England saved vvith a notwithstanding: represented in a sermon to the Honourable House of Commons, assembled in Parliament, Novemb. 5. 1647. The day of Thanks-giving for deliverance from the Powder-Plot. / By William Bridge, sometimes fellow of Emanuel Colledge in Cambridge, now preacher of Gods word at Yarmouth. Published by order of that House.
the Psalmist doth throughout this Psalm, lay Israel's sin, and Gods mercy together. Verse the seventh, Our fathers (saies he) understood not the wonders in Aegypt.
the Psalmist does throughout this Psalm, lay Israel's since, and God's mercy together. Verse the seventh, Our Father's (Says he) understood not the wonders in Egypt.
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They saw them with their Eyes, but they did not understand them with their Heart: they did not apprehend the Design, and Scope, and End of God in those wonders.
They saw them with their Eyes, but they did not understand them with their Heart: they did not apprehend the Design, and Scope, and End of God in those wonders.
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and doth somtimes save them for his owne Names sake. He doth somtimes save his people with a Notwithstanding; Notwithstanding all their Sin and Guilt.
and does sometimes save them for his own Names sake. He does sometimes save his people with a Notwithstanding; Notwithstanding all their since and Gilded.
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Secondly, when God doth thus save his people with a Notwithstanding, he doth then leave such Marks and Characters of his mighty power upon their Salvation, that he may be clearly and fully known,
Secondly, when God does thus save his people with a Notwithstanding, he does then leave such Marks and Characters of his mighty power upon their Salvation, that he may be clearly and Fully known,
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For God is gracious to a people, as wel as to a person. The bloud of Jesus Christ is sprinkled on Nations, as wel as particular persons. Now for a particular Person;
For God is gracious to a people, as well as to a person. The blood of jesus christ is sprinkled on nations, as well as particular Persons. Now for a particular Person;
Neverthelesse I obtained mercy, although I did it ignorantly through unbelief, or Notwithstanding I did it ignorantly, &c. Ye read the words ordinarily thus, For I did it ignorantly;
Nevertheless I obtained mercy, although I did it ignorantly through unbelief, or Notwithstanding I did it ignorantly, etc. You read the words ordinarily thus, For I did it ignorantly;
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or Although thou art in the same condemnation? So Acts 1.17. who (speaking of Judas) was guide to them that took Jesus, although he was numbred with us:
or Although thou art in the same condemnation? So Acts 1.17. who (speaking of Judas) was guide to them that took jesus, although he was numbered with us:
In the precedent words, saies he, I was a Blasphemer, and a Persecutor, and Injurious. In the following words, Whereof I am chief, &c. Besides, the conversion of Paul was miraculous, and not to be laid on the ordinary cause of Ignorance:
In the precedent words, Says he, I was a Blasphemer, and a Persecutor, and Injurious. In the following words, Whereof I am chief, etc. Beside, the conversion of Paul was miraculous, and not to be laid on the ordinary cause of Ignorance:
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And wil the Lord save a particular person with a Notwithstanding, and wil he not save a People, his People with a Notwithstanding all their Guilt, and Sin?
And will the Lord save a particular person with a Notwithstanding, and will he not save a People, his People with a Notwithstanding all their Gilded, and since?
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the first promise that was given of him, was given with a Notwithstanding, Notwithstanding the great Sin that Adam and Eve committed in the fall, yet (saies the Lord) The seed of the woman shal break the Serpents head.
the First promise that was given of him, was given with a Notwithstanding, Notwithstanding the great since that Adam and Eve committed in the fallen, yet (Says the Lord) The seed of the woman shall break the Serpents head.
Now if we look into the History, we shal find, that the waters of the Rock, whereby Israel were saved from death, was given with a Notwithstanding: They murmured, and sinned much through Unbelief;
Now if we look into the History, we shall find, that the waters of the Rock, whereby Israel were saved from death, was given with a Notwithstanding: They murmured, and sinned much through Unbelief;
And if ye look into the 57 of Esay, ye may read a clear proof of all this (verse the 17) For the iniquity of his covetousnesse was I wroth, and smote him:
And if you look into the 57 of Isaiah, you may read a clear proof of all this (verse the 17) For the iniquity of his covetousness was I wroth, and smote him:
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Secondly, if God should not show mercy to his people with a Notwithstanding; How should the glory of his Mercy appear? If a Physician should onely cure a man that hath the Head-ach, or Tooth-ach;
Secondly, if God should not show mercy to his people with a Notwithstanding; How should the glory of his Mercy appear? If a physician should only cure a man that hath the Headache, or Toothache;
and cure such an unworthy People, this sets out the glory of his Mercy. Read therefore, and consider, what is said in Psal. 87.3. Glorious things are spoken of thee: but rather (according to the Hebrew) In thee. O thou City of God.
and cure such an unworthy People, this sets out the glory of his Mercy. Read Therefore, and Consider, what is said in Psalm 87.3. Glorious things Are spoken of thee: but rather (according to the Hebrew) In thee. Oh thou city of God.
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and therefore, though the Sin of a People be exceeding great, and very hainous, yet he wil sometimes save them for his owne Names sake, with a Notwithstanding all their Sins.
and Therefore, though the since of a People be exceeding great, and very heinous, yet he will sometime save them for his own Names sake, with a Notwithstanding all their Sins.
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Then it's possible (I see nothing in the Word contrary to it) but that England, Scotland, Ireland, may yet be saved, with an outward Salvation, Notwithstanding all our fears, notwithstanding all our Sins.
Then it's possible (I see nothing in the Word contrary to it) but that England, Scotland, Ireland, may yet be saved, with an outward Salvation, Notwithstanding all our fears, notwithstanding all our Sins.
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and yet saved by Grace? Did the Lord save the Mosaicall Israel, for his own Names sake, with a Notwithstanding? and shal he not save Christian Israel, in a way of free-love, with a Notwithstanding also? Surely, the Lord is as full of grace now, in the times of the New Testament,
and yet saved by Grace? Did the Lord save the Mosaical Israel, for his own Names sake, with a Notwithstanding? and shall he not save Christian Israel, in a Way of free-love, with a Notwithstanding also? Surely, the Lord is as full of grace now, in the times of the New Testament,
And I say, shal the Lord put forth so much of grace upon a People, that were unde• the Law? and not put forth much more of his grace upon those that are under the Gospel? O England, England, I cannot write thee lost, or forsaken;
And I say, shall the Lord put forth so much of grace upon a People, that were unde• the Law? and not put forth much more of his grace upon those that Are under the Gospel? Oh England, England, I cannot write thee lost, or forsaken;
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Yea, the Lord hath saved us, he hath saved us with a Notwithstanding; as great, and large a Notwithstanding as ever People, and Nation were saved with.
Yea, the Lord hath saved us, he hath saved us with a Notwithstanding; as great, and large a Notwithstanding as ever People, and nation were saved with.
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When the Powder-Treason was on foot, what a dark night of security had trodden upon the glory of our English day? Then did our strength lie fast asleep in the lap of Delilah: What Pride? Oppression? Court-uncleannesse? Supersttions,
When the Powder treason was on foot, what a dark night of security had trodden upon the glory of our English day? Then did our strength lie fast asleep in the lap of Delilah: What Pride? Oppression? Court-uncleannesse? superstitions,
What Bitternesse of spirit among Professors? What Divisions? Oppressions, instead of Justice? What new-fangled Prides? What unwillingnesse to be Reformed? Time was heretofore when we did call for Truth, and cried aloud for Truth;
What Bitterness of Spirit among Professors? What Divisions? Oppressions, instead of justice? What newfangled Prides? What unwillingness to be Reformed? Time was heretofore when we did call for Truth, and cried aloud for Truth;
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Then, what mighty ingagements are upon us all, to become gracious; to repent of, and turne from our former sins, nothwithstanding which he hath saved us.
Then, what mighty engagements Are upon us all, to become gracious; to Repent of, and turn from our former Sins, notwithstanding which he hath saved us.
An ungracious heart may possibly mourn for Sin that it may be pardon'd; but an ingenuous, gracious heart, wil mourn for sin because it is pardoned.
an ungracious heart may possibly mourn for since that it may be pardoned; but an ingenuous, gracious heart, will mourn for since Because it is pardoned.
ver. 13. And after all that is come upon us, for our evil deeds, and for our great trespasse, seeing that thou our God hast punished us lesse then our iniquities deserve,
ver. 13. And After all that is come upon us, for our evil Deeds, and for our great trespass, seeing that thou our God hast punished us less then our iniquities deserve,
Should we again break thy commandements, and joyn in affinity with the people of these abominations? O Lord our God, thou art righteous, for we remain yet escaped:
Should we again break thy Commandments, and join in affinity with the people of these abominations? O Lord our God, thou art righteous, for we remain yet escaped:
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So say I, Hath the Lord shewed mercy to us with a Notwithstanding all our Sins? and shall we sin against him Notwithstanding all his Mercies? how shall we stand before him because of this? Surely, the latter end will be sad, and smart.
So say I, Hath the Lord showed mercy to us with a Notwithstanding all our Sins? and shall we sin against him Notwithstanding all his mercies? how shall we stand before him Because of this? Surely, the latter end will be sad, and smart.
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but when the Lord had brought them through the Red sea, and they had seen God saving them with a Notwithstanding, and then fell into that unbelief, they died for it:
but when the Lord had brought them through the Read sea, and they had seen God Saving them with a Notwithstanding, and then fell into that unbelief, they died for it:
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The Lord hath saved us with a Notwithstanding: Oh! what a mighty ingagement is this upon us all to leave those sins Notwithstanding which the Lord hath saved us? This is our first duty.
The Lord hath saved us with a Notwithstanding: Oh! what a mighty engagement is this upon us all to leave those Sins Notwithstanding which the Lord hath saved us? This is our First duty.
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Secondly, if the Lord hath saved us with a Notwithstanding, out of free love; Then let us all walk Humbly after all our Deliverances, Victories, Salvations.
Secondly, if the Lord hath saved us with a Notwithstanding, out of free love; Then let us all walk Humbly After all our Deliverances, Victories, Salvations.
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Why should any of us then be Proud, and not walk Humbly under all? My soul (saies Mary) doth magnifie the Lord, &c. for he that is mighty hath magnified me: So your old Service-book;
Why should any of us then be Proud, and not walk Humbly under all? My soul (Says Marry) does magnify the Lord, etc. for he that is mighty hath magnified me: So your old Service book;
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But did God love me with a Notwithstanding all my Sin? and shall not I love his Children with a Notwithstanding all their failings? ye know the Parable: When the Lord forgave his Servant frankly, and freely, what he expected that the Servant should do to his fellow Servant:
But did God love me with a Notwithstanding all my since? and shall not I love his Children with a Notwithstanding all their failings? you know the Parable: When the Lord forgave his Servant frankly, and freely, what he expected that the Servant should do to his fellow Servant:
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Some think the best way to Unite hearts in these Dividing times, is to make all things Common, according to that verse, Si duo de nostris, &c. Take but two Pronouns, that is, meum and tuum, out of our matters,
some think the best Way to Unite hearts in these Dividing times, is to make all things Common, according to that verse, Si duo de nostris, etc. Take but two Pronouns, that is, meum and tuum, out of our matters,
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Verily every man in his best estate (and therefore though he be godly) is altogether vanity. There is somewhat of the worst in the best, In optimo semper aliquid pessimi — Every man must have his allowance, he hath his failings.
Verily every man in his best estate (and Therefore though he be godly) is altogether vanity. There is somewhat of the worst in the best, In optimo semper Aliquid pessimi — Every man must have his allowance, he hath his failings.
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When ever you look upon another mans Infirmities, think of his other Excellencies. As when you look upon your own Excellency, think withall upon your other Infirmity:
When ever you look upon Another men Infirmities, think of his other Excellencies. As when you look upon your own Excellency, think withal upon your other Infirmity:
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he hath saved, delivered and loved you with a Notwithstanding. Oh! therefore let us love one another Notwithstanding all our failings, and infirmities.
he hath saved, Delivered and loved you with a Notwithstanding. Oh! Therefore let us love one Another Notwithstanding all our failings, and infirmities.
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And seeing God works, and saves with a Notwithstanding, who knows what he will do, whose waies are past finding out? Joseph was thrown behind for a while:
And seeing God works, and saves with a Notwithstanding, who knows what he will do, whose ways Are passed finding out? Joseph was thrown behind for a while:
that shall not tast of this rich grace? Si impius es (saies one) If thou beest wicked, think on the Publican: If Unclean, think on Rahab: If Injurious, think on the Thief; If an Idolater, think on Abraham; If a Blasphemer, think on Paul: Who would have thought, that should have seen Paul trudging with a persecuting Commission, that he would ever have been such a famous Preacher of the Gospel? but the Lord, our Lord works, Delivers, saves, with a Notwithstanding; he doth work freely:
that shall not taste of this rich grace? Si Impius es (Says one) If thou Best wicked, think on the Publican: If Unclean, think on Rahab: If Injurious, think on the Thief; If an Idolater, think on Abraham; If a Blasphemer, think on Paul: Who would have Thought, that should have seen Paul trudging with a persecuting Commission, that he would ever have been such a famous Preacher of the Gospel? but the Lord, our Lord works, Delivers, saves, with a Notwithstanding; he does work freely:
but spake to Aaron to strike them, when they were to be turned into bloud: for (saies he) Moses was preserved in the waters, and out of thankfulnesse he would not strike the waters that had preserved him.
but spoke to Aaron to strike them, when they were to be turned into blood: for (Says he) Moses was preserved in the waters, and out of thankfulness he would not strike the waters that had preserved him.
'Tis the Name of the Lord that hath preserved you, and shall we now strike his Name? I say nothing of those that do Swear by his Name, their own consciences tell them, that they wound the Name of God:
It's the Name of the Lord that hath preserved you, and shall we now strike his Name? I say nothing of those that do Swear by his Name, their own Consciences tell them, that they wound the Name of God:
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A man Exalts his Name, when he ventures upon Great things, and Hard things, even Lyons in his way, upon confidence on the Name of God: as David against Goliah.
A man Exalts his Name, when he ventures upon Great things, and Hard things, even Lyons in his Way, upon confidence on the Name of God: as David against Goliath.
The Name of God is Exalted, when men yeeld up their Resolutions, and Ingagements, and that Presently, upon the least discovery of Dishonour that may come thereby to this Name of God.
The Name of God is Exalted, when men yield up their Resolutions, and Engagements, and that Presently, upon the least discovery of Dishonour that may come thereby to this Name of God.
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I should now tel you in the Next place, That if God doth save us with a Notwithstanding, then we should Serve him with a Notwithstanding all Opposition, Notwithstanding all Discouragements:
I should now tell you in the Next place, That if God does save us with a Notwithstanding, then we should Serve him with a Notwithstanding all Opposition, Notwithstanding all Discouragements:
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Ye shall observe therefore, That when God promised any great Deliverance to his people in the time of the Prophets, he frequently addeth these words, Then shall ye know that I am the Lord;
You shall observe Therefore, That when God promised any great Deliverance to his people in the time of the prophets, he frequently adds these words, Then shall you know that I am the Lord;
then the hand, and arme, and speciall power of God is, and may be seen therein, Jer. 31.22. I the Lord have created a new thing in the earth, a woman shall compasse a man.
then the hand, and arm, and special power of God is, and may be seen therein, Jer. 31.22. I the Lord have created a new thing in the earth, a woman shall compass a man.
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'Tis ordinarily understood of Christ in the womb of the Virgin Mary: But as Calvin doth well observe, ('tis his Comment, not Mine) it's not said, That a woman shall compasse a man barely, but a Strong one:
It's ordinarily understood of christ in the womb of the Virgae Marry: But as calvin does well observe, (it's his Comment, not Mine) it's not said, That a woman shall compass a man barely, but a Strong one:
'Tis therefore observed by Masius, That when Moses and Joshua came down from the Mount, and heard the people dancing, playing, and singing before their golden Calf; Joshua, being of a warlike disposition, interprets the noise to be the noise of war: Moses, being a meek man, interprets the noise to be the noise of singing. I have read of a certain Controversie that was at Rome, concerning the two Missals (or Services) of Gregory and Ambrose: the Controversie was very hot, whose Missall or Masse-book should be allowed, and authentick:
It's Therefore observed by Masius, That when Moses and joshua Come down from the Mount, and herd the people dancing, playing, and singing before their golden Calf; joshua, being of a warlike disposition, interprets the noise to be the noise of war: Moses, being a meek man, interprets the noise to be the noise of singing. I have read of a certain Controversy that was At Room, Concerning the two Missals (or Services) of Gregory and Ambrose: the Controversy was very hight, whose Missal or Mass-book should be allowed, and authentic:
Which event, saies my Author, one would have thought, should have signified thus much, That the Missall of Gregory should have been cancelled, and abolished;
Which event, Says my Author, one would have Thought, should have signified thus much, That the Missal of Gregory should have been canceled, and abolished;
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Thirdly, though there be much of Gods Power, and Glory in all those Salvations which he hath wrought for us with a Notwithstanding: yet sometimes men see not God,
Thirdly, though there be much of God's Power, and Glory in all those Salvations which he hath wrought for us with a Notwithstanding: yet sometime men see not God,
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and the reason of this Notion they take from Judg. 16.21. where it's said, That they made him grind (not in the Mill, but) they made him grind. Which word is the same in the Hebrew, with that in Job 31. Then let my wise grind to another. And if this Notion of theirs be true:
and the reason of this Notion they take from Judges 16.21. where it's said, That they made him grind (not in the Mill, but) they made him grind. Which word is the same in the Hebrew, with that in Job 31. Then let my wise grind to Another. And if this Notion of theirs be true:
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sciamus ergò, we must know therefore, that God doth sometimes hide himself, that we may learn that his goodnesse, mercy, power, is not to be attained by speculation, but experience. The way to see him in his work is to understand his method in working, which nothing can attain unto, but faith:
sciamus ergò, we must know Therefore, that God does sometime hide himself, that we may Learn that his Goodness, mercy, power, is not to be attained by speculation, but experience. The Way to see him in his work is to understand his method in working, which nothing can attain unto, but faith:
but if opened, you will find that it is written in every Page, Free grace, Free love, Salvation with a Notwithstanding: Would you open this book? away then to Jesus Christ:
but if opened, you will find that it is written in every Page, Free grace, Free love, Salvation with a Notwithstanding: Would you open this book? away then to jesus christ:
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it must be the song of these latter times, Great and wonderfull are thy works, O Lord God Almighty, Just and true are thy waies, who shall not feare thee, and worship thy Name?
it must be the song of these latter times, Great and wonderful Are thy works, Oh Lord God Almighty, Just and true Are thy ways, who shall not Fear thee, and worship thy Name?
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And because Hezekiah did not make answerable Returne of praise, (though he did praise the Lord for his deliverance) God was displeased with him, and it cost him deare.
And Because Hezekiah did not make answerable Return of praise, (though he did praise the Lord for his deliverance) God was displeased with him, and it cost him deer.
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then like the Elder brother in the parable, he murmures, and envies at the Yonger brother that is called home to Gods worke. It's an hard thing for one that hath been used, to be contented to be used no more: oh!
then like the Elder brother in the parable, he murmurs, and envies At the Younger brother that is called home to God's work. It's an hard thing for one that hath been used, to be contented to be used no more: o!
Again, Simplicity, and Plainnesse in Gods work, is a great matter in these Designing times: those come nearest to God, that are the most simple, and without foulds and doubles;
Again, Simplicity, and Plainness in God's work, is a great matter in these Designing times: those come nearest to God, that Are the most simple, and without folds and doubles;
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and consider what there is that clogs the speedy execution thereof: take off the clogs. It may be, some Half-ordinance against Sabbath-sportings, Drunkennesse, and Swearing may lie before you; oh!
and Consider what there is that clogs the speedy execution thereof: take off the clogs. It may be, Some Half-ordinance against Sabbath-sportings, drunkenness, and Swearing may lie before you; o!
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and because men know not their time, and judgment, therefore their evill is great upon them, saies Solomon. But if men could take the tyde of Providence,
and Because men know not their time, and judgement, Therefore their evil is great upon them, Says Solomon. But if men could take the tIED of Providence,
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how easily might they carry up a great burden? whereas, losing their tyde, and rowing against the streams of providence, things come off heavily, and with much difficulty.
how Easily might they carry up a great burden? whereas, losing their tIED, and rowing against the streams of providence, things come off heavily, and with much difficulty.
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but to doe well, and heare ill, for a man to doe great things for God, and think himself nothing, to believe in the dark, to see through naturall impossibilities,
but to do well, and hear ill, for a man to do great things for God, and think himself nothing, to believe in the dark, to see through natural impossibilities,
then why should you not all prejudice your hearts against that Religion that was the Mother of such a bloudy designe as the Powder-Treason was? The Papists said indeed,
then why should you not all prejudice your hearts against that Religion that was the Mother of such a bloody Design as the Powder treason was? The Papists said indeed,
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as I have read the Massacre of Paris was, in perpetuam rei memoriam. But if their Religion it self do carry such principles in the bosome of it as do naturally breed and lead to such practises,
as I have read the Massacre of paris was, in perpetuam rei memoriam. But if their Religion it self do carry such principles in the bosom of it as doe naturally breed and led to such practises,
or Generall Councell, is de fide: aske therefore the Lateran Councell, and Concilium Lugdunense, aske Aquinas, Bellarmine, Suarez, Tollet, Sa, Mariana, Tannerus, and Becanus, they will tell you, that infidelious, hereticall, apostatizing Princes and Governours are to be deposed and excommunicated by the Pope.
or General Council, is de fide: ask Therefore the Lateran Council, and Concilium Lugdunum, ask Aquinas, Bellarmine, Suarez, Tollet, Sa, Mariana, Tannerus, and Becanus, they will tell you, that infidelious, heretical, apostatizing Princes and Governors Are to be deposed and excommunicated by the Pope.
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It destroies the Ninth: for they beare false witnesse of the Fathers, and antient Writers, making them say what they never did, to beare up their own Cause:
It Destroys the Ninth: for they bear false witness of the Father's, and ancient Writers, making them say what they never did, to bear up their own Cause:
here is my Husbands head, but where is his body? my Fathers head, but where is his body? Then might you have heard, not Rachel mourning for her Children;
Here is my Husbands head, but where is his body? my Father's head, but where is his body? Then might you have herd, not Rachel mourning for her Children;
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whether in all thy travels from one end of the heavens to the other, thou hast ever beheld such a practice as this? yet this designe, this black, cruell, hellish designe hath this Jesuiticall Religion brought forth, as it is this day. But I say no more;
whither in all thy travels from one end of the heavens to the other, thou hast ever beheld such a practice as this? yet this Design, this black, cruel, hellish Design hath this Jesuitical Religion brought forth, as it is this day. But I say no more;
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I cannot dispute, but I have two Arguments against the Papists, that can never be answered, Equivocation, and the Powder-Treason; and this may all you say that cannot dispute.
I cannot dispute, but I have two Arguments against the Papists, that can never be answered, Equivocation, and the Powder treason; and this may all you say that cannot dispute.
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Thus Cajetan, Shindler, and others would have it translated here; and it suits best with the following words, Then were our mouths filled with laughter, and our tongues with praise.
Thus Cajetan, Shindler, and Others would have it translated Here; and it suits best with the following words, Then were our mouths filled with laughter, and our tongues with praise.
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And therefore (saies the Psalmist) When the Lord turned our captivity, &c. Now if you look into Scripture, you will find, that the word, captivity, is used for any violence that is done by others upon Gods people.
And Therefore (Says the Psalmist) When the Lord turned our captivity, etc. Now if you look into Scripture, you will find, that the word, captivity, is used for any violence that is done by Others upon God's people.
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NONLATINALPHABET sed rebellaverunt a NONLATINALPHABET: non dicit, et obedientes, vel haesitantes, aut tergiversantes, sed rebelles fuerunt; rebellio est qua per contumaciam & contumeliam adversatur subditus majori suo; sic Israelitae non simpliciter detrectabant obsequi, sed addebant murmura, obloquia, contumelias adversus Deum & Moy sen, Muscul. in Psal.
sed rebellaverunt a: non dicit, et obedientes, vel Hesitants, Or tergiversantes, said rebels fuerunt; Rebellion est qua per contumaciam & contumeliam adversatur Subditus majori Sue; sic Israelites non simpliciter detrectabant obsequi, sed addebant murmura, obloquia, contumelias Adversus God & Moy sen, Muscul. in Psalm
NONLATINALPHABET; Luk. 23.40. NONLATINALPHABET, Act. 1.17. Vulg. annumerabatur enim nobiscum, quasi esset ratio cur iste se ducem praebuerit illis qui Christum capiebant, cum contrarium velit Apostolus, hoc modo, ille Judas a diabolo & carne sua seductus eo pervenit dementiae, ut suum dominum turpiter prodiderit, quamvis cum aliis maximis ab eo sit affectus beneficiis, tum vel hoc inprimis ornatus, quod in numerum & Collegium Apostolorum erat cooptatus. Tarnov. exercit. bibl. 188. 189.
; Luk. 23.40., Act. 1.17. Vulgar annumerabatur enim nobiscum, quasi esset ratio cur iste se ducem praebuerit illis qui Christ capiebant, cum Contrary velit Apostles, hoc modo, Isle Judas a diabolo & Carnem sua seductus eo pervenit dementiae, ut suum dominum Turpiter prodiderit, Quamvis cum Others maximis ab eo sit affectus Benefits, tum vel hoc inprimis Ornatus, quod in Numerum & Collegium Apostolorum erat cooptatus. Tarnov. Exercise. Bible. 188. 189.
Paulus cum verbum de Christo praedicato audiret, nolebat credere, sed repugnabat, ut alii Pharisaei, licet hic cis fervidius, fecit enim ea quae sunt infidelitatis; hoc est, non tantum habuerit fidei vacuitatem, sed etiam malorum operum plenitudinem: quo spectat quod vox NONLATINALPHABET saepe includat ἀπειθείαν imo repugnantiam. Ignorantia facti & circumstantiae excusat, in tantum, non in totum, sed Paulus peccavit ex ignorantia Juris, quae non excusat. Nam Paulus se vocat peccatorem primum seu praecipuum, & misericordiam Dei praedicat, quae, quo peccatum majus, eo & ipsa major. quamvis igitur Paulus Pharisaeus, cum scire omnino posset & deberet, Jerosolymis vivens, Christ• doctrinam esse divinam, quippe tot miraculis confirmatam, ipsumque esse mundi Salvatorem in V. Test. promissam, tamen oculos ad tantam lucem claudens, volens illam ignorabat quam habere poterat, si non restitisset praefracte; & jam id admirans dicebat, gratiam nihilominus sibi esse factam, quantumvis ignorans fecerit illa sua incredulitate, Idem p. 1106. 1107. &c. quomodo igitur per ὅτι vel quia, ignorantia potest constitu• causae? quum extraordinaria praeter Dei volumatem nullam habeant, saltem quod nos sciamus, causam. Paulus enim hic constituitur πρὸς ὑποτύ πωσιν omnium qui sunt credituri, confer v. 15.16. Et hic versu 16 est causa cur deus Paulum converterit διὰ τοῦτο: si enim ὅτι vertis causaliter, tum ignorantia & incredulitas erunt causa remissionis peccatorum, & proinde omnis qui peccat ex incredulitate & ignoranti•, ut Judaei, Act. 37. c. 13.27. 1 Cor. 2.6. gratiam consequitur, quod tamen falsum est, Idem. exercit. bibl. pag. 193. 189.
Paulus cum verbum de Christ praedicato audiret, Nolebat Believe, sed repugnabat, ut alii Pharisees, licet hic cis fervidius, fecit enim ea Quae sunt infidelitatis; hoc est, non Tantum habuerit fidei vacuitatem, sed etiam malorum Operum plenitudinem: quo spectat quod vox saepe includat ἀπειθείαν imo repugnantiam. Ignorantia facti & circumstantiae excusat, in Tantum, non in totum, sed Paulus peccavit ex ignorantia Juris, Quae non excusat. Nam Paulus se vocat peccatorem primum seu praecipuum, & misericordiam Dei praedicat, Quae, quo peccatum Majus, eo & ipsa Major. Quamvis igitur Paulus Pharisees, cum Scire Omnino posset & deberet, Jerosolymis Living, Christ• Doctrinam esse divinam, quip tot miraculis confirmatam, ipsumque esse mundi Salvatorem in V. Test. promissam, tamen Eyes ad Tantam lucem claudens, volens Illam ignorabat quam habere poterat, si non restitisset praefracte; & jam id Admirans dicebat, gratiam nihilominus sibi esse factam, However much ignorans fecerit illa sua incredulitate, Idem p. 1106. 1107. etc. quomodo igitur per ὅτι vel quia, ignorantia potest constitu• causae? Whom Extraordinaria praeter Dei volumatem Nullam habeant, Saltem quod nos sciamus, Causam. Paulus enim hic constituitur πρὸς ὑποτύ πωσιν omnium qui sunt credituri, confer v. 15.16. Et hic versu 16 est causa cur deus Paulum converterit διὰ τοῦτο: si enim ὅτι vertis causaliter, tum ignorantia & incredulitas erunt causa remissionis peccatorum, & Therefore omnis qui peccat ex incredulitate & ignoranti•, ut Judaei, Act. 37. c. 13.27. 1 Cor. 2.6. gratiam consequitur, quod tamen falsum est, Idem. Exercise. Bible. page. 193. 189.
NONLATINALPHABET Graec. NONLATINALPHABET vulg. Lat. in mare. Hieron. in m•ri rubr•; •ran• in grandi, & praesenti, & incuitabili discrimine constituti, nam Aegyptii a tergo, monitbus impediebantur ne vel ad dextram vel ad senistram declinare, mari vero ne progredi possent occludebantur: hisce augustiis inclusi murmurabant & rebellabam ubi potissimum divinae b•nitatis memoria vigere debet. Muscul. in Nas.
Greek Vulgar. Lat. in mare. Hieron. in m•ri rubr•; •ran• in Grandi, & praesenti, & incuitabili Discrimine constituti, nam Egyptians a tergo, monitbus impediebantur ne vel ad Dextram vel ad senistram declinare, Mary vero ne progredi possent occludebantur: hisce augustiis inclusi murmurabant & rebellabam ubi potissimum Divinae b•nitatis memoria vigere debet. Muscul. in Nas.
Nunciatum est mihi de vobis fratres ab aliquibus qui in vestra congregatione sunt & ad nos inde venerunt, quod de hacre dissensiones in vobis sunt, itaque dilectissimi ne vos perturbet hujus quaestionis obscuritas, moneo vos primum ut de his quae intelligitis agatis Deo gratias; quicquid est autem quo pervenire nondum potest vestrae mentis intentio, pacem inter vos & charitatem servantes a domino ut intelligatis orate, & donec res ipsa perducat ad ea quae nondum intelligitis ibi ambulate quo pervenire potuistis. Hac etiam admo•et Apostolus Paulus, qui cum dixisset se nondum perfectum esse, paulo post ait, quotquot ergo perfecti sumus hoc sapiamus, & si quid aliter sapitis hoc quoque Deus revelabit, verumtamen in quod pervenimus in eo ambulamus, Phil. 3.15, 16. Augustin: vide Cassandri tractat. de pii vi•i officio circa religionis dendium.
Nunciatum est mihi de vobis Brothers ab aliquibus qui in Vestra congregation sunt & ad nos inde venerunt, quod de hacre Dissensions in vobis sunt, itaque dilectissimi ne vos perturbet hujus quaestionis obscuritas, moneo vos primum ut de his Quae intelligitis agatis God gratias; quicquid est autem quo pervenire Nondum potest Vestrae mentis Intentio, pacem inter vos & charitatem Servants a domino ut intelligatis orate, & donec Rest ipsa perducat ad ea Quae Nondum intelligitis There ambulate quo pervenire potuistis. Hac etiam admo•et Apostles Paulus, qui cum dixisset se Nondum perfectum esse, Paul post ait, quotquot ergo perfection sumus hoc sapiamus, & si quid aliter sapitis hoc quoque Deus Revelabit, verumtamen in quod pervenimus in eo ambulamus, Philip 3.15, 16. Augustin: vide Cassandri Tractate. de pii vi•i Officio circa Religion dendium.
Unde tot in rebus humanis turbae, nisi quod fere omnes eam quam. Deus imposuit nobis personam, nobis volumus, & peregrinam agere desideramus: qui agere debet Theologum, agere audet politicum, qui privata contentus esse umbra debet, publico apricari sole molitur: quod non minus creat in hac mundi histrionia incommodi, quam si in Comoedia servus agat berum & ancillà domin•on, morio Regem &c. Est via ad concordiam, quisque faciat in suo vitae genere ad quod Deus eum vocavit suum officium. Non extollat se supra alios neque opera al••r•m reprehendat, & sua velut meliora laudet, sed alii aliis per charitatem serviant. Luther.
Unde tot in rebus humanis Turbae, nisi quod fere omnes eam quam. Deus imposuit nobis Personam, nobis volumus, & peregrinam agere desideramus: qui agere debet Theologum, agere audet Politicum, qui Privata Contentus esse umbra debet, Publico apricari sole molitur: quod non minus create in hac mundi histrionia incommodi, quam si in Comoedia servus agat berum & ancillà domin•on, morio Regem etc. Est via ad concordiam, Quisque Faciat in Sue vitae genere ad quod Deus Eum vocavit suum officium. Non extollat se supra Alioth neque opera al••r•m reprehendat, & sua velut Meliora laudet, sed alii Others per charitatem serviant. Luther.
Neque enim simpliciter Propheta hic de viro loquitur, sed nominat virum robustum. NONLATINALPHABET enim sumitur a fortitudine; cum igitur foeminam viro comparet, non dubito quin significet Propheta Israelitas ' qui similes erant foeminis, hoc est carebant viribus, destituti erant omni auxilio, quin dicit superiores sore hostibus suis quorum potentia poterat toti mundo terrorem incu•ere: Nam NONLATINALPHABET significat non amplecti sed obsidere, saepenumero, & multis accipitur scripturae locis in malam partem: Hostes circundederunt me, Psal. 118. Cum igitur noratur obsidio Scriptura hoc verbum usurpat. & perinde est ••si Propheta dixisset, redigent foeminae viros in angustias, ita ut ipsos captivos teneant. Calvin. in Ierem. 31.22.
Neque enim simpliciter Propheta hic de viro loquitur, sed nominate virum robustum. enim sumitur a fortitudine; cum igitur foeminam viro comparet, non dubito quin significet Propheta Israelitas ' qui similes Erant foeminis, hoc est carebant viribus, destituti Erant omni Auxilio, quin dicit Superiores soar hostibus suis quorum potentia poterat Totius mundo terrorem incu•ere: Nam significat non amplecti sed obsidere, saepenumero, & multis accipitur Scriptures locis in Evil partem: Hosts circundederunt me, Psalm 118. Cum igitur noratur obsidio Scripture hoc verbum usurpat. & Perinde est ••si Propheta dixisset, redigent foeminae viros in angustias, ita ut ipsos captivos teneant. calvin. in Jeremiah 31.22.
Ebrai tamen dicunt quod Philistaei fecerunt eum dormi•e eum mulieribus robustis, ut ex eo prol•m robustam susciperent: quomam idem vocabul: Iud. 16.21. NONLATINALPHABET & Iob 31. NONLATINALPHABET Dilherus: Elect. lib. 2. cap. 9.
Ebrai tamen dicunt quod Philistaei fecerunt Eum dormi•e Eum mulieribus robustis, ut ex eo prol•m robustam susciperent: quomam idem vocabul: Iud. 16.21. & Job 31. Dilherus: Elect. lib. 2. cap. 9.
Discamus regulam & ordinem gubernationis Deo usitatum, nam ego saepe certas rationes conatus sum Deo praescribere, quibus uteretur in administratione sanctae Ecclesiae & aliarum rerion; ab Domine, dixi, hoc velim ita sieri, hoc eventu; sed Deus pro sus contrarium faciebat ab eo quod petiveram: ibi tum cogitabam, atqui meum confilium non est alicuum a gloria Dei, sed plurimum facit ad sanctificandum nomen ejus: sed risit haud dubic dominus hanc sapientiam & dixit, age vero novi te esse prudentem & cruditum, sed mihi nunquam hic mos fuit ut aut Petrus, aut Divus Martinus, aut alius me doceret: non sum Deus passivus, sed activus. Selamus Deum se abscondere sub specie possimi Diaboli, ideo ut discamus bonitatem, misericordiam, potentiam Dei non posse comprehendi speculando, sed experiendo. Deus suos humiliat ut exaltet, occidit ut vivificet, confiendit ut glorificet, subjicit ut extollat. Nam sic Deus sapientiam nostram mortificat, ut homo agrestis mirabilem symphoniam tot votum in orga•is, aut Cythara non intelligit, propterea quod totius harmoniae rationem ignorat: sic nos arbitramur temere omnia fieri, diabolum vigilare, Deum dormire, &c. Luther in Gen.
Discamus regulam & ordinem gubernationis God usitatum, nam ego saepe certas rationes conatus sum God praescribere, quibus uteretur in administration sanctae Ecclesiae & aliarum rerion; ab Domine, I have said, hoc velim ita sieri, hoc eventu; sed Deus Pro sus Contrary faciebat ab eo quod petiveram: There tum cogitabam, Atqui meum confilium non est alicuum a gloria Dei, sed plurimum facit ad sanctificandum Nome His: sed Risit haud dubic dominus hanc sapientiam & dixit, age vero novi te esse prudentem & cruditum, sed mihi Never hic mos fuit ut Or Peter, Or Divus Martinus, Or alius me doceret: non sum Deus passivus, sed activus. Selamus God se abscondere sub specie possimi Diaboli, ideo ut Discamus bonitatem, misericordiam, potentiam Dei non posse comprehendi speculando, sed experiendo. Deus suos humiliat ut exaltet, occidit ut vivificet, confiendit ut glorificet, subjicit ut extollat. Nam sic Deus sapientiam nostram mortificat, ut homo agrestic mirabilem symphoniam tot Votum in orga•is, Or Cythara non intelligit, propterea quod totius harmoniae rationem Ignorant: sic nos arbitramur Temere omnia fieri, Diabolum Vigilare, God dormire, etc. Luther in Gen.
Tale ingenium erat laudatissimi Principis Frederici Saxoniae ducis Electoris. Is erat vir vere industrius, qui non dicebat, non faciebat omnia quae poterat in praesens dicere, & facere; sed expectabat tempus, persoram, locum commodum, dissimutabat omnia, suo autem tempore & loco, uno verbo plus efficiebat quam multi alii sine hac industria potentia & viribus summis, &c. quare adhibenda est etiam oratio ut Deus adsit. Luther in Gen.
Tale ingenium erat laudatissimi Principis Frederici Saxoniae ducis Electoris. Is erat vir vere industrius, qui non dicebat, non faciebat omnia Quae poterat in Praesens dicere, & facere; sed expectabat Tempus, persoram, locum commodum, dissimutabat omnia, Sue autem tempore & loco, Uno verbo plus efficiebat quam multi alii sine hac Industria potentia & viribus Summis, etc. quare Adhibenda est etiam oratio ut Deus Adsit. Luther in Gen.
Si vero dominus temporalis requisitus & monitus ab Ecclesia, terram suam purgare neglexerit ab hac haeretica foeditate, per Metropolitanum & caeteros Episcopos excommunicationis vinculo innodetur: & si satisfacere contempserit intra annum, significetur hoc summo Pontifici ut ex tunc ipse vassallos ab ejus fidelitate absolutos denunciet & terram exponat Catholicis 〈 ◊ 〉 pa••am, qui eam exterminatis haereticis sinc ulla contradictione possideant. Edecretis Concilii, Ge•e•alis L••e•anensis tempore Innocentii Papae 3. de fide Cathol. cap. 3. Binius. Omnesque qui 〈 ◊ 〉 (Imp•ra••ra s••l.) j•ra nento fidelitatis aliquo modo tenentur astricti, vel obligati, a juramento hujusmodi perp•tuo absolvimus & liberamus, auctoritate Apostolica firmiter & stricte inhibendo ne quisquam de•a••ro •i tanquam Imperatori vel Regi pareat: decernendo quoslibet qui deinceps ei velut Imperatori vel Regi consilium, vol auxilium praestiterint, seu fautorem ipso facto excommunicationis vinculo subjacere. Concil. Lugdun. 13. oecumenic. approbatum centum & quadraginta Episcoporum, causa Frederici 2. Imperat. deponendi celebratum, 1245. Bin. vide plura apud Mat. Paris: cum depositione, & submissione Io•nnis Regis Anglicani. Principibus apostatantibus a fide non est obediendum, & ideo cum cito aliquis per sententiam denunciatur excommunicatus propter apostasiam a fide, ipso facto ejus subditisunt absoluti a dominio ejus & juramento fidelitatis, Thom. Aquin. 22. quaest. 12. art. 2. & qu•st. 10. art. 10. Non licet Christianis tolerare Regem infidelem haereticum si ille conctur pertrahere subdito ad suam haeresim vel infidelitatem, tenentur Christiani non pati super se regem non Christianum, si ille co•etur avertere populum a fide. Bellarm. de Roman. pontif. lib. 5. cap. 7. Possumus veritatem hanc authoritate & praxi Ecclesiae ostendere, & post varia exempla addit, at vero haec omnia, & similia non temere nec in angulo, sed aliqua ex illis in conciliis frequentissimis, aliquando in Generali. Ergo incredibile est fuisse actus usurpatae, & non verae authoritatis. Suarez. lib. 3. de Rom. pontif. cap. 23.24. qua nam sunt apostatarum & haereticorum poenae? privatio politicae potestatis juxta Canonem nos Sanctorum & can. juratos 15. q. 6. & extravagantem Martini 5. ad evitanda; septima poena est poena corporis, viz. incarceratio, exilium, mors. Tannerus de fide, disput. 1. quaest. 8. dub. 6. Tom. 3. in Thom. Aquinat. Em. Sa in voce, Tyrannus. Mariana lib. 6. de reg. c. 6. p. 59.
Si vero dominus temporalis requisitus & monitus ab Ecclesia, terram suam Purgare neglexerit ab hac Heretical foeditate, per metropolitan & Others Episcopos excommunicationis Vinculo innodetur: & si satisfacere contempserit intra annum, significetur hoc Summo Pontifici ut ex tunc ipse Vassallos ab His fidelitate Absolutos denunciet & terram Exponat Catholics 〈 ◊ 〉 pa••am, qui eam exterminatis Heretics sinc ulla contradiction possideant. Edecretis Concil, Ge•e•alis L••e•anensis tempore Innocent Pope 3. de fide Cathol. cap. 3. Binius. Omnesque qui 〈 ◊ 〉 (Imp•ra••ra s••l.) j•ra nento fidelitatis Aliquo modo tenentur astricti, vel obligati, a Oath hujusmodi perp•tuo absolvimus & liberamus, auctoritate Apostolica firmiter & strict inhibendo ne quisquam de•a••ro •i tanquam Imperatori vel King pareat: decernendo quoslibet qui deinceps ei velut Imperatori vel King consilium, vol auxilium praestiterint, seu fautorem ipso facto excommunicationis Vinculo subjacere. Council. Lugdun. 13. ecumenic. approbatum centum & Quadraginta Bishops, causa Frederici 2. Implead deponendi celebratum, 1245. been. vide plura apud Mathew paris: cum deposition, & submission Io•nnis Regis Anglicani. Principibus apostatantibus a fide non est obediendum, & ideo cum Quick aliquis per sententiam denunciatur excommunicatus propter apostasiam a fide, ipso facto His subditisunt absoluti a Dominion His & Oath fidelitatis, Tom Aquinas 22. Question. 12. art. 2. & qu•st. 10. art. 10. Non licet Christianis tolerare Regem Infidel Hereticum si Isle conctur pertrahere subdito ad suam haeresim vel infidelitatem, tenentur Christians non pati super se regem non Christian, si Isle co•etur avertere Populum a fide. Bellarmine de Roman. Po^tifici. lib. 5. cap. 7. Possumus veritatem hanc authoritate & Praxi Ecclesiae ostendere, & post Varia exempla Addit, At vero haec omnia, & Similar non Temere nec in Angulo, sed Any ex illis in Councils frequentissimis, aliquando in Generali. Ergo incredibile est Fuisse actus usurpatae, & non Verae authoritatis. Suarez. lib. 3. de Rom. Po^tifici. cap. 23.24. qua nam sunt apostatarum & haereticorum Poenae? Privatio Politicae potestatis juxta Canonem nos Sanctorum & can. juratos 15. q. 6. & extravagantem Martini 5. ad evitanda; septima poena est poena corporis, viz. incarceratio, exilium, mors. Tannerus de fide, dispute. 1. Question. 8. dub. 6. Tom. 3. in Tom Aquinat. Em. Sa in voce, Tyrannus. Mariana lib. 6. the reg. c. 6. p. 59.
חלם Incolumis, sanus, sanatus, reviluit, convaluit, sic Ps. 126. fuimus כחלמים sicut convalescentes, Targum: sicut aegroti, qui sanati sunt, ut captivitas morbo & sanationi liberatio comparetur. Sept. NONLATINALPHABET sicut consolati. Alii sicut somniantes, ex significatione secunda: Shind. p. 582. fuimus sicut convalescentes, veram esse hanc Prophetiam res postca gesta testatur, quoniam similes ex aegritudine convalescentibus fuerunt redeuntes ex captivitate Babyloniae, paulatim enim auctae sunt vires eorum. Cajetan. in Psal. 125.
חלם Incolumis, Sanus, sanatus, reviluit, convaluit, sic Ps. 126. fuimus כחלמים sicut convalescentes, Targum: sicut aegroti, qui sanati sunt, ut Captivity morbo & sanationi liberatio comparetur. Sept sicut consolati. Alii sicut Somniantes, ex signification Secunda: Shined. p. 582. fuimus sicut convalescentes, Veram esse hanc Prophetiam Rest postca gesta testatur, quoniam similes ex aegritudine convalescentibus fuerunt redeuntes ex Captivity Babyloniae, Gradually enim auctae sunt vires Their. Cajetan. in Psalm 125.
