,
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but to vs in such large Characters, as hee that runnes may read them.
but to us in such large Characters, as he that runs may read them.
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The onely vse that I can make is this, to bee thankefull to God, and his meanes,
The only use that I can make is this, to be thankful to God, and his means,
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and to shew our thankefulnesse in perseuerance accordingly.
and to show our thankfulness in perseverance accordingly.
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Which God for his mercies sake grant, through Iesus Christ our Lord, to whom with the holy Ghost, the blessed Trinitie in vnitie, bee ascribed all honour, &c. FINIS.
Which God for his Mercies sake grant, through Iesus christ our Lord, to whom with the holy Ghost, the blessed Trinity in unity, be ascribed all honour, etc. FINIS.
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