Selected quad for the lemma: earth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	heaven_n	lord_n	word_n	16,216	5	4.2023	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07625	The testament of William Bel. Gentleman Left written in his owne hand. Sett out above 33. yeares after his death. With annotations at the end, and sentences, out of the H. Scripture, fathers, &c. By his sonne Francis Bel, of the Order of Freers Minors, definitor of the province of England: guardian of S. Bonaventures colledge in Dovvay: and professor of the sacred Hebrevv tongue, in the same. Electo meo fœdus excidi	Bell, William, d. 1598.; Bell, James, d. 1643.	1632 (1632)	STC 1802; ESTC S113723	71,054	197

respect the spirituall doctrines or temporall distributions may haue the name of a Testament of the first all of the latter each one respectiuely are instituted heyres the Author with full ●ower of testation for everie man may ●ake a Testament that is not specially pro●ibited no. glo Bart. in l. si quaeramus ff e. ●e in ti de instru edic in § compendiose Facultie of making Testaments is a ●hing graciously graunted men be ause ●he testatour disposeth of that time wherin ●e is not to be Lord of any thing for a Testament is confirmed in death Vt in c. ●um Marthae de cele miss That is after his death when he ceaseth to be Lord or haue ●ny dominion Whence although the disposition be made when he is Lord and at ●u●h time as he is able yet the effect is bestowed at such time as he is vnable which of meere right or law should not be ●a●full l. quod sponsae c. de dona ante ●nup Testamentum according to the etymologie of the word is testatio mentis a testification or witnessing of a mans minde the Hebrewes call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a compact or covenant betweene the dead and the living which as the dead cannot so the living may not change Paul ad Heb. 9.16 Where there is a Testament of necessitie the death of the testatour must come in for a Testament is confirmed in the dead otherwise it is of no force while he liveth that made the Testament God Almight● in the death of CHRIST IESVS disposed t● new Testament to his elected the sonn● of adoption Aug. Epist ad Gal. circa medium exposi● lib. 1. Tom. 4. A humane Testament is muc● more infirme then the divine and yet th● confirmed Testament of a man none da● make voide nor ordaine any thing a ne● vpon it for when the testatour changeth h● Testament he changeth an vnconfirme● Testament because it is confirmed by th● testatours death And looke of what valu● is the death of the testatour to confirm● his Testament because he can now n● more change his counsell of the same valu● is the incommutabilitie of Gods promise t● confirme the inheritance of Abraham whose faith is reputed for iustice The Author of this Testament confirmed the same in his death 11. yeares after the making of it dying in the same profession of the Christian faith with all the rites of the holy Catholike Church leaving the Testament whole and entire in all except the disposition of his goods which by reason of the death of some and birth of other children encrease of his goods and other occurrences he left crossed in some places and in others vnperfect all which places ●o● noted in the margent with semicircles 〈◊〉 with asteriscs or interpunctions in the ●ddle of the line IN THE NAME OF GOD A Christian ●me of beginning not only Testaments ●t every good worke and with great ●son doth he call vpon God in all his ●rks that cannot be much lesse worke of ●mselfe man that is by the will of God ●st doe all things in the name of God Enosch the sonne of Seth Gen. 4.26 the sonne of A●n being borne then was the name of our ●ord first begunne to be invocated that is ●th more expresse forme of words and ●es then before Every one that invocateth the name of ●r Lord shall be safe Ioël 3.5 vulgata 2. 32. not that everie one ●at sayeth Lord Lord shall goe to heaven ●t that there is no salvation for any vpon ●hom the name of the true God is not in●ocated Hieremias 14.9 And thou Lord art most ●ward to vs and thy name is invocated of 〈◊〉 forsake vs not 1. Reg. 18. vulgat 3. Reg. All nations doe ●vocate the names of their Gods Elias Yee shall call vpon the names of our gods and I will invocate in the name ●f the Lord. Coloss 3.17 All things whatsoever yee doe in word or worke doe al in the name of o● Lord IESVS CHRIST Psalm 123 Our aide is in the name 〈◊〉 the Lord that made the heaven and eart● When others haue confidence some i● their chariots and others in their horses 〈◊〉 will invocate the name of the Lord o● God Psalm 19. Iudic. 11. Invocate the gods that yee hat● chosen Ionas 1. Arise invocate thy God Many invocate not but in swearing cu●sing or blaspheming contrarie to th● Exod. 20. Thou shalt not assume the nam● of thy God in vaine and Levit. 19. Tho● shalt not periure the name of God Tho● shalt not pollute the name of God Esaia 4. Let only thy name be invocate of vs c. To those that invocate him o● Lord is of much mercie Psalm 85. To a● that invocate him in veritie And therfo● is alwaies adioyned Amen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Veritie particle of one assenting and yeeldin● trust as if it were said let it be firme be ratified be it truely so be it done indee● truly certainly in verie deed constantl● which if it be redoubled becommeth s●perlatiue after the vse of the Hebrew to●gue Amen Amen most truly most ce●tainely Esaias 65.16 He that blesseth himse● earth shal blesse himselfe in God Amen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who is this God Amen de●andeth Rabbi Racanat vpon the 15. of ●odus Whereto the Cabalists answere by ●e rule of Notariacon where a letter stan●eth for a word א For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adonai Our ●ord ם For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Melech A King ● For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neeman Faithfull true Which is no ●hit dissonant from the faith and confi●ēce which he that prayeth ought to haue ●ut rather much confirmeth it when at the ●nd of everie prayer he addeth Amen that 〈◊〉 Dominus Rex Fidelis Our Lord is a faith●ull King Our Lord is Potent and of good will to graunt vs our Petitions made in his ●ame Greg. Nazianz. in Apologetica The best order of every word or worke is that we ●ake our beginning from God and referre the consummatiō thereof vnto him againe OVR SOVERAIGNE LADIE ELIZABETH Shee was proclaimed Queene the 17. of November 1558. the same day that Queene Marie dyed TEMPLE BROVGHT ON This Manour belonged in former times to the order of the Templars HEALTH OF BODIE AND OF SOVND AND PERFECT MEMORIE The first is necessarie in as much as it conduceth to the latter which is absolutely necessarie For whatsoever is by a man done without it although it be the action of a man as the action of a brute beast is the action of a brute beast yet is it not a humane action Which proceedeth from a deliberate will hauing free facultie to worke or not to worke and also sufficient light in the vnderstanding to consult and deliberate vpon the things that are to be done and to discerne betweene morall good and evill Which actions alone and no others doe merite or demerite serue to the end of a man and beare away reward Want of health and olde

by the labour of his hands Those things we are most properly said to be Lords of which doe most immediately obey the power of our will Mans will is immediately subiect to Gods will and not as other creatures are by the governement of Angels or influence of the heavens And man ought to call Our Lord and not The Lord when the matter spoaken of is directly belonging to his will subiect only to God and to no creature whatsoever Which freedome he hath given vs because he will shew himselfe a loving and not a tyrannicall Lord. In these places as of the Lords supper c. There is no speciall mention of our subiection but of his voluntarie gift c. Therfore it may well be called The Lords supper The Lords death c. Pag. 19. § 5. lin 3. OF THE ALTAR The Heretikes of these times haue none only Catholikes haue an Altar Heb. 13 10. Mala. 1.10 Lin. 3. WORDS OF CONSECRATION How can that which is bread be the Bodie of Christ Ambros de Sacramentis lib. 4. cap. 4. By consecration Consecration then with what words and by whose speeches is it by the words and speeches of our Lord IESVS for by all other things that are said praise is given to God prayer is made for the people for Kings for others when they come once to make the venerable Sacrament the Priest vseth not his owne words but the words of Christ The speech of Christ therfore maketh this Sacrament What speech of Christ verily that by which all things are made Our Lord commanded and the heavens were made Our Lord commanded and the earth was made Our Lord commanded and the seas were made Our Lord commanded and every creature was engendred you see of what operation the word of Christ is If therfore there be so much force in the speech of our Lord IESVS as that which was not beginneth therby to be of how much greater operation is it to let the things be which were and change them into other things the heaven was not the sea was not the earth was not but harken to him that saith He said the word and they are made he commanded and they are created That therfore I may answere thee there was not the bodie of Christ before the consecration but after the consecration I say to thee that now it is the bodie of Christ He hath said and it is made he hath commanded ●●d it i●●●●●ted SACRIFICE MASSE Malach. 1.11 In every place i● sacrifized and offered to my name a pure oblation which none haue but the Catholike Church FIGVRATIVE SPEECHES By connexion of one place with another by comparing the antecedent with the consequent words of Scripture Scotus in 4. D. 10. Q. 1. num 3. Will haue vs to gather whether things be spoken figuratiuely or not and argueth that here they be not figuratiue out of the words following for when Christ had said Take and eat this is my bodie to declare that he meant his verie bodie and no mysticall bodie he said immediately which shall be delivered for you and his bodie was the same night delivered to death for all mankind betrayed by the false Apostle Iudas Pag. 20. § 6. lin 1. EXAMINATION OF CONSCIENCE Wherof the Apostle 1. Cor. 11.28 Let a man proue himselfe and 31. if we would iudge our selves we should not be iudged No paine is more grievous then a wicked conscience An evill conscience is tossed with his owne prickings if publike fame condemne thee not thy owne conscience condemneth thee because no man can fly from himselfe Wilt thou be never sad Liue well good life hath alwaies ioy the conscience of the guilty is alwayes in paine Bernard Tract De interiori domo cap. 45. Among the manifold tribulations and innumerable molestious afflictions of a mans soule there is no greater affliction then conscience of sinne Greg. in septimum Psalm poenitent vers penult And on the contrarie there is no greater consolation then a conscience adorned with vertues Vide Aug. serm 10. ad frat in eremo Tom. 10. serm 45. How beautifull is the brightenesse of the soule How happie the conscience full of good works If he be potent that commands the world how happie is he that in his conscience beareth God Aug. serm 7. de Tempore By good life a good conscience is gained that by the good conscience no paine may be feared let him therfore learne to feare that will not feare let him learne for a time to be solicitous that will alwaies be secure Aug. serm 214. De tempore No man reioyceth in God that liveth i● vice Aug. lib. 50. Hom. hom 33. in medio serm 215. No man hath vniust gaine with out iust dammage where gaine is there i● dammage gaine in the coffers dammage i● the conscience There is no better pleasure then th● grace of a corrected conscience Amb. lib. 2 de Abraham cap. 11. Tom. 4. REPENTANCE AND AMENDMENT Confession maketh contrition or repentance more intense and as it selfe is caused by them so it doth againe cherish and encrease them and of them both proceedeth amendment for he that with contrition confesseth submitteth himselfe also to make amends and doe satisfaction according to the iudgement of him to whom he confesseth and not only to amend by leading a new life but as well by satisfiyng for that is past Of satisfaction or penance for sinnes Daniel 4.24 Matth. 3.8 Luc. 3.8 Wherupon see Greg. hom 20. in Evangel Bernard serm 66. in Cant. Chrysost hom 10. in Matth. Aug. aut poenitendum aut ardendum Looke to doe penance or to burne Pag. 20. § 7. lin 2. INVOCATION OF SAINTS Who being like the Angels of God can both attend to our need the visiō of God Mat. 22.30.18 10. Luc. 15.10 PRAYER FOR THE DEAD Saint Peeter instructed vs to haue a gard over the acts of our life every houre he instructed vs also to burie the dead and to performe their exequies diligently and to pray for them and to giue almes Clemens epist 1. ad Iacobum fratrem Domini Dionys de Eccl. Hierarch cap. 7. Then comming the venerable Prelate readeth a most holy prayer over him that the divine clemencie will forgiue the dead all his sinnes committed through humane infirmitie and place him in the light and region of the living in the bosome of Abraham Isaac and Iacob in the place whence is banished all sighes sorrow and sadnesse Chrysost hom 69. ad populum It was not rashly ordained by the Apostles that in the dreadfull mysteries there should be commemoration made of the dead They that loue their friends dead in bodie and not in soule with spirituall loue and not carnall alone let them carefully and instantly exercise those things that helpe the soules of the dead as offerings prayers and almes Aug. Lin. 4. PVRGATION OF SOVLES Matth. 5.25.26 12.32 Luc. 16.22 1. Cor. 3.13 CHRISTIAN WORKS The iust man is iudged by his works Iacob 2.22 2. Petri

it not depart from truth Let not thy speech be vaine but let it either persuade or moue or comfort or command Praise sparingly dispraise more sparingly for overmuch praise is as reprehensible as immoderate dispraise that is suspected of flatterie this of evill nature or malignitie Seneca lib. de 4. virtutibus Loue silence where much speech is there is oftentimes lying where lying there is sinne The speech sheweth what the man is In the mouth of the Priest or Religious let never any word be wherin the name of Christ soundeth not Tom. 4. epist Euseb ad Damas de morte Hieronymi in medio WITH DISCRETION Coloss 4.6 Your speech alwaies gracious with a graine of salt that you may know how to answere every man Yong man speake when there is need of thee if thou be twice asked let thine answer haue a head Ecclesiastic 32.9 According to the septuagint Bring thy answer to a briefe sūme or answere cōpendiously Vse thy eares ofter then thy tongue and whatsoever thou art to say say to thy selfe before thou say it to others Seneca lib. de moribus § 42. BE NOT CVRIOVS Nothing is sweeter to men then to speake o● other mens things and to haue care of other mens matters chiefly if it chance that they be prevented with loue or hatred towards some from whom alwaies the truth is hidden or at least obscured Greg. Naz. in Apolog. Only obserue thy selfe Deut. 4.9 1. Cor. 10.11 Matt. 7.3 and keepe thy soule very vvarily He that thinketh himselfe to stand let him looke he doe not fall What seest thou a mote in thy brothers eye and doest not see the beame in thine owne eye O man that iudgest thou art inexcusable Rom. 2. for in iudging another thou condemnest thy selfe doing the same things that thou spendest thy iudgement vpon § 43. BE SECRET AND SILENT Prou. 25.9 Reveale not the secret of another Id. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isaias 24.16 My secret to my selfe my secret to my selfe Ecclesiasticus 32.5 Where others hearken powre not out speech and vvith importunitie haue not a vvill to seeme vvise Pag. 50. § 44. lin 3. LOOKE TO YOVR CALLING Ecclesiastic 3.22 Seeke not things aboue thee Rom. 11.20 Be not overvvise but feare Lin. 4. LIVE IN OBEDIENCE Ephes 6. Col. 3 Children obey your Parents Servants obey your Lors and maisters Heb. 13. Obey those that are put over yee Tit. 3.1 Admonish them to be subiect to their Princes and superiour powers to obey their word c. 4. Reg. 9 1. Par. 11. 28. Prou. 21 Tob. 12.6 1. Pet. 2.13 17 LEAVE KINGS AND THEIR CAVSES TO GOD They be supreme governours vnder God The Annoynted of God The elected of God Their hearts are in the hand of God and he directeth th●ir counsell To hide the mysterie of the King is good and to be subiect to him and honour him is commanded Prou. 16 14. Lin. 8. HATH DESTROYED The Kings anger is the messenger of death and a wise man will appease it In the light of the Kings face is life and his good will is like a cloude of the evening raine Page 50. § 45. VSE TEMPERANCE S. Aug. Tom. 1 l. 1. de lib. Arbit c. 13. Temperance is an affection brideling and keeping in the appetite from those things that are coveted with foule desire Et de morib ecclesiae Cath. lib. 1. c. 15. Temperance is loue yeelding it selfe entire to that is loved Fortitude is loue easily tolerating all things for that is loved Iustice is loue serving the beloved onely and therfore rightly bearing rule Prudence is loue wisely selecting the things by which it is holpen from those by which it is hindered But this is not the loue of whosoever but of God that is of the chiefest good of the chiefest wisedome of the chiefest cōcord therfore you may define it so say temperance is loue keeping it selfe entire and vncorrupt to God c. And Tom. 4. l. 1.83 Q. 31. Temperance is a firme and moderate rule of reason over lust and other not right motions of the minde The parts therof are continence clemēcie and modestie Continence by which concupiscence by the governemēt of counsel is ruled Clemencie by which minds rashly provoked and stirred vp to hatred of any one are by gentlenesse retained Modestie by which honest shame getteth cleere and stable authority And Q. 61. Prudence is knowledge of things to be desired and to be shunned Temperance the refraining of concupiscence from those things that doe temporally delight Fortitude is a firmitie of the mind against those things that temporally molest vs. Iustice which is diffused through them all is the loue of God and our neighbour BEWARE OF DRVNKENNESSE As a thing tumultuous Prou. 20 31. and that can keepe no secret forbidden by the Apostle Rom. 13. Gal. 5. With drunkennesse is alwaies ioyned luxurie Hieron l. 3. in Ep. ad Gal. c. 5. I will never beleeue that the Drunkard is chast Hieron in c. 1. Ep. ad Titum pag. 246. Eccles 9.25 Eccle. 5. § 46. lin 2. THE RASH MAN Is odious in his vvord Speake nothing rashly nor be hasty to bring forth thy word before God for God is in heaven and thou vpon earth therfore let thy vvords be few for as sleepe comes in multitude of businesse so the voice of the foole in multitude of vvords Pag. 51 § 47. BE CONSTANT Act. 23.11 Sap. 5.1 The iust shall stand with great constancie A good man vvhat he thinketh he may honestly doe although it be laborious he vvill doe it although it be losse to him he vvill doe it although it be perillous he vvill doe it And againe that vvhich is dishonest he vvill not doe it although it bring in money although it bring pleasure although it bring power From the honest he vvill by nothing be deterred to the dishonest he vvill by no hopes be invited Seneca lib. 10. epist. 77. in medio Horace Iustum tenacem propositi virum c. Impauidum ferient ruinae Iacob 1.8 The man of two minds is vnconstant in all his waies Sap. 4.12 The inconstancie of concupiscence perverteth even the mind that is without malice Eccl. 6. 9. 12. FAST IN FRIENDSHIP There is a friend only at table a table fellow but doe not thou forsake an old friend A new friend is like new wine A friend cannot be knowne in good but in malice you shall know him c. Pag. 51. § 48. VSE PATIENCE Psal 9. Prou. 19 Luc. 21. Iacob 1 The Poores patience will not be lost in the end A mans doctrine is knowne by hi● patience In your patience you shall possesse your soules It hath a perfect worke The armes of the iust are by giving vvay to overcome Amb. lib. 1. off cap. 5. Tom. 1. If any adversitie befall thee and it seeme grievous and bitter to thee beare it so as thou thinke nothing to haue befallen thee but according

the ●xecution of the Office of the Clercke of ●he Peace of the Countie of Wigorne ●hich with the good favour of Sir Iohn ●hrokmarton I accepted and executed with ●uch liking and favour of my countrie as I ●eaue in modestie to speake off §. 16. Shortly after dyed Sir Iohn Throkmarton ● man whose vertues and rare gu●fts were worthy a longer time for one to wise and politick in governement in counsell so graue and prouident in iustice so sound in ●earning f●r one of his calling so rare in companie so affable and pleasant in his disports so gentlemanlike so pitifull to th● poore so plentifull in hospitalitie to goo● men such a patrone to offenders such a te●ror and generally so compleate a man ev●rie way as lived not his like in Englan● The losse of him to me a principall friend moved me eftsoones to returne to the Innes of Court determining to haue go● through with the studie of the Lawes bu● still finding the decay of my health I wa● eftsoones forced to retire into the countrie to my house at Templebroughton whic● Sir Iohn Throkmarton had graunted me During mine aboade in the Innes of Cou● many crosses and troubles befel me putting me to long trouble and charges §. 17. In this time I resolved to marrie wherein commending my happe to the good direction of God he so guided me as I became acquainted with the Worshipful Gētlewoman your grandmother Daniel who for her vertue pietie and liberall house-keeping was not then in many places matchable Among her daughters I made choice of your mother for a wife and shee with the good liking of her friends content to become mine wherin I can not account my ●fe so happie with the best fortune of the ●orld as in hauing her to me a wife and 〈◊〉 you a mother A woman I assure you ●wards God so Religiouse in loue and ●fection towards me so liberall in faith ●●d vowed chastitie so sound and inuiola●e in patience so perfect in obedience 〈◊〉 humble and readie in housewifely care ●nd discreete governement of her house●ould so wise and provident to you ●y children so loving and naturally affec●ed to all my friends so kinde and ●entle and generally towards all so mo●est and courteouse as her match is not ●asily found And therefore both you and 〈◊〉 owe much to God in such a blessing which for my part as I am resolved to be thanckefull for whilest I liue so I ●equire you my children all that you doe the like And if it shall please God shee doe surviue me in this world I require and charge you vpon my blessing and vpon all the dutie that by the lawes of God or nature you owe me that during your life you loue honour and obey her in word and deede that you cherish and comfort her that you bee serviceable and dutiefull vnto her that you never murmure n● grudge against her that by any meanes yo● prouoke her not to anger or displeasur● that for any vaine pleasure you never do● nor consent to the thing that may offen● her that you be ever readie to releeue he● in all distresses with all the abilitie of you bodies and with all that God shall giu● you in this world that you continuall● pray for her and me and in so doing be right well assured that Almighti● God will blesse you he will multiply and encrease you and you shall see in this you● posteritie blessed vpon the earth and all tha● you take in hand shall prosper and goe well with you yea the dewe of heauen wil● fructifie all that you shall haue God hat● so promissed who will never faile you i● you faile not your selves Remember it is he that in the commandement hath promissed long life to them that honour their parents The wise man hath said that the fathers blessing buildeth vp the roofe of the house but the mothers curse rooteth vp the foundation Behold all the histories both divine and profane from the creation of the world to this day and you shall never finde but the obedient childe was fauoured of God and man and contrariwise the disobedient was hated and never failed of his iust punishment in this world either in him selfe ●r in his succession §. 18. And to the intent you may the better ●erforme this and all other good actions ●ou take in hand for as much as nothing ●s nor can possibly be profitable vnto man ●n this world without the grace of God ●nd assistance of his holy spirit and that he ●s our God and we his creatures and the worke of his will who hath commanded ●o knocke and it shall be opened vnto vs ●o seeke and we shall finde and to aske ●nd we shall haue I now most instantly ●nd before all things require and charge ●ou that with continuall prayer you call ●pon God that he may indue you with his ●race that he will in this time of the Pro●inciall darkenesse of England wherein ●ou are borne open vnto you the know●●dge and light of the true Catholike and ●postolike Faith that he will confirme ●nd fasten you therein that you never warne from the same nor stagger to your ●ues end What greater ioy or comfort can ●ny worldly man haue then if he were in ●ant or necessitie of any thing to haue his Prince or some great man that were of abilitie and power to say vnto him aske me a● lordship a farme an office or great store o● treasure and thou shalt haue it and might thereupon in deede haue it were not such an one that would loose all this for want o● asking worthie to want and abide in mos● miserable beggarie it cannot be denye● but he were And then what an injuri● were it to your selves and what an ingratitude to so mercifull a God that hat● heaven and earth and all the rich conten● therof to dispose of at his pleasure an● that so freely and willingly offereth to the● that seeke aske and knocke not to pray t● him in our necessities and for our reliefe who can haue nothing in this world but o● his free mercie The mindes of worldl● men are mutable who oftentimes promis● and pay not though we never so much intreate them but God is so iust as he will no● alonely performe all promise but giue wit● encrease of measure and in abundance fo● a full demonstration wherof looke amon● many vnto the Prophet David who in a his distresses persecutions adversities an● crosses ever humbled himselfe to God b● prayer and was heard and delivered §. 19. This prayer of yours must haue faith and trust in God charitie and the fervencie of zeale such as was in the Prophet when he said Exaudi me Domine quoniam clamavi ad te and againe Dominus mihi adjutor non timebo quid faciat mihi homo Dominus protector vitae meae à quo formidabo and infinite other places whereby he ever obtayned of God comforr and deliverance You are my children as

inheritance communicateth with the holy Angels Whosoever he be and of what condition soever he be he is no Christian that is not in the Church of Christ Our Lord IESVS CHRIST like a whole perfect man both head bodie Aug. in Psal 90. Cōcio 2 Tom. 8. the head wo acknowledge in that man which was borne of the Virgin MARIE suffered vnder Pontius Pilate was buried arose ascended in to heaven sitteth at the right hand of the Father from thence we expect him iudge of the living and the dead this is the head of the Church the bodie of this head is the Church not which is in this place but which is in this place and over all the world nor that which is in this time but even from Abel vnto those which are to be borne and to beleeue in Christ even till the end all the people of Saints pertayning to one citie which citie is the bodie of Christ whose head is Christ Whosoever separated from the Church is conioyned to an adulteresse is separated from the things promissed to the Church neither doth he appertaine to the rewards of Christ that leaueth the Church of Christ he is an Alien he is prophane he is an enemie he cannot now haue God his father which hath not the Church his mother If hee could escape that was without the arke of Noe then he shall escape that is without the church Cyprianus tract de simplicitate Praelat sive de vnitate Ecclesiae I following no first but Christ am consociated to thy beatitude that is to the chayre of Peeter I know the Church was built vpon the Rocke whosoever out of this house eateth the lambe is profane If any one be out of the arke of Noe while the floud rageth he shall perish Hieronymus epist 1. ad Damasum tomo 2. The Roman Church in all I seeke to follow Ambros lib. 3. de Sacramentis cap. 1. post ●edium parte 1. No man blotteth out of heaven the constitution of God no man blotteth out of earth the Church of God Aug. epist 162. in fine That is the holy Church the one Church the Catholike Church the true Church fighting against all heresies fight it may bee vanquished it cannot All heresies haue gone out therof as vnprofitable sprigs cut from the vine but shee remaineth vpon her roote vpon her vine vpon her charitie the gates of hell shall not overcome her Aug. lib. 1. de symb ad cathecum cap. 5. in fine The sunne is easier extinguished then the Church obscured Chrysost hom 4. in 6. Esaiae Theodosius the great Aug. de Civitate lib. 5. cap. 26. gloried more that he was a member of the Catholike Church then that he reigned vpon the earth What is more honorable then the Emperour to be called a child of the Church Ambro. de Eccl. nō trad Haereticis Heb. 11. this is that Moyses preferred before the Aegyptian treasures denying himself to be Pharaos sonne and choosing rather to be afflicted with Gods people then to haue the pleasure of temporall sinne Gregor Naz. epist ad 150. Episc For before God there is nothing so magnificent and illustrious as pure doctrine and a soule instructed and made perfect with divine opinions Pag. 28. § 3. lin 11. I acknovvledge God the Father my maker God the Sonne my redeemer c. Matth. 28.19 Going teach all nations baptizing them in the name of the Father and of the Sonne and of the holy Ghost Aug. l. 1 de fide ad Petrū c. 1. Tom. 3. The faith of the Trinitie In what place soever thou beest constitute because according to the Rule promulgated by the cōmand of our Saviour thou knowest thy selfe to be baptized in one name of the Father Sonne and holy Ghost principally and without doubt retaine with thy whole heart that the Father is God the Sonne God and the holy Ghost God that is the holy and ineffable Trinitie to be naturally one God Deut. 6. Mat. 4. of whom in Deuteronomie it is said Heare Israel thy Lord thy God is one God And thou shalt adore thy Lord God and serue him alone Yet because this one God who only is naturally the true God we haue said to be neither Father alone nor Sonne alone nor holy Ghost alone but together Father Sonne and holy Ghost we must beware lest as we truly say the Father and Sonne holy Ghost in that belongeth to their naturall vnitie to be one God so we dare say or beleeue which is altogether vnlawfull that he which is Father is the same that the Sonne or holy Ghost Or ●e that is Sonne either Father or holy Ghost Or he that is holy Ghost called properly in the confession of this Trinitie to say or beleeue that he is personally the Father or the Sonne For that faith which the holy Patriarchs and Prophets received from God before the incarnation of the Sonne of God which also the holy Apostles heard from our Lord him selfe in flesh and by the magisterie of the holy Ghost instructed not only preached in word but also to the healthfull instruction of posteritie left in their writings preacheth the Trinitie to be one God that is Father Sonne and holy Ghost But it were no true Trinitie if one and the same person were called Father and Sonne and holy Ghost For if as the substance of the Father and Sonne and holy Ghost is one so the person were one there were nothing wherin it might be truly called a Trinitie Againe it were indeed a true Trinitie but that Trinitie should not be one God if as the Father and Sonne and holy Ghost are in proprietie of persons distinct from one another so they were distinguished in diversitie of natures But because in that one true God Trinitie not only that it is one God but also tha● it is a Trinitie is naturally true therfor● that true God is in persons a Trinitie and in nature one By this naturall vnitie all th● Father is in the Sonne and holy Ghost al● the Sonne in the Father and holy Ghost all the holy Ghost in the Father and Sonne none of these is without any one of them because none is before another in eternitie or exceedeth in greatnesse or surpasseth in power because in as much as perteineth to the vnitie of the divine nature the Father is neither before nor greater then the Sōne nor holy Ghost nor the eternitie and immensitie of the Sonne as it were before or greater can naturally precede or exceed the eternitie and immensitie of the holy Ghost Aug. de Trin. cap. 4. Tom. 3. All that ever I could reade of that before me wrote of the Trinitie which is God the Catholike handlers of the divine bookes both new and old haue intended to teach this out of the Scriptures that the Father and Sonne and holy Ghost of one and the same substance with inseparable equalitie doe insinuate the divine vnitie therfore they be not three Gods but