A second sermon, preached at Paules Crosse, the 21. of May, 1598. vpon the 21. of Math. the 12. and 13. verses concluding a former sermon preached the 4. of December 1597. vpon the same text. By Iohn Hovvson, student of Christes-Church in Oxford.
A Sermon preached at Paules Crosse, the 21. of May 1598. vpon the 21. of Mathew, the 12. and 13. verses, by Iohn Howson, Student of Christs-Church in Oxford. The Text.
A Sermon preached At Paul's Cross, the 21. of May 1598. upon the 21. of Matthew, the 12. and 13. Verses, by John Howson, Student of Christs-Church in Oxford. The Text.
but ye haue made it a denne of theeues. MATH. 21. verse 13. OVR blessed Sauiour in the 12. of S. Luke 42. noteth it to be the office & duty of a faithfull & wise Steward, of a Steward or dispensour of the mysteries of God, as S. Paule calleth him, to giue vnto the houshold in due season their portion of meate, NONLATINALPHABET, the measure of wheate, which is due vnto them.
but you have made it a den of thieves. MATH. 21. verse 13. OUR blessed Saviour in the 12. of S. Lycia 42. notes it to be the office & duty of a faithful & wise Steward, of a Steward or Dispenser of the Mysteres of God, as S. Paul calls him, to give unto the household in due season their portion of meat,, the measure of wheat, which is due unto them.
By the measure of wheate saith S. Greg. exprimitur modus verbi; the measure and proportion of the word of God is ment and expressed, which ought to be giuen to those of the houshold:
By the measure of wheat Says S. Greg. exprimitur modus verbi; the measure and proportion of the word of God is meant and expressed, which ought to be given to those of the household:
which measure and proportion consisteth in these points, saith Erasmus, Promere cum res postulat, cui { que } promere quod est accommodum, & promere quod satis est:
which measure and proportion Consisteth in these points, Says Erasmus, Promere cum Rest postulat, cui { que } promere quod est accommodum, & promere quod satis est:
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as Moyses did (for that was on a mountayne) yet with them of Bethshemeth I haue seene his Arke, that is his Gospell, which hath in it both Manna, a word of comfort,
as Moses did (for that was on a mountain) yet with them of Bethshemeth I have seen his Ark, that is his Gospel, which hath in it both Manna, a word of Comfort,
not by reason of the depth of any mysteries I had to deliuer, or in regard of the weaknes of your vnderstanding (as he was straightned) but because with somewhat long speaking, you were made, NONLATINALPHABET, weake or weary with hearing:
not by reason of the depth of any Mysteres I had to deliver, or in regard of the weakness of your understanding (as he was straightened) but Because with somewhat long speaking, you were made,, weak or weary with hearing:
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Wherefore seeing they which haue power and authority to commaund, haue said vnto me as it is in the 17. of the Acts, we will heare you againe vpon this text, recurrat stilus ad suam materiam, as S. Bern. said, I will returne to that part of my text where I left, without repeating that which is past, sauing only thus farre, that it may please you to remember, that I deuided this text in factum, & dictum;
Wherefore seeing they which have power and Authority to command, have said unto me as it is in the 17. of the Acts, we will hear you again upon this text, recurrat stilus ad suam Materiam, as S. Bern. said, I will return to that part of my text where I left, without repeating that which is past, Saving only thus Far, that it may please you to Remember, that I divided this text in factum, & dictum;
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first, the author who, secondly, the time when, thirdly, the place where, fourthly, the matter what, fiftly, the manner how this reformation was performed.
First, the author who, secondly, the time when, Thirdly, the place where, fourthly, the matter what, Fifty, the manner how this Reformation was performed.
The reason why he exercised this whip, this extraordinary and miraculous violence against them, was because they had abused the temple and prophaned it;
The reason why he exercised this whip, this extraordinary and miraculous violence against them, was Because they had abused the temple and Profaned it;
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I deuided this parcell of scripture into factum, and dictum, an action, and a speech, as S. Luke did all our Sauiours life into facere and docere; and whether were more myraculous opera diuina, or celestis doctrina, his diuine actions,
I divided this parcel of scripture into factum, and dictum, an actium, and a speech, as S. Lycia did all our Saviour's life into facere and docere; and whither were more miraculous opera Divine, or celestis Doctrina, his divine actions,
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or his heauenly speeches, I will not dispute, but greater testimonie was not giuen to his actions then is recorded of the Euangelists to be giuen to his doctrine.
or his heavenly Speeches, I will not dispute, but greater testimony was not given to his actions then is recorded of the Evangelists to be given to his Doctrine.
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For if he discoursed and preached to the people either of the resurrection of the dead, Math. 22. or of Messiah the Lord and sonne of Dauid, Luke 20. or of the sonne of God by nature Ioh. 10. or the sonnes of God by grace Math. 12. of the ceremonies of the lawe, or the works of charitie and mercy Math. 15. of the precepts of God, or the precepts of men Math. 22. of the first and greatest commandement, Math. 5.6.7. of the destruction of the kingdome of this world, and the institution of the kingdom of heauen Ioh. 3. of the passion Mat. 12. death and resurrection of the Messiah Ioh. 7. of the comming of the holy Ghost and the abundance of his graces:
For if he discoursed and preached to the people either of the resurrection of the dead, Math. 22. or of Messiah the Lord and son of David, Lycia 20. or of the son of God by nature John 10. or the Sons of God by grace Math. 12. of the ceremonies of the law, or the works of charity and mercy Math. 15. of the Precepts of God, or the Precepts of men Math. 22. of the First and greatest Commandment, Math. 5.6.7. of the destruction of the Kingdom of this world, and the Institution of the Kingdom of heaven John 3. of the passion Mathew 12. death and resurrection of the Messiah John 7. of the coming of the holy Ghost and the abundance of his graces:
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Nunquam sic locutus est homo sicut hic homo, Neuer man spake as this man speakes, Ioh. 7. and in the 6. of S. Marke, Audientes admirabantur in sermone eius, They that heard him were in admiration at his doctrine, that is, thought it miraculous;
Never sic Spoken est homo sicut hic homo, Never man spoke as this man speaks, John 7. and in the 6. of S. Mark, Audientes admirabantur in sermon eius, They that herd him were in admiration At his Doctrine, that is, Thought it miraculous;
saying, frō whence hath he these things, and what wisedome is this which is giuen vnto him? and in the 4. of S. Lukes Gospell, All gaue testimonie vnto him, and NONLATINALPHABET, vvondered at the gratious vvords vvhich proceeded out of his mouth:
saying, from whence hath he these things, and what Wisdom is this which is given unto him? and in the 4. of S. Lukes Gospel, All gave testimony unto him, and, wondered At the gracious words which proceeded out of his Mouth:
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If he plaid the respondent in disputation, his answeres were admirable, and put the disputer to a non plus: When the Pharises and Herodians disputed about tribute to be giuen to Caesar, they maruailed at his ansvvere, and held their peace;
If he played the respondent in disputation, his answers were admirable, and put the disputer to a non plus: When the Pharisees and Herodians disputed about tribute to be given to Caesar, they marveled At his answer, and held their peace;
when the Saduces disputed against the resurrection, the Scribes wondered at his answere, and one of the Scribes said, Master, NONLATINALPHABET, thou hast said excellently vvell;
when the Sadducees disputed against the resurrection, the Scribes wondered At his answer, and one of the Scribes said, Master,, thou hast said excellently well;
and when the Lawyer disputed with him about the greatest commandement, after he had receiued his answere, he confessed and said, vvell master thou hast said the truth,
and when the Lawyer disputed with him about the greatest Commandment, After he had received his answer, he confessed and said, well master thou hast said the truth,
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When he demaunded of the high Priests and the Scribes, who were the most learned among the Iewes, vvhether the baptisme of Iohn vvere from heauen or from men;
When he demanded of the high Priests and the Scribes, who were the most learned among the Iewes, whether the Baptism of John were from heaven or from men;
and whē he proposed this question to the Pharises vvhose sonne Christ should be, and they answered him Dauids, he so replied, that none could ansvvere him a vvord, NONLATINALPHABET.
and when he proposed this question to the Pharisees whose son christ should be, and they answered him David, he so replied, that none could answer him a word,.
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whereas the Scribes which by the law of Moyses were appointed (as we tearme them) schoolemaisters to instruct others (S. Aust. calleth them grammaton isagogos, the Septuagint NONLATINALPHABET Deut. cap. 29. & 31. so called,
whereas the Scribes which by the law of Moses were appointed (as we term them) Schoolmasters to instruct Others (S. Aust. calls them grammaton isagogos, the septuagint Deuteronomy cap. 29. & 31. so called,
and therefore the Iewes could say with admiration quomodo hic literas scit cum non didicerit? hovv knovves this man letters vvhen he is not learned? no scholler of the Scribes, no auditor of the Pharises:
and Therefore the Iewes could say with admiration quomodo hic literas scit cum non didicerit? how knows this man letters when he is not learned? no scholar of the Scribes, no auditor of the Pharisees:
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yet where the cōmon people of which he was one did speake the Syriack tongue, as also his Apostles, and that only: Euseb. de demonstrat. euang. lib.
yet where the Common people of which he was one did speak the Syriac tongue, as also his Apostles, and that only: Eusebius de demonstrate. Evangelist. lib.
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3. cap. 7. he could alledge a long text out of the 61. of Esay in the Hebrew tongue, wherewith onely the learned were acquainted (as now adayes) and expound it and the most hidden and secret mysteries of the holy scriptures farre beyond the expectation,
3. cap. 7. he could allege a long text out of the 61. of Isaiah in the Hebrew tongue, wherewith only the learned were acquainted (as now adays) and expound it and the most hidden and secret Mysteres of the holy Scriptures Far beyond the expectation,
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and he that is well conuersant in the holy scriptures, may perceiue that all the speeches of our Sauiour Christ, haue either the perfect forme of a Cabala (as they call it) containing a most simple, most true, most deepe, most certaine exposition of mysticall things in the scriptures;
and he that is well conversant in the holy Scriptures, may perceive that all the Speeches of our Saviour christ, have either the perfect Form of a Cabala (as they call it) containing a most simple, most true, most deep, most certain exposition of mystical things in the Scriptures;
whereas commonly with God Tota ratio facti est potentia facientis, and voluntas facientis: The reason of Gods actions are, sometimes his power, sometimes his vvill:
whereas commonly with God Tota ratio facti est potentia facientis, and Voluntas facientis: The reason of God's actions Are, sometime his power, sometime his will:
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and the husbandman in the 20. of Math. who there representeth the person of God, being asked by his seruant why he gaue as much to him that wrought but one hower,
and the husbandman in the 20. of Math. who there Representeth the person of God, being asked by his servant why he gave as much to him that wrought but one hour,
I vvill giue vnto this last as vnto thee, vers. 14. and againe vers. 15. Is it not lawfull for me to do what I will? and it is said of God the holy Ghost, 1. Cor. 12. that one and the same spirit worketh the varietie of operations which are mentioned in that chapter, deuiding to euery one NONLATINALPHABET, euen as he vvill; whereupon Caietan notes, voluntas spiritus sancti pro ratione redditur:
I will give unto this last as unto thee, vers. 14. and again vers. 15. Is it not lawful for me to do what I will? and it is said of God the holy Ghost, 1. Cor. 12. that one and the same Spirit works the variety of operations which Are mentioned in that chapter, dividing to every one, even as he will; whereupon Caietan notes, Voluntas spiritus sancti Pro ratione redditur:
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Now what might be the cause why our Sauiour being God, and equal to the Father and the holy Ghost in deitie, would not haue his will only stand for a reason,
Now what might be the cause why our Saviour being God, and equal to the Father and the holy Ghost in deity, would not have his will only stand for a reason,
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and when the great Lords and mightie Potentates of the world say sic volo, sic facio, stet pro ratione voluntas, would render a reason of this his action? was it because he had to deale with men who were docile,
and when the great lords and mighty Potentates of the world say sic volo, sic facio, stet Pro ratione Voluntas, would render a reason of this his actium? was it Because he had to deal with men who were docile,
and reasonable, and of good capacitie, and not with wilfull and stubborne men? For Theophilact hath this kinde of rule, Solere Deum, cum agit cum hominibus non malignis,
and reasonable, and of good capacity, and not with wilful and stubborn men? For Theophilact hath this kind of Rule, Solere God, cum agit cum hominibus non malignis,
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& querulis, factorum suorum reddere rationem, That it is the custome of God when he deales with men that are reasonable and tractable, to render a reason of his actions why he doth them:
& querulis, factorum suorum reddere rationem, That it is the custom of God when he deals with men that Are reasonable and tractable, to render a reason of his actions why he does them:
for it may be collected probably out of the Gospell, that our Sauiour had most commonly attending vpon him to heare his doctrine and see his miracles, eight or ten thousand people:
for it may be collected probably out of the Gospel, that our Saviour had most commonly attending upon him to hear his Doctrine and see his Miracles, eight or ten thousand people:
and this number is noted by Origen contra Celsum lib. 2. Euseb. lib. 3. ca. 6. de demonst. euang. For if he had so many in the desart places where they could haue no sustenance, what companies may be imagined did follow, when he went NONLATINALPHABET, through so many cities and villages the most populous of all the world? For Iosephus notes that in Galile there were 400. townes (NONLATINALPHABET,
and this number is noted by Origen contra Celsum lib. 2. Eusebius lib. 3. circa 6. the Demonstrate. Evangelist. For if he had so many in the desert places where they could have no sustenance, what companies may be imagined did follow, when he went, through so many cities and villages the most populous of all the world? For Iosephus notes that in Galilee there were 400. Towns (,
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as the Euangelist calles thē, oppida sine muris, as Euthinius notes in the first of Math) in euery of which townes there were at least 15000. inhabitāts, as the same Iosephus notes:
as the Evangelist calls them, Towns sine muris, as Euthinius notes in the First of Math) in every of which Towns there were At least 15000. inhabitants, as the same Iosephus notes:
and their cities were proportionable to their townes, for in the land of Genezareth, besides many other famous cities, there was one called Tarichaea, which whē occasion serued would send out 40000. fighting men,
and their cities were proportionable to their Towns, for in the land of Gennesaret, beside many other famous cities, there was one called Tarichaea, which when occasion served would send out 40000. fighting men,
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But this ordinary number of followers, of 4000. or 5000. or 10000. was nothing to the multitude of people which were gathered together at this feast of the Passeouer, from all the countries of Iudaea,
But this ordinary number of followers, of 4000. or 5000. or 10000. was nothing to the multitude of people which were gathered together At this feast of the Passover, from all the countries of Iudaea,
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and how many men went together to the eating of their part in these sacrifices, informed Nero the Emperour, that the number of men then present was 2700000. at the least, which all were counted holy and pure;
and how many men went together to the eating of their part in these Sacrifices, informed Nero the Emperor, that the number of men then present was 2700000. At the least, which all were counted holy and pure;
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yet the number of the people assembled being almost infinite in comparison of them, who loued him so that in respect of them the Pharises feared to offer him vvrong, Math. 26. vvho hung vpon him to heare him, Luke. 19. pendebat velut inhians, Caiet. finally reioysed, NONLATINALPHABET, in all the glorious things that were vvrought by him, Luke 13. it is not absurd to imagin that in respect of them our Sauiour vouchsafed to alledge this reason.
yet the number of the people assembled being almost infinite in comparison of them, who loved him so that in respect of them the Pharisees feared to offer him wrong, Math. 26. who hung upon him to hear him, Lycia. 19. pendebat velut inhians, Caiet. finally rejoiced,, in all the glorious things that were wrought by him, Lycia 13. it is not absurd to imagine that in respect of them our Saviour vouchsafed to allege this reason.
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so he would confirme this opinion by a miraculous speech? For as igneum & sidereum quiddam radiabat in oculis, some fierie and starrie brightnesse glistered in his eyes when he wrought this action:
so he would confirm this opinion by a miraculous speech? For as igneum & sidereum Quiddam radiabat in oculis, Some fiery and starry brightness glistered in his eyes when he wrought this actium:
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nor any accustomed auditor to the Scribes, for the grāmaticall sence, nor to the Pharises for the mistical sence of the scriptures, he could neuerthelesse properly,
nor any accustomed auditor to the Scribes, for the Grammatical sense, nor to the Pharisees for the mystical sense of the Scriptures, he could nevertheless properly,
Secondly, concerning the manner of his speech, which was extraordinary, NONLATINALPHABET, his speech vvas vvith authoritie and povver, not like the speech of other men, of other learned men, the Scribes or the Pharises, Math. 7. whose kinde of teaching was frigida, & ad commouendum parum efficax:
Secondly, Concerning the manner of his speech, which was extraordinary,, his speech was with Authority and power, not like the speech of other men, of other learned men, the Scribes or the Pharisees, Math. 7. whose kind of teaching was Frigida, & ad commouendum Parum Effective:
Or was it because, seeing the Scribes and Pharises did most especially assault him, and seeke to confound him with questions and interrogations vpon the chiefe feasts,
Or was it Because, seeing the Scribes and Pharisees did most especially assault him, and seek to confound him with questions and interrogations upon the chief feasts,
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when the people were assembled together, as in the feast of Tabernacles Ioh. 7. in the feast of the dedication of the Temple, Ioh. 10. in the feast of Pentecost, Ioh. 5. (for so S. Chrysostom, Cyrill, and Theophil. interpret it though it be not named) he would also in this great solemne feast and assembly at Easter,
when the people were assembled together, as in the feast of Tabernacles John 7. in the feast of the dedication of the Temple, John 10. in the feast of Pentecost, John 5. (for so S. Chrysostom, Cyril, and Theophilus. interpret it though it be not nam) he would also in this great solemn feast and assembly At Easter,
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or the Passeouer, try how they could defend that abuse of the temple, which he proued out of the prophets to be against the end & the institution of it? Whereunto whē they made no answere, he replied no farther:
or the Passover, try how they could defend that abuse of the temple, which he proved out of the Prophets to be against the end & the Institution of it? Whereunto when they made no answer, he replied no farther:
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but to measure all our sayings and doings with humane reason, which is regula propinqua, & homogenea, as the Scholemen call it, a rule which is naturall, bred within vs, neere vnto vs, in our mouthes,
but to measure all our sayings and doings with humane reason, which is regula propinqua, & homogenea, as the Schoolmen call it, a Rule which is natural, bred within us, near unto us, in our mouths,
and in our harts, or with the vvord of God which is regula remota & heterogenea, a rule hid from vs, farre off from vs, in heauen, in the bosome of God, quasi ratio Dei, but yet made knowen vnto vs by the holy Scriptures.
and in our hearts, or with the word of God which is regula Remota & heterogenea, a Rule hid from us, Far off from us, in heaven, in the bosom of God, quasi ratio Dei, but yet made known unto us by the holy Scriptures.
Which rule and instruction the holy Fathers and men of God haue euer obserued, confirming their doctrine with reason and authoritie, Nos affirmare nolumus quod apertis testimonijs nō approbamus:
Which Rule and instruction the holy Father's and men of God have ever observed, confirming their Doctrine with reason and Authority, Nos affirmare nolumus quod apertis testimonijs nō approbamus:
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and following the steps of our maister Christ, Greg. moral. 8. Recta quae errant bus dicit, non quasi ex authoritate praecipit, sed ex ratione persuadet:
and following the steps of our master christ, Greg. moral. 8. Recta Quae errant bus dicit, non quasi ex authoritate praecipit, sed ex ratione persuadet:
because as it is wisely obserued, Plus mouere solet ratio inserta in mandato, quàm ipsum mandatum, a reason inserted to a lawe or commandement, moues much more then a naked lawe:
Because as it is wisely observed, Plus mouere Solent ratio inserta in Commandment, quàm ipsum mandatum, a reason inserted to a law or Commandment, moves much more then a naked law:
yet for all that, rationabiliter suadet, it perswades you with reason, Ne de occultis ratio humana quaeri debeat, That of some mysteries and secrets of Christianitie, you may not aske or seeke the reason.
yet for all that, rationabiliter Suadet, it persuades you with reason, Ne de occultis ratio Humana quaeri debeat, That of Some Mysteres and secrets of Christianity, you may not ask or seek the reason.
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dixit, & abijt, saith S. Austine, nihil probare sategit, nihil curauit ostendere: he said, as Pilate said, quod scripsi, scripsi, quod dixi, dixi:
dixit, & Abijah, Says S. Augustine, nihil Probare sategit, nihil curauit ostendere: he said, as Pilate said, quod Scripsi, Scripsi, quod I have said, I have said:
and though our doctrine be neuer so true, yet it is without the compasse of modestie and discretion for any man be he neuer so learned, to vse these kinds of assertiōs:
and though our Doctrine be never so true, yet it is without the compass of modesty and discretion for any man be he never so learned, to use these Kinds of assertions:
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sed asserui & assero, & penes nullum volo esse iudicium, sed omnibus suadeo, vt praestent obsequium, I haue not vsed proofes, or authoritie in my writing;
sed asserui & assero, & penes nullum volo esse iudicium, sed omnibus Suadeo, vt praestent obsequium, I have not used proofs, or Authority in my writing;
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otherwise while he takes vpon him a propertie or qualitie peculiar to God, he becomes fatuus confidens in stultitia sua, a foole that is confident in his owne follie.
otherwise while he Takes upon him a property or quality peculiar to God, he becomes fatuus confidens in Stultitia sua, a fool that is confident in his own folly.
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Now our Sauiours reason was grounded vpon good authoritie, vpon that which was regula prima, the chiefe rule with the Iewes, especially Scribes and Pharises and Priests, which is, the vvritten vvord of God, which being deliuered sincerely according to the true sence and meaning of it,
Now our Saviour's reason was grounded upon good Authority, upon that which was regula prima, the chief Rule with the Iewes, especially Scribes and Pharisees and Priests, which is, the written word of God, which being Delivered sincerely according to the true sense and meaning of it,
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as he did, admits no deniall; and therefore the Pharises do make no reply. Now it is worth the obseruation to cōsider our Sauiours manner of reasoning with them;
as he did, admits no denial; and Therefore the Pharisees do make no reply. Now it is worth the observation to Consider our Saviour's manner of reasoning with them;
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It is most certaine that with all sorts of mē that confesse there is a God, the word, and will of God, is regula prima, the first and the chiefest rule to direct them in all their actions:
It is most certain that with all sorts of men that confess there is a God, the word, and will of God, is regula prima, the First and the chiefest Rule to Direct them in all their actions:
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and whosoeuer disputed with any one of these sorts of men, out of these grounds which they receiued for their chiefe rule, disputed demonstratiuely, and otherwise not so:
and whosoever disputed with any one of these sorts of men, out of these grounds which they received for their chief Rule, disputed demonstratively, and otherwise not so:
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Wherefore our Sauiour hauing to deale with the Scribes and Pharises and Priests, &c. who receiued the word of God written in bookes of the law and the Prophets for their chiefe rule, he disputed with them out of the law and the Prophets,
Wherefore our Saviour having to deal with the Scribes and Pharisees and Priests, etc. who received the word of God written in books of the law and the prophets for their chief Rule, he disputed with them out of the law and the prophets,
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and in this place drawes his reason from the prophet Esay and the prophet Ieremy: and in the next chapter disputing with the Saduces about the resurrection, which receiued only the fiue bookes of Moyses for the written word of God,
and in this place draws his reason from the Prophet Isaiah and the Prophet Ieremy: and in the next chapter disputing with the Sadducees about the resurrection, which received only the fiue books of Moses for the written word of God,
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and their chiefe rule, he alledgeth his reasons from the bookes of Moyses only. Which example the Apostles and holy Fathers haue followed in all their discourses:
and their chief Rule, he allegeth his Reasons from the books of Moses only. Which Exampl the Apostles and holy Father's have followed in all their discourses:
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but reasons drawen from the light of nature, which was their chiefe rule, and the saying of their Philosopher, Act. 17. And preaching to the Corinthians after their conuersion, alledgeth the scripture as regula prima, or remota with Christians:
but Reasons drawn from the Light of nature, which was their chief Rule, and the saying of their Philosopher, Act. 17. And preaching to the Corinthians After their conversion, allegeth the scripture as regula prima, or Remota with Christians:
And S. Austine disputing with the Manichees which denyed the old Testament to be the word of God, brought his proofes and reasons from the new Testament only,
And S. Augustine disputing with the manichees which denied the old Testament to be the word of God, brought his proofs and Reasons from the new Testament only,
and therefore Lactantius taketh exception against that maner of disputation which S. Cyprian vsed with Demetrian, who vrged him too much with authorities of scripture, seeing Demetrian allowed not the scripture for his rule:
and Therefore Lactantius Takes exception against that manner of disputation which S. Cyprian used with Demeatrian, who urged him too much with authorities of scripture, seeing Demeatrian allowed not the scripture for his Rule:
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For he was to be reproued and conuinced with arguments and reason, not with the scripture, which he esteemed as false, fained, and counterfeite, saith Lactantius.
For he was to be reproved and convinced with Arguments and reason, not with the scripture, which he esteemed as false, feigned, and counterfeit, Says Lactantius.
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But our Sauiours manner of disputation scriptum est, it is written, in the lawe or in the prophets, is demonstratiue with Iewes or Christians, who accept the scripture for their chiefe rule:
But our Saviour's manner of disputation Scriptum est, it is written, in the law or in the Prophets, is demonstrative with Iewes or Christians, who accept the scripture for their chief Rule:
or an ignorant man, a Christian or an Heathen, Baalam or his Asse, deliuer it) we must rather consider quid dicatur, quam quis loquatur, what is said, then who saith it;
or an ignorant man, a Christian or an Heathen, Balaam or his Ass, deliver it) we must rather Consider quid dicatur, quam quis loquatur, what is said, then who Says it;
yet in veritate diuina, in diuine truth, which is aboue mans reason, and is beleeued because it is so deliuered in the scripture, which we accept for the word of God,
yet in veritate Divine, in divine truth, which is above men reason, and is believed Because it is so Delivered in the scripture, which we accept for the word of God,
but consider who it is that speaketh it, of what opinion he is, whether an hereticke or no, of what minde or affection he be, whether a schismaticke or no;
but Consider who it is that speaks it, of what opinion he is, whither an heretic or no, of what mind or affection he be, whither a schismatic or no;
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so the practise of hereticks is per verba legis legem impugnare, by the words of scripture to ouerthrow the scripture, Ambr. super 3. ad Titum, & proprium sensum verbis astruere legis, to build their own opinions vpon the words or text of the law.
so the practice of Heretics is per verba Legis legem impugnare, by the words of scripture to overthrow the scripture, Ambrose super 3. ad Titum, & proprium sensum verbis astruere Legis, to built their own opinions upon the words or text of the law.
And this verball alledging of the scripture is that sheepes skin wherewith wolues be clothed, saith Vincent. Lirin. Quid est vestitus ouium, nisi prophetarum & apostolorum proloquia? What is the sheepes clothing but the sayings of the Prophets and Apostles? and, Qui sunt lupi rapaces, nisi sensus haereticorum feri & rabidi, and what be these rauening wolues,
And this verbal alleging of the scripture is that Sheep skin wherewith wolves be clothed, Says Vincent. Lirin. Quid est vestitus ouium, nisi prophetarum & apostolorum proloquia? What is the Sheep clothing but the sayings of the prophets and Apostles? and, Qui sunt Lupi rapaces, nisi sensus haereticorum Feri & rabidi, and what be these ravening wolves,
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but the wilde and vnnaturall interpretations of hereticks? And when our Sauiour charged the Saduces that they erred, not knowing the scriptures, it was not that they were ignorant of the letter of the scripture, at least of so much as they acknowledged for scripture,
but the wild and unnatural interpretations of Heretics? And when our Saviour charged the Sadducees that they erred, not knowing the Scriptures, it was not that they were ignorant of the Letter of the scripture, At least of so much as they acknowledged for scripture,
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and others NONLATINALPHABET, do maliciously wrest them, as S. Peter saith some did S. Paules Epistles, NONLATINALPHABET, to their owne destruction, and to the destruction of other their auditors and followers:
and Others, do maliciously wrest them, as S. Peter Says Some did S. Paul's Epistles,, to their own destruction, and to the destruction of other their Auditors and followers:
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It is most certaine, that God who is the Lord and creator of all things, hath reserued to himselfe a part or portion in all things, not that he hath neede of them,
It is most certain, that God who is the Lord and creator of all things, hath reserved to himself a part or portion in all things, not that he hath need of them,
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and comprehended in no place, yet he will haue some particular place whither this his people may resort to serue him, which he calleth his house, his place, his habitation:
and comprehended in no place, yet he will have Some particular place whither this his people may resort to serve him, which he calls his house, his place, his habitation:
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though thousands of angels minister vnto him, and ten thousand thousand stand before him, yet he hath among men also appointed some to his proper seruice in this his house, and those he calles his Priests, his Ministers:
though thousands of Angels minister unto him, and ten thousand thousand stand before him, yet he hath among men also appointed Some to his proper service in this his house, and those he calls his Priests, his Ministers:
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though he be a spirit, and hath no neede of these corporall things, yet he challengeth a part or portion in all things for the furnishing of this his house,
though he be a Spirit, and hath no need of these corporal things, yet he Challengeth a part or portion in all things for the furnishing of this his house,
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though he be eternall, and before all times, yet he hath reserued some times & some dayes as proper to him, wherein his people should resort to his house to serue him, which he calleth his feasts, his Sabbothes.
though he be Eternal, and before all times, yet he hath reserved Some times & Some days as proper to him, wherein his people should resort to his house to serve him, which he calls his feasts, his Sabbaths.
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It is most manifest that God who is comprehended in no place, hath had notwithstanding some place alotted to him euer since the beginning of the world,
It is most manifest that God who is comprehended in no place, hath had notwithstanding Some place allotted to him ever since the beginning of the world,
and therefore some very learned men haue affirmed, that Adam euen in Paradise had a certaine place where to present himselfe before the Lord, that place where God walked and called him to him, Gen. 3.8. and certaine Hebrew interpreters conclude out of the 4. of Gen. ver. 3.4. that Caine and Abell did bring their sacrifices, adduxerunt sacrificia sua (for so the word imports) to their father Adam, who was then the Priest, that he might offer them in the place which the Lord appointed for that purpose.
and Therefore Some very learned men have affirmed, that Adam even in Paradise had a certain place where to present himself before the Lord, that place where God walked and called him to him, Gen. 3.8. and certain Hebrew Interpreters conclude out of the 4. of Gen. ver. 3.4. that Cain and Abel did bring their Sacrifices, adduxerunt Sacrifice sua (for so the word imports) to their father Adam, who was then the Priest, that he might offer them in the place which the Lord appointed for that purpose.
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In that place where God appeared vnto Abraham, because that place was holy there he built an altar, Gen. 12. ver. 7. And whē God commaunded Abraham to offer his sonne Isaak, he appointed him the place where it should be done, on a mountaine;
In that place where God appeared unto Abraham, Because that place was holy there he built an altar, Gen. 12. ver. 7. And when God commanded Abraham to offer his son Isaac, he appointed him the place where it should be done, on a mountain;
and there Abraham built an altar also, Gen. 22. and this was the place where afterward the temple of Salomon was built, 2. Chro. 3. And whē Rebecka felt the children striue, she went to aske the Lord;
and there Abraham built an altar also, Gen. 22. and this was the place where afterwards the temple of Solomon was built, 2. Chro 3. And when Rebecca felt the children strive, she went to ask the Lord;
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and the occasion that God tooke to deliuer the children of Israell out of the Aegyptian bondage, was, that they might go to a certaine place to serue him, and offer sacrifice to him:
and the occasion that God took to deliver the children of Israel out of the Egyptian bondage, was, that they might go to a certain place to serve him, and offer sacrifice to him:
we pray thee let them go three dayes iourney in the desert there to sacrifice vnto God, said Moyses and Aaron vnto Pharaoh, Exod. 5. and the place which God appointed was mount Sinai, Exo. 19. In the desart there was a tabernacle, which Lira calleth tabernaculum paruum, the little tabernacle, in comparison of the great tabernacle, Exod. 33. whither Aaron commaunded the people to come into the presence of the Lord, Exo. 16.9.
we pray thee let them go three days journey in the desert there to sacrifice unto God, said Moses and Aaron unto Pharaoh, Exod 5. and the place which God appointed was mount Sinai, Exo. 19. In the desert there was a tabernacle, which Lira calls tabernaculum paruum, the little tabernacle, in comparison of the great tabernacle, Exod 33. whither Aaron commanded the people to come into the presence of the Lord, Exo. 16.9.
and to offer sacrifice vnto God, Exod. 18. In the 26. of Exod. charge was giuen to make that great tabernacle, a moueable tabernacle, which should continue for the house of God, till they had some setled habitation:
and to offer sacrifice unto God, Exod 18. In the 26. of Exod charge was given to make that great tabernacle, a moveable tabernacle, which should continue for the house of God, till they had Some settled habitation:
finally when their estate was setled, God chose Ierusalem for the place, and in Ierusalem mount Moriah, to build this temple in, this house of God, which heere is mentioned.
finally when their estate was settled, God chosen Ierusalem for the place, and in Ierusalem mount Moriah, to built this temple in, this house of God, which Here is mentioned.
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and might not come into the place appointed for the seruice of God, he was said to be fugatus à praesentia domini, cast out from the presence of the Lord, Gen. 4. and when Ionas was said to haue fled frō the presence of the Lord, Aben Ezra saith that he fled frō that place, where the Prophets stoode,
and might not come into the place appointed for the service of God, he was said to be fugatus à Presence domini, cast out from the presence of the Lord, Gen. 4. and when Ionas was said to have fled from the presence of the Lord, Ben Ezra Says that he fled from that place, where the prophets stood,
and when any thing was said to be done before the Arke, as Iosua 24. or before the tabernacle 1. Sam. 21. or in the temple, it was said to be done coram domino, or ad dominum, before the Lord,
and when any thing was said to be done before the Ark, as Iosua 24. or before the tabernacle 1. Sam. 21. or in the temple, it was said to be done coram domino, or ad dominum, before the Lord,
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Now as before the law and vnder the law God had euer his peculiar, and proper places to be worshipped in, which therefore were called by his name, Gods Temple, Gods tabernacle, Gods house:
Now as before the law and under the law God had ever his peculiar, and proper places to be worshipped in, which Therefore were called by his name, God's Temple, God's tabernacle, God's house:
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and professors of religion, there were peculiar places consecrated to the seruice of God, which now also are called Gods houses, domus Dei, both because they are consecrated to him,
and professors of Religion, there were peculiar places consecrated to the service of God, which now also Are called God's houses, domus Dei, both Because they Are consecrated to him,
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and because there we performe holy and diuine ministeries to him, and because that place being accepted of him for the place of his presence and habitation amongst men, plus perticipat operationis & gratiae Dei. Damas. Orth. fid. lib.
and Because there we perform holy and divine ministeries to him, and Because that place being accepted of him for the place of his presence and habitation among men, plus perticipat operationis & Gratiae Dei. Damas. Orth. fid. lib.
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That great schismaticke Ieroboam made a schisme or rente in the church of God, that so he might continue the rent or schisme which he made in the kingdome;
That great schismatic Jeroboam made a Schism or rend in the Church of God, that so he might continue the rend or Schism which he made in the Kingdom;
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and doe sacrifice in the house of the Lord, 3. Reg. 12. which were bound by the law to shewe themselues certaine times in the yeere at this house of God which was at Ierusalem:
and do sacrifice in the house of the Lord, 3. Reg. 12. which were bound by the law to show themselves certain times in the year At this house of God which was At Ierusalem:
sed vbique vota exaudit, vbique cultores suos respicit, &c. My good people and friendes saith he, I doubt not but you know, that no place is without God,
sed vbique vota exaudit, vbique Cultores suos respicit, etc. My good people and Friends Says he, I doubt not but you know, that no place is without God,
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Thus also many schismaticks and heretikes, and such politicians as Ieroboam was, since the comming of our Sauiour Christ hath endeuoured to rob his churches, of this speciall ornament of the multitude of people (for the multitude of the people is the glorie of the King Prouerbs 14. (that is gloria Christi saith the interlineall glosse) either to make rents and rebellions in kingdomes or schismes and deuisions in the house of God.
Thus also many Schismatics and Heretics, and such politicians as Jeroboam was, since the coming of our Saviour christ hath endeavoured to rob his Churches, of this special ornament of the multitude of people (for the multitude of the people is the glory of the King Proverbs 14. (that is gloria Christ Says the interlineal gloss) either to make rends and rebellions in kingdoms or schisms and divisions in the house of God.
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and others there were called Pseudo-apostoli, who affirmed Ecclesiam non plus valere ad orandum, quam stabulum porcorum, that a church was of no more vse for prayer, then a stable or hogstie:
and Others there were called Pseudo-apostoli, who affirmed Church non plus Valere ad Orandum, quam Stable porcorum, that a Church was of no more use for prayer, then a stable or hogsty:
1. Cor. 6. and the reason that he alleadgeth is this onely, for they are his: Now if this be a good reason why we should honor God, who is a spirit, both with spirite and bodie because they be his, by the same reason we must honor God, with our time, with our richesse and substance,
1. Cor. 6. and the reason that he allegeth is this only, for they Are his: Now if this be a good reason why we should honour God, who is a Spirit, both with Spirit and body Because they be his, by the same reason we must honour God, with our time, with our richesse and substance,
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Now as there was neuer any nation that acknowledged a God, which did not honor him in their Temples, with some part of their best riches and substance:
Now as there was never any Nation that acknowledged a God, which did not honour him in their Temples, with Some part of their best riches and substance:
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or a place certaine vnmooueable as was this Temple, they offered vp to him, as a signe that they held of him in capite, some good part of their best riches,
or a place certain unmovable as was this Temple, they offered up to him, as a Signen that they held of him in capite, Some good part of their best riches,
to the making and furnishing of the tabernacle they brought gold, siluer, brasse, blew silk, purple, scarlet, fine linnen, goates haire, rich skins, Schittim wood, oyle, spices, Onyx stones, and stones for the Ephod.
to the making and furnishing of the tabernacle they brought gold, silver, brass, blue silk, purple, scarlet, fine linen, Goats hair, rich skins, Schittim wood, oil, spices, Onyx stones, and stones for the Ephod.
And least you should thinke it to proceed from a kind of superstition or superfluitie, you shall vnderstand that it was done by the commandement of God;
And lest you should think it to proceed from a kind of Superstition or superfluity, you shall understand that it was done by the Commandment of God;
for Moyses saith to the congregation that God cōmanded an offering to be taken from amongst you vnto the Lord, Exod. 35.4. & yet least you should thinke it not done of deuotiō but of necessity, none might giue but he that was vltroneus, Exod. 25. volūtarius & prōpti animi, Exo. 35. he that was of a free & willing hart.
for Moses Says to the congregation that God commanded an offering to be taken from among you unto the Lord, Exod 35.4. & yet lest you should think it not done of devotion but of necessity, none might give but he that was vltroneus, Exod 25. volūtarius & prōpti animi, Exo. 35. he that was of a free & willing heart.
To the making and furnishing of the Temple, K. Dauid gaue of his owne, 3000. talents of gold, and 7000. talents siluer, besides brasse, iron, wood, Onyx stones,
To the making and furnishing of the Temple, K. David gave of his own, 3000. Talents of gold, and 7000. Talents silver, beside brass, iron, wood, Onyx stones,
& Carbuncle stones of diuers colour, and all pretious stones, and marble, in great abundance: and perswaded them that were of abilitie to do thereafter;
& Carbuncle stones of diverse colour, and all precious stones, and Marble, in great abundance: and persuaded them that were of ability to do thereafter;
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for Dauid saith, that he had the frame of it, and the patterne sent to him by writing by the hand of the Lord. 1. Chro. 28.19. and both Dauid and his people offered their gifts willingly and with a perfit hart and with reioycing Ibid. cap.
for David Says, that he had the frame of it, and the pattern sent to him by writing by the hand of the Lord. 1. Chro 28.19. and both David and his people offered their Gifts willingly and with a perfect heart and with rejoicing Ibid cap.
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and not before, God promised to establish the kingdome to his seed. 2. Samuel. 7. which Dauid seemeth also to note himselfe in the Psal. where after he had mētioned his loue to Gods house, he noteth the loue of God to his house,
and not before, God promised to establish the Kingdom to his seed. 2. Samuel. 7. which David seems also to note himself in the Psalm where After he had mentioned his love to God's house, he notes the love of God to his house,
Thirdly, though God promised many blessings to Solomon when he craued wisedome, as richesse, glory, long life, &c. yet he neuer promised that his seede should raigne after him till such time as he had finished the house of God.
Thirdly, though God promised many blessings to Solomon when he craved Wisdom, as richesse, glory, long life, etc. yet he never promised that his seed should Reign After him till such time as he had finished the house of God.
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Fourthly, when the Temple was reedified by Nehemiah and others in most sumptuous manner, God commanded two crownes to be made Zach. 6. with the names of the chiefe benefactors engraued in them,
Fourthly, when the Temple was reedified by Nehemiah and Others in most sumptuous manner, God commanded two crowns to be made Zach 6. with the names of the chief benefactors engraved in them,
and caused them to be placed in the Temple, for a perpetuall memory and most honorable testimony to all posterity of their zeale & liberalitie towards the house of God.
and caused them to be placed in the Temple, for a perpetual memory and most honourable testimony to all posterity of their zeal & liberality towards the house of God.
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so it should seem that Dauids wish or prayer reached euen to vs that were after the law, who desired of God that he would keepe for euer this voluntarie bountie,
so it should seem that David wish or prayer reached even to us that were After the law, who desired of God that he would keep for ever this voluntary bounty,
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and assoone as God raysed vp Kings and Princes which fauoured the Christian truth and religion, no cost was spared to furnish the Churches, which also were builded with royall magnificence:
and As soon as God raised up Kings and Princes which favoured the Christian truth and Religion, no cost was spared to furnish the Churches, which also were built with royal magnificence:
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and therefore Eusebius noteth the great ioie which the Christians conceiued when Constantine builte those magnificent Churches and furnished them to be laetitia diuino munere infusa, a ioy whereof God was the author, not proceeding from vanitie or superstition.
and Therefore Eusebius notes the great joy which the Christians conceived when Constantine built those magnificent Churches and furnished them to be Laetitia diuino munere infusa, a joy whereof God was the author, not proceeding from vanity or Superstition.
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Cyrillus Bishop of Ierusalem saieth that the Kings in his time did adorne the Churches with siluer and gold, &c. pietatis ergô, in holynes and deuotion.
Cyril Bishop of Ierusalem Saith that the Kings in his time did adorn the Churches with silver and gold, etc. pietatis ergô, in holiness and devotion.
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Greg. Nazian. saieth, that the cost which Gallus, Iulianus brother bestowed vpon the Church which he built, was acceptable to God, euen as Abels sacrifice.
Greg. Nazian. Saith, that the cost which Gallus, Iulianus brother bestowed upon the Church which he built, was acceptable to God, even as Abel's sacrifice.
But as there haue beene many sorts of theeues and robbers, hereticks, schismaticks, and politicians, which would rob God of that liuing furniture of the multitude of people;
But as there have been many sorts of thieves and robbers, Heretics, Schismatics, and politicians, which would rob God of that living furniture of the multitude of people;
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so are there and euer haue beene many Atheistes and irreligious Iulianists, which haue beene readie to rifle his house of this other furniture, to spoile the Church of the ornaments and all other riches, landes,
so Are there and ever have been many Atheists and irreligious Julianists, which have been ready to rifle his house of this other furniture, to spoil the Church of the Ornament and all other riches, Lands,
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and his household? so that where heretofore they complayned thus, Ecclesias Christi quas construxere parentes, Sternere nituntur nati pietate carentes:
and his household? so that where heretofore they complained thus, Ecclesiastes Christ quas construxere Parents, Sternere nituntur Nati Piate carentes:
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and in cities and boroughes they are not like the Palaces of Princes as they were in the primitiue church, regijs aulis clariora, but like a countrey hall, faire whitelimed,
and in cities and boroughs they Are not like the Palaces of Princes as they were in the primitive Church, regijs Aulis clariora, but like a country hall, fair whitelimed,
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as though we were rather Platonists then Christians, who would neither haue gold nor siluer in their churches because it was Inuidiosa res, and gaue occasion to sacriledge;
as though we were rather Platonists then Christians, who would neither have gold nor silver in their Churches Because it was Inuidiosa Rest, and gave occasion to sacrilege;
nor iron nor brasse, because they were Instrumenta bellorum, instruments for warre: but Lapides & ligna dicato qui velit, publicis { que } templis offerto:
nor iron nor brass, Because they were Instrumenta bellorum, Instruments for war: but Lapides & Ligna dicato qui velit, publicis { que } templis offerto:
And the allowance which we make God in his house in our Churches, is that which Constituta diualia permiserunt Iudaeis, that which the constitutions of the christian Emperours allowed to the Iewes in their synagogues:
And the allowance which we make God in his house in our Churches, is that which Constituted diualia permiserunt Iudaeis, that which the constitutions of the christian emperors allowed to the Iewes in their Synagogues:
But where the first good christian Emperours said, that of Esay 9. ver. 10. Lateres ceciderunt, lapide caeso extruemus, the oratories which were built in the poorer times of christianitie, are decayed,
But where the First good christian emperors said, that of Isaiah 9. ver. 10. Lateres ceciderunt, Lapide caeso extruemus, the oratories which were built in the Poorer times of christianity, Are decayed,
you haue heard how his tabernacle was furnished by his speciall appointment; how the temple was adorned by the meanes of Dauid and Salomon his chosen seruants,
you have herd how his tabernacle was furnished by his special appointment; how the temple was adorned by the means of David and Solomon his chosen Servants,
And therefore the most learned fathers of those times reasoned thus, and no doubt substantially, Si Iudaei qui vmbris legis deseruiebant, haec faciebant, multò magis nos, quibus veritas patefacta est,
And Therefore the most learned Father's of those times reasoned thus, and no doubt substantially, Si Judea qui vmbris Legis deseruiebant, haec faciebant, multò magis nos, quibus veritas patefacta est,
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& gratia per Iesum Christum data est, templa domino aedificare, & prout melius possumus ornare debemus, &c. If the Iewes vvho liued vnder the shadow of the lawe did these things;
& Gratia per Jesus Christ data est, templa domino aedificare, & prout Better possumus ornare debemus, etc. If the Iewes who lived under the shadow of the law did these things;
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If the Iewes vnder the lawe did these things, and the best Christians in the primitiue Church did the like also, the antiquitie and vniuersalitie in the Church of God will defend vs, in restoring these ruines, from suspition of innouation or superstition.
If the Iewes under the law did these things, and the best Christians in the primitive Church did the like also, the antiquity and universality in the Church of God will defend us, in restoring these ruins, from suspicion of innovation or Superstition.
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So in the time of Popery, the deuotion of the people and the Princes was such towards the building of Gods house, the furnishing of it, the maintenance of his seruants both in goods and in lands, that it did rise and ascend vltra necessitatem (it is Lyraes note vpō that place) to more then vvas necessarie, Imo contra vtilitatem, nay to more then vvas profitable:
So in the time of Popery, the devotion of the people and the Princes was such towards the building of God's house, the furnishing of it, the maintenance of his Servants both in goods and in Lands, that it did rise and ascend vltra necessitatem (it is Lyras note upon that place) to more then was necessary, Imo contra vtilitatem, nay to more then was profitable:
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so that there wanted onely a Moyses to make a proclamation, Nec vir nec mulier quicquam vltra offerat, let neither man nor vvomā offer any more, and to set a stint to the peoples deuotiō, especially in those places which had enough.
so that there wanted only a Moses to make a proclamation, Nec vir nec mulier quicquam vltra offerat, let neither man nor woman offer any more, and to Set a stint to the peoples devotion, especially in those places which had enough.
But the horseleach had two daughters in the Clergie, inordinate desire of their owne greatnes, and inordinate affectiō to their friends and kindred, which still cryed Affer, Affer, bring, bring, giue giue:
But the horseleech had two daughters in the Clergy, inordinate desire of their own greatness, and inordinate affection to their Friends and kindred, which still cried Affer, Affer, bring, bring, give give:
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and if that would not serue, would take it by force or else by guile, which made S. Greg. intend a decree for a measure or rate, in those kinde of offerings,
and if that would not serve, would take it by force or Else by guile, which made S. Greg. intend a Decree for a measure or rate, in those kind of offerings,
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S. Austine vpon that place of Exod. giues this note, that as those workemen were wise, that said vnto Moyses, Plus offert populus quàm necessarium est:
S. Augustine upon that place of Exod gives this note, that as those workmen were wise, that said unto Moses, Plus offered populus quàm Necessary est:
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for they might, saith he, haue suffered the people to giue more then enough, and thēselues haue secretly conuaied it away, sed modestia prohibuit, vel religio terruit, but modesty restrained them, or religion terrified them.
for they might, Says he, have suffered the people to give more then enough, and themselves have secretly conveyed it away, sed Modesty prohibuit, vel Religio terruit, but modesty restrained them, or Religion terrified them.
this religious feare? God required much of vs, the people brought more, Adeo vt oblata sufficerent, & superabundarent, so that the gifts vvere sufficient,
this religious Fear? God required much of us, the people brought more, Adeo vt oblata sufficerent, & superabundarent, so that the Gifts were sufficient,
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and too much for the worke, Exod. 36. the lawes of Mortmaine &c. prouided it should not be lawfull for a man to do what he would with his owne, & sic cessatum est a muneribus offerendis,
and too much for the work, Exod 36. the laws of Mortmain etc. provided it should not be lawful for a man to do what he would with his own, & sic cessatum est a muneribus offerendis,
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but the horseleach had two other daughters among the laietie, Auaritia, & luxuria, couetousnes, and riotousnes, which haue cryed so long Aufer, Aufer take away, take away, that they haue not only remoued the superaboundance from the storehouse or treasurie of God, but left neither bread nor meate in his house, Malac. 3.10. and though our Moyses cry neuer so loude by proclamation & statute, Nec vir nec mulier vltrà auferat;
but the horseleech had two other daughters among the Laity, Auaritia, & luxuria, covetousness, and riotousness, which have cried so long Aufer, Aufer take away, take away, that they have not only removed the superabundance from the storehouse or treasury of God, but left neither bred nor meat in his house, Malachi 3.10. and though our Moses cry never so loud by proclamation & statute, Nec vir nec mulier vltrà auferat;
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It is an old complaint, that the houses of Bishops and other seruāts of God were giuen Militibus, Sagittarijs, balistarijs contra ius & fas habitandas, To be inhabited of souldiers and archers &c. against law and right:
It is an old complaint, that the houses of Bishops and other Servants of God were given Militibus, Sagittarijs, balistarijs contra Just & fas habitandas, To be inhabited of Soldiers and archers etc. against law and right:
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and that they should make to themselues Camisias & faemoralia, shirts, breeches, cushions, &c. of the richest robes and furniture there. Vict. Vticen. in hist. Vandalor. li.
and that they should make to themselves Camisias & faemoralia, shirts, breeches, cushions, etc. of the Richest robes and furniture there. Vict. Vician. in hist. Vandalor. li.
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and Augustus in a meriment said to Vectius, that it was verè patris memorias colere, iesting vpon the ambiguitie of the word Colere. It is an old complaint that the Church was giuē In direptionem, alijs clàm, alijs palam occupantibus eā, &c. to be spoiled of euery mā by might or by sleight, Policrat. lib.
and Augustus in a merriment said to Vectius, that it was verè patris memorias colere, jesting upon the ambiguity of the word Colere. It is an old complaint that the Church was given In direptionem, Alijs clàm, Alijs Palam occupantibus eā, etc. to be spoiled of every man by might or by sleight, Polycrates. lib.
7. ca. 17. It is an old complaint that munus bene meriti, the reward of good seruice to the cōmon welth, should be dispendium innocētis, the Churches dommage,
7. circa 17. It is an old complaint that munus bene Merit, the reward of good service to the Common wealth, should be dispendium innocētis, the Churches damage,
or vtter vndoing, Cassi. lib. 7. epist. 17. It is an old complaint that Princes treasures were rather augmented Sacerdotum damnis, quàm hostiū spolijs:
or utter undoing, Cassi. lib. 7. Epistle. 17. It is an old complaint that Princes treasures were rather augmented Sacerdotum damnis, quàm hostiū spolijs:
With the harmes of the Priests, then with the spoile of the enemy, Symma. lib. 10. epist. 54. And it was Luthers complaint, that in his time the way to preferment, was to be witty and cunning in finding new sleights to impouerish the Clergie.
With the harms of the Priests, then with the spoil of the enemy, Symma. lib. 10. Epistle. 54. And it was Luthers complaint, that in his time the Way to preferment, was to be witty and cunning in finding new sleights to impoverish the Clergy.
or else we complaine, that whereas heretofore they were Gods goods, and therefore res nullius, now they are res nullae, nothing at all, as Rachel complained of her children, not that they were sick, but that they were not, and that was a pitiful complaint as the Euangelist noteth:
or Else we complain, that whereas heretofore they were God's goods, and Therefore Rest Nullius, now they Are Rest Nullae, nothing At all, as Rachel complained of her children, not that they were sick, but that they were not, and that was a pitiful complaint as the Evangelist notes:
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yet we complaine of this NONLATINALPHABET, as Luther calles it, this insatiable hunger of that generation that the Wise man speakes of Prou. 30. that will not be satisfied with the fat of so many Monasteries, Bishopricks, and impropriations;
yet we complain of this, as Luther calls it, this insatiable hunger of that generation that the Wise man speaks of Prou. 30. that will not be satisfied with the fat of so many Monasteries, Bishoprics, and impropriations;
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But beloued Christians, take heed of this sinne and this affection, for it is so odious and displeasing to God, that it is an old rule, voluntas sola quoad ecclesiam punitur, a sacrilegious intent shall not escape without punishment:
But Beloved Christians, take heed of this sin and this affection, for it is so odious and displeasing to God, that it is an old Rule, Voluntas sola quoad Church punitur, a sacrilegious intent shall not escape without punishment:
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but for the action what storie so auncient, but it yeeldes vs an instance? what heathen in puris naturalibus but tooke notice of it? no man of reading and obseruation but he may say with Carolus Magnus. in Capitul. Carul. lib.
but for the actium what story so ancient, but it yields us an instance? what heathen in puris Naturalibus but took notice of it? no man of reading and observation but he may say with Carolus Magnus. in Chapter. Carol. lib.
7. ca. 104. Nouimus multa regna & reges eorum propterea cecidisse, quia ecclesias spoliauerunt resque earum vastauerunt, alienarunt, vel deripuerunt, &c. we haue knowne many Kings and kingdomes vtterly destroyed,
7. circa 104. Nouimus Multa regna & reges Their propterea cecidisse, quia Ecclesiastes spoliauerunt resque earum vastauerunt, alienarunt, vel deripuerunt, etc. we have known many Kings and kingdoms utterly destroyed,
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because they haue spoiled and wasted the houses of God, &c. Shall I tel you that the heathen obserued it? Virgill notes that the Graecians offered violence to the Temple of Pallas; Corripuere sacram effigiem, manibusque cruentis
Because they have spoiled and wasted the houses of God, etc. Shall I tell you that the heathen observed it? Virgil notes that the Greeks offered violence to the Temple of Pallas; Corripuere Sacrament effigiem, manibusque cruentis
Spes Danaum. More of these matters you may find in Saint Austins booke de ciu. Dei. 1. Shall I tell you of the Temple of God built by Solomon? Ieroboam and the rest of the Kings of Israell after him, withheld the people from comming vp to the Temple and offring yeerly vnto God,
Spes Danaum. More of these matters you may find in Saint Austins book the Ciu. Dei. 1. Shall I tell you of the Temple of God built by Solomon? Jeroboam and the rest of the Kings of Israel After him, withheld the people from coming up to the Temple and offering yearly unto God,
there were nine changes, and nine sundrie families that reigned in Israell: and that the kingdome of Israell continued in no one familie, aboue fower generations:
there were nine changes, and nine sundry families that reigned in Israel: and that the Kingdom of Israel continued in no one family, above fower generations:
But when Balthasar abused them to prophane vses, then appeared the writing vpon the wall, mene, tekel, Phares, and the kingdome was cut off from him, and his posterity for euer.
But when Balthasar abused them to profane uses, then appeared the writing upon the wall, mean, Tekel, Phares, and the Kingdom was Cut off from him, and his posterity for ever.
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Shall I tell you of the second Temple? Antiochus died miserablie, and at his death confessed his sinne of sacriledge, that he had taken vessels of gold and siluer from the Church of Ierusalem.
Shall I tell you of the second Temple? Antiochus died miserably, and At his death confessed his sin of sacrilege, that he had taken vessels of gold and silver from the Church of Ierusalem.
and there appeared two men from heauen, which whipped him continually, so that he lay downe in the Temple destitute of all help, til at the request of the souldiers the Priest prayed for him.
and there appeared two men from heaven, which whipped him continually, so that he lay down in the Temple destitute of all help, till At the request of the Soldiers the Priest prayed for him.
after he had abused the Temple of Ierusalem, had continually vnhappy successe and died miserably. The like is obserued of Marcus Crassus for the same reason by the same author.
After he had abused the Temple of Ierusalem, had continually unhappy success and died miserably. The like is observed of Marcus Crassus for the same reason by the same author.
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Before any Church was built vnto Christ, before any law commaunded to giue to the Church, when Ananias and Saphira withheld secretly parte of that which voluntarily they had giuen vnto God for the vse of his seruants, they were punished seuerely with sudden death.
Before any Church was built unto christ, before any law commanded to give to the Church, when Ananias and Sapphira withheld secretly part of that which voluntarily they had given unto God for the use of his Servants, they were punished severely with sudden death.
Acts. 4. Presently after the Church was endowed and adorned with riches and pretious furniture, Iulian was wounded to death with an arrow from heauen when he had robbed the Churches,
Acts. 4. Presently After the Church was endowed and adorned with riches and precious furniture, Iulian was wounded to death with an arrow from heaven when he had robbed the Churches,
If they which carrie the like affection, and cease not to practise the like ill actions to their abilitie, ducunt in bonis dies suos, spend their daies in wealth,
If they which carry the like affection, and cease not to practise the like ill actions to their ability, ducunt in bonis dies suos, spend their days in wealth,
Iob. 21. if as the same Iob saith, The tabernacles of robbers do prosper, and they are in safetie that prouoke God? yet we say as Optatus said to the Donatists in the same case lib. 1. An quia cessat talis modo vindicta,
Job 21. if as the same Job Says, The Tabernacles of robbers do prosper, and they Are in safety that provoke God? yet we say as Optatus said to the Donatists in the same case lib. 1. an quia cessat Talis modo Vindictae,
because God doth not now punish you, because you enioye peaceably those spoiles, are you therefore innocent? No, no, the ordinary glosse saith excellently, Aliud misericorditer dat Deus, aliud habere sinit iratus:
Because God does not now Punish you, Because you enjoy peaceably those spoils, Are you Therefore innocent? No, no, the ordinary gloss Says excellently, Aliud Mercifully that Deus, Aliud habere sinit Angered:
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so it is as olde a rule in sacriledge, Quae malignè contraxit pater, luxu peiori refundet haeres: that which the father hath wickedly scraped togither, the son shall more wickedly scatter abroad.
so it is as old a Rule in sacrilege, Quae malignè contraxit pater, luxu peiori refundet haeres: that which the father hath wickedly scraped together, the son shall more wickedly scatter abroad.
but was remooued from Asdod, to Gath, from Gath, to Ekron, and troubled the people wheresoeuer it came, till they returnd it againe to his proper place. 1. Sam. 5.
but was removed from Asdod, to Gaza, from Gaza, to Ekron, and troubled the people wheresoever it Come, till they returned it again to his proper place. 1. Sam. 5.
and then after would haue that other part perfourmed, Et nunc reges intelligite; be wise now ye Kings, be learned ye iudges of the earth, &c. in the time of good Constantine: So also seeing in these latter times the former is againe fulfilled, Astiterunt reges terrae; fulfill also this latter part once againe, Et nunc reges intelligite, and once againe vnderstand and know you that be magistrates and gouernours and gentlemen, &c. that God as the very law of nature teacheth,
and then After would have that other part performed, Et nunc reges Understand; be wise now you Kings, be learned you judges of the earth, etc. in the time of good Constantine: So also seeing in these latter times the former is again fulfilled, Astiterunt reges terrae; fulfil also this latter part once again, Et nunc reges Understand, and once again understand and know you that be Magistrates and Governors and gentlemen, etc. that God as the very law of nature Teaches,
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who gaue them to God, and he vnto vs, Num. 18. That he hath blessed those Princes and their posterities, which haue thus honored him with part of their goods:
who gave them to God, and he unto us, Num. 18. That he hath blessed those Princes and their Posterities, which have thus honoured him with part of their goods:
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and promised to open the windowes of heauen and powre downe immeasurable blessings, vpon the people that in this respect delt truely with him, Mal. 3. that he hath reuenged himselfe on them that robbed him in themselues and their posteritie:
and promised to open the windows of heaven and pour down immeasurable blessings, upon the people that in this respect dealt truly with him, Malachi 3. that he hath revenged himself on them that robbed him in themselves and their posterity:
& cursed with a curse whole nations that spoiled him, Mal. 3. That the time hath been when there was scarcely one Christian to be found so wicked, that durst offer violence to the house of God,
& cursed with a curse Whole Nations that spoiled him, Malachi 3. That the time hath been when there was scarcely one Christian to be found so wicked, that durst offer violence to the house of God,
or the furniture of it, and therefore the Iewes were hired to spoile it, in vita Bernard. That in these latter times it was not spoiled by Wolues & Lions such as proudly bid battel to God:
or the furniture of it, and Therefore the Iewes were hired to spoil it, in vita Bernard. That in these latter times it was not spoiled by Wolves & Lions such as proudly bid battle to God:
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and that which God giueth in mercie; inter NONLATINALPHABET & NONLATINALPHABET Pindarus: betweene purchase and robberie: betweene holy things and prophane things:
and that which God gives in mercy; inter & Pindarus: between purchase and robbery: between holy things and profane things:
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Holy Dauid, wise Solomon, religious Constantine, and our holy, wise and religious Princesse, of whom we may giue this testimonie to all succeeding ages, that Petrus Blesens. left to her most noble progenitor Hen. 2. Benedictus dominus qui regem Henricum a talibus hactenus conseruauit innoxium:
Holy David, wise Solomon, religious Constantine, and our holy, wise and religious Princess, of whom we may give this testimony to all succeeding ages, that Peter Blessens. left to her most noble progenitor Hen. 2. Benedictus dominus qui regem Henricum a Talibus Hactenus conseruauit innoxium:
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Blessed be that God which hitherto hath defended her Maiestie from all kinde of sacriledge, that hath not furnished her house with the spoile of the Church,
Blessed be that God which hitherto hath defended her Majesty from all kind of sacrilege, that hath not furnished her house with the spoil of the Church,
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nor increased her reuenew by the losse of Gods house; that hath not defiled her hands with Simonie, nor bestowed her preferments for personall fauour, or respect of reward:
nor increased her revenue by the loss of God's house; that hath not defiled her hands with Simony, nor bestowed her preferments for personal favour, or respect of reward:
Now the end and vse of Churches is, the publike seruice and worship of God: which publike seruice in this place is comprehended vnder the name of prayer:
Now the end and use of Churches is, the public service and worship of God: which public service in this place is comprehended under the name of prayer:
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as offering of sacrifices, and oblations, burning of incense, &c. yet those also are comprehended vnder S. Paules distinction, prayers, supplications, intercessions,
as offering of Sacrifices, and Oblations, burning of incense, etc. yet those also Are comprehended under S. Paul's distinction, Prayers, supplications, intercessions,
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Though in later times NONLATINALPHABET are become NONLATINALPHABET in some places, not for their statelines, as in the time of Constantine, but for the proprietie & possession of them;
Though in later times Are become in Some places, not for their stateliness, as in the time of Constantine, but for the propriety & possession of them;
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and where the Apostles, who had in their commission Ite praedicate, goe, preach, put prayer in the first place before preaching Act. 6. Nos orationi & ministerio verbi instantes erimus:
and where the Apostles, who had in their commission Item predicate, go, preach, put prayer in the First place before preaching Act. 6. Nos Orationi & Ministerio verbi instantes Erimus:
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for S. Chrysost. complaines that the multitude of people that came to his sermons, and heard him with great attention, was ingens & penè inaudita, great and almost incredible;
for S. Chrysostom complains that the multitude of people that Come to his Sermons, and herd him with great attention, was ingens & penè inaudita, great and almost incredible;
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S. Chrysost. cryed out, proh fidem hominum christianorum, quo pacto istaec veniam consequentur? he calleth the very faith and profession of christianitie to witnesse against it,
S. Chrysostom cried out, proh fidem hominum Christians, quo pacto istaec veniam consequentur? he calls the very faith and profession of christianity to witness against it,
Vnder the law of nature men were moued to the worship of God, nulla lege exterius data, sed solo interiori instinctu, not by any externall lawe or externall instruction,
Under the law of nature men were moved to the worship of God, nulla lege exterius data, sed solo interiori instinctu, not by any external law or external instruction,
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hearing the law expounded, was but the way to knowledge, and knowledge the way to the worship of God, via ad cultum: for scientia non est qualitas actiua,
hearing the law expounded, was but the Way to knowledge, and knowledge the Way to the worship of God, via ad cultum: for scientia non est qualitas actiua,
In the times of Christianitie the houses of God were oratoria, not auditoria: and before they were built the Apostles in their times vsed this temple as the house of prayer:
In the times of Christianity the houses of God were Oratory, not Auditorium: and before they were built the Apostles in their times used this temple as the house of prayer:
And our Sauiour told the people parables to this end, that they ought alwayes to pray, Luc. 18.1. and S. Paule in plaine termes without parable expresseth it, Indesinenter orate, pray continually.
And our Saviour told the people parables to this end, that they ought always to pray, Luke 18.1. and S. Paul in plain terms without parable Expresses it, Indesinenter orate, pray continually.
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And therefore the blessing is not promised to hearing, but to doing, non auditores verbi sed factores &c. God reckoneth not so much of auditors as factors, of those that heare his word, as of those that keepe his word:
And Therefore the blessing is not promised to hearing, but to doing, non auditores verbi sed Factors etc. God Reckoneth not so much of Auditors as Factors, of those that hear his word, as of those that keep his word:
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Otherwise the hearing of the lawe or the Gospell to know onely, or to know more then another, S. Paule saith is the mother of pride, scientia inflat: The Fathers say it is Diabolica tentatio, the temptation wherewith the Deuill assaulted our first parents in Paradice:
Otherwise the hearing of the law or the Gospel to know only, or to know more then Another, S. Paul Says is the mother of pride, scientia inflat: The Father's say it is Diabolica Tentatio, the temptation wherewith the devil assaulted our First Parents in Paradise:
for this is a rule in diuinitie, that euery religious action which consisteth only in exterioribus, and is not referred ad interiorem dei cultum, to the inward seruice of God, is either superfluous, or superstitious.
for this is a Rule in divinity, that every religious actium which Consisteth only in exterioribus, and is not referred ad interiorem dei cultum, to the inward service of God, is either superfluous, or superstitious.
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And if I should denye it, yet nature would tell you quibus suffragijs exoptata pietas audiatur, with what applause an holy and deuoute sermon is entertained.
And if I should deny it, yet nature would tell you quibus suffragijs exoptata pietas audiatur, with what applause an holy and devout sermon is entertained.
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and bound and sworne to obserue the lawes and customes thereof, and are now no longer probationers catechumeni, hearers chatechists, should now prefer hearing before praying;
and bound and sworn to observe the laws and customs thereof, and Are now no longer probationers Catechumen, hearers chatechists, should now prefer hearing before praying;
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I complaine not that you haue ready and attentiue eares, but that you haue not pure hands, humble lookes, single eyes, cleane harts, soules and bodies vndefiled.
I complain not that you have ready and attentive ears, but that you have not pure hands, humble looks, single eyes, clean hearts, Souls and bodies undefiled.
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I complaine that you heare much and profit little, which the learned hold for a signe of reprobation, and S. Paule saith little lesse, Heb. 6. The earth which hath drunke in the raine which comes oft vpon it,
I complain that you hear much and profit little, which the learned hold for a Signen of reprobation, and S. Paul Says little less, Hebrew 6. The earth which hath drunk in the rain which comes oft upon it,
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I complaine that the end of your hearing is to censure the preacher, not gaudere super cohortatione, Act. 15.31. to reioyse or make benefit of that which is heard.
I complain that the end of your hearing is to censure the preacher, not Rejoice super cohortatione, Act. 15.31. to rejoice or make benefit of that which is herd.
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but he addeth also factus est iustitia, & sanctificatio, & redemptio: he is made our righteousnes, sanctification, and redemption. 1. Cor. 1.30. Sapientia in intellectu, iustitia in voluntate, sanctificatio in opere, redemptio in statu: wisedome in our vnderstanding; righteousnes in our will; sanctification in our workes;
but he adds also factus est iustitia, & Sanctification, & redemptio: he is made our righteousness, sanctification, and redemption. 1. Cor. 1.30. Sapientia in intellectu, iustitia in voluntate, Sanctification in Opere, redemptio in Statu: Wisdom in our understanding; righteousness in our will; sanctification in our works;
and redemption to the whole man, Caiet. And therefore in the perfectest time of Christianitie, hearing was not inough to make one reputed a good Christian, no nor Baptisme added to it; for hearing was before Baptisme;
and redemption to the Whole man, Caiet. And Therefore in the perfectest time of Christianity, hearing was not enough to make one reputed a good Christian, no nor Baptism added to it; for hearing was before Baptism;
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what not hearing of sermons, not baptisme, not beleefe a sufficient argument of true Christianitie? why then what shall be thought of vs? no, that was not then inough.
what not hearing of Sermons, not Baptism, not belief a sufficient argument of true Christianity? why then what shall be Thought of us? no, that was not then enough.
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besides the ordinary action of common prayer it selfe which is as iuge sacrificium, the sacrifice which God requireth euerie day, not only priuatly in our chamber,
beside the ordinary actium of Common prayer it self which is as judge Sacrificium, the sacrifice which God requires every day, not only privately in our chamber,
Thankes be to God for it, you are not as heathen to be taught of vs, Quid oporteat credere: what you must beleeue to be saued: nor as Catechists lately conuerted:
Thanks be to God for it, you Are not as heathen to be taught of us, Quid oporteat Believe: what you must believe to be saved: nor as Catechists lately converted:
not because you haue plenitudinem cognitionis, fulnes of knowlegde (ah lasse we haue it not our selues) but because you haue a sufficiencie of knowledge.
not Because you have plenitudinem cognitionis, fullness of knowledge (ah lass we have it not our selves) but Because you have a sufficiency of knowledge.
And if Marcus Agrippa who was no foole but vir ingentis animi, a man both of courage and wit, was woont to say that he owed much to Salust for this one sentence, Concordia paruaeres crescunt, discordia maximae dilabuntur, by peace & concord small things growe great;
And if Marcus Agrippa who was no fool but vir ingentis animi, a man both of courage and wit, was wont to say that he owed much to Sallust for this one sentence, Concord paruaeres crescunt, Discordia maximae dilabuntur, by peace & concord small things grow great;
as being well digested and practised would make you good parents, good children, good friendes, good brethren, good neighbours, good subiects, in a word, good Christians.
as being well digested and practised would make you good Parents, good children, good Friends, good brothers, good neighbours, good Subjects, in a word, good Christians.
The second reason drawē from the abuse of the Temple, is borrowed of the prophet Ierem. cap. 7. where the same assertion is vsed, but by way of interrogation:
The second reason drawn from the abuse of the Temple, is borrowed of the Prophet Jeremiah cap. 7. where the same assertion is used, but by Way of interrogation:
And for theeues and murtherers and adulterers and false swearers and Idolaters, to come into the house of God, either to pray or to offer sacrifice, without a constant intent to amende their ill waies, is to make the house of God or the house of prayer, a den of theeues.
And for thieves and murderers and Adulterers and false swearers and Idolaters, to come into the house of God, either to pray or to offer sacrifice, without a constant intent to amend their ill ways, is to make the house of God or the house of prayer, a den of thieves.
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May it please you therefore to vnderstand, that in the new Testament, the texts & prophesies of the old Testament, are alleaged somtimes properly & according to the litteral sense,
May it please you Therefore to understand, that in the new Testament, the texts & prophecies of the old Testament, Are alleged sometimes properly & according to the literal sense,
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as that which the prophet Esay saide of the Iewes in his time, populus hic labijs me honorat, &c. this people honour me with their lips, Christ applieth as if it had been spoken in the same case of the Iewes in his time, Hypocrites, Esay prophesied well of you, saying, &c. Math. 15. the like example you haue Math. 13.14. and Acts. 28.26.
as that which the Prophet Isaiah said of the Iewes in his time, populus hic labijs me Honorat, etc. this people honour me with their lips, christ Applieth as if it had been spoken in the same case of the Iewes in his time, Hypocrites, Isaiah prophesied well of you, saying, etc. Math. 15. the like Exampl you have Math. 13.14. and Acts. 28.26.
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According to this last rule that which the prophet Ieremie vseth against theeues, murtherers, false swearers, &c. our Sauiour very well applieth against buyers and sellers, and money changers, and merchandizers;
According to this last Rule that which the Prophet Ieremie uses against thieves, murderers, false swearers, etc. our Saviour very well Applieth against buyers and sellers, and money changer's, and merchandizers;
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but in the second of Saint Iohn performing the like action vpon the same kinde of men, he telleth them, that they had made the house of God, a house of merchandice:
but in the second of Saint John performing the like actium upon the same kind of men, he Telleth them, that they had made the house of God, a house of merchandise:
which rule though he restraine to those that buye their wares and sell them againe, integra & immutata, in the same kinde and nature wherein they bought them;
which Rule though he restrain to those that buy their wares and fell them again, Whole & immutata, in the same kind and nature wherein they bought them;
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and Sixtus Senensis restraines it to Ingrossers and Monopolies, calling this only merchandizing & negotiation, according to Cassiodore super Psal. 70. quae vilius possint comparari, carius velle distrahere;
and Sixtus Senensis restrains it to Ingrossers and Monopolies, calling this only Merchandising & negotiation, according to Cassiodorus super Psalm 70. Quae Vilius possint comparari, carius velle distrahere;
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yet seeing in these latter auaritious daies, for the most part, lucre onely, quod terminum nescit, sed in infinitum tendit, is the common and ordinarie end of merchandizing, of buying and selling;
yet seeing in these latter Avaricious days, for the most part, lucre only, quod Terminus nescit, sed in infinitum tendit, is the Common and ordinary end of Merchandising, of buying and selling;
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Saint Chrysost. saieth that they make the house of God a den of theeues which talke and discourse in the Church, and driue their bargaines at diuine seruice:
Saint Chrysostom Saith that they make the house of God a den of thieves which talk and discourse in the Church, and driven their bargains At divine service:
and concludeth that the Church is not tonstrina, forum, caupona, a barbars shop, an exchang, or a tauerne, but locus angelorum, locus archangelorum, regia Dei, coelum ipsum:
and Concludeth that the Church is not tonstrina, forum, caupona, a barbars shop, an exchange, or a tavern, but locus Angels, locus archangelorum, Regia Dei, coelum ipsum:
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The ordinarie glosse applies it to murther and bloodshed committed in the Church, which was grieuouslie punished in the Canon lawe, 24. 1. qui contra: and doth portend some great ill to the Church or common wealth;
The ordinary gloss Applies it to murder and bloodshed committed in the Church, which was grievously punished in the Canon law, 24. 1. qui contra: and does portend Some great ill to the Church or Common wealth;
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But this last sorte of men in my opinion, may be said to make the house of God worse then a denne of theeues, (if worse may be) because whereas the other sorts rob,
But this last sort of men in my opinion, may be said to make the house of God Worse then a den of thieves, (if Worse may be) Because whereas the other sorts rob,
these men say Vnum petij a domino (de praeterito) I haue made one suite now a great vvhile, to my Lord or maister, &c. Et hanc requiram (de futuro) I vvill vrge this suite till I haue obteined it:
these men say One petij a domino (de praeterito) I have made one suit now a great while, to my Lord or master, etc. Et hanc Requiram (de futuro) I will urge this suit till I have obtained it:
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to what ende? vt haereditate possideam sanctuarium domini, as the wicked men sayd Psal. 83. that some of Gods lands or some of Gods houses may be my inheritance for euer and euer.
to what end? vt Inheritate possideam sanctuarium domini, as the wicked men said Psalm 83. that Some of God's Lands or Some of God's houses may be my inheritance for ever and ever.
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So that where they that abuse the house of God with sundry prophanations, and rob and steale and merchandise in it, make it speluncam latronum, a denne for a time to lurke in,
So that where they that abuse the house of God with sundry profanations, and rob and steal and merchandise in it, make it speluncam Robbers, a den for a time to lurk in,
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they that rob and spoyle God of his houses, and alienate them to their prophane vses, do make of them tabernacula praedonum, Iob. 12. not only the dennes,
they that rob and spoil God of his houses, and alienate them to their profane uses, do make of them Tabernacle praedonum, Job 12. not only the dens,
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but now in many places, and in many respects, nay in all these respects, the house of God is made a house of merchandize, the house of prayer is made a denne of theeues.
but now in many places, and in many respects, nay in all these respects, the house of God is made a house of merchandise, the house of prayer is made a den of thieves.
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and lesse true charitie, if lesse may be, vpon the face of the earth) we are to expect a perfect and finall reformation from Christ Iesus of these abuses;
and less true charity, if less may be, upon the face of the earth) we Are to expect a perfect and final Reformation from christ Iesus of these Abuses;
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but from his owne hands, not armed with a whip, or other temporall punishment, as at his first comming, but with his fanne, wherewith he will make cleane the floore of his Church,
but from his own hands, not armed with a whip, or other temporal punishment, as At his First coming, but with his fan, wherewith he will make clean the floor of his Church,
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