Dauids teacher, or The true teacher of the right-vvay to heauen Discouering erroneous teachers and seditious sectuaries. Preached at Paules-Crosse the 3. of September. 1609. By Ro: Iohnson, M. of Arts, chaplaine to the Right Reuerend Father in God, the L. Bishop of Lincolne.
AS the Psalmes of Dauid are rightly entitled, The holy Psalmes of Dauid; so this Psalme Pellican stileth Sacratissimus Psalmus, a most sacred or holy Psalme:
AS the Psalms of David Are rightly entitled, The holy Psalms of David; so this Psalm Pelican styleth Sacratissimus Psalm, a most sacred or holy Psalm:
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and then holy in respect of the Author therof, which is the holy Spirit of God, that directed the pen and heart of this Psalmograph, for the composing thereof.
and then holy in respect of the Author thereof, which is the holy Spirit of God, that directed the pen and heart of this Psalmograph, for the composing thereof.
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And although there be in this Psalme 176. verses, yet in euery one of these verses is found one of these ten words, according to the number of the ten Commandements of Almighty God:
And although there be in this Psalm 176. Verses, yet in every one of these Verses is found one of these ten words, according to the number of the ten commandments of Almighty God:
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Nay more, so great is his zeale to the Commandements of God, that he maketh it demonstrable, with an Ecce, demonstrable in it selfe, verse 40. Ecce, behold, I desire thy Commandements:
Nay more, so great is his zeal to the commandments of God, that he makes it demonstrable, with an Ecce, demonstrable in it self, verse 40. Ecce, behold, I desire thy commandments:
so this verse, which I haue proposed to be handled, is most worthy our considerations, both propter dignitatem subiecti, the excellencie of the subiect, which is the Law of God:
so this verse, which I have proposed to be handled, is most worthy our considerations, both propter dignitatem subjection, the excellency of the Subject, which is the Law of God:
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The wisdome heerein contained, First, Doce, Teach: There's his ignorance. Secondly, Teach mee: There is the ignorance of the elect themselues, without continuall instruction.
The Wisdom herein contained, First, Doce, Teach: There's his ignorance. Secondly, Teach me: There is the ignorance of the elect themselves, without continual instruction.
Thirdly, the way, the narrownesse and difficultie thereof. Fourthly, of thy statutes, the firmnesse and stabilitie thereof. I will keepe it: There's his promise respectiuè.
Thirdly, the Way, the narrowness and difficulty thereof. Fourthly, of thy statutes, the firmness and stability thereof. I will keep it: There's his promise respectiuè.
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First, I will: There's his free will by grace. Secondly, keepe it: There's his treasure. Thirdly, vnto the end: There's his time limited, his perseuerance.
First, I will: There's his free will by grace. Secondly, keep it: There's his treasure. Thirdly, unto the end: There's his time limited, his perseverance.
In the request obserue, 1 The subiect of the request, in Doce, Teach. 2 The pattie making request, in mee. 3 The person vnto whom he maketh this request, O Lord. 4 The summe or totall desired, The way of thy Statutes.
In the request observe, 1 The Subject of the request, in Doce, Teach. 2 The patty making request, in me. 3 The person unto whom he makes this request, Oh Lord. 4 The sum or total desired, The Way of thy Statutes.
1. Wonderfull in respect of the Authour, whose name is wonderfull, the mighty God, the euerlasting Father, the Prince of peace, Isay 9. 6. Secondly, wonderfull in respect of the wisdome contained in them. Rom. 11. 33. NONLATINALPHABET: O the deepnesse of the riches both of the wisdome and knowledge of God.
1. Wonderful in respect of the Author, whose name is wonderful, the mighty God, the everlasting Father, the Prince of peace, Saiah 9. 6. Secondly, wonderful in respect of the Wisdom contained in them. Rom. 11. 33.: Oh the deepness of the riches both of the Wisdom and knowledge of God.
How vnsearchable are his iudgements, and his waies past finding out? Thirdly, wonderfull in respect of the continuance of their time, verse 144. The righteousnesse of thy testimonies is euerlasting.
How unsearchable Are his Judgments, and his ways passed finding out? Thirdly, wonderful in respect of the Continuance of their time, verse 144. The righteousness of thy testimonies is everlasting.
Teach: This verbe NONLATINALPHABET or NONLATINALPHABET, doceo, is oftentimes construed with two accusatiue cases, as Doceo teliteras, so in this place, Doce me viam, Teach mee the way:
Teach: This verb or, doceo, is oftentimes construed with two accusative cases, as Doceo teliteras, so in this place, Doce me viam, Teach me the Way:
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Hee hath wisdome, what to teach; and then a people whom to teach, his elect: Wherein, out of this word teach, obserue, NONLATINALPHABET, Doctoris sapientiam, the wisdome of the Teacher.
He hath Wisdom, what to teach; and then a people whom to teach, his elect: Wherein, out of this word teach, observe,, Doctoris sapientiam, the Wisdom of the Teacher.
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This was good Theorick and contemplatiue learning, yet it is farre from that learning which Dauid heere desires, the knowledge and practise of Gods Law.
This was good Theoric and contemplative learning, yet it is Far from that learning which David Here Desires, the knowledge and practice of God's Law.
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Plato and Aristotle, of the Perepatetick sect, held, that actio virtutis, not onely the knowledge, but the practise of vertue to bee their summum-bonum, and chiefest good. This learning is excellent;
Plato and Aristotle, of the Peripatetic sect, held, that actio virtue, not only the knowledge, but the practice of virtue to be their summum-bonum, and chiefest good. This learning is excellent;
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And this also the holy Ghost derideth, 1. Cor, 1. 12. NONLATINALPHABET ▪ &c. Where is the wise? Where is the Scribe? Where is the disputer of this world? Hath not God made the wisdome of this world foolishnesse? For since the world by wisdome knew not God in the wisdome of God, it pleased God by simplenesse of preaching to saue them that beleeue.
And this also the holy Ghost derideth, 1. Cor, 1. 12. ▪ etc. Where is the wise? Where is the Scribe? Where is the disputer of this world? Hath not God made the Wisdom of this world foolishness? For since the world by Wisdom knew not God in the Wisdom of God, it pleased God by simpleness of preaching to save them that believe.
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Neither doth Dauid, that is trained vp in the schoole of regeneration, onely once or twice make this request, to be taught in the knowledge and practise of Gods Law,
Neither does David, that is trained up in the school of regeneration, only once or twice make this request, to be taught in the knowledge and practice of God's Law,
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Direct me in the pathes of thy Commandements, &c. Dauid ▪ though learned in Gods Law, yet desireth still to bee taught, to bee instructed, to bee directed.
Direct me in the paths of thy commandments, etc. David ▪ though learned in God's Law, yet Desires still to be taught, to be instructed, to be directed.
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And thus much out of the word doce, Teach me, and so let vs come vnto the third place, which is Dauias teacher, O Lord, Teach me, O Lord, Heere is Dauids teacher.
And thus much out of the word doce, Teach me, and so let us come unto the third place, which is Dauias teacher, Oh Lord, Teach me, Oh Lord, Here is David teacher.
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Shal we goe to the flesh? alasse, caro concupiscit aduersus spiritum, the flesh lusteth against the spirit, the spirit against the flesh, that yee cannot doe whatsoeuer ye would.
Shall we go to the Flesh? alas, Caro concupiscit Adversus spiritum, the Flesh Lusteth against the Spirit, the Spirit against the Flesh, that ye cannot do whatsoever you would.
To prophets? they points vs to Christ. To Angels? they adore Christ. Reu. 22. NONLATINALPHABET. To whome shall wee goe to God without Christ? Horribile est de Deo siue Christo cogitare.
To Prophets? they points us to christ. To Angels? they adore christ. Reu. 22.. To whom shall we go to God without christ? Horribile est de God siue Christ cogitare.
and grow to an Apostacy, he being also iealous of these eleuen, said vnto them, what, will ye also goe away? Simon Peter answered, NONLATINALPHABET, to whome shall wee goe Lord? thou hast the words of eternall life, which answer of Simon Peter sheweth vs, to whome wee must go to learne:
and grow to an Apostasy, he being also jealous of these eleuen, said unto them, what, will you also go away? Simon Peter answered,, to whom shall we go Lord? thou hast the words of Eternal life, which answer of Simon Peter shows us, to whom we must go to Learn:
2 Secondly God teacheth vs by his Sonne, or God the Sonne teacheth vs. Heb. 1. God which in times past did diuerslie and many waies speake vnto the fathers by Prophets, hath in these last daies spoken vnto vs by his owne Sonne,
2 Secondly God Teaches us by his Son, or God the Son Teaches us Hebrew 1. God which in times past did diversely and many ways speak unto the Father's by prophets, hath in these last days spoken unto us by his own Son,
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And Mathew. 11. 1. And it came to passe, that when Iesus had made an end of commanding his twelue Disciples, he departed thence to teach and to preach in their Cities.
And Matthew. 11. 1. And it Come to pass, that when Iesus had made an end of commanding his twelue Disciples, he departed thence to teach and to preach in their Cities.
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and bring all things to your remembrance whatsoeuer I haue told you. Thus the holy Ghost also teacheth vs, which sheweth vnto vs. The dignitie and excellency of the office of preaching the Gospell.
and bring all things to your remembrance whatsoever I have told you. Thus the holy Ghost also Teaches us, which shows unto us The dignity and excellency of the office of preaching the Gospel.
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What neede I stand to shew how the worthies of the world haue graced this calling of preaching the Gospel? Dauid King of Israel chose to be stiled a prophet.
What need I stand to show how the worthies of the world have graced this calling of preaching the Gospel? David King of Israel chosen to be styled a Prophet.
Nay, our Sauiour Christ himself, heauens only Phoenix, and earthes great Satrapasse, he which hath the soueraignty both of heauen and earth, did vndertake this magnum opus, this great office and worke of preaching the Gospell.
Nay, our Saviour christ himself, heavens only Phoenix, and earth's great Satrapasse, he which hath the sovereignty both of heaven and earth, did undertake this magnum opus, this great office and work of preaching the Gospel.
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why would Christ himselfe take vpon him this weightie and painefull office. So necessarie, as nothing is more necessarie, then hoc vnum, this one thing.
why would christ himself take upon him this weighty and painful office. So necessary, as nothing is more necessary, then hoc One, this one thing.
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why are yet the ministers therof so contemned & despised? why are they so traduced and slandered? why is the dignitie of the church so indignified & disgraced the orders and constitutions depraued & violated, her liuings and maintenance so cut and mangled.
why Are yet the Ministers thereof so contemned & despised? why Are they so traduced and slandered? why is the dignity of the Church so indignified & disgraced the order and constitutions depraved & violated, her livings and maintenance so Cut and mangled.
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Me haue ye robbed, my maintenance is away, my props and pillars decay, our greene pastures and rich medowes are drowned by sacriledge, all these things are against me, ye haue robbed me.
Me have you robbed, my maintenance is away, my props and pillars decay, our green pastures and rich meadows Are drowned by sacrilege, all these things Are against me, you have robbed me.
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but they neuer meant to pay them againe, & they robbed the Aegyptians, so is the church robbed & cousened of her maintenance, they haue borrowed our Church-liuings, our Siluer and golde, our Iewels,
but they never meant to pay them again, & they robbed the egyptians, so is the Church robbed & cozened of her maintenance, they have borrowed our Church-livings, our Silver and gold, our Jewels,
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It is to be feared that the contempt of Sion, and neglect of her prophets and preachers will be the ruine of the church, downfall of religion, decaying of learning, &c. and an Apostacie in faith and grace,
It is to be feared that the contempt of Sion, and neglect of her Prophets and Preachers will be the ruin of the Church, downfall of Religion, decaying of learning, etc. and an Apostasy in faith and grace,
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Hence it is called a staffe to walke with, a buckler to defend vs against the incursions of our spirituall enemies, a light to giue light vnto our pathes, that wee stumble not in the darkenesse of our owne ignorance.
Hence it is called a staff to walk with, a buckler to defend us against the incursions of our spiritual enemies, a Light to give Light unto our paths, that we Stumble not in the darkness of our own ignorance.
These are blessings sufficient to incourage the Israelites to walk in his waies, for heere is plenitudo diuitiarum, the fulnesse of riches. God doth not giue vs his blessings sparingly vnto his children, but NONLATINALPHABET richly abundantly.
These Are blessings sufficient to encourage the Israelites to walk in his ways, for Here is plenitudo diuitiarum, the fullness of riches. God does not give us his blessings sparingly unto his children, but richly abundantly.
We cannot say of God, as Esaw said of his Father Isaac, father hast thou but one blessing blesse me also O my father, I am thy son Esaw, for he hath many blessings in store for his childrē, of his fulnes haue we all receiued.
We cannot say of God, as Esau said of his Father Isaac, father hast thou but one blessing bless me also Oh my father, I am thy son Esau, for he hath many blessings in store for his children, of his fullness have we all received.
the cause is set downe in, therefore, wherefore? because the Lord thy God bringeth thee into a good land, a land of wheat and barley, &c. Had Gods people the Israelites, euer any more cause by his blessings, to walke in his waies,
the cause is Set down in, Therefore, Wherefore? Because the Lord thy God brings thee into a good land, a land of wheat and Barley, etc. Had God's people the Israelites, ever any more cause by his blessings, to walk in his ways,
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then wee haue? What had the Israelites that wee haue not? What was there in the lād of Iury, now called Palestina, that wee haue not? they had a good land, so haue wee;
then we have? What had the Israelites that we have not? What was there in the land of Jury, now called Palestine, that we have not? they had a good land, so have we;
a religious puissant Prince, a most learned & literate Clergie, moste reuerend Bishoppes, most paineful Pastors, most careful Magistrates, in respect of the Gospell, a land indeed of riuers, not of drops of spirituall waters of life:
a religious puissant Prince, a most learned & literate Clergy, most reverend Bishops, most painful Pastors, most careful Magistrates, in respect of the Gospel, a land indeed of Rivers, not of drops of spiritual waters of life:
and sundrie kindes of death? hath he not taught vs, and doth he not yet now teach vs by the fearefull sicknesse of plague and pestilence in this Citie? when we heare a lamentation and weeping consent of Children for their parents, Parents for their children:
and sundry Kinds of death? hath he not taught us, and does he not yet now teach us by the fearful sickness of plague and pestilence in this city? when we hear a lamentation and weeping consent of Children for their Parents, Parents for their children:
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It is our origniall sinnes, our actuall sinnes, our heinous sinnes, our bloudie sinnes, our cruell sinnes, our crying sinnes, that crie out to God, that in his iustice and iudgements he cannot but plague vs. It is our pride and enuie one against another:
It is our origniall Sins, our actual Sins, our heinous Sins, our bloody Sins, our cruel Sins, our crying Sins, that cry out to God, that in his Justice and Judgments he cannot but plague us It is our pride and envy one against Another:
our gluttonie and drunkennesse, our whoredom and adulterie, our couetousnesse and crueltie, our prophanation of the Sabbath day, with other the like sinnes:
our gluttony and Drunkenness, our whoredom and adultery, our covetousness and cruelty, our profanation of the Sabbath day, with other the like Sins:
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And so long as we continue in sinne, God will continue his plagues, stil to continue in these sinnes of pride, couetousnesse, whoredome and drunkennesse.
And so long as we continue in sin, God will continue his plagues, still to continue in these Sins of pride, covetousness, whoredom and Drunkenness.
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and yet wee will receiue no instruction, but stil continue a sinful people, a people ladē with iniquitie, a seed of the wicked, corrupt children which haue forsaken the Lord,
and yet we will receive no instruction, but still continue a sinful people, a people laden with iniquity, a seed of the wicked, corrupt children which have forsaken the Lord,
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And Dauid chose this, to fal in the hand of God, but also by these late inundations of raine & water, wherby he seemeth so angrie with the world, that were it not for his promise, hee would vtterlie drowne it again, such is the wickednesse of men,
And David chosen this, to fall in the hand of God, but also by these late inundations of rain & water, whereby he seems so angry with the world, that were it not for his promise, he would utterly drown it again, such is the wickedness of men,
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so hath hee made frustrate our expectation of receiuing the fruites of the earth, whereby I say, hee seemeth so, more then much mooued with our sinnes, that hee threatneth by these raines and waters, that which is farre worse then a plague,
so hath he made frustrate our expectation of receiving the fruits of the earth, whereby I say, he seems so, more then much moved with our Sins, that he threatens by these reins and waters, that which is Far Worse then a plague,
When as ten acars of vines shall giue but a quart, and thirtie bushels of seed shall giue but an Epha, that he should breake the staffe of bread in Ierusalem, and that wee should eate bread by weight, and drinke water with astonishment.
When as ten acars of vines shall give but a quart, and thirtie bushels of seed shall give but an Epha, that he should break the staff of bred in Ierusalem, and that we should eat bred by weight, and drink water with astonishment.
when there is no iot of mercie, or compassion in them, but drawe out their swords and sheath them in our bodies, the bodies of our Sonnes and of our Daughters,
when there is no jot of mercy, or compassion in them, but draw out their swords and sheath them in our bodies, the bodies of our Sons and of our Daughters,
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As therefore God teacheth the Elect his schollers, so the deuill that olde serpent, and sathan teacheth the wicked his schollers most subtilly and cunningly to beguile and deceiue them.
As Therefore God Teaches the Elect his Scholars, so the Devil that old serpent, and sathan Teaches the wicked his Scholars most subtly and cunningly to beguile and deceive them.
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And his teaching he did begin betimes, euen with our parents in Paradice in the beginning, anon after God had begun to teach our parents the law, the deuil he snatched away that doctrin out of their hearts and insteed thereof taught them another pernitious lesson and doctrine, to their owne woe and miserie,
And his teaching he did begin betimes, even with our Parents in Paradise in the beginning, anon After God had begun to teach our Parents the law, the Devil he snatched away that Doctrine out of their hearts and instead thereof taught them Another pernicious Lesson and Doctrine, to their own woe and misery,
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how shee stood affected to apprehend his Doctrine, hee subtillie mooued a question, yea, hath God said, yee shall not eate of euerie tree in the Garden, by moouing of which question he had a wonderfull aduantage,
how she stood affected to apprehend his Doctrine, he subtilly moved a question, yea, hath God said, ye shall not eat of every tree in the Garden, by moving of which question he had a wonderful advantage,
then hee was readie by his suggestion and instinct, to make her giue as much credit to a coūtercōmand, Ye shall not die at all, and thereunto added pleasing obiects, the beauty of the Apple,
then he was ready by his suggestion and instinct, to make her give as much credit to a countercommand, You shall not die At all, and thereunto added pleasing objects, the beauty of the Apple,
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he is an ancient teacher of long standing therfore he teacheth cūningly. He is a Serpēt: theres his subtiltie: he is a Dragon: theres his crueltie. Hee is a Lyon: theres his power: he is a Prince. Ephes. 2. Theres his potencie.
he is an ancient teacher of long standing Therefore he Teaches cunningly. He is a Serpent: theres his subtlety: he is a Dragon: theres his cruelty. He is a lion: theres his power: he is a Prince. Ephesians 2. Theres his potency.
Nay, he can number our sinnes also, & set them downe all for ciphers, he will tell the couetousnesse, whoredom, pride, enuie, they are set down all for ciphers, tush, they are nothing.
Nay, he can number our Sins also, & Set them down all for ciphers, he will tell the covetousness, whoredom, pride, envy, they Are Set down all for ciphers, tush, they Are nothing.
and the least creature in heauen or earth would condemn him for a foole. Secondly, the foole hath said in his heart, for he that confesseth him in tongue,
and the least creature in heaven or earth would condemn him for a fool. Secondly, the fool hath said in his heart, for he that Confesses him in tongue,
Thirdly, the foole hath said in his heart there is no God, for when there is no sence and feeling in his heart and conscience of sinne, which commeth by the transgression of the Law, he denieth the law of God, hee that denieth the law of God, denieth also the Lawgiuer God himselfe.
Thirdly, the fool hath said in his heart there is no God, for when there is no sense and feeling in his heart and conscience of sin, which comes by the Transgression of the Law, he Denieth the law of God, he that Denieth the law of God, Denieth also the Lawgiver God himself.
and haue their consciences burned with an hot yron, we must not learne of these, Teach mee O Lord, Ex quibus? of whome then shall wee learne? shall we learne of the Pharisies? they prefer their own righteousnes before the righteousnes of God in Iesus Christ? shal we learn of the Saduces? they deny the resurrection,
and have their Consciences burned with an hight iron, we must not Learn of these, Teach me Oh Lord, Ex quibus? of whom then shall we Learn? shall we Learn of the Pharisees? they prefer their own righteousness before the righteousness of God in Iesus christ? shall we Learn of the Sadducees? they deny the resurrection,
and affirme that there is neither spirit nor Angell? shall wee learne of the great Turke? nay, his skill is to high for a Teacher, God of heauen aud Barron of Turkey,
and affirm that there is neither Spirit nor Angel? shall we Learn of the great Turk? nay, his skill is to high for a Teacher, God of heaven and Baron of Turkey,
Shall we learne of the Manaches, that put two-beginnings, one of good, another of euill? or shall we learne of the Menandrians that affirme the world was made by Angels.
Shall we Learn of the Manaches, that put two-beginnings, one of good, Another of evil? or shall we Learn of the Menandrians that affirm the world was made by Angels.
Or shal we learne of the Arians? which deny the NONLATINALPHABET in Christ, that he was not NONLATINALPHABET eiusdem essentiae cum patre, God equall with the Father, and of one and the same essence with the Father,
Or shall we Learn of the Arians? which deny the in christ, that he was not eiusdem essentiae cum patre, God equal with the Father, and of one and the same essence with the Father,
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Of the Apolinarists, which affirme Christ had a bodie without a soule, and that the God-head did supplie the stead and roome of the soule? they teach falslie:
Of the Apolinarists, which affirm christ had a body without a soul, and that the Godhead did supply the stead and room of the soul? they teach falsely:
Ex quibus? of whome then shall wee learne? shall we learne of their Monkes, their Monks of the Oliuet, their charter-house monks? or ex quibus ordinibus? of what orders shall we be of? shall wee 1 Of the order of the Gilberines. 2 Of the order of the Humiliates. 3 Of the order of the Iustinians. 4 Of the order of the Ierominians. 5 Of the order of the Canons regular. 6 Of the order of the Frisonaries. 7 Of the order of the Cruch-Friers. 8 Of the order of the Grey-Friers. 9 Of the order of the Black-Friers. 10 Of the order of the White-Friers. 11 Of the order of the Dominicke-Friers. 12 Of the order of the Franciscan-Friers. 13 Of the order of the Capuchian Friers. 14 Of the order of the new Hermites.
Ex quibus? of whom then shall we Learn? shall we Learn of their Monks, their Monks of the Olivet, their charterhouse Monks? or ex quibus ordinibus? of what order shall we be of? shall we 1 Of the order of the Gilberines. 2 Of the order of the Humiliates. 3 Of the order of the Justinians. 4 Of the order of the Ierominians. 5 Of the order of the Canonas regular. 6 Of the order of the Frisonaries. 7 Of the order of the Cruch-Friers. 8 Of the order of the Grey-Friers. 9 Of the order of the Blackfriars. 10 Of the order of the White-Friers. 11 Of the order of the Dominicke-Friers. 12 Of the order of the Franciscan-Friers. 13 Of the order of the Capuchian Friars. 14 Of the order of the new Hermits.
or orders, which in silence I might haue past ouer, but hoc vnum, this one thing I may not, I cannot, which both commandement, dutie and conscience bindeth me to publish.
or order, which in silence I might have passed over, but hoc One, this one thing I may not, I cannot, which both Commandment, duty and conscience binds me to publish.
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For I am sure God did neuer teach them those late published, railing, slanderous pasquils, blasphemous apologies, pernicious aphorismes, foolish assertions, of the late Paper-treason (as I may so call it) which of late was contexed against Gods truth and his ordinance.
For I am sure God did never teach them those late published, railing, slanderous pasquils, blasphemous apologies, pernicious aphorisms, foolish assertions, of the late Paper-treason (as I may so call it) which of late was contexed against God's truth and his Ordinance.
We reade that Alexander was angrie with Aristotle, for publishing bookes of Acroamaticall sciences, which hee secretly had read to Alexander; and so by publishing of them, would make these arts common.
We read that Alexander was angry with Aristotle, for publishing books of Acroamatical sciences, which he secretly had read to Alexander; and so by publishing of them, would make these arts Common.
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for publishing these bookes, which heere in this place were of late fired, and burned before your eies, (as was very fit, that such light stuffe, lighter then chaffe it selfe, should bee burned) bookes I say containing Acroamaticall, enigmatical, diabolicall, super-diabolical positions.
for publishing these books, which Here in this place were of late fired, and burned before your eyes, (as was very fit, that such Light stuff, lighter then chaff it self, should be burned) books I say containing Acroamatical, enigmatical, diabolical, superdiabolical positions.
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Or what doe yee thinke of these bookes? doe you thinke them to be written onely, to depraue the state of our Church, to disquiet the peace of our Sion, to traduce & slander her Ministers, to seduce her people? this were hard dealing enough,
Or what do ye think of these books? do you think them to be written only, to deprave the state of our Church, to disquiet the peace of our Sion, to traduce & slander her Ministers, to seduce her people? this were hard dealing enough,
or doe you thinke them to be written, onely as a quib to our Gentlemen, a scoffe to our Nobles and worthies of Israel, and that which is most of all in derision of Cesars own selfe, his second selfe, his whole race royal? not onely so,
or do you think them to be written, only as a quib to our Gentlemen, a scoff to our Nobles and worthies of Israel, and that which is most of all in derision of Caesars own self, his second self, his Whole raze royal? not only so,
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And what now can be thought of these base pasquils, and most idle assertions contriued without wit, without art, without discretion, without iudgement, without the feare of God, without respect to his ordinance, without head, without taile? It is much like the Embassage, which the Romanes sent to Bythinia, who hauing chosen three Embassadors, the one of them hauing the gout in his feet, the other his head full of great cuts & gasps, the third being but a foole, Cato laughing said, That the Romanes had sent an Embassage, that had neither feet, head, nor heart.
And what now can be Thought of these base pasquils, and most idle assertions contrived without wit, without art, without discretion, without judgement, without the Fear of God, without respect to his Ordinance, without head, without tail? It is much like the Embassy, which the Romans sent to Bithynia, who having chosen three ambassadors, the one of them having the gout in his feet, the other his head full of great cuts & gasps, the third being but a fool, Cato laughing said, That the Romans had sent an Embassy, that had neither feet, head, nor heart.
And their Embassage by their bookes is much like vnto that without feet, it standeth not by reason without head, it wanteth iudgement, without heart it wanteth vnderstanding.
And their Embassy by their books is much like unto that without feet, it Stands not by reason without head, it Wants judgement, without heart it Wants understanding.
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And to helpe to grace this their Embassage, they sent this shallow weake stuffe in as weak a vessell, by a woman forsooth, shee must haue the portage of these bookes.
And to help to grace this their Embassy, they sent this shallow weak stuff in as weak a vessel, by a woman forsooth, she must have the portage of these books.
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It is reported by Plutarch, that there were certain holy Geese, that were kept in the Capitoll at Rome, which with their noise did discouer the practise of the Gaules, that were scaling the Capitoll.
It is reported by Plutarch, that there were certain holy Geese, that were kept in the Capitol At Room, which with their noise did discover the practice of the Gauls, that were scaling the Capitol.
It seemeth there was one of these holy Geese kept vnto this time in their capitoll of Rome, which beeing sent hither hath discouered the practise of these pernitious Gaules, that of long time haue laide siege to scale our Capitoll, ouerthrow our peace, ouerturne our gouernment, extinguish the light of the Gospell, extirpate our Christian profession, eradicate our christian religian,
It seems there was one of these holy Geese kept unto this time in their capitol of Rome, which being sent hither hath discovered the practice of these pernicious Gauls, that of long time have laid siege to scale our Capitol, overthrow our peace, overturn our government, extinguish the Light of the Gospel, extirpate our Christian profession, eradicate our christian Religion,
So say these Idolatrous Rabsakehs, Let not your Hesekiah deceiue you, nor make you to trust in the Lord, saying, the Lord will surely deliuer vs, hearken not vnto your Hesekiah for thus saith the great Ashur of Rome: Make appointment and conditions of peace with me,
So say these Idolatrous Rabsakehs, Let not your Hezekiah deceive you, nor make you to trust in the Lord, saying, the Lord will surely deliver us, harken not unto your Hezekiah for thus Says the great Ashur of Room: Make appointment and conditions of peace with me,
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whereby they would haue brought vpon vs a diabolical domesday vnawares and vnprepared without the commission of God vpon vs all, vpon Cedar and shrub, king and subiect, priest and people:
whereby they would have brought upon us a diabolical domesday unawares and unprepared without the commission of God upon us all, upon Cedar and shrub, King and Subject, priest and people:
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vpon all the Prophets of Iuda: vpon all the people of Israel. Fight neither against great nor small, saue only against the king of Israel, was Arams charge.
upon all the prophets of Iuda: upon all the people of Israel. Fight neither against great nor small, save only against the King of Israel, was Arams charge.
Let not the root escape, nor the branch goe scot free, but let all feele that fatall blow, that cruell blow, that merciles blow of these infernall Gunners.
Let not the root escape, nor the branch go scot free, but let all feel that fatal blow, that cruel blow, that merciless blow of these infernal Gunners.
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That they which are asleepe in the Lord, and are at rest from their labours, should not rest from their labours. God did neuer teach this. Teach me O Lord.
That they which Are asleep in the Lord, and Are At rest from their labours, should not rest from their labours. God did never teach this. Teach me Oh Lord.
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Narrow is the way that leadeth to life, and therfore in the 35. verse of this Psalme, it is called Semita, a path. Direct me in the path of thy commandements, theres the narrownesse of this way.
Narrow is the Way that leads to life, and Therefore in the 35. verse of this Psalm, it is called Semita, a path. Direct me in the path of thy Commandments, theres the narrowness of this Way.
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Saint Cyprian, Deum ipsum inducit loquentem, bringeth in God himselfe speaking against them, Non metuis oro quae talis es? Dost thou not feare that art such a one so disguised.
Saint Cyprian, God ipsum Inducit loquentem, brings in God himself speaking against them, Non metuis oro Quae Talis es? Dost thou not Fear that art such a one so disguised.
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or if they did with Dauid heere consider the narrownesse of the way, they would be more respectiue with him to learne the waies of the Lord. Teach me O Lord.
or if they did with David Here Consider the narrowness of the Way, they would be more respective with him to Learn the ways of the Lord. Teach me Oh Lord.
and as the maide said to Peter, Thou art of Galile, for they speech bewraieth thee, so it may be said to the Drunkard, Thou art drunke, for thy speech bewraieth thee.
and as the maid said to Peter, Thou art of Galilee, for they speech bewrayeth thee, so it may be said to the Drunkard, Thou art drunk, for thy speech bewrayeth thee.
This word NONLATINALPHABET or NONLATINALPHABET Doce•, serues lastly to correct all vnbrideled masterlesse Schismatikes, such as run vpon their owne heads,
This word or Doce•, serves lastly to correct all unbridled masterless Schismatics, such as run upon their own Heads,
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and thinke themselues better learned then their teachers, I meane disorderly Brownists, masterlesse Schismatikes lawlesse Sectuaries, that impugne orders and constitutions established by authoritie, by the ordinance of God, and agreeable to his word.
and think themselves better learned then their Teachers, I mean disorderly Brownists, masterless Schismatics lawless Sectuaries, that impugn order and constitutions established by Authority, by the Ordinance of God, and agreeable to his word.
and distinguish them from the true children of God, are these which follow. And as Christ said of false Prophets, by their fruites yee shall know them:
and distinguish them from the true children of God, Are these which follow. And as christ said of false prophets, by their fruits ye shall know them:
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3 A discipline that knoweth not whether her Officers should be ecclesiasticall or lay men. 4 A discipline that disdaineth the ancient fathers and generall Councels.
3 A discipline that Knoweth not whither her Officers should be ecclesiastical or lay men. 4 A discipline that disdains the ancient Father's and general Counsels.
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More tryall, Reformation, Discipline, Ioy againe, Sufficient, From aboue, Free-gift, More fruit, Dust, &c. Names in our English phrase not verie vsuall.
More trial, Reformation, Discipline, Joy again, Sufficient, From above, Free gift, More fruit, Dust, etc. Names in our English phrase not very usual.
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Ministers into Senators, and bench Presbyterians, and that if they might be suffered with their discipline, would make a new metamorphosis of the world,
Ministers into Senators, and bench Presbyterians, and that if they might be suffered with their discipline, would make a new metamorphosis of the world,
Apud Indos aes adeo lucidum, &c. Amongst the Indians there is a kind of brasse of that claritie and perfect golden colour, that it can by no meanes be discerned from golde,
Apud Indos aes adeo lucidum, etc. among the Indians there is a kind of brass of that clarity and perfect golden colour, that it can by no means be discerned from gold,
These seditious sectuaries much resemble that brasse, for they set such a golden colour vpon themselues of singularitie and purenesse, that by no other meanes they can be discerned from the true children of GOD,
These seditious sectuaries much resemble that brass, for they Set such a golden colour upon themselves of singularity and pureness, that by no other means they can be discerned from the true children of GOD,
and by these marks ye may easilie distinguish and put difference betweene the vpright, religious, and zealous man, and the masterlesse, seditious, and pernitious sectuarie:
and by these marks you may Easily distinguish and put difference between the upright, religious, and zealous man, and the masterless, seditious, and pernicious sectuarie:
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He that refuseth to heare his praier shall bee abhominable, but to this end, partly because a number of the laitie, the roes and hinds of the field, which will start aside at the cracking of a sticke, will refuse their owne parish Churches,
He that Refuseth to hear his prayer shall be abominable, but to this end, partly Because a number of the laity, the roes and hinds of the field, which will start aside At the cracking of a stick, will refuse their own parish Churches,
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because they weare a Surplisse, and make a crosse vpon a childe, and wil runne after and get them a heap of teachers that speake euill of them that are in authoritie:
Because they wear a Surplice, and make a cross upon a child, and will run After and get them a heap of Teachers that speak evil of them that Are in Authority:
Alas, Christ which preached heere on earth, rather then he would disclaime his calling, of preaching the Gospel, would notwithstanding his purple robe, his Crowne of Thornes, his Scepter of reede, that was imposed vpon him in derision, preach the Gospel still.
Alas, christ which preached Here on earth, rather then he would disclaim his calling, of preaching the Gospel, would notwithstanding his purple robe, his Crown of Thorns, his Sceptre of reed, that was imposed upon him in derision, preach the Gospel still.
That same triple exaggeration of Christ vnto Peter, should be me thinks a great motiue vnto all vs of the Clergie, not to renounce this worke for any respect.
That same triple exaggeration of christ unto Peter, should be me thinks a great motive unto all us of the Clergy, not to renounce this work for any respect.
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Peter louest thou me? Peter louest thou mee? &c. and it is wel noted by one, that Peter was sorrie that Christ should aske him the third time, Peter louest thou mee: Simon Peter answered, Lord, thou knowest all things, thou knowest that I loue thee.
Peter love thou me? Peter love thou me? etc. and it is well noted by one, that Peter was sorry that christ should ask him the third time, Peter love thou me: Simon Peter answered, Lord, thou Knowest all things, thou Knowest that I love thee.
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and thereby inioyne vs vnto the exigence of this dutie, that we haue notwithstanding left it vndone? Let vs not therfore, my brethrē, I beseech you in the fear of God, be so peruerse vnto god & his ordināce,
and thereby enjoin us unto the exigence of this duty, that we have notwithstanding left it undone? Let us not Therefore, my brothers, I beseech you in the Fear of God, be so perverse unto god & his Ordinance,
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Promises are made either absolutè or respectinè: as we distinguish ▪ either absolutely or conditionally, Dauid doth not make his promise absolutely but cōditionally:
Promises Are made either absolutè or respectinè: as we distinguish ▪ either absolutely or conditionally, David does not make his promise absolutely but conditionally:
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Grace alwaies hath the precedencie, and goeth before good workes and righteousnesse. We cannot walke in the lawes of God before we bee inabled by grace.
Grace always hath the precedency, and Goes before good works and righteousness. We cannot walk in the laws of God before we be enabled by grace.
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Paul could not preach before he was called by grace, and therefore knowing the necessitie and vtilitie heereof in all his Epistles, first wisheth them grace, Grace be with you and peace, &c.
Paul could not preach before he was called by grace, and Therefore knowing the necessity and utility hereof in all his Epistles, First wishes them grace, Grace be with you and peace, etc.
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and bringeth vs from that blindenesse and ignorance, that is in vs by our originall corruption, to the schoole of regeneration, & true knowledge of Christ.
and brings us from that blindness and ignorance, that is in us by our original corruption, to the school of regeneration, & true knowledge of christ.
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Nay, God goeth a step further with his Children by grace: for there is 3 Gratia preueniens, a preuenting grace. Psalm. 82. His grace shall preuent mee.
Nay, God Goes a step further with his Children by grace: for there is 3 Gratia preueniens, a preventing grace. Psalm. 82. His grace shall prevent me.
4 Gratia subsequens, a subsequenting grace Ps. 49 Gratia eius subsequ•tur me, his grace shall follow me, he shall set a crowne of pure golde vpon my head.
4 Gratia Subsequent, a subsequenting grace Ps. 49 Gratia eius subsequ•tur me, his grace shall follow me, he shall Set a crown of pure gold upon my head.
then were grace giuen in vaine, and receiued in vaine, and of necessitie it must be granted, that men should stand still in the waies of God, without any will or endeuour of action at all:
then were grace given in vain, and received in vain, and of necessity it must be granted, that men should stand still in the ways of God, without any will or endeavour of actium At all:
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so long as this vnion standeth, and vntill it be separated by death. So we come vnto the third place, wherein we obserue the thing promised. I will keepe it.
so long as this Union Stands, and until it be separated by death. So we come unto the third place, wherein we observe the thing promised. I will keep it.
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if the same scholler hath respect vnto his masters coppie, and frame the proportion of his letters so neere as he can to his masters coppie, the same scholler doth as his Master bid him,
if the same scholar hath respect unto his Masters copy, and frame the proportion of his letters so near as he can to his Masters copy, the same scholar does as his Master bid him,
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If our earthlie parents command vs to trauell vp an exceeding high mountaine, whose top we cannot attaine vnto shall we not therfore indenour to climb vp at all? shal we not goe vp as farre as we can? God forbid.
If our earthly Parents command us to travel up an exceeding high mountain, whose top we cannot attain unto shall we not Therefore indenour to climb up At all? shall we not go up as Far as we can? God forbid.
What shal it profit a Marchant to trauell a long voyage, and to make ship-wracke in the Hauen? Euen so, what shal it profit a man to liue a vertuous life a while, and when he should enter into the hauen of rest, make ship-wracke of faith and a good conscience?
What shall it profit a Merchant to travel a long voyage, and to make shipwreck in the Haven? Eve so, what shall it profit a man to live a virtuous life a while, and when he should enter into the Haven of rest, make shipwreck of faith and a good conscience?
Hence are all Apostates to be reprooued that decay in grace, and through the pleasures and treasures of the world, fall to relapse from a Christian life, that Christ and his Gospell hath no power or place in them at all.
Hence Are all Apostates to be reproved that decay in grace, and through the pleasures and treasures of the world, fallen to relapse from a Christian life, that christ and his Gospel hath no power or place in them At all.
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And wee haue heard by whom he teacheth, by himselfe immediately, by his word mediately, by himselfe in his God-head, by his Sonne in his man-hood, by his holy spirit, which spake by the mouth of all his Prophets since the world began.
And we have herd by whom he Teaches, by himself immediately, by his word mediately, by himself in his Godhead, by his Son in his manhood, by his holy Spirit, which spoke by the Mouth of all his prophets since the world began.
lest in his wrath hee sweepe vs away by plagues and pestilence, or by famine, which is his most grieuous rod, to punish our inflexible stonie hearts, that will not bend, that will not yet learne his waies.
lest in his wrath he sweep us away by plagues and pestilence, or by famine, which is his most grievous rod, to Punish our inflexible stony hearts, that will not bend, that will not yet Learn his ways.
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Wee haue deserued, O Lord, the full viols of thy wrath and indignation to be powred down vpon vs. There is, o Lord, no tractablenes at al in vs vnto hy Lawes,
we have deserved, Oh Lord, the full viols of thy wrath and Indignation to be poured down upon us There is, oh Lord, no tractableness At all in us unto high Laws,
and faithfull Pastors to feed their flocks. And remooue, O Lord of hosts, all pernitious heretikes and schismatikes, that seduce thy people, and trouble thy flocke.
and faithful Pastors to feed their flocks. And remove, Oh Lord of hosts, all pernicious Heretics and Schismatics, that seduce thy people, and trouble thy flock.
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Still bee a prop to thy Gospell, and gouernment, heere planted in this land, against the inundations and incursions of troublesome and peruerse sectuaries, that too impudently and saucilie disturbe the peace of our Sion. Let not thy faithfull Pastors be men-pleasers,
Still be a prop to thy Gospel, and government, Here planted in this land, against the inundations and incursions of troublesome and perverse sectuaries, that too impudently and saucily disturb the peace of our Sion. Let not thy faithful Pastors be men-pleasers,
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