A sermon preached before the Generall Assembly at Glascoe in the kingdome of Scotland, the tenth day of Iune, 1610. By George Meriton Doctor of Diuinitie, and one of his Maiesties chaplaines
but it is not in a conscience: the second reioyce in a conscience (as they call it,) but yet without a testimonie: the third are like to Paul and Timathy in this place:
but it is not in a conscience: the second rejoice in a conscience (as they call it,) but yet without a testimony: the third Are like to Paul and Timathy in this place:
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and who gathereth matter together with the Phoenix, to consume himselfe; hee sayth vnto his soule, Liue at ease, eate, drinke, glut thy selfe with pleasures;
and who gathereth matter together with the Phoenix, to consume himself; he say unto his soul, Live At ease, eat, drink, glut thy self with pleasures;
Pro 2. 14. But the ioy of these, is but like the foppe of Iudas, which made a wider way for the Diuell to enter into him, Delectatio non gaudium, saith Aquinas, a delight, not a ioy;
Pro 2. 14. But the joy of these, is but like the fop of Iudas, which made a wider Way for the devil to enter into him, Delectatio non gaudium, Says Aquinas, a delight, not a joy;
not much vnlike the ioy of Dauid, after his return from the slaughter of the Amalekites in Ziglag, whose ▪ wine was mingled with water, whose mirth was turned into mourning with the sudden newes of the death of Saul and Ionathan. All reioycing which proceedeth not from a good conscience, is (saith S. Paul ) but the ioy of the face, and not of the heart;
not much unlike the joy of David, After his return from the slaughter of the Amalekites in Ziklag, whose ▪ wine was mingled with water, whose mirth was turned into mourning with the sudden news of the death of Saul and Ionathan. All rejoicing which Proceedeth not from a good conscience, is (Says S. Paul) but the joy of the face, and not of the heart;
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so false ioy comme•h from the Circumference, it is enforced vpon the affections by externall obiects, it resteth not in the Center, it is not seated in the heart:
so false joy comme•h from the Circumference, it is Enforced upon the affections by external objects, it rests not in the Centre, it is not seated in the heart:
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Secondly, it is instar puncti, in regard of that point or minute of time which it lasteth, Qu•d incipiendo desinit esse, & desinendo incipit, saith Gregory: which is very short, and suddenly endeth;
Secondly, it is instar puncti, in regard of that point or minute of time which it lasteth, Qu•d incipiendo desinit esse, & desinendo incipit, Says Gregory: which is very short, and suddenly Endeth;
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where there is Ignis and Vermis, that is, where there is a hellish and guilty conscience, there suppose to be (if you please) the greatest ioy that can be, eyther in honors,
where there is Ignis and Vermis, that is, where there is a hellish and guilty conscience, there suppose to be (if you please) the greatest joy that can be, either in honours,
or like to gilded bookes full of bloudy Tragedies. In the middest of all iollities, the conssience many times crieth out, not onely as the Magicians did, Digitus Dei est hic, the finger of God is here,
or like to gilded books full of bloody Tragedies. In the midst of all Jollities, the conssience many times cries out, not only as the Magicians did, Digitus Dei est hic, the finger of God is Here,
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These haue them polluted and troubled, sometimes perhappes like the raging Sea, which cannot rest, whose waters cast vp myre and dirt, blinded in their vnderstandings, and erroneous in their wils:
These have them polluted and troubled, sometime perhaps like the raging Sea, which cannot rest, whose waters cast up mire and dirt, blinded in their understandings, and erroneous in their wills:
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I doe not denie but that these men haue their kindes of ioy, yet let vs looke a while into the causes of errour in conscience, the better to iudge of the manner of their reioycing.
I do not deny but that these men have their Kinds of joy, yet let us look a while into the Causes of error in conscience, the better to judge of the manner of their rejoicing.
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The first cause of error, is Ignorance; and of this ranke are silly and simple men, who out of ignorance and weakenesse, being deluded eyther by themselues,
The First cause of error, is Ignorance; and of this rank Are silly and simple men, who out of ignorance and weakness, being deluded either by themselves,
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Lippientibus saith Tertullian, singularis Lucerna numerosa videtur. Bleare eyed men spie two Candles where there is but one. Ignorant consciences are bleareeyed;
Lippientibus Says Tertullian, singularis Lucerne numerosa videtur. Blear eyed men spy two Candles where there is but one. Ignorant Consciences Are bleareeyed;
and the ioy of these, it is but like a mans that walketh in a darke and cloudie night, who knoweth not whither he wandereth, full of errour, of doubting, of darkenesse:
and the joy of these, it is but like a men that walks in a dark and cloudy night, who Knoweth not whither he wandereth, full of error, of doubting, of darkness:
as being a darknes fitter to be admired, then easie to be esteemed. The second cause of errour in Conscience is Pride, which worketh specially in those, who,
as being a darkness fitter to be admired, then easy to be esteemed. The second cause of error in Conscience is Pride, which works specially in those, who,
Zeuxes, as Plinie relateth, would not willingly paint any common picture but Centaures and deformed Monsters ▪ such giddy men are there in Gods Church, iust of the stampe of these, qui ex rebus nouis claritatem famae venantur, saith Gregory, who take delight by their mis-shapen opinions, amongst the vulgar sort to magnifie themselues.
Zeuxes, as Pliny relateth, would not willingly paint any Common picture but Centaur's and deformed Monsters ▪ such giddy men Are there in God's Church, just of the stamp of these, qui ex rebus nouis claritatem Famae venantur, Says Gregory, who take delight by their misshapen opinions, among the Vulgar sort to magnify themselves.
These are greatly puffed vp with a swelling ioy, but yet without true substance, like to their proud vnderstandings, their peruerse wils, and their misinformed consciences.
These Are greatly puffed up with a swelling joy, but yet without true substance, like to their proud understandings, their perverse wills, and their misinformed Consciences.
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Thus many (according to their seuerall desires) transported with passion, and hauing their consciences and affections of equal breadth, grow presumptuous in their actions;
Thus many (according to their several Desires) transported with passion, and having their Consciences and affections of equal breadth, grow presumptuous in their actions;
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Vnto whom I may fitly speake, as Christ did once to his, Why are ye so fearefull, O ye of little faith? The auncient & reuerend name of a Bishop is as a skarebug vnto them, they start at it as at an Affrican Monster, newly presented vnto the view of the world.
Unto whom I may fitly speak, as christ did once to his, Why Are you so fearful, Oh you of little faith? The ancient & reverend name of a Bishop is as a skarebug unto them, they start At it as At an African Monster, newly presented unto the view of the world.
These abridge themselue in many things of Christian liberty, their feare causeth misconstruction, and their consciences being ful of cowardise, their ioy is like vnto them, alwayes pinching, and ioyned with perplexity.
These abridge themselves in many things of Christian liberty, their Fear Causes misconstruction, and their Consciences being full of cowardice, their joy is like unto them, always pinching, and joined with perplexity.
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To conclude this point also, that heauenly consolation which S. Paul felt, and which euery one of vs is bound to seeke after, it is not to be found in an ignorant, a peruerse, a presumptuous, a perplexed conscience:
To conclude this point also, that heavenly consolation which S. Paul felt, and which every one of us is bound to seek After, it is not to be found in an ignorant, a perverse, a presumptuous, a perplexed conscience:
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Sith then this vnspeakeable ioy of heart cannot be had, but where there is a testimony, let vs now enquire what this testimony of conscience should be, which is thus requisite to a sound and a hearty ioy.
Sith then this unspeakable joy of heart cannot be had, but where there is a testimony, let us now inquire what this testimony of conscience should be, which is thus requisite to a found and a hearty joy.
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Now euen in the Ciuill Law we are forbidden to admit of euery kind of Testimony promiscually. Vox vnius, est vox nullius, saith Baldus, one witnesse is no witnesse.
Now even in the Civil Law we Are forbidden to admit of every kind of Testimony promiscually. Vox Unius, est vox Nullius, Says Baldus, one witness is no witness.
Vnitesti ne Catoni quidem credendum est, saith Hierome, If Cato himselfe should speake alone, who for his integrity was feigned by the Poet Iuuenall to come down from heauen ( Tertius de Celo cecidit Cato ) he were not alone to bee beleeued.
Vnitesti ne Catoni quidem credendum est, Says Jerome, If Cato himself should speak alone, who for his integrity was feigned by the Poet Juvenal to come down from heaven (Tertius de Celo cecidit Cato) he were not alone to be believed.
In the mouth of two or three witnesses shall euery word stand, Deu. 19. v. 15. First then, in the cause of conscience especially, there is required a competent number, which must make a testimony.
In the Mouth of two or three Witnesses shall every word stand, Deu. 19. v. 15. First then, in the cause of conscience especially, there is required a competent number, which must make a testimony.
The Ciuilian telleth vs, that vnto sufficient witnesses, these things are required: Aetas, conditio, sexus, discretio, fama, At { que } fortuna, fides, in testibus ista requiras.
The Civilian Telleth us, that unto sufficient Witnesses, these things Are required: Aetas, Condition, Sex, Discretion, fama, At { que } fortuna, fides, in testibus ista requiras.
And as good choyce ought to be made in any case in the world, then in this of conscience principally, no one thing being of greater consequence in the life of man,
And as good choice ought to be made in any case in the world, then in this of conscience principally, no one thing being of greater consequence in the life of man,
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Here then at once are excluded, as insufficient in the Court of Conscience for the dispatch of this office, all opinions and variable conceits of men, al conclusions which are onely probable and coniecturall;
Here then At once Are excluded, as insufficient in the Court of Conscience for the dispatch of this office, all opinions and variable conceits of men, all conclusions which Are only probable and conjectural;
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If Choler be stirring, follow it not, it is but a madde and bedlam passion, like furious zeale without discretion, and giue no fit testimony for a reioycing conscience.
If Choler be stirring, follow it not, it is but a mad and bedlam passion, like furious zeal without discretion, and give no fit testimony for a rejoicing conscience.
and iustice, as Hierome obserueth vpon the fourth Chapter of Ieremie. If all these then be insufficient and deceitfull, whither shall we turne vs to get this able testimony?
and Justice, as Jerome observeth upon the fourth Chapter of Ieremie. If all these then be insufficient and deceitful, whither shall we turn us to get this able testimony?
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which then it rightly performeth, when as euery thought is brought into obedience, and all imaginations are subdued vnto it. 2. Cor. 10. ver. 5. It is an vncontrouleable Axiome, both in Philosophy and Diuinitie, that there is nulla or dinata actio quae proficiscitur à voluntate in intellectum, that there is no action wel ordered which commeth from the will, to the vnderstanding,
which then it rightly Performeth, when as every Thought is brought into Obedience, and all Imaginations Are subdued unto it. 2. Cor. 10. ver. 5. It is an vncontrouleable Axiom, both in Philosophy and Divinity, that there is nulla or dinata actio Quae proficiscitur à voluntate in Intellectum, that there is no actium well ordered which comes from the will, to the understanding,
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and if there be no proportion betwixt heat and light, the ouerplus of heate which is in many is but ignis fat••s, a foolish fire Iohn Baptist is called a burning and a shining light, first burning, then shining:
and if there be no proportion betwixt heat and Light, the overplus of heat which is in many is but ignis fat••s, a foolish fire John Baptist is called a burning and a shining Light, First burning, then shining:
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True it is that by our creation wee had a three-folde knowledge, which was most excellent: first, of all things created: secondly, of our Creatour: thirdly, of our selues.
True it is that by our creation we had a threefold knowledge, which was most excellent: First, of all things created: secondly, of our Creator: Thirdly, of our selves.
But by our transgression we are become like brute beasts, voyde of vnderstanding. We haue a threefold ignorance, in stead of our knowledge. First, of all things created: Secondly, of God: Thirdly, of our selues.
But by our Transgression we Are become like brutus beasts, void of understanding. We have a threefold ignorance, in stead of our knowledge. First, of all things created: Secondly, of God: Thirdly, of our selves.
Those Animalia sapientie, as Tertullian stileth the Philosophers, those profound wizards of the world, though they had a slender ghesse, that Minerua should come from the head of Iupiter, true wisedome from God;
Those Animalia sapientie, as Tertullian styleth the Philosophers, those profound wizards of the world, though they had a slender guess, that Minerva should come from the head of Iupiter, true Wisdom from God;
yet they feigned her to be a Virgin, vnknowen of man. Socrates who was esteemed the wisest amongst them, confessed of himselfe, that he knew nothing at all.
yet they feigned her to be a Virgae, unknown of man. Socrates who was esteemed the Wisest among them, confessed of himself, that he knew nothing At all.
Thus euen in naturall things, are we ignorant in our knowledge, not much vnlike a smoaking fornace, which voideth vp plenty of fume, yet is voide of light;
Thus even in natural things, Are we ignorant in our knowledge, not much unlike a smoking furnace, which voideth up plenty of fume, yet is void of Light;
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Rom. 1. vers. 21. As therefore in certaine Cities among the Iewes (as Philo reporteth) it was not permitted to a man of a scandalous life, to put vp his petition to the Senate by himselfe,
Rom. 1. vers. 21. As Therefore in certain Cities among the Iewes (as Philo Reporteth) it was not permitted to a man of a scandalous life, to put up his petition to the Senate by himself,
and therefore in the deliuery of this testimony it may not speake, but by proxie (who is vpright and incorrupt) euen the Spirit of God, speaking by the word of God.
and Therefore in the delivery of this testimony it may not speak, but by proxy (who is upright and incorrupt) even the Spirit of God, speaking by the word of God.
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not because it is free from the staine of Originall sinne, for it is a certaine truth which S. Augustine setteth downe in the thirteenth Chapter of his Enchiridion: Malum est quod bonum, & bonum quod malum.
not Because it is free from the stain of Original sin, for it is a certain truth which S. Augustine sets down in the thirteenth Chapter of his Enchiridion: Malum est quod bonum, & bonum quod malum.
bona, sine duplicitate intentionis, pura, sine remorsione vermu (as a Schooleman speaketh) This kinde of Conscience among the ancient Fathers, hath honorable titles giuen vnto it, they call it a field of blessednesse, a garden of delight, the ioy of Angels, the house of the holy Ghost, and the Paradise of the Soule. The ioy that floweth from it, is (saith S. Bernard ) a l•titia, that is, a latitia, a surpassing ioy, which maketh a mans heart farre wider then his mouth.
Bona, sine duplicitate intentionis, Pura, sine remorsione vermu (as a Schoolman speaks) This kind of Conscience among the ancient Father's, hath honourable titles given unto it, they call it a field of blessedness, a garden of delight, the joy of Angels, the house of the holy Ghost, and the Paradise of the Soul. The joy that flows from it, is (Says S. Bernard) a l•titia, that is, a Latitia, a surpassing joy, which makes a men heart Far wider then his Mouth.
nor loude laughter, res seuera est, verum gaudium, & maximum aliquando, cum parum videtur blandum. True ioy is sober, and seasoned with grauity, and then many times at the highest,
nor loud laughter, Rest Severa est, verum gaudium, & maximum aliquando, cum Parum videtur blandum. True joy is Sobrium, and seasoned with gravity, and then many times At the highest,
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there is the house of Mourning; & de dolore semper gaudet (saith S. Augustine ) here is the house of reioycing. So as a good conscience, euen in mourning reioyceth:
there is the house of Mourning; & de dolore semper Gadet (Says S. Augustine) Here is the house of rejoicing. So as a good conscience, even in mourning rejoices:
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And how doth the Church of Christ solemnize her Memorials, of the infinite mercies of God bestowed vpon her, (as of the Birth, Resurrection, Ascension, &c. of Iesus Christ, but by her solemne feasts? A good Conscience is a good feast. The guests are the Trinity, Father, Sonne, and holy Ghost: The Ministers are the Angels: the cheare, meate,
And how does the Church of christ solemnize her Memorials, of the infinite Mercies of God bestowed upon her, (as of the Birth, Resurrection, Ascension, etc. of Iesus christ, but by her solemn feasts? A good Conscience is a good feast. The guests Are the Trinity, Father, Son, and holy Ghost: The Ministers Are the Angels: the cheer, meat,
and wine, (the word and Sacraments ) Prouerb. 9. The Musique gaudium Spiritus sancti, the ioy and peace of the holy Ghost. O fes•us dies hominis, blessed festiuall day.
and wine, (the word and Sacraments) Proverb. 9. The Music gaudium Spiritus sancti, the joy and peace of the holy Ghost. O fes•us dies hominis, blessed festival day.
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The ioy is euerlasting, and neuer shal any depriue vs thereof• Et huic comparata, omnis iucunditas maeror est, omnis suanitas, dolor omne dulce amarum, saith S. Bernard: It is a ioy alone, beyond all comparison.
The joy is everlasting, and never shall any deprive us thereof• Et huic Comparata, omnis iucunditas maeror est, omnis suanitas, dolour omne dulce amarum, Says S. Bernard: It is a joy alone, beyond all comparison.
Indeede a husbandman hauing (after much toile and trauaile) long liued in expectation, seeing a goodly crop, white vnto the haruest, cuts downe his corne, bindeth it vp in sheaues,
Indeed a husbandman having (After much toil and travail) long lived in expectation, seeing a goodly crop, white unto the harvest, cuts down his corn, binds it up in sheaves,
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but when a bloudy battaile is sought, the victory obtained, the citty entred, the houses rifled, the riches possessed, the enimy vanquished, O then my soule thou hast marched valiantly, the heart is filled with gladnesse,
but when a bloody battle is sought, the victory obtained, the City entered, the houses rifled, the riches possessed, the enemy vanquished, Oh then my soul thou hast marched valiantly, the heart is filled with gladness,
the third is (iubilate) a word that commeth of Iobel, which signifieth the confused noise of Cornets, or Rammes hornes, made in the yeare of Iubilee. And this is such a kinde of ioy (saith Gregory ) quod nec supprimatur nec exprimatur:
the third is (jubilate) a word that comes of Jobel, which signifies the confused noise of Cornets, or Rams horns, made in the year of Jubilee. And this is such a kind of joy (Says Gregory) quod nec supprimatur nec exprimatur:
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though wee should lament like Dragons, and mourne like Ostriches (as the Prophet Micah speaketh) yet haue we but that part of conscience which euen the wicked and reprobates haue.
though we should lament like Dragons, and mourn like Ostriches (as the Prophet micah speaks) yet have we but that part of conscience which even the wicked and Reprobates have.
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S. Pauls conscience did appeare by his glorying in it, tanta deb•t esse eius plenitudo, vt •manet ab animo in habitum, vt eructet è conscientia, in superficiem, as Tertullian writeth of the modesty of women;
S. Paul's conscience did appear by his glorying in it, tanta deb•t esse eius plenitudo, vt •manet ab animo in habitum, vt eructet è conscientia, in superficiem, as Tertullian Writeth of the modesty of women;
It is not affraid of the light, it •oueth to be seene, like Drusiss the Romane, who had his house full of windows, that all men might behold his conuerlation:
It is not afraid of the Light, it •oueth to be seen, like Drusiss the Roman, who had his house full of windows, that all men might behold his conuerlation:
neither is it improbable, but he that had seene S. Paul when he wrote this verse, ( Our glorying is this, the testimony of our conscience ) should haue perceiued the ioy of his heart, euen in his cheerefull countenance.
neither is it improbable, but he that had seen S. Paul when he wrote this verse, (Our glorying is this, the testimony of our conscience) should have perceived the joy of his heart, even in his cheerful countenance.
Thirdly, we may hence learne what a wofull case all Heretickes, Hypocrites, Schismaticks, and ignorant men and women are in, whole knowledge is peruerted, and who liue in errour.
Thirdly, we may hence Learn what a woeful case all Heretics, Hypocrites, Schismatics, and ignorant men and women Are in, Whole knowledge is perverted, and who live in error.
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for there is no true testimony where there is no true knowledge, no true knowledge vnlesse the soule be illuminated by the spirit, no true illumination vnlesse it be guided by the word:
for there is no true testimony where there is no true knowledge, no true knowledge unless the soul be illuminated by the Spirit, no true illumination unless it be guided by the word:
This ought to stirre vp all, with all diligence to pray for the spirit, to seeke after the word of knowledge, to say vnto it as Elisha said to Elias, I will not forsake thee;
This ought to stir up all, with all diligence to pray for the Spirit, to seek After the word of knowledge, to say unto it as Elisha said to Elias, I will not forsake thee;
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And Lord we beseech thee to defend the Defender of the faith, that by his religious care her voyce may long be heard amongst vs. If the Lion roareth, all the beastes of the Forrest do tremble and quake:
And Lord we beseech thee to defend the Defender of the faith, that by his religious care her voice may long be herd among us If the lion roareth, all the beasts of the Forest do tremble and quake:
and shall the Lion of the tribe of Iudah (deliuer his word)? the Lion of the royall Tribe both of England and Scotland, both loue and cherish the word? Shall wisedome daily crie out vnto vs,
and shall the lion of the tribe of Iudah (deliver his word)? the lion of the royal Tribe both of England and Scotland, both love and cherish the word? Shall Wisdom daily cry out unto us,
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those that intend truely to reioyce, let them looke into it, for wee can neither haue a good conscience without the knowledge of the doctrine of faith,
those that intend truly to rejoice, let them look into it, for we can neither have a good conscience without the knowledge of the Doctrine of faith,
So it is (as you haue heard) that there is no true ioy of conscience, without a sufficient testimony, no sufficient testimony without precedent knowledge, no knowledge without illumination from the spirit and from the word.
So it is (as you have herd) that there is no true joy of conscience, without a sufficient testimony, no sufficient testimony without precedent knowledge, no knowledge without illumination from the Spirit and from the word.
deeply to aduise, and seriously to looke vnto the testimonies of your Conscience, that the end of such a solemne action, may be a sound reioycing. Consult not (I beseech you) with opinion, imbrace not Coniectures, follow not affection, let not will beare the swaye;
deeply to advise, and seriously to look unto the testimonies of your Conscience, that the end of such a solemn actium, may be a found rejoicing. Consult not (I beseech you) with opinion, embrace not Conjectures, follow not affection, let not will bear the sway;
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if rashnesse should be thought resolution, and faction wisedome, (which God be thanked we haue no cause to suspect, excepting in some few, more weake then wilfull):
if rashness should be Thought resolution, and faction Wisdom, (which God be thanked we have no cause to suspect, excepting in Some few, more weak then wilful):
and light for darkenesse, put bitter for sweet, and sweete for sowre, and so come within that censure of God, which he pronounced against the Israelites for doating vpon the worke of their owne hands:
and Light for darkness, put bitter for sweet, and sweet for sour, and so come within that censure of God, which he pronounced against the Israelites for doting upon the work of their own hands:
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And therefore hath God much more beautified his Church; hath he prescribed order vnto it? We may in no case suppose, that he hath left it as monstrous body, without shape,
And Therefore hath God much more beautified his Church; hath he prescribed order unto it? We may in no case suppose, that he hath left it as monstrous body, without shape,
and were it not a madde hearing (trow you) if the feete should say to the head, wee will weare the hatte? if the knees should striue to carry the eyes? or if the shoulders should claime each of them an eare? But if it were so indeede, what a mis-shapen body would this be? Euen such a one as might well be wished to the disturbers of a Kingdome. Wherefore as in a ciuill gouernment, the hands must be content, that the feet do go, the teeth well pleased, the tongue tell the whole tale;
and were it not a mad hearing (trow you) if the feet should say to the head, we will wear the hat? if the knees should strive to carry the eyes? or if the shoulders should claim each of them an ear? But if it were so indeed, what a misshapen body would this be? Eve such a one as might well be wished to the disturbers of a Kingdom. Wherefore as in a civil government, the hands must be content, that the feet do go, the teeth well pleased, the tongue tell the Whole tale;
and is the mother of all beauty in them, attended vpon with infinit blessings; yet such is the poyson which proceeds frō affection, when it is not ruled:
and is the mother of all beauty in them, attended upon with infinite blessings; yet such is the poison which proceeds from affection, when it is not ruled:
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as permit it once to giue the testimony vnto conscience, and it wil cause men to esteeme it as a Iubile of ioy vnto them, to oppose and withstand order, yea to prefer before it a popular equality, which euer amongst wise men hath beene accounted the greatest inequality.
as permit it once to give the testimony unto conscience, and it will cause men to esteem it as a Jubilee of joy unto them, to oppose and withstand order, yea to prefer before it a popular equality, which ever among wise men hath been accounted the greatest inequality.
I speak not this to disgrace the Presbytery; it is a name of holy record, and therefore am I bound to mention it with honor: yet the power which now it exerciseth,
I speak not this to disgrace the Presbytery; it is a name of holy record, and Therefore am I bound to mention it with honour: yet the power which now it Exerciseth,
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and place which now it challengeth ( Let me speake truth without offence ) as farre as euer I could learne is somewhat out of order; and altogether vnknowen vnto ancient times:
and place which now it Challengeth (Let me speak truth without offence) as Far as ever I could Learn is somewhat out of order; and altogether unknown unto ancient times:
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if S. Austins rule be good, the gouernment of the Church by Bishops is Apostolicall. For (saith he) whatsoeuer hath beene in the Christian Church in all times,
if S. Austins Rule be good, the government of the Church by Bishops is Apostolical. For (Says he) whatsoever hath been in the Christian Church in all times,
Let the body depend vpon the head, and we shall not much dislike it, for want of order. I remember what S. Paul doth say of himselfe, that he was troubled with a care for all the Churches.
Let the body depend upon the head, and we shall not much dislike it, for want of order. I Remember what S. Paul does say of himself, that he was troubled with a care for all the Churches.
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that we haue all times and places, Texts of Scripture, by a generall practise, alwaies vnderstood for the defence of Bishops. And had the Presbyterie such a cloud of witnesses, in the affectation of priority, how highly would it aduance the Ensigne of honor? But in comparison of a Bishop, I must haue leaue to say vnto it,
that we have all times and places, Texts of Scripture, by a general practice, always understood for the defence of Bishops. And had the Presbytery such a cloud of Witnesses, in the affectation of priority, how highly would it advance the Ensign of honour? But in comparison of a Bishop, I must have leave to say unto it,
and in place to the Bishop. And here is a ground for a good testimony of the conscience; wherefore the consequent of an action tending to such an end, will doubtlesse be a sound and a holy icy.
and in place to the Bishop. And Here is a ground for a good testimony of the conscience; Wherefore the consequent of an actium tending to such an end, will doubtless be a found and a holy icy.
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like the precious ointment vpon the head of Aaron, that ranne downe vpon his beard, and from his beard to the skirts of his clothing. Pacem te poscimus omnes.
like the precious ointment upon the head of Aaron, that ran down upon his beard, and from his beard to the skirts of his clothing. Pacem te poscimus omnes.
The old Gentiles loued her so well, as that they made her a Goddesse. And Tiberius dedicated a Temple vnto her in Mount Palatine (as we may reade in Suetonius. ) When Salomons Temple was a building, there was not a stroke heard,
The old Gentiles loved her so well, as that they made her a Goddess. And Tiberius dedicated a Temple unto her in Mount Palatine (as we may read in Suetonius.) When Solomon's Temple was a building, there was not a stroke herd,
nor the noyse of a hammer. That King of peace, when he builded a Temple for the God of peace, would haue it euen in the doing, to acknowledge both the end and Author. Iosephus giues a reason why the Iewes so louingly did offer Sacrifice one for another;
nor the noise of a hammer. That King of peace, when he built a Temple for the God of peace, would have it even in the doing, to acknowledge both the end and Author. Iosephus gives a reason why the Iewes so lovingly did offer Sacrifice one for Another;
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In the time of Tertullian (as himselfe reporteth) this was the Romans obseruation, which they made of the Christians, Vide vt se inuicem diligunt Christiani.
In the time of Tertullian (as himself Reporteth) this was the Romans observation, which they made of the Christians, Vide vt se Inuicem Love Christians.
Let vs come lower vnto our selues, Since the preaching of the Gospell in this Iland wherein wee liue, wee haue beene kissed with the kisses of peace. Our gouernment hath beene peace, Saluation our walles,
Let us come lower unto our selves, Since the preaching of the Gospel in this Island wherein we live, we have been kissed with the Kisses of peace. Our government hath been peace, Salvation our walls,
and praise our gates. And as Tertullus doth to Foelix in the story of the Acts; so must we wholly acknowledge in all places, with all thanks to God, that we haue obtayned,
and praise our gates. And as Tertullus does to Felix in the story of the Acts; so must we wholly acknowledge in all places, with all thanks to God, that we have obtained,
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as not to loue peace, so sweet in experience, and imbraced of all? The Apostle commandeth vs to keepe the vnity of the Spirit, in the bond of peace, and as farre as it is possible to haue p•ace with all men.
as not to love peace, so sweet in experience, and embraced of all? The Apostle commands us to keep the unity of the Spirit, in the bound of peace, and as Far as it is possible to have p•ace with all men.
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We haue one God, one Gospell, one King, one Continent. The diuision of tongues, was the confusion of Babel. The diuision of the heart, is the death of the Soule. The diuision of minds, is the ouerthrow of Kingdomes. The diuision of Gods people, is the destruction of his Church. If we bite one another, we shall be consumed one of another.
We have one God, one Gospel, one King, one Continent. The division of tongues, was the confusion of Babel. The division of the heart, is the death of the Soul. The division of minds, is the overthrow of Kingdoms. The division of God's people, is the destruction of his Church. If we bite one Another, we shall be consumed one of Another.
And yet behold, peace may take vp that complaint that God once made against his people Israel. I haue nourished and brought vp children, but they haue rebelled against me.
And yet behold, peace may take up that complaint that God once made against his people Israel. I have nourished and brought up children, but they have rebelled against me.
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Mischieuous ma• contents deuoted to selfe loue, & fetching the ioy of their Conscience from a deceiptfull testimony; suppose themselues to be cold in Religion, vnlesse they be hot in faction. And so doe they lay about them, as if the Altar stood still vpon Araunahs threshing floore.
Mischievous ma• contents devoted to self love, & fetching the joy of their Conscience from a deceitful testimony; suppose themselves to be cold in Religion, unless they be hight in faction. And so do they lay about them, as if the Altar stood still upon Araunahs threshing floor.
Qui mori pro Dominis, & commori cum Dominis parati (as Ambrose writeth.) In holy Bible we finde that Elias was sedde by Rauens; and that Daniel was not hurt amongst hungry Lyons. O detestandam humane malitiae crudelitatem? saith Cyprian, Aues pascunt; ferae parcunt; homines saeuiunt.
Qui Mori Pro Dominis, & commori cum Dominis Parati (as Ambrose Writeth.) In holy bible we find that Elias was said by Ravens; and that daniel was not hurt among hungry Lyons. O detestandam humane malitiae crudelitatem? Says Cyprian, Aues pascunt; ferae parcunt; homines saeuiunt.
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These whersoeuer they be ( I charge not this place ) are the troublers of Israel, are thornes in our eyes, and pricks in our sides, dismembring the body,
These wheresoever they be (I charge not this place) Are the troublers of Israel, Are thorns in our eyes, and pricks in our sides, dismembering the body,
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Out of a false Testimony perhaps they may promise peace vnto themselues, yet (as Hierome saith ) Tranquillit as ista, tempest as est, their calme of conscience, will one day proue a storme. The God of peace giue vnto them a true testimony of their conscience, that they,
Out of a false Testimony perhaps they may promise peace unto themselves, yet (as Jerome Says) Tranquillity as ista, tempest as est, their Cam of conscience, will one day prove a storm. The God of peace give unto them a true testimony of their conscience, that they,
Rex vnus est apibus, Dux vnus est Gregibus (saies Cyprian. ) Among the Bees there is one Master, amongst the flocks of Sheepe one Belweather. The Cranes haue their captaine, quem ordine literato sequantur, whom the rest doe follow (as Hierome obserueth. ) Passe we from nature of lesser force,
Rex vnus est apibus, Dux vnus est Gregibus (Says Cyprian.) Among the Bees there is one Master, among the flocks of Sheep one Bellwether. The Cranes have their captain, Whom Order literato sequantur, whom the rest do follow (as Jerome observeth.) Pass we from nature of lesser force,
First, all powers are of God; the higher from the highest. Secondly, they bring with them the good of order; for the powers are ordeined. Thirdly, it is sinne to disobey them,
First, all Powers Are of God; the higher from the highest. Secondly, they bring with them the good of order; for the Powers Are ordained. Thirdly, it is sin to disobey them,
They that resist, shall receiue to themselues damnation. Fistly, Gouernment is the meanes of our weale he is the Minister of God, for thy wealth. Wherefore we must needs obey;
They that resist, shall receive to themselves damnation. Firstly, Government is the means of our weal he is the Minister of God, for thy wealth. Wherefore we must needs obey;
and obey; not only for feare of vengeance, but also because of conscience. Our obedience is acceptable to God, who enioyneth it, & profitable to our selues, who enioy the good of gouernment by it:
and obey; not only for Fear of vengeance, but also Because of conscience. Our Obedience is acceptable to God, who enjoineth it, & profitable to our selves, who enjoy the good of government by it:
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S. Iude detested them as false Prophets, who despised gouernment, and spake euill of those that were in authority. S. Peter exhorteth all, to submit themselues to all manner ordinance of man,
S. Iude detested them as false prophets, who despised government, and spoke evil of those that were in Authority. S. Peter exhorteth all, to submit themselves to all manner Ordinance of man,
for the Lords sake. In the dayes of the Apostles, Kings, and Gouernours, were worshippers of Diuels, and most cruell persecutors of the Christian faith. O how are we bound then to honour a religious King, which is a defendor of the faith, and a nursing Father vnto the Church of God? How needfull a thing is it, that his will should be done, who commandeth for the truth, & non tam de nobis quam à nobis, and done, I say, not so much (on vs) as ( of vs? ) If we must yeeld to the sroward, with what gladuesse of heart should we expresse our obedience to the good and courteous? now as Scripture prescribeth this;
for the lords sake. In the days of the Apostles, Kings, and Governors, were worshippers of Devils, and most cruel persecutors of the Christian faith. Oh how Are we bound then to honour a religious King, which is a defendor of the faith, and a nursing Father unto the Church of God? How needful a thing is it, that his will should be done, who commands for the truth, & non tam de nobis quam à nobis, and done, I say, not so much (on us) as (of us?) If we must yield to the sroward, with what gladuesse of heart should we express our Obedience to the good and courteous? now as Scripture prescribeth this;
hath stamped them for King-Killers, and made them odious to the world. Now my beloued, the Preacher tels vs, that a three-fold corde is not easily broken.
hath stamped them for King-killers, and made them odious to the world. Now my Beloved, the Preacher tells us, that a threefold cord is not Easily broken.
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and stoutest Champions for Christ, when they most cōtend with his annointed: scorning men of an obedient would, as if they were but dull and drowsie fellowes. What? (my Brethren) shall nature call vpon vs; and Scripture command vs;
and Stoutest Champions for christ, when they most contend with his anointed: scorning men of an obedient would, as if they were but dull and drowsy Fellows. What? (my Brothers) shall nature call upon us; and Scripture command us;
and shall we stoppe our eares? shall the King be next the fire: (it is your owne phrase, I haue learned it from your selues) and will you thrust him in? will you giue him cause to say vnto you as Christ to his Apostles. Will you also forsake me? Hath he not a rabble of rebellious Popists to withstand him? but will his Protestants also resist him? Will you gainsay the godliest, the wisest, the louingest King, that euer you enioyed? no;
and shall we stop our ears? shall the King be next the fire: (it is your own phrase, I have learned it from your selves) and will you thrust him in? will you give him cause to say unto you as christ to his Apostles. Will you also forsake me? Hath he not a rabble of rebellious Popists to withstand him? but will his Protestants also resist him? Will you gainsay the Godliest, the Wisest, the Lovingest King, that ever you enjoyed? no;
you will not, for howsoeuer an erronious conscience, may make no conscience of disloyaltie, yet your holy Consent in this publique businesse, declares your consciences to be better informed.
you will not, for howsoever an erroneous conscience, may make no conscience of disloyalty, yet your holy Consent in this public business, declares your Consciences to be better informed.
Fourthly, There is almost no greater slauerie then to yeeld Subiection to the Pope, who is a Clogmaker for Conscience: and whose rules, are Snares to the Soules of men; who albeit he calles himselfe the Seruant of the Seruants of God;
Fourthly, There is almost no greater slavery then to yield Subjection to the Pope, who is a Clogmaker for Conscience: and whose rules, Are Snares to the Souls of men; who albeit he calls himself the Servant of the Servants of God;
and we shall finde him, as Iob speaketh of the Leuiathan, the King of the children of pride; and therefore the Master seruant of the seruants of the Diuell. The power which he now challengeth is most extravagant; they call him Dominum montium, & Dominum vallium, the Lord of the Mountaines, and the Lord of the valleyes:
and we shall find him, as Job speaks of the Leviathan, the King of the children of pride; and Therefore the Master servant of the Servants of the devil. The power which he now Challengeth is most extravagant; they call him Dominum montium, & Dominum vallium, the Lord of the Mountains, and the Lord of the valleys:
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and S. Peters Keyes are so improued, as piscatores hominum are become piscatores imperiorum; Fishers of men, fishers of Monarchies. That ruffling Priest of Rome dares now be bolde, cum Leonibus, tanquam cum Agnis Ludere, to depriue Kings of their States, to discharge subiects from their obedience, to incroch vpon Quarters, which neyther belong to Church, nor Church-yard: swimming in his Sea, with the bladders of Ambition; drowning the Church in her owne bloud,
and S. Peter's Keys Are so improved, as Piscatores hominum Are become Piscatores imperiorum; Fishers of men, Fishers of Monarchies. That ruffling Priest of Rome dares now be bold, cum Leonibus, tanquam cum Agnis Ludere, to deprive Kings of their States, to discharge Subjects from their Obedience, to encroach upon Quarters, which neither belong to Church, nor Churchyard: swimming in his Sea, with the bladders of Ambition; drowning the Church in her own blood,
Will you endure to heare what this man can do? He is able iudicially to pardon sinnes, and to retaine them at his pleasure, to binde and vnbind, to play fast and loose like a Iugler; to dispence with an Oath,
Will you endure to hear what this man can do? He is able judicially to pardon Sins, and to retain them At his pleasure, to bind and unbind, to play fast and lose like a Juggler; to dispense with an Oath,
What can he not doe, if you will beleeue him? Pleaseth it you to know what his Holiship hath done? ( ex vngue Leonem, from a few thing esteeme of the rest) Hee made the Emperor Fredericke to hold his stirrup: Lodowicke to take his Crowne and possessions at his hands:
What can he not do, if you will believe him? Pleases it you to know what his Holiship hath done? (ex vngue Leonem, from a few thing esteem of the rest) He made the Emperor Frederick to hold his stirrup: Lodowicke to take his Crown and possessions At his hands:
Inuenit aliquid infra genua quo libertatem detruderet, as Seneca speaketh of Caligula. He excommunicated Otho the fourth, Henry the fourth, Philip, and the Fredericks, first and second.
Inuenit Aliquid infra genua quo libertatem detruderet, as Senecca speaks of Caligula. He excommunicated Otho the fourth, Henry the fourth, Philip, and the Fredericks, First and second.
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His Bulles haue come bellowing, and his Breues blustering, against the person of a late Noble Queene, and against the purposes of our Royall King. VVill you heare what he is? He is the Sonne vpon the Earth, the Prince of the world, (and so is the Diuell too) an Vniuersall Bishop, not a meere man,
His Bulls have come bellowing, and his Breves blustering, against the person of a late Noble Queen, and against the Purposes of our Royal King. Will you hear what he is? He is the Son upon the Earth, the Prince of the world, (and so is the devil too) an Universal Bishop, not a mere man,
Enough hath becne spoken ▪ to shew you that English Ministers are no Popish Priests, who hold him no better then Meridianus Daemon (as Bernard cals Antichrist ) then that noone Diuell, who from the hill of pride, hath deceiued the world, blinded the people, corrupted the faith, peruerted the Scriptures, confounded Diuine and humane Lawes. And yet beholde once againe (my beloued ) whither a blinde zeale, of a bad conscience doth carry many men? Are not diuers as fast tyed to this man of Sinne as the eare of a Slaue was wont to be nayled to the threshold of his Master? If he saith come, they come; if goe, they go;
Enough hath becne spoken ▪ to show you that English Ministers Are no Popish Priests, who hold him no better then Meridian Daemon (as Bernard calls Antichrist) then that noon devil, who from the hill of pride, hath deceived the world, blinded the people, corrupted the faith, perverted the Scriptures, confounded Divine and humane Laws. And yet behold once again (my Beloved) whither a blind zeal, of a bad conscience does carry many men? are not diverse as fast tied to this man of Sin as the ear of a Slave was wont to be nailed to the threshold of his Master? If he Says come, they come; if go, they go;
and our Consciences sanctified, wee may doe those things which are pleasing in his sight, that our hearts abounding with true ioy in this life, we may enter into our Masters ioy in the life to come.
and our Consciences sanctified, we may do those things which Are pleasing in his sighed, that our hearts abounding with true joy in this life, we may enter into our Masters joy in the life to come.
Heare vs deere Father, God of all ioy and comfort, euen for Christes sake, to whom with thee and the holy Spirit, be all praise, power, and dominion now and for euer. AMEN. FJNJS.
Hear us deer Father, God of all joy and Comfort, even for Christ's sake, to whom with thee and the holy Spirit, be all praise, power, and dominion now and for ever. AMEN. FINES.
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