8. Cantic. 11. Salomon had a vineyard in Baal-hamon: he gaue the vineyard vnto keepers: every one bringeth for the fruit thereof a thousand pieces of Silver.
8. Cantic. 11. Solomon had a vineyard in Baal-hamon: he gave the vineyard unto keepers: every one brings for the fruit thereof a thousand Pieces of Silver.
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I Remember a difference they make of the three bookes of Salomon according to their subiectes, three severall sciences or disciplines, that lead man to his blisse;
I remember a difference they make of the three books of Solomon according to their Subjects, three several sciences or disciplines, that led man to his bliss;
or marriage songue ( Voluntatum, non voc•m cōsonantia, not so much in words, as in wil• ) containing an indissoluble coniunction betwixt Christ and his Church.
or marriage songue (Voluntatum, non voc•m cōsonantia, not so much in words, as in wil•) containing an indissoluble conjunction betwixt christ and his Church.
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Wherfore J make no quaestion, but as the rest of the body, so this part of the songue also is spirituall & diuine ▪ & that Salomon, like M•yses elsewhere, hath a vaile vpon his face,
Wherefore J make no question, but as the rest of the body, so this part of the songue also is spiritual & divine ▪ & that Solomon, like M•yses elsewhere, hath a veil upon his face,
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For that Salomon in his proper person the first and best knowne by the name of Salomon, had a vineyard in proper tearmes without any metaphor, or translation;
For that Solomon in his proper person the First and best known by the name of Solomon, had a vineyard in proper terms without any metaphor, or Translation;
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wherfore the counsail of Bernard is from the 23. of the proverbs, when we are called to the table of a rich man, to consider diligently what is set before vs ▪ fratres ad men sam Salomo••• s•demus, superni• est refert• delitii•• Brethren, saith he we sit at the table of Salomon, the meate that is set before vs is heavenly and divine.
Wherefore the counsel of Bernard is from the 23. of the proverbs, when we Are called to the table of a rich man, to Consider diligently what is Set before us ▪ Brothers ad men same Salomo••• s•demus, superni• est refert• delitii•• Brothers, Says he we fit At the table of Solomon, the meat that is Set before us is heavenly and divine.
but Salomon from heauen heauenly, he that in the Gospell is more then Salomon, vs { que } adeo meus Salomon, Salomon est, vt non modo pacificus, •ed pax ipsa vo•etur.
but Solomon from heaven heavenly, he that in the Gospel is more then Solomon, us { que } adeo meus Solomon, Solomon est, vt non modo Pacificus, •ed pax ipsa vo•etur.
The vineyard is his Church, a metaphor wel known in the scriptures, were it a stranger vnto you, I would lead you into acquaintance vvith it throughout the whole booke of God.
The vineyard is his Church, a metaphor well known in the Scriptures, were it a stranger unto you, I would led you into acquaintance with it throughout the Whole book of God.
But it is not so, vinea intelligibilis, an intellectual, mystical vineyard is his Church: planted by Gods right hand, grounded in faith, rooted in charity, watered by the word of the preachers, digged and manured by the discipline of Magistrates, the vvine whereof hath the sauour and tast of a good conscience within, the colour and cute of an holy cōversation without,
But it is not so, vinea intelligibilis, an intellectual, mystical vineyard is his Church: planted by God's right hand, grounded in faith, rooted in charity, watered by the word of the Preachers, dug and manured by the discipline of Magistrates, the wine whereof hath the savour and taste of a good conscience within, the colour and cute of an holy Conversation without,
& asketh in the prophet, Quis genuit mihi ist•s? who hath begotten me these? and the children themselues cry, the place is to strait for vs. Hir beginning was at Ierusalē,
& asks in the Prophet, Quis genuit mihi ist•s? who hath begotten me these? and the children themselves cry, the place is to strait for us His beginning was At Ierusalē,
but being thence abandoned, migrauit, non perijt, she travailed, perished not: pulsa de ciuitate, ab vniuersitate excipitur, being expelled the citty, she is receaued of the whole world.
but being thence abandoned, migrauit, non Periit, she travailed, perished not: pulsa de ciuitate, ab Universitate excipitur, being expelled the City, she is received of the Whole world.
or rather the grape of Sodome or cluster of Gomorrhe, which groweth but to the fire ▪ My meaning is, extra ecclesiam nulla salus, without the Church no salvatiō:
or rather the grape of Sodom or cluster of Gomorrah, which grows but to the fire ▪ My meaning is, extra Church nulla salus, without the Church no salvation:
he is nutritius ecclesiae, the nursing father of the Church, & perregnum terrenum c•leste regnum proficit, Kingdomes of the earth are good helps and furtherances to the kingdome of heauen.
he is Nutritius ecclesiae, the nursing father of the Church, & perregnum terrenum c•leste Kingdom proficit, Kingdoms of the earth Are good helps and furtherances to the Kingdom of heaven.
Ego communis quidam sum episcepus &c. I am a certaine common Bishop among you ▪ and as it were at large, said the worthy Cōstātine (as you hard not lōg since.) But this field hath bene reapt already to my hands.
Ego Communis quidam sum episcepus etc. I am a certain Common Bishop among you ▪ and as it were At large, said the worthy Cōstātine (as you heard not long since.) But this field hath be reaped already to my hands.
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The difference must euer be held betwene the Diademe, & Ephod, the kingdome and priesthood, betwene NONLATINALPHABET, the soueraigne, & any other subordinate magistrate.
The difference must ever be held between the Diadem, & Ephod, the Kingdom and priesthood, between, the sovereign, & any other subordinate magistrate.
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Every superiority is not impery, nor euery supervision & inspection, dominion. The power that the one hath, is regall ▪ & imperiall, that the other pastorall and paternall; The one in things appertaineing to God alone;
Every superiority is not impery, nor every supervision & inspection, dominion. The power that the one hath, is regal ▪ & imperial, that the other pastoral and paternal; The one in things aPPERTAINING to God alone;
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the one as lord and master, the other as a father; the one by mādatory & coactiue authority inforcing, the other rather exhorting & perswaiding: or if ever he command,
the one as lord and master, the other as a father; the one by mandatory & coactive Authority enforcing, the other rather exhorting & perswaiding: or if ever he command,
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or rather not a sword, but the Keyes of the church, the one hath a rod of iron to crush in peeces, the other hath not more then the rod of his lips. Jn a word, to the one belongeth tribute, to the other rather tithes & offerings: to the one feare, to the other rather reverence, to the one NONLATINALPHABET, necessarie compulsory subiectiō (you must needs obey) to the other rather NONLATINALPHABET, a necessary too,
or rather not a sword, but the Keys of the Church, the one hath a rod of iron to crush in Pieces, the other hath not more then the rod of his lips. John a word, to the one belongeth tribute, to the other rather Tithes & offerings: to the one Fear, to the other rather Reverence, to the one, necessary compulsory subjection (you must needs obey) to the other rather, a necessary too,
But more accommodate to the minde of my text, next and most immediatly knit to the custodie & care of this vineyard (according to the Apostles phrase, ye are NONLATINALPHABET Gods husbandrie) are the pastours of the Church:
But more accommodate to the mind of my text, next and most immediately knit to the custody & care of this vineyard (according to the Apostles phrase, you Are God's Husbandry) Are the Pastors of the Church:
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of whom God speaketh by his Propher, sili hominis posuite speculatorem, sonne of man I haue made thee a watchman: and I haue set thee over nations & kingdoms, vt evellas,
of whom God speaks by his Propher, sili hominis posuite speculatorem, son of man I have made thee a watchman: and I have Set thee over Nations & kingdoms, vt evellas,
For all these haue sarculum linguae, a cultre in their tongues: (sarculum, non sceptrum, saith Bernard to the same Eugenius againe, a cultre, not a sceptre ) & gladium verbi, non ferri, a •word of the word of God, not of •ron.
For all these have sarculum linguae, a cultre in their tongues: (sarculum, non Scepter, Says Bernard to the same Eugenius again, a cultre, not a sceptre) & Gladium verbi, non ferri, a •word of the word of God, not of •ron.
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but withall obsecra intreat, there is plantatio planting. To be short, Paul is a planter, Apollos is a waterer; and al the rest are NONLATINALPHABET, some way or other labourers with God in husbanding this vineyard.
but withal obsecra entreat, there is plantatio planting. To be short, Paul is a planter, Apollos is a waterer; and all the rest Are, Some Way or other labourers with God in husbanding this vineyard.
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Vinum laetificans Deum & homines, wine that gladdeth both God and men. ( Vinū laetitiae, not luxuriae: nor libidinis, wine of comfort, and gladnes, not of excesse.
Vinum laetificans God & homines, wine that gladdeth both God and men. (Vinū laetitiae, not Luxuriae: nor libidinis, wine of Comfort, and gladness, not of excess.
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) It may be Vinum moestificans some times, wine of sorrow. Mark the parable. The Oliue hath her fatnes, the figtree her sweetnes alone, those be their qualities:
) It may be Vinum moestificans Some times, wine of sorrow. Mark the parable. The Olive hath her fatness, the Fig tree her sweetness alone, those be their qualities:
but est vineae quaedam acrimonia & seueritas, wine must be somewhat tart, as well as pleasant: Coniungi debent suavitas & seueritas: Sweetnes and sharpnes must be ioined togither.
but est Vineae quaedam acrimonia & seueritas, wine must be somewhat tart, as well as pleasant: Coniungi debent suavitas & seueritas: Sweetness and sharpness must be joined together.
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As necessarie it is at times to heare the voice of the Church condemnantem, condemning, as consolā tem, comforting, and reposcentem, requiring, exacting the duties of christianity,
As necessary it is At times to hear the voice of the Church condemnantem, condemning, as consolam tem, comforting, and reposcentem, requiring, exacting the duties of christianity,
Ther must be both manna, and vtrga in the arke, bread for refection, and a rod for correction, osculum and fraenum, a kisse for freinds, a bridle for refractary and stubburne persons.
There must be both manna, and vtrga in the Ark, bred for refection, and a rod for correction, osculum and fraenum, a kiss for Friends, a bridle for refractory and stubborn Persons.
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whatsoeuer are the duties of ether table of the law, towards God in the former, in the later towards man the image of God, are the fruits of this vineyard that is the Church of Christ:
whatsoever Are the duties of either table of the law, towards God in the former, in the later towards man the image of God, Are the fruits of this vineyard that is the Church of christ:
For to what other end werewe made, redeemed, rege nerate, begotten a new by the immortal seed of Gods word, sanctified and seasoned by his holy spirit,
For to what other end werewe made, redeemed, rege nerate, begotten a new by the immortal seed of God's word, sanctified and seasoned by his holy Spirit,
and therfore folly for any one keeper to say nō agnoscar in populo magno, ther are so many keepers of vs, that what is my one soule amongst so many thousands? posuerunt me custodem in vineis (went before in the Canticle) vineam meam nō custodiui. They made me a keeper of the vineyards,
and Therefore folly for any one keeper to say nō agnoscar in populo magno, there Are so many keepers of us, that what is my one soul among so many thousands? posuerunt me custodem in vineis (went before in the Canticle) vineam meam nō custodiui. They made me a keeper of the vineyards,
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and I haue not kept mine owne vineyard: wherevpō saith St Bernard, Ego huius loci occasione meipsum reprehendere soleo, quòd animarum curam suscep•rim:
and I have not kept mine own vineyard: whereupon Says Saint Bernard, Ego Huius loci occasion meipsum reprehendere Solio, quòd animarum curam suscep•rim:
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By occasion of this place I am wont to bee displeased vvith my selfe (sith the chardge of my private selfe was so difficulte) that ever I tooke vpon me the cure of soules.
By occasion of this place I am wont to be displeased with my self (sith the charge of my private self was so difficult) that ever I took upon me the cure of Souls.
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What care the Lorde hath ever imbraced & tēdered his Church with (to omit his quid vltra? in the 5. of Esay, what should I more haue done? If we looke but in at the next dores to my text, wil presently appeare, vinea mea, quae m•hi, coram me:
What care the Lord hath ever embraced & tendered his Church with (to omit his quid vltra? in the 5. of Isaiah, what should I more have done? If we look but in At the next doors to my text, will presently appear, vinea mea, Quae m•hi, coram me:
my vineyard, which is mine or belongeth tomee, is before me. His constant, redoubled asseveration, in so many possessiue, respectiue, relatiue tearmes, of so neare appropriation, alliance,
my vineyard, which is mine or belongeth tomee, is before me. His constant, redoubled asseveration, in so many possessive, respective, relative terms, of so near appropriation, alliance,
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A part of which his loue, and not the least is, as he delt with the wounded man in the Gospell, whom by reason of his many infirmities he commended to the goodman of the Inne,
A part of which his love, and not the least is, as he dealt with the wounded man in the Gospel, whom by reason of his many infirmities he commended to the goodman of the Inn,
and wildbores without, serpentibus and apparentibus saith Bernard, latentèr & patentèr, openly and secretly oppugning the weale thereof, himselfe the principall NONLATINALPHABET husbandman Ioh. 15. after the daies of his flesh, hath commended it to other keepers, non efficaciam quaerens,
and wildbores without, serpentibus and apparentibus Says Bernard, latentèr & patentèr, openly and secretly Oppugning the weal thereof, himself the principal husbandman John 15. After the days of his Flesh, hath commended it to other keepers, non efficaciam Seeking,
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sed congruentiam, not out of want to himselfe, but for convenience to it, man vnto man beeing the meetest instrument to lead him to salvation, ( speake thou vnto vs, & we wil heare thee,
sed congruentiam, not out of want to himself, but for convenience to it, man unto man being the meetest Instrument to led him to salvation, (speak thou unto us, & we will hear thee,
) To these he hath perpetuated life & cōtinuance not in their singular persons, but in their line and succession, Ego vobiscum vs { que } ad finem saeculi, I am vvith you (ô ye keepers) to the worlds end. So the Apostle witnesseth, Eph. 4. 11. He hath giuen some to be Apostles, some prophets, some Evangelists, some pastours & teachers,
) To these he hath perpetuated life & Continuance not in their singular Persons, but in their line and succession, Ego vobiscum us { que } ad finem Saeculi, I am with you (o you keepers) to the world's end. So the Apostle Witnesseth, Ephesians 4. 11. He hath given Some to be Apostles, Some Prophets, Some Evangelists, Some Pastors & Teachers,
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for the gathering togither of his saints, for the worke of the ministerie, for the building of the bodie of Christ donec occurramus omnes, till we all meete, &c.
for the gathering together of his Saints, for the work of the Ministry, for the building of the body of christ donec occurramus omnes, till we all meet, etc.
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Stabo super custodiam meam, but distributing the whole Church of Christ into two ranckes and companies, ordinem, & plebem as Tertullian sorteth thē, duces or pastores, & gregem; clerum, and populum; priest, & people.
Stabo super custodiam meam, but distributing the Whole Church of christ into two ranks and companies, ordinem, & plebem as Tertullian sorts them, duces or Pastors, & gregem; clerum, and Populum; priest, & people.
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I may truely affirme that the custodie of this vineyard hath ever past through the hands of those ordered persons, vvhom Ecclesiasticall vvriters call NONLATINALPHABET, consecrated men, the spirit of God Act. 13. and Rom. 1. NONLATINALPHABET men separated & put a part, the fathers NONLATINALPHABET, clericos, ecclesiasticos, spirituall, cleargie and churchmen.
I may truly affirm that the custody of this vineyard hath ever passed through the hands of those ordered Persons, whom Ecclesiastical writers call, consecrated men, the Spirit of God Act. 13. and Rom. 1. men separated & put a part, the Father's, Clerics, ecclesiasticos, spiritual, Clergy and churchmen.
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and prescription of all ages downe to our owne times, haue beene ever invested with dispensation of the mysteries of Christ, administration of the word and sacraments, power of the keies, remission & retention of offences, exclusion frō,
and prescription of all ages down to our own times, have been ever invested with Dispensation of the Mysteres of christ, administration of the word and Sacraments, power of the keys, remission & retention of offences, exclusion from,
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or admissiō into the Church of Christ, imposition of hands, for the raising vp of new seed to the brethren deceased, with other the like prouinces and chardges belonging to them alone.
or admission into the Church of christ, imposition of hands, for the raising up of new seed to the brothers deceased, with other the like Provinces and charges belonging to them alone.
Answerable to which their offices, & not disagreeing to the name of Custodes in my text, are those vsual titls of theirs throughout the booke of God NONLATINALPHABET Stewards, NONLATINALPHABET, pastours, NONLATINALPHABET,
Answerable to which their Offices, & not disagreeing to the name of Custodes in my text, Are those usual titls of theirs throughout the book of God Stewards,, Pastors,,
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and in the writings of the learned, Antistites, praesules, praepositi, rectores, &c. all names of superioritie and gouernement; albeit in regard of their daiely seruice to God and his Church,
and in the writings of the learned, Antistites, praesules, Praepositi, Rectores, etc. all names of superiority and government; albeit in regard of their daily service to God and his Church,
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because Episcopatus is opus, a bishopricke is a worke, and not honos, honour alone, but onus, a burthen, & they are bound by their callings prodesse, to do good,
Because Episcopate is opus, a bishopric is a work, and not honos, honour alone, but onus, a burden, & they Are bound by their callings Profits, to do good,
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as well as praesse, to sit in place of gouernement (as the kingdome it selfe also is tearmed splendida seruitus, an honourable kind of service ) they are stiled by the names of NONLATINALPHABET, to betoken and put them in mind of their ministery.
as well as praesse, to fit in place of government (as the Kingdom it self also is termed splendida seruitus, an honourable kind of service) they Are styled by the names of, to betoken and put them in mind of their Ministry.
Dicimini pastores, cum situ raptores ▪ you are called pastours you are devourers. And againe, not Cultores dressers, nor custodes guardians, but L•trones, & fures, theeues and robbets. They succeeded in the Apostles roumes,
Dicimini Pastors, cum situ raptores ▪ you Are called Pastors you Are devourers. And again, not Cultores dressers, nor custodes guardians, but L•trones, & fures, thieves and robbets. They succeeded in the Apostles rooms,
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but without imitation, in sede not in fide, in their seat not their faith. They had ministerij locū not zelum, the place but not the zeale of their ministratiō.
but without imitation, in seed not in fide, in their seat not their faith. They had ministerij locū not zelum, the place but not the zeal of their ministration.
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And what with their idlenes, ignorance, avarice, ambition, tyranny pride, hauing at length turned famulatum in fastu•, their ministery of the gospel into a Luciferiā pride, to overtop the Emperor himselfe, they so infected & afflicted the Church of God,
And what with their idleness, ignorance, avarice, ambition, tyranny pride, having At length turned famulatum in fastu•, their Ministry of the gospel into a Luciferian pride, to overtop the Emperor himself, they so infected & afflicted the Church of God,
because those in present authoritie did not please them ▪ so for the wrongs and abuses that some keepers offered to the vinevard ▪ all must be turned out;
Because those in present Authority did not please them ▪ so for the wrongs and Abuses that Some keepers offered to the vinevard ▪ all must be turned out;
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but the very substantial roote hewen quite downe Aedibus, sedibus effugari (which is B•inards word) to be driuen out of house and home, might not suffice,
but the very substantial root hewn quite down Aedibus, sedibus effugari (which is B•inards word) to be driven out of house and home, might not suffice,
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& not the presbyteri, the persons peccant thēselues done away (which was Dio••etians persequution) but (that which was Iulians, and for worse) i• sum presbyterium, their whole race and revenew, liuely hood and mainetenance vtterly extinguished:
& not the Presbyteries, the Persons peccant themselves done away (which was Dio••etians persecution) but (that which was Julians, and for Worse) i• sum presbyterium, their Whole raze and revenue, lively hood and maintenance utterly extinguished:
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nor Chrysostō, nor Basil, nor Na•ianzē, nor Austin, •o one of those anciēt Bishops of Rome, which wel neare 40. in a row witnessed their good cōfessiōs vnder those bloudy persecuting Pilats of the Empire, which may stand in the gap,
nor Chrysoston, nor Basil, nor Na•ianzen, nor Austin, •o one of those ancient Bishops of Room, which well near 40. in a row witnessed their good confessions under those bloody persecuting Pilats of the Empire, which may stand in the gap,
but all must downe? Esto, Athanasium culpauerint aliqui say that Athanasius (said Athanasius him selfe of himselfe) were to blame, & might iustly be taxed quid alij fecere episcopi? aut quis ab illis Arsenius interfectus est? what haue the rest of the Bishops done? what Arsenius hath bin murt bexed by them? A strange kinde of reformation;
but all must down? Esto, Athanasius culpauerint aliqui say that Athanasius (said Athanasius him self of himself) were to blame, & might justly be taxed quid alij fecere Bishops? Or quis ab illis Arsenius interfectus est? what have the rest of the Bishops done? what Arsenius hath been murt bexed by them? A strange kind of Reformation;
but when he perceiued (saith •e•ome) that things were come ad • to their last and worst condition, hee brought thē back ad • to their first an• best againe;
but when he perceived (Says •e•ome) that things were come ad • to their last and worst condition, he brought them back ad • to their First an• best again;
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The Merchant in St. Austin doth better plead for himselfe and his calling, Si mentior, ego mentior, non negotium, when they chardged his professiō with lying & fraud;
The Merchant in Saint Austin does better plead for himself and his calling, Si mentior, ego mentior, non Negotium, when they charged his profession with lying & fraud;
the assembly, sessions, Senate, Synedryon, Consistorie, Court of which persons (call it as you list) they name the Presbyterie ▪ and that presbyterie they call the Church, at least an epitome of the Church, a liuely representation and portr•icture of the vniversall Church, the perfit body of Christ, the tribunall of Christ, yea coel•m in terr•• fitum, a ver•e he•ve• seated vpon the earth:
the assembly, sessions, Senate, Synedryon, Consistory, Court of which Persons (call it as you list) they name the Presbytery ▪ and that presbytery they call the Church, At least an epitome of the Church, a lively representation and portr•icture of the universal Church, the perfect body of christ, the tribunal of christ, yea coel•m in terr•• fitum, a ver•e he•ve• seated upon the earth:
the administration in these mens handes they tea•me d•uine and apostolique institution ▪ an individuall companion of the Gospel, the holy discipline, the discipline of Christ, halfe the kingdome of Christ,
the administration in these men's hands they tea•me d•uine and apostolic Institution ▪ an Individu Companion of the Gospel, the holy discipline, the discipline of christ, half the Kingdom of christ,
an vndoubted note of the Church, the eternall coun•a••e of God, the sceptre of Iudah, yea the sceptre of the sonne of God, without which he ruleth not:
an undoubted note of the Church, the Eternal coun•a••e of God, the sceptre of Iudah, yea the sceptre of the son of God, without which he Ruleth not:
lastly they intitle the governors thēselues, •en•ors of manners, guardians of discipline, presidents over the ••we of God, Vicars of Christ ▪ set over the people in things appertaining to God,
lastly they entitle the Governors themselves, •en•ors of manners, guardians of discipline, Presidents over the ••we of God, Vicars of christ ▪ Set over the people in things appertaining to God,
yea they s•icke not to say, that NONLATINALPHABET, bodily the Angell of the Church of Ephesus, &c. to whom our Saviour writeth, may bee vnderstoode of their pr••byters;
yea they s•icke not to say, that, bodily the Angel of the Church of Ephesus, etc. to whom our Saviour Writeth, may be understood of their pr••byters;
with other the like innumerable attributes, wherwith they labor to aray the nakednes & novelty of this late formed discipline, which neuer to this houre saw the age of a mā, threes•ore & tē years.
with other the like innumerable attributes, wherewith they labour to array the nakedness & novelty of this late formed discipline, which never to this hour saw the age of a man, threes•ore & tē Years.
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But what of the preaching of the word? you shall bee tolde, that there is no difference betweene them and pastours, saue publike & priuate; for what the one doe in pulpits, the other doe in their consistories.
But what of thee preaching of the word? you shall be told, that there is no difference between them and Pastors, save public & private; for what the one doe in pulpits, the other doe in their consistories.
It were incredible to be spoken, but that he that runneth may read it in their published and divulged bookes, that those whole descriptions appropriated by the holy Ghost, to Bishops ▪ presbyters, and deacons, 1. Tim. 3. & Tit. 1. should be applied to their vn preaching presbyters.
It were incredible to be spoken, but that he that Runneth may read it in their published and divulged books, that those Whole descriptions appropriated by the holy Ghost, to Bishops ▪ presbyters, and Deacons, 1. Tim. 3. & Tit. 1. should be applied to their vn preaching presbyters.
They may consult, admonish, comfort, correct, examine, alow, refuse, suspend, excommunicate, absolue, & finally order all things belōging to the Church, that is to say in effect, directly,
They may consult, admonish, Comfort, correct, examine, allow, refuse, suspend, excommunicate, absolve, & finally order all things belonging to the Church, that is to say in Effect, directly,
As nāely, when they meete togither. 1. Theirs are elections & reiections of all church officers. 2. Excommunications, absolutions, and the power of the k•ies, theirs. 3. Theirs the disceptation and decision of all matters vvhatsoever concerning either corrupt manners, or peruerse doctrine. Adde vnto these imposition of handes, common and prophane vpon consecrate persons,
As namely, when they meet together. 1. Theirs Are elections & rejections of all Church Officers. 2. Excommunications, absolutions, and the power of the k•ies, theirs. 3. Theirs the disceptation and decision of all matters whatsoever Concerning either corrupt manners, or perverse Doctrine. Add unto these imposition of hands, Common and profane upon consecrate Persons,
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After such harde and burthensome provinces, perhaps you will aske mee what the persons themselues •r• (these Areopagites and Amphictiones, iudge• of s•weightie affaires) to whom it is giuen thus to expatiate and revell through everie corner of the house of God.
After such harden and burdensome Provinces, perhaps you will ask me what the Persons themselves •r• (these Areopagites and Amphictyons, iudge• of s•weightie affairs) to whom it is given thus to expatiate and revel through every corner of the house of God.
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I distinguished formerly in the Christian cōmon-wealth two severall sorts, to w••t, Cleargy, and Laity. One a•d (it may be) the better part of this Court are pastours and Doctors: the other,
I distinguished formerly in the Christian commonwealth two several sorts, to w••t, Clergy, and Laity. One a•d (it may be) the better part of this Court Are Pastors and Doctors: the other,
• knowe not well what to make of them, but as St. Bernard wrote of himselfe, Epist. 245. Ego quaedā Chimaera mei saeculi nec clericum gero, nec laicum:
• know not well what to make of them, but as Saint Bernard wrote of himself, Epistle 245. Ego quaedam Chimaera mei Saeculi nec Cleric gero, nec laicum:
meaning in both these, the people must be debarred from reading of scriptures, who therfore, they say, are called NONLATINALPHABET because they are NONLATINALPHABET, indeed no better in sense and vnderstanding,
meaning in both these, the people must be debarred from reading of Scriptures, who Therefore, they say, Are called Because they Are, indeed no better in sense and understanding,
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That discipline, which at the first begged hir allowāce from some neighbour Churches, was ready in the end to set her foote in the neck of hir friendes,
That discipline, which At the First begged his allowance from Some neighbour Churches, was ready in the end to Set her foot in the neck of his Friends,
but reformation after this forme ( the Dagon of popish hierarchy, episcopall preheminence must fall before the arke (I take it) of the presbytery ) or they will neuer be subiect ▪ to any mortall man.
but Reformation After this Form (the Dagon of popish hierarchy, Episcopal pre-eminence must fallen before the Ark (I take it) of the presbytery) or they will never be Subject ▪ to any Mortal man.
when there was hote persecution in the City, for the voice they then all vsed, Rogamus Auguste, non pugnamus, VVe entreat O Emperor, wee fight not: perhaps they durst not:
when there was hight persecution in the city, for the voice they then all used, Rogamus Auguste, non We fight, We entreat Oh Emperor, we fight not: perhaps they durst not:
& he went vp into his pulpitt, he said, vnum Iob miraturus, to wonder at one Iob, but he found them al Iobs worthy to be wondred at for their singular patience.
& he went up into his pulpit, he said, One Job miraturus, to wonder At one Job, but he found them all Jobs worthy to be wondered At for their singular patience.
But with these we haue to deal with, it fared quite otherwise, pugnamus Auguste or Augusta, nō rogamus, King or Queene whosoeuer, we entreat not, we must and will haue it.
But with these we have to deal with, it fared quite otherwise, We fight Auguste or Augusta, nō Rogamus, King or Queen whosoever, we entreat not, we must and will have it.
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They breake forth to assemblies, confederacies, associations, subscriptions, sacraments, oaths, menacings, thundrings and lightnings from the Church, excommunications denounced,
They break forth to assemblies, confederacies, associations, Subscriptions, Sacraments, Oaths, menacings, thunderings and lightnings from the Church, excommunications denounced,
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What doe [ heare against the anointed of the Lorde, his Lieuetenants on earth, Gods of the earth, solo Deo minores, subiect to none saue God? Christus aliter & iussit, & gessit, Christ bade, Christ did otherwise.
What do [ hear against the anointed of the Lord, his Lieutenants on earth, God's of the earth, solo God minores, Subject to none save God? Christus aliter & Iussit, & gessit, christ bade, christ did otherwise.
as they say, Quis credidit auditui nostro? Who will beleue our report? An non iustiùs os loquens talia fustibus tunderetur, quàm rationibus refelleretur? I could lead you along into aforrest of the most vnpriestly positions,
as they say, Quis credidit auditui nostro? Who will believe our report? an non iustiùs os Speaking Talia Fustibus tunderetur, quàm rationibus refelleretur? I could led you along into aforrest of the most unpriestly positions,
Although, why should I cal thē friends, whose violent and tumultuary spirits haue wrought so much trouble to Christian states? And therfore, non verenda retego, sed inverecunda confuto, I vncover not the shame of father,
Although, why should I call them Friends, whose violent and tumultuary spirits have wrought so much trouble to Christian states? And Therefore, non verenda retego, sed inverecunda confuto, I uncover not the shame of father,
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frō the head of authority, the eies of wisdome, eares of discreation, tongues of perswasion and grace, breasts of counsaile & direction, armes of true puissance & fortitude, to the very feete (of obedience and subiection, they should be) they must needes proue, of disorder and confusion.
from the head of Authority, the eyes of Wisdom, ears of discretion, tongues of persuasion and grace, breasts of counsel & direction, arms of true puissance & fortitude, to the very feet (of Obedience and subjection, they should be) they must needs prove, of disorder and confusion.
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Now in this NONLATINALPHABET, the world turned vpside downe, where the people commandeth all, what hath beene done to trouble the peace both of Church,
Now in this, the world turned upside down, where the people commands all, what hath been done to trouble the peace both of Church,
and common wealth? Rather what not? The beginninges were tragicall, with the trumpet of Sheba, the tongue of Shimei, and not much lesse then the hand of Zimri; the proceedings tyrannicall, the ende in processe of time likely to haue proued more then intolerable.
and Common wealth? Rather what not? The beginnings were tragical, with the trumpet of Sheba, the tongue of Shimei, and not much less then the hand of Zimri; the proceedings tyrannical, the end in process of time likely to have proved more then intolerable.
Timet•• altera tyrannis, we are afraide of an other tyranny. (Novus pontificatus, a new p•pedome, was the iudg ment of an other.) The stile may now be altered vpon the evēt of things, by those that write testemeipso, vpon their experience a thousand times, Sentitur altera tyrannis, we fe•l• that which other feared.
Timet•• altera tyrannis, we Are afraid of an other tyranny. (Novus Pontificate, a new p•pedome, was the judge meant of an other.) The style may now be altered upon the event of things, by those that write testemeipso, upon their experience a thousand times, Sentitur altera tyrannis, we fe•l• that which other feared.
For when they shall hold, that the supreme Magistrate professing the faith. (I speake not of N•ma, nor Nero ) I saie the supreme Christian magistrate ( cu•us potestas sancta ▪ sanctae leges, sanctus gladius ) hath authoritie over his subiects, not as they are Christians, but as they are men; authority over Bishops & Priests, not as they are such,
For when they shall hold, that the supreme Magistrate professing the faith. (I speak not of N•ma, nor Nero) I say the supreme Christian magistrate (cu•us potestas sancta ▪ sanctae leges, Sanctus gladius) hath Authority over his Subjects, not as they Are Christians, but as they Are men; Authority over Bishops & Priests, not as they Are such,
so much, euen in matters of ceremonies, should so nearly approach to it in substantiall assertions;) that the king is no competent iudge in pulpit affaiers;
so much, even in matters of ceremonies, should so nearly approach to it in substantial assertions;) that the King is no competent judge in pulpit affairs;
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and as touching the law of God he shalbe indeed vindex vtrius { que } tabulae, an avenger of both tables; but as for the ordering of the Church, he may sit in the assembly as an honorable member of the church to vote and consent with the rest, but not otherwise;
and as touching the law of God he shall indeed vindex vtrius { que } tabulae, an avenger of both tables; but as for the ordering of the Church, he may fit in the assembly as an honourable member of the Church to vote and consent with the rest, but not otherwise;
& custodiam, vindictam; not constitutionem, promulgationem; (which is to make him carnificem, their executioner alone saith Erastus:) and to yeelde him supremacie in causes Ecclesiasticall, is to take both swords from the Pope and giue them to the King, to pull downe a spiritual Pope, and erect a temporal:
& custodiam, vindictam; not constitutionem, promulgationem; (which is to make him carnificem, their executioner alone Says Erastus:) and to yield him supremacy in Causes Ecclesiastical, is to take both swords from the Pope and give them to the King, to pull down a spiritual Pope, and erect a temporal:
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who will make quaestion but their doings haue beene answerable thervnto, in assembling thēselues togither at their pleasures, in proclaiming pub lique fastes, in making,
who will make question but their doings have been answerable thereunto, in assembling themselves together At their pleasures, in proclaiming pub lique fasts, in making,
yea in compelling the magistrate himselfe to order, as if they were Ephori Regis, ▪ tutors and over seers of him, so far forth as to excommunicate his sacred person,
yea in compelling the magistrate himself to order, as if they were Ephori Regis, ▪ tutors and over seers of him, so Far forth as to excommunicate his sacred person,
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Against which presumptions of theirs, if the King cannot helpe himselfe, let him be as an Idoll fastened to the wall, that hath hāds without handling,
Against which presumptions of theirs, if the King cannot help himself, let him be as an Idol fastened to the wall, that hath hands without handling,
M Gualter pastour of the Church at Zurick, who liued at that very time, when the breath of life was first breathed vpon the face of this new created discipline, in his cōmentaries vpon the first to the Corinthians the 5. Chap. besides sundry other places, sheweth his dislike of those, that are not contented vvith their christian magistrats vnlesse they also haue their ecclesiastical senates;
M Gualter pastor of the Church At Zurich, who lived At that very time, when the breath of life was First breathed upon the face of this new created discipline, in his commentaries upon the First to the Corinthians the 5. Chap. beside sundry other places, shows his dislike of those, that Are not contented with their christian Magistrates unless they also have their ecclesiastical senates;
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He blameth them for their frequencie of excommunications, wherby it may come to passe, that the number of the excommunicate may be grea ter sometime then the communicants themselues,
He blameth them for their frequency of excommunications, whereby it may come to pass, that the number of the excommunicate may be grea ter sometime then the communicants themselves,
but especially their ex•ōmunications against Kings, by which they become ridiculous both to them, and others, Dum vel•ti lep•res dare iur• leonibus •udent.
but especially their ex•ommunications against Kings, by which they become ridiculous both to them, and Others, Dum vel•ti lep•res Dare iur• leonibus •udent.
as Salomon did his mother in hi• suite for Adoniah, postul• •i & regnum, you vvere best take the kingdome too, •it being no more possible there should bee two authenticke authorities vvithin one kingdome,
as Solomon did his mother in hi• suit for Adoniah, postul• •i & Kingdom, you were best take the Kingdom too, •it being no more possible there should be two authentic authorities within one Kingdom,
If any demaund the reason, how a Church discipline so lately sprunge, the time and place of vvhose breed is so well knowne (one tearmed it Talmud Sab•udicū ) should be able to propagate it selfe throughout so manie repurged Churches of Christendome,
If any demand the reason, how a Church discipline so lately sprunge, the time and place of whose breed is so well known (one termed it Talmud Sab•udicū) should be able to propagate it self throughout so many repurged Churches of Christendom,
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that at what time they cast vp the dregges of Antichristian corruptions, whereof they had laboured and lien sicke along time, they should at the present so greedylie drinke dovvne this delicate vvine of humane plausible invention; let him breefly vnderstand.
that At what time they cast up the dregs of Antichristian corruptions, whereof they had laboured and lain sick along time, they should At the present so greedily drink down this delicate wine of humane plausible invention; let him briefly understand.
Parents it had of incomparable worth and credit in the Church of Christ, which begot it with the strength of imagination (I thinke they thought it good) bare it not without paine,
Parents it had of incomparable worth and credit in the Church of christ, which begotten it with the strength of imagination (I think they Thought it good) bore it not without pain,
and vvith much contradiction, brought it forth with zeale, nursed it vvith care, christened it vvith the holiest names they could devise, apparrelled it with the fairest colours & pretexts of scripture & the primitiue church,
and with much contradiction, brought it forth with zeal, nursed it with care, christened it with the Holiest names they could devise, appareled it with the Fairest colours & pretexts of scripture & the primitive Church,
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and so sent it forth into the worlde as delitias humani generis, the blessedst babe that euer anie age of the world brought forth, bearing the right stampe of the purest and surest reformation. Quis non in hun•errorem abripiatur ducibus Calvino & Beza? (saide a learned father of our Church,
and so sent it forth into the world as delitias Humani Generis, the blessedest babe that ever any age of the world brought forth, bearing the right stamp of the Purest and Surest Reformation. Quis non in hun•errorem abripiatur ducibus Calvino & Beza? (said a learned father of our Church,
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though not of our nation, vvho like a Tiresias had in a sorte experienced both kindes of governments.) You are not ignorant what Ierome held of Origen, Malo cum Origine errare, quā cum alijs vera sentire, he had rather erre with Origen,
though not of our Nation, who like a Tiresias had in a sort experienced both Kinds of governments.) You Are not ignorant what Jerome held of Origen, Malo cum Origine errare, quā cum Alijs vera sentire, he had rather err with Origen,
& one that lost his light for the testimony of the truth; Sicut multa erant quae doctus Cyprianus doceret, sic erat & aliquidquod Cyprianus docibilis disceret;
& one that lost his Light for the testimony of the truth; Sicut Multa Erant Quae doctus Cyprian doceret, sic erat & aliquidquod Cyprian docibilis disceret;
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He maintained an errour about the rebaptization of heretikes cum octoginta ferè Episcopis Africanarum ecclesiarū, that no man may wonder at an errour in the Church,
He maintained an error about the rebaptization of Heretics cum Octoginta ferè Episcopis Africanarum ecclesiarū, that no man may wonder At an error in the Church,
According to the rule of Tertulliā, id verius, quod prius, the elder the better, they haue made their discipline the of-spring of Christ & the most anciēt apostolique Church;
According to the Rule of Tertulliā, id Various, quod prius, the elder the better, they have made their discipline the offspring of christ & the most ancient apostolic Church;
frō whence they perswade themselues, they are able to deriue it along throughout all ages (as by certaine ruines, they say rather traces and foote prints in the writings of the learned may appeare) downe to these present times,
from whence they persuade themselves, they Are able to derive it along throughout all ages (as by certain ruins, they say rather traces and foot prints in the writings of the learned may appear) down to these present times,
Our answere to this hath beene, whilst the husbandmen yet stept, and being not throughly awaked vp on better advise suffered these tares to grow vp in the Church, carried (it seemeth) with the streame of a common receiued opinion, that such presbyteries had erst beene;
Our answer to this hath been, while the husbandmen yet stepped, and being not thoroughly awaked up on better Advice suffered these tares to grow up in the Church, carried (it seems) with the stream of a Common received opinion, that such presbyteries had erst been;
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our answere hath beenell say (admitting that antiquitie that neuer was) yet that one and the selfe-same forme of Church-policie be fitteth not all times, & all places;
our answer hath beenell say (admitting that antiquity that never was) yet that one and the selfsame Form of Church-policy be fits not all times, & all places;
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and fuller growth, persecuted, & in peace, flying with the woman in the wildernes ▪ and resting as the doue in the arke; lying in the caues of the ground, & sitting as a Queene vpon a glorious seat;
and fuller growth, persecuted, & in peace, flying with the woman in the Wilderness ▪ and resting as the dove in the Ark; lying in the caves of the ground, & sitting as a Queen upon a glorious seat;
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sometimes vnder an heathen Emperour, sometimes a Christian; now an Arriā, and then orthodoxe againe; at one time dwelling in lerusalem, a citty built at vnity within it selfe;
sometime under an heathen Emperor, sometime a Christian; now an Arrian, and then orthodox again; At one time Dwelling in lerusalem, a City built At unity within it self;
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and when she is reduced to a measure and stint, but of ordinary graces? You may aswell shape, a coat for the moone waxing, waning, chāging into so many formes,
and when she is reduced to a measure and stint, but of ordinary graces? You may aswell shape, a coat for the moon waxing, waning, changing into so many forms,
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Liverie; which I see not but in the sommer of hir peace may be of one stuffe, of an other in the winter of hir troubles, Say these elders had beene in the Primitine Church (as they neuer vvere) therfore to continue? Si revacas temporum illorum mores, primùm conditiones, & statum quo { que } illorum revoca;
Livery; which I see not but in the summer of his peace may be of one stuff, of an other in the winter of his Troubles, Say these Elders had been in the Primitine Church (as they never were) Therefore to continue? Si revacas Temporum Illorum mores, primùm conditions, & Statum quo { que } Illorum revoca;
If you vvill call backe the vses of those times, make the state of our times equall vnto them, and put vs vnder a pagan Emperour, and persequntion againe.
If you will call back the uses of those times, make the state of our times equal unto them, and put us under a pagan Emperor, and persequntion again.
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Gloria filiae regis ab intùs, the internal beawty of the Church is alwaies the same, but hir outward garmēt is of diuers colours and requisite it is that it should be so:
Gloria Filial regis ab intùs, the internal beauty of the Church is always the same, but his outward garment is of diverse colours and requisite it is that it should be so:
Let them lead vs into these cellars of the bridegrome (as the phrase of this booke is) and from the vessel of any one sentence or syllable therin draw out vnto vs, the smallest drop of assurance, that ever this presbytery was instituted by Christ or his Apostles,
Let them led us into these cellars of the bridegroom (as the phrase of this book is) and from the vessel of any one sentence or syllable therein draw out unto us, the Smallest drop of assurance, that ever this presbytery was instituted by christ or his Apostles,
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But I verily assure my selfe, vnlesse they will wrest and pervert scripture, and in steed of the naturall milke it giueth, inforce out the bloud of violent interpretation,
But I verily assure my self, unless they will wrest and pervert scripture, and in steed of the natural milk it gives, enforce out the blood of violent Interpretation,
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and cause it to walke a mile or two farther for their fancy, thē ever the holy Ghost meant it, there is not one word to be founde, that assertaineth this opinion.
and cause it to walk a mile or two farther for their fancy, them ever the holy Ghost meant it, there is not one word to be found, that assertaineth this opinion.
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the other of the Christians, wherof we read 1. Tim. 4. 14. Neglect not thè grace, which was giuen vnto thee &c. per impositionem m•nuū NONLATINALPHABET;
the other of the Christians, whereof we read 1. Tim. 4. 14. Neglect not thè grace, which was given unto thee etc. per impositionem m•nuū;
And simply to in•erre frō the law to the Gospel, frō Moses to Christ, frō his temporary iudicials & tribunals, to the perpetuall policies & iudgment-seates of all Christian states, from Canaan, to the whole world of Christendome, is no warrantable consequution. But nearer to the purpose.
And simply to in•erre from the law to the Gospel, from Moses to christ, from his temporary judicials & tribunals, to the perpetual policies & Judgment-seats of all Christian states, from Canaan, to the Whole world of Christendom, is no warrantable consecution. But nearer to the purpose.
or whither their inferior and subordinate sessions, consider in briefe with me these 4. points; 1. the persons, 2. the places, 3. the pleas, 4. the power.
or whither their inferior and subordinate sessions, Consider in brief with me these 4. points; 1. the Persons, 2. the places, 3. the pleasant, 4. the power.
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2. Chro. 19.) thosed say of the other sort, whither they were suggested by the counsaile of Jethro ▪ Exod 18. 21. and againe repeated by Moses, Deuter. 1. 15. they were all •o be wise and knowne m•n, chiefe of the tribes, whom they made Captaines over thousands,
2. Chro 19.) thosed say of the other sort, whither they were suggested by the counsel of Jethro ▪ Exod 18. 21. and again repeated by Moses, Deuter 1. 15. they were all •o be wise and known m•n, chief of the tribes, whom they made Captains over thousands,
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Num. 11. Moses must knowe them to bee of the elders of the people and governours, over them, vers. 16. Or adde vnto these from the first of Num. 16. the •vvelue Princes for the twelue tribes, they were famous in the congregation, princes of the tribes of their fathers,
Num. 11. Moses must know them to be of the Elders of the people and Governors, over them, vers. 16. Or add unto these from the First of Num. 16. the •vvelue Princes for the twelue tribes, they were famous in the congregation, Princes of the tribes of their Father's,
Lastly by commission from Jehosophat ▪ 3. Chron. 19. 8. • none vvere designed to these gouernements and iudgments but the chiefe of the families of Israell.
Lastly by commission from Jehoshaphat ▪ 3. Chronicles 19. 8. • none were designed to these governments and Judgments but the chief of the families of Israel.
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2. The place for important businesses, that which the Lord him selfe should choose, 17. Deut. 8 (sometimes Shilo, sometimes Ierusalem) or for easier causes, the Cities: throughout all the tribes ▪ Deut. 16. 8. Or al the strong citties in Iudah. 2. Chron. 19. 5. 3 The causes, such as fel out in Cōtrouersy betweene a man and his brother.
2. The place for important businesses, that which the Lord him self should choose, 17. Deuteronomy 8 (sometime Shilo, sometime Ierusalem) or for Easier Causes, the Cities: throughout all the tribes ▪ Deuteronomy 16. 8. Or all the strong cities in Iudah. 2. Chronicles 19. 5. 3 The Causes, such as fell out in Controversy between a man and his brother.
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Deut. 1. 16. betweene bloud and bloud, plea and plea, plague and plague, Deut. 17. 8. betweene law and precept, statute and iudgement, 2. Chron. 19. 10. Where Amariab the Priest was ordained chiefe in all matters of the Lord, and Zabadiah a ruler of the house of Iudah was for all the kings affaires. 4 Lastly their power was:
Deuteronomy 1. 16. between blood and blood, plea and plea, plague and plague, Deuteronomy 17. 8. between law and precept, statute and judgement, 2. Chronicles 19. 10. Where Amariab the Priest was ordained chief in all matters of the Lord, and Zabadiah a ruler of the house of Iudah was for all the Kings affairs. 4 Lastly their power was:
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and that man that shall doe presumptuously, that man shal die, Deut. 17. 12. The persons you see then, none but principal, the places cathedrall, the causes vniversall, the authoritie peremptorie and finall: Lastly (which may be ioined to the other) sith God and the King both haue their severall agents and advocates, the proceeding equall and vnpartiall:
and that man that shall do presumptuously, that man shall die, Deuteronomy 17. 12. The Persons you see then, none but principal, the places cathedral, the Causes universal, the Authority peremptory and final: Lastly (which may be joined to the other) sith God and the King both have their several agents and advocates, the proceeding equal and unpartial:
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Civill into sacred & Ecclesiastical, which were to turne 〈 ◊ 〉 Italiam, and to make a NONLATINALPHABET transmutation of al things, not far vnlike the transubstantiatiō of papistes,
Civil into sacred & Ecclesiastical, which were to turn 〈 ◊ 〉 Italiam, and to make a transmutation of all things, not Far unlike the transubstantiation of Papists,
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when hee gaue that direction, Mat. 18. 15. concerning offences Dic ecclesiae, tell the church. A place not easie to be vnderstood, because ecclesia is NONLATINALPHABET, a tearme of divers acceptions.
when he gave that direction, Mathew 18. 15. Concerning offences Die ecclesiae, tell the Church. A place not easy to be understood, Because Church is, a term of diverse acceptions.
It signifieth multitudinē ad aliquid, an assembly of anie qualitie, or to any purpose whatsoeuer, whither it be NONLATINALPHABET or NONLATINALPHABET, lawful, or vnlawful, sacred or prophane.
It signifies multitudinem ad Aliquid, an assembly of any quality, or to any purpose whatsoever, whither it be or, lawful, or unlawful, sacred or profane.
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What Dic ecclesiae truly meaneth, dicant, qui possunt (S. Austin of an other subiect) si tamen possunt probare, quod dicunt; ego me ignorare confit•or.
What Die ecclesiae truly means, Speak, qui possunt (S. Austin of an other Subject) si tamen possunt Probare, quod dicunt; ego me ignorare confit•or.
1 Certaine it is, that the offences there meant are priuate and personal, and such as lay in the power of the partie offended to burie in secret without farther discouerie, NONLATINALPHABET,
1 Certain it is, that the offences there meant Are private and personal, and such as lay in the power of the party offended to bury in secret without farther discovery,,
if thy brother shall offend against thee, and, if he shal heare thee, thou hast gained thy brother, there may be an end without farther cōplaint, which in publike scandals and crimes against God and his church may not be.
if thy brother shall offend against thee, and, if he shall hear thee, thou hast gained thy brother, there may be an end without farther complaint, which in public scandals and crimes against God and his Church may not be.
2. NONLATINALPHABET, one or two more ▪ 3. NONLATINALPHABET, then tell the Church Chrysostome collecteth, vides non supplicij, se•emendationis gratiâ id fieri you see the ende proposed in this course is not punishment, but amendment:
2., one or two more ▪ 3., then tell the Church Chrysostom collecteth, vides non supplicij, se•emendationis gratiâ id fieri you see the end proposed in this course is not punishment, but amendment:
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3 It seemeth the Church is not oier and determiner in these complaints, because there is added in a fourth place, If he heare not the Church, let him bee vnto thee &c. but the presbyteries I hope will both heare and determine all that commeth before them.
3 It seems the Church is not oier and determiner in these complaints, Because there is added in a fourth place, If he hear not the Church, let him be unto thee etc. but the presbyteries I hope will both hear and determine all that comes before them.
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4 It is not said, if hee heare not the Church, let the Church excommunicate him (as the presbyteries do over-often) but NONLATINALPHABET, Let him be vnto thee, as an Ethnicke or Publican.
4 It is not said, if he hear not the Church, let the Church excommunicate him (as the presbyteries do over-often) but, Let him be unto thee, as an Ethnic or Publican.
Noli illum deputare in numero fratrum tuorum, ne { que } tamen salus eius negligenda est (Austin) Esteeme him not in the number of thy brethren yet so,
Noli Ilum deputare in numero fratrum tuorum, ne { que } tamen salus eius negligenda est (Austin) Esteem him not in the number of thy brothers yet so,
How may that be? amputetur à familiari consortio (Erasm.) abstineas ab eo vt confundatur (Origen) Hold no famyliar acquaintance with him, that thou maist put him to shame.
How may that be? amputetur à familiari consortio (Erasmus) Abstineas ab eo vt confundatur (Origen) Hold no famyliar acquaintance with him, that thou Mayest put him to shame.
there being no nation vnder heauen, that disdeigned and detested Gentiles saue the Iewes alone. Ethnicis, exquibus deindè composita erat ecclesia, praeceptum dare noluit, vt seipsos fugerēt.
there being no Nation under heaven, that disdained and detested Gentiles save the Iewes alone. Ethnicis, exquibus deindè Composita erat Church, Precept Dare noluit, vt seipsos fugerent.
6 Shall wee further aske the mindes of the learned for the clearer explanation of these words? One telleth vs, Non ad synagogam ablegat suos, hee remitteth not his disciples to the synagogue, for redresse of their wrongs.
6 Shall we further ask the minds of the learned for the clearer explanation of these words? One Telleth us, Non ad Synagogue ablegat suos, he remitteth not his Disciples to the synagogue, for redress of their wrongs.
An other helpeth out the reason, Erat tū ecclesia adulterata, the Church that them was, was adulterated, and therefore vnmeete to bee iudge over Christians.
an other Helpeth out the reason, Erat tū Church adulterata, the Church that them was, was adulterated, and Therefore unmeet to be judge over Christians.
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Ecclesiae, that is, vel toti multitudini, vt cōfūdatur, vel iudicibus ut corrigatur; either the whole multitude for his cōfusiō, or the iudges for his correctiō. Lastly Erasmus both:
Ecclesiae, that is, vel Totius multitudini, vt cōfūdatur, vel iudicibus ut corrigatur; either the Whole multitude for his confusion, or the judges for his correction. Lastly Erasmus both:
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Lastly they are but of yesterday, that tel you Dic ecclesiae is no more to say, then Dic sentoribus et Doctoribus personam ecclesiae representātibus tell the elders & Doctors that repraesent the person of the Church:
Lastly they Are but of yesterday, that tell you Die ecclesiae is no more to say, then Die sentoribus et Doctoribus Personam ecclesiae representātibus tell the Elders & Doctors that represent the person of the Church:
wheras it should be, rem defer ad certos illos iudices, qui ex vniuerso corpore ecclesiae in magistratum legitimè sunt electi, deferre the matter to those select iudges which are lawfully chosen to the magistracy out of the whole body of the Church.
whereas it should be, remembering defer ad Certos Illos Judges, qui ex vniuerso corpore ecclesiae in magistratum legitimè sunt Elect, defer the matter to those select judges which Are lawfully chosen to the magistracy out of the Whole body of the Church.
Now summe vp al into one. 1. Not to the Synagogue, why? 2. that Church was adulterated. 3. the other was but a little Church. 4. had no face of a Church. 5. no essence. 6. an order to the worlds end. 7. a temporary praecept. 8. elders and doctours, 9. Certaine and lawfull magistrates. 10. in the assembly of the faithful. 11. not in an open auditory. 12. multitude in common. 13. presidents over the multitude.
Now sum up all into one. 1. Not to the Synagogue, why? 2. that Church was adulterated. 3. the other was but a little Church. 4. had no face of a Church. 5. no essence. 6. an order to the world's end. 7. a temporary precept. 8. Elders and Doctors, 9. Certain and lawful Magistrates. 10. in the assembly of the faithful. 11. not in an open auditory. 12. multitude in Common. 13. Presidents over the multitude.
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How is it possible out of a place of scripture, so variously interpreted by ancient and moderne writers to make faith and perswasion to the world, that the Church intended by our Sauiour is that Church, which they labour for?
How is it possible out of a place of scripture, so variously interpreted by ancient and modern writers to make faith and persuasion to the world, that the Church intended by our Saviour is that Church, which they labour for?
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But they haue other subsidiary scriptures, especially where the Christian presbytery is more expresly named, that make without controuersy for their purpose.
But they have other subsidiary Scriptures, especially where the Christian presbytery is more expressly nam, that make without controversy for their purpose.
By name, that to Timothy 1. and 4. per impositionem manuum presbyterii: which though some haue expounded the office and ministration it selfe, which Timothy then receiued,
By name, that to Timothy 1. and 4. per impositionem manuum Presbyterii: which though Some have expounded the office and ministration it self, which Timothy then received,
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yet grant it importeth an order and company of men from whom he receiued it, the very imposition of hands there named doth sufficiently discharge them from being lay-elders.
yet grant it imports an order and company of men from whom he received it, the very imposition of hands there nam does sufficiently discharge them from being Lay elders.
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which Ignatius in an epistle to the Trallians calleth NONLATINALPHABET, a knot of Apostles: and afterwards asking what that presbytery was, NONLATINALPHABET;
which Ignatius in an epistle to the Trallians calls, a knot of Apostles: and afterwards asking what that presbytery was,;
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And for these at the time of ordination to hold their hands vpon the heades of presbyters and deacons iuxta manum episcopi (as you haue heard before) neare the hand of the Bishop was agreable to a Canon of the fourth coūcel of Carthage.
And for these At the time of ordination to hold their hands upon the Heads of presbyters and Deacons Next manum Bishops (as you have herd before) near the hand of the Bishop was agreeable to a Canon of the fourth council of Carthage.
This is the mine wherout the whole body and frame of their consistory is digged, pastours, where it is said NONLATINALPHABET, in the word; Doctours, out of the next, NONLATINALPHABET and doctrine. Their lay elders out of the former, NONLATINALPHABET, the elders that rule well ▪ where NONLATINALPHABET is the genus common to both kindes;
This is the mine Without the Whole body and frame of their consistory is dug, Pastors, where it is said, in the word; Doctors, out of the next, and Doctrine. Their lay Elders out of the former,, the Elders that Rule well ▪ where is the genus Common to both Kinds;
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NONLATINALPHABET, especially is their Mercury to interpret all; a signe of discretion and distinctiō to passe betwixt the gouernours of both these sorts.
, especially is their Mercury to interpret all; a Signen of discretion and distinction to pass betwixt the Governors of both these sorts.
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It were quickly answered, by the iudgment of a learned diuine vpon this place, Calvinus primus est qui locum hunc de senioribus exponit, that exposition then belike is not very old. But for fuller satisfaction.
It were quickly answered, by the judgement of a learned divine upon this place, Calvinus primus est qui locum hunc de senioribus exponit, that exposition then belike is not very old. But for fuller satisfaction.
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I adde vnto thē the schooles, and to those the later writers, (such of our owne times except, who Pigmalion-like are fallen into admiration of their owne worke) I averre cōfidently, they all vnderstand the place of NONLATINALPHABET, dispensatores verbi, pastours, Doctours, dispensers of the word, &c. Iudicant, praedicant,
I add unto them the Schools, and to those the later writers, (such of our own times except, who Pygmalion-like Are fallen into admiration of their own work) I aver confidently, they all understand the place of, Dispensers verbi, Pastors, Doctors, dispensers of the word, etc. Judicant, Predicant,
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2 NONLATINALPHABET, which signifieth both honour, and allowance, from the iust correspondences and circumstances of the place, is rather to be rendred in the later sense.
2, which signifies both honour, and allowance, from the just correspondences and Circumstances of the place, is rather to be rendered in the later sense.
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So Chrysostome vnderstandeth it, NONLATINALPHABET, nourishment and raiment, and the subministration of necessary things, whereof he giveth the reason, which never any law of God,
So Chrysostom understandeth it,, nourishment and raiment, and the subministration of necessary things, whereof he gives the reason, which never any law of God,
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but double (saith Chrysostome) NONLATINALPHABET, in regard of widdowes NONLATINALPHABET, in regard of deacons, both which were to haue their maintenance,
but double (Says Chrysostom), in regard of widow's, in regard of Deacons, both which were to have their maintenance,
though not so much as others, NONLATINALPHABET, simply when he saith double he meaneth ample, So saith Theodoret, duplici, that i•, ampliori; o• double, & officij, et doctrinae (Ierome) both for their office and for their paines;
though not so much as Others,, simply when he Says double he means ample, So Says Theodoret, Duplicity, that i•, ampliori; o• double, & officij, et Doctrine (Jerome) both for their office and for their pains;
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4 NONLATINALPHABET, especially, which they make, as it were, the hindge and rudder to turne all about, doth not with those learned distinguish betwixt preaching, and no• preaching elders.
4, especially, which they make, as it were, the hinge and rudder to turn all about, does not with those learned distinguish betwixt preaching, and no• preaching Elders.
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But who are those? Qui super officium superintēdendi adiungunt & laborem, who to their office of superintendencie and oversight put also their industry.
But who Are those? Qui super officium superintēdendi adiungunt & laborem, who to their office of superintendency and oversight put also their industry.
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So as, nihilest hoc verbum Maximè (with some) sed explicatio benè: Especially in the later member doth but explicate well in the former: (Carthus.) Qui verè presbyteros agunt, qui non solum integritate vitae praelucent populo, verum etiam laborant in dispensatione sermonis evangelici (Erasmus) goodlivers, & paineful preachers.
So as, Nihilist hoc verbum Maximè (with Some) sed Explication benè: Especially in the later member does but explicate well in the former: (Carthusian.) Qui verè Presbyters Agunt, qui non solum integritate vitae praelucent populo, verum etiam laborant in Dispensation Sermon Evangelici (Erasmus) goodlivers, & painful Preachers.
How many interpretations might bee brought to divert and disapoint their lay governors? Jf either there were such as but red and administred ▪ Sacraments in the Church,
How many interpretations might be brought to divert and disappoint their lay Governors? If either there were such as but read and administered ▪ Sacraments in the Church,
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or if there were good Bishops, which overworne and wasted with years (whereof St. Ierome spake, Et nos nostra habuimustēpora, VVee also had our times;
or if there were good Bishops, which overworn and wasted with Years (whereof Saint Jerome spoke, Et nos nostra habuimustēpora, We also had our times;
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as aforetime, but pleaded their priviledge of age, Nobu debetur otium; yet these might continue their estimation of good governors, and deserue their honour:
as aforetime, but pleaded their privilege of age, Nobu debetur otium; yet these might continue their estimation of good Governors, and deserve their honour:
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yet they did not NONLATINALPHABET (the word here vsed) put themselues to exceeding and distresful labour, either by bodily travaile vp and downe, vs { que } ad lassitudinem ossium,
yet they did not (the word Here used) put themselves to exceeding and distresful labour, either by bodily travail up and down, us { que } ad lassitudinem ossium,
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or lastly the Apostle might meane that it was not enough to liue wel, NONLATINALPHABET, to teach Christian philosophy by good life, to make thē selues examples to their flockes, (some having held an opinion, NONLATINALPHABET that good life was enough to a good ruler.) NONLATINALPHABET,
or lastly the Apostle might mean that it was not enough to live well,, to teach Christian philosophy by good life, to make them selves Examples to their flocks, (Some having held an opinion, that good life was enough to a good ruler.),
For there must bee instructing by word of mouth; else in matters of controversie (NONLATINALPHABET) what doth life availe? For which cause with other Episcopal qualities NONLATINALPHABET, with hospitality, modesty & the rest, NONLATINALPHABET the Apostle numbreth aptnes & ability to teach.
For there must be instructing by word of Mouth; Else in matters of controversy () what does life avail? For which cause with other Episcopal qualities, with hospitality, modesty & the rest, the Apostle numbereth aptness & ability to teach.
The elders not Lay, but Cleargy, which governe well sibi, familijs, gregibus, themselues, their families, their flockes, are worthy, whither of high regard, or abundant supply, or both, it skilleth not:
The Elders not Lay, but Clergy, which govern well sibi, familijs, gregibus, themselves, their families, their flocks, Are worthy, whither of high regard, or abundant supply, or both, it skilleth not:
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but in verbo scientibus, in doctrina ignorantibus (Anselm.) in the word to those that know already, in doctrine to those that are yet to learne; in verbo exhortationis, in doctrina instructionis (Carth.) in word of exhortation in doctrine of instruction:
but in verbo scientibus, in Doctrina ignorantibus (Anselm.) in the word to those that know already, in Doctrine to those that Are yet to Learn; in verbo exhortationis, in Doctrina instructionis (Carth) in word of exhortation in Doctrine of instruction:
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VVhere NONLATINALPHABET especially, needeth not be aduersatiue, or a particle of discretion, but may be put NONLATINALPHABET to serue for interpretation, they that rule well, that is to say, they that labour &c. nor doth it signify praesertìm especially, for thē they thinke it should haue bene NONLATINALPHABET, with some other helpe put to it;
Where especially, needs not be adversative, or a particle of discretion, but may be put to serve for Interpretation, they that Rule well, that is to say, they that labour etc. nor does it signify praesertìm especially, for them they think it should have be, with Some other help put to it;
but appositum of appositiō, to be construed after it in this sense, maximè laborantes, that is, laborantes maximè. Or if they will needs haue it distinctiue & to make a difference betweene two sorts,
but appositum of apposition, to be construed After it in this sense, maximè Laborantes, that is, Laborantes maximè. Or if they will needs have it distinctive & to make a difference between two sorts,
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the King that ruleth his people wel, and laboureth the good both of Church, and commonwealth, is worthy of double honour, both of allegiance, and alowance from his subiects;
the King that Ruleth his people well, and Laboureth the good both of Church, and commonwealth, is worthy of double honour, both of allegiance, and allowance from his Subjects;
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that you haue them in singular loue for their worke sake. For NONLATINALPHABET to Timothy, you haue NONLATINALPHABET here, from the same theame, superiors in both;
that you have them in singular love for their work sake. For to Timothy, you have Here, from the same theme, superiors in both;
there NONLATINALPHABET, and here NONLATINALPHABET, in both labouring; for worde and doctrine in the one, in the other, NONLATINALPHABET, admonition ▪ there NONLATINALPHABET, double honour, here NONLATINALPHABET, singular loue; Lastly the reason is here giuen of this superabundant affection towards thē, NONLATINALPHABET for their worke sake, which is the truest implyed cause of honour in that other place,
there, and Here, in both labouring; for word and Doctrine in the one, in the other,, admonition ▪ there, double honour, Here, singular love; Lastly the reason is Here given of this superabundant affection towards them, for their work sake, which is the Truest employed cause of honour in that other place,
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yet that beareth any the least propension and fauour towards the vpholding of the eldership, presently they conclude that very species and sort of all others, which they most fansy:
yet that bears any the least propension and favour towards the upholding of the eldership, presently they conclude that very species and sort of all Others, which they most fancy:
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Thēce from the rule to Timothy, The elders that rule wel &c. therfore these lay elders. Thence, from the 12. to the Rom. he that ruleth with diligence, thefore these rulers. And 1. Cor. 12. bycause NONLATINALPHABET, gouermentes, is one of the giftes of the holy Ghost there named,
Thēce from the Rule to Timothy, The Elders that Rule well etc. Therefore these lay Elders. Thence, from the 12. to the Rom. he that Ruleth with diligence, Therefore these Rulers. And 1. Cor. 12. Because, gouermentes, is one of the Gifts of the holy Ghost there nam,
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therfore this gouerment. Bycause Tertullian hath, Praesident apud nos probati qui { que } seniores, theer gouerne with vs none but approued seniours: And Ierome vpō Esay 3. Nos habemus in ecclesia senatum nostrum, caetū presbyterorum, we haue in the Church our senate, a cōpany of presbyters; & vpon.
Therefore this government. Because Tertullian hath, President apud nos probati qui { que } seniores, theer govern with us none but approved Seniors: And Jerome upon Isaiah 3. Nos habemus in Church senatum nostrum, caetū Presbyterorum, we have in the Church our senate, a company of presbyters; & upon.
but no ordination perpetuall & diuine, as is now vrged;) therfore these & none others are those presidēts, and senators, and advisers intended by the fathers.
but no ordination perpetual & divine, as is now urged;) Therefore these & none Others Are those Presidents, and senators, and advisers intended by the Father's.
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And I heartily wish in the bowells of our Sauiour there might at last be an end of all these controuersies ▪ that in variety of opinions our brethren would propose to themselues the example of the ancient fathers, of whom it is saide, sanctorum patrum disputationes non contentiones, sed collationes erant;
And I heartily wish in the bowels of our Saviour there might At last be an end of all these controversies ▪ that in variety of opinions our brothers would propose to themselves the Exampl of the ancient Father's, of whom it is said, sanctorum patrum disputationes non contentiones, sed Collationes Erant;
Et si se ille se parasse•, quàm multi sequerentur, quantum sibi nomen inter homines faceret quanto lōgiùs Cyprianistae, quàm Donatistae vocarētur? Cyprians breach with the church would haue drawne many followers after him,
Et si se Isle se parasse•, quàm multi sequerentur, quantum sibi Nome inter homines faceret quanto lōgiùs Cyprianistae, quàm Donatists vocarētur? Cyprians breach with the Church would have drawn many followers After him,
But in whom there is more then this, a willing & wilfull disturbance of the churches peace, I would in the name of God they were throughly perswaded, that they are as strictly bound to preserue vnum, as verum, vnity, as verity, pacem, as fidem, the quiet as the faith of the Church:
But in whom there is more then this, a willing & wilful disturbance of the Churches peace, I would in the name of God they were thoroughly persuaded, that they Are as strictly bound to preserve One, as verum, unity, as verity, pacem, as fidem, the quiet as the faith of the Church:
and that there will bee little difference held at Salomons rent-day, whither they haue wounded the head, which is Salomon himselfe with haeretical opinion,
and that there will be little difference held At Solomon's rent-day, whither they have wounded the head, which is Solomon himself with heretical opinion,
or whither lacerated and rent in peeces his body with schismaticall distraction. Ecclesia est illud corpus Christi, quod chariùs habuit, quàm quod tradidit morti:
or whither lacerated and rend in Pieces his body with Schismatical distraction. Church est illud corpus Christ, quod chariùs Habuit, quàm quod tradidit morti:
I say & protest that no man may plead ignorance, ecclesiam scindere non minus est peccatum, quàm in haere •in incidere, schisme in the church is as great a sinne as haresie.
I say & protest that no man may plead ignorance, Church scindere non minus est peccatum, quàm in Hare •in incidere, Schism in the Church is as great a sin as haresie.
And, from the iudgement of an holy man ( dixit vir sanctus ) inexpiabilis culpa, nec sanguine eluitur macula ista: the fault is vnexpiable; the blood of martyrdome cannot wash out this spot.
And, from the judgement of an holy man (dixit vir Sanctus) inexpiabilis culpa, nec sanguine eluitur macula ista: the fault is unexpiable; the blood of martyrdom cannot wash out this spot.
I now call to minde a dialogue that Tully hath in his bookes de legibus; where interloquution passeth betweene 3. Philosophers, Quintus, Marcus, and Atticus. The argument was definibus bonorum & malorum. The first beginneth, Controversam rem & plenam dissensionis inter doctissimos:
I now call to mind a dialogue that Tully hath in his books de legibus; where interlocution passes between 3. Philosophers, Quintus, Marcus, and Atticus. The argument was definibus Bonorum & malorum. The First begins, Controversam remembering & plenam dissensionis inter doctissimos:
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the thirde, quî istuc fieri potest A. Gellio mortuo? how can it ever be since A. Gellius is dead? Quintus replieth, quid tandem id adrē? what is that to the matter? Atticus answereth him, J haue heard that he called all the Philosophers at Athens into one place,
the Third, quî istuc fieri potest A. Gellio mortuo? how can it ever be since A. Gellius is dead? Quintus Replieth, quid tandem id adren? what is that to the matter? Atticus Answers him, J have herd that he called all the Philosophers At Athens into one place,
and earnestly laboured them to set some end to their controversies; quòd si essent eo animo vt nollent at atem in litibus conterere, posse rem convenire:
and earnestly laboured them to Set Some end to their controversies; quòd si essent eo animo vt nollent At atem in litibus conterere, posse remembering Convenire:
Our A. Gellius liueth (and long may he liue, even for ever and ever.) But why doe I borrow a prophane name? Rather out of my text, our Salomon, our Pacificus liveth, who after the Prince of our peace, hath best interpreted this name amongst vs;
Our A. Gellius lives (and long may he live, even for ever and ever.) But why do I borrow a profane name? Rather out of my text, our Solomon, our Pacificus lives, who After the Prince of our peace, hath best interpreted this name among us;
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who hath turned swords into sithes, and speares into matt•ckes, and set peace within the borders of his owne kingdomes and of nations about vs. Whose first & formost care hath bin not only to plant a vineyard (even to build Churches where Churches were not) but to plant it in Baal-hamon, in rich and fertile ground, to endow it with land and living, to bring tithes and oblations into the store house, that there may be meate in the house of the Lord for Prophets and their sonnes after them. A good and gracious Araunah:
who hath turned swords into Paths, and spears into matt•ckes, and Set peace within the borders of his own kingdoms and of Nations about us Whose First & foremost care hath been not only to plant a vineyard (even to built Churches where Churches were not) but to plant it in Baal-hamon, in rich and fertile ground, to endow it with land and living, to bring Tithes and Oblations into the store house, that there may be meat in the house of the Lord for prophets and their Sons After them. A good and gracious Araunah:
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of whō it is witnessed, 2. Sam. vlt ▪ that hee gaue to the king and as a king; both his threshing store for an altar, and his oxen for sacrifice, & his chariots and plough-harnesse for fire.
of whom it is witnessed, 2. Sam. Ult ▪ that he gave to the King and as a King; both his threshing store for an altar, and his oxen for sacrifice, & his chariots and plough-harness for fire.
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Our King & as a King, hath taken no lesse care out of his royal & religious heart, both for altar, sacrifice, & fire, for church, and maintenance to it.
Our King & as a King, hath taken no less care out of his royal & religious heart, both for altar, sacrifice, & fire, for Church, and maintenance to it.
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And finding by experience the miserable policie of that discipline, which hath brought vpon the ministers of the gospell verissimos labores & certissimam egestatem, vnstinted paines,
And finding by experience the miserable policy of that discipline, which hath brought upon the Ministers of the gospel verissimos labores & certissimam egestatem, unstinted pains,
vnlesse he vnderstand Nonres, or non entia, (as you heard the last day) seeketh by all princely meanes to put bloud into the veines of the Church againe, which many daughters of the horsleach haue suckt out,
unless he understand Nonres, or non Entities, (as you herd the last day) seeks by all princely means to put blood into the Veins of the Church again, which many daughters of the Horse-leech have sucked out,
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and all contentions laide aside, ioine hande and heart with his religious Maiesty in propagation of this vineyard, and propugnation of the gospell and faith of Christ;
and all contentions laid aside, join hand and heart with his religious Majesty in propagation of this vineyard, and propugnation of the gospel and faith of christ;
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as if the enemies of God and his maiesty had decreed amongst themselues, as the Aramites against the King of Israel 1. reg. 22. fight neither against great nor small, saue only against the King of GREAT BRITAINE and his OF-SPRING.
as if the enemies of God and his majesty had decreed among themselves, as the Aramites against the King of Israel 1. reg. 22. fight neither against great nor small, save only against the King of GREAT BRITAIN and his OFFSPRING.
Our Kalanders of so many black & fatall daies, wherin there was but a step betwene him and death, shal record to posterity his faithful and cōstant dealing with the covenant of God,
Our Kalanders of so many black & fatal days, wherein there was but a step between him and death, shall record to posterity his faithful and constant dealing with the Covenant of God,
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and who reape the fruit of his vertues, is accompted the sol•cismes & barbarismes of the Court, & those that shal doit, the kinges parasites and flatterers. They are deceaued that so thinke:
and who reap the fruit of his Virtues, is accounted the sol•cismes & barbarisms of the Court, & those that shall doit, the Kings Parasites and Flatterers. They Are deceived that so think:
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If an angell from heauen were the subiect of my speech, J would not call sowre, sweete: my tongue should rather cleaue for euer to the roofe of my mouth.
If an angel from heaven were the Subject of my speech, J would not call sour, sweet: my tongue should rather cleave for ever to the roof of my Mouth.
Shall J not therfore cal sweet, sweet? & conferre honour (euen to the honour of Gods owne name, ioy of our hartes, incouragement and prouocation of so illustrious iustrumēts to go on their course) where God hath conferred it? Surely J wil ▪ and therefore J conclude with that of the Queene of Saba to Salomō, blessed be the Lord thy God which loued THEE to set thee on the thrōe of Britaine,
Shall J not Therefore call sweet, sweet? & confer honour (even to the honour of God's own name, joy of our hearts, encouragement and provocation of so illustrious Instruments to go on their course) where God hath conferred it? Surely J will ▪ and Therefore J conclude with that of the Queen of Saba to Salomō, blessed be the Lord thy God which loved THEE to Set thee on the throne of Britain,
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O Lord giue thy iudgments to the King & thy righteousnes to the Kings sonne. And as Iacob prophecied of that sceptre, that it should not depart from Judah til Shiloh came,
Oh Lord give thy Judgments to the King & thy righteousness to the Kings son. And as Iacob prophesied of that sceptre, that it should not depart from Judah till Shiloh Come,
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so if thy holy will be, let not the sceptre of these Kingdomes depart frō our Iacob, our Salomon, our pacificus and his Line, till that Shiloh come againe.
so if thy holy will be, let not the sceptre of these Kingdoms depart from our Iacob, our Solomon, our Pacificus and his Line, till that Shiloh come again.
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