Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	book_n	church_n	tradition_n	5,140	5	9.1021	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42315	The old Roman Catholik, as at first he was taught by Paul, in opposition to the new Roman Catholick, as of latter he is taught by the Pope the one being apostolicall, the other apostaticall : derived and proven only out of the Epistle of Paul to the Romanes : whereunto is added a clear probation that the same also was the doctrine of the primitive bishops of Rome ... discovering to all clearly the apostasie of that church from the ancient Roman fayth and puritie thereof to the noveltie of gross heresie and idolatrie, and sufficient to convince, if not convert, any papist that is not wilfully obdured / by W. Guild.	Guild, William, 1586-1657.	1649 (1649)	Wing G2210; ESTC R30326	38,314	116

of David according to the flesh Whence it followeth If CHRISTS Body or flesh is made only once of the seed of David that it is absurd therefore and contrary to Scripture that His body or flesh is only made by Transsubstantiation of the seed of wheat or substance of bread in the holy Sacrament and that this Transsubstantiation is as it were CHRISTS second birth or begetting as the late Iesuits affirm For so sayeth Cornelius à lapide on Isai 7. 14. By the words of Consecration as the bread is truely really transsubstantiate sayth hee so CHRIST is brought forth and as it were begotten vpon the Altar as powerfully and effectually as if CHRIST were not as yet incarnate Therefore sayeth hee The Priest is as the Virgin that bare Him the Altar is the Manger and the little Emmanuell which hee beareth is CHRIST brought forth vnder the little hostie A most monstrous and blasphemous speach whereby they will haue CHRIST not once but daylie to bee born not of the substance of the Virgin but of the substance of bread and His body not once but daylie also to bee broken and His blood shed in their idolatrous Mass. Whereas on the contrary agreeable to Scripture sayeth Theodoret and with him Pope Gelasius The mysticall signs departeth not from their own nature but remayn sayeth hee in their former substance form and figure and may bee seen and touched as they were before Rom. 8. 34. Who is hee that condemneth It is CHRIST that died yea rather that is risen agayn who is even at the Right Hand of GOD c. And as the Apostle teacheth Act. 3. 21. Whom the Heavens must contayn till the last day or restitution of all things If CHRISTS Body then wherein Hee died and rose agayn sitteth now at the Right Hand of GOD glorified in the Heavens till Hee come agayn from thence at the Last Day It followeth therefore that the Body of CHRIST is not by transsubstantiation every-where on earth between the Priests fingers in the Mass or between the teeth of the people to bee chewed in the Sacrament as is affirmed in the Popes Decretall * Wherefore when Hee was on earth Hee was not then in Heaven sayeth Vigilius and with him Fulgentius and now being in Heaven Hee is not to bee had on earth 4. That the Mass is not Propitiarie Sacrifice ROM. 6. 9. 10. Knowing that CHRIST being raysed from the dead dieth no more death hath no more dominion over Him for in that Hee died Hee died to sinne once But in that Hee liveth Hee liveth vnto GOD Seeing then that CHRIST died but once and dieth no more and that this His death was that onlie Propitiatorie Sacrifice once for ever offered on the Cross never to bee reiterated as wee are clearly taught Hbr. 9. 25. and 10. 14. Therefore it followeth That there is no Propitiatorie Sacrifice offered vp in the Mass but only a commemoration in the Sacrament of CHRISTS Death and Passion Wherefore sayeth Eusebius and with him Ambrose After that CHRIST had offered vp that admirable and excellent Sacrifice to His Father for the Salvation of all Hee instituted sayeth hee that wee should still offer vp the Rememberance of that Benefit in place of a Sacrifice to GOD But not as any Propitiatorie Sacrifice properly it selff CHAP. VII Of PURGATORIE That there is no such Place whether the Souls of the Godly go after this lyff ROM. 8. 1. There is therefore now no condemnation to them who are in CHRIST IESUS If therefore there bee no condemnation at all then after death when they are pronounced presentlie blessed and resteth from their labours they are not condemned to any Hellish and Tormenting Purgatorie Agayn Rom. 8. 33. Who shall lay any thing to the charge of GODS Elect It is GOD that justifieth And who is hee that condemneth It is CHRIST that died yea rather that is risen agayn who is even at the Right Hand of GOD and maketh intercession for vs Remark then That agaynst any thing that may bee layed to the charge of the Elect for which they may bee condemned after this lyff to any such Hellish Place or Punishment as Purgatorie there are three powerfull thinges opposed 1. GODS justifying them by a full and free Remission of all their sinnes what-so-ever and consequently from any such Hellish Punishment of them here-after 2. CHRISTS Death or Blood-shed which as Iohn testifieth purgeth vs from all Sinne and 3. CHRISTS Intercession in the Heavens which is sufficientlie powerfull to saue the Souls of His Elect after this lyf from any such fyrie Torment Wherefore sayeth Iustin Martyr After the departure of the Soull from the bodie presently is made a distinction between the good and the bad For they are carried to the Places whereof they are worthie The Souls of the Godly by the Angels being carried to Paradise where the company and sight of Angels and Archangels is as also the sight of CHRIST our SAVIOUR according to these words whill wee are absent from the body we are present with the Lord But the souls of the wicked sayeth hee are carried to Hell FINIS The Doctrine of the Primitiue Bishops of Rome whill the Faithful City became not an Harlor and her Pastours Impostours And especially the Doctrine of GREGORIE the first who lived fyue hundreth years after CHRIST is called by them for his Vertue and Learning GREGORIE THE GREAT CHAP. I. Of Scripture And 1. That the Maccabees and other Apocrypha books are not Canonicall GREGORIE speaking of the Probation of a poynt out of the Maccabees sayeth thus De qua nō inordinate agimus si ex libris etsi non canonicis sed tamen ad aedificationem Ecclesiae editis testimonium proferamus That is Of which matter wee do not disorderlie if we bring a testimonie out of these books which albeit they are not canonicall yet are set forth for the edifying of the Church And that this was the judgement and fayth of the whole Western Christian Church before and at that tyme Ierom declareth saying Hos libros legit quidem Ecclesia sed inter canonicas scripturas non recipit That is The Church indeed readeth these bookes but receaveth them not amongst Canonicall Scriptures 2. That the Scriptures without doctrinall Traditions are all sufficient for instruction of Fayth and Manners WHerein thus sayeth Gregorie In hoc volumine Omnia quae crudiunt Cuncta quae aedificant continentur That is In this Book of Scripture all things that are for instruction and all things that are for edification are contayned But as for dogmaticall traditions S●pè heretici sayeth hee dum sua student perversa astruere ea proferunt quae in sacrorum librorum paginis non continentur That is Often tymes Hereticks whyle as they endeavour to build vp their perverss doctrines they produce thinges which in the Books of Sacred Scripture are no wyse contayned 3.

thus sayeth GREGORIE Quando non maneret apud eos qui ascensurus erat coelum promitit dicens Ecce ero vobiscum vsque ad consummationem soeculi sed Vcrbum incarnatum manet recedit recedit corpore manet divinitaete apud eos ergo tunc se mansisse perhibet quia qui invisibili semper potestate presens erat corporali jam visione recedebat That is When Hee was not to abyde with them who was to ascend to Heaven Hee promised saying Behold I am with you vnto the worldes end But this incarnate Word Hee both abydeth with vs and is departed from vs Hee is departed in His Bodie but Hee abydeth in His Deitie Hee sayd therefore that Hee should abyde with them Because by His invisible power Hee was ever present who in His corporall presence was to depart out of their sight As also That the Bread in the Sacrament of the Supper remayneth still in its former substance after Consecration POPE GELASIUS clearly doth testtifie saying Certè Sacramenta quae sumimus Corporis Sanguinis CHRISTI divina res est propter quod divinae per eundem efficimur consortes naturae tamen esse non desinit substantia vel natura Panis Vini c. That is Surelie the Sacrament of CHRISTS Bodie and Blood which wee take is a Divine thing Because wee are made partakers there-in of the Divine Nature And yet not-with-standing The Substance or Nature of Bread and Wyne departeth not or leaveth not off to remayn CHAP. X. Agaynst with-holding of the Cup from the People or Half-Communion CONCERNING this thus sayeth GREGORIE Quid sit Sanguis Agni non jam audiendo sed bibendo didicistis And agayn Ejus Sanguis non jam in manus fidelium sed in ora fidelium infunditur That is What the Blood of the Lamb is yee haue learned now not by hearing there-of but by Drinking the same And this His Blood is not given into the handes of the Faythfull Communicants but it is Powred in into their mouthes Also thus sayeth POPE IULIUS Ubi Apostolus corpus sanguinem commendavit seorsim Panis seorsim Calicis commendatio memoratur Last of all sayeth POPE GELASIUS Comperimus quod quidam sumpta tantummodo corporis sacri portione à Calice Sacri cruoris abstineant qui proculdubio quoniam nescio qua superstitione docentur obstringi aut integra Sacramenta percipiant aut ab integris arceantur quia divisio vnius ejusdemque mysterii sine grandi sacrilegio non potest provenire That is sayth IULIUS Where the Apostle recommendeth the Bodie and Blood of CHRIST to bee taken Hee mentioneth the taking of the Bread apart by it selff And the taking of the Cup in lyke manner apart by it selff not having known then Popish Concomitance Also wee fynd sayeth GELASIUS That there are some who take onlie a part of the Sacred Body of CHRIST but abstayneth from the Cup of His Sacred Blood who truelie because ● know not by what superstition they are bound vp and taught so Therefore they must either receaue the whole Sacrament or bee debarred from the whole Because the division of one and the same mystery can not bee without the commtiting of a great Sacriledge FINIS A TABLE Of the Controversies contained in this Treatise I. Of SCRIPTURE Where-in 1. THat the Apocrypha books are not Canonicall Scripture Pag. 29. and 75 2. That People should not be debarred from reading the Scriptures 30. and 77 3. That the Authority of the Church is not aboue the Scriptures 31 4. That the Scripture is perfect without vnwritten Traditions 32. and 76 II. Of the CHURCH Where-in 1. THat the Holy Catholik Church is only of the Elect. Pag. 33. and 79 2. That the Church of true Professours is not ever and alyke conspicuous 34. 3. That True Doctrine is the Essentiall Note of the True Church 35 4. That Unitie except in Trueth is no Note thereof Pag. 36 5. That Multitude is no Note thereof 37 6. That the Church of Rome may erre 38 7. That Separation from Her is no Schism 39 III. Of the Head of the Church Where-in 1. THat CHRIST is only the Head and Husband there-of Pag. 40. and 81 2. That the Pope as Bishop of Rome is not Peters Successour 41 3. That the Pope ought to be subject to the Civill Magistrate 43. and 88 4. That CHRIST only and not the Pope is that Rock whereon the Church is built 78 IV. Of the Churches worship Where-in 1. THat GOD only is to be invocated Pag. 44 2. That CHRIST is our only Mediatour 46 3. That all Images of the godhead are idolatrous 47 4. That no Image is to be bowed vnto nor worshipped 48. and 93 5. That the worship of Dulia or Service is due to GOD only 49 V. Of the Churches true doctrine Where-in 1. OF Sinne That Concupiscence in the Godly is sinne properly Pag. 5● 2. That no Sinne is Veniall But all Mortall 5● 3. That the Virgin Mary was not conceave● without Sinne 5● 4. Of Election That it is not for fore-seen Fayth or Works 53 5. Of our Calling That there are no Merits of Congruity 53 6. That in our first conversion we haue no Free-will 54. and 95 7. Of Iustification That it is by Fayth only 55 and 97 8. That Iustifying Fayth is not an vncertayn conjecture 56 9. Of the certaynty of Salvation agaynst Popish doubting 58 10. That no Implicite Fayth sayeth 59 11. Of Sanctification That no man can perfectly keep GODS Law Let be Supererogate 60. and 99 12. Of Glorification That Good works are not meritorious of Eternall Lyff 61. and 103 13. That there are no Satisfactory Penall Works in this lyff 62. and 101 14. Neither any Satisfactory Sufferings after this lyff Pag. 36 15. Of Perseverance That the Sayncts can not totally finally fall away 64 16. Of Meats That none are to be abstayned from for conscience sake 65 VI Of the Sacraments Where-in 1. THat Sacraments conferre not Grace ex opere operato Pag. 66 2. That Baptism is not absolutely necessary to Salvation 67 3. That in the LORDS SUPPER there is no Transsubstantiation 69. and 106 4. That the Mass is no Propitiatory Sacrifice 71 5. That the Cup should not be with-holden from the people 107 VII Of PURGATORIE THat there is no Fyre of Purgatorie after this lyff Pag. 72. and 105 FINIS ERRATA Pag. lin. for reade 11 1 it it it is 42 14 that can that he can 65 13 judge him not judge him 80 19 within without 88 4 Pope hath hath not 100   responderi respondere Rev. 17. 4 Rev. 13. 11. Isai. 1. 20 Math. 19 8. Iude 3. 4. Ier. 6. 16. 1. King 1● 21. Greg. l. 4. regist. epist. 39. Platina in vita Bonifacii 3. Card. Cus l. 1. de Cōcordan cathol. c. 15. Amb. cath in Gal. 2. Lyra in Mat. 16. Erasm. in 1. Cor. 7. Consil.

rather to bee a Protestants speach of Rome now-a-days than Ieroms words of Rome in his tyme To whom I wil adjoyn amongst many others but one of latter tymes that famous Florentine and so much extolled Petrarcha who lived in the 1300 year of CHRIST and who out of experience speaketh thus of Rome wryting to his Freind saying Behold now thou seest with thyne eyes groapest with thyne hands what a Citie this last spoken of Babylon is hot and burning in Lust c. And therafter there thou maist see a people not only an enemy to CHRIST but which is worss vnder the Banner of Christian Profession rebelling agaynst CHRIST militating for Satan drunk with the blood of the Members of CHRIST for what I pray thee is not dayly done amongst these enemyes of CHRIST the Pharesees of our tymes For do they not here on earth buy and sell and make merchandise of CHRIST Himself whose Name night and day they with high prayses extoll whom in His images they cloathe with Purple and Gold decketh with precious stones and whom they salute and worship and yet they blyndfold as it were the same CHRIST as if Hee could not see they crown Him with the thorns of their ill gotten goods they pollute Him with the spittinges of their most vnclean mouth with their viperous mockings they persecute Him they pearce Him agayn with the speare of their poysonable actions and so farre as in them lyeth sayeth hee mocked naked poor whipped they draw Him agayn to Calvaerie and by a wicked conspiracie they crucifie Him over agayn O shame O grief O indignitie Of such men consisteh Rome this day as I haue sayd Where Iudas himself shall bee admitted if hee bring with him the thirtie pieces of silver the pryce of blood and poor CHRIST shall be thrust out of doors which thing to bee notourlie true there is no Christian but may know and yet none lamenteth it and none revengeth CHRISTS quarrell And where the head thereof the Pope acteth not sayeth he the part of an Apostolick but of a robber nor is famous for signes of vertue or miracles but for militarie ensigns and is stored with threatning legions as if thou wouldest think him another Hanniball nor a successour of PETER With which Petrarcha notably jumpeth also Platinae the Popes own Secretarie speaking of the Popes and Romane Clergie in the lyf of Marcellinus Gregory the fourth and Paull the second where he sayeth That by Envy Pryde and Malice they exercysed rather Tyrannie nor the Office of Priesthood altogether having forgotten Christianitie and prophaning holy mysterie And vnto whom I could adjoyn a cloud of mo witnesses of their own most famous wryters as Baptista Mantuanus de calamitatibus temporum Nicolaus Clemangis de corrupto Ecclesiae statu Marsilius Patavinus in his Defensor Pacis AEneas Sylvius Afterward Pope by the name of Pius secundus in his Epistolae familiares and of late Claudius Espencaeus a Spanish Bishop and others But what hath bene adduced may bee sufficient to such who without a prejudice agaynst Trueth haue not wedded themselues so to Errour that lyke Babell they will not be cured being so inebriated with that bewitching cup of the Filthiness of the Whores Fornications that as the Apostle sayeth GOD hath sent them strong delusion to belieue a lie because they would not receaue the loue of the trueth that they may be saved But as for others concerning whom the LORD hath a purpose in Mercie to call out of Babell as he had to Abraham whom hee called from idolatrous Ur of the Chaldees I doubt not but such following the Berean practise without prejudice wil yeeld an obedient ear to hear and heart to belieue that Ancient Roman Fayth which they fynd so clearly set down in Scripture and especially that Epistle written to the Romanes that so they may bee truely esteemed Catholick and Apostolick Romanes indeed and no more followers of that Beast horned lyke the LAMB but who speaketh lyke the Dragon to their own perdition And as for vs to whom the LORD hath revealed His Trueth and preserved from the deceavableness of Errour as the Apostle speaketh we are bound alwayes to prayse the LORD That Hee hath chosen vs from the beginning vnto Salvation thorow Sanctification of the Spirit and Belief of the Trueth wherevnto He hath called vs by the Gospell of CHRIST Of the which Blessing the LORD grant wee may walk worthie adorning our Profession by an holy lyff to the Glory of GOD good example of others and the Salvation of our own soules in the day of our account AMEN The Old Roman Catholik Religion taught to them by PAULL In opposition to The New Roman Catholik Religion taught them by the Pope The one beeing APOSTOLICALL the other Apostaticall CHAP. I. OF SCRIPTURE SECTION 1. That the Apocrypha books are not Canonicall Scripture ROM. 3. 2. Vnto them to wit the Iewes were committed the Oracles of GOD That is as all expound the Canonicall Scriptures of the Old Testament which CHRIST comprehendeth only in Moses and the Prophets wrytings Luke 24. 27. of whom Malachi was the last But vnto them were never committed these Books as the Oracles of GOD or Canonicall Scripture which are called Apocrypha nor were they ever acknowledged by the Iewes to be such as Bellarmine and others confesseth being written after Malachi who was the last of the Prophets as is already sayd Therefore it followeth That these Books are not Canonick Scripture Whence it is That Ierom sayd in his tyme The Church indeed readeth these Books sayeth he but receaveth them not amongst Canonicall Scriptures 2. That people should not be debarred from reading of the Scriptures ROM. 15. 4. What-so-ever things were written aforetyme were written for our instruction that wee through patience and comfort of the Scriptures may haue hope Whence it followeth If the Scriptures were written for the instruction of all Christians and that they may attayn by them to Patience Comfort and Hope that therefore for this end they should bee read and perused by them But so it is That they were written as sayeth this Text for that end Therefore for the same end they should bee read by GODS people and perused diligently Agayn Rom. 1. 7. The Apostle directeth his Epistle To all that bee in Rome sayeth hee beloved of GOD called to be Saincts Whence it followeth If the Apostle directeth his Epistle as a part of divyne Scripture To all Christians in common that were at Rome Therefore that all such were permitted to reade the same and consequently that no Christian should bee debarred from reading holy Scripture Wherefore sayeth Chrysostom say not that it is the part only of religious persons to reade the Scriptures for it is the part of every Christian so to do 3. That the Authoritie of the Church is not aboue the Scriptures ROM. 11. 32. It is sayd That GOD concluded them all vnder the

sinne of vnbelieff Whom els where * the Scriptures are sayd to haue concluded vnder sinne Whence it followeth That the Authoritie of GOD and of the Scriptures is all one Therefore if GODS Authoritie bee aboue the Church then the Scriptures Authoritie must bee so lykewyse and not the contrary And who believeth not GOD speaking in the Scriptures otherwyse then for the Authoritie of another That is the Churches hee believeth the Church more than GOD and so believeth not GOD simplie for himself but as is sayd 1. Iohn 5. 10. maketh GOD a liar Therefore sayeth Augustine being sure and secure of the Trueth of holy Scripture I will reade the same as being placed in the very highest and most heavenly top or pinnacle of Authoritie 4. That the Scripture is perfect in it self without vnwritten traditions ROM. 15. 4. Whatsoever thinges were written aforetyme were written for our instruction that we through Patience and Comfort of the Scriptures may haue hope Whence it followeth That if the Scripture serveth as sayeth the Text both for instructing in thinges intellectuall and begetting in vs all saving graces as things morall and which are able to vphold vs in deepest distresses as is Patience Comfort and Hope That therefore the same is perfect contayning all doctrines in it needfull to Salvation Whence it is sayeth Augustine in these places which are clearly set down in Scripture All these things are found which contayn both Fayth and Manners CHAP. II. Of the CHURCH SECTION 1. That the holy Cotholick Church spoken of in the Creed is only of them who are predestinated to eternall glory ROM. 8. 30. Moreover whom Hee did predestinate them also He called and whom He called them also Hee justified and whom Hee justified them also He glorified Whence wee reason thus The holy Catholik Church of CHRIST is that which at last is to bee glorified But none are to bee glorified but the predestinate c. Therefore the predestinate only are the holy Catholik Church of CHRIST Whence it is That Pope Gregorie the first sayeth well The Church is rightlie called a Garden inclosed sayeth hee because on all sydes it is fenced with the hedge of Charitie lest any reprobate should enter in amongst the number of the Elect. And yet for this poynt was Iohn Huss condemned burnt at the Councell of Constance because he defyned the True Church of CHRIST to bee the company of these who are predestinate elect vnto Eternall Lyf 2. That the Church of true Professours is not alwayes to all conspicuous ROM. 11. 2. 3. 4. Wot ye not what the Scripture sayeth of Eliab how hee maketh intercession to GOD against Israell saying LORD they haue killed thy Prophets and digged down thyne Altars and I am left aelone and they seek my lyf But what sayeth the answer of GOD vnto him I haue reserved to MySelff seven thousand who haue not bowed the knee to Baall Where wee see that the true Church in Israel that consisted of such a number of true worshippers was not visibly conspicuous even to the true Prophet of GOD let be to her persecuting enemyes Ahab and Iesabell Whence it is That Augustin sayeth Sometymes the Church lyke the Moon may be hid and obscured that her own very members may not know one another 3. That true doctrine is the essentiall note of the true Church ROM. 16. 17. Now I beseech you brethren mark them who cause divisions and offences contrary to the doctrine which yee haue learned and avoyd them For they that are such serue not the LORD IESUS Whence it followeth If they should bee avoyded as no true servants of CHRIST IESUS or members of His Church who teah or practise Contrary to true doctrine That on the contrary these therefore who teach and practise conform to true doctrine contayned in the Scriptures are the true servants of CHRIST IESUS and members of His Church and consequentlie that true doctrine and practise in GODS worship conform is the essentiall note to know CHRISTS Church thereby Therefore there is the true Church sayeth Ierom where true fayth is and they are good catholicks only sayeth Augustin who follow the right fayth 4. That vnity is no note of the true Church except in the trueth and profession thereof ROM. 15. 5. 6. Now the GOD of patience and consolation grant you to be alyke mynded one towards another according to CHRIST IESUS that yee may with one mynd and one mouth glorifie GOD Whence it followeth That the vnitie which the Apostle prayeth that it may be in this Church of Rome and whereby they may bee knowne to bee the true Church of CHRIST is the Unitie of trueth according to CHRIST IESUS being of one mynd in believing and of one mouth in professing the same to the glory of GOD 5. That Multitude is no Note of the True Church ROM. 11. 3. 5. LORD they haue killed thy Prophets and digged downe thyne Altars and I am left alone and they seek my lyf c. And even so at this present tyme also there is but a remnant according to the election of grace sayeth the Apostle Whence it followeth If at this tyme whereof the Prophet speaketh in this Church of the Iewes there was such a paucitie of true worshippers that Elias thought that hee only was left alone the multitude having made defection to idolatrie And that at this tyme also whereof the Apostle speaketh in the Christian Church was but a remnant only according to the election of grace in comparison of others Therefore it followeth clearly that multitude is no evident note of the true Church Wherefore sayeth Ierom the multitude of associates shall no wyse show thee to bee a Catholik but rather an Heretick 6. That the Church of Rome is not infallible but may erre ROM. 11. 20. Because of vnbelieff they were broken off to wit the Iewish Church and thou standest by fayth be not highmynded but fear Whence wee see 1. That any such highmyndedness is forbidden to the Church of Rome as to say that shee cannot erre and 2. Altho for the present she stood by fayth yet shee is exhorted to fear lest shee fall from the Fayth Which exhortation were altogether needless if shee could not erre or fall from the Fayth And agayn sayeth the Apostle Rom. 11. 21. 22. For if GOD spared not the naturall branches take heed lest hee spare not thee Behold therefore the goodness and severitie of GOD on them which fell severitie but towards thee goodness if thou continue in his goodness otherwyse thou shalt also be cut off Whereby the Apostle showeth That the Church of Rome may fall away from the Trueth and bee cut off as well as other Churches otherwyse if shee only had bene priviledged with infallibility this exhortation fore-named and this commination subjoyned had bene altogether needless neither should he spoken conditionally thus If thou continue but particularly excepted her as one that could