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ROMANS 6. VERSE 23.
ROMAN 6. VERSE 23.
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For the Wages of Sinne is Death, but the Gift of God is Eternall life through Iesus Christ our Lord.
For the Wages of Sin is Death, but the Gift of God is Eternal life through Iesus christ our Lord.
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MY Embassie (Right Honourable, and the rest Beloued) I know not whether it bee fuller of horrour or delight,
MY Embassy (Right Honourable, and the rest beloved) I know not whither it be fuller of horror or delight,
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whether it may more amaze or comfort you, the first part like the seuere threats of the punishing Law, searcheth the wound;
whither it may more amaze or Comfort you, the First part like the severe Treats of the punishing Law, Searches the wound;
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the latter, like the soueraigne balme of the sauing Gospell, worketh the cure; 'tis equally diuided, the first woundeth not so deepe, but the latter cureth as fast.
the latter, like the sovereign balm of the Saving Gospel, works the cure; it's equally divided, the First wounds not so deep, but the latter cureth as fast.
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If the wound be vnto death, the cure is vnto life: If the wages of sinne be death, the gift of God is eternall life, through Iesus Christ our Lord.
If the wound be unto death, the cure is unto life: If the wages of sin be death, the gift of God is Eternal life, through Iesus christ our Lord.
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The Text naturally is thus put on sunder, there is a NONLATINALPHABET, and there is an NONLATINALPHABET; The wages of sinne is death, there is the NONLATINALPHABET;
The Text naturally is thus put on sunder, there is a, and there is an; The wages of sin is death, there is the;
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but the gift of God is eternall life through Iesus Christ our Lord; there is the NONLATINALPHABET.
but the gift of God is Eternal life through Iesus christ our Lord; there is the.
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In the NONLATINALPHABET, there is first malum culpae, the offence giuen; sinne; secondly, there is malum poenae, the punishment inflicted:
In the, there is First malum Culpae, the offence given; sin; secondly, there is malum Poenae, the punishment inflicted:
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Death, thirdly, there is the Iustice and proportion betweene the offence and the punishment, it is NONLATINALPHABET, the stipend, the wages; fourthly and lastly, there is the certainty of the punishment to bee inflicted, intimated in the verbe of the present tense, it is death, The wages of sinne is death. Death, Thirdly, there is the justice and proportion between the offence and the punishment, it is, the stipend, the wages; fourthly and lastly, there is the certainty of the punishment to be inflicted, intimated in the verb of the present tense, it is death, The wages of sin is death.
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In the NONLATINALPHABET, there is first life, opposed vnto death in the NONLATINALPHABET, commended by his adiunct or duration, it is eternall; Secondly, heere is the meanes of conferring of it on them that receiue it, which is not by way of wages,
In the, there is First life, opposed unto death in the, commended by his adjunct or duration, it is Eternal; Secondly, Here is the means of conferring of it on them that receive it, which is not by Way of wages,
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as death in the NONLATINALPHABET, but freely and by gift; thirdly, heere is the doner, hee that bestoweth it, GOD. Lastly, heere is the Mediator, hee through whom,
as death in the, but freely and by gift; Thirdly, Here is the doner, he that bestoweth it, GOD. Lastly, Here is the Mediator, he through whom,
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and for whose sake it is giuen, Iesus Christ our Lord. This is my modell, these my parts:
and for whose sake it is given, Iesus christ our Lord. This is my model, these my parts:
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briefly, God hath this day set before you life and death, good and euill, now that you be not deceiued in your choice, giue me leaue to lay them open vnto you;
briefly, God hath this day Set before you life and death, good and evil, now that you be not deceived in your choice, give me leave to lay them open unto you;
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first, the euill, malum delicti, & malum supplicij, the euill of Sinne, and the euill of death, The wages of sinne is death.
First, the evil, malum Delicti, & malum supplicij, the evil of Sin, and the evil of death, The wages of sin is death.
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Man in his Original & Primitiue perfectiō, being the Son of God, by creation, as he summed vp the world in an Epitome,
Man in his Original & Primitive perfection, being the Son of God, by creation, as he summed up the world in an Epitome,
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so was he a liuing Image of his fathers glory, whom he best copied out in his better part, his soule;
so was he a living Image of his Father's glory, whom he best copied out in his better part, his soul;
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not that it was ex traduce, from God, not that the Diuinity was rent in two,
not that it was ex traduce, from God, not that the Divinity was rend in two,
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or diuided, so that that became part of the Diuine Essence, as first Philo the Iew doted,
or divided, so that that became part of the Divine Essence, as First Philo the Iew doted,
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and after him the Maniches blasphemed:
and After him the Maniches blasphemed:
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there was no trans-fusion, but a creation, no identity, but a conformity, which was not in substance, but in quality:
there was no trans-fusion, but a creation, no identity, but a conformity, which was not in substance, but in quality:
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neither was the soule alone so glorious, but the body also, which was first made a house for the soule to inhabit,
neither was the soul alone so glorious, but the body also, which was First made a house for the soul to inhabit,
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and not a prison to suffer in;
and not a prison to suffer in;
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a house indeede made of clay, but made by the immediate touch of the God of Heauen, a sublunary body,
a house indeed made of clay, but made by the immediate touch of the God of Heaven, a sublunary body,
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yet not waited vpon by corruption, a subiect where contrary qualities did reside, and yet not a subiect ouer which they might triumph;
yet not waited upon by corruption, a Subject where contrary qualities did reside, and yet not a Subject over which they might triumph;
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Lastly, both soule and body were so vnited and married together, that corruption being not able to possesse the parts,
Lastly, both soul and body were so united and married together, that corruption being not able to possess the parts,
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nor to dissolue the vnion, the whole man was immortall, and that not by the dowry of grace,
nor to dissolve the Union, the Whole man was immortal, and that not by the dowry of grace,
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but by the priuiledge of Nature, not supernaturally, as were the garments of the Israelites in the Wildernesse,
but by the privilege of Nature, not supernaturally, as were the garments of the Israelites in the Wilderness,
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or as Austin coniectured concerning Enoch & Elias, but per sequelā naturae, so that immortality was part of his Nature,
or as Austin conjectured Concerning Enoch & Elias, but per sequelā naturae, so that immortality was part of his Nature,
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as well as his nature was euer immortall; immortall not absolutely or essentially, for so hee had been a God;
as well as his nature was ever immortal; immortal not absolutely or essentially, for so he had been a God;
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not by creation positiuely, for so had he beene a spirit;
not by creation positively, for so had he been a Spirit;
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but negatiuely, saith the Schoole, and conditionally, he had the priuiledge, posse non mori, although he had not the immunity, non posse morï; as there was a possibility of dying:
but negatively, Says the School, and conditionally, he had the privilege, posse non Mori, although he had not the immunity, non posse morï; as there was a possibility of dying:
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so it was without a necessity.
so it was without a necessity.
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I follow not the Sententiaries, which follow not their Master, but are curiously inquisitiue to know what should become of man, if hee had not fallen:
I follow not the Sententiaries, which follow not their Master, but Are curiously inquisitive to know what should become of man, if he had not fallen:
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how he should haue preserued himselfe from Corruption, whether by eating of the tree of life,
how he should have preserved himself from Corruption, whither by eating of the tree of life,
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or by any other meanes, we know no more then our Grandfather, and he (saith Lombard) Accepit scientiam & praeceptum eorum quae facienda erant, non accepit praescientiam eorum quae futura erant.
or by any other means, we know no more then our Grandfather, and he (Says Lombard) Accepit scientiam & Precept Their Quae facienda Erant, non accepit praescientiam Their Quae futura Erant.
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Wee know not what he should haue eaten, to haue preserued his immortality, we know what he did eate to lose it.
we know not what he should have eaten, to have preserved his immortality, we know what he did eat to loose it.
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Adami homicida gula. The eating of the forbidden fruit dismantled and stript our first Parents at once, both of their roabes of Righteousnesse and Immortality:Adam Homicide gula. The eating of the forbidden fruit dismantled and stripped our First Parents At once, both of their robes of Righteousness and Immortality:
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that first sinne made a breach in the well-ordered Oeconomy of the soule: prostrating reason at the feet of sense, and enthroning passion in the chaire of reason:
that First sin made a breach in the well-ordered Oeconomy of the soul: prostrating reason At the feet of sense, and enthroning passion in the chair of reason:
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there was now no longer harmony betweene the flesh and the Spirit;
there was now no longer harmony between the Flesh and the Spirit;
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the motions of the flesh, rebelling against the rules of reason, the sterne of reason being neither pliable to the spirit,
the motions of the Flesh, rebelling against the rules of reason, the stern of reason being neither pliable to the Spirit,
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nor the spirit obedient vnto God:
nor the Spirit obedient unto God:
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this disorder bred diseases, the summoners and fore-runners of death, so that man was presently retrograded into the element of dust, of which hee was first composed.
this disorder bred diseases, the summoners and forerunners of death, so that man was presently retrograded into the element of dust, of which he was First composed.
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Death as it was threatned for sinne, so was it inflicted vpon sinne, The day that thou sinnest thou shalt surely die, Gen. 2.17.
Death as it was threatened for sin, so was it inflicted upon sin, The day that thou Sinnest thou shalt surely die, Gen. 2.17.
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and the day that hee did eate, surely hee did die, the Mother and the Daughter, Sinne and Death, are both of an age, he was afterward but a mouing carcase, a walking sepulcher, Mortuus erat, non mortalis, as a malefactor is a dead man when he is condemned, before he is executed.
and the day that he did eat, surely he did die, the Mother and the Daughter, Sin and Death, Are both of an age, he was afterwards but a moving carcase, a walking sepulcher, Mortuus erat, non Mortalis, as a Malefactor is a dead man when he is condemned, before he is executed.
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Euery sinne is of the same nature with the first, and bringeth death like that; indeed it murthereth not with the same extent:
Every sin is of the same nature with the First, and brings death like that; indeed it murdereth not with the same extent:
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that was the sinne of nature, and therefore the death of nature, so that afterward women brought forth children, Vindictae ordine, non naturae.
that was the sin of nature, and Therefore the death of nature, so that afterwards women brought forth children, Vindictae Order, non naturae.
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Lucbant peccatum mundi qui mundum non nouerunt & parentis sui soluebant poenam, cuius vix vitam degustarunt. Lucbant peccatum mundi qui Mundum non nouerunt & parentis sui soluebant poenam, cuius vix vitam degustarunt.
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Other sinnes are personall, and therefore the destruction of the person;
Other Sins Are personal, and Therefore the destruction of the person;
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be it sinne in the roote, or sinne in the branch, be it the mother and spawne of sinne, inbred pollution, or the fruit and haruest of sinne, actuall transgression: the first hath many branches,
be it sin in the root, or sin in the branch, be it the mother and spawn of sin, inbred pollution, or the fruit and harvest of sin, actual Transgression: the First hath many branches,
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and all deadly, the other hath many Species, and all mortall;
and all deadly, the other hath many Species, and all Mortal;
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in the first there is participatio culpae, imputatio reatus, and concupiscentia, and all are rewarded with death,
in the First there is participatio Culpae, imputatio Rheatus, and Concupiscence, and all Are rewarded with death,
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euen the last, which is not onely the cause of sinne, and the punishment of sinne, but sinne it selfe;
even the last, which is not only the cause of sin, and the punishment of sin, but sin it self;
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be it NONLATINALPHABET or NONLATINALPHABET, not onely where consent is added to lust, but where lust is without consent;
be it or, not only where consent is added to lust, but where lust is without consent;
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not only actuall concupiscence, but habituall, naturall, and originall; not the second motions only, or concupiscentia formata, as the Schoole speaketh;
not only actual concupiscence, but habitual, natural, and original; not the second motions only, or Concupiscence formata, as the School speaks;
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but motus primò primi, and that which is informis: yea, although it preuenteth the vse of reason,
but motus primò Primi, and that which is informis: yea, although it preventeth the use of reason,
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although it be resisted by the power of the spirit:
although it be resisted by the power of the Spirit:
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shall the traitor suffer that committeth the Treason, and shall the plotter and contriuer escape? or shall the last escape punishment,
shall the traitor suffer that Committeth the Treason, and shall the plotter and contriver escape? or shall the last escape punishment,
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because the first will not offend? Originall sinne hath not more branches, then actuall hath species;
Because the First will not offend? Original sin hath not more branches, then actual hath species;
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neither are these lesse fatall then the other, whether they be seated in the vnderstanding, as the darkenesse of errour concerning God;
neither Are these less fatal then the other, whither they be seated in the understanding, as the darkness of error Concerning God;
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or in the heart and will, as our irregular thoughts, and exorbitant desires;
or in the heart and will, as our irregular thoughts, and exorbitant Desires;
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or in our outward members, as externall actions, whether they be NONLATINALPHABET, trespasses against the rules of Nature;
or in our outward members, as external actions, whither they be, Trespasses against the rules of Nature;
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not ingrauen in stone, but imprinted in the conscience; so the Gentiles sinned, Rom. 2.14. or NONLATINALPHABET, trespasses against the word written, 1 Iohn 3.4.
not engraved in stone, but imprinted in the conscience; so the Gentiles sinned, Rom. 2.14. or, Trespasses against the word written, 1 John 3.4.
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so the Iewes offended both these, whether they be of omission or commission, not onely the obliquity of our actions,
so the Iewes offended both these, whither they be of omission or commission, not only the obliquity of our actions,
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but our vnlawfull surcease from action, not our words, but our silence also. The Advocate whose lips are sealed vp with a fee of the aduerse party;
but our unlawful surcease from actium, not our words, but our silence also. The Advocate whose lips Are sealed up with a fee of the adverse party;
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the Priest, not whom Authority, but sloth hath silenced, shall both be rewarded with death, and they therefore deserue their wages, because they haue not done their worke.
the Priest, not whom authority, but sloth hath silenced, shall both be rewarded with death, and they Therefore deserve their wages, Because they have not done their work.
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There is no sin of omission, which is not a sinne of commission; si non pavisti, occidisti:
There is no since of omission, which is not a sin of commission; si non pavisti, occidisti:
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he that seeth his neighbours Oxe fall into the pit, and helpeth him not out, he pusheth him in;
he that sees his neighbours Ox fallen into the pit, and Helpeth him not out, he pusheth him in;
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not to saue a man when we may, when we ought, in the Court of Conscience is to murther a man.
not to save a man when we may, when we ought, in the Court of Conscience is to murder a man.
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If I should reckon vp all sorts of sinne, I should commit one against your patience,
If I should reckon up all sorts of sin, I should commit one against your patience,
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yet could I shew you none, whose issue is not death.
yet could I show you none, whose issue is not death.
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If the Eye but lusteth, mors per fenestras; if the foot but slippeth, praecipitiū est, there are no staires but fall we must into the pit,
If the Eye but Lusteth, mors per fenestras; if the foot but slippeth, praecipitiū est, there Are no stairs but fallen we must into the pit,
cs dt n1 cc-acp vvz, fw-la fw-la fw-es; cs dt n1 cc-acp vvz, fw-la fw-la, a-acp vbr dx n2 p-acp n1 pns12 vmb p-acp dt n1,
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and wee should downe to the bottome, were it not bottomlesse.
and we should down to the bottom, were it not bottomless.
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Hee that doth but peeuishly quarrell, or maliciously hate, murthereth himselfe, although he killeth not his Aduersary:
He that does but peevishly quarrel, or maliciously hate, murdereth himself, although he kills not his Adversary:
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let the Act be wanting, the desire will kill, and there may bee man-slaughter, where there is no shedding of bloud.
let the Act be wanting, the desire will kill, and there may be manslaughter, where there is no shedding of blood.
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'Twas a witty speech of one of your auncient Declamators, registred by S. Austin, concerning Lucrece being rauished by Tarquin: Duo fuêre, & unus adulterium commisit.
'Twas a witty speech of one of your ancient Declamators, registered by S. Austin, Concerning Lucrece being ravished by Tarquin: Duo fuêre, & Unus adulterium commisit.
pn31|vbds dt j n1 pp-f crd pp-f po22 j-jn n2, vvn p-acp n1 np1, vvg np1 vbg vvn p-acp np1: crd fw-la, cc fw-la fw-la fw-la.
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I know not whether the Act could bee committed without the sinne, I am sure the sinne may bee without the Act, and an Eunuch may bee an Adulterer.
I know not whither the Act could be committed without the sin, I am sure the sin may be without the Act, and an Eunuch may be an Adulterer.
pns11 vvb xx cs dt n1 vmd vbi vvn p-acp dt n1, pns11 vbm j dt n1 vmb vbb p-acp dt n1, cc dt n1 vmb vbi dt n1.
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Lesse infirmities as well as great impieties, will worke destruction; neither is it certaine that Aegypts little flyes were not her greatest plague.
Less infirmities as well as great impieties, will work destruction; neither is it certain that Egypt little flies were not her greatest plague.
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The least pricke in the least ioint impostumateth the whole flesh, but a moate in the Eye blindeth the sight, a breach in the wall is the conquest of the enemie,
The least prick in the least joint impostumateth the Whole Flesh, but a moat in the Eye blinds the sighed, a breach in the wall is the conquest of the enemy,
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and the ruine of the City:
and the ruin of the city:
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let vs not weigh our sinnes, but number them, if they may seeme small, wee cannot count them few.
let us not weigh our Sins, but number them, if they may seem small, we cannot count them few.
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He that offendeth in one point of the Law, is guilty of all, Iames 2.10. Sinne like Heresie, is of an encroaching nature;
He that offends in one point of the Law, is guilty of all, James 2.10. Sin like Heresy, is of an encroaching nature;
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as one Heresie proueth another, so doth one sinne vsher in another, the lesser alwayes making roome for the greater.
as one Heresy Proves Another, so does one sin usher in Another, the lesser always making room for the greater.
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Our vncatechised trauailer iourneying into countries superstitious & idolatrous, at the first is only vncouered,
Our uncatechised traveler journeying into countries superstitious & idolatrous, At the First is only uncovered,
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and boweth at the meeting of the Hoast, 'tis not good (saith he) to giue offence to them which are without;
and boweth At the meeting of the Host, it's not good (Says he) to give offence to them which Are without;
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then he ventureth to goe to their high places, to visit their Churches and Chappels, to heare and see their loud blasphemy in their Liturgies,
then he ventureth to go to their high places, to visit their Churches and Chapels, to hear and see their loud blasphemy in their Liturgies,
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and the profane pompe of their ceremonies;
and the profane pomp of their ceremonies;
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not that he intendeth a change of his Religion, but to purchase a sounder hate of their superstition:
not that he intends a change of his Religion, but to purchase a sounder hate of their Superstition:
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he no sooner heareth & seeth, but he liketh and approueth. Lastly, as a sure pledge of his Apostasie, he returneth home, and seduceth others.
he no sooner hears & sees, but he liketh and approveth. Lastly, as a sure pledge of his Apostasy, he returns home, and seduceth Others.
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The grand Heresies of the Apostate Roman Church, which indirectly and by consequence raze and destroy the very foundation of Faith, came in by degrees,
The grand Heresies of the Apostate Roman Church, which indirectly and by consequence raze and destroy the very Foundation of Faith, Come in by Degrees,
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and the first stone for the building of Babel was laide long since.
and the First stone for the building of Babel was laid long since.
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Traditions the Mother of all their Heresies, had with them their right vse, vntill first those which were temporarie and for a season, were taught to be permanent and to endure for euer;
Traditions the Mother of all their Heresies, had with them their right use, until First those which were temporary and for a season, were taught to be permanent and to endure for ever;
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then those which were particular, and bound only some one Church, were made Catholick, generaly to enforce;
then those which were particular, and bound only Some one Church, were made Catholic, generally to enforce;
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after that, without examination, humane traditions had the same credit, the same Authority that diuine, Apotacticall as Apostolicall:
After that, without examination, humane traditions had the same credit, the same authority that divine, Apotactical as Apostolical:
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Lastly all these were made as authenticall as the word written; giue the Pope a primacy, and he will assume a Principality;
Lastly all these were made as authentical as the word written; give the Pope a primacy, and he will assume a Principality;
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giue him more honour, and he will haue more power.
give him more honour, and he will have more power.
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As in doctrine, so in manners, small things neglected, grow and become big ones, the tares spring vp faster then the corne,
As in Doctrine, so in manners, small things neglected, grow and become big ones, the tares spring up faster then the corn,
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and they doe it insensibly, they steale their growth, crescere non videmus, sed crevisse;
and they do it insensibly, they steal their growth, crescere non Videmus, sed crevisse;
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yet if this were not so, if lesser slips opened not the sluces for greater crimes to flow in;
yet if this were not so, if lesser slips opened not the sluices for greater crimes to flow in;
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if wanton glances were not fore-runners of Fornication, nor Fornication a step to Adultery:
if wanton glances were not forerunners of Fornication, nor Fornication a step to Adultery:
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if concupiscence would not winne consent, nor consent breake out into Act, nor the Act often reiterated, beget an habit;
if concupiscence would not win consent, nor consent break out into Act, nor the Act often reiterated, beget an habit;
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yet were one and the least of these damnable.
yet were one and the least of these damnable.
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Flesh and Bloud may dispute the fairest praetexts for sinne, yet black wil not be dyed into white.
Flesh and Blood may dispute the Fairest pretexts for sin, yet black will not be died into white.
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The Prince of darknesse when he transformeth himselfe into an Angell of light, 'tis a iugling, and not a change;
The Prince of darkness when he Transformeth himself into an Angel of Light, it's a juggling, and not a change;
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so the workes of darknesse may haue the credit of the deedes of light, they can neuer haue the goodnesse:
so the works of darkness may have the credit of the Deeds of Light, they can never have the Goodness:
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'tis in vaine to sow fig-leaues together to couer our deformities:
it's in vain to sow Fig leaves together to cover our deformities:
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let vs distinguish, and mitigate, colour, or qualifie what we can, that which is mortall, (and such is euery sinne) will not be made veniall, otherwise euery Popish Casuist,
let us distinguish, and mitigate, colour, or qualify what we can, that which is Mortal, (and such is every sin) will not be made venial, otherwise every Popish Casuist,
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or Roman Schoolman would make veniall sinnes as fast as their God on earth doth pardō them.
or Roman Schoolman would make venial Sins as fast as their God on earth does pardon them.
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Possunt excusari à mortali parentes, &c. Parents putting off as well Nature as Religion, cursing their children euen to that height, that they wish them with the Diuell, sinne but venially,Possunt excusari à mortali Parents, etc. Parents putting off as well Nature as Religion, cursing their children even to that height, that they wish them with the devil, sin but venially,
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so Greg. de Val. 3 Tome. 1090 page:
so Greg. de Val. 3 Tome. 1090 page:
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Qui iudicium facit in re gravi temerarium, &c. A Iudge iudging rashly be it vpon life and death, sinneth but venially.Qui iudicium facit in re gravi Rashly, etc. A Judge judging rashly be it upon life and death, Sinneth but venially.
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Bonacina in his second disputation de peccatis, his 3 quaestion, puncto 5. Some lying, some theft must be veniall,Bonacina in his second disputation de peccatis, his 3 question, puncto 5. some lying, Some theft must be venial,
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when some blasphemy, all if it be but chollerick, is not mortall, Navar in his Manuall, page 91. Yet doe these which thus preach impunity for sin, brand vs with the slaunder of Libertines.
when Some blasphemy, all if it be but choleric, is not Mortal, Navarre in his Manual, page 91. Yet do these which thus preach impunity for since, brand us with the slander of Libertines.
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The distinction of mortall and veniall, vnderstand it aright, 'tis none of theirs, but ours:
The distinction of Mortal and venial, understand it aright, it's none of theirs, but ours:
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'tis true, all sinnes euen of the Elect in foro iustitiae, in the rigour of iustice are mortall,
it's true, all Sins even of the Elect in foro iustitiae, in the rigour of Justice Are Mortal,
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but in foro misericordiae, by the mercy of God, they are all veniall: legally all are mortall, Euangelically all veniall;
but in foro Mercy, by the mercy of God, they Are all venial: legally all Are Mortal, Evangelically all venial;
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ratione peccatorum, they are all mortall, ratione peccantium, there are none not veniall;ratione peccatorum, they Are all Mortal, ratione sinners, there Are none not venial;
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this is our doctrine, in which there is as well consent as truth, with them there is no concord;
this is our Doctrine, in which there is as well consent as truth, with them there is no concord;
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for besides some amongst them which altogether deny their vse of the distinction, as Gerson and Fisher, they cannot agree what this venial sinne should be:
for beside Some among them which altogether deny their use of the distinction, as Gerson and Fisher, they cannot agree what this venial sin should be:
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some will haue it contra consilium, others contra praeceptum; some state it to be praeter legem, not contra legem, others graunt it to be against the Law,
Some will have it contra consilium, Others contra Precept; Some state it to be praeter legem, not contra legem, Others grant it to be against the Law,
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but not against charity which is the end of the Law; some thinke it both to be against the Law, and to diminish charity;
but not against charity which is the end of the Law; Some think it both to be against the Law, and to diminish charity;
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one will haue it to be sinne imperfectly & by analogy, others properly & vnivocally; you may know 'tis Babel they are building, by the confusion of their language.
one will have it to be sin imperfectly & by analogy, Others properly & univocally; you may know it's Babel they Are building, by the confusion of their language.
pi vmb vhi pn31 pc-acp vbi n1 av-j cc p-acp n1, n2-jn av-j cc av-j; pn22 vmb vvi pn31|vbz np1 pns32 vbr vvg, p-acp dt n1 pp-f po32 n1.
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While we thus proue all sinnes to be mortall, we teach not a parity of offences;
While we thus prove all Sins to be Mortal, we teach not a parity of offences;
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we are so Catholicke, that we are not Stoicall: all sinnes are mortall, therfore all are aequall; 'tis bad Logicke:
we Are so Catholic, that we Are not Stoical: all Sins Are Mortal, Therefore all Are aequal; it's bad Logic:
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but calumnies must be prou'd by such sequels. Vertues haue their Climax, much more vices, the School giueth the reason;
but calumnies must be proved by such sequels. Virtues have their Climax, much more vices, the School gives the reason;
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Illae ad unum tendunt, haec ab uno ad multas mundi vanitates. The person, the place, the manner, are circumstances which both aggrauate & extenuate a sinne.Those ad Unum tendunt, haec ab Uno ad multas mundi vanitates. The person, the place, the manner, Are Circumstances which both aggravate & extenuate a sin.
np1 fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la vvz. dt n1, dt n1, dt n1, vbr n2 r-crq d vvi cc vvi dt n1.
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First the person, the person against whom we offend, & the person who offendeth:
First the person, the person against whom we offend, & the person who offends:
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for the first, lesse was the sin of the vsurpers in slaying the seruants, then in killing the Heire of the Vineyard;
for the First, less was the since of the usurper's in slaying the Servants, then in killing the Heir of the Vineyard;
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far greater was the sin of the Iewes in crucifying the Lord of glory, then that of their Fathers in murthering the Prophets:
Far greater was the since of the Iewes in crucifying the Lord of glory, then that of their Father's in murdering the prophets:
av-j jc vbds dt n1 pp-f dt np2 p-acp vvg dt n1 pp-f n1, cs d pp-f po32 n2 p-acp j-vvg dt n2:
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he sinneth with a higher hand that transgresseth against the Cōmandements of the first Table, then he that offendeth against them of the second.
he Sinneth with a higher hand that Transgresseth against the commandments of the First Table, then he that offends against them of the second.
pns31 vvz p-acp dt jc n1 cst vvz p-acp dt n2 pp-f dt ord n1, cs pns31 cst vvz p-acp pno32 pp-f dt ord.
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Blasphemie of oathes, & profanation of the Sabbaoth, although here by the indulgence of the Law,
Blasphemy of Oaths, & profanation of the Sabbaoth, although Here by the indulgence of the Law,
n1 pp-f n2, cc n1 pp-f dt n1, cs av p-acp dt n1 pp-f dt n1,
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or by the conniuence of the Magistrate, they escape the seuerity of discipline, shall hereafter be punished with extremity of torture.
or by the connivance of the Magistrate, they escape the severity of discipline, shall hereafter be punished with extremity of torture.
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Neither doth the person only distinguish the guilt of the two Tables, but maketh degrees of sin against one & the same Commandement.
Neither does the person only distinguish the guilt of the two Tables, but makes Degrees of since against one & the same Commandment.
av-d vdz dt n1 av-j vvi dt n1 pp-f dt crd n2, cc-acp vvz n2 pp-f n1 p-acp crd cc dt d n1.
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Homicide & Parricide are both murder, yet the seuere torture which all Nations inflict vpon the one aboue the other, are sufficient euidence of the difference of the crimes.
Homicide & Parricide Are both murder, yet the severe torture which all nations inflict upon the one above the other, Are sufficient evidence of the difference of the crimes.
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All murder is censured, is punished with death, but death hath not alwaies the same sting:
All murder is censured, is punished with death, but death hath not always the same sting:
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when she commeth to torture a Parricide, a Rauillac for murthering his King, O how she is dressed like a Fury, armed with racks, with fires, with strapadoes, with burning pincers, pulling off flesh to make wounds;
when she comes to torture a Parricide, a Ravaillac for murdering his King, Oh how she is dressed like a Fury, armed with racks, with fires, with strappadoes, with burning pincers, pulling off Flesh to make wounds;
c-crq pns31 vvz pc-acp vvi dt n1, dt np1 p-acp vvg po31 n1, uh c-crq pns31 vbz vvn av-j dt n1, vvn p-acp n2, p-acp n2, p-acp n2, p-acp j-vvg n2, vvg p-acp n1 pc-acp vvi n2;
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with scalding oile, pitch, & rozen to powre into those wounds, with horses to disioint & rent the body:
with scalding oil, pitch, & rozen to pour into those wounds, with Horses to disjoint & rend the body:
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& that the malefactour may think himselfe in Hell before he is dead, she tormenteth him in a furnace flaming with fire & brimstone, making vp her tragedie with the banishment of the Parricides parents, with pulling down the house where he was borne;
& that the Malefactor may think himself in Hell before he is dead, she torments him in a furnace flaming with fire & brimstone, making up her tragedy with the banishment of the Parricides Parents, with pulling down the house where he was born;
cc cst dt n1 vmb vvi px31 p-acp n1 c-acp pns31 vbz j, pns31 vvz pno31 p-acp dt n1 vvg p-acp n1 cc n1, vvg a-acp po31 n1 p-acp dt n1 pp-f dt n2 n2, p-acp vvg a-acp dt n1 c-crq pns31 vbds vvn;
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& although she spareth the liues of his brethren, sisters, & vnkles, yet must they change their names,
& although she spares the lives of his brothers, Sisters, & uncles, yet must they change their names,
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& all the Rauillacs must perish. Degrees of punishment are as well after death as in death:
& all the Ravaillacs must perish. Degrees of punishment Are as well After death as in death:
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the tortures of one damned soule are differenced from the pangs of an other;
the tortures of one damned soul Are differenced from the pangs of an other;
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he that hath bin more wicked, shall be more wretched, such shall be the punishment as is the crime:
he that hath been more wicked, shall be more wretched, such shall be the punishment as is the crime:
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which is augmented not only by the person who is offended, but by the person also who doth offend.
which is augmented not only by the person who is offended, but by the person also who does offend.
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Greatnes & goodnes should twin together, no Monarch hath licence to offend, no Prince hath any non-obstante for sin:
Greatness & Goodness should twin together, no Monarch hath licence to offend, no Prince hath any non-obstante for since:
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neither yet is the Kings praerogatiue lessened, because he may not sin, it should be inlarged if he could not sin.
neither yet is the Kings prerogative lessened, Because he may not sin, it should be enlarged if he could not sin.
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'Tis the misery of soueraignty, that the offence is alwayes as great as the offender, the sin as soueraigne as the person;
It's the misery of sovereignty, that the offence is always as great as the offender, the since as sovereign as the person;
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a Prince his slips are crimes, a moat in his Eye is a beame; his blemish is a leprosie;
a Prince his slips Are crimes, a moat in his Eye is a beam; his blemish is a leprosy;
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'tis the Kings truth in the beginning of his first booke of his NONLATINALPHABET:
it's the Kings truth in the beginning of his First book of his:
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the reason is, because he doth not so much commit his sin, as teach it, nec tam delicto nocens est, quàm exemplo.
the reason is, Because he does not so much commit his since, as teach it, nec tam delicto Nocens est, quàm exemplo.
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A Peasants sin presently findeth it's graue, & is neglected as his person; but Monarchs vices are alwaies masculine, and beget the like in others.
A Peasants since presently finds it's graven, & is neglected as his person; but Monarchs vices Are always masculine, and beget the like in Others.
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Let Nero be ouer-much delighted in stageplaies, straight the grauity of the Senat putteth on Buskins, and acteth a Comedy.
Let Nero be overmuch delighted in stageplayss, straight the gravity of the Senate putteth on Buskin's, and Acts a Comedy.
vvb np1 vbi j vvn p-acp n2, av-j dt n1 pp-f dt n1 vvz p-acp n2, cc vvz dt n1.
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Mores & vitia Regis imitari genus obsequij putatur. Many doe thinke it against their allegiance, to be holy if their King be profane;Mores & Vices Regis imitari genus obsequij putatur. Many do think it against their allegiance, to be holy if their King be profane;
fw-la cc fw-la fw-la fw-la fw-la fw-la fw-la. d vdb vvi pn31 p-acp po32 n1, pc-acp vbi j cs po32 n1 vbb j;
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The People will follow their Prince, yea although they forsake their God to doe it, whatsoeuer Iosuah their Captaine, their King, commandeth them, that will they doe, Iosuah 1.16.
The People will follow their Prince, yea although they forsake their God to do it, whatsoever Joshua their Captain, their King, commands them, that will they do, Joshua 1.16.
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Hence is it that the Israëlitish renegado Kings, with their damnable revolts so often apostated the whole land,
Hence is it that the Israëlitish renegado Kings, with their damnable revolts so often apostated the Whole land,
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and made the Israelites turne Idolaters.
and made the Israelites turn Idolaters.
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As all imitate their king, & so aggrauate his sinne, so doe most copie out his Nobles, & augment their crimes.
As all imitate their King, & so aggravate his sin, so do most copy out his Nobles, & augment their crimes.
p-acp d vvb po32 n1, cc av vvi po31 n1, av vdb av-ds n1 av po31 n2-j, cc vvi po32 n2.
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My Lord must haue his followers aswell of his vice, as of his person;
My Lord must have his followers aswell of his vice, as of his person;
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if he leaueth his King at the Chappell dore, he turneth not back without his Attendants, who if his Honour pleaseth to be Idolatrous, wil wait vpon him euen vnto a Masse.
if he Leaveth his King At the Chapel door, he turns not back without his Attendants, who if his Honour Pleases to be Idolatrous, will wait upon him even unto a Mass.
cs pns31 vvz po31 n1 p-acp dt n1 n1, pns31 vvz xx av p-acp po31 n2-jn, r-crq cs po31 n1 vvz pc-acp vbi j, vmb vvi p-acp pno31 av-j p-acp dt n1.
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As the Nobles & Peers be so borne, so you honoured Lords who iudge the Land,
As the Nobles & Peers be so born, so you honoured lords who judge the Land,
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& you graue Fathers the Elders of the City, are so exalted, so placed, ut bona mala { que } vestra ad Rempublicam pertineant, your vertues,
& you graven Father's the Elders of the city, Are so exalted, so placed, ut Bona mala { que } Vestra ad res publicam pertineant, your Virtues,
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and your vices are subiected & inhaerent in your persons;
and your vices Are subjected & inherent in your Persons;
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but by these (as the Heauens by their Influences) you worke good and euill through the whole Land. Better no Iudge in Israel then a corrupt one, no Elder then a wicked one;
but by these (as the Heavens by their Influences) you work good and evil through the Whole Land. Better no Judge in Israel then a corrupt one, no Elder then a wicked one;
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the first giueth but liberty, the second addeth incouragement to sin:
the First gives but liberty, the second adds encouragement to since:
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you see to eminence of your persons doubleth your crimes, and maketh your sinnes as scarlet, as your habits.
you see to eminence of your Persons doubles your crimes, and makes your Sins as scarlet, as your habits.
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I might inlarge my proofe and exhortation with an Apostrophe to the Clergy, the liuing Oracles of God, to whom ye must resort for counsell.
I might enlarge my proof and exhortation with an Apostrophe to the Clergy, the living Oracles of God, to whom you must resort for counsel.
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Hi si eloquuntur magna & non vivunt; Him si eloquuntur Magna & non Vivunt;
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if their liues cry not downe sin as loud as their tongues, they may helpe to build the Arke, and perish in the Floud:
if their lives cry not down since as loud as their tongues, they may help to built the Ark, and perish in the Flood:
cs po32 n2 vvb xx p-acp n1 p-acp j c-acp po32 n2, pns32 vmb vvi pc-acp vvi dt n1, cc vvi p-acp dt n1:
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if they that preach the way to Heauen tread the way to Hell, Hell must be their portion,
if they that preach the Way to Heaven tread the Way to Hell, Hell must be their portion,
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& the number of their followers shall add vnto their tortures:
& the number of their followers shall add unto their tortures:
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From the Clergy I might descend vnto the Gentry, from them to euery Oeconomicall Goueruour and Father of his family;
From the Clergy I might descend unto the Gentry, from them to every Economical Goueruour and Father of his family;
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& although I stay there, yet let none the meanest here take heart to offend,
& although I stay there, yet let none the Meanest Here take heart to offend,
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for the sin which the meannesse of his Person lessneth by denying him followers, may be aggrauated by other circumstances of the place and manner, which I will briefly glance ouer.
for the since which the meanness of his Person lessneth by denying him followers, may be aggravated by other Circumstances of the place and manner, which I will briefly glance over.
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We ascribe no inherent holinesse to any place, Bethel may become Bethauen; the Temple of God, the house of an Idol;
We ascribe no inherent holiness to any place, Bethel may become Bethany; the Temple of God, the house of an Idol;
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the seat of Peter, the chaire of Antichrist; neither doe I know whether the zeale of Christendome was right,
the seat of Peter, the chair of Antichrist; neither do I know whither the zeal of Christendom was right,
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if they warred for Iewry as for the Holy land; yet may we iustifie our consecrated Churches & Chappels, which being separated for an holy vse, may not be profaned;
if they warred for Iewry as for the Holy land; yet may we justify our consecrated Churches & Chapels, which being separated for an holy use, may not be profaned;
cs pns32 vvd p-acp np1 a-acp p-acp dt j n1; av vmb pns12 vvi po12 j-vvn n2 cc n2, r-crq vbg vvn p-acp dt j n1, vmb xx vbi vvn;
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if the buyers and sellers will trade in the Temple, our SAVIOVR prouideth a whip for them;
if the buyers and sellers will trade in the Temple, our SAVIOR Provideth a whip for them;
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and I would to God the zeale of Authority, in imitation of that of our God, would whip out the buyers and sellers out of the Temple;
and I would to God the zeal of authority, in imitation of that of our God, would whip out the buyers and sellers out of the Temple;
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would whip them either out of the Iles, or into the Quier.
would whip them either out of the Isles, or into the Quire.
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Good God, to see how the prophane walkers in the time of diuine seruice, when the Quier are chaunting their sacred Anthems and Heauenly Halleluiahs, are then polluting the stones with their durty feete,
Good God, to see how the profane walker's in the time of divine service, when the Quire Are chanting their sacred Anthems and Heavenly Hallelujahs, Are then polluting the stones with their dirty feet,
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when they should weare them with their supplicating knees;
when they should wear them with their supplicating knees;
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there are at the same time, some praying aboue, & some blaspheming below, and that so loud, that God heareth not the prayers for the blasphemy.
there Are At the same time, Some praying above, & Some blaspheming below, and that so loud, that God hears not the Prayers for the blasphemy.
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As the Vbi, the place, so the Quomodo, the manner of doing it doth much difference a sinne.
As the Vbi, the place, so the Quomodo, the manner of doing it does much difference a sin.
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Mens & propositū, saith the Law, distinguunt maleficia, whosoeuer calleth his brother foole, is in danger of Hell fire, Matth. 5.22. yet doth Paul call his brethren the Galatians fooles, and sinneth not, Gal. 3.1. He that killeth a man shall surely be put to death, Leuit. 24.17. yet he that killeth a man ignorantly, whō he hated not before, shall flee vnto one of the Cities of refuge and liue, Deut. 19.4.Mens & propositū, Says the Law, distinguunt maleficia, whosoever calls his brother fool, is in danger of Hell fire, Matthew 5.22. yet does Paul call his brothers the Galatians Fools, and Sinneth not, Gal. 3.1. He that kills a man shall surely be put to death, Levites 24.17. yet he that kills a man ignorantly, whom he hated not before, shall flee unto one of the Cities of refuge and live, Deuteronomy 19.4.
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& 5. that which infirmity slippeth, must not be censured as that which malice acteth;
& 5. that which infirmity slippeth, must not be censured as that which malice Acts;
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that which is committed out of ignorance, is not punished, as that which is done out of presumption.
that which is committed out of ignorance, is not punished, as that which is done out of presumption.
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I am no aduocate for ignorance;
I am no advocate for ignorance;
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he who is ignorant, let him be ignorant still, he who affecteth ignorance, let him perish in his ignorance.
he who is ignorant, let him be ignorant still, he who affects ignorance, let him perish in his ignorance.
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In them that may know, it is a sinne, in them that may not know it is a punishment for sinne;
In them that may know, it is a sin, in them that may not know it is a punishment for sin;
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it is to none which ought to know, (and all ought) a priuiledge to sinne:
it is to none which ought to know, (and all ought) a privilege to sin:
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yet if it be particularis, and not Vniuersalis, as the Philosopher;
yet if it be particularis, and not Universalis, as the Philosopher;
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facti and not iuris, as the Lawyer, inuincibilis, and not vincibilis, as the Master of the sentences, it doth excuse à tanto, although not à toto, it lesneth the offence, but taketh it not away;facti and not iuris, as the Lawyer, inuincibilis, and not vincibilis, as the Master of the sentences, it does excuse à tanto, although not à toto, it lesneth the offence, but Takes it not away;
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it still remaineth a sinne, and therefore liable to the punishment of sinne, Death, which is the second part in my NONLATINALPHABET.
it still remains a sin, and Therefore liable to the punishment of sin, Death, which is the second part in my.
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There is a death vnto sinne, as well as a death for sinne; a death which putteth not Nature in her graue, but Vice:
There is a death unto sin, as well as a death for sin; a death which putteth not Nature in her graven, but Vice:
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how shall we being dead to sinne, liue therein. Rom. 6.2. Death for sinne is either spirituall, and of the soule; naturall and of the body;
how shall we being dead to sin, live therein. Rom. 6.2. Death for sin is either spiritual, and of the soul; natural and of the body;
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or eternall both of soule and body:
or Eternal both of soul and body:
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Anima est vita, & habet ipsa suam vitam, as the soule is the life of the body,Anima est vita, & habet ipsa suam vitam, as the soul is the life of the body,
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so is God the life of the soule.
so is God the life of the soul.
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The iust doe liue by faith, Romans, chapter 1. verse 17. Euen by faith in the Sonne of God, Galat. chap. 2. v. 20. Who quickneth them with his spirit, Eph. 2.5. The body may liue, and yet the soule may be dead, by which the body liueth:The just do live by faith, Romans, chapter 1. verse 17. Even by faith in the Son of God, Galatians chap. 2. v. 20. Who Quickeneth them with his Spirit, Ephesians 2.5. The body may live, and yet the soul may be dead, by which the body lives:
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there are some long since buried, which yet liue, such are Abraham, Isaac, and Iacob; for God which is their God, is not the God of the dead but of the liuing;
there Are Some long since buried, which yet live, such Are Abraham, Isaac, and Iacob; for God which is their God, is not the God of the dead but of the living;
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so there bee now some liuing which haue bin long since dead. A widow liuing in pleasure, is dead while she liueth;
so there be now Some living which have been long since dead. A widow living in pleasure, is dead while she lives;
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the 1 of Timoth. 5. and 6. You that liue in sinne, are already in your graues;
the 1 of Timothy 5. and 6. You that live in sin, Are already in your graves;
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I must therefore bespeake you, as sometime Christ did Lazarus, Lazare veni for as, come you forth of your graues, arise from death to life, from sinne to newnesse of life:
I must Therefore bespeak you, as sometime christ did Lazarus, Lazarus veni for as, come you forth of your graves, arise from death to life, from sin to newness of life:
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but my words want efficacy, and my speech hath no power to raise you; Christ Iesus therefore speak that vnto your hearts, which I doe vnto your eares.
but my words want efficacy, and my speech hath no power to raise you; christ Iesus Therefore speak that unto your hearts, which I do unto your ears.
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Where it is in the Septuagint, NONLATINALPHABET, Philo the Iew would haue vs read, NONLATINALPHABET; for saith he, Cain had no sooner slaine his brother, but he became dead himselfe; Where it is in the septuagint,, Philo the Iew would have us read,; for Says he, Cain had no sooner slain his brother, but he became dead himself;
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and Abel being murthered, was yet aliue:
and Abel being murdered, was yet alive:
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if hee was not, how did hee speake, how did he speake aloude and cry for vengeance? so hee wittily.
if he was not, how did he speak, how did he speak aloud and cry for vengeance? so he wittily.
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Let the dead bury the dead, Matth. 8.22.Let the dead bury the dead, Matthew 8.22.
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let them which are spiritually dead, bury them which are dead to nature, and the solemnity of their funerals being ended, let them prouide for their owne interrring which is at hand,
let them which Are spiritually dead, bury them which Are dead to nature, and the solemnity of their funerals being ended, let them provide for their own interrring which is At hand,
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for mors operata erit mortem, the death of the soule will cause the death of the body. A death common vnto all;
for mors operata erit mortem, the death of the soul will cause the death of the body. A death Common unto all;
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it is all mens pilgrimage from the sepulcher to the sepulcher, from the graue of the wombe, to the graue of the earth;
it is all men's pilgrimage from the sepulcher to the sepulcher, from the graven of the womb, to the graven of the earth;
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all men shall once die, for as much as all men haue sinned, Heb. 9.27. The instinct of nature, which prompteth euery creature to seeke it's owne preseruation, should teach man not to make loue to death, not to wooe his owne destruction:
all men shall once die, for as much as all men have sinned, Hebrew 9.27. The instinct of nature, which prompteth every creature to seek it's own preservation, should teach man not to make love to death, not to woo his own destruction:
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although he transgresseth not the Law made against robbers who cutteth his owne purse, yet he is guilty of murder who cutteth his owne throat:
although he Transgresseth not the Law made against robbers who cutteth his own purse, yet he is guilty of murder who cutteth his own throat:
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and surely he loueth murder who will act it vpon himselfe, and yet such are all sinners, whose sinnes are the weapons with which they butcher themselues:
and surely he loves murder who will act it upon himself, and yet such Are all Sinners, whose Sins Are the weapons with which they butcher themselves:
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like Saul and his Armor-bearer, they fall and die vpon their owne swords.
like Saul and his Armor-bearer, they fallen and die upon their own swords.
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If any sonne of Hippocrates pronounceth it to be preiudiciall to their health, the debauched Drunkard will abstaine from his cups,
If any son of Hippocrates pronounceth it to be prejudicial to their health, the debauched Drunkard will abstain from his cups,
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and the luxurious Epicure will fast from his dainties:
and the luxurious Epicure will fast from his dainties:
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how foolish are they who would shunne death, and yet worke wickednesse which causeth death? There is no other cause of death but sinne, where there is no sinne, there is no death, no death of the body, no death of Nature.
how foolish Are they who would shun death, and yet work wickedness which Causes death? There is no other cause of death but sin, where there is no sin, there is no death, no death of the body, no death of Nature.
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And yet he who had no sinne, the Sonne of Righteousnesse, had his setting as well as his rising, and walked into the West;
And yet he who had no sin, the Son of Righteousness, had his setting as well as his rising, and walked into the West;
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Licet naturae dominus, carnis tamen quam susceperat legem non recusauit; Licet naturae dominus, carnis tamen quam susceperat legem non recusauit;
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so that life it selfe dyed, yet not necessarily, but voluntarily, tradidit in mortem animam suam;
so that life it self died, yet not necessarily, but voluntarily, tradidit in mortem animam suam;
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neither was his death penall but expiatory, hee was not stung to death by sinne, but he stung sinne to death;
neither was his death penal but expiatory, he was not stung to death by sin, but he stung sin to death;
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by suffering death, he made death to suffer, and got the victory by yeelding.
by suffering death, he made death to suffer, and god the victory by yielding.
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O death where is thy sting, O graue where is thy victory? the sting of death is sinne, Oh death where is thy sting, Oh graven where is thy victory? the sting of death is sin,
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and the strength of sinne is the Law, but thankes be vnto God which hath giuen vs victory through our Lord Iesus Christ. and the strength of sin is the Law, but thanks be unto God which hath given us victory through our Lord Iesus christ.
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Christ so deliuered his from death, as hee freed them from sinne; which he suffered still to dwell in them, although not to raigne ouer them.
christ so Delivered his from death, as he freed them from sin; which he suffered still to dwell in them, although not to Reign over them.
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The Canaanites remaine in the land to proue the Israelites; sinne must inhabite in the regenerate, to encrease and try their faith:
The Canaanites remain in the land to prove the Israelites; sin must inhabit in the regenerate, to increase and try their faith:
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sift them, you shall finde them so enlightned, that they sit in darkenesse, so purged that they must be cleansed, their faith is mixed with infidelity, their wisedome ioyned with folly,
sift them, you shall find them so enlightened, that they fit in darkness, so purged that they must be cleansed, their faith is mixed with infidelity, their Wisdom joined with folly,
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and their glory eclipsed with shame;
and their glory eclipsed with shame;
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to want sinne must be a Christians wish, it cannot be his hope, otherwise hee that must alwayes here be militant, should sometime be triumphant.
to want sin must be a Christians wish, it cannot be his hope, otherwise he that must always Here be militant, should sometime be triumphant.
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We may be dead to sinne, but sinne will not be altogether dead to vs: we may cut it off, but it will bud againe;
We may be dead to sin, but sin will not be altogether dead to us: we may Cut it off, but it will bud again;
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we may chase it away, but it will returne; we may quench it, but it will flame againe;
we may chase it away, but it will return; we may quench it, but it will flame again;
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it still approacheth, it still entiseth and prouoketh vs; it still striueth, but it is to encrease our victory:
it still Approaches, it still enticeth and provoketh us; it still strives, but it is to increase our victory:
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at last it must haue the fall, and be triumphed ouer;
At last it must have the fallen, and be triumphed over;
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so may the tyrant weepe to see himselfe prostrate at the feete of them who were his Captiues, Et ad eorum triumphum de quibus diù triumphaverat, se veteranus hostis pervenisse deploret.
so may the tyrant weep to see himself prostrate At the feet of them who were his Captives, Et ad Their triumphum de quibus diù triumphaverat, se veteranus hostis pervenisse deploret.
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Sinne is not so in the Elect, as it is in the reprobate;
Sin is not so in the Elect, as it is in the Reprobate;
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these either by habit, or resolution, or discourse, are incorporated into euill, and sinne is naturalized in them:
these either by habit, or resolution, or discourse, Are incorporated into evil, and sin is naturalized in them:
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the other may sometime be surprised by force of passion, but their vnderstanding seldome giueth consent:
the other may sometime be surprised by force of passion, but their understanding seldom gives consent:
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the first serue sinne, the other giue it only house-roome, or if they doe it any seruice, 'tis as the Israelites serued Pharaoh, or as his Gally-slaues serue the Turke; by compulsion.
the First serve sin, the other give it only houseroom, or if they do it any service, it's as the Israelites served Pharaoh, or as his Galley-slaves serve the Turk; by compulsion.
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Damnatum est peccatum si non extinctum. Sinne hath lost it's dominion, although it be not cast out;Damnatum est peccatum si non extinctum. Sin hath lost it's dominion, although it be not cast out;
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so death is dis-armed, although she be not remoued; she hath lost her sting, although she keepeth her essence:
so death is disarmed, although she be not removed; she hath lost her sting, although she Keepeth her essence:
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nay, she hath lost her essence, the forme, the life of death is lost, and she is but equivocally what she was before.
nay, she hath lost her essence, the Form, the life of death is lost, and she is but equivocally what she was before.
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As she hath lost her nature, so hath she changed her name; to die now, is but to sleepe, to rest, or be at peace.
As she hath lost her nature, so hath she changed her name; to die now, is but to sleep, to rest, or be At peace.
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Death to the Elect is but NONLATINALPHABET, (as Nyssen stileth it) it doth not so much punish,
Death to the Elect is but, (as Nyssen styleth it) it does not so much Punish,
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as purge and expiate sinne, 'tis a Snake without her sting, a gaole-deliuery, an earnest-peny of the resurrection, a bridge to passe from corruption to incorruption, to be wished of all that wish to goe to Paradise, not to be feared at all,
as purge and expiate sin, it's a Snake without her sting, a Gaol delivery, an earnest-penny of the resurrection, a bridge to pass from corruption to incorruption, to be wished of all that wish to go to Paradise, not to be feared At all,
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because it freeth vs from all that is to be feared.
Because it freeth us from all that is to be feared.
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A curious workeman seeing his Image of brasse, on which he hath bestowed his Art and industry, to be spotted and defaced, he putteth it againe into the fire and new casteth it, which is not the losse,
A curious workman seeing his Image of brass, on which he hath bestowed his Art and industry, to be spotted and defaced, he putteth it again into the fire and new Cast it, which is not the loss,
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but the perfection of the Image;
but the perfection of the Image;
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so God after hee had made man a most elegant fabricke, seeing him polluted with sinne, resolued him againe into dust, that he might rise vnspotted.
so God After he had made man a most elegant fabric, seeing him polluted with sin, resolved him again into dust, that he might rise unspotted.
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When the vessell that the Potter made was marred, he made of it another vessell, Ier. 18.4.
When the vessel that the Potter made was marred, he made of it Another vessel, Jeremiah 18.4.
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Cannot I doe with you as the Potter with his clay, saith the Lord? behold,
Cannot I do with you as the Potter with his clay, Says the Lord? behold,
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as the clay is in the Potters hand, so are yee in my hand, O ye house of Israel; the same chapter and the sixt verse. Non interit quisquis victurus moritur.
as the clay is in the Potters hand, so Are ye in my hand, Oh you house of Israel; the same chapter and the sixt verse. Non interit quisquis victurus moritur.
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This death of Nature is rather a change then a death, 'tis not finall, quem putas interitum, secessus est;
This death of Nature is rather a change then a death, it's not final, Whom putas Interitum, secessus est;
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neither is it totall, 'tis onely of the body: death is dieted like the serpent, and can eat nothing but dust;
neither is it total, it's only of the body: death is dieted like the serpent, and can eat nothing but dust;
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nay, 'tis not so much the death of the body, as of the corruption of the body, Et mortalitas magis finita est quam vita.
nay, it's not so much the death of the body, as of the corruption of the body, Et mortalitas magis Finished est quam vita.
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NONLATINALPHABET. Happy Martyrs, how their torments pleased them! how they kissed the fagot!
. Happy Martyrs, how their torments pleased them! how they kissed the faggot!
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and hug'd the fire, as though like Eliah, they had gone to heauen in fiery chariots!
and huged the fire, as though like Elijah, they had gone to heaven in fiery chariots!
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weigh their tortures, and reade their constancy, you would iudge them to haue beene spirits without flesh;
weigh their tortures, and read their constancy, you would judge them to have been spirits without Flesh;
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if they might seeme to be afflicted because they were heard to pray, they must be iudged to haue beene merry in their affliction, because they sung Psalmes.
if they might seem to be afflicted Because they were herd to pray, they must be judged to have been merry in their affliction, Because they sung Psalms.
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Their note was the same, although their pangs were differenced, with the three children in the fiery furnace;
Their note was the same, although their pangs were differenced, with the three children in the fiery furnace;
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Qui inter frigidos flammarum globos hymnos edidêre pro fletibus. They wept not out an Elegy, as if they had beene preparing for their funerals: Qui inter frigidos flammarum globos Hymnos edidêre Pro fletibus. They wept not out an Elegy, as if they had been preparing for their funerals:
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but they sung and reioyced, as if it had beene their birth day, and it was their birth day to eternity. Blessed Martyres!
but they sung and rejoiced, as if it had been their birth day, and it was their birth day to eternity. Blessed Martyrs!
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for if they be blessed who die in the Lord, blessed must they bee who die for the Lord.
for if they be blessed who die in the Lord, blessed must they be who die for the Lord.
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God saith to man, If thou sinnest thou dyest, Gen. 2; but he bespeaketh the Martyr, if thou refusest to die, thou sinnest.
God Says to man, If thou Sinnest thou Dies, Gen. 2; but he bespeaketh the Martyr, if thou refusest to die, thou Sinnest.
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Quod tunc timendum fuerat vt non peccaretur, nunc suscipiendum est ne peccetur. Quod tunc timendum fuerat vt non peccaretur, nunc suscipiendum est ne peccetur.
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Death which is the punishment of the Sinner, suffer it for Gods sake, 'tis the glory of the regenerate.
Death which is the punishment of the Sinner, suffer it for God's sake, it's the glory of the regenerate.
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Et cùm sit mors peccati retributio, aliquando impetrat vt nihil retribuatur peccato: As the wicked make bad vse of the Law which is good;Et cùm sit mors peccati Retribution, aliquando impetrate vt nihil retribuatur Peccato: As the wicked make bad use of the Law which is good;
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so doe the righteous make good vse of death, which is bad; Ipsa poena vitiorum transit in arma virtutis, & fit iusti meritum etiam supplicium peccatoris.
so do the righteous make good use of death, which is bad; Ipsa poena Vitiorum transit in arma virtue, & fit Justi Merit etiam supplicium Sinners.
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This made the Primitiue Christians so ambitious of Martyrdome, that they did pursue their persecution;
This made the Primitive Christians so ambitious of Martyrdom, that they did pursue their persecution;
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so couetous of ruine, that not staying for the hand of the hangman, they turned their owne executioners,
so covetous of ruin, that not staying for the hand of the hangman, they turned their own executioners,
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and left their liues now in the fire, now in the water, like the man his lunaticke sonne in the Gospell;
and left their lives now in the fire, now in the water, like the man his lunatic son in the Gospel;
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who being possessed with a Diuell, fell sometimes into the fire, and sometimes into the water, Mat. 17.14. 'Tis one thing for death to come to vs, 'tis another thing for vs to goe to death;
who being possessed with a devil, fell sometime into the fire, and sometime into the water, Mathew 17.14. It's one thing for death to come to us, it's Another thing for us to go to death;
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the first may be martyrdome, the second is murder. We must goe with alacrity, but we must stay vntil we are called;
the First may be martyrdom, the second is murder. We must go with alacrity, but we must stay until we Are called;
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death which is iust in the will, is vniust in the hand; we may not meet it, although we may attend it:
death which is just in the will, is unjust in the hand; we may not meet it, although we may attend it:
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insomuch that it is an argument of force enough to proue the Bookes of the Maccabees to be Apocryphall,
insomuch that it is an argument of force enough to prove the Books of the Maccabees to be Apocryphal,
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because they doe so much extoll Razis the Father of the Iewes for murthering himselfe.
Because they do so much extol Razis the Father of the Iewes for murdering himself.
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As the true Christian Martyrs be the best of Christians, so be your Pagan Pseudo-Martyrs the worst of the Heathen; As the true Christian Martyrs be the best of Christians, so be your Pagan Pseudo-martyrs the worst of the Heathen;
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other Idolaters doe but worship false gods;
other Idolaters do but worship false God's;
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these goe about to proue them true, & of these there were a number, euen vnto a Sect.
these go about to prove them true, & of these there were a number, even unto a Sect.
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Litle better then these were the Pseudo-Catholicks if they suffred for their Haeresies, but indeed they die malefactors, more for sedition, then Religion;
Little better then these were the Pseudo-catholics if they suffered for their Heresies, but indeed they die malefactors, more for sedition, then Religion;
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more for faction, then for Faith; they liue Papists, but they are hanged Traitors;
more for faction, then for Faith; they live Papists, but they Are hanged Traitors;
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& although both Haeresie & Treason might deserue death, yet hath the mercy of our Princes inflicted it only vpon the latter:
& although both Heresy & Treason might deserve death, yet hath the mercy of our Princes inflicted it only upon the latter:
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God will reward both, & euery sin, euen the least, with death; not with the first death only, but with the second;
God will reward both, & every since, even the least, with death; not with the First death only, but with the second;
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not with naturall death only of the body, but with aeternall also both of body and soule for euermore.
not with natural death only of the body, but with Eternal also both of body and soul for evermore.
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Vita hîc aut amittitur, aut tenetur. Vita hîc Or amittitur, Or tenetur.
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Euery one that departeth this life is either sung into blisse by the Angels, or hauled into torments by the diuels.
Every one that departeth this life is either sung into bliss by the Angels, or hauled into torments by the Devils.
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The Fathers were vnacquainted with the new Orcography of the School-men, whose searching invention hath founded as many Regions below the Earth, The Father's were unacquainted with the new Orcography of the Schoolmen, whose searching invention hath founded as many Regions below the Earth,
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as there are aboue in the Aire;
as there Are above in the Air;
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the first is their Limbus Patrum, where they faigne the Fathers to haue suffred the temporary pain of losse before Christ's comming;
the First is their Limbus Patrum, where they feign the Father's to have suffered the temporary pain of loss before Christ's coming;
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an Haeresie borrowed from Marcion. and grounded vpon this false reason, that Heauen gates were shut vntill Christ's ascension, which being disprooued by the theeue's entrance, Bellarmine taketh the Keies, an Heresy borrowed from Marcion. and grounded upon this false reason, that Heaven gates were shut until Christ's Ascension, which being disproved by the theeue's Entrance, Bellarmine Takes the Keys,
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and openeth them at his Passion, and before they were not open;
and Openeth them At his Passion, and before they were not open;
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but then was his Passion when he was slaine, which was from the beginning of the world.
but then was his Passion when he was slain, which was from the beginning of the world.
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The second place is their Limbus Infantum, where they lodge Infants dying before Baptisme, where they torture them with eternall paine of losse.
The second place is their Limbus Infantum, where they lodge Infants dying before Baptism, where they torture them with Eternal pain of loss.
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A bloody conclusion of a mercilesse Religion, which maketh not death (as it is here) a punishment for sin, but sin it self; A bloody conclusion of a merciless Religion, which makes not death (as it is Here) a punishment for since, but sin it self;
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'tis foolish to thinke, that the seed of the faithfull who are holy from their birth, should be depriued of inward grace,
it's foolish to think, that the seed of the faithful who Are holy from their birth, should be deprived of inward grace,
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because necessity denyeth them the vse of outward Sacraments; when publick Baptisme may not be had, priuate is sufficient;
Because necessity denyeth them the use of outward Sacraments; when public Baptism may not be had, private is sufficient;
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if death preuent this, votall will availe. Sat est si adest mentalitèr, cùm non potest haberi sacramentalitèr;
if death prevent this, votall will avail. Sat est si adest mentalitèr, cùm non potest haberi sacramentalitèr;
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it is enough if Christian Parents desire it, if they cannot obtain it. it is enough if Christian Parents desire it, if they cannot obtain it.
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The force of truth made Mr Hooker of this opinion, euen where he disputeth against Schismaticks for priuate Baptisme.
The force of truth made Mr Hooker of this opinion, even where he disputeth against Schismatics for private Baptism.
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If there were not strength of proofe, charity should make them rather partiall, then cruell Iudges,
If there were not strength of proof, charity should make them rather partial, then cruel Judges,
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& force them to conclude, that many Infants of beleeuing parents, as they suffer no paine of sense,
& force them to conclude, that many Infants of believing Parents, as they suffer no pain of sense,
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so doe they vndergoe no sense of paine.
so do they undergo no sense of pain.
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The third place is their Purgatory, that Apocryphall dreame, that Roman mythology, a place first offered to be built by Gregory six hundred yeares after Christ, vpon the false & disproued foundation of veniall sins;
The third place is their Purgatory, that Apocryphal dream, that Roman mythology, a place First offered to be built by Gregory six hundred Years After christ, upon the false & disproved Foundation of venial Sins;
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but they pretend more antiquity, & would proue it by this false illation, because there was prayer for the dead,
but they pretend more antiquity, & would prove it by this false illation, Because there was prayer for the dead,
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whereas this prayer was not a supplicatiō but a thanksgiuing, NONLATINALPHABET; or if they did petition, 'twas not for the soule's safety, but the bodies glory;
whereas this prayer was not a supplication but a thanksgiving,; or if they did petition, 'twas not for the soul's safety, but the bodies glory;
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or if they supplicated for the soule, for the remission of the sins of the soul, 'twas only for a publick iustification,
or if they supplicated for the soul, for the remission of the Sins of the soul, 'twas only for a public justification,
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for a solemne acquittal and perfect consummation of blisse:
for a solemn acquittal and perfect consummation of bliss:
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and this not because the euent was doubtfull, but as Austin prayed for his Mother her entrance into Heauen,
and this not Because the event was doubtful, but as Austin prayed for his Mother her Entrance into Heaven,
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although he beleeued she was entred before, and endeth his Petition with Credo Domine iam feceris quod te rogo.
although he believed she was entered before, and Endeth his Petition with Credo Domine iam feceris quod te Ask.
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There is a fourth place which these men deserue to inhabit for inventing the other three, which is Hell, the place of the damned, where they suffer death, a second death, a death after death, a death and yet euerlasting.
There is a fourth place which these men deserve to inhabit for inventing the other three, which is Hell, the place of the damned, where they suffer death, a second death, a death After death, a death and yet everlasting.
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The reprobate like the Salamander, is stil scorched in the fire, but neuer consumed;
The Reprobate like the Salamander, is still scorched in the fire, but never consumed;
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the soule suffreth of the body, but dieth not, so is the body tormented by the fire, but perisheth not:
the soul suffers of the body, but Dieth not, so is the body tormented by the fire, but Perishes not:
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Illic sapiens ignis membra urit & reficit; carpit & nutrit; Illic sapiens ignis membra urit & reficit; carpit & Nourish;
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like vnto the lightning which is the thunders fire, it so toucheth the bodies, that it destroyeth them not,
like unto the lightning which is the Thunders fire, it so touches the bodies, that it Destroyeth them not,
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and if the fuell remain, the fire will still endure. The flames of Aetna and Vesuvius still burne, but neuer burne out;
and if the fuel remain, the fire will still endure. The flames of Aetna and Vesuvius still burn, but never burn out;
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Ita poenale illud incendium non damnis ardentium pascitur, sed inexesâ corporum laceratione nutritur. Ita poenale illud incendium non damnis ardentium pascitur, sed inexesâ corporum laceration nutritur.
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I dispute not whether this fire be materiall or metaphoricall, whether it be spirituall or corporall, certainly 'tis furious and terrible.
I dispute not whither this fire be material or metaphorical, whither it be spiritual or corporal, Certainly it's furious and terrible.
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I desire neither to vnderstand nor vndergoe it:
I desire neither to understand nor undergo it:
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yet thus much is certain, as it hath extremity of heat to tormēt, so hath it no light to comfort; it burneth, but shineth not:
yet thus much is certain, as it hath extremity of heat to torment, so hath it no Light to Comfort; it burns, but shines not:
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how painfull it is to sit, how dismall to suffer in darknes.
how painful it is to fit, how dismal to suffer in darkness.
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There is no punishment but it is in Hell, there is no sense-afflicting torture, but it is there augmented:
There is no punishment but it is in Hell, there is no sense-afflicting torture, but it is there augmented:
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and yet doth the paine of losse far surmount the pain of sense; tis more affliction to be shut out of Heauen, then to be imprisoned in Hell;
and yet does the pain of loss Far surmount the pain of sense; this more affliction to be shut out of Heaven, then to be imprisoned in Hell;
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and banishment is worse then death: and yet shall this also be inflicted on sin, both these, both without intermission;
and banishment is Worse then death: and yet shall this also be inflicted on since, both these, both without intermission;
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to make Holy-daies in Hell, were to poëtize with Prudentius, both without end;
to make Holidays in Hell, were to poëtize with Prudentius, both without end;
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for that Traian was deliuered from Hell by the prayers of Pope Gregory, I beleeue not,
for that Trajan was Delivered from Hell by the Prayers of Pope Gregory, I believe not,
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although Damascen bringeth the East & West to witnesse it.
although Damascene brings the East & West to witness it.
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This were with Origen to be kindly mad, and to turne Hell into Purgatory, both these, both without intermission, both without end; This were with Origen to be kindly mad, and to turn Hell into Purgatory, both these, both without intermission, both without end;
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and yet is the punishment as iust as great:
and yet is the punishment as just as great:
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for death, euen this death is the stipend and wages of sin, there is a proportion between the punishment and the offence, which is the third part of the NONLATINALPHABET.
for death, even this death is the stipend and wages of since, there is a proportion between the punishment and the offence, which is the third part of the.
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Facinus est mensura paenae; when misdemeanour is censured with death, when the malefactor suffreth beyond the rigour of the Law, 'tis cruelty doometh him, and not Iustice; Facinus est Mensura Paenae; when misdemeanour is censured with death, when the Malefactor suffers beyond the rigour of the Law, it's cruelty doometh him, and not justice;
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yet must the sentence alwayes ballance the crime;
yet must the sentence always balance the crime;
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if the sin be impudent, the punishment must be exemplary as is the offence, and an extraordinary offender must not be hanged vpon a common gallowes.
if the since be impudent, the punishment must be exemplary as is the offence, and an extraordinary offender must not be hanged upon a Common gallows.
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God his doome is alwayes impartiall, and he doth still proportion his vengeance with the sinne:
God his doom is always impartial, and he does still proportion his vengeance with the sin:
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he blesseth and curseth, he rewardeth and punisheth in analogo; so that the vertue is charactred in the reward,
he Blesses and Curseth, he Rewardeth and Punisheth in analogo; so that the virtue is charactered in the reward,
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and the vice may be read in the punishment.
and the vice may be read in the punishment.
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When God promiseth to build Dauid's House for euer, because he purposed to build God an House:
When God promises to built Dauid's House for ever, Because he purposed to built God an House:
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when Ioseph's brethren doe homage vnto him as vnto their Lord, because they had sold him as their slaue:
when Joseph's brothers do homage unto him as unto their Lord, Because they had sold him as their slave:
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God so rewardeth them both, that he sheweth the piety of the one, and the affliction of the othet.
God so Rewardeth them both, that he shows the piety of the one, and the affliction of the othet.
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Ahab is humbled, and God deferreth his iudgments, the reward sheweth his humiliation, and sheweth it to be temporary.Ahab is humbled, and God deferreth his Judgments, the reward shows his humiliation, and shows it to be temporary.
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Because Vriah falleth by Dauid's sword, the sword must not depart from Dauid's House, 2 Sam. 12: because the prophane Donatists doe impiously cast the Sacramentall Bread vnto the dogges, the same doggs doe presently teare in pieces those Donatists:
Because Uriah falls by Dauid's sword, the sword must not depart from Dauid's House, 2 Sam. 12: Because the profane Donatists do impiously cast the Sacramental Bred unto the Dogs, the same Dogs do presently tear in Pieces those Donatists:
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Because Sodome burneth with flames of lust, it is burned with flames of fire, Gen. 19.24: because the lust is vnnaturall, the fire is supernaturall, and God sendeth Hell frō Heauen.
Because Sodom burns with flames of lust, it is burned with flames of fire, Gen. 19.24: Because the lust is unnatural, the fire is supernatural, and God sends Hell from Heaven.
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When you see Absalom's haire to be his halter, you may know it was his pride;
When you see Absalom's hair to be his halter, you may know it was his pride;
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and when ye read that Salomon's Kingdome was diuided, ye may read, (and yet ye need not read to know it) that he diuided God's Kingdome.
and when you read that Solomon's Kingdom was divided, you may read, (and yet you need not read to know it) that he divided God's Kingdom.
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The line is no otherwise laid to the rule, then God's rewards and punishments are proportioned to our workes, many times thus in speciall, & in this life,
The line is not otherwise laid to the Rule, then God's rewards and punishments Are proportioned to our works, many times thus in special, & in this life,
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so that (as the casuists obserue) he punishes in the same maner, in the same kind, in the same place, in the same part,
so that (as the casuists observe) he Punishes in the same manner, in the same kind, in the same place, in the same part,
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but alwayes in generall & hereafter. As there are here degrees of grace, so shall there be hereafter degrees of glory.
but always in general & hereafter. As there Are Here Degrees of grace, so shall there be hereafter Degrees of glory.
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NONLATINALPHABET, one starre differeth from another in glory:
, one star differeth from Another in glory:
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some shall but shine with the brightnes of the firmament, others shall glister with the glory of the starres.
Some shall but shine with the brightness of the firmament, Others shall glister with the glory of the Stars.
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All the Elect shall build vp the House of God; but the Martyrs only shall be pillars in the House, Apocal. 2.12. All the Saints shall iudge the world, but the Apostles shall be mounted vpon twelue more eminent Thrones.
All the Elect shall built up the House of God; but the Martyrs only shall be pillars in the House, Apocalypse 2.12. All the Saints shall judge the world, but the Apostles shall be mounted upon twelue more eminent Thrones.
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All the Elect after iudgment shall sit in Heauen; but some with ioy only on the left hand;
All the Elect After judgement shall fit in Heaven; but Some with joy only on the left hand;
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others both with ioy and preheminency on the right. In Heauen there are many Mansions, Iohn 14.2.
Others both with joy and Preeminence on the right. In Heaven there Are many Mansions, John 14.2.
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And though he cannot lodge amisse who lodgeth there, yet is one roome more glorious then another.
And though he cannot lodge amiss who lodgeth there, yet is one room more glorious then Another.
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If there be not many mansions in Hell, if the roomes be not distinguished, I am sure the tortures are.
If there be not many mansions in Hell, if the rooms be not distinguished, I am sure the tortures Are.
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Hell fire is all of one heat, yet doth it not burne alike. The same scorching Sun heateth a Northerne man more then a Southerne;
Hell fire is all of one heat, yet does it not burn alike. The same scorching Sun heateth a Northern man more then a Southern;
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yea an English man trauailing into Spaine, doth iustly more feare a Calenture then a Spaniard. Let straw & wood be the fuell of our fire, the heat is more and lesse.
yea an English man travailing into Spain, does justly more Fear a Calenture then a Spaniard. Let straw & wood be the fuel of our fire, the heat is more and less.
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The fuell of this fire are the sinnes of the Reprobate; as they are small or great, more or few, the heat is augmented or diminished;
The fuel of this fire Are the Sins of the Reprobate; as they Are small or great, more or few, the heat is augmented or diminished;
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but yet it is alwayes intollerable. See the proportion;
but yet it is always intolerable. See the proportion;
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when the least sin is committed, an infinite Maiesty is offended, and therefore an infinite punishment must be inflicted.
when the least since is committed, an infinite Majesty is offended, and Therefore an infinite punishment must be inflicted.
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In the least sinne, God is contemned: and the creature praefer'd before the Creator: Let Suarez distinguish mandatum à mandāte; Legistatorem à lege:
In the least sin, God is contemned: and the creature praefered before the Creator: Let Suarez distinguish mandatum à mandante; Legistatorem à lege:
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there must be contemptus personae, where there is contemptus operis: and if God be contemned, let it be materially or formally, directly, or indirectly;
there must be Contemptus personae, where there is Contemptus operis: and if God be contemned, let it be materially or formally, directly, or indirectly;
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Simply, or secundum quid: Let them modificate it with more not to be vnderstood Metaphysicall suttleties, the sinne must still be infinite,
Simply, or secundum quid: Let them modificate it with more not to be understood Metaphysical subtleties, the sin must still be infinite,
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and the guilty must suffer torments in proportion:
and the guilty must suffer torments in proportion:
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which because they cannot doe, Intensivè simul & semel: they must doe extensivè & successivè. 'Tis no disproportion when he that sinneth but for a time, doth suffer more then for a time:
which Because they cannot do, Intensivè simul & semel: they must do extensivè & successivè. It's no disproportion when he that Sinneth but for a time, does suffer more then for a time:
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hee would alwayes haue liued in sinne, who neuer left to sinne while he liued.
he would always have lived in sin, who never left to sin while he lived.
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And 'tis proportion that hee should neuer want punishment, who had a will euer to offend.
And it's proportion that he should never want punishment, who had a will ever to offend.
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You see the Iustice, yet is not God more strict in fitting the punishment to the sinne,
You see the justice, yet is not God more strict in fitting the punishment to the sin,
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then certaine in auenging the sin with the punishment, which is the fourth and last part of the NONLATINALPHABET.
then certain in avenging the since with the punishment, which is the fourth and last part of the.
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If neither Vertue should be rewarded, nor Vice punished, we might with Epicurus conclude both against God and prouidence;
If neither Virtue should be rewarded, nor Vice punished, we might with Epicurus conclude both against God and providence;
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yet were the persecutions of the Christians weakely vrged by Caecilius in Minutius against their beliefe.
yet were the persecutions of the Christians weakly urged by Caecilius in Minutius against their belief.
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And his Dilemma (that their God either could not, or would not succour them; And his Dilemma (that their God either could not, or would not succour them;
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and so that he was either weake or vniust) was but a flourish, and therefore he might haue spared his Sarcasticall Interrogatory triumph:
and so that he was either weak or unjust) was but a flourish, and Therefore he might have spared his Sarcastical Interrogatory triumph:
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Qui subvenire reviviscentibus potest, viventibus non potest? saevitia non est, sed certamen: Qui subvenire reviviscentibus potest, viventibus non potest? saevitiam non est, sed certamen:
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The fightings without, and the terrours within, which the Saints vndergoe, are their trials, and not their punishments;
The fightings without, and the terrors within, which the Saints undergo, Are their trials, and not their punishments;
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and doe more exercise, then hurt then. Persecution is not alwayes the instrument of God's fury, but sometimes of his mercy.
and do more exercise, then hurt then. Persecution is not always the Instrument of God's fury, but sometime of his mercy.
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They are bastards and not sonnes who were neuer corrected: The father seeing his childe swouning, lendeth him a blow to recouer him:
They Are bastards and not Sons who were never corrected: The father seeing his child swooning, dares him a blow to recover him:
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The Physician putteth his Patient into an Ague, that hee may cure him of a worse malady.
The physician putteth his Patient into an Ague, that he may cure him of a Worse malady.
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God sometimes casteth downe, that he may raise vp: hee sometimes killeth, that he may make aliue:
God sometime Cast down, that he may raise up: he sometime kills, that he may make alive:
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and turneth the poyson to a preseruatiue: Sicut ignis flatu premitur ut crescat, & vnde quasi extingui cernitur inde roboratur.
and turns the poison to a preservative: Sicut ignis flatu premitur ut Crescat, & vnde quasi extingui cernitur inde roboratur.
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God then wrestled with Iacob, when he came to blesse him: and put out Saul's eyes, that he might restore him his sight.
God then wrestled with Iacob, when he Come to bless him: and put out Saul's eyes, that he might restore him his sighed.
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Let me be persecuted, O Lord, so I be not forsaken:
Let me be persecuted, Oh Lord, so I be not forsaken:
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let me feele the lash of thy blowes, so I escape the smart of thy fury:
let me feel the lash of thy blows, so I escape the smart of thy fury:
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so if I be whipped, I will kisse he rod.
so if I be whipped, I will kiss he rod.
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As the iust doe thus enioy their afflictions, so doe he vniust suffer in their prosperity,
As the just do thus enjoy their afflictions, so do he unjust suffer in their Prosperity,
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and are cursed with their blessings: Certè tunc magis irascitur Deus, cùm n•n irascitur. God's hand is then heauiest on the wicked, when it is lightest;
and Are cursed with their blessings: Certè tunc magis irascitur Deus, cùm n•n irascitur. God's hand is then Heaviest on the wicked, when it is Lightest;
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and it is their plague, that they are not plagued.
and it is their plague, that they Are not plagued.
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Veniet ad faelices sua portio, & quisquis vid•tur dimissus, dilatus est. These happy worldlings must at last haue their iudgement; Come and Felix's sua portio, & quisquis vid•tur dimissus, dilatus est. These happy worldlings must At last have their judgement;
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and their iudgement will be their damnation.
and their judgement will be their damnation.
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Our sinnes are our debts vnto God, and his iudgements are his debts to our sinnes:
Our Sins Are our debts unto God, and his Judgments Are his debts to our Sins:
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where God oweth, he can, he will repay.
where God owes, he can, he will repay.
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He is not like the Heathen's Iupiter, that his Quiuer should be empty, that want of thunder-bolts should dis-arme him:
He is not like the Heathen's Iupiter, that his Quiver should be empty, that want of thunderbolts should disarm him:
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The Lord of hostes cannot want Souldiers to fight his battels:
The Lord of hosts cannot want Soldiers to fight his battles:
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If men of Warre should be lacking, he hath an army of Frogges, and another of Lice, to discomfite and deuoure both Pharaoh and Herod. As the wicked doe multiply their transgressions,
If men of War should be lacking, he hath an army of Frogs, and Another of Lice, to discomfit and devour both Pharaoh and Herod. As the wicked do multiply their transgressions,
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so doth he cumulate his iudgements: and washeth away a deluge of sinne, with a deluge of water.
so does he cumulate his Judgments: and washes away a deluge of sin, with a deluge of water.
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He who is omnipotent, is no more powerfull then iust: and 'tis as certaine that he will, as that he can reuenge;
He who is omnipotent, is no more powerful then just: and it's as certain that he will, as that he can revenge;
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sometimes his wrath is slow, and not vpon the necke of the sinne, as Phineas slew Zimri and Cosbi, in the very act of incontinency;
sometime his wrath is slow, and not upon the neck of the sin, as Phinehas slew Zimri and Cozbi, in the very act of incontinency;
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yet it alwayes at last ouertaketh it:
yet it always At last overtaketh it:
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and then as hee hath beene slow to wrath, so will he be slow to lay downe his wrath;
and then as he hath been slow to wrath, so will he be slow to lay down his wrath;
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when he hath leaden heeles, then hee hath iron hands. So that the sinner might wish that the blow came sooner, so it came lighter. God iudgeth not like man:
when he hath leaden heals, then he hath iron hands. So that the sinner might wish that the blow Come sooner, so it Come lighter. God Judgeth not like man:
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our Courts of Iustice doe censure onely knowne and open Malefactors: The Iudge at the last day will punish, the most close and secret offenders:
our Courts of justice do censure only known and open Malefactors: The Judge At the last day will Punish, the most close and secret offenders:
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Heere the hired eloquence of the vnconscionable Aduocate, or the false periury of the suborned witnesse, sometimes casteth a mist before the eyes of the Iudge, that he cannot see:
Here the hired eloquence of the unconscionable Advocate, or the false perjury of the suborned witness, sometime Cast a missed before the eyes of the Judge, that he cannot see:
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sometimes corruption hood-winkes him, that he will not see: The Iudge at the generall Assise, shall be his owne euidence;
sometime corruption hoodwinks him, that he will not see: The Judge At the general Assize, shall be his own evidence;
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he shall be Iudge, and Iury, and Witnesses: Ipse est qui videt, & vnde videt.
he shall be Judge, and Jury, and Witnesses: Ipse est qui videt, & vnde videt.
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Hee •hat made the eye, shall not hee see? and he that made •he heart, shall not hee vnderstand? And as hee can both see and vnderstand what he will,
He •hat made the eye, shall not he see? and he that made •he heart, shall not he understand? And as he can both see and understand what he will,
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so will hee see and vnderstand what hee can. There none may escape, heere so few are censured, that most are not quaestioned.
so will he see and understand what he can. There none may escape, Here so few Are censured, that most Are not questioned.
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Ille crucem sceleris pretium tulit, hic Diadema.
Isle crucem sceleris Price tulit, hic Diadema.
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Heere you may see the petty thiefe, whose accusation (and that perchance false) is but petty larciny, with chaines of iron about his feete;
Here you may see the Petty thief, whose accusation (and that perchance false) is but Petty larciny, with chains of iron about his feet;
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when the grand-thiefe, the state-theife, who by fore-stalling, ingrossing, or by worse means, robs the common-wealth;
when the grand-thiefe, the state-theife, who by forestalling, engrossing, or by Worse means, robs the commonwealth;
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hath no chaines but of gold, and them about his neck. Such are your sacrilegious Lay-Patrons, those spirituall robbers, and our Iewish oppressing Vsurers:
hath no chains but of gold, and them about his neck. Such Are your sacrilegious Lay-patrons, those spiritual robbers, and our Jewish oppressing Usurers:
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The first, back't by the authority of the Law, begin now to confront the Pulpit, to quaestion the zeale of the Priest denouncing Gods iudgements against them,
The First, backed by the Authority of the Law, begin now to confront the Pulpit, to question the zeal of the Priest denouncing God's Judgments against them,
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and to threaten punishment if they cannot inflict it: so that 'tis much safer to commit sinne, then to reproue it.
and to threaten punishment if they cannot inflict it: so that it's much safer to commit sin, then to reprove it.
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Let them therefore enioy their conquest, let them triumph that they may rob God freely; At last their punishment will ouer-take them.
Let them Therefore enjoy their conquest, let them triumph that they may rob God freely; At last their punishment will overtake them.
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Quis enim laesos impune putabit — Esse Deos? The Vsurer hath no Law on his side,Quis enim Laesos impune putabit — Esse Gods? The Usurer hath no Law on his side,
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yet doth he praetend some, and where he findeth a tolleration, there doth the couetous Peny-father conclude an allowance.
yet does he pretend Some, and where he finds a toleration, there does the covetous Penny-father conclude an allowance.
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Turne to the Statutes made against this Citty-sinne, and you shall finde it tolerated with an inhibition;
Turn to the Statutes made against this Citty-sinne, and you shall find it tolerated with an inhibition;
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for the Acts which seeme to allow it, doe some of them plainely praeface, that Gods Law condemneth it.
for the Acts which seem to allow it, do Some of them plainly preface, that God's Law Condemneth it.
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And God will one day take an account of his Law, and that with farre more terrour then he deliuered it;
And God will one day take an account of his Law, and that with Far more terror then he Delivered it;
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At the deliuery hee did but shew how fearefull hee could be, at the execution he will be as fearefull as he shewed to be:
At the delivery he did but show how fearful he could be, At the execution he will be as fearful as he showed to be:
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when he shall be a Iudge he will inflict death, which he did but threaten when he was a Law-giuer.
when he shall be a Judge he will inflict death, which he did but threaten when he was a Lawgiver.
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The day will come as certaine, as it is vncertaine when it will come.
The day will come as certain, as it is uncertain when it will come.
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Behold the day commeth which shall burne like an Ouen, and all that doe wickedly shall be as stubble, Behold the day comes which shall burn like an Oven, and all that do wickedly shall be as stubble,
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and the day that commeth shall burne them vp saith the Lord of Hostes. Then shall the malignant spirit which tempted to sinne, be a tormenter for sinne:and the day that comes shall burn them up Says the Lord of Hosts. Then shall the malignant Spirit which tempted to sin, be a tormenter for sin:
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Then shall the amazed reprobate stand betweene his sinnes accusinng him, and God's Iustice terrifying him;
Then shall the amazed Reprobate stand between his Sins accusinng him, and God's justice terrifying him;
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below him shall be his punishment, aboue him his Iudge, and he equally trembling at the horrour of the one,
below him shall be his punishment, above him his Judge, and he equally trembling At the horror of the one,
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and the wrath of the other: within him his conscience, without him the world shall be on fire;
and the wrath of the other: within him his conscience, without him the world shall be on fire;
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Quid metuat qui ad ista non trepidat? Who heareth this, and yet dareth to sinne? what pleasure of tentation can counteruaile this horrour of euent? who now is not frighted, who would not bee wonne from wickednesse? who now is not drawne, who could not be before allured vnto repentance? let vs therefore accept no obiect but of sorrow:Quid metuat qui ad ista non trepidat? Who hears this, and yet dareth to sin? what pleasure of tentation can countervail this horror of event? who now is not frighted, who would not be won from wickedness? who now is not drawn, who could not be before allured unto Repentance? let us Therefore accept no Object but of sorrow:
fw-la fw-la fw-la fw-la fw-la fw-fr n1? r-crq vvz d, cc av vvz p-acp n1? q-crq n1 pp-f n1 vmb vvi d n1 pp-f n1? q-crq av vbz xx vvn, r-crq vmd xx vbi vvn p-acp n1? q-crq av vbz xx vvn, r-crq vmd xx vbi a-acp vvn p-acp n1? vvb pno12 av vvi dx n1 cc-acp pp-f n1:
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let vs, because we are fallen by nature, hasten to arise by grace, that we may turne the sentence, from Goe yee cursed, into Come yee blessed: that death may be changed into life: this euerlasting death, into eternall life, which is the first part in the NONLATINALPHABET.
let us, Because we Are fallen by nature, hasten to arise by grace, that we may turn the sentence, from Go ye cursed, into Come ye blessed: that death may be changed into life: this everlasting death, into Eternal life, which is the First part in the.
vvb pno12, c-acp pns12 vbr vvn p-acp n1, vvb pc-acp vvi p-acp n1, cst pns12 vmb vvi dt n1, p-acp vvb pn22 vvn, p-acp vvb pn22 vvn: cst n1 vmb vbi vvn p-acp n1: d j n1, p-acp j n1, r-crq vbz dt ord n1 p-acp dt.
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To haue any conceit of life but good, is now as well impious as Stoicall; since eternall blisse is compared to it.
To have any conceit of life but good, is now as well impious as Stoical; since Eternal bliss is compared to it.
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Yet doth this life of glory so farre surpasse the life of nature, as the second death is worse then the first:
Yet does this life of glory so Far surpass the life of nature, as the second death is Worse then the First:
av vdz d n1 pp-f n1 av av-j vvi dt n1 pp-f n1, c-acp dt ord n1 vbz jc cs dt ord:
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Hence it is that many who feare not death, feare to die after death, and they who are hungry to loose their liues, are yet afraid not to find them being lost.
Hence it is that many who Fear not death, Fear to die After death, and they who Are hungry to lose their lives, Are yet afraid not to find them being lost.
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I should now from this mount, as God did from mount Nebo vnto Moyses, shew you the land of Canaan, and discourse of,
I should now from this mount, as God did from mount Nebo unto Moses, show you the land of Canaan, and discourse of,
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though not expresse, the ioyes of this eternall life: Ioyes in number infinite, yet are they summed vp in the Beatificall vision;
though not express, the Joys of this Eternal life: Joys in number infinite, yet Are they summed up in the Beatifical vision;
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and you might see them all, could you see God.
and you might see them all, could you see God.
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How often hath the deuotion of many not superstitious Pilgrims, with wearied paces measured the way from euery climate to Ierusalem; who haue recompensed their tedious trauels, onely with the sight of the ground which our Sauiour trode,
How often hath the devotion of many not superstitious Pilgrim's, with wearied paces measured the Way from every climate to Ierusalem; who have recompensed their tedious travels, only with the sighed of the ground which our Saviour trodden,
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and the visitation of the Sepulcher where hee lay? how were the wise men rauished with contentment,
and the Visitation of the Sepulcher where he lay? how were the wise men ravished with contentment,
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when the starre had brought them to see Christ but in his Cradle? when he came to be of age,
when the star had brought them to see christ but in his Cradle? when he Come to be of age,
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and began to preach in the City; Videres referta tecta ac laborantia:
and began to preach in the city; Videres referta Tecta ac laborantia:
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when he tooke house, there was such a crowd that the sicke of the palsie could not get in,
when he took house, there was such a crowd that the sick of the palsy could not get in,
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except the house had bin vnroofed:
except the house had been vnroofed:
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when he iournied from Ierusalem, migravit ciuitas, the City was dislodged, and ran out of the gates:
when he journeyed from Ierusalem, migravit Cities, the city was dislodged, and ran out of the gates:
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The Sicke and all, Qui neglecto medentium imperio ad salutem sanitatem { que } prorepebant:
The Sick and all, Qui neglecto medentium Imperial ad salutem sanitatem { que } prorepebant:
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So that the concourse of the people made a narrow way to Christ, as well as to Heauen: So that the concourse of the people made a narrow Way to christ, as well as to Heaven:
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The presse was once so great, that there was no ground left for Zacheus to stand on:
The press was once so great, that there was no ground left for Zacchaeus to stand on:
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for he needed not to haue climed the tree, to looke downe vpon him that was higher then the clouds.
for he needed not to have climbed the tree, to look down upon him that was higher then the Clouds.
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If these were happy, (and happy they were:
If these were happy, (and happy they were:
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happy were the eyes which haue seen that which you see, Luke 28.10) who thus saw Christ on earth,
happy were the eyes which have seen that which you see, Lycia 28.10) who thus saw christ on earth,
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and in the forme of a seruant, happy must they be who shall behold him in Heauen, & in his glory.
and in the Form of a servant, happy must they be who shall behold him in Heaven, & in his glory.
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There must be all the obiects both of loue & admiration. There shall internall blisse be ioyned to externall faelicity;
There must be all the objects both of love & admiration. There shall internal bliss be joined to external felicity;
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where there shall be added the Contemplation of his Diuinity, to the sight of his Humanity.
where there shall be added the Contemplation of his Divinity, to the sighed of his Humanity.
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Then shall euery sense inioy it's own delight; then euery faculty of the soule shall be fully satisfied; satisfied, but not glutted:
Then shall every sense enjoy it's own delight; then every faculty of the soul shall be Fully satisfied; satisfied, but not glutted:
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Vitae fontem & sitientes haurient, & haurientes sitient: There shall be hunger without want, abundance without loathing.Vitae fontem & sitientes haurient, & haurientes sitient: There shall be hunger without want, abundance without loathing.
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The Saints shall still haue what they desire, but they shall still see more to be desired;
The Saints shall still have what they desire, but they shall still see more to be desired;
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what here we can neither in wish seeke, nor in imagination faine, there we shall beyond hope be possessed of:
what Here we can neither in wish seek, nor in imagination feign, there we shall beyond hope be possessed of:
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neither shall this ioy be more full then it shall be vniuersall. Here one part of the Earth is not illuminated, but the other is darkned:
neither shall this joy be more full then it shall be universal. Here one part of the Earth is not illuminated, but the other is darkened:
av-dx vmb d n1 vbi av-dc j cs pn31 vmb vbi j. av crd n1 pp-f dt n1 vbz xx vvn, cc-acp dt n-jn vbz vvn:
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The Sun riseth not, but the Moon goeth down:
The Sun Riseth not, but the Moon Goes down:
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All the Starres though they shine with the luster of the Sun, yet can they not be seene for the luster of the Sunne,
All the Stars though they shine with the luster of the Sun, yet can they not be seen for the luster of the Sun,
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so that they are eclipsed with their light. Here the ioy of one, occasioneth and breedeth the sorrow of another:
so that they Are eclipsed with their Light. Here the joy of one, occasioneth and breeds the sorrow of Another:
av cst pns32 vbr vvn p-acp po32 n1. av dt n1 pp-f crd, vvz cc vvz dt n1 pp-f n-jn:
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there Et si dispar sit gloria singulorum, attamen communis est laetitia omnium.
there Et si dispar sit gloria singulorum, attamen Communis est Laetitia omnium.
a-acp fw-la fw-mi n1 fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la.
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Me thinkes while I dilate of this glory, I find my selfe in the same temper with Peter, Iames, and Iohn, those three Disciples when they saw a glimpse of it in the transfiguration of CHRIST on mount Tabor, and must cry out with the first of them.
Me thinks while I dilate of this glory, I find my self in the same temper with Peter, James, and John, those three Disciples when they saw a glimpse of it in the transfiguration of CHRIST on mount Tabor, and must cry out with the First of them.
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NONLATINALPHABET; Tis good for vs to be here; ; This good for us to be Here;
; pn31|vbz j p-acp pno12 pc-acp vbi av;
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and I would build Tabernacles too for your attentions to reside in, but that my discourse may not be like this life euerlasting, which is the adiunct or Duration.
and I would built Tabernacles too for your attentions to reside in, but that my discourse may not be like this life everlasting, which is the adjunct or Duration.
cc pns11 vmd vvi n2 av p-acp po22 n2 pc-acp vvi p-acp, cc-acp cst po11 n1 vmb xx vbi av-j d n1 j, r-crq vbz dt n1 cc n1.
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The life of Nature if it be sweet, yet it is short, and if we may loue it, we cannot keep it; vivendo decrescit, & transeundo nosterit:
The life of Nature if it be sweet, yet it is short, and if we may love it, we cannot keep it; vivendo decrescit, & transeundo nosterit:
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So that our age beginneth not to encrease, before it decreaseth. This life of glory is more glorious, because it is lasting;
So that our age begins not to increase, before it decreaseth. This life of glory is more glorious, Because it is lasting;
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if there were any thought of ending, there could not be a full power of inioying it.
if there were any Thought of ending, there could not be a full power of enjoying it.
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In Heauen there is no time, there is no distinction of time:
In Heaven there is no time, there is no distinction of time:
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there are no yeares, nor dayes, nor nights, or if there be, there is but one day, a day without a night, Aeternitas unus dies aeternus est:
there Are no Years, nor days, nor nights, or if there be, there is but one day, a day without a night, Aeternitas Unus dies Eternal est:
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and one day in thy Courts O Lord, as it is better, so it is longer then a thousand.
and one day in thy Courts Oh Lord, as it is better, so it is longer then a thousand.
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Consideremus magnitudinem praemij, si considerari possit quod immensum est: Consideremus magnitudinem praemij, si considerari possit quod immensum est:
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Let vs a little meditate on the vnlimited greatnes of this reward, & we shall find, that no treasure of our best workes can euer purchase it;
Let us a little meditate on the unlimited greatness of this reward, & we shall find, that no treasure of our best works can ever purchase it;
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'Tis a reward, not of merit, but of mercy, not of debt, but of fauour.
It's a reward, not of merit, but of mercy, not of debt, but of favour.
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'Tis so a reward, that it is a gift, which is the second part of the NONLATINALPHABET.
It's so a reward, that it is a gift, which is the second part of the.
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The words are in the originall NONLATINALPHABET, the gift or grace of God.
The words Are in the original, the gift or grace of God.
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The moderne Popish Schooles haue so highly magnified the arme of flesh, and ambitiously extolled the nature of mankind, that they haue blasphemously opposed the grace & mercy of Christ:
The modern Popish Schools have so highly magnified the arm of Flesh, and ambitiously extolled the nature of mankind, that they have blasphemously opposed the grace & mercy of christ:
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See how the little wormes swell; see how corruption disputeth for the freedome of the will:
See how the little worms swell; see how corruption disputeth for the freedom of the will:
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not for such a freedome as Austin proued against the Manichees, or the Greek Fathers evinced from the Stoicall Christians:
not for such a freedom as Austin proved against the manichees, or the Greek Father's evinced from the Stoical Christians:
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They argue not that the will cannot be carried violently, but that it may be moued necessarily;
They argue not that the will cannot be carried violently, but that it may be moved necessarily;
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neither is this necessity from which they would be freed, a fatall or absolute necessity; they hold it not enough that a man be NONLATINALPHABET, except he may be NONLATINALPHABET;
neither is this necessity from which they would be freed, a fatal or absolute necessity; they hold it not enough that a man be, except he may be;
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they account not that freewill which dependeth vpon the free will of God.
they account not that freewill which dependeth upon the free will of God.
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They place it in the indifferency of Election, giuing it ability to choose, to refuse, good, or bad;
They place it in the indifferency of Election, giving it ability to choose, to refuse, good, or bad;
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& that not only in things which are naturall & morall, but in those also which are spirituall:
& that not only in things which Are natural & moral, but in those also which Are spiritual:
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still making the liberty of the will as large as the obiect. These are their blasphemies, that the will is a faculty meerely Actiue; still making the liberty of the will as large as the Object. These Are their Blasphemies, that the will is a faculty merely Active;
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and this they conclude against their own Aquinas, that by their naturalls, they can doe workes acceptable vnto God;
and this they conclude against their own Aquinas, that by their naturals, they can do works acceptable unto God;
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that without spirituall help, they can for the loue of God sorrow for sin;
that without spiritual help, they can for the love of God sorrow for since;
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most of thē indeed towre not so high, but they require the helpe of exciting grace: Some outward only,
most of them indeed tower not so high, but they require the help of exciting grace: some outward only,
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so did Pelagius; some inward too, so did the semi-Pelagians; at least to be profitable, if not necessary: and those doe no more;
so did Pelagius; Some inward too, so did the Semipelagians; At least to be profitable, if not necessary: and those doe no more;
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for they yeeld not any Physical efficacie or reall working by infusing any power of consent, for they yield not any Physical efficacy or real working by infusing any power of consent,
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but only a morall determination in propounding some obiect of feare or loue:
but only a moral determination in propounding Some Object of Fear or love:
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they hold the necessity of grace, but they hold they merit the grace which is necessary:
they hold the necessity of grace, but they hold they merit the grace which is necessary:
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& when 'tis offered, they may choose whether they will accept it: 'Tis in our power to reiect or receiue any inspiration of the spirit:
& when it's offered, they may choose whither they will accept it: It's in our power to reject or receive any inspiration of the Spirit:
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so the Tridentine Conventicle in their 6. Sess. 5. cap. 4. Canon, making grace Instar advenae, like a guest whom we may choose to let in;
so the Tridentine Conventicle in their 6. Sess. 5. cap. 4. Canon, making grace Instar Advenae, like a guest whom we may choose to let in;
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like a garment which we may refuse to put on: like a suasory or eloquent oration, which we are not forced to consent vnto:
like a garment which we may refuse to put on: like a suasory or eloquent oration, which we Are not forced to consent unto:
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They neuer speak of grace and the will, but with blasphemous similitudes: They match them together, yea they sometimes praeferre the last, making the will the agent, and grace to instrument.
They never speak of grace and the will, but with blasphemous Similitudes: They match them together, yea they sometime praeferre the last, making the will the agent, and grace to Instrument.
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See Pelagius returned from Hell, only a little disguised, and therefore the better able to seduce.
See Pelagius returned from Hell, only a little disguised, and Therefore the better able to seduce.
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What Maxentius somtimes spoke of Faustus, giue me leaue to conclude of these, Dum nolunt videri Pelagiani, accuratius Pelagij errorem fouent, quàm Pelagius pepererat:
What Maxentius sometimes spoke of Faustus, give me leave to conclude of these, Dum Nolunt videri Pelagian, accuratius Pelagij errorem fovent, quàm Pelagius pepererat:
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Vpon this groūd of free-will, is built the proud Haeresie of the Roman merit, their immunity from sin;
Upon this ground of freewill, is built the proud Heresy of the Roman merit, their immunity from since;
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not only from the punishment, but the guilt of sin: their satisfaction, a thing most derogatory from Christ's passion:
not only from the punishment, but the guilt of since: their satisfaction, a thing most derogatory from Christ's passion:
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the treasure of their Church, the supererogated works of their Saints departed, are true corollaries from this false position:
the treasure of their Church, the supererogated works of their Saints departed, Are true corollaries from this false position:
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Religion cannot teach them how Christ's merits may be imputed to vs: Couetousnes perswadeth them that the merits of one man, may be conferred vpon another:
Religion cannot teach them how Christ's merits may be imputed to us: Covetousness Persuadeth them that the merits of one man, may be conferred upon Another:
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And I belieue them in their tenet, the merits of one man may be conferred on another;
And I believe them in their tenet, the merits of one man may be conferred on Another;
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the sins of our fore-fathers may be visited vpon vs their children;
the Sins of our Forefathers may be visited upon us their children;
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see our merits, Damnationis sunt, non liberationis, they may cast vs down to Hell, they cannot lift vs vp to Heauen.
see our merits, Damnationis sunt, non liberationis, they may cast us down to Hell, they cannot lift us up to Heaven.
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The sacred volumes euery-where oppose these Popish Pharisies in their high-towring thoughts of meriting, still throwing down this top of Babell, and with a criticall precisenes giuing all vnto grace;
The sacred volumes everywhere oppose these Popish Pharisees in their high-towering thoughts of meriting, still throwing down this top of Babel, and with a critical preciseness giving all unto grace;
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When wee were children of wrath, Eph. 2.13. Enemies to God, Rom. 5.10. reprobate to euery good worke, the same Epist. the 8.1. Then was our election of grace, Rom. 11.5. our vocation was according to grace. 2 Timoth. 1.9. Faith was giuen vs, Philip. 1.29. and our iustification was gratis. Rom. 3.24. Nemo quicquam agit ad seipsum generandum; When we were children of wrath, Ephesians 2.13. Enemies to God, Rom. 5.10. Reprobate to every good work, the same Epistle the 8.1. Then was our election of grace, Rom. 11.5. our vocation was according to grace. 2 Timothy 1.9. Faith was given us, Philip. 1.29. and our justification was gratis. Rom. 3.24. Nemo quicquam agit ad seipsum generandum;
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no man is his own father, and begetteth himself;
no man is his own father, and begetteth himself;
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'tis as good diuinity concerning mans regeneration and second birth, as it is Philosophy concerning his first:
it's as good divinity Concerning men regeneration and second birth, as it is Philosophy Concerning his First:
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and as we are iustified freely by grace, so by grace also shall we be freely glorified.
and as we Are justified freely by grace, so by grace also shall we be freely glorified.
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Heauen will not be taken by violence, neither shall they who shall weare the Crown of blisse, euer win it;
Heaven will not be taken by violence, neither shall they who shall wear the Crown of bliss, ever win it;
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they shall neuer be saued who will be their own Sauiours: we may inherit, we cannot purchase this Kingdome;
they shall never be saved who will be their own Saviour's: we may inherit, we cannot purchase this Kingdom;
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by industry we cannot, by birth we shall obtain it.
by industry we cannot, by birth we shall obtain it.
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Iacob might haue lost the blessing, had he not put on the garments of his brother Esau, and so shall we to,Iacob might have lost the blessing, had he not put on the garments of his brother Esau, and so shall we to,
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if we be not clothed with Christ's righteousnes, with the righteousnes of our elder brother as with a garment.
if we be not clothed with Christ's righteousness, with the righteousness of our elder brother as with a garment.
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If our good workes were perfect, yet are they not our own; if they were our own, yet are they not perfect;
If our good works were perfect, yet Are they not our own; if they were our own, yet Are they not perfect;
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if they were both perfect, and our own, yet could they not merit: still the reward is of mercy, so saith the Law, Exod. 20.6: so the Gospel, Rom. 8.18. Our good workes are not our own, and Nature's great secretary his position is only true of the workes of Nature, Hominem esse NONLATINALPHABET;
if they were both perfect, and our own, yet could they not merit: still the reward is of mercy, so Says the Law, Exod 20.6: so the Gospel, Rom. 8.18. Our good works Are not our own, and Nature's great secretary his position is only true of the works of Nature, Hominem esse;
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we worke not, but God worketh in vs. Quoties enim bona agimus, Deus in nobis at { que } nobiscum, ut operemur, operatur;
we work not, but God works in us How often enim Bona agimus, Deus in nobis At { que } nobiscum, ut operemur, operatur;
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as it is in the 9 Canon of the 2 Councell of Arausica: to which I add concilium Mileuitanū the 5 Canon,
as it is in the 9 Canon of the 2 Council of Arausica: to which I add concilium Mileuitanū the 5 Canon,
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because it hath the approbation of two Roman Popes, Innocentius, and Caelestinus: Our works are not perfect, the myrie channell muddeth the water which runneth through it;
Because it hath the approbation of two Roman Popes, Innocentius, and Celestine: Our works Are not perfect, the miry channel muddeth the water which Runneth through it;
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the vnclean vessell maketh the wine vnsauory which is within it: what God worketh in man, is blemished by the pollution which is in man.
the unclean vessel makes the wine unsavoury which is within it: what God works in man, is blemished by the pollution which is in man.
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Tutissimum est fiduciam totam in solâ Dei misericordiâ & benignitate reponere, Bellarmine in his 5 book de Iustificatione, 7 chap. 3 proposition:Tutissimum est fiduciam Whole in sola Dei misericordiâ & benignitate reponere, Bellarmine in his 5 book the Justification, 7 chap. 3 proposition:
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how? is it safest to put no confidence in merit, and yet is it no danger to teach merit? will they belieue that which they dare not hope? Christ hath merited our saluation, he hath not giuen vs power to merit it, he hath satisfied and pay'd our debt, he hath not giuen vs wherewith to pay or satisfie;
how? is it Safest to put no confidence in merit, and yet is it not danger to teach merit? will they believe that which they Dare not hope? christ hath merited our salvation, he hath not given us power to merit it, he hath satisfied and paid our debt, he hath not given us wherewith to pay or satisfy;
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neither is our modesty humble enough, if we confesse we haue receiued the power of meriting,
neither is our modesty humble enough, if we confess we have received the power of meriting,
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except we deny all power to merit.
except we deny all power to merit.
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The enemy of grace acknowledged that he had receiued his soule, and the faculties of his soule;
The enemy of grace acknowledged that he had received his soul, and the faculties of his soul;
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his will, and the ability of his will, from God; and yet was he still an enemy to grace.
his will, and the ability of his will, from God; and yet was he still an enemy to grace.
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So doe the Romanists still oppose Christ's merits, although they deriue their power of meriting from his merits.
So do the Romanists still oppose Christ's merits, although they derive their power of meriting from his merits.
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If I would confirme this doctrine with the strength of authority, I could cite a cloud of witnesses, nursed in their own Schoole, Durand, Pighius, Eckius, Gregorius Ariminensis, all confessed by Bellarmine in his 5 book de Iustificatione, 16 chap. to whom may be ioyned Marsilius, Ferus. Faber Stapulensis, Stella, all rightly quoted by our reuerend Bishop, in the 2 book of his Protestants appeale, 11 chap. besides the many blots which their frequent expurgations haue made in most of the auncient Liturgies and Fathers, which are as good testimonies as these mens writings:
If I would confirm this Doctrine with the strength of Authority, I could Cite a cloud of Witnesses, nursed in their own School, Durand, Pighius, Eckius, Gregorius Ariminensis, all confessed by Bellarmine in his 5 book the Justification, 16 chap. to whom may be joined Marsilius, Ferus. Faber Stapulensis, Stella, all rightly quoted by our reverend Bishop, in the 2 book of his Protestants appeal, 11 chap. beside the many blots which their frequent expurgations have made in most of the ancient Liturgies and Father's, which Are as good testimonies as these men's writings:
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Nay, 'tis most true of Cardinall Bellarmine himselfe, which Kemnitius obserueth of most of your Romish Doctors, that in this argument,
Nay, it's most true of Cardinal Bellarmine himself, which Kemnitius observeth of most of your Romish Doctors, that in this argument,
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as he is an hereticall disputing Iesuite, so is hee a most Orthodoxe meditating Protestant. Whose doctrine is not, as the Papist maliciously imposeth, the vice of the Libertine;
as he is an heretical disputing Iesuite, so is he a most Orthodox meditating Protestant. Whose Doctrine is not, as the Papist maliciously Imposes, the vice of the Libertine;
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we teach indeed that the righteousnesse by which we are iustified, is not inherent but imputatiue;
we teach indeed that the righteousness by which we Are justified, is not inherent but imputative;
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that it is not ours, but Christs; or if it be, 'tis made ours, and not within vs:
that it is not ours, but Christ; or if it be, it's made ours, and not within us:
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that on our part faith onely is required, and that also ' to be the gift of God.
that on our part faith only is required, and that also ' to be the gift of God.
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Elegit eos quos voluit gratuita dei misericordia, non quia fideles futuri erant sed vt essent, ijs { que } gratiam dedit non quia fideles erant sed vt fierent: Elegit eos quos voluit gratuita dei misericordia, non quia fideles Future Erant sed vt essent, ijs { que } gratiam dedit non quia fideles Erant sed vt fierent:
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Lombard in his first booke, and his 41 distinction.Lombard in his First book, and his 41 distinction.
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Yet doe we affirme that this faith which alone iustifieth, is neuer alone, Sola fides sed non fides sola, as the Schoole critikiseth;
Yet do we affirm that this faith which alone Justifieth, is never alone, Sola fides sed non fides sola, as the School critikiseth;
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faith iustifieth without workes, and yet is not the faith which iustifieth without workes. Faith without workes is dead, and faith which is dead cannot giue life, eternall life.
faith Justifieth without works, and yet is not the faith which Justifieth without works. Faith without works is dead, and faith which is dead cannot give life, Eternal life.
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It must be liuely and actiue, operatiue and fruitfull; wee deny it to be faith in the Puritan phrase, that is a naked faith;
It must be lively and active, operative and fruitful; we deny it to be faith in the Puritan phrase, that is a naked faith;
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so that we require of our good workes, although not a meritorious dignity to iustification, yet a dutifull necessity to sanctification.
so that we require of our good works, although not a meritorious dignity to justification, yet a dutiful necessity to sanctification.
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God begetteth not children to the Diuels image:
God begetteth not children to the Devils image:
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your carnall Gospellers, bastard Christians, and pseudo-professors, are so farre from being the sonnes of God, that they are not his seruants.
your carnal Evangelists, bastard Christians, and pseudo-professors, Are so Far from being the Sons of God, that they Are not his Servants.
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This is our doctrine, this our practice:
This is our Doctrine, this our practice:
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for (thankes be vnto God) our Land is almost as rich in charity as in wealth:
for (thanks be unto God) our Land is almost as rich in charity as in wealth:
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superstition was neuer more bountifull then is Religion, witnesse the Catalogue of our Founders and Benefactors, with new additions now so enlarged, that the Preacher is forced to be vnthankfull, and cannot remember them.
Superstition was never more bountiful then is Religion, witness the Catalogue of our Founders and Benefactors, with new additions now so enlarged, that the Preacher is forced to be unthankful, and cannot Remember them.
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Our Colledges newly built, and now in building, our Lectures daily multiplied, our Libraries compleatly furnished, our poore better prouided for by charity then by Statute;
Our Colleges newly built, and now in building, our Lectures daily multiplied, our Libraries completely furnished, our poor better provided for by charity then by Statute;
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and yet well by Statute, were the Statutes well executed.
and yet well by Statute, were the Statutes well executed.
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Our Hospitals lately Founded, and yet not so lately, but they begin already to be abused.
Our Hospitals lately Founded, and yet not so lately, but they begin already to be abused.
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I am afraide some of them are so sicke, that it were charity to visite them.
I am afraid Some of them Are so sick, that it were charity to visit them.
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You who haue power and authority, you whom God and our Benefactours haue made Visitors and Ouer-seers of their liberality;
You who have power and Authority, you whom God and our Benefactors have made Visitors and Overseers of their liberality;
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let me beseech you in the bowels of Christ Iesus, that you would not suffer that which bounty hath giuen, to maintaine luxury,
let me beseech you in the bowels of christ Iesus, that you would not suffer that which bounty hath given, to maintain luxury,
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or that which hath beene dedicated vnto God, to be conferred vpon them, who doing the deeds of darknesse ▪ and that in the light, professe themselues to be the children of the Diuell:
or that which hath been dedicated unto God, to be conferred upon them, who doing the Deeds of darkness ▪ and that in the Light, profess themselves to be the children of the devil:
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so shall these houses of piety be as richly endowed with your care, as with their Founders Revennues,
so shall these houses of piety be as richly endowed with your care, as with their Founders Revenues,
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and you shall be as bountifull as their Benefactors without expence.
and you shall be as bountiful as their Benefactors without expense.
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I haue now shewed you the way how eternall life is conferred vpon vs, 'tis freely and by gift, 'tis but Aske and haue: and I make no quaestion but that ye are willing to petition for it, that therefore ye may know to whom to direct your supplications, I must shew you the Authour, who is God.
I have now showed you the Way how Eternal life is conferred upon us, it's freely and by gift, it's but Ask and have: and I make no question but that you Are willing to petition for it, that Therefore you may know to whom to Direct your supplications, I must show you the Author, who is God.
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Eternall life is the gift of God, which is the third part of the NONLATINALPHABET, of which is a syllable.
Eternal life is the gift of God, which is the third part of the, of which is a syllable.
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Life as death is naturall, spirituall and eternall, there is a life of Nature, a life of Grace, and a life of Glory;
Life as death is natural, spiritual and Eternal, there is a life of Nature, a life of Grace, and a life of Glory;
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and God who is the Prince and Lord of life, Acts the 3, and 15. is doner of them all.
and God who is the Prince and Lord of life, Acts the 3, and 15. is doner of them all.
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First, of the naturall, In him we liue, and moue, and haue our being; Acts 17.28.
First, of the natural, In him we live, and move, and have our being; Acts 17.28.
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Then of the spirituall, Neuerthelesse I liue, yet not I, but Christ in me, Gal. 2.20.
Then of the spiritual, Nevertheless I live, yet not I, but christ in me, Gal. 2.20.
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And lastly, of eternall life here in my Text. And God heere is no one person,
And lastly, of Eternal life Here in my Text. And God Here is no one person,
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but the whole Trinity, when the Creator conferreth a benefit vpon the creature; then as the Father giueth, so doth the Sonne;
but the Whole Trinity, when the Creator conferreth a benefit upon the creature; then as the Father gives, so does the Son;
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as both, so doth the Holy Ghost. Opera Trinitatis ad extra sunt indivisa.
as both, so does the Holy Ghost. Opera Trinitatis ad extra sunt Indivisa.
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You haue the Authour, of whom ye may with confidence beg it, with certainty obtaine it;
You have the Author, of whom you may with confidence beg it, with certainty obtain it;
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for ye haue a powerfull Mediator Iesus Christ our Lord. But the gift of God is eternall life through Iesus Christ our Lord, which is my last part, of which in a briefe conclusion.
for you have a powerful Mediator Iesus christ our Lord. But the gift of God is Eternal life through Iesus christ our Lord, which is my last part, of which in a brief conclusion.
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Christ is our Mediatour, as he is God and man;
christ is our Mediator, as he is God and man;
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God incarnate, the person, by a different act and operation, but in one and the same perfection proceeding from both his natures, his humanity suffered, his humanity satisfied,
God incarnate, the person, by a different act and operation, but in one and the same perfection proceeding from both his nature's, his humanity suffered, his humanity satisfied,
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but that his humanity could suffer, could satisfie, was from his Diuinity.
but that his humanity could suffer, could satisfy, was from his Divinity.
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Had he bin onely man, the Iewes had neither reuiled, nor blasphemed, when they scoffingly said, He that saued others, let him saue himselfe.
Had he been only man, the Iewes had neither reviled, nor blasphemed, when they scoffingly said, He that saved Others, let him save himself.
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We are neither Manichees, nor Arians; we neither deny the humanity, nor oppose the Diuinity;
We Are neither manichees, nor Arians; we neither deny the humanity, nor oppose the Divinity;
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we embrace that of Timothy, Tim. 1. 2. and 5. There is one God, and one Mediator between God and man, the man Christ Iesus.
we embrace that of Timothy, Tim. 1. 2. and 5. There is one God, and one Mediator between God and man, the man christ Iesus.
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But we must haue S. Austins Commentary.
But we must have S. Austins Commentary.
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Sed neque per ipsum liberaremur vnū mediatorē Dei & hominum hominē Iesum Christū nisi esset & Deus. said neque per ipsum liberaremur vnū mediatorē Dei & hominum hominē Jesus Christū nisi esset & Deus.
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In his Enchridion, his 108. Chapter:
In his Enchiridion, his 108. Chapter:
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If Christ be Mediatour according to his God-head, then can none be mediatour who is not God;
If christ be Mediator according to his Godhead, then can none be Mediator who is not God;
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our Pseudo-Catholickes are not more Idolatricall in any point then this;
our Pseudo-Catholickes Are not more Idolatrical in any point then this;
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although they labour to distinguish themselues into the truth, by saying they haue but one mediatour of redemption,
although they labour to distinguish themselves into the truth, by saying they have but one Mediator of redemption,
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although they haue more of intercession: one chiefe Aduocate, although many secundary, that their prayers are directed vnto God;
although they have more of Intercession: one chief Advocate, although many secondary, that their Prayers Are directed unto God;
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Tanquam per eum implendae, to Saints onely, tanquam per eos impetrandae, Aquinas 2.2. the 83. quaestion, and the 4. Article;Tanquam per Eum implendae, to Saints only, tanquam per eos impetrandae, Aquinas 2.2. the 83. question, and the 4. Article;
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while they pretend they worship God in the Saints, they worship the Saints as God.
while they pretend they worship God in the Saints, they worship the Saints as God.
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Certainely their practice in this is worse then their doctrine, and yet is their doctrine so bad, that Bellarmine is ashamed of it,
Certainly their practice in this is Worse then their Doctrine, and yet is their Doctrine so bad, that Bellarmine is ashamed of it,
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and weakely excuseth it, saying, Their words are not their meaning, De beatitudine sanctorum, his 17, Chapter, and his 1. proposition.
and weakly excuseth it, saying, Their words Are not their meaning, De Beatitude sanctorum, his 17, Chapter, and his 1. proposition.
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I will not offend your eares with their blasphemous phrases, euery where inserted in their Missals and Liturgies. Christus, say they;
I will not offend your ears with their blasphemous phrases, every where inserted in their Missals and Liturgies. Christus, say they;
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caput gratiae Maria collum, and they ioyne her milke with his blood. I haue troden the Vine-presse alone, there was no man with me. Esaw, the 63.3. true, no man but a woman there was, the blessed Virgin;caput Gratiae Maria collum, and they join her milk with his blood. I have trodden the Winepress alone, there was no man with me. Esau, the 63.3. true, no man but a woman there was, the blessed Virgae;
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so there sottish, as well as blasphemous glosse, 'tis not hee but shee, that shall breake the Serpents head, Gen, 3.16.
so there sottish, as well as blasphemous gloss, it's not he but she, that shall break the Serpents head, Gen, 3.16.
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not ipse but ipsa; so 'tis translated, so allowed by the graue Fathers of Trent. We are no more saued by Mary, then we were condemned by Eue; saluation is onely by Christ, Per Iesum Christum Dominum nostrum, though Iesus Christ our Lord,
not ipse but ipsa; so it's translated, so allowed by the graven Father's of Trent. We Are no more saved by Marry, then we were condemned by Eue; salvation is only by christ, Per Jesus Christ Dominum nostrum, though Iesus christ our Lord,
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as all our Collects runne, and by him wee shall be saued, hee hath a double right to this eternall life;
as all our Collects run, and by him we shall be saved, he hath a double right to this Eternal life;
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the first by heritage, the other by conquest: the first for himselfe; the second for vs. Mercy hath giuen way to Iustice, and Innocency hath suffered;
the First by heritage, the other by conquest: the First for himself; the second for us Mercy hath given Way to justice, and Innocency hath suffered;
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Iustice shall giue way to Mercy, and the guilty shall be saued. Let vs therefore begge with alacrity.
justice shall give Way to Mercy, and the guilty shall be saved. Let us Therefore beg with alacrity.
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Quid non dabit petentibus, qui seipsum dedit non petentibus? Giue vs O God, this eternall life,Quid non Dabit petentibus, qui seipsum dedit non petentibus? Give us O God, this Eternal life,
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euen for thy Sonnes sake, our Mediatour and Aduocate, Iesus Christ our Lord. Amen. FINIS.
even for thy Sons sake, our Mediator and Advocate, Iesus christ our Lord. Amen. FINIS.
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