A sermon preached at the consecration of the right reuerend father in God, Richard Senhouse, Lord Bishop of Carlile in the Metropoliticall Church of York, the six and twentith of September, 1624. By Richard Marshe Master of Arts, and vicar of Bristall in Yorke-shire.
when I knew my service required in this place) both these (mee thought) might not bee ill fitted out of the words of this text, where God sends his servants to fetch in guests to the wedding, to call and to tell them that were bidden &c. For if wee have any thing in this case to tell, it is best to tell it in Sion, to publish it in Hierusalem, and in the great City; and if we bee sent to seeke and to call in guests, no place so fit as the great Assemblie, to call on the City before wee goe into the high wayes and hedges, here launch into the deepe, let goe our nets, and make a draught.
when I knew my service required in this place) both these (me Thought) might not be ill fitted out of the words of this text, where God sends his Servants to fetch in guests to the wedding, to call and to tell them that were bidden etc. For if we have any thing in this case to tell, it is best to tell it in Sion, to publish it in Jerusalem, and in the great city; and if we be sent to seek and to call in guests, no place so fit as the great Assembly, to call on the city before we go into the high ways and hedges, Here launch into the deep, let go our nets, and make a draught.
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And as for the great businesse now in hand (if you please to joyne the last Sunday with this) al• is but what the text here tels us, a solemne sending of servants to call them that are bidden unto the wedding:
And as for the great business now in hand (if you please to join the last Sunday with this) al• is but what the text Here tells us, a solemn sending of Servants to call them that Are bidden unto the wedding:
as you had here the last day an ordinarie sending, the Ordination of Ministers; now you attend an extraordinary sending, the Consecration of a reverend Father:
as you had Here the last day an ordinary sending, the Ordination of Ministers; now you attend an extraordinary sending, the Consecration of a reverend Father:
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a solemnitie which we have not often seene in this place, an extraordinarie sending of a more than ordinary (for manie respects, more than ordinarie) servant.
a solemnity which we have not often seen in this place, an extraordinary sending of a more than ordinary (for many respects, more than ordinary) servant.
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though it were a greater matter than eyther sending of servants, or spending of his Oxen and fatlings, though it were the giving of his only begotten Sonne;
though it were a greater matter than either sending of Servants, or spending of his Oxen and fatlings, though it were the giving of his only begotten Son;
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that all men may see on Gods side, omnia parata, all things now readie. Oh that GOD might see us readie also, and that nothing were wanting, neyther provision,
that all men may see on God's side, omnia parata, all things now ready. O that GOD might see us ready also, and that nothing were wanting, neither provision,
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The Clergie are the servants sent to call them which were bidden, and those other servants, sent with instructions to tell them that were bidden, Behold the dinner is prepared, &c.
The Clergy Are the Servants sent to call them which were bidden, and those other Servants, sent with instructions to tell them that were bidden, Behold the dinner is prepared, etc.
The Clergie are sent, the Laitie are sent for. The charge to the Clergie, is, Goe; to the Laitie, Come. It is the fault of the Clergie if either they bee not sent; or sent, doe not go;
The Clergy Are sent, the Laity Are sent for. The charge to the Clergy, is, Go; to the Laity, Come. It is the fault of the Clergy if either they be not sent; or sent, do not go;
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And now nothing fitter to be observed than the necessitie of our sending, that we be sent, and have a just cōmission to call in them that were bidden. For it were strange if wee should chance to bring in some guests,
And now nothing fitter to be observed than the necessity of our sending, that we be sent, and have a just commission to call in them that were bidden. For it were strange if we should chance to bring in Some guests,
Friend, how camest thou? so he should say to another, Friend, who brought thee in hither? That were much shame to the guest (it is a shame to take a lower roome,
Friend, how camest thou? so he should say to Another, Friend, who brought thee in hither? That were much shame to the guest (it is a shame to take a lower room,
Hee who requires us to take heed unto our feet when we enter into his house, would have us also to look as well to our feet when he sends us forth, and neither to bring the sacrifice, nor carry the message of fooles. A messenger may be too hastie;
He who requires us to take heed unto our feet when we enter into his house, would have us also to look as well to our feet when he sends us forth, and neither to bring the sacrifice, nor carry the message of Fools. A Messenger may be too hasty;
which Ahimaaz (it seemes) remembred, and therefore though hee would fain runne (when another was appointed) with newes to David, yet hee dares not without commission from Ioab. For if it be destruction, to be over-just and over-wise ( Be not righteous over-much, neither make thy selfe over-wise:
which Ahimaaz (it seems) remembered, and Therefore though he would fain run (when Another was appointed) with news to David, yet he dares not without commission from Ioab. For if it be destruction, to be overjust and overwise (Be not righteous overmuch, neither make thy self overwise:
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and the rough waies made even, yet would hee faine put it off to another, with Mitte quem missurus es: O my Lord, send, I pray thee, by the hand of him whom thou wilt send.
and the rough ways made even, yet would he feign put it off to Another, with Mitte Whom missurus es: Oh my Lord, send, I pray thee, by the hand of him whom thou wilt send.
No wonder though Ionah ran away, rather than he would carry a message of destruction to Niniveh, when Moses was thus loth to carry the message of deliverance unto God's owne people.
No wonder though Jonah ran away, rather than he would carry a message of destruction to Nineveh, when Moses was thus loath to carry the message of deliverance unto God's own people.
One for all (the Apostle, who had had his part in this Ministration above all his fellows) cries, Ad haec quis? Who is sufficient for these things? Surely none,
One for all (the Apostle, who had had his part in this Ministration above all his Fellows) cries, Ad haec quis? Who is sufficient for these things? Surely none,
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For, notwithstanding the burden of our calling, there hath been complaint made of old (I wish it doe not concerne us in these Times), that men would rush into this profession,
For, notwithstanding the burden of our calling, there hath been complaint made of old (I wish it do not concern us in these Times), that men would rush into this profession,
They runne ad Sacerdotium, ad Episcopatum, saith Policraticus, as if some Officer had made solemne Proclamation, Occupet extremum scabies, The divell take the hindmost.
They run and Sacerdotium, ad Episcopate, Says Policraticus, as if Some Officer had made solemn Proclamation, Occupy extremum scabies, The Devil take the hindmost.
Hee was held unworthy, if hee were not found unwilling to this office. Ecclesia ab NONLATINALPHABET: the Church is nothing else but a company called out of the world:
He was held unworthy, if he were not found unwilling to this office. Ecclesia ab: the Church is nothing Else but a company called out of the world:
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and as it were digito monstrare, point them out to the Church, that thenceforth they may knowe them for the messengers and servants of the most high God, which shew unto us the way of salvation.
and as it were digito monstrare, point them out to the Church, that thenceforth they may know them for the messengers and Servants of the most high God, which show unto us the Way of salvation.
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and I dare promise, that when she stands in as much need againe, shee shall send for them, dictatores ab aratro; from following the ewes great with lamb, to lead the people;
and I Dare promise, that when she Stands in as much need again, she shall send for them, Dictators ab aratro; from following the ewes great with lamb, to led the people;
from the plough, to the pulpit. In the mean time, our Saviour's advice is good; If they itch to be building, let them sit downe, and cast the cost before-hand.
from the plough, to the pulpit. In the mean time, our Saviour's Advice is good; If they itch to be building, let them fit down, and cast the cost beforehand.
and wee are bold to say, Dominus non habet opus, the Lord hath now no need to ride either upon an asse, or an asses colt into Hierusalem. It is pitie the Church should give hands, where God hath given no feet: such cripples were fitter to lie at the gates of them temple, to ask almes,
and we Are bold to say, Dominus non habet opus, the Lord hath now no need to ride either upon an Ass, or an asses colt into Jerusalem. It is pity the Church should give hands, where God hath given no feet: such cripples were fitter to lie At the gates of them temple, to ask alms,
The old vulgar Latine speaks ill of the house of Stephanus, and (on my conscience) it doth them wrong to say, ordinaverunt seipsos. The truth is, they did addict and devote themselves unto the ministery, but not ordain themselves Ministers:
The old Vulgar Latin speaks ill of the house of Stephanus, and (on my conscience) it does them wrong to say, ordinaverunt seipsos. The truth is, they did addict and devote themselves unto the Ministry, but not ordain themselves Ministers:
or from Apollos, or from some such as Saint Paul had left there with like authority as hee left Titus in Creet, to set in order things which were wanting,
or from Apollos, or from Some such as Saint Paul had left there with like Authority as he left Titus in Treat, to Set in order things which were wanting,
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For to what end did the Apostle leave such authority with Titus; or give charge to Timothie to lay hands suddenly on no man, but to make choice of faithfull men, who should be able to teach others also;
For to what end did the Apostle leave such Authority with Titus; or give charge to Timothy to lay hands suddenly on no man, but to make choice of faithful men, who should be able to teach Others also;
. if, like Ieroboam 's priests, every man that would might consecrate himself, or, like the Anabaptists, still runne by revelation? The Anabaptists, in not distinguishing betwixt the time of miracles,
. if, like Jeroboam is Priests, every man that would might consecrate himself, or, like the Anabaptists, still run by Revelation? The Anabaptists, in not distinguishing betwixt the time of Miracles,
and of a settled government in the Church, dreaming that should bee a permanent rule in the Church, that if any thing be revealed to another that sits by, he must have audience, and let the first hold his peace;
and of a settled government in the Church, dreaming that should be a permanent Rule in the Church, that if any thing be revealed to Another that sits by, he must have audience, and let the First hold his peace;
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They therefore, who either are not duely sent, or doe not dutifully demeane themselves towards that authority by which they were sent, must bee taught, that they who have authority to send, have authority also to call back, to restraine,
They Therefore, who either Are not duly sent, or do not dutifully demean themselves towards that Authority by which they were sent, must be taught, that they who have Authority to send, have Authority also to call back, to restrain,
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There are foure things chiefly required in good servants; Faithfulnesse, wisdome, diligence; and patience: Faithfulnesse, to knowe what to doe, wisdome, to knowe how to doe it;
There Are foure things chiefly required in good Servants; Faithfulness, Wisdom, diligence; and patience: Faithfulness, to know what to do, Wisdom, to know how to do it;
For the two first, what is to be done, and how it is to be done, the Text tells us in Calling and Telling. The name of servants shall now only serve to stirre us up to Diligence, & (if you will) to bring us downe also unto Patience.
For the two First, what is to be done, and how it is to be done, the Text tells us in Calling and Telling. The name of Servants shall now only serve to stir us up to Diligence, & (if you will) to bring us down also unto Patience.
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an instrument for eating, but neyther for fighting nor for working. Ease and pleasure belong to Lords and Masters, Care and diligence unto servants and messengers;
an Instrument for eating, but neither for fighting nor for working. Ease and pleasure belong to lords and Masters, Care and diligence unto Servants and messengers;
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And if it seeme anie whit easie to give them meate only in due season, heare what S. Paul sayes (who was himselfe in labours most abundant) heare him with an adjuration (for the Scripture hath none more earnest) call for in season, and out of season.
And if it seem any whit easy to give them meat only in due season, hear what S. Paul Says (who was himself in labours most abundant) hear him with an adjuration (for the Scripture hath none more earnest) call for in season, and out of season.
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They are quite out of season, and over-diligent, which run unsent; but in servants that are sent, all diligence, all celeritie is but seasonable, not to communicate with flesh and bloud, nor tarry to salute any man by the way.
They Are quite out of season, and over-diligent, which run unsent; but in Servants that Are sent, all diligence, all celerity is but seasonable, not to communicate with Flesh and blood, nor tarry to salute any man by the Way.
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Apelles painted his servant with Harts feete, and his hands full of tooles, swift and readie, (Impera, & actum puta) if you say, Go, he goes; or Come, he comes; or Doe this, he doth it.
Apelles painted his servant with Hearts feet, and his hands full of tools, swift and ready, (Impera, & Acts puta) if you say, Go, he Goes; or Come, he comes; or Do this, he does it.
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Is the Stewards place a place of charge and care? why let a man so esteeme of us, the Ministers of Christ, as stewards of the mysteries of God (saith S. Paul ).
Is the Stewards place a place of charge and care? why let a man so esteem of us, the Ministers of christ, as Stewards of the Mysteres of God (Says S. Paul).
when they be sent forth, to us they become ministring spirits, and we when we are sent forth, what are we then but bodily Angels? But these (the world will thinke) are places too eminent, over-loftie comparisons; Stewards, Ambassadors, Angels!
when they be sent forth, to us they become ministering spirits, and we when we Are sent forth, what Are we then but bodily Angels? But these (the world will think) Are places too eminent, over-loftie comparisons; Stewards, ambassadors, Angels!
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who would not be servants, so they might serve in these roomes? Look lower, and you meete with Shepheards, Watchmen, Builders, Husbandmen, Fishers, Labourers, Messengers, and the like;
who would not be Servants, so they might serve in these rooms? Look lower, and you meet with Shepherds, Watchmen, Builders, Husbandmen, Fishers, Labourers, Messengers, and the like;
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God not only by manie precepts letting us heare our charge, but also by these frequent and obvious resemblances letting us see our calling, and what it is which hee requires at our hands.
God not only by many Precepts letting us hear our charge, but also by these frequent and obvious resemblances letting us see our calling, and what it is which he requires At our hands.
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They are unprofitable servants therefore (nay, the best must confesse that they are unprofitable) yea ungracious and unsensible servants, who in this calling can give themselves over unto ease and pleasure,
They Are unprofitable Servants Therefore (nay, the best must confess that they Are unprofitable) yea ungracious and unsensible Servants, who in this calling can give themselves over unto ease and pleasure,
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and both forget what they heare with their eares, and neglect what they see with their eyes, Oculis subiecta fidelibus, which should move more and more strongly, awake them from their Lethargie,
and both forget what they hear with their ears, and neglect what they see with their eyes, Oculis subiecta fidelibus, which should move more and more strongly, awake them from their Lethargy,
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nor anie good clay for these vessels, which will say unto the Potter, wherefore hast thou made me thus? We must resolve (if ever we will returne with comfort) to goe on in our message, thorow honour and dishonour, thorow good report and evill report.
nor any good clay for these vessels, which will say unto the Potter, Wherefore hast thou made me thus? We must resolve (if ever we will return with Comfort) to go on in our message, thorough honour and dishonour, thorough good report and evil report.
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nor painfulnes, nor watchings, nor hunger, nor thirst, nor fastings, nor cold, nor nakednesse: To be troubled on everie side, & not distressed; perplexed, and not in despaire: being reviled, to blesse; being defamed, to intreate.
nor painfulness, nor watchings, nor hunger, nor thirst, nor Fastings, nor cold, nor nakedness: To be troubled on every side, & not distressed; perplexed, and not in despair: being reviled, to bless; being defamed, to entreat.
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Such messengers the Pope may send (to the generall and eternall shame of Christendome) into the Indies, into Hispaniola, and to the rest of those armelesse, harmelesse people, not to covert them,
Such messengers the Pope may send (to the general and Eternal shame of Christendom) into the Indies, into Hispaniola, and to the rest of those armless, harmless people, not to covert them,
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if God peradventure will give them repentance, to the acknowledging of the truth; and, whilest we ayme at nothing but the discharge of our calling, willingly both bestow,
if God Peradventure will give them Repentance, to the acknowledging of the truth; and, whilst we aim At nothing but the discharge of our calling, willingly both bestow,
For we are not only his servants that sends us, but (though I have all this while forborne to tell you so) we are their servants also unto whom we are sent:
For we Are not only his Servants that sends us, but (though I have all this while forborn to tell you so) we Are their Servants also unto whom we Are sent:
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Our Saviour saies, he sends us as sheepe among vvolves; and S. Paul tells us what Wolves he found, what Lions mouthes he escaped, what beasts he fought withall at Ephesus, after the maner of men.
Our Saviour Says, he sends us as sheep among wolves; and S. Paul tells us what Wolves he found, what Lions mouths he escaped, what beasts he fought withal At Ephesus, After the manner of men.
Howsoever, we have need of patience, & little hope or time is there for pleasure, seeing we are sent to call them, who so long as there are Farmes, or Oxen, or Women in the world to detaine them, will not come.
Howsoever, we have need of patience, & little hope or time is there for pleasure, seeing we Are sent to call them, who so long as there Are Farms, or Oxen, or Women in the world to detain them, will not come.
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but before we come so farre, I must intreate you againe to looke upon our sending; for he sends againe (sayes the Text) rursus misis alios servos, he sends againe, and sends other servants. That hee sends againe, shewes a diversitie of time:
but before we come so Far, I must entreat you again to look upon our sending; for he sends again (Says the Text) Rursus misis Alioth servos, he sends again, and sends other Servants. That he sends again, shows a diversity of time:
that hee sends other servants, makes a diversity of their persons, though there be still a communitie and fellowship in the service. And first for the time;
that he sends other Servants, makes a diversity of their Persons, though there be still a community and fellowship in the service. And First for the time;
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manie Messengers, that their sound may goe out unto the ends of the world; and likewise a continuance of Messengers, that may remember his name from generation to generation.
many Messengers, that their found may go out unto the ends of the world; and likewise a Continuance of Messengers, that may Remember his name from generation to generation.
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and the Apostle tells of gifts given at the first sending, which must continue to the last ending, till vvee all come in the unitie of faith, &c. there must needes be therefore a rursus, a sending againe.
and the Apostle tells of Gifts given At the First sending, which must continue to the last ending, till we all come in the unity of faith, etc. there must needs be Therefore a Rursus, a sending again.
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For, doth God value his servants, their doings, their sufferings, their disgrace, their rejection, their blood which is openly shed, at so small a rate? or shall we thinke him so insensible of his owne dishonour, that he knowes not what disgrace it is still to send, and send againe, to them who were bidden once before? Ire iterum in lachrymas, iterum tentare rogando;
For, does God valve his Servants, their doings, their sufferings, their disgrace, their rejection, their blood which is openly shed, At so small a rate? or shall we think him so insensible of his own dishonour, that he knows not what disgrace it is still to send, and send again, to them who were bidden once before? Ire iterum in lachrymas, iterum tentare rogando;
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and if he sent again, send to forbid them for ever, and sweare unto them in his vvrath that they should never enter into his rest? David send once to visite Hanun, but his servants found such entertainment,
and if he sent again, send to forbid them for ever, and swear unto them in his wrath that they should never enter into his rest? David send once to visit Hanun, but his Servants found such entertainment,
and eyther not speake unto them, or speake unto them in his wrath, and vexe them in his sore displeasure? God is not so swift to take vengeance, Lenta ira deorum, vengeance from heaven is sad and therefore slow. God is content to send, and send againe, and not to forsake them who are once his people,
and either not speak unto them, or speak unto them in his wrath, and vex them in his soar displeasure? God is not so swift to take vengeance, Lenta ira Gods, vengeance from heaven is sad and Therefore slow. God is content to send, and send again, and not to forsake them who Are once his people,
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for a rursus, or an iterum. Yea, that which is but iterum here, in the next chapter growes to a Quoties, how often vvould I have gathered thy children together? And quoties is not much now,
for a Rursus, or an iterum. Yea, that which is but iterum Here, in the next chapter grows to a How often, how often would I have gathered thy children together? And How often is not much now,
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Hee is blinde, that doth not see God here make good what once hee spake of himselfe, (nay he proclaimed it with manie words, that all the world might heare and take notice) that he is Multus benignitate, abundant in goodnesse.
He is blind, that does not see God Here make good what once he spoke of himself, (nay he proclaimed it with many words, that all the world might hear and take notice) that he is Multus benignitate, abundant in Goodness.
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onely let mee demand who is he amongst us, that hath not given God leave to send unto him often, and to expect long? or what message can we expect from heaven (except the message of a sudden and finall destruction) which hath not beene often tolde us by his servants? It were som ease (perhaps) unto our consciences,
only let me demand who is he among us, that hath not given God leave to send unto him often, and to expect long? or what message can we expect from heaven (except the message of a sudden and final destruction) which hath not been often told us by his Servants? It were Some ease (perhaps) unto our Consciences,
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Manie mercies will pull on manie stripes, and everie iterum from him is an item to us, augments the number and measure of his favours, ladeth our reckoning,
Many Mercies will pull on many stripes, and every iterum from him is an item to us, augments the number and measure of his favours, ladeth our reckoning,
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because the husbandmen dealt so rudely and so roundly with his messengers, as they that had gone once, were little fit to goe againe. That was no welcome message,
Because the husbandmen dealt so rudely and so roundly with his messengers, as they that had gone once, were little fit to go again. That was no welcome message,
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It is possible therefore that there was some fault, or some want in the servants. Ahaziah sent once, and againe, Captaines with their Fifties, to Eliah, but they sped ill;
It is possible Therefore that there was Some fault, or Some want in the Servants. Ahaziah sent once, and again, Captains with their Fifties, to Elijah, but they sped ill;
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& shew themselves such as our Saviour requires, both wise and faithfull servants. The truth is, in this case, God left nothing unattempted to win them, or at least to leave them inexcusable:
& show themselves such as our Saviour requires, both wise and faithful Servants. The truth is, in this case, God left nothing unattempted to win them, or At least to leave them inexcusable:
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But are not the words of the Psalmist (will some man say) true in this case, He hath not dealt so with other nations? Sure I am, we have no cause to complaine;
But Are not the words of the Psalmist (will Some man say) true in this case, He hath not dealt so with other Nations? Sure I am, we have no cause to complain;
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That Spirit which bloweth where it listeth, and distributeth to every one freely, and as it will, bestowes diversity of gifts for the gathering together of the Saints,
That Spirit which blows where it lists, and distributeth to every one freely, and as it will, bestows diversity of Gifts for the gathering together of the Saints,
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but whil'st every one strives, according to his owne proper gift, to prevaile with you, it begets an admirable and most pleasing (it should bee also a most winning) varietie, which makes the Word taste like whatsoever you can desire.
but whilst every one strives, according to his own proper gift, to prevail with you, it begets an admirable and most pleasing (it should be also a most winning) variety, which makes the Word taste like whatsoever you can desire.
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some bitter and sharp (like Archilochus or Hipponax with their Iambicks), able to make an obstinate sinner hang himself, qualis Lycambae spretus infido gener, aut acer hostis Bupalo;
Some bitter and sharp (like Archilochus or Hipponax with their Jambics), able to make an obstinate sinner hang himself, qualis Lycambae spretus infido gener, Or acer hostis Bupalo;
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Instant ardentes Tyrij, all as busie as Bees in prayer with God, in conflict with the adversary, in discourse with the people, doe you not see how we sweate in the worke? so as it must needs be confessed, that if our Gospell bee yet hid, it is hid to them that perish;
Instant ardentes Tyrij, all as busy as Bees in prayer with God, in conflict with the adversary, in discourse with the people, do you not see how we sweat in the work? so as it must needs be confessed, that if our Gospel be yet hid, it is hid to them that perish;
must make you all confesse, that the fault is not in him that sends, nor yet so much as the world would have it imagined, in them that are sent in such abundance and varietie.
must make you all confess, that the fault is not in him that sends, nor yet so much as the world would have it imagined, in them that Are sent in such abundance and variety.
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The Text sayes, he sends other servants: Ieremy saies, hee sends all his servents. The world thinks he sends too manie: Your table is made a snare unto you,
The Text Says, he sends other Servants: Ieremy Says, he sends all his Servants. The world thinks he sends too many: Your table is made a snare unto you,
and that which should have beene for your advantage, is an occasion of your falling: you have taken a surfet of the message, and can no longer endure wholsome doctrine:
and that which should have been for your advantage, is an occasion of your falling: you have taken a surfeit of the message, and can no longer endure wholesome Doctrine:
all is lost, all is spilt, because we are forced to tunne up all our new wine into your old bottles. Againe he sends other servants. ] Other in qualitie;
all is lost, all is spilled, Because we Are forced to tun up all our new wine into your old bottles. Again he sends other Servants. ] Other in quality;
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the meannesse of the messenger is sometimes disadvantage to the message, and therefore in the former parable, last of all he sent his sonne to see if peradventure they would reverence him.
the meanness of the Messenger is sometime disadvantage to the message, and Therefore in the former parable, last of all he sent his son to see if Peradventure they would Reverence him.
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There were Levites under Priests, and Priests above Priests, and one high Priest over all that Province (I thinke wee could be content to yeeld the Pope so much,
There were Levites under Priests, and Priests above Priests, and one high Priest over all that Province (I think we could be content to yield the Pope so much,
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And this authoritie (by your leave) he had for order & government, and not as a type of Christs regall and judiciarie power, who was not a Priest after the order of Aaron, but of Melchisedech. Now as there was distinction and degrees in the Leviticall Clergie, where some had authoritie to command, others a necessity to obey,
And this Authority (by your leave) he had for order & government, and not as a type of Christ regal and judiciary power, who was not a Priest After the order of Aaron, but of Melchizedek. Now as there was distinction and Degrees in the Levitical Clergy, where Some had Authority to command, Others a necessity to obey,
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to come among offendors with a rod, to cut off such as are unquiet, to deliver them that are scandalous, to Satan, and by all meanes to provide that a little leaven doe not sowre the whole lump.
to come among offenders with a rod, to Cut off such as Are unquiet, to deliver them that Are scandalous, to Satan, and by all means to provide that a little leaven do not sour the Whole lump.
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And as for the guests, so for the messengers, quis custodiet ipsos custodes, is a good question in the Satyr: there had need be some to keepe the Keepers, to oversee the Seers;
And as for the guests, so for the messengers, quis custodiet ipsos custodes, is a good question in the Satyr: there had need be Some to keep the Keepers, to oversee the Seers;
as in a great Harvest there are some servants, who not only work themselves, but also oversee the rest of the labourers. Suppose the Labourers become loyterers;
as in a great Harvest there Are Some Servants, who not only work themselves, but also oversee the rest of the labourers. Suppose the Labourers become loiterers;
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suppose there eyther want messengers, or the messengers wander from the right way; suppose pastores turned to raptores, servants and shepheards to theeves and robbers;
suppose there either want messengers, or the messengers wander from the right Way; suppose Pastors turned to raptores, Servants and shepherds to thieves and robbers;
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suppose an accusation exhibited against a Presbyter; suppose some doe teach other doctrine; suppose some teach for filthy lucre, things they ought not;
suppose an accusation exhibited against a Presbyter; suppose Some do teach other Doctrine; suppose Some teach for filthy lucre, things they ought not;
must there not needs be a Timothy or a Titus, to give hands, to ordaine Elders, to receive accusations, to avoyd, to prohibite, to stoppe the mouthes of some, to speake, exhort, rebuke with all authoritie? There must needs be in the Church some who have both power of ordination and jurisdiction to send forth other servants, and to have an eye to their service; to sever some for the worke, and others from the worke;
must there not needs be a Timothy or a Titus, to give hands, to ordain Elders, to receive accusations, to avoid, to prohibit, to stop the mouths of Some, to speak, exhort, rebuke with all Authority? There must needs be in the Church Some who have both power of ordination and jurisdiction to send forth other Servants, and to have an eye to their service; to sever Some for the work, and Others from the work;
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Both these parts of authoritie the Apostles did long retaine in their owne hands, untill upon necessitie they must have both substitutes in their absence, and successors after their death:
Both these parts of Authority the Apostles did long retain in their own hands, until upon necessity they must have both substitutes in their absence, and Successors After their death:
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but also Bishops, to ordeine Priests, and to governe excommunications: that so Iesus Christ our Master, Angelus foederis, the great Angell of the Covenant, might be with them to the end of the world, and Timothy might keepe this commandement unto the appearing of our Lord Iesus Christ;
but also Bishops, to ordain Priests, and to govern excommunications: that so Iesus christ our Master, Angelus Fœderis, the great Angel of the Covenant, might be with them to the end of the world, and Timothy might keep this Commandment unto the appearing of our Lord Iesus christ;
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not in their personall service, but in succession, and the iust deputation of new servants. These two parts of authority do sever Bishops from the other Clergie, and set them as Stewards over the whole house:
not in their personal service, but in succession, and the just deputation of new Servants. These two parts of Authority do sever Bishops from the other Clergy, and Set them as Stewards over the Whole house:
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and as the Deaconship is a good degree to Priesthood, so Priesthood is but a degree to the office of a Bishop. There may be sometimes a community of the names, but that makes no confusion of the offices; nor can the Presbyterie bragge anie more of the names of Bishops, than Bishops may doe of the names of Angles: for to Bishops, under the name of Angles, and to them only (as appeares by many circumstances) doth our Saviour write, Apoc. 2.
and as the Deaconship is a good degree to Priesthood, so Priesthood is but a degree to the office of a Bishop. There may be sometime a community of the names, but that makes no confusion of the Offices; nor can the Presbytery brag any more of the names of Bishops, than Bishops may do of the names of Angles: for to Bishops, under the name of Angles, and to them only (as appears by many Circumstances) does our Saviour write, Apocalypse 2.
So if you shall heare that some good men of old have equalled the power of the Clergie, you must understand them of the Word & Sacraments, and not of government;
So if you shall hear that Some good men of old have equaled the power of the Clergy, you must understand them of the Word & Sacraments, and not of government;
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or when you see the Presbyterie lay on hands with the Bishop, you must know, it is onely in attestation and approbation of his act, not any communication of his authoritie.
or when you see the Presbytery lay on hands with the Bishop, you must know, it is only in attestation and approbation of his act, not any communication of his Authority.
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neyther is it the names, but the authoritie and superioritie of Bishops, that hath beene questioned, of old, by Aërius, an aerie whining Heretick, who full of humane indignation to see Eustathius preferred to the Bishoprick, which hee, magis concupiscebat. (saith Epiphanius ), more earnestly desired, he devised to levell Bishops with other Priests. And of late his old exploded error hath been revived by some fiery Reformers, who, finding much fault with the Popish Clergie, dealt with this so reverend Order,
neither is it the names, but the Authority and superiority of Bishops, that hath been questioned, of old, by Aërius, an aerie whining Heretic, who full of humane Indignation to see Eustathius preferred to the Bishopric, which he, magis concupiscebat. (Says Epiphanius), more earnestly desired, he devised to level Bishops with other Priests. And of late his old exploded error hath been revived by Some fiery Reformers, who, finding much fault with the Popish Clergy, dealt with this so reverend Order,
desperate Physicians, that can finde no remedie for the head-ach, but to cut it off, and unmercifull Reformers, that will make the sonne to beare the iniquitie of the father,
desperate Physicians, that can find no remedy for the headache, but to Cut it off, and unmerciful Reformers, that will make the son to bear the iniquity of the father,
as it is well grounded in Scripture, fairely builded in Ecclesiastick history, strengthned by Canons of the best Councels, and every where beautified with attestations,
as it is well grounded in Scripture, fairly built in Ecclesiastic history, strengthened by Canonas of the best Counsels, and every where beautified with attestations,
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if anie man love these warres, musquam habitura triumphos, warres of trouble, and no triumph, it is easie now to say much, where a great deale too much is said to our hands:
if any man love these wars, musquam habitura triumphos, wars of trouble, and no triumph, it is easy now to say much, where a great deal too much is said to our hands:
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and that you should obey them that have the rule over you, and submit your selves, for they watch for your soules as they that must give accompt, that they may doe it with ioy, and not with griefe;
and that you should obey them that have the Rule over you, and submit your selves, for they watch for your Souls as they that must give account, that they may do it with joy, and not with grief;
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but them who rule both you and us, you cannot without disprofite to your selves, disquiet to the Church, discredite to the Almightie, so easily slight and vilifie.
but them who Rule both you and us, you cannot without disprofit to your selves, disquiet to the Church, discredit to the Almighty, so Easily slight and vilify.
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that still all are servants: what other diversities soever there be, yet in this there is a communitie: whether they keepe the Keyes, or they be but doore-keepers in the house of God, they are all tyed to service. Who then is Paul? and who is Apollo? but Ministers by vvhom yee beleeved,
that still all Are Servants: what other diversities soever there be, yet in this there is a community: whither they keep the Keys, or they be but doorkeepers in the house of God, they Are all tied to service. Who then is Paul? and who is Apollo? but Ministers by whom ye believed,
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My Lord elect, may this bee your memento in stead of sic transit gloria mundi, or memento quòd homo es: the one hath beene used to Popes, to quench their vaine-glory;
My Lord elect, may this be your memento in stead of sic transit gloria mundi, or memento quòd homo es: the one hath been used to Popes, to quench their vainglory;
in stead of any such, admit this from the Text, Memento quòd servus es, Remember still your service. This day you shall be sent with a new Commission, but still to doe him service: you shall be made another servant, but still a servant. Your service is changed, rather than removed; increased, rather than changed:
in stead of any such, admit this from the Text, Memento quòd servus es, remember still your service. This day you shall be sent with a new Commission, but still to do him service: you shall be made Another servant, but still a servant. Your service is changed, rather than removed; increased, rather than changed:
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and whosoever will be chiefe among you, let him be your servant, saith our Saviour. More service here than soveraignety: ad Episcopatum, non ad Principatum;
and whosoever will be chief among you, let him be your servant, Says our Saviour. More service Here than sovereignty: ad Episcopate, non ad Principatum;
yours is a Pastorall, a paternall government, not a Princely regiment, or compulsive dominion. We are all here sent to call, not to compell them to come in.
yours is a Pastoral, a paternal government, not a Princely regiment, or compulsive dominion. We Are all Here sent to call, not to compel them to come in.
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but also from without: the heartie welcome of your owne countrey, the expectation of the Clergie, the promises of the Vniversity, the favours of a most gracious Prince, will dicere Archippo, still put you in minde to take heed,
but also from without: the hearty welcome of your own country, the expectation of the Clergy, the promises of the university, the favours of a most gracious Prince, will dicere Archippo, still put you in mind to take heed,
To you, all my brethren of the Clergie, enough hath beene said both of our sending and service: yet let us not forget this, that seeing God is so diligent in sending and sending againe, servants and other servants; we should be as diligent in discharging the message, in going and going againe, trying all meanes,
To you, all my brothers of the Clergy, enough hath been said both of our sending and service: yet let us not forget this, that seeing God is so diligent in sending and sending again, Servants and other Servants; we should be as diligent in discharging the message, in going and going again, trying all means,
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Bernard saith, in a case where the Holy Ghost is verie punctuall to lay downe every circumstance, Credo quia noluit nos negligenter audire quod ille studuit tam diligenter narrare;
Bernard Says, in a case where the Holy Ghost is very punctual to lay down every circumstance, Credo quia noluit nos Negligently Audire quod Isle studuit tam diligently narrare;
Lastly, unto you who will be no messengers, yet (I hope) would faine be guests; Let the multitude and variety of the messengers, the continuance of their sending, the sweetnesse of the message, the kindnesse of the Maister;
Lastly, unto you who will be no messengers, yet (I hope) would feign be guests; Let the multitude and variety of the messengers, the Continuance of their sending, the sweetness of the message, the kindness of the Master;
let some of these, let all these move you, if not to count their feet beautifull that bring unto you these glad tydings, yet not to fill their faces with reproach;
let Some of these, let all these move you, if not to count their feet beautiful that bring unto you these glad tidings, yet not to fill their faces with reproach;
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if not to give them double honour, yet not to entreate them shamefully; if not to make them partakers of all your goods, yet not to muzzle their mouthes.
if not to give them double honour, yet not to entreat them shamefully; if not to make them partakers of all your goods, yet not to muzzle their mouths.
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we only intreat you therfore to forbear, & stay your petulant & laxative tongues, your sacrilegious hands, your ravenous hearts, wch long to take the houses of God in possession, & leave no entertainment for his messengers. I conclude:
we only entreat you Therefore to forbear, & stay your petulant & laxative tongues, your sacrilegious hands, your ravenous hearts, which long to take the houses of God in possession, & leave no entertainment for his messengers. I conclude:
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