then to be without the lawe; Praestat illic esse vbi nihil licet, quam vbi omnia. It is better to be there where nothing is lawfull, then where all thinges;
then to be without the law; Praestat illic esse vbi nihil licet, quam vbi omnia. It is better to be there where nothing is lawful, then where all things;
Reason of this can there none be giuen, but a misdoubting fear, that man left free to the liberty of a boūdles and infinite will, woulde act somewhat more at length,
Reason of this can there none be given, but a misdoubting Fear, that man left free to the liberty of a boundless and infinite will, would act somewhat more At length,
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if not restrayned (a note againe not of his infinitenes and power, but cōntrary, of his imperfection & corruption) from the first, not able to do that is good;
if not restrained (a note again not of his infiniteness and power, but conntrary, of his imperfection & corruption) from the First, not able to do that is good;
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or else it will bee worse.) Vpon these difficulties, is it not very odde? that a like course of the Romane law-giuers must be practised, who, to auoid sacriledge, held it their onely meanes, to command that nothing should be giuen vnto the Church.
or Else it will be Worse.) Upon these difficulties, is it not very odd? that a like course of the Roman lawgivers must be practised, who, to avoid sacrilege, held it their only means, to command that nothing should be given unto the Church.
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The good & wise God of nature, foreknowing the vnrulines of Liberty hath so contriued the whole frame and composure of man, that there is not a power in him, that hath not (as it were) a propper limiter and confiner to it.
The good & wise God of nature, foreknowing the unruliness of Liberty hath so contrived the Whole frame and composure of man, that there is not a power in him, that hath not (as it were) a proper limiter and confiner to it.
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The natural vnsatiate appetite of the bodyes norishmēt, it is boūded with the streight compasses of the bodyes instrumēts, with sense of paine from oppression, with delight from sufficiency;
The natural vnsatiate appetite of the bodies nourishment, it is bounded with the straight compasses of the bodies Instruments, with sense of pain from oppression, with delight from sufficiency;
Reason it selfe, by innated conclusions; the will and desire, by vnderstanding; the vnderstanding, by the will and desire, vt voluntas oculis, sic intellectus fertur carere pedibus;
Reason it self, by innated conclusions; the will and desire, by understanding; the understanding, by the will and desire, vt Voluntas oculis, sic Intellectus fertur career pedibus;
the body it selfe, cōfined by a short & slēder skin & superficies; & that also by a proper place inferiour here below, vpō the basest elemēt. And thus as man; God boūded man.
the body it self, confined by a short & slender skin & superficies; & that also by a proper place inferior Here below, upon the Basest element. And thus as man; God bounded man.
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His naturall appetite, for that it hath libertye to desire, wi•l neuer but desire & will not be satisfied with sufficiēcy, his aff•ctions, will deny obediēce vnto Reason, and plead it their King:
His natural appetite, for that it hath liberty to desire, wi•l never but desire & will not be satisfied with sufficiency, his aff•ctions, will deny Obedience unto Reason, and plead it their King:
and gaue him at length new lawes Exod. 20. austere and strict, binding him to perfourmance vnder seuere penalties, restraints that would giue but a shorted liberty,
and gave him At length new laws Exod 20. austere and strict, binding him to performance under severe penalties, restraints that would give but a shorted liberty,
Is it not strange, it should be censured and found the better, for man to liue vnder Lawe then Libertye? that man (the worthiest & noblest of Gods creatures, by creatiō both good & wise) should rather doe that he should, frō the compulsion of a command,
Is it not strange, it should be censured and found the better, for man to live under Lawe then Liberty? that man (the Worthiest & Noblest of God's creatures, by creation both good & wise) should rather do that he should, from the compulsion of a command,
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then ingrauing them in his heart? Or is not the temper of man strangely miswrought, by corruption, that it should be easier for God (as I may so speake) to write his lawes in stones, in hard tables of stone,
then engraving them in his heart? Or is not the temper of man strangely miswrought, by corruption, that it should be Easier for God (as I may so speak) to write his laws in stones, in hard tables of stone,
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and credit all the holynes & pietye: and then shall man so farre degenerate, as rather to practise that, which is made but good, by the force of a commande,
and credit all the holiness & piety: and then shall man so Far degenerate, as rather to practise that, which is made but good, by the force of a command,
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then reuerence virtue his owne proper obiect, & from it selfe good and excellent? Shame is the property of man, from which a true ingenuous spirit will more avoyde disgrace then danger,
then Reverence virtue his own proper Object, & from it self good and excellent? Shame is the property of man, from which a true ingenuous Spirit will more avoid disgrace then danger,
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and to obey then to command? whose priuiledge & prerogatiues were Liberty & rule, and to bee subiect vnto neither of the two? yea thus disordered is corruption, which being, not a thing that was created and made, is not a subiect to be discoursed of,
and to obey then to command? whose privilege & prerogatives were Liberty & Rule, and to be Subject unto neither of the two? yea thus disordered is corruption, which being, not a thing that was created and made, is not a Subject to be discoursed of,
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& left both the right hand and bosome of his father (places, the one of glory the other of loue) and vouchsafed to descend (amoris & humilitatis progressus est descensus) nay to the inferiority & condition of a cre•ture (a thing especially against the nature of a God and a creator) & beeing here amongst vs, did not conqueror and triumpher-like, abrogate & disanull our former lawes, to impose more strict & harder of his owne, from glory and policies seuerity;
& left both the right hand and bosom of his father (places, the one of glory the other of love) and vouchsafed to descend (amoris & humilitatis progressus est descensus) nay to the inferiority & condition of a cre•ture (a thing especially against the nature of a God and a creator) & being Here among us, did not conqueror and triumpher-like, abrogate & disannul our former laws, to impose more strict & harder of his own, from glory and policies severity;
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he freed vs from the curse of the law, by being made himselfe a curse for vs, Non authoritate Regis sed obedientia filii, not by the absolute authority of a King,
he freed us from the curse of the law, by being made himself a curse for us, Non authoritate Regis sed obedientia Sons, not by the absolute Authority of a King,
This text, it is so difficult, that Origen, euen Origen himselfe (quem Christiani Prophetam, Philosophi magistrum dixerunt) saith Vincentius Lirinensis, did iudge it to be obscure;
This text, it is so difficult, that Origen, even Origen himself (Whom Christians Prophetam, Philosophy Magistrum dixerunt) Says Vincentius Lirinensis, did judge it to be Obscure;
If this obscurity deterreth not the naturall forwardnesse and boldnes of youth, from medling with it (as why should endeuours of difficulty be rather exempted from it;
If this obscurity deterreth not the natural forwardness and boldness of youth, from meddling with it (as why should endeavours of difficulty be rather exempted from it;
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and Origens censure of obscurity, bee my iust Apologie? Caluin is censured to haue been learned in Diuinity by teaching others, not by being first taught himselfe:
and Origens censure of obscurity, be my just Apology? Calvin is censured to have been learned in Divinity by teaching Others, not by being First taught himself:
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And why should not Elder Paul exhort young Timothy to rebuke with freedome, except it be now feared, that then young Timothy would rebuke old Paul. But if from this my freedome, which I purpose, in reprouing our Church abuses you shall misconceiue my conscience by iudging it inclinable to some other forrain Romish, and Papisticall superstition, you shall not more against Charity then reason it selfe offēd and iniure me.
And why should not Elder Paul exhort young Timothy to rebuke with freedom, except it be now feared, that then young Timothy would rebuke old Paul. But if from this my freedom, which I purpose, in reproving our Church Abuses you shall misconceive my conscience by judging it inclinable to Some other foreign Romish, and Papistical Superstition, you shall not more against Charity then reason it self offend and injure me.
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I would not wish him make that vulgar forme of Apologie, by running presently into an immoderate commendation of his Churches goodnesse (Speciem illud haberet & similitudinem adulationis, that would haue the shew and resemblance of flattery ) nor would I wish him to conceale her faults; silence of faults, is a kinde of baser flatterie, not wiser;
I would not wish him make that Vulgar Form of Apology, by running presently into an immoderate commendation of his Churches Goodness (Specimen illud haberet & similitudinem adulationis, that would have the show and resemblance of flattery) nor would I wish him to conceal her Faults; silence of Faults, is a kind of baser flattery, not Wiser;
but I should rather aduise him, freely of himselfe to speake the vttermost, that wiser Auditors might discouer the fallacies, that gaue occasions of the vniust suspicion. And this premised, I come neerer to the matter.
but I should rather advise him, freely of himself to speak the uttermost, that Wiser Auditors might discover the fallacies, that gave occasions of the unjust suspicion. And this premised, I come nearer to the matter.
For the doctrine of Christian Libertie in generall, Caluin (whom especially I purpose to follow.) In the 19. Chapter of his 3. booke of Instit. vrgeth the explication of this Christian Libertie, as a thing not to be omitted, by him, who will comprise in short, the summe of the whole Gospell; as if he meant it an Epitome of Christianitie: and placeth it not onely amongst things commendable,
For the Doctrine of Christian Liberty in general, Calvin (whom especially I purpose to follow.) In the 19. Chapter of his 3. book of Institutio urges the explication of this Christian Liberty, as a thing not to be omitted, by him, who will comprise in short, the sum of the Whole Gospel; as if he meant it an Epitome of Christianity: and places it not only among things commendable,
but commendeth it in the degree of necessity; that without it the consciences of Christians, can attempt nothing, without doubting wauering, varying, trembling, despairing, nor euer attaine the doctrine of Iustification: as if Christian Libertie were the rule, for consciences, to square their actions by. This I deny not;
but commends it in the degree of necessity; that without it the Consciences of Christians, can attempt nothing, without doubting wavering, varying, trembling, despairing, nor ever attain the Doctrine of Justification: as if Christian Liberty were the Rule, for Consciences, to square their actions by. This I deny not;
and comfort, in their loosenesse and disorders. This doubt is not mine; Caluin himselfe foresaw this easines of abuse & therefore presently vpon his cōmendation preuenteth thus.
and Comfort, in their looseness and disorders. This doubt is not mine; Calvin himself foresaw this easiness of abuse & Therefore presently upon his commendation preventeth thus.
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Simulat { que } iniecta est aliqua mentio Christianae libertatis, ibi aut ser uēt libidines, aut insani motus surgunt, nisi maturè obuiam eatur lasciuis ingeniis istis:
Simulat { que } iniecta est Any Mentio Christian libertatis, There Or ser vent libidines, Or Insane motus Surgunt, nisi maturè obuiam eatur lascivis ingeniis istis:
partim e••m huius libertatis praetextu omnē Dei obedientiā excutiunt, & in effraenatā licentiam se proripiunt, partim indignantur putantes omnē moderationē ordinē, rerumque delectū tolli.
Partim e••m Huius libertatis praetextu omnē Dei obedientiam excutiunt, & in effraenatan licentiam se proripiunt, Partim indignantur putantes omnē moderationē ordinē, rerumque delectū Take away.
If the particulars be well marked, had Calu•n beene the author of our disorders, he could not better haue described our times Caluin, in his wisdome forelawe these effects, before they came;
If the particulars be well marked, had Calu•n been the author of our disorders, he could not better have described our times Calvin, in his Wisdom forelawe these effects, before they Come;
though contrarie, with other Politicians, Diuinatio sapientia suit, Diuination hath beene their wisedome, by foretelling of accidents which they entended to effect,
though contrary, with other Politicians, Diuinatio sapientia suit, Divination hath been their Wisdom, by foretelling of accidents which they intended to Effect,
To vrge liberty vnto the multitude & thē suppose an exhortatiō wil restrain excesse, is, as if one should put a strong bit and bridle, vpon a fierce coursers head,
To urge liberty unto the multitude & them suppose an exhortation will restrain excess, is, as if one should put a strong bit and bridle, upon a fierce coursers head,
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The misunderstanding, nay misteaching, this Liberty amongst some forraine Disciplinarians haue taken those effects, that one may almost say of them as Plutarch (amongst his Lacon. Apothe. ) reporteth one to haue said of Athens: One (saith hee) travayling to Athens, and seeing the Athenians to reuel & wanton it, in all lasciuious and licentious delights nihil { que } in honestum ducere, and nothing to account dishonest, returning home againe and asked how matters went at Athens, he answered that omnia pulchra, all there was well, all there good, per iocum innuens, omnia illic pulchra putari, turpe nihil;
The misunderstanding, nay misteaching, this Liberty among Some foreign Disciplinarians have taken those effects, that one may almost say of them as Plutarch (among his Lacon. Apothe.) Reporteth one to have said of Athens: One (Says he) travailing to Athens, and seeing the Athenians to revel & wanton it, in all lascivious and licentious delights nihil { que } in Honesty ducere, and nothing to account dishonest, returning home again and asked how matters went At Athens, he answered that omnia Beautiful, all there was well, all there good, per Jocum innuens, omnia illic Beautiful putari, Turpe nihil;
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In somwhat such like sort returning trauailers from those licentious Reformers, may almost report as truly that Omnia illic pulchra, all thinges there be faire, all things there christian:
In somewhat such like sort returning travellers from those licentious Reformers, may almost report as truly that Omnia illic Beautiful, all things there be fair, all things there christian:
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which now expired, they cease to be that which they were before vices & virtues. Sōwhat like to that which was wrot of Petronius Arbiter (pardon the resemblance whatsoeuer Petronius was) may be said of these men.
which now expired, they cease to be that which they were before vices & Virtues. Somewhat like to that which was wrote of Petronius Arbiter (pardon the resemblance whatsoever Petronius was) may be said of these men.
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but in the night and secret, then they play their prankes And as strictnesse and austerity of life, made famous and renowmed our auncestors; so loosenesse and liberty these;
but in the night and secret, then they play their pranks And as strictness and austerity of life, made famous and renowned our Ancestors; so looseness and liberty these;
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and yet they must not be said to be Libertines, but of a learned & Zealous Luxury (freedom I shuold haue said) & christian liberty. Thus slippery & easy,
and yet they must not be said to be Libertines, but of a learned & Zealous Luxury (freedom I shuold have said) & christian liberty. Thus slippery & easy,
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Men in their actions of pleasure, will not distinguish liberty and licence, in which, deuotion also hauing a part, which neuer thinkes it goeth far enough, will neuer iudge they haue vsed liberty aright, till they be at the furthest of licentiousnesse. Strange it is how farre men will runne possest with beliefe that vpon Conscience and Gods law•, they ought to take a liberty. I will bestowe but one note more vpon this point:
Men in their actions of pleasure, will not distinguish liberty and licence, in which, devotion also having a part, which never thinks it Goes Far enough, will never judge they have used liberty aright, till they be At the furthest of licentiousness. Strange it is how Far men will run possessed with belief that upon Conscience and God's law•, they ought to take a liberty. I will bestow but one note more upon this point:
It is an odd obseruance which Pamelius maketh vpon that of Tertullian, in his prescriptions of Apelles the heretick, seduced by Philumena. That there was neuer yet Hereticke who pleaded not for his liberty.
It is an odd observance which Pamelius makes upon that of Tertullian, in his prescriptions of Apelles the heretic, seduced by Philumena. That there was never yet Heretic who pleaded not for his liberty.
Qui suas non habuerit Philumenas, that hath not had his Philumena speaking in that particular Liberty for al. I therfore, in short will conclude this part with the aduise of Galba to Piso adopting him Emperor (for that which he spake of the Romans is true of vs) That in teaching this doctrine wee ought to be very wary,
Qui suas non habuerit Philumenas, that hath not had his Philumena speaking in that particular Liberty for all I Therefore, in short will conclude this part with the advise of Galba to Piso adopting him Emperor (for that which he spoke of the Roman is true of us) That in teaching this Doctrine we ought to be very wary,
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whilest they seeke a confidence of their iustification before God, may lift themselues aboue the Law totamque legis institiam obliuiscantur, and forget all the iustice of the law for since the law leaueth no man iust, either wee are excluded from all hope of iustification, aut ab illa nos solui oportet or we must be freede from it;
whilst they seek a confidence of their justification before God, may lift themselves above the Law totamque Legis institiam obliuiscantur, and forget all the Justice of the law for since the law Leaveth no man just, either we Are excluded from all hope of justification, Or ab illa nos solui oportet or we must be freed from it;
Ac sic quidem, vt nulla prorsus operum ratio habeatur, and so freed that no regarde that all bee had of workes Nam qui vel tantillum operum se afferre debere ad obtinendam iustitiam cogitat, for hee that thinketh hee ought to bring neuer so little of workes to obtaine iustice, hee maketh himselfe the debtor of the whole law;
Ac sic quidem, vt nulla prorsus Operum ratio habeatur, and so freed that no regard that all be had of works Nam qui vel Tantillum Operum se afferre Debere ad obtinendam iustitiam cogitat, for he that Thinketh he ought to bring never so little of works to obtain Justice, he makes himself the debtor of the Whole law;
So Luther to this purpose is very much, in his bookes de libertate Christiana, and his Comment. vpon the Epistle to the Gal. where, vpon the 2. Chapter thus, Sola fides necessaria est, vt iusti simus, caetera omnia liberrima, neque praecepta amplius neque prohibita. Againe, Si conscientia dicat, peccasti; Responde, peccaui: ergo Deus puniet & damnabit; Non: at lex hoc dicit; sed nihil mihi cum lege: quare? quia habeo libertatem.
So Luther to this purpose is very much, in his books the Libertate Christian, and his Comment. upon the Epistle to the Gal. where, upon the 2. Chapter thus, Sola fides necessaria est, vt Justi Simus, caetera omnia liberrima, neque praecepta Amplius neque Prohibita. Again, Si conscientia dicat, You have sinned; Respond, peccaui: ergo Deus puniet & damnabit; Non: At lex hoc dicit; sed nihil mihi cum lege: quare? quia habeo libertatem.
doe you your selues iudge it easie, for ignorance and corruption, the one to conceiue, the other to beleeue, such hard doctrines and seeming repugnances as these be? namely, that we are freed from the morall Law,
do you your selves judge it easy, for ignorance and corruption, the one to conceive, the other to believe, such hard doctrines and seeming repugnances as these be? namely, that we Are freed from the moral Law,
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I would to God I were not here constrained, to runne into complaintes (that vnfitting subiect for a yoong mans toonge) no man louing better then my selfe to speak that may please, though no man hating it more then to speake to please.
I would to God I were not Here constrained, to run into complaints (that unfitting Subject for a young men tongue) no man loving better then my self to speak that may please, though no man hating it more then to speak to please.
but none in generall haue complained more then this our age (the sense and sight of the present doth not deceiue me) and none so much of vncharitablenesse,
but none in general have complained more then this our age (the sense and sighed of the present does not deceive me) and none so much of uncharitableness,
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Doe I slaunder and scandalize our time? Why tell me then, come not good lawes from euill manners? were not our forefathers constrained by Statutes, in one kinde, to moderate deuotions charitie: and are not our Parliaments inforced to strengthen Lawes, and enact new,
Doe I slander and scandalise our time? Why tell me then, come not good laws from evil manners? were not our Forefathers constrained by Statutes, in one kind, to moderate devotions charity: and Are not our Parliaments enforced to strengthen Laws, and enact new,
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for reliefe of pouertie? and yet will not our newe Lawes, supply the place of olde deuotions charitie. Wisedome in Salomons time, cryed in the high streetes,
for relief of poverty? and yet will not our new Laws, supply the place of old devotions charity. Wisdom in Solomon's time, cried in the high streets,
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and by the wisedome of our better writers, to haue mislead, and done some harme, in many particulars of Reformation. And the very Poet telleth vs, that In vitium ducit culpae fuga, si earet arte, the flying of a vice leadeth to a vice, if it wanteth Art;
and by the Wisdom of our better writers, to have mislead, and done Some harm, in many particulars of Reformation. And the very Poet Telleth us, that In Vitium Ducit Culpae fuga, si earet arte, the flying of a vice leads to a vice, if it Wants Art;
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and let vs be ashamed to alleadge it, we shall be accused of folly, Si in contraria curramus; Nay let vs feare to alleadge it, Tertullian maketh it a prescription against worse then follie, to runne rather from an opinion then to one;
and let us be ashamed to allege it, we shall be accused of folly, Si in contraria curramus; Nay let us Fear to allege it, Tertullian makes it a prescription against Worse then folly, to run rather from an opinion then to one;
I then suppose it verely, that our abuses in neglect of charity, haue come from those former named positions, not that they be erroneous doctrine, but erroneously vnderstood and abused.
I then suppose it verily, that our Abuses in neglect of charity, have come from those former nam positions, not that they be erroneous Doctrine, but erroneously understood and abused.
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And so in this sense, I will say with an aduersary himselfe, who layeth it an imputation vpon vs, that vncharitablenesse and euill life, be not onely from our corrupt natures, but also from our doctrine;
And so in this sense, I will say with an adversary himself, who Layeth it an imputation upon us, that uncharitableness and evil life, be not only from our corrupt nature's, but also from our Doctrine;
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not that these doctrines, be properly causes of them, but rather occasions taken from these and such like positions, our aduersaries do take aduantage to abuse vs, by perswading their ignorants, that we do teach licentiousnesse:
not that these doctrines, be properly Causes of them, but rather occasions taken from these and such like positions, our Adversaries do take advantage to abuse us, by persuading their Ignorants, that we do teach licentiousness:
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So Bellar. himselfe doth from those (as he saith) of the rigid Lutherians In Colloquio Altenburgensi, ad satanam spectare Christianos cum operibus bonis.
So Bellar himself does from those (as he Says) of the rigid Lutherans In Colloquio Altenburgensi, ad satanam spectare Christians cum operibus bonis.
Adeo non esse necessaria opera bona, vt etiam ad salutem incommodent, suntque perniciosa. Precari oportere vt in fide sine omnibus operibus bonis, vsque in finem perseveremus;
Adeo non esse necessaria opera Bona, vt etiam ad salutem incommodent, suntque perniciosa. Precari oportere vt in fide sine omnibus operibus bonis, vsque in finem perseveremus;
with diuers like, which I confesse in their sense may be true, but yet had neede to meete with better interpreters, then aduersaries or ignorants. And your vnderstandings know;
with diverse like, which I confess in their sense may be true, but yet had need to meet with better Interpreters, then Adversaries or Ignorants. And your understandings know;
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and misconceiuing, haue come a multitude, if not schismaticall Paradoxes, yet of schismaticall practises and manners; Equidem viri fratres, Mores nostri sunt scismatici, verely brethren, many of our manners, they be schismaticall: there is no greater heresie of life,
and misconceiving, have come a multitude, if not Schismatical Paradoxes, yet of Schismatical practises and manners; Equidem viri Brothers, Mores Our sunt scismatici, verily brothers, many of our manners, they be Schismatical: there is no greater heresy of life,
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then is vncharitablenesse. Hence, first, there is a secret couert for Hypocrisie, which in the inuisibilitie of sole faith (from hence misunderstood) may freely cousen and dissemble; hence stupid security, which vnder the opinion of certaintye and sufficiency of beliefe alone, layeth sound and dead a sleepe, (a sleepe on both eares) reason and conscience. Laboriosa quondam res fuit esse christianum, nunc ingeniosa, It was once a matter of labor to bee a Christian, now of dispute & talking; once of practise, now of doctrin only.
then is uncharitableness. Hence, First, there is a secret covert for Hypocrisy, which in the invisibility of sole faith (from hence misunderstood) may freely Cousin and dissemble; hence stupid security, which under the opinion of certainty and sufficiency of belief alone, Layeth found and dead a sleep, (a sleep on both ears) reason and conscience. Laboriosa quondam Rest fuit esse Christian, nunc ingeniosa, It was once a matter of labour to be a Christian, now of dispute & talking; once of practise, now of Doctrine only.
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For, Church reuenewes taken away houses of maintenance supprest, and charity (vpon this doctrine) buried in their ruines, necessitye inuented this Paradox, to haue it selfe maintained, a subtill policy of the Diuell, vnder a false shew of greater Charitye to take away all charity, by induc ng a community.
For, Church revenues taken away houses of maintenance suppressed, and charity (upon this Doctrine) buried in their ruins, necessity invented this Paradox, to have it self maintained, a subtle policy of the devil, under a false show of greater Charity to take away all charity, by induc ng a community.
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Hence also commeth iniurious scandalizing and traducing, the religious liues and courses of once renowmed saints; to the preiudice of future charity, and iniury of former.
Hence also comes injurious scandalizing and traducing, the religious lives and courses of once renowned Saints; to the prejudice of future charity, and injury of former.
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which, as their abuses gaue some cause, so the inconsiderate teaching this doctrine, gaue occasion to lawfull authority for to suppresse. I cannot name them but I must speake a word or two.
which, as their Abuses gave Some cause, so the inconsiderate teaching this Doctrine, gave occasion to lawful Authority for to suppress. I cannot name them but I must speak a word or two.
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Faire portions of the Lord they were, which to bestowe vpon him, deuotion disinherited her owne deare children, faire Paradises (the fathers call them so) where innocency might best haue kept it selfe intire,
Fair portions of the Lord they were, which to bestow upon him, devotion disinherited her own deer children, fair Paradises (the Father's call them so) where innocency might best have kept it self entire,
but subtill serpenty, intising to a taste of forbidden fruite, both shee and hers were streight disparadised; since when, in sweate and sorrow, haue wee their successors eat our bread,
but subtle serpenty, enticing to a taste of forbidden fruit, both she and hers were straight disparadised; since when, in sweat and sorrow, have we their Successors eat our bred,
you may bewaile the death of him that dieth iustly, & therfore neede not feare to lamēt their ouerthrow. •ood it was for Cesar that Pompey should not liue;
you may bewail the death of him that Dieth justly, & Therefore need not Fear to lament their overthrow. •ood it was for Cesar that Pompey should not live;
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O vse not then thus your liberty as an occasiō to the flesh No, no, this christiā liberty, it is not an immunity from mercies cōpassions and charities good works, but it is a ser•itude vnto them,
Oh use not then thus your liberty as an occasion to the Flesh No, no, this christian liberty, it is not an immunity from Mercies compassions and charities good works, but it is a ser•itude unto them,
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Religion is not a brest-work, there is no such freedom from the law; it is not inough for charity to hold her hand on her bosome and feele how her hart worketh,
Religion is not a breastwork, there is no such freedom from the law; it is not enough for charity to hold her hand on her bosom and feel how her heart works,
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Christ came not to dissolue the law, but to fulfil it. In the Gospel, belonging to the Gospell, there bee not onely Consolations, but threats and Comminations. The t•e• that bringeth not foorth good fruits shalbe cut downe and throwne into the fire.
christ Come not to dissolve the law, but to fulfil it. In the Gospel, belonging to the Gospel, there be not only Consolations, but Treats and Comminations. The t•e• that brings not forth good fruits shall Cut down and thrown into the fire.
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The Gospell preached as it should, will make Christians cry out, Men and Brethren what shall •e do? and not onely, I will go in peace, my faith hath saued me.
The Gospel preached as it should, will make Christians cry out, Men and Brothers what shall •e do? and not only, I will go in peace, my faith hath saved me.
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for that it telleth of our sauiour and reconciler; but it hath other offices; The promises of it, be free, liberall, and mercifull; but many of them be conditionall, Fac hoc & viues. Mat. 19. Si vis ad vitam ingredi, serua mandata:
for that it Telleth of our Saviour and reconciler; but it hath other Offices; The promises of it, be free, liberal, and merciful; but many of them be conditional, Fac hoc & vives. Mathew 19. Si vis ad vitam Ingredi, Servant Commandments:
And obedience to the Lawe morall, is as well taught in the Gospell as in the Lawe: Christ he was a Law-giuer, as well as a Redeemer from the Lawe. The yoke of Christ it is sweet but yet a yoke;
And Obedience to the Law moral, is as well taught in the Gospel as in the Law: christ he was a Lawgiver, as well as a Redeemer from the Law. The yoke of christ it is sweet but yet a yoke;
yet if you will, in a word I will tell you whatsome others write, wee are freed, saith the Papist, from the burthens of the iudiciall and Ceremoniall law;
yet if you will, in a word I will tell you whatsome Others write, we Are freed, Says the Papist, from the burdens of the judicial and Ceremonial law;
They which receiued the Lawe in Mount Sinai by Moses, receiued only doctrine, that, instructed by the lawe, they might discerne betwixt vices and virtues: but they which receiued the Gospell by Christ, receiued also grace with it;
They which received the Law in Mount Sinai by Moses, received only Doctrine, that, instructed by the law, they might discern betwixt vices and Virtues: but they which received the Gospel by christ, received also grace with it;
2. Cor. 3. And thus much for this first part of Christian Libertie. The second followeth, which dependeth (as Caluin speaketh) of the former; and it is this:
2. Cor. 3. And thus much for this First part of Christian Liberty. The second follows, which dependeth (as Calvin speaks) of the former; and it is this:
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mans greatest perf•ction is imperfection, his holinesse is wickednesse his will vnwillingnesse, his endeuours vaine, his paines vnprofitable, & all his well-done workes but well-dooing euill, if examined by the rigor and strictnesse of the Law: and therefore now we are freed from that exactnesse which the lawe requireth, our actions are not to be iudged by the letter and tenor of that;
men greatest perf•ction is imperfection, his holiness is wickedness his will unwillingness, his endeavours vain, his pains unprofitable, & all his well-done works but welldoing evil, if examined by the rigor and strictness of the Law: and Therefore now we Are freed from that exactness which the law requires, our actions Are not to be judged by the Letter and tenor of that;
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So the vulgar they be too simple to misconceiue from the former doctrine, and make collection, that good workes (vpon this Christian libertie ) are not at all to bee practised (for it is an vnhappinesse of witte to bee caught with Paradoxes ) yet heere is a doctrine more fitte to be abused by all conceites and conditions.
So the Vulgar they be too simple to misconceive from the former Doctrine, and make collection, that good works (upon this Christian liberty) Are not At all to be practised (for it is an unhappiness of wit to be caught with Paradoxes) yet Here is a Doctrine more fit to be abused by all conceits and conditions.
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As this position is true and religious, so is it wise and politique, giuing and referring our actions and all of them to the glorie alone, the will, mercie, loue, sauour and acceptance of God,
As this position is true and religious, so is it wise and politic, giving and referring our actions and all of them to the glory alone, the will, mercy, love, savour and acceptance of God,
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and together assuming libertie vnto our selues secret and inclusiuely (if not warily vnderstoode) extending Gods will, fauour, mercy and acceptaunce to the qualitie of our actions.
and together assuming liberty unto our selves secret and inclusively (if not warily understood) extending God's will, favour, mercy and acceptance to the quality of our actions.
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you must not conceiue (which is the vsuall abuse this doctrine worketh) that you haue Liberty, freely to square your actiōs, not to a law but to the merciful acceptāce of Gods wil;
you must not conceive (which is the usual abuse this Doctrine works) that you have Liberty, freely to square your actions, not to a law but to the merciful acceptance of God's will;
No, this is the same which the Apostle here dehorteth from, & yet it is the circle (vtitur Demō circulis non rectis lineis) wherewith the Diuell deceiueth the weake eye of ignorance and corruption.
No, this is the same which the Apostle Here dehorteth from, & yet it is the circle (vtitur Demon circulis non rectis lineis) wherewith the devil deceiveth the weak eye of ignorance and corruption.
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But for that this second part of Christian Liberty dependeth (as Caluin speaketh) of the former, of which I haue spoken more liberally, I thus leaue it, with this light touch I haue giuen it,
But for that this second part of Christian Liberty dependeth (as Calvin speaks) of the former, of which I have spoken more liberally, I thus leave it, with this Light touch I have given it,
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Vt nulla rerum externarū (quae per se sunt NONLATINALPHABET) religione coram Deo teneamur, quin eas nunc § vsurpare nunc omittere indifferenter liceat, That wee are not bound with any Religion before God, to the obseruance of outwarde things, which in themselues are indifferent,
Vt nulla rerum externarū (Quae per se sunt) Religion coram God teneamur, quin eas nunc § usurpare nunc omittere indifferenter liceat, That we Are not bound with any Religion before God, to the observance of outward things, which in themselves Are indifferent,
Let this be true to faction or deuotion, but take heede you abuse it not as an occasion to the flesh; Gladius hic ille est, this is the sword first kild our enemies,
Let this be true to faction or devotion, but take heed you abuse it not as an occasion to the Flesh; Gladius hic Isle est, this is the sword First killed our enemies,
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but now hath wounded our owne selues, with many festring cuts & gashes, vpon the hart dangerously, vpon the body pittifully, vpon the face most deformedly.
but now hath wounded our own selves, with many festering cuts & Gashes, upon the heart dangerously, upon the body pitifully, upon the face most deformedly.
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Hannibals triumphs in Italy, and brauing of the walles of Rome, was the ouerthrow of Carthage; God graunt it bee not so with our Church victories in this particular.
Hannibals Triumphos in Italy, and braving of the walls of Room, was the overthrow of Carthage; God grant it be not so with our Church victories in this particular.
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I will speake of this doctrine as Tacitus doth of the dealinges of Tyberius, Quanto maiore libertatis imagine teguntur, tanto cruptura ad infensius seruitium, with how much the more flattering colour of Liberty they be couered,
I will speak of this Doctrine as Tacitus does of the dealings of Tiberius, Quanto Major libertatis imagine teguntur, tanto cruptura ad infensius seruitium, with how much the more flattering colour of Liberty they be covered,
It is but a first thought for any man to imagine, Peace a necessary cause of controuersies and diuisions, especially in matter of discipline, where authority is monarchicall and absolute, that may then the better suppres them.
It is but a First Thought for any man to imagine, Peace a necessary cause of controversies and divisions, especially in matter of discipline, where Authority is monarchical and absolute, that may then the better suppress them.
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nor accused of such liberty in disorders? No, the cause of our differences, schismes, Church factions, and halfe our vngodlines, hath come from the abuse of Christian liberty in generall,
nor accused of such liberty in disorders? No, the cause of our differences, schisms, Church factions, and half our ungodliness, hath come from the abuse of Christian liberty in general,
As in the two former parts I onely shewed the abuses of them, so in this, it was my purpose (vpon the first choice of this Text ) to haue shewed it, it selfe to be an abuse,
As in the two former parts I only showed the Abuses of them, so in this, it was my purpose (upon the First choice of this Text) to have showed it, it self to be an abuse,
and no true part of Christian liberty but the necessity of the former parts carrying me thus farre, I will onely adde a word or two of the abuses of the doctrine.
and no true part of Christian liberty but the necessity of the former parts carrying me thus Far, I will only add a word or two of the Abuses of the Doctrine.
It was the conclusion of the Rebell Arminius his oration vnto his faction; that they should rather follow him Gloriae & libertatis ducem, a Captayne of glory and Libertye, then Segestes, flagitiosae seruitutis ducem, a Captaine of wicked seruitude.
It was the conclusion of the Rebel Arminius his oration unto his faction; that they should rather follow him Glory & libertatis ducem, a Captain of glory and Liberty, then Segestes, flagitiosae seruitutis ducem, a Captain of wicked servitude.
not when wicked maisters bee serued and obeyed, but that it is a wicked thing to serue, say our Arminii. This doctrine was a speedy meanes to free vs from that insupportable burthen of lawes the Church had laide vpon vs;
not when wicked masters be served and obeyed, but that it is a wicked thing to serve, say our Arminii. This Doctrine was a speedy means to free us from that insupportable burden of laws the Church had laid upon us;
then a freedome and licence to act what wee list? In which it is ignoraunce to looke for moderation, man not beeing contented (vpon this liberty ) to haue it graunted him, that hee may doe whatsoeuer hee is able,
then a freedom and licence to act what we list? In which it is ignorance to look for moderation, man not being contented (upon this liberty) to have it granted him, that he may do whatsoever he is able,
The necessity and yoke of obedience (vpon conscience) once cast off, what creature like to man, in vntamednes and disorder? There is not that loosenesse, that ryotte that luxurye, that profusenesse of life that fancie, that conceite that inuention, that contradiction of opinion and behauiour and manners, that he will not runne into and maintayne.
The necessity and yoke of Obedience (upon conscience) once cast off, what creature like to man, in untamedness and disorder? There is not that looseness, that riot that luxury, that profuseness of life that fancy, that conceit that invention, that contradiction of opinion and behaviour and manners, that he will not run into and maintain.
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Some there bee saith he, who interpret it a licence for their sensualities, appetites, and libidinous affections, freely without check, to vse at pleasure, the gifts and aboundances of Gods bounty:
some there be Says he, who interpret it a licence for their Sensualities, appetites, and libidinous affections, freely without check, to use At pleasure, the Gifts and aboundances of God's bounty:
There is scarce a man (saith Caluin ) who is but able to effect it, whom a luxurious spender in the garnish of his table; the glutting of his belly; the decking of his body; the building of his houses; doth not delight;
There is scarce a man (Says Calvin) who is but able to Effect it, whom a luxurious spender in the garnish of his table; the glutting of his belly; the decking of his body; the building of his houses; does not delight;
where after Caluin had recounted, the infinite nouelties of his times disorders, he addeth this conclusion to his liberties a commendatiō, & haec omnia (saith he) sub Christianae libertatis praetextu defenduntur, and al these things be not practised,
where After Calvin had recounted, the infinite novelties of his times disorders, he adds this conclusion to his Liberties a commendation, & haec omnia (Says he) sub Christian libertatis praetextu defenduntur, and all these things be not practised,
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O God! shall wee lease reason and religion in one thing both together? what meaneth this patronizing of the cause with Caluin, and condemning the effects? or shall we say that things indifferent, commanded or inhibited by authority, may be omitted or practised freely, shall we auer it falsly,
O God! shall we lease reason and Religion in one thing both together? what means this patronizing of the cause with Calvin, and condemning the effects? or shall we say that things indifferent, commanded or inhibited by Authority, may be omitted or practised freely, shall we aver it falsely,
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and that the disorders be not abuses, but effects of this liberty. Errant in hoc plerique, many erre in this, saith he, that as if their liberty coulde not be safe and sound except they haue witnes of the practise of it do vse it foolishly and promiscuously: Nay (saith he) videas hodie quosdam, quibus sua libertas non videtur consistere nisi per esum carnium die veneris, iu eius possessionem peruenerint.
and that the disorders be not Abuses, but effects of this liberty. Errant in hoc Plerique, many err in this, Says he, that as if their liberty could not be safe and found except they have witness of the practice of it do use it foolishly and promiscuously: Nay (Says he) Videos hodie Quosdam, quibus sua Libertas non videtur consistere nisi per esum Carnium die veneris, ju eius possessionem peruenerint.
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nor can they come into possession of it, but by committing of them, and so it inforceth them to do them and therefore must needes be the true and proper causer of them.
nor can they come into possession of it, but by committing of them, and so it enforceth them to do them and Therefore must needs be the true and proper causer of them.
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To this see what Caluin opposeth, quod edūt non reprehēdo &c. that they eat flesh on Frydaies, I reprehēd it not quod edūt non reprehēdo. O God, is it not inough for man to offēd in conceit,
To this see what Calvin Opposeth, quod edunt non reprehēdo etc. that they eat Flesh on Fridays, I reprehend it not quod edunt non reprehēdo. Oh God, is it not enough for man to offend in conceit,
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Shoulde the particulars of schismes bee recounted, (consequents, all vpon this doctrine) I knowe not whether you would more wonder at them, or detest them.
Should the particulars of schisms be recounted, (consequents, all upon this Doctrine) I know not whither you would more wonder At them, or detest them.
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First, from hence all obedience to magistracy, it is at one blowe taken away and that very Paradox of the Anabaptistes (as Eckius setteth it downe) plainely established, Nulli potestati obediend•m: For,
First, from hence all Obedience to magistracy, it is At one blow taken away and that very Paradox of the Anabaptists (as Eckius sets it down) plainly established, None Power obediend•m: For,
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As Tacitus speaketh in his Annals of a Tumult & conspiracy of the legions, so will I of these, Nil paucorum instinctu, pariter ardescunt pariter silent, there is not a dissention of one or two, they altogether ryotte it,
As Tacitus speaks in his Annals of a Tumult & Conspiracy of the legions, so will I of these, Nil Paucorum instinctu, pariter ardescunt pariter silent, there is not a dissension of one or two, they altogether riot it,
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but though altogether, yet they ryotte it, they altogether are vnruled but though altogether, yet vnruled, with such an vniuersall concorde in discorde, tanta aequalitate & constantia vt regi crederes, with such an equality & constancy, that you would thinke they were gouerned & had a discipline.
but though altogether, yet they riot it, they altogether Are unruled but though altogether, yet unruled, with such an universal concord in discord, tanta aequalitate & constantia vt King crederes, with such an equality & constancy, that you would think they were governed & had a discipline.
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And this you see Tacitus maketh a note of faction in the common wealth, and Tertullian of schisme or heresie in the Church. Barbaris quo quis audacior, saith Tacitus, tanto magis fidus, & rebus commotis potier.
And this you see Tacitus makes a note of faction in the Common wealth, and Tertullian of Schism or heresy in the Church. Barbaris quo quis audacior, Says Tacitus, tanto magis Fidus, & rebus commotis potier.
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that their confused dissention (if any of them can bee brought to acknowledge any) is but in outwarde rites and toies Et differentia rituum, commendat doctrinae vnitatem; Alas, a simple commendation.
that their confused dissension (if any of them can be brought to acknowledge any) is but in outward Rites and toys Et differentia rituum, commendat Doctrine vnitatem; Alas, a simple commendation.
Nay, but rather, though the censure be subiect to censure, let me aduenture to say with Tertullian, That Doctrinae index disciplina, the loosenes of their discipline, is a bewrayer of what sort their doctrine is, Et quòd de genere conuersationis, qualitas fidei aestimari potest, and that from the kind of their conuersation, the quality of their faith may bee iudged.
Nay, but rather, though the censure be Subject to censure, let me adventure to say with Tertullian, That Doctrine index Discipline, the looseness of their discipline, is a bewrayer of what sort their Doctrine is, Et quòd de genere conuersationis, qualitas fidei Aestimari potest, and that from the kind of their Conversation, the quality of their faith may be judged.
Hence further, from this impeachment and minution of authority, and establishment of euery particular mans liberty of obediēce, followeth with an easy and slippery pace that Paradox which Eckius (but falsely,
Hence further, from this impeachment and minution of Authority, and establishment of every particular men liberty of Obedience, follows with an easy and slippery pace that Paradox which Eckius (but falsely,
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de seculari potestate; quod inter christianos, nulla debet aut potest esse superioritas sed vnusquisque alteri aequaliter subiectus est, an opinion against the lawes of God, man, reason, sense, and nature.
de seculari potestate; quod inter Christians, nulla debet Or potest esse superioritas sed vnusquisque Alteri aequaliter subiectus est, an opinion against the laws of God, man, reason, sense, and nature.
A baser kinde of pride, not that, which contemneth inferiours (from a conceit of selfe-excellency) but that, which endureth not and maligneth a superiour (from feare of punishment and priuety of selfe insufficiency) a Paradox perchance well pleasing to the laity;
A baser kind of pride, not that, which contemneth inferiors (from a conceit of self-excellency) but that, which Endureth not and maligneth a superior (from Fear of punishment and priuety of self insufficiency) a Paradox perchance well pleasing to the laity;
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When Iulius Agricola in his second expedition, had ouercome a great part of this Ile of Brittaine, very cunningly with a pleasing Liberty and Licenciousnesse of life, intised the ruder inhabitants, to a liking and imitation of their customs;
When Julius Agricola in his second expedition, had overcome a great part of this I'll of Britain, very cunningly with a pleasing Liberty and Licentiousness of life, enticed the Ruder inhabitants, to a liking and imitation of their customs;
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and all their luxuries, Idque tandem (saith the story) apud imperitos, humanitas vocabatur, cum pars seruitutis esset & that at length with the vnskilfull vulgar, was called humanity, which as a part of their seruitude,
and all their luxuries, Idque tandem (Says the story) apud imperitos, humanitas Vocabatur, cum pars seruitutis esset & that At length with the unskilful Vulgar, was called humanity, which as a part of their servitude,
when as indeede hee was the most slaue, by imitating his politique subduing aduersary. In some not vnlike sort, wee now entised by the faire shew of Liberty and Christian freedome, do fal in great loue and liking with it, paulatim { que } discedimus ad delineamenta vitiorum, & at length we come also to the imitating and practising of the faire abuses & vices of it;
when as indeed he was the most slave, by imitating his politic subduing adversary. In Some not unlike sort, we now enticed by the fair show of Liberty and Christian freedom, do fall in great love and liking with it, Gradually { que } discedimus ad delineamenta Vitiorum, & At length we come also to the imitating and practising of the fair Abuses & vices of it;
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and that is called with vs Christianity, Christian Liberty, as that other was with them Humanity, cum pars seruitutis sit, when as it is a part of seruitude,
and that is called with us Christianity, Christian Liberty, as that other was with them Humanity, cum pars seruitutis sit, when as it is a part of servitude,
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when as hee is indeede the most slaue, by imitating his politique subduing aduersary. To which purpose wel obserued a late writer, that the worthines of one (hee nameth Caluin ) had wrought too much vpon other mens weakenesse.
when as he is indeed the most slave, by imitating his politic subduing adversary. To which purpose well observed a late writer, that the worthiness of one (he names Calvin) had wrought too much upon other men's weakness.
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To conclude I will say but that onely of these precise schismatiques, which Tacitus doth of Astrologiās, Genus hominum potentibus infidum, sperantibus fa•lax, they be a kind of people, treacherous & disloyall to great men deceitful & false to them that hope in them;
To conclude I will say but that only of these precise Schismatics, which Tacitus does of Astrologians, Genus hominum potentibus infidum, sperantibus fa•lax, they be a kind of people, treacherous & disloyal to great men deceitful & false to them that hope in them;
The God of might and mercy, giue vs all •he spirit of his holy Catholique Church, that is of Liberty, not licentiousnesse; of freedome not loosenes, of obedience, not faction; of vnity, not diuision; of wisedom & iudgement, not fancie & singularity; that all combined in the one and single diuine inspiration of it, we may vnderstand our liberty rightly; practise it vnabusiuely;
The God of might and mercy, give us all •he Spirit of his holy Catholic Church, that is of Liberty, not licentiousness; of freedom not looseness, of Obedience, not faction; of unity, not division; of Wisdom & judgement, not fancy & singularity; that all combined in the one and single divine inspiration of it, we may understand our liberty rightly; practise it vnabusiuely;
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