The way to glory, or, The preaching of the Gospell is the ordinary meanes of our saluation wherein is shewed what difference there is betweene the text of the Gospell, and the preaching, exposition, and glosse thereof : with a confutation of our aduersaries opinion, that the Popes defining and expounding Scriptures ex Cathedra, is to bee beleeued as vndoubted truth ... : herein also is shewed the dignity and necessity of the office of preaching the Gospell ... : preached in the Cathedrall Church of S. Paules, for the Crosse sermon, the tenth of December, 1620 / by Ro. Iohnson Bachelour of Diunity.
THis text is like the Oliue leafe which Noahs Doue brought in her mouth into the Arke in the euening, Gen. 8.11. whereby hee knew the Flood ceassed, the waters decreased, and that saluation for himselfe and his family approached.
THis text is like the Olive leaf which Noahs Dove brought in her Mouth into the Ark in the evening, Gen. 8.11. whereby he knew the Flood ceased, the waters decreased, and that salvation for himself and his family approached.
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To you is this word of saluation sent, so it is defined by the Apostle, NONLATINALPHABET, The power of God vnto saluation to euery one that doth beleeue, to the Iewe first,
To you is this word of salvation sent, so it is defined by the Apostle,, The power of God unto salvation to every one that does believe, to the Iewe First,
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If you looke vnto the instrument or means of our calling, that is glorious also; for it is the Gospell, the ministration of righteousnesse, which exceedes in glory.
If you look unto the Instrument or means of our calling, that is glorious also; for it is the Gospel, the ministration of righteousness, which exceeds in glory.
In this heauenly calling is first to bee considered, the Author thereof, which is God, who is also the Author of our election and sanctification, in the former verse.
In this heavenly calling is First to be considered, the Author thereof, which is God, who is also the Author of our election and sanctification, in the former verse.
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So that all the causes of our saluation, both primary and secondary, both first and last, are onely of and from him, who is said to be the first and last, qui elegerit vos, he which elected you in the former verse:
So that all the Causes of our salvation, both primary and secondary, both First and last, Are only of and from him, who is said to be the First and last, qui elegerit vos, he which elected you in the former verse:
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Thirdly, in the instrument or meanes of our calling, which is per Euangelium nostrum, by our Gospell, that is per praedicationem Euangelij nobis commissam:
Thirdly, in the Instrument or means of our calling, which is per Evangelium nostrum, by our Gospel, that is per praedicationem Evangelist nobis Commissam:
And here also in this place may be obserued, the dignity and necessity of the office of preaching the Gospell, that it is neither so base nor so needlesse an office as many account of it.
And Here also in this place may be observed, the dignity and necessity of the office of preaching the Gospel, that it is neither so base nor so needless an office as many account of it.
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The fourth and last is the terminus ad quem, that leades vnto all glory, In acquisitionem gloriae Domini nostri Iesu Christi, To obtaine the glory of our Lord Iesus Christ.
The fourth and last is the terminus ad Whom, that leads unto all glory, In acquisitionem Glory Domini Our Iesu Christ, To obtain the glory of our Lord Iesus christ.
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And with Dauid to sing a song of thanksgiuing vnto his name, O thou most Highest. Dauid had many songs in the praise of God, hee had his Canticum laudis, his Song of praise and thanksgiuing;
And with David to sing a song of thanksgiving unto his name, Oh thou most Highest. David had many songs in the praise of God, he had his Canticum laudis, his Song of praise and thanksgiving;
as to be called to the office or dignity of a King, to enioy the soueraignety, which S. Peter saith is Officium praecellens or supereminens, The supreame Office.
as to be called to the office or dignity of a King, to enjoy the sovereignty, which S. Peter Says is Officium praecellens or supereminens, The supreme Office.
Or sometimes it is taken for an external Ecclesiastical calling, as to be called to the Office & dignity of a Bishop, which is Opus bonum, a good worke and a weighty.
Or sometime it is taken for an external Ecclesiastical calling, as to be called to the Office & dignity of a Bishop, which is Opus bonum, a good work and a weighty.
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but not inwardly called with this effectuall calling, which is, Doni, non meriti; gratiae, non naturae, from God and not from man, the worke of Grace and not of Nature:
but not inwardly called with this effectual calling, which is, Doni, non Merit; Gratiae, non naturae, from God and not from man, the work of Grace and not of Nature:
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and this is primus applicationis Christi gradus, our first degree in the schoole of Christ, called by S. Augustine ingressus ad salutem, et primus ad fidem aditus, Our entrance to saluation, and first approach to faith:
and this is primus applicationis Christ gradus, our First degree in the school of christ, called by S. Augustine ingressus ad salutem, et primus ad fidem aditus, Our Entrance to salvation, and First approach to faith:
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more especially, it is Actio Dei efficax et gratiosa, qua electi ex Dei beneplacito, propter meritū Christi, per Spiritum sanctum, intus informantur ad preceptionem et communionem et gratiae et gloriae Dei:
more especially, it is Actio Dei Effective et gratiosa, qua Elect ex Dei beneplacito, propter meritū Christ, per Spiritum sanctum, intus informantur ad preceptionem et communionem et Gratiae et Glory Dei:
Art thou not called and moued (but who can say so) to work righteousnesse? or doest thou not finde a readinesse in thy minde to obey the motions of Gods Spirit, to yeelde obedience to the Gospell, to bee ready to euery good worke? Thou canst no way yet assure thy selfe, that thou art of the number of Gods Elect,
Art thou not called and moved (but who can say so) to work righteousness? or dost thou not find a readiness in thy mind to obey the motions of God's Spirit, to yield Obedience to the Gospel, to be ready to every good work? Thou Canst no Way yet assure thy self, that thou art of the number of God's Elect,
for I say, that God is able of these stones to raise vp children vnto Abraham: God is able to break off the naturall branches throgh their disobedience,
for I say, that God is able of these stones to raise up children unto Abraham: God is able to break off the natural branches through their disobedience,
I come vnto the third circumstance, which is the instrument or meanes of our calling, per Euangelium nostrum, by our Gospell, Whereunto he called you by our Gospell.
I come unto the third circumstance, which is the Instrument or means of our calling, per Evangelium nostrum, by our Gospel, Whereunto he called you by our Gospel.
We were bold to speak vnto you the Gospel of God, and S. Peter so calls it also, What shal be the end of those that obey not the Gospell of God? And it is properly called also the Gospell of Christ.
We were bold to speak unto you the Gospel of God, and S. Peter so calls it also, What shall be the end of those that obey not the Gospel of God? And it is properly called also the Gospel of christ.
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The meaning of these words, hee called you, per Euangelium nostrum, by our Gospell, is, per praedicationem Euangelij nobis commissam, by our preaching the gospell which is committed vnto vs. It is then Christs gospell properly,
The meaning of these words, he called you, per Evangelium nostrum, by our Gospel, is, per praedicationem Evangelist nobis Commissam, by our preaching the gospel which is committed unto us It is then Christ gospel properly,
and it is our gospell as the preaching thereof is committed and commanded vs. So then in respect of preaching the gospell, it is S. Paules gospell, it is S. Peters gospell, it is S. Iohns gospell,
and it is our gospel as the preaching thereof is committed and commanded us So then in respect of preaching the gospel, it is S. Paul's gospel, it is S. Peter's gospel, it is S. Iohns gospel,
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and our gospell, that is, the preaching, dispensation, exposition, glosse, or determination thereof? I answer, there is an imparity and difference betweene the Text of the Gospell, in which there can be no error or lye,
and our gospel, that is, the preaching, Dispensation, exposition, gloss, or determination thereof? I answer, there is an imparity and difference between the Text of the Gospel, in which there can be no error or lie,
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And againe, in the Epistle to the Galatians, Though that we or an Angell from heauen, preach vnto you otherwise then that which we haue preached, let him be accursed.
And again, in the Epistle to the Galatians, Though that we or an Angel from heaven, preach unto you otherwise then that which we have preached, let him be accursed.
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For so saith also S. Augustine, Numquid vllo modo Euangelio scripta mea comparabis, aut ea Scripturis canonicis coaequabis? Profectò si rectè diiudicando sapis, longè infra nos vides ab illa authoritate distare, et me quidem longiùs. Doest any way compare my writings with the gospell,
For so Says also S. Augustine, Numquid vllo modo Gospel Scripta mea comparabis, Or ea Scriptures canonicis coaequabis? Profectò si rectè diiudicando sapis, long infra nos vides ab illa authoritate distare, et me quidem longiùs. Dost any Way compare my writings with the gospel,
or equalize them with the Text of the Canonicall Scriptures? Truely, if thou vnderstandest with a right iudgement, thou maist perceiue vs and our writings much inferiour to their authority,
or equalise them with the Text of the Canonical Scriptures? Truly, if thou Understandest with a right judgement, thou Mayest perceive us and our writings much inferior to their Authority,
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So saith Baronius: By the tradition of the Church all the gospell receiueth his authority, and is built thereupon as vpon a foundation, and cannot subsist without it.
So Says Baronius: By the tradition of the Church all the gospel receiveth his Authority, and is built thereupon as upon a Foundation, and cannot subsist without it.
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I my selfe should not haue beene a Christian and beleeued the Gospell, if the authority of the catholike Church had not moued and pressed mee thereunto.
I my self should not have been a Christian and believed the Gospel, if the Authority of the catholic Church had not moved and pressed me thereunto.
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5. for that sixt Tome, he hath written against diuers heresies of the Iewes, Manichies, Arians and Iouinians. And this booke hee writes against the afore-named Fundaments Epistle which was a Manichie, and held two natures or beginnings, one good, and another bad or euill;
5. for that sixt Tome, he hath written against diverse heresies of the Iewes, Manichaeans, Arians and Iovinians. And this book he writes against the aforenamed Fundaments Epistle which was a Manichaean, and held two nature's or beginnings, one good, and Another bad or evil;
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and saies these words to this intent, to conuince him of his error, by the authority and consent of the catholike Church, which hath power to compell a Christian to beleeue in Christ:
and Says these words to this intent, to convince him of his error, by the Authority and consent of the catholic Church, which hath power to compel a Christian to believe in christ:
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vnlesse the authority and generall consent of the Church had mooued me thereunto; putting according to phrase the preterimperfectence for the preterpluperfectence:
unless the Authority and general consent of the Church had moved me thereunto; putting according to phrase the preterimperfectence for the preterpluperfectence:
meaning, I had not my selfe beene a Christian, vnlesse the Churches authority, that is, generall consent, at the first had pressed me to beleeue the Gospell:
meaning, I had not my self been a Christian, unless the Churches Authority, that is, general consent, At the First had pressed me to believe the Gospel:
for this is apparent in his words following; Quibus ego obtemperem dicentibus Credite Euangelio; cur non eis ob temperem dicentibus mihi, Noli credere Manichaeo? elige quid vis;
for this is apparent in his words following; Quibus ego obtemperem dicentibus Credit Gospel; cur non eis ob temperem dicentibus mihi, Noli Believe Manichaeo? Elige quid vis;
That which may be gathered from thence, is this, That the consent of the orthodox Church hath power and authority to presse one to beleeue the Gospell, and to be a Christian:
That which may be gathered from thence, is this, That the consent of the orthodox Church hath power and Authority to press one to believe the Gospel, and to be a Christian:
For the Patriarkes of Antioch, Alexandria, and Ierusalem, did challenge a parity at least, with the Patriarke of Rome, before Phocas a murderer gaue it vnto him.
For the Patriarchs of Antioch, Alexandria, and Ierusalem, did challenge a parity At least, with the Patriarch of Room, before Phocas a murderer gave it unto him.
Therefore I conclude this point, if any Church, or any Angell from heauen, should teach and maintaine doctrine contrary to Scripture and the truth thereof,
Therefore I conclude this point, if any Church, or any Angel from heaven, should teach and maintain Doctrine contrary to Scripture and the truth thereof,
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But if you will compare S. Paules or S. Peters Doctrine (whose successor they affirme the Pope to bee, ) you shall surely see not a succession in doctrine, if in place.
But if you will compare S. Paul's or S. Peter's Doctrine (whose successor they affirm the Pope to be,) you shall surely see not a succession in Doctrine, if in place.
Nay if you will examine the Gospell of S. Peter or S. Paule, with the Gospell and doctrine that now the church of Rome maintaineth, he that hath but a sparke of indifferent iudgement may see, that there is a wonderfull difference betweene them:
Nay if you will examine the Gospel of S. Peter or S. Paul, with the Gospel and Doctrine that now the Church of Room maintaineth, he that hath but a spark of indifferent judgement may see, that there is a wonderful difference between them:
as we see it came to passe by the lamentable experirience of many Emperours, and of Henry the 4. of the house of Austria, who being first excommunicated by Pope Gregory the 7. called Hildebrand, his Kingdome was also by him giuen away to Ralphe Duke of Sweathland with this golden inscription, Petra dedit Petro, Petrus Diadema Rodolpho:
as we see it Come to pass by the lamentable experirience of many emperors, and of Henry the 4. of the house of Austria, who being First excommunicated by Pope Gregory the 7. called Hildebrand, his Kingdom was also by him given away to Ralph Duke of Switzerland with this golden inscription, Petra dedit Peter, Peter Diadema Rodolpho:
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And who knoweth not, that Zachary Bishop of Rome, did depose Childerich the right full King of France, and place Pipine his traiterous vsurping seruant in his stead? And Pope Adrian afterward went about to translate the Empire from the Greekes to the French in the person of Charles the Great, who was but the sonne of the afore-named Pipine the vsurper.
And who Knoweth not, that Zachary Bishop of Rome, did depose Childerich the right full King of France, and place Pipe his traitorous usurping servant in his stead? And Pope Adrian afterwards went about to translate the Empire from the Greeks to the French in the person of Charles the Great, who was but the son of the aforenamed Pipe the usurper.
and trode vpō him, & caused his Friers to sing, Super aspidem et basiliscum ambulabis, &c. Thou shalt go vpon the Lyon and the Dragon, the young Lyon shalt thou tread vnder thy feet, &c. O horrendam regi indignitatem!
and trodden upon him, & caused his Friars to sing, Super aspidem et basiliscum ambulabis, etc. Thou shalt go upon the lion and the Dragon, the young lion shalt thou tread under thy feet, etc. O horrendam King indignitatem!
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What should I say of the murders of the Henries of France, of the famous houses of Valois and Burbon? who were traiterously murdered by the practice of the Iacobines and Iesuites, the Popes Gospellers? And who is ignorant of the manifold treasons that were complotted by these Gospellers, against the late Queene Elizabeth, of famous memory? The excommunications against her by Pope Pius the 5. the declaration of the same made manifest by Sixtus the 5. the same ratified by Clement the 8. The manifold treasons intended against her by Parry, Lopaz, Squier, Babington, and others:
What should I say of the murders of the Henries of France, of the famous houses of Valois and Bourbon? who were traitorously murdered by the practice of the Jacobines and Iesuites, the Popes Evangelists? And who is ignorant of the manifold treasons that were complotted by these Evangelists, against the late Queen Elizabeth, of famous memory? The excommunications against her by Pope Pius the 5. the declaration of the same made manifest by Sixtus the 5. the same ratified by Clement the 8. The manifold treasons intended against her by Parry, Lopaz, Squier, Babington, and Others:
which things being most apparently knowne to be as true as gospell, it were to be wished that al christian Princes would take heed and beware of such gospellers (if such there bee found) amongst them, to reward thē as Iehu did Baals priests, to let none escape that is found:
which things being most apparently known to be as true as gospel, it were to be wished that all christian Princes would take heed and beware of such Evangelists (if such there be found) among them, to reward them as Iehu did Baal's Priests, to let none escape that is found:
But leauing these gospellers to their gospell, let vs returne to the Gospell of our Apostle S. Paule, Whereunto he called you by our Gospell, to obtaine the glory of our Lord Iesus Christ.
But leaving these Evangelists to their gospel, let us return to the Gospel of our Apostle S. Paul, Whereunto he called you by our Gospel, to obtain the glory of our Lord Iesus christ.
For whereunto hee called you by our gospell, that is, by our preaching the gospell: and therefore it is called Potentia Dei ad salutem, The power of God vnto saluation,
For whereunto he called you by our gospel, that is, by our preaching the gospel: and Therefore it is called Potentia Dei ad salutem, The power of God unto salvation,
It is Lucerna pedibus, a Lanterne vnto our feete, and a light vnto our pathes, to leade vs from ignorance and impiety, to true vnderstanding and godlinesse.
It is Lucerne pedibus, a Lantern unto our feet, and a Light unto our paths, to lead us from ignorance and impiety, to true understanding and godliness.
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And almighty God himselfe was the first preacher that euer was in the world, for hee preached both the law and the gospell, to our parents in paradise:
And almighty God himself was the First preacher that ever was in the world, for he preached both the law and the gospel, to our Parents in paradise:
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as they are called Seers, Sauiours, Chariots of Israel, Planters, Waterers, Builders, Stewards, Watchmen, Souldiers, Nurses, the Seruants of the high God, Workers together with God, Fathers, Elders, Men of God, friends of God, dispensers of the secrets of God, Prophets, Angels, titles of great dignity and honour.
as they Are called Seers, Saviour's, Chariots of Israel, Planters, Waterers, Builders, Stewards, Watchmen, Soldiers, Nurse's, the Servants of the high God, Workers together with God, Father's, Elders, Men of God, Friends of God, dispensers of the secrets of God, prophets, Angels, titles of great dignity and honour.
for they are appointed of God, to be Patres nutritij, nursing Fathers, feeding vs with the sincere milke of the word of God, that thereby wee may grow vp to saluation:
for they Are appointed of God, to be Patres nutritij, nursing Father's, feeding us with the sincere milk of the word of God, that thereby we may grow up to salvation:
let al true Christians here learne, to giue them their rights & dues that belong vnto such men of so high an office and calling, both in their dignity and maintenance:
let all true Christians Here Learn, to give them their rights & dues that belong unto such men of so high an office and calling, both in their dignity and maintenance:
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And truly, if, Feare the Lord, and honour his Ministers, be married together, then certainely they which dishonour the seruants of the liuing God, there is but little loue to their maister,
And truly, if, fear the Lord, and honour his Ministers, be married together, then Certainly they which dishonour the Servants of the living God, there is but little love to their master,
Howbeit, such is the iniquity of our times, that as the shaddow went backe ten degrees in the diall of Ahaz, so ten degrees do the shaddowes of Christ (his Ministers I meane) goe backe in their esteeme in the world:
Howbeit, such is the iniquity of our times, that as the shadow went back ten Degrees in the dial of Ahaz, so ten Degrees do the shadows of christ (his Ministers I mean) go back in their esteem in the world:
I answer, This, with diuers other the like in the book of Leuiticus, are morall positions, and are not abrogated. As in Leuiticus 17.7. They must not offer offerings vnto deuills, for that man shall bee cut off from his people, is a morall position.
I answer, This, with diverse other the like in the book of Leviticus, Are moral positions, and Are not abrogated. As in Leviticus 17.7. They must not offer offerings unto Devils, for that man shall be Cut off from his people, is a moral position.
And Leuiticus 18. How marriages are lawfull, and not, are morall precepts. And againe, Yee shall not steale, nor deale falsly, neither lye one to another.
And Leviticus 18. How marriages Are lawful, and not, Are moral Precepts. And again, Ye shall not steal, nor deal falsely, neither lie one to Another.
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For breuities sake I will onely quote places for the proofe of this truth. As Numb. 18.21. Deut. 14.22. Nehem. 10.37. Malachie 3.8. Math. 23.23. Luke 18.12. 1. Cor. 9.7. 1. Cor. 9.13. Heb. 7.8. All which places are most pregnant proofes that tythes are due, iure diuino, by Gods morall law;
For brevities sake I will only quote places for the proof of this truth. As Numb. 18.21. Deuteronomy 14.22. Nehemiah 10.37. Malachi 3.8. Math. 23.23. Lycia 18.12. 1. Cor. 9.7. 1. Cor. 9.13. Hebrew 7.8. All which places Are most pregnant proofs that Tithes Are due, iure diuino, by God's moral law;
as well as in the time of the Law: and this word oportet ought or must, implies, that they are all morall duties. Againe, in Hebrewes 7.8. Here men that dye receiue tithes, but there hee receiueth them of whom it is witnessed that hee liueth;
as well as in the time of the Law: and this word oportet ought or must, Implies, that they Are all moral duties. Again, in Hebrews 7.8. Here men that die receive Tithes, but there he receiveth them of whom it is witnessed that he lives;
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and vnto whom they are rightfully and truely due, and ought to bee paid so long as his Priest-hood remaines, which is, Ad huius seculi consummationem, to the end of the world;
and unto whom they Are rightfully and truly due, and ought to be paid so long as his Priesthood remains, which is, Ad Huius Seculi consummationem, to the end of the world;
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and this is not a temporary leuiticall right, as due onely in Leuies time (for hee had but the assignation and lease of tythes but during his priest-hood) but a perpetual duty done before Leuies time:
and this is not a temporary levitical right, as due only in Levies time (for he had but the assignation and lease of Tithes but during his priesthood) but a perpetual duty done before Levies time:
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for Leuy, saith the text, paid tythes in Abraham; and must bee done also after Leuies time, to Melchisedecks, that is, to Christs perpetuall priest-hood for euer.
for Levy, Says the text, paid Tithes in Abraham; and must be done also After Levies time, to Melchisedecks, that is, to Christ perpetual priesthood for ever.
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Origen in his 11. homily vpon Numb. hath these words, Quomodo abundat Iustitia nostra plus quam Scribarum et Pharisaeorum, si illi de fructibus terrae suae gustare non audent priusquam primitias sacerdotibus efferant, et Leuitis decimae separentur:
Origen in his 11. homily upon Numb. hath these words, Quomodo abundat Iustitia nostra plus quam Scribes et Pharisees, si illi de fructibus terrae suae gustare non Audent priusquam primitias sacerdotibus efferant, et Leuitis Decimae separentur:
et ego nihil horum faciens, fructibus terrae ita abutar, vt Sacerdos nesciat, Leuites ignoret, diuinum altare non sentiat? How doth our righteousnesse abound more then the righteousnesse of the Scribes and Pharisies,
et ego nihil horum Faciens, fructibus terrae ita abutar, vt Sacerdos nesciat, Levites ignoret, Divine altar non sentiat? How does our righteousness abound more then the righteousness of the Scribes and Pharisees,
Haec est Domini iustissima consuetudo, vt si tu illi decimam non dederis, tu ad decimam reuocaberis, id est, Daemonibus, quae est decima Angelorum, associaberis, dabis inquit impio militi, quod non vis dare sacerdoti.
Haec est Domini iustissima consuetudo, vt si tu illi decimam non dederis, tu ad decimam reuocaberis, id est, Daemonibus, Quae est decima Angels, associaberis, Dabis inquit Impio militi, quod non vis Dare Sacerdoti.
Quia non dedistis decimas et primitias, idcirco in penuria et fame maledicti estis: quia dum parua subtraxistis, et totam abundantiam frugum et possessionum vestrarum perdidistis:
Quia non dedistis Tithes et primitias, Idcirco in penuria et fame Maledicti Ye are: quia dum Parua subtraxistis, et Whole abundantiam frugum et possessionum vestrarum You have lost:
23. Qui decimatis, &c. Hiero. in Malachiam 3. Inferte omnem decimam, &c. et reuertimini, &c. Chrysost. ibidem, Chrysostom homil. 3. aduersus Iudaeos; idem homil.
23. Qui decimatis, etc. Hiero in Malachiam 3. Inferte omnem decimam, etc. et Revertimini, etc. Chrysostom ibidem, Chrysostom Homily. 3. Adversus Jews; idem Homily.
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4. de verbis Isayae. Idem super Math. Idem hom. 8. imperf. Operis. Idem homil. 34. homil. 38. homil. 43. Operis imperfecti: with many moe places to like purpose.
4. de verbis Isaiah. Idem super Math. Idem hom. 8. imperfect. Operis. Idem Homily. 34. Homily. 38. Homily. 43. Operis imperfecti: with many more places to like purpose.
for after the diuisions of parishes which was by Dionysius Bishop of Rome, about the yeare 266. were tythes assigned to their seuerall baptismall and parish Churches, that none might intrude vpon each other;
for After the divisions of Parishes which was by Dionysius Bishop of Rome, about the year 266. were Tithes assigned to their several baptismal and parish Churches, that none might intrude upon each other;
which was long before the Councell of Lateran. And therefore it is an error which some hold, that tythes were not due nor assigned to parish Churches before the Councell of Lateran: for Dionysius himselfe saith, Caus. 3. q. 2. Singulas Ecclesias pro suis ministris assignauimus, &c. Wee haue assigned seuerall Churches for seuerall Ministers, and diuided to each their parishes and Church-yards,
which was long before the Council of Lateran. And Therefore it is an error which Some hold, that Tithes were not due nor assigned to parish Churches before the Council of Lateran: for Dionysius himself Says, Cause 3. q. 2. Singulas Ecclesiastes Pro suis Ministris assignauimus, etc. we have assigned several Churches for several Ministers, and divided to each their Parishes and Churchyards,
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So saith Anastasius in his Canon, Statuimus, &c. To the like purpose saith the Councell of Wor. q. 7. Et Marcellus Patauinus, Defens. Pac. part 2. Can. 14. Conc. Toled. ses. 4. Can. 32. Concilium Matisconense. ses 2. Can. 6. et caus. 16. q. 1.
So Says Anastasius in his Canon, Statuimus, etc. To the like purpose Says the Council of Wor. q. 7. Et Marcellus Patavine, Defence. Pac. part 2. Can. 14. Conc Told. ses. 4. Can. 32. Concilium Matisconense. ses 2. Can. 6. et cause. 16. q. 1.
and wages for their worke, 1. Cor. 9.7. & 9.13. and other places. If by Gods Word Ministers must haue maintenance, then either more then the Leuites had,
and wages for their work, 1. Cor. 9.7. & 9.13. and other places. If by God's Word Ministers must have maintenance, then either more then the Levites had,
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That God commands this duty, that fearefull execration of almighty God, by the mouth of his Prophet Malachie, in his third chapter, sheweth hee commands them to bring his tythes into his house,
That God commands this duty, that fearful execration of almighty God, by the Mouth of his Prophet Malachi, in his third chapter, shows he commands them to bring his Tithes into his house,
Againe, that which is the Lords inheritance properly, and the property and benefite thereof assigned to his Ministers, no other man ought to vsurpe and take from them,
Again, that which is the lords inheritance properly, and the property and benefit thereof assigned to his Ministers, no other man ought to usurp and take from them,
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The paying of tythes is no ceremoniall nor iudiciall, Ergo a morall duty. No ceremoniall duty, for they were paid before Abraham, and since the ceremoniall law; Ergo no ceremoniall duty:
The paying of Tithes is no ceremonial nor judicial, Ergo a moral duty. No ceremonial duty, for they were paid before Abraham, and since the ceremonial law; Ergo no ceremonial duty:
Secondly, Iudicialls are for the ciuill gouernement of men, and for things in common-Weale. Againe, Iudicialls are not holy things, and consecrated to God as tythes are: therefore they are no Iudicials.
Secondly, Judicials Are for the civil government of men, and for things in common-Weale. Again, Judicials Are not holy things, and consecrated to God as Tithes Are: Therefore they Are no Judicials.
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Obiectio prima. Tythes were dedicated to the Leuites for their seruice in the ceremoniall law; but that law is abrogated: therefore paying of tythes abrogated.
Objection prima. Tithes were dedicated to the Levites for their service in the ceremonial law; but that law is abrogated: Therefore paying of Tithes abrogated.
Prooue that position, for there is no such word as competency in Scriptures spoken of; & a fine competent sort of absurdities would follow on this opinion.
Prove that position, for there is no such word as competency in Scriptures spoken of; & a fine competent sort of absurdities would follow on this opinion.
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Churches into Chambers, Bishops into Syndicks, and Superintendents Ministers, into Bench-Presbyterians; and would, if they were suffered, make a new Metamorphosis of the church and Common-weale.
Churches into Chambers, Bishops into Syndics, and Superintendents Ministers, into Bench-Presbyterians; and would, if they were suffered, make a new Metamorphosis of the Church and Commonweal.
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and learne to giue them their dues, lest that angry curse of God fall vpon them and their posterities, which is spoken by the Prophet Malachie, To be cursed with a curse for spoyling and defrauding the Lord and his Ministers of their rights:
and Learn to give them their dues, lest that angry curse of God fallen upon them and their Posterities, which is spoken by the Prophet Malachi, To be cursed with a curse for spoiling and defrauding the Lord and his Ministers of their rights:
and therefore I will conclude this point with Moses, blessing Leuy and his substance: Blesse, O Lord, Leuies substance, and accept the worke of his hands;
and Therefore I will conclude this point with Moses, blessing Levy and his substance: Bless, Oh Lord, Levies substance, and accept the work of his hands;
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The fourth and last circumstance to bee considered in this text, touching this heauenly calling by the Gospell, is the terminus ad quem, The period and end of al happinesse, To obtaine the glory of our Lord Iesus Christ.
The fourth and last circumstance to be considered in this text, touching this heavenly calling by the Gospel, is the terminus ad Whom, The Period and end of all happiness, To obtain the glory of our Lord Iesus christ.
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In eminentia coeli, cuius fruitur claritate; in praeeminentia Angeli, quem praecedit dignitate; in coeminentia Patris excelsi, cui aequalis est Maiestate.
In Eminentia coeli, cuius fruitur claritate; in praeeminentia Angeli, Whom precedes dignitate; in coeminentia Patris Excelsi, cui aequalis est Maiestate.
The glory of Christ is illustrious in his eminency, in his preheminency, in his coeminency; in his eminency of heauen, in his preheminency of Angels, in coeminency with his Father:
The glory of christ is illustrious in his eminency, in his Preeminence, in his coeminency; in his eminency of heaven, in his Preeminence of Angels, in coeminency with his Father:
Now as concerning this great and glorious place, the Kingdome of Heauen, there are many great and excellent Titles and attributes giuen vnto it in holy Scripture, to expresse the glory therein contained;
Now as Concerning this great and glorious place, the Kingdom of Heaven, there Are many great and excellent Titles and attributes given unto it in holy Scripture, to express the glory therein contained;
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Great earthly states are subiect to change, and alteration by priuate sedition, or publike hostility, according to that of the Poet: Saepius ventis agitatur ingens Pinus, et celsae grauiore casu Decidunt turres:
Great earthly states Are Subject to change, and alteration by private sedition, or public hostility, according to that of the Poet: Saepius ventis agitatur ingens Pinus, et celsae grauiore casu Decidunt Towers:
Astyages the last of the Medes, ouercome by Cyrus the first Monarke of the Persians; Darius vltimus, the last of the Persians, ouercome by Alexander the first Monarke of the Greekes. The Monarchie of the Greekes soone mangled and rent in pieces by the Feffees of Alexander, Seleucus, Ptolomie, Antigonus, and Cassander; who making warre each on other, were at length ouercome by the Romans: first in the person of Iulius Caesar, who aimed at a Monarchie;
Astyages the last of the Medes, overcome by Cyrus the First Monarch of the Persians; Darius Last, the last of the Persians, overcome by Alexander the First Monarch of the Greeks. The Monarchy of the Greeks soon mangled and rend in Pieces by the Feoffees of Alexander, Seleucus, Ptolemy, Antigonus, and Cassander; who making war each on other, were At length overcome by the Romans: First in the person of Julius Caesar, who aimed At a Monarchy;
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the same being also diuided amongst the three sons of Constantine the Great, Constantine the elder, Constans, and Constantius: They perished all by vnnaturall dissension,
the same being also divided among the three Sons of Constantine the Great, Constantine the elder, Constans, and Constantius: They perished all by unnatural dissension,
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But this Kingdome of Glory that is here spoken of in my text, shall neuer bee shaken, shall neuer bee subiect to any deuastation, change or alteration.
But this Kingdom of Glory that is Here spoken of in my text, shall never be shaken, shall never be Subject to any devastation, change or alteration.
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If of that earthly Ierusalem such glorious things were spoken, (Very excellent things are spoken of the City of God) how much more glorious things might be spoken of that heauenly Ierusalem which is aboue, and which is the Mother of vs all? where are such glorious Citizens,
If of that earthly Ierusalem such glorious things were spoken, (Very excellent things Are spoken of the city of God) how much more glorious things might be spoken of that heavenly Ierusalem which is above, and which is the Mother of us all? where Are such glorious Citizens,
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And considering also on the other side, that if our conuersation bee as it becommeth the Gospell of Christ, that hee is comming with a reward in his hand, to giue to euery one at his comming, a Life, a Kingdome,
And considering also on the other side, that if our Conversation be as it becomes the Gospel of christ, that he is coming with a reward in his hand, to give to every one At his coming, a Life, a Kingdom,
To which Glory as hee hath called vs heere in his Church Militant, so hee bring vs thereunto in the Church Triumphant, euen for his Sonne Iesus Christ his sake.
To which Glory as he hath called us Here in his Church Militant, so he bring us thereunto in the Church Triumphant, even for his Son Iesus christ his sake.
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Trel••. Qua authoritate egeat scriptura, •geat non propter se sed propter alia. The Church deliuereth the truth, but proueth not the same: That must bee done by scriptures. Scripture is best expounded by Scripture. Tit. 1.2. The Diuels restauration. Aug. de ciui. lib. 21. 2 Beginning.
Trel••. Qua authoritate egeat Scripture, •geat non propter se sed propter Alias. The Church Delivereth the truth, but Proves not the same: That must be done by Scriptures. Scripture is best expounded by Scripture. Tit. 1.2. The Devils restauration. Aug. de ciui. lib. 21. 2 Beginning.
The consent of an orthodox Church ought to conuince one and to make him a Christian to beleeue the Gospell. S. Augustine speakes of the Catholike Church, not of the Roman. The Church of Rome and her Doctrine differeth much from what it did in former time. The Church of Rome was subordinate to other Patriarkes. Carion Cron.
The consent of an orthodox Church ought to convince one and to make him a Christian to believe the Gospel. S. Augustine speaks of the Catholic Church, not of the Roman. The Church of Rome and her Doctrine differeth much from what it did in former time. The Church of Rome was subordinate to other Patriarchs. Carion Cron.
