Sunday no Sabbath A sermon preached before the Lord Bishop of Lincolne, at his Lordships visitation at Ampthill in the county of Bedford, Aug. 17. 1635. By John Pocklington Doctor of Divinitie, late fellow and president both of Pembroke Hall and Sidney Colledge in Cambridge, and chaplaine to the Right Reverend Father in God the Lord Bishop of Lincolne.
It is Saint Austines resolution, Successio Episcoporum ab ipsâ sede Petri, is that which, amongst other things by him named, keepes us in gremio Ecclesiae, and subjects us to our Bishops jurisdiction.
It is Saint Austine's resolution, Successio Bishops ab ipsâ sede Petri, is that which, among other things by him nam, keeps us in gremio Ecclesiae, and subject's us to our Bishops jurisdiction.
The meeting in the text is intended for two Actions, Breaking of bread, and Preaching. And the especiall intent of this meeting is, to receive our Bishops directions for the administration of the Sacraments and Preaching, as his Articles informe us.
The meeting in the text is intended for two Actions, Breaking of bred, and Preaching. And the especial intent of this meeting is, to receive our Bishops directions for the administration of the Sacraments and Preaching, as his Articles inform us.
For fons abiturus, (saies Saint Austine) they knew they should never see his face any more, nor refresh their thirstie soules with those waters of life that issued from the fountaine of his blessed lips;
For fons abiturus, (Says Saint Augustine) they knew they should never see his face any more, nor refresh their thirsty Souls with those waters of life that issued from the fountain of his blessed lips;
The words in the Originall are one day of the Sabbaths, one being put for first (saies S. Basil) as the evening and the morning were one day, i.e. the first.
The words in the Original Are one day of the Sabbaths, one being put for First (Says S. Basil) as the evening and the morning were one day, i.e. the First.
So una Sabbathi is that quam primam dicimus, (saies St. Ambrose ) as we finde it written, Mat. 28.1. Vesperi Sabbathi quae lucescit in primam Sabbathi, In the end of the Sabbath when the first day of the week began to dawne.
So una Sabbathi is that quam primam dicimus, (Says Saint Ambrose) as we find it written, Mathew 28.1. Evening Sabbathi Quae lucescit in primam Sabbathi, In the end of the Sabbath when the First day of the Week began to dawn.
For that day (saies Saint Augustine) which three of the Evangelists call unam Sabbathi, one Sabbath, prima Sabbathi à Matthaeo dicitur, Saint Matthew expounds them,
For that day (Says Saint Augustine) which three of the Evangelists call unam Sabbathi, one Sabbath, prima Sabbathi à Matthew dicitur, Saint Matthew expounds them,
And it is manifest (saith the same Father) that this first day of the weeke is that day, qui posteà dies Dominicus appellatus est, which afterward was called the Lords day.
And it is manifest (Says the same Father) that this First day of the Week is that day, qui posteà dies Dominicus appellatus est, which afterwards was called the lords day.
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The Church (saith St. Ignatius) hath set apart one day, and called it the Lords day, in confutation of those sonnes of perdition that deny the Lords worke performed on that day, that is, his resurrection.
The Church (Says Saint Ignatius) hath Set apart one day, and called it the lords day, in confutation of those Sons of perdition that deny the lords work performed on that day, that is, his resurrection.
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So have you the time when, and the authority that did appoint the observation of the Lords day, delivered by Ignatius scholar to Saint John, that first so called it;
So have you the time when, and the Authority that did appoint the observation of the lords day, Delivered by Ignatius scholar to Saint John, that First so called it;
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What meane you by the Church? Take that cleered out of St. Augustine, Apostoli & Apostolici viri sanxerunt, the Apostles and Apostolike men have ordained, that the first day of the weeke should be set apart for the religious and solemne service of God,
What mean you by the Church? Take that cleared out of Saint Augustine, Apostles & Apostolic viri sanxerunt, the Apostles and Apostolic men have ordained, that the First day of the Week should be Set apart for the religious and solemn service of God,
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and therefore it is called ever since dies Dominicus, the Lords day, & ex illo caepit habere festivitatem, and from the very Apostles time and from their constitution, it began to be kept as a festivall day.
and Therefore it is called ever since die Dominicus, the lords day, & ex illo Capet habere festivitatem, and from the very Apostles time and from their constitution, it began to be kept as a festival day.
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A festivall day! what meane you by that? Why à sanctis patribus constitutum & mandatum (saies the same Father) it is a constitution and command received from our holy Fathers, that men should leave all worldly businesse on Saints daves, & maximè diebus Dominicis, and especially on the Lords day, that they may betake themselves wholly to the Lords service.
A festival day! what mean you by that? Why à sanctis Patribus constitutum & mandatum (Says the same Father) it is a constitution and command received from our holy Father's, that men should leave all worldly business on Saints daves, & maximè diebus Dominicis, and especially on the lords day, that they may betake themselves wholly to the lords service.
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The first day of the week then is the Lords day, appointed to be kept as a holy feast for the Lords service, by the Apostles themselves in their owne time.
The First day of the Week then is the lords day, appointed to be kept as a holy feast for the lords service, by the Apostles themselves in their own time.
And this day which the Apostles call the Lords day, St. Justine Martyr an Apostolike man calls Sunday. Solis autem die communiter omnes conventum agimus ad preces & supplicationes, on Sunday we all meet together to prayers and supplications,
And this day which the Apostles call the lords day, Saint Justin Martyr an Apostolic man calls Sunday. Solis autem die Communiter omnes conventum agimus ad preces & supplicationes, on Sunday we all meet together to Prayers and supplications,
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For he was crucified pridiè Saturni diei, the day before Saturday, and the next day after Saturday, qui sc. Solis est dies, which is Sunday, Apostolis & Discipulis suis apparuit, he appeared to his Apostles and Disciples.
For he was Crucified pridiè Saturn Die, the day before Saturday, and the next day After Saturday, qui sc. Solis est dies, which is Sunday, Apostles & Discipulis suis He appeared, he appeared to his Apostles and Disciples.
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The first day of the weeke then is the Lords day, and Sunday. And the Lords day was by the Apostles themselves in their owne time appointed for holy assemblies to meet on,
The First day of the Week then is the lords day, and Sunday. And the lords day was by the Apostles themselves in their own time appointed for holy assemblies to meet on,
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And so hath that day beene called, and used ever since in the true Catholike Church of God for 1554. yeares together without interruption, both in the Greeke and Latine Church.
And so hath that day been called, and used ever since in the true Catholic Church of God for 1554. Years together without interruption, both in the Greek and Latin Church.
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and anabaptizing of it after the mind of some Jew hired to be the god-father thereof, call it the Sabbath, and so disguised with that name become both the first that so called it,
and anabaptizing of it After the mind of Some Jew hired to be the godfather thereof, call it the Sabbath, and so disguised with that name become both the First that so called it,
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It was full thirtie yeares before their children could turne their tongues from Sunday to hit on Sabbath: and if the Gileadites that met with the Ephraimites before they could frame to pronounce Shibboleth, had snapt these too,
It was full thirtie Years before their children could turn their tongues from Sunday to hit on Sabbath: and if the Gileadites that met with the Ephraimites before they could frame to pronounce Shibboleth, had snapped these too,
For this name Sabbath is not a bare name, like a spot in their foreheads to know Labans sheepe from Jacobs; but indeed it is a mysterie of iniquitie, intended against the Church.
For this name Sabbath is not a bore name, like a spot in their foreheads to know Labans sheep from Jacobs; but indeed it is a mystery of iniquity, intended against the Church.
for that is no service for their Sabbath, (containing suffrages devised by Pope Gregory) but for Sundayes; nay, for Wednesdayes and Fridayes, which must not so be used,
for that is no service for their Sabbath, (containing suffrages devised by Pope Gregory) but for Sundayes; nay, for Wednesdays and Fridays, which must not so be used,
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nay, you must have no part of the Service in the Communion booke used, for that is Service also for holy dayes, which are abominated as idolatricall, being dedicated to Saints.
nay, you must have no part of the Service in the Communion book used, for that is Service also for holy days, which Are abominated as idolatrical, being dedicated to Saints.
Thus soone after the Conventicle in London in 84. about the 31th. yeare of the Sabbaths nativitie, writeth one of them in his letter to some Superintendent amongst them, to whom he gives an account of his Sabbaths exercise:
Thus soon After the Conventicle in London in 84. about the 31th. year of the Sabbaths Nativity, Writeth one of them in his Letter to Some Superintendent among them, to whom he gives an account of his Sabbaths exercise:
Ego singulis Sabbath is, si non alius adveniens locum suppleat, (cum praescriptà Leiturgeias formulâ nihil habens commercit) in caetu concionem habeo, idque reverendorum fratrum consilio;
Ego Singulis Sabbath is, si non alius adveniens locum suppleat, (cum praescriptà Leiturgeias formulâ nihil habens commercit) in caetu concionem habeo, idque reverendorum fratrum consilio;
I preach every Sabbath in the congregation, (having nothing at all to doe with the order prescribed in the booke of Common Prayer;) and this he does, not of his owne head,
I preach every Sabbath in the congregation, (having nothing At all to do with the order prescribed in the book of Common Prayer;) and this he does, not of his own head,
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and personall invectives against the present State, and settled lawes of the Land, with the Governours, thereby to get themselves magnified for the great power of God with Simon, that having cryed downe all Lawes, Ecclesiasticall and Temporall too in time that sute not with their Sabbath doctrine, they may be able (making their reliance on their inveigled thousands whereof they bragge) to put their hands to their mouthes, and to say with him in the story, Behold the fountaine from whence all lawes for governement of Church and Common wealth must shortly spring.
and personal invectives against the present State, and settled laws of the Land, with the Governors, thereby to get themselves magnified for the great power of God with Simon, that having cried down all Laws, Ecclesiastical and Temporal too in time that suit not with their Sabbath Doctrine, they may be able (making their reliance on their inveigled thousands whereof they brag) to put their hands to their mouths, and to say with him in the story, Behold the fountain from whence all laws for government of Church and Common wealth must shortly spring.
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nor for their turne, being NONLATINALPHABET, without his watch word of the Sabbath. But if Justin that blessed Martyr should be so profane as to call it Sunday, he would be in danger under their discipline to be martyred the second time for not adoring their idoll Sabbath, as he was under Antonius for not worshipping Jupiter.
nor for their turn, being, without his watch word of the Sabbath. But if Justin that blessed Martyr should be so profane as to call it Sunday, he would be in danger under their discipline to be martyred the second time for not adoring their idol Sabbath, as he was under Antonius for not worshipping Jupiter.
Ob. Secondly, if the Lords day was appointed and kept by the Apostles, what shall we say to those turbulent spirits (as master Calvin calls them) qui tumultuantur ob diem Dominicum, that are all up in a hurly-burly for being abridged of their Christian libertie,
Ob. Secondly, if the lords day was appointed and kept by the Apostles, what shall we say to those turbulent spirits (as master calvin calls them) qui tumultuantur ob diem Dominicum, that Are all up in a hurly-burly for being abridged of their Christian liberty,
but that the contentions raised by Anicetus and Victor, Popes of Rome, touching the observation of Easter on the Lords day, doe sufficiently declare, that for two hundred yeares after Christ some kept the Sabbath holy, some the Lords day;
but that the contentions raised by Anicetus and Victor, Popes of Room, touching the observation of Easter on the lords day, do sufficiently declare, that for two hundred Years After christ Some kept the Sabbath holy, Some the lords day;
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Sol. To that part of the objection which is framed out of the Centurists, some perhaps would answer, that the guise of the Centurists is to use the Catholike Fathers and holy Martyrs as Balaam used his Asse.
Sol. To that part of the objection which is framed out of the Centurists, Some perhaps would answer, that the guise of the Centurists is to use the Catholic Father's and holy Martyrs as balaam used his Ass.
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A wrong which cannot but bee highly displeasing to that good God, who was so moved upon the sight of the injury done the poore beast, that hee was upon the point to have taken a sharpe revenge upon the false hypocrite, in habit of a Prophet, for the same.
A wrong which cannot but be highly displeasing to that good God, who was so moved upon the sighed of the injury done the poor beast, that he was upon the point to have taken a sharp revenge upon the false hypocrite, in habit of a Prophet, for the same.
whereas these, like diligent Schoolemasters, examine the exercises of the ancient Fathers, shew them their errours, tell them of the many spots and blots they finde in them,
whereas these, like diligent Schoolmasters, examine the exercises of the ancient Father's, show them their errors, tell them of the many spots and blots they find in them,
and when all is done, they are so ashamed of divers things they heare from them, that they set them to schoole againe to learne their lessons backward.
and when all is done, they Are so ashamed of diverse things they hear from them, that they Set them to school again to Learn their Lessons backward.
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This their diligence and paines in correcting and wiping the Fathers, as one wipes a dish that turneth it upside downe, is not well accepted on all hands:
This their diligence and pains in correcting and wiping the Father's, as one wipes a dish that turns it upside down, is not well accepted on all hands:
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for some passionate men thinke they whip the Fathers without cause, and for not running the way of their errours, which these Auditors account to be so many,
for Some passionate men think they whip the Father's without cause, and for not running the Way of their errors, which these Auditors account to be so many,
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And because Saint Paul did keepe the first day of the weeke, and opposed the observation of the Jewish Sabbath, therefore the Ebionites (say St. Irenaeus and Epiphanius) rejected his writings, Apostatam legis dicentes, rating him for an Apostata.
And Because Saint Paul did keep the First day of the Week, and opposed the observation of the Jewish Sabbath, Therefore the Ebionites (say Saint Irnaeus and Epiphanius) rejected his writings, Apostatam Legis Saying, rating him for an Apostata.
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and, as Saint Justin Martyrtells Trypho, they gladly endured the most horrible torments that men and divels could devise to inflict upon them, rather than yeeld Sabbatha vestra & solennes dies observare, to keepe your Sabbaths and dayes of solemne assemblies;
and, as Saint Justin Martyrtells Trypho, they gladly endured the most horrible torments that men and Devils could devise to inflict upon them, rather than yield Sabbath Vestra & solemnness dies observare, to keep your Sabbaths and days of solemn assemblies;
But the observation of Sunday was so generally and religiously observed of all Christians, that then was the common meeting of all, qui vel in oppidis vel rure degunt, both Citizens and Country men.
But the observation of Sunday was so generally and religiously observed of all Christians, that then was the Common meeting of all, qui vel in oppidis vel rure degunt, both Citizens and Country men.
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With what face then dare the Centurists vent such untruths, that the keeping of the Lords day was a thing indifferent for two hundred yeeres? And with what conscience dare they forge those to be false Apostles, that were the bringers in of the observation of Feasts,
With what face then Dare the Centurists vent such untruths, that the keeping of the lords day was a thing indifferent for two hundred Years? And with what conscience Dare they forge those to be false Apostles, that were the bringers in of the observation of Feasts,
so unworthily, as to make the blessed Saints in heaven, fellow heires with Christ Jesus, meet vessels for the mysterie of iniquitie to begin to worke in, who did no more than either was appointed by the Apostles and Apostolike men before themselves,
so unworthily, as to make the blessed Saints in heaven, fellow Heirs with christ jesus, meet vessels for the mystery of iniquity to begin to work in, who did no more than either was appointed by the Apostles and Apostolic men before themselves,
yet (as Chemnitius excellently saies) though we be not bound by any necessity of law in Novo Testamento, in the New Testament to observe the Lords day for solemne assemblies, barbarica tamen petulantia, yet were it barbarous saucinesse to refuse to observe the custome of the Apostles and Primitive Church.
yet (as Chemnitz excellently Says) though we be not bound by any necessity of law in Novo Testament, in the New Testament to observe the lords day for solemn assemblies, Barbarica tamen petulantia, yet were it barbarous sauciness to refuse to observe the custom of the Apostles and Primitive Church.
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For (as Saint Augustine saies) wherein the Scripture hath determined nothing, mos populi Dei, & instituta majorum pro lege tenenda sunt, the custome of Gods people,
For (as Saint Augustine Says) wherein the Scripture hath determined nothing, mos People Dei, & Instituta majorum Pro lege Tenenda sunt, the custom of God's people,
And in this case for any man to doubt whether he should relinquish and abandon his owne new devices, & ita faciendum, and that it becomes him to doe as he sees the whole Church of God to doe, insolentissimae insaniae est, is an insolencie with madnesse to boot (saies Saint Augustine.
And in this case for any man to doubt whither he should relinquish and abandon his own new devices, & ita faciendum, and that it becomes him to do as he sees the Whole Church of God to do, insolentissimae Insanity est, is an insolency with madness to boot (Says Saint Augustine.
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No necessitie is a greater tyrant than poverty, yet is that no good excuse for thy absence from Church (saies Saint Chrysostome) to say thou art poore, and must follow thy businesse.
No necessity is a greater tyrant than poverty, yet is that no good excuse for thy absence from Church (Says Saint Chrysostom) to say thou art poor, and must follow thy business.
but hath given thee sixe, unam vero sibi reliquit, and left himselfe but one; yet wilt thou finde out the thiefe povertie to steale that away from him too,
but hath given thee sixe, unam vero sibi reliquit, and left himself but one; yet wilt thou find out the thief poverty to steal that away from him too,
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But what doe I speake de integro die, of a whole day? Doe but that in keeping the Lords day which the widow did in her almes, that gave two mites, sic tu duas horas, so give the Lord two houres.
But what do I speak the integro die, of a Whole day? Doe but that in keeping the lords day which the widow did in her alms, that gave two mites, sic tu Duas horas, so give the Lord two hours.
yea, though we should suppose that Christians are bound to keepe the Lords day as strictly as our Saviour kept the Sabbath. For our Saviour (saies Epiphanius) non artem fabrilem, lignariam, aut ferrariam, did not follow the trade of a Carpenter or Smith on the Sabbath day,
yea, though we should suppose that Christians Are bound to keep the lords day as strictly as our Saviour kept the Sabbath. For our Saviour (Says Epiphanius) non Artem fabrilem, lignariam, Or ferrariam, did not follow the trade of a Carpenter or Smith on the Sabbath day,
yet conversatione & doctrinâ, by his doctrine and course of life he shewed that some workes of our owne might be done on the Sabbath out of the times of divine service;
yet Conversation & doctrinâ, by his Doctrine and course of life he showed that Some works of our own might be done on the Sabbath out of the times of divine service;
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The Disciples also by his doctrine and example (saies the same Father) spicas vellunt, torrent, & edunt, do plucke and parch their corne on the Sabbath day.
The Disciples also by his Doctrine and Exampl (Says the same Father) spicas vellunt, torrent, & edunt, do pluck and parch their corn on the Sabbath day.
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His reason is this, continere enim se jubeb at lex ab omni opere servili, (i.e.) ab omni avaritiâ quae per negotiationem & reliquo terreno actu •gitatur, The law forbiddeth all servile workes, wherein covetousnesse sticketh as a naile betweene two stones.
His reason is this, continere enim se jubeb At lex ab omni Opere servili, (i.e.) ab omni avaritiâ Quae per negotiationem & reliquo terreno Acts •gitatur, The law forbiddeth all servile works, wherein covetousness sticketh as a nail between two stones.
For rectè Ecclesiae festa colunt, qui Ecclesiae filios se esse recognoscunt, they doe well to keepe the Feasts of the Church, that remember themselves to be the sonnes of the Church.
For rectè Ecclesiae festa colunt, qui Ecclesiae Sons see esse recognoscunt, they do well to keep the Feasts of the Church, that Remember themselves to be the Sons of the Church.
This doctrine Saint Augustine taught his people, Novit sanctitas vestra fraires, my brethren, your holinesse knoweth very well that to day consecrationem altaris celebramus, we celebrate the Feast for the consecration of the Altar, in quo unctus vel benedictus est lapis, in quo divina sacrificia consecrantur, ac meritò gaudentes celebramus;
This Doctrine Saint Augustine taught his people, Novit Sanctitas Vestra fraires, my brothers, your holiness Knoweth very well that to day consecrationem altaris celebramus, we celebrate the Feast for the consecration of the Altar, in quo Anointed vel benedictus est lapis, in quo Divine Sacrifice consecrantur, ac meritò gaudentes celebramus;
nor any that follow him.) For, nescio qua fronte (saith he) I cannot tell with what conscience he can shew a cheerefull countenance in altaris consecratione, that is not precise in cordis sui altari munditiam custodire, to preserve purity in the altar of his heart.
nor any that follow him.) For, nescio qua front (Says he) I cannot tell with what conscience he can show a cheerful countenance in altaris consecration, that is not precise in Cordis sui Altar munditiam Guard, to preserve purity in the altar of his heart.
for pridianâ paraturâ, by their provision of two Omers for a man, it plainely appeareth that they made as large a meale on the Sabbath as on any day else.
for pridianâ paraturâ, by their provision of two Omers for a man, it plainly appears that they made as large a meal on the Sabbath as on any day Else.
observare tamen diem Sabbathi, non ad literam jubemur secundum etium ab opere corporali, sicut observant Judaei, yet we Christians are not commanded to observe the Sabbath after the letter by a strict rest, as did the Jewes;
observare tamen diem Sabbathi, non ad Literam jubemur secundum etium ab Opere corporali, sicut observant Judaei, yet we Christians Are not commanded to observe the Sabbath After the Letter by a strict rest, as did the Jews;
nor the Lords day after the maner of the Jewish Sabbath: for of all the ten Commandements, the third, which concerneth the Sabbath, figurativè intelligendum est, is to be understood figuratively.
nor the lords day After the manner of the Jewish Sabbath: for of all the ten commandments, the third, which concerns the Sabbath, figurativè intelligendum est, is to be understood figuratively.
For this Commandement was given for no other end but onely for a signe (saies Saint Irenaeus) out of the Prophet Ezechiel, cap. 20. and out of the Law of Moses, Exod. 31. and then shewes whereof it was a signe.
For this Commandment was given for no other end but only for a Signen (Says Saint Irnaeus) out of the Prophet Ezechiel, cap. 20. and out of the Law of Moses, Exod 31. and then shows whereof it was a Signen.
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This Theodoret largely sheweth out of the plaine words of the Prophet Ezechiel, cap. 20. ver. 11. The Sabbath was none of those Commandements that could give life to the observers,
This Theodoret largely shows out of the plain words of the Prophet Ezechiel, cap. 20. ver. 11. The Sabbath was none of those commandments that could give life to the observers,
but was given them onely to be a signe, in signum temporis illius, (as Tertullian speakes) and not in sallutis praerogativam, not to bring them salvation,
but was given them only to be a Signen, in signum Temporis Illius, (as Tertullian speaks) and not in sallutis praerogativam, not to bring them salvation,
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Therefore the third Commandement, (as Saint Austine) or the fourth (as Josephus and other Fathers call it) touching the Sabbath, must be understood onely figuratively,
Therefore the third Commandment, (as Saint Augustine) or the fourth (as Josephus and other Father's call it) touching the Sabbath, must be understood only figuratively,
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Ob. Dicunt autem Judaei, quòd primordio, &c. But a Jew will object and say (saies Tertullian) that God from the beginning did sanctifie the Sabbath, and therefore the Sabbath ought to be kept holy,
Ob. Dicunt autem Judaei, quòd primordio, etc. But a Jew will Object and say (Says Tertullian) that God from the beginning did sanctify the Sabbath, and Therefore the Sabbath ought to be kept holy,
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so did his Disciples, for cibum operati (marke how pure this blasphemous Hereticke was) they dresse their meate on the Sabbath. My answer therefore is this, that the Law-giver best knew how to observe his owne lawes;
so did his Disciples, for Food operati (mark how pure this blasphemous Heretic was) they dress their meat on the Sabbath. My answer Therefore is this, that the Lawgiver best knew how to observe his own laws;
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as the Pharisees did our Saviour, saying, This man is not of God, because he keepeth not the Sabbath day, viz. as they construed and expounded the Commandement for the observation thereof:
as the Pharisees did our Saviour, saying, This man is not of God, Because he Keepeth not the Sabbath day, viz. as they construed and expounded the Commandment for the observation thereof:
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nor the service belonging to it, and so is become nothing in the world. True it is, that some that with great zeale and little judgement exclaime against recreations,
nor the service belonging to it, and so is become nothing in the world. True it is, that Some that with great zeal and little judgement exclaim against recreations,
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and dressing of meat, and the like, on Sundayes, must make a Sabbath of Sunday, and keepe up that name, otherwise their many citations of Scripture, mentioning onely the Sabbath of being applied to Sunday, will appeare so ridiculously distorted and wry-neckt, that they will be a scorne and derision to the simplest of their now deluded Auditors, who are abused with the name of a Christian Sabbath out of Origen, which is not kept on Sunday onely, but every day.
and dressing of meat, and the like, on Sundayes, must make a Sabbath of Sunday, and keep up that name, otherwise their many citations of Scripture, mentioning only the Sabbath of being applied to Sunday, will appear so ridiculously distorted and wry-neckt, that they will be a scorn and derision to the simplest of their now deluded Auditors, who Are abused with the name of a Christian Sabbath out of Origen, which is not kept on Sunday only, but every day.
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Christ is our Christian Sabbath (saith Origen) and he that lives in Christ, semper in Sabbatho vivit, requiescendo ab operibus malis, operatur autem opera justitiae incessanter.
christ is our Christian Sabbath (Says Origen) and he that lives in christ, semper in Sabbath vivit, requiescendo ab operibus malis, operatur autem opera justitiae incessanter.
whereas indeed it is the great Diana of the Ephesians as they use it, whereby the mindes of their Proselytes are so perplexed and bewitched, that they cannot resolve whether the sinne be greater to bowle, shoot,
whereas indeed it is the great Diana of the Ephesians as they use it, whereby the minds of their Proselytes Are so perplexed and bewitched, that they cannot resolve whither the sin be greater to bowl, shoot,
All which doubts would soon be resolved by plucking the vizzard of the Sabbath from the face of the Lords day, which doth as well and truely become it as the Crowne of thornes did the Lord himselfe.
All which doubts would soon be resolved by plucking the vizard of the Sabbath from the face of the lords day, which does as well and truly become it as the Crown of thorns did the Lord himself.
Nay, no learned man, Heathen or Christian, tooke it otherwise from the beginning of the world till the beginning of their schisme in 1554. And if wee finde the word otherwise used in some writings that of late come unto our hands, blame not the Clerkes, good men,
Nay, no learned man, Heathen or Christian, took it otherwise from the beginning of the world till the beginning of their Schism in 1554. And if we find the word otherwise used in Some writings that of late come unto our hands, blame not the Clerks, good men,
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for it, nor intitle the misprision any higher, or otherwise than to these pretenders to pietie, who for their owne ends have for a long time deceived the world with their zealous and most ignorant or cunning clamours,
for it, nor entitle the Misprision any higher, or otherwise than to these pretenders to piety, who for their own ends have for a long time deceived the world with their zealous and most ignorant or cunning clamours,
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but men of judgement, learning and vertue, not heeding peradventure so much as is requisite, what crafty and wicked device may be menaged under the vaile of a faire word used in Gods law, doe likewise suffer the same often to scape the doore of their lips, that detest the drift of the devisers in the closet of their hearts.
but men of judgement, learning and virtue, not heeding Peradventure so much as is requisite, what crafty and wicked device may be managed under the veil of a fair word used in God's law, do likewise suffer the same often to escape the door of their lips, that detest the drift of the devisers in the closet of their hearts.
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Non sum nescius difficillimo me asperrimo { que } tempore haec disserere, multis jam per omnes fermè Romani Imperii provincias Ecclesiis morbo pestiferae hujus praedicationis infectis,
Non sum nescius difficillimo me asperrimo { que } tempore haec disserere, multis jam per omnes fermè Romani Imperii Provinces Ecclesiis morbo pestiferae hujus praedicationis infectis,
& velut ad piae fidei hujus malà usurpatam persuasionem, longo doctrinae usu, & ementito nomine verae religionis imbutis, non ignorans difficilem esse ad emendationis profectum, voluntatem:
& velut ad Pious fidei hujus malà Usurpatam persuasionem, longo Doctrine usu, & ementito nomine Verae Religion imbutis, non ignorans difficilem esse ad emendationis profectum, voluntatem:
Gravis enim est, & periculosus error inplurimis, & multorum lapsus, etiamsi se intellig at, tamen exurgendi pudore authoritatem sibi praesumit, ex numero habens hoc impudentiae, ut quod errat, intelligentiam esse veritatis asserat, dum minus erroris esse existimatur in multis.
Gravis enim est, & periculosus error inplurimis, & multorum lapsus, Even if se intellig At, tamen exurgendi Pudore authoritatem sibi praesumit, ex numero habens hoc impudentiae, ut quod errat, intelligentiam esse veritatis asserat, dum minus Error esse existimatur in multis.
There are so many that see so little benefit will be suckt out of the constitutions of the Apostles, practice and tradition of holy Church, doctrine of godly and learned Fathers, that they have got themselves heapes of teachers, that to serve their owne turnes will call and keep the Lords day as a Sabbath, and so proclaime it with such lowd outcries, that the voice of truth will become silence,
There Are so many that see so little benefit will be sucked out of the constitutions of the Apostles, practice and tradition of holy Church, Doctrine of godly and learned Father's, that they have god themselves heaps of Teachers, that to serve their own turns will call and keep the lords day as a Sabbath, and so proclaim it with such loud Outcries, that the voice of truth will become silence,
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But with Moses, liberavi animam meam, being called hither very unwillingly, I have set before you good and evill, light and darknesse, life and death, the doctrine and practice of the Church of God,
But with Moses, Liberavi animam meam, being called hither very unwillingly, I have Set before you good and evil, Light and darkness, life and death, the Doctrine and practice of the Church of God,
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So Saint Leo resolveth Dioscorus Patriarch of Alexandria, vespera Sabbathi initium diei Dominici, the beginning of the Lords day is in the end of the Sabbath. The end of the Sabbath is in the light of the first day of the weeke.
So Saint Leo resolves Dioscorus Patriarch of Alexandria, vespera Sabbathi Initium Die Dominici, the beginning of the lords day is in the end of the Sabbath. The end of the Sabbath is in the Light of the First day of the Week.
Looke then for Jacobs hand on Esau's heele, or the beginning of the Lords day in the end of the Sabbath. But Saint Nyssen is more punctuall and cleere:
Look then for Jacobs hand on Esau's heel, or the beginning of the lords day in the end of the Sabbath. But Saint Nyssen is more punctual and clear:
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Yet for all this the Church by way of preparation for the better sanctification of the Lords day, hath prudently and piously appointed holy offices to be used on the Eve before.
Yet for all this the Church by Way of preparation for the better sanctification of the lords day, hath prudently and piously appointed holy Offices to be used on the Eve before.
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And in obedience to this positive constitution of holy Church Saint Augustine would have his hearers to observe the Lords day, à vesperâ ad vesperam, from Even to Even, sicut antiquis praeceptum est de Sabbatho, as it was also commanded the Jewes concerning the Sabbath. And therefore (saith he) look that from Saturday at Even, us que ad vesperam diei Dominici, till the Lords day at even, we set aside all rurall and worldly businesse, ut solo divino culiui vacemus, that we may attend onely on the Lords service,
And in Obedience to this positive constitution of holy Church Saint Augustine would have his hearers to observe the lords day, à vesperâ ad vesperam, from Even to Even, sicut antiquis Precept est de Sabbath, as it was also commanded the Jews Concerning the Sabbath. And Therefore (Says he) look that from Saturday At Even, us que ad vesperam Die Dominici, till the lords day At even, we Set aside all rural and worldly business, ut solo divino culiui vacemus, that we may attend only on the lords service,
which hitherto you have not done, notwithstanding the order of the Church, which prescribeth that part of that day to prepare us for the more devout observation of the Lords day.
which hitherto you have not done, notwithstanding the order of the Church, which prescribeth that part of that day to prepare us for the more devout observation of the lords day.
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These were not Jewes, for then the Sabbath had beene the day of their meeting; but Gentiles, Asians, Macedonians, Thessalonians, Paul, with his companions and Disciples.
These were not Jews, for then the Sabbath had been the day of their meeting; but Gentiles, Asians, Macedonians, Thessalonians, Paul, with his Sodales and Disciples.
Now Paul had ordered before this time in Galatia, and in Corinth, that his Disciples were to have their meetings on the first day of the weeke, whereunto they submitted themselves.
Now Paul had ordered before this time in Galatia, and in Corinth, that his Disciples were to have their meetings on the First day of the Week, whereunto they submitted themselves.
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but as it is broken in the Sacrament of the Lords body. Therefore the Syriac plainely calleth this breaking of bread, receiving the Eucharist. So doth Justin Martyr.
but as it is broken in the Sacrament of the lords body. Therefore the Syriac plainly calls this breaking of bred, receiving the Eucharist. So does Justin Martyr.
Then the brethren come together ad communes preces & supplicationes, to common prayers and supplications: then are read the writings of the Prophets and Apostles:
Then the brothers come together and communes preces & supplicationes, to Common Prayers and supplications: then Are read the writings of the prophets and Apostles:
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deinde Lectore quiescente, when the Reader hath finished all divine Service, Praesidens orationem habet, he that hath the chiefe place maketh an Oration or Sermon,
Deinde Lectore quiescente, when the Reader hath finished all divine Service, Presidens orationem habet, he that hath the chief place makes an Oration or Sermon,
Sub haec consurgimus omnes, &c. prayers being finished, and the Sermon done, we all stand up at once and poure out our prayers. Stand up and pray! Marvaile not at this.
Sub haec consurgimus omnes, etc. Prayers being finished, and the Sermon done, we all stand up At once and pour out our Prayers. Stand up and pray! Marvel not At this.
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and water are offered to the Priest, who taketh the same, and with all his might courageously preces & gratiarum actiones profundit, poures out prayers and benedictions over them:
and water Are offered to the Priest, who Takes the same, and with all his might courageously preces & Gratitude actiones profundit, pours out Prayers and benedictions over them:
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Here are reading of prayers and lessons, expounding of Scripture, supplications, benedictions, oblations to the Priest, collections for the poore, distribution of the Sacrament, all required to breaking of bread, ficut frangitur in Sacramento corporis Christi, as it is broken in the Eucharist.
Here Are reading of Prayers and Lessons, expounding of Scripture, supplications, benedictions, Oblations to the Priest, collections for the poor, distribution of the Sacrament, all required to breaking of bred, ficut frangitur in Sacramento corporis Christ, as it is broken in the Eucharist.
Yet this may more clearely be delineated out of the Fathers that succeeded him. Christian Churches in the Primitive times had these distinct places in them:
Yet this may more clearly be delineated out of the Father's that succeeded him. Christian Churches in the Primitive times had these distinct places in them:
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the Presbyterie also was divided from the Auditorie, Nave, and body of the Church per cancellos, by a certaine partition that gave it the name of a Chauncell.
the Presbytery also was divided from the Auditory, Nave, and body of the Church per Grilles, by a certain partition that gave it the name of a Chancel.
In the Auditorie stood the Pulpit, or Readers Tribunall (as Saint Cyprian calls it.) Now the Service that was performed in Sacrario, was much different from that which was done in Auditorio. None were allowed to come and stand within the lists of the holy place, where the Altar was fixed,
In the Auditory stood the Pulpit, or Readers Tribunal (as Saint Cyprian calls it.) Now the Service that was performed in Sacrario, was much different from that which was done in Auditorio. None were allowed to come and stand within the lists of the holy place, where the Altar was fixed,
But the Service in the Auditory might, and was much of it performed by such as had onely a toleration to read from the Bishop, without imposition of hands by the Presbyterie as Celerinus had from Saint Cyprian.
But the Service in the Auditory might, and was much of it performed by such as had only a toleration to read from the Bishop, without imposition of hands by the Presbytery as Celerinus had from Saint Cyprian.
But at the second Service (which began in Sacrario, when this first Service ending with a Sermon was done in Auditorio ) none were admitted to be present but only the faithfull.
But At the second Service (which began in Sacrario, when this First Service ending with a Sermon was done in Auditorio) none were admitted to be present but only the faithful.
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And these kneeled behind the Deacons in the midst of the Presbytery, or Chauncell, and with them such Priests as after penance done ad limina Ecclesiae, were admitted only in communionem laicorum. For Penitents were permitted to kneele together with the faithfull,
And these kneeled behind the Deacons in the midst of the Presbytery, or Chancel, and with them such Priests as After penance done ad Liman Ecclesiae, were admitted only in communionem Laicorum. For Penitents were permitted to kneel together with the faithful,
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then casting themselves downe upon their knees before the Altar, or Lords boord, to receive the Priests absolution, that our silken eares will be in danger to be galled with the hearing of so rough a discipline.
then casting themselves down upon their knees before the Altar, or lords board, to receive the Priests absolution, that our silken ears will be in danger to be galled with the hearing of so rough a discipline.
Yet all of us confesse in the Commination, That in the Primitive Church there was such a godly discipline, whereby notorious sinners were put to open penance;
Yet all of us confess in the Commination, That in the Primitive Church there was such a godly discipline, whereby notorious Sinners were put to open penance;
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therefore he, with the other godly Bishops of his time, send their wishes after it to fetch it againe, till God be pleased to provide meanes powerfull for the restoring thereof.
Therefore he, with the other godly Bishops of his time, send their wishes After it to fetch it again, till God be pleased to provide means powerful for the restoring thereof.
Tertullian taxeth the Heretickes of his time for neglect of this decent and godly discipline. They kept no distinction of places, nor of Service in their Conventicles.
Tertullian Taxes the Heretics of his time for neglect of this decent and godly discipline. They kept no distinction of places, nor of Service in their Conventicles.
That which Zepherinus required of Natalius, Fabianus of Philip, and Saint Cyprian of the Penitents of his time, make it manifest, that there were distinction of places in the Church to ranke all sorts of Christians in.
That which Zephyrinus required of Natalius, Fabianus of Philip, and Saint Cyprian of the Penitents of his time, make it manifest, that there were distinction of places in the Church to rank all sorts of Christians in.
The Catechumeni being dismissed, missam facere caepi; Saint Ambrose began not the second Service, as our Church calleth it, at the Altar, before the first Service in the body of the Church was finished, and the Catechumeni sent out:
The Catechumen being dismissed, Mass facere caepi; Saint Ambrose began not the second Service, as our Church calls it, At the Altar, before the First Service in the body of the Church was finished, and the Catechumen sent out:
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which still is the custome in our Church, and none will ever goe about to put that sweet harmonie which wee keepe with the Primitive Church out of tune,
which still is the custom in our Church, and none will ever go about to put that sweet harmony which we keep with the Primitive Church out of tune,
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And so we see that all those holy actions which are distinctly performed both in the first and second service, are all included in this action of breaking of bread, sicut frangitur in Sacramento corporis Christi.
And so we see that all those holy actions which Are distinctly performed both in the First and second service, Are all included in this actium of breaking of bred, sicut frangitur in Sacramento corporis Christ.
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Saint Pauls preaching is of three kinds: 1. NONLATINALPHABET, he reasoned with them, or taught them by way of dialogue. 2 NONLATINALPHABET, he continued his speech. 3 NONLATINALPHABET, ver. 11. he used a long homily, which held from midnight till morning. For the first:
Saint Paul's preaching is of three Kinds: 1., he reasoned with them, or taught them by Way of dialogue. 2, he continued his speech. 3, ver. 11. he used a long homily, which held from midnight till morning. For the First:
Wherefore if the Curate catechise in the afternoone, as he is commanded, by question and answer, which makes the dialogue in the text, this man preacheth.
Wherefore if the Curate catechise in the afternoon, as he is commanded, by question and answer, which makes the dialogue in the text, this man Preacheth.
There is therefore no cause at all why some should take the matter so grievously, that charge should be given by the King (whom they never meane to obey therein) that afternoone Sermons should be turned into catechising, that is, that one kinde of preaching should be exchanged for another, the lesse profitable for the more usefull.
There is Therefore no cause At all why Some should take the matter so grievously, that charge should be given by the King (whom they never mean to obey therein) that afternoon Sermons should be turned into catechising, that is, that one kind of preaching should be exchanged for Another, the less profitable for the more useful.
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Certaine also it is, that whether they travell all the Scriptures over, and then passe on to the ancient Fathers, they shall finde no ground at all for the fruitlesse and disobedient exercise of their afternoone talent, till they come home to their owne wilfull selfe-conceitednesse.
Certain also it is, that whither they travel all the Scriptures over, and then pass on to the ancient Father's, they shall find no ground At all for the fruitless and disobedient exercise of their afternoon talon, till they come home to their own wilful Self-conceitedness.
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For statim è Synagogâ from the Synagogue he went immediately to Simons house to dinner, where Simons wives mother ministred unto them, Mar. 1.31. and there stayed healing diseases till sunne set, and went no more to the Synagogue to preach in the afternoon.
For Immediately è Synagogâ from the Synagogue he went immediately to Simons house to dinner, where Simons wives mother ministered unto them, Mar. 1.31. and there stayed healing diseases till sun Set, and went no more to the Synagogue to preach in the afternoon.
The law that enjoined afternoon Sermons for keeping their Sabbath, was not then knowne to the Pharises themselves, who else were apt enough to have laid it in his dish at supper;
The law that enjoined afternoon Sermons for keeping their Sabbath, was not then known to the Pharisees themselves, who Else were apt enough to have laid it in his dish At supper;
The holy Fathers also in the best times had their Sermons in the forenoons, and it will be hard for the best or stubbornest of them all to shew a Sermon preached by any of the Fathers in the afternoone, Saint Basil onely excepted, who had his second and ninth homily in the afternoone;
The holy Father's also in the best times had their Sermons in the forenoons, and it will be hard for the best or stubbornest of them all to show a Sermon preached by any of the Father's in the afternoon, Saint Basil only excepted, who had his second and ninth homily in the afternoon;
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but Episcopi & Sacerdotes post lucernarum accensiones sacras Scripturae populo exponunt, the people have the Scripture, expounded to them in the afternoone.
but Bishops & Sacerdotes post lucernarum accensiones sacras Scriptures populo exponunt, the people have the Scripture, expounded to them in the afternoon.
and to that end took with him dogmata, the decrees made by the Apostles and Elders that were at Jerusalem, and delivered them to the Churches to be kept) whether he did reade them or no,
and to that end took with him dogmata, the decrees made by the Apostles and Elders that were At Jerusalem, and Delivered them to the Churches to be kept) whither he did read them or not,
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For if he caused Epistles from some one man to be read in the Church by him that brought them, it is more than evident that himselfe bringing the Decrees of the Apostles and Elders, he would not in any sort transgresse his owne rule,
For if he caused Epistles from Some one man to be read in the Church by him that brought them, it is more than evident that himself bringing the Decrees of the Apostles and Elders, he would not in any sort transgress his own Rule,
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Wherefore I take it for a cleare truth, that St. Paul read the Decrees, and sure I am by the word used in the text, that when he read them and did no more but reade them, without adding or diminishing, that he preached by way of Homilie:
Wherefore I take it for a clear truth, that Saint Paul read the Decrees, and sure I am by the word used in the text, that when he read them and did no more but read them, without adding or diminishing, that he preached by Way of Homily:
The Canon concerneth Bishops themselves, Ut Episcopi Sermones & Homilias sanctorum Patrum, prout omnes intelligant, secundum proprietatem linguae praedicare studeant.
The Canon concerns Bishops themselves, Ut Bishops Sermons & Homilias sanctorum Patrum, prout omnes Intelligent, secundum proprietatem linguae praedicare studeant.
as it is appointed, Can. 14. (which some cry up for the only preaching) but also read and interpret the Homilies of holy Fathers themselves, which is also here called preaching.
as it is appointed, Can. 14. (which Some cry up for the only preaching) but also read and interpret the Homilies of holy Father's themselves, which is also Here called preaching.
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So likewise when the Diptychs, containing the Decrees of the foure first generall Councels, and of Saint Leo were read, pro utilitate & pace Ecclesiae praedicantur, they are said to be preached for the profit and peace of the Church.
So likewise when the Diptychs, containing the Decrees of the foure First general Counsels, and of Saint Leo were read, Pro utilitate & pace Ecclesiae praedicantur, they Are said to be preached for the profit and peace of the Church.
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The Councell of Aquisgrane layeth downe the office of a Reader, and to prevent all exceptions ex canonicâ authoritate, and saith thus, Lectores sunt qui verbum Dei praedicant, Readers are Preachers.
The Council of Aquisgrane Layeth down the office of a Reader, and to prevent all exceptions ex canonicâ authoritate, and Says thus, Readers sunt qui verbum Dei Predicant, Readers Are Preachers.
Saint Cyprian gives onely a toleration to read unto Celerinus nobly descended, yet sayes it will make more for his honour in coelesti praedicatione fieri generosum, to be made a Gentleman for his heavenly preaching;
Saint Cyprian gives only a toleration to read unto Celerinus nobly descended, yet Says it will make more for his honour in Coelesti predication fieri generosum, to be made a Gentleman for his heavenly preaching;
and say that reading is so farre from making the man of God perfect, that rather the quite contrary may be confirmed? Whether doe you not thinke that this blessed Archbishop and Martyr,
and say that reading is so Far from making the man of God perfect, that rather the quite contrary may be confirmed? Whither do you not think that this blessed Archbishop and Martyr,
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and these holy and learned Bishops would not sharpely have censured the broachers of such doctrine within their Diocesses? or will you condemne them, their doctrine and Canons, to deifie T.C.?
and these holy and learned Bishops would not sharply have censured the broachers of such Doctrine within their Dioceses? or will you condemn them, their Doctrine and Canonas, to deify T.C?
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For my part, qui Bavium non odit, amet tua Carmina Maevi, he that detesteth not the Father of such Schismatickes, with their Brood, I wish him no worse but that he may fall so farre in love with the pure zeale of those wandring Danites, their refined brethren led by such guides, that they may beleeve their spies,
For my part, qui Bavium non odit, amet tua Carmina Maevi, he that detesteth not the Father of such Schismatics, with their Brood, I wish him no Worse but that he may fallen so Far in love with the pure zeal of those wandering Danites, their refined brothers led by such guides, that they may believe their spies,
And surely if they did beleeve their owne doctrines, and would be honest and true to their owne positions, I cannot see how they should stay here longer than for a good wind.
And surely if they did believe their own doctrines, and would be honest and true to their own positions, I cannot see how they should stay Here longer than for a good wind.
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Why then doth not that loud cry awaken their consciences that calls them out hence, Come out of her my people, that you be not partaker in her plagues? How doe they thinke that any man should trust them, that are so false to their owne friends, their own followers, their owne faith and doctrine,
Why then does not that loud cry awaken their Consciences that calls them out hence, Come out of her my people, that you be not partaker in her plagues? How do they think that any man should trust them, that Are so false to their own Friends, their own followers, their own faith and Doctrine,
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because their pure nostrill resenteth the dip of the Popes foot in them, let them begin to abandon the Pope in that which he hath by Canons and Bulls allowed, viz. in tiths and offrings;
Because their pure nostril resenteth the dip of the Popes foot in them, let them begin to abandon the Pope in that which he hath by Canonas and Bulls allowed, viz. in tiths and offerings;
and not in that which he never allowed, in our Booke of Common Prayer, wherein is set downe the onely direction we have for keeping the Lords day in such godly duties as the text specifieth.
and not in that which he never allowed, in our Book of Common Prayer, wherein is Set down the only direction we have for keeping the lords day in such godly duties as the text specifieth.
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and such (as St. Austine sayes) that cogunt Sacerdotem ut abbreviet missam, make the Priest to curtaile divine Service, aut ut ad eorum libitum cantet, or sing or say it after their fancy, not antiphonatim, the Priest one verse and the people another;
and such (as Saint Augustine Says) that cogunt Sacerdotem ut abbreviet Mass, make the Priest to curtail divine Service, Or ut ad Their libitum cantet, or sing or say it After their fancy, not antiphonatim, the Priest one verse and the people Another;
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which factious disposition St. Basil reproves in some Clergie men of Neocaesarea, that being against the practice of the universall Church continued from Ignatius, who was directed thereunto by an Angell, as Socrates affirmeth.
which factious disposition Saint Basil reproves in Some Clergy men of Neocaesarea, that being against the practice of the universal Church continued from Ignatius, who was directed thereunto by an Angel, as Socrates Affirmeth.
for excitavit Diabolus (saies St. Chrysostome in plaine termes) the Divell himselfe, and no body else, hath stirred up those that make brabbles NONLATINALPHABET, about the Letanie to bring it into contempt, which was the meanes of the first conversion of our English Nation.
for Excitavit Diabolus (Says Saint Chrysostom in plain terms) the devil himself, and no body Else, hath stirred up those that make brabbles, about the Letanie to bring it into contempt, which was the means of the First conversion of our English nation.
Trypho the Jew alledgeth Isa. 58.13. to prove Justin Martyr a breaker of the Sabbath, who tells him that the Prophet I say requireth no more than was before commanded by Moses in the law, whereunto he had given his answer.
Trypho the Jew allegeth Isaiah 58.13. to prove Justin Martyr a breaker of the Sabbath, who tells him that the Prophet I say requires no more than was before commanded by Moses in the law, whereunto he had given his answer.
This very place of Scripture our zealous Sabbatarians his issue, borrow of that Jew, and use as a sword to cut off all sports and recreations on their Sabbath, with all other actions of our owne,
This very place of Scripture our zealous Sabbatarians his issue, borrow of that Jew, and use as a sword to Cut off all sports and recreations on their Sabbath, with all other actions of our own,
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nor delivered by any ancient Father, whom by Canon they are bound to follow, and call the Lords day a Sabbath, whether they doe not speake their owne words?
nor Delivered by any ancient Father, whom by Canon they Are bound to follow, and call the lords day a Sabbath, whither they do not speak their own words?
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and be not punctually those whom our Saviour reproves by Saint Marke, cap. 7. ver. 7. In vanum me colunt, they honour me with vaine words, vaine glosses and expositions, vaine babling and repetitions, crying, Lord, Lord,
and be not punctually those whom our Saviour reproves by Saint Mark, cap. 7. ver. 7. In vanum me colunt, they honour me with vain words, vain Glosses and expositions, vain babbling and repetitions, crying, Lord, Lord,
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Let those then that are so violent against such as recreate themselves civilly and modestly, in such wise as Gods Magistrate doth allow, to prove them Sabbath breakers, which is no sin at all, look they be not found such as with an high hand and stiffe neck profane the Lords day in despite of Authority,
Let those then that Are so violent against such as recreate themselves civilly and modestly, in such wise as God's Magistrate does allow, to prove them Sabbath breakers, which is no since At all, look they be not found such as with an high hand and stiff neck profane the lords day in despite of authority,
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From which leprosie washing seven times in Jordan will not cleanse them, unlesse they can prove Gods Magistrate Nebuchodonosor, and themselves the three children.
From which leprosy washing seven times in Jordan will not cleanse them, unless they can prove God's Magistrate Nebuchadnezzar, and themselves the three children.
Sure I am their disobedient and scornfull contempt of our Church Liturgie is to many godly and learned men, farre their Superiours in these respects, very scandalous;
Sure I am their disobedient and scornful contempt of our Church Liturgy is to many godly and learned men, Far their Superiors in these respects, very scandalous;
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They will use no Crosse forsooth, nor Surplice, meet no coarse at the Church gate, Church no women, read no Service on Wednesdayes, Fridayes, Saturdayes, Holy dayes,
They will use no Cross forsooth, nor Surplice, meet no coarse At the Church gate, Church no women, read no Service on Wednesdays, Fridays, Saturdays, Holy days,
or keep their perambulations, nor doe any thing at all as the Church appoints; yet the worst is, they would be esteemed members, nay pillars of the Church:
or keep their perambulations, nor doe any thing At all as the Church appoints; yet the worst is, they would be esteemed members, nay pillars of the Church:
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They are wandring starres, and disasterous planets, who have and doe blast the most flourishing and glorious Church under the cope of Heaven, were it not that these withered branches doe appeare her onely spots of disgrace.
They Are wandering Stars, and disastrous planets, who have and do blast the most flourishing and glorious Church under the cope of Heaven, were it not that these withered branches do appear her only spots of disgrace.
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And because they are such, hence it is that the Church for her owne safety is faine to renounce all defence of them and their doctrines against the Romanists.
And Because they Are such, hence it is that the Church for her own safety is feign to renounce all defence of them and their doctrines against the Romanists.
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like Vipers, and become her destruction, but that by Gods providence they have as sufficiently discovered their malicious projects to be bent alike for the casting downe of Crownes and Scepters,
like Vipers, and become her destruction, but that by God's providence they have as sufficiently discovered their malicious projects to be bent alike for the casting down of Crowns and Sceptres,
and lawes of the Land, and the Professours thereof, as for the trampling under their feet of Miters and corner'd Caps, Bishops and such as exercise jurisdiction under them, together with our Booke of Common Prayer, and Canons Ecclesiasticall.
and laws of the Land, and the Professors thereof, as for the trampling under their feet of Miters and cornered Caps, Bishops and such as exercise jurisdiction under them, together with our Book of Common Prayer, and Canonas Ecclesiastical.
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For so soone as the Jewes had driven him out of the Synagogue, and beaten Sosthenes the Ruler of the Synagogue for suffering him to preach on the Sabbath day,
For so soon as the Jews had driven him out of the Synagogue, and beaten Sosthenes the Ruler of the Synagogue for suffering him to preach on the Sabbath day,
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And so immediately he tooke order for a publike place to meet in, so large, that men and women, learned and unlearned, beleevers and unbeleevers might all meet together.
And so immediately he took order for a public place to meet in, so large, that men and women, learned and unlearned, believers and unbelievers might all meet together.
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Yea, but how doth it appeare that this one place is a Church? Why because himselfe calls it so, saying, In the church I had rather speake five words, &c. ver.
Yea, but how does it appear that this one place is a Church? Why Because himself calls it so, saying, In the Church I had rather speak five words, etc. for.
19. So their comming together to eat the Lords body was into one place, 1 Cor. 11.20. and this one place was a Church, ver. 18. When yee come together in the Church, I heare, &c. this is not to eat the Lords body.
19. So their coming together to eat the lords body was into one place, 1 Cor. 11.20. and this one place was a Church, ver. 18. When ye come together in the Church, I hear, etc. this is not to eat the lords body.
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In the Church reverence was to be given to the Angels which attend the Lord our Saviour at his table in tremendis mysteriis (as St. Chrysostome speakes) where he is truely and really present: not so in private houses.
In the Church Reverence was to be given to the Angels which attend the Lord our Saviour At his table in tremendis mysteriis (as Saint Chrysostom speaks) where he is truly and really present: not so in private houses.
In private houses they might eate and drinke: not so in the Church. These Churches had Bishops set over them, which had power of excommunication, penance, and absolution;
In private houses they might eat and drink: not so in the Church. These Churches had Bishops Set over them, which had power of excommunication, penance, and absolution;
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which was not used in private houses, but onely in the Church, 1 Cor. 5.5. 2 Cor. 2.7. To these Churches belonged stockes of money, whereby Widowes and others were maintained at the discretion of the Bishop, 1 Tim. 4.9. which authority they had not in private houses:
which was not used in private houses, but only in the Church, 1 Cor. 5.5. 2 Cor. 2.7. To these Churches belonged stocks of money, whereby Widows and Others were maintained At the discretion of the Bishop, 1 Tim. 4.9. which Authority they had not in private houses:
In these Churches stood the Lords boord, which was not placed in any private house, 1 Cor. 10.21. This table of the Lord is called also an Altar, 1 Cor. 8.13. They that waite of the Altar are partakers of the Altar;
In these Churches stood the lords board, which was not placed in any private house, 1 Cor. 10.21. This table of the Lord is called also an Altar, 1 Cor. 8.13. They that wait of the Altar Are partakers of the Altar;
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And so is the word Altar, and Lords table indifferently and alike anciently used in the writings of the Fathers, who best knew how to expound Scripture.
And so is the word Altar, and lords table indifferently and alike anciently used in the writings of the Father's, who best knew how to expound Scripture.
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some were of wood, the better to expresse his death on the tree, posuerunt lignum in panem ejus, Jer. 11. These woodden Altars or Tables the furious Circumcellions brake downe in St. Augustines time. So that from the 47th. yeare of Saint Pauls age, which was the 57th.
Some were of wood, the better to express his death on the tree, posuerunt lignum in Bread His, Jer. 11. These wooden Altars or Tables the furious Circumcellions brake down in Saint Augustine's time. So that from the 47th. year of Saint Paul's age, which was the 57th.
But in Ecclesiasticall writers we find the beginning more early, and so the use continued without interruption in the midst of all their persecutions for 287. yeares together, untill Dioclesians time.
But in Ecclesiastical writers we find the beginning more early, and so the use continued without interruption in the midst of all their persecutions for 287. Years together, until Diocletians time.
And in the first yeare of their dispersion, which was about the 47th. of our Saviour, they began to build Churches to preach and administer the Sacraments in on the Lords day.
And in the First year of their dispersion, which was about the 47th. of our Saviour, they began to built Churches to preach and administer the Sacraments in on the lords day.
About this time or before a goodly room in Theophilus his house in Antioch, where ten thousand met at one time, was consecrated for a Church by St. Peter,
About this time or before a goodly room in Theophilus his house in Antioch, where ten thousand met At one time, was consecrated for a Church by Saint Peter,
Anno 79. St. John caused a goodly Church to be built about Ephesus, where himself, with an Archbishop & divers Bishops of severall Churches in Asia, met at a Synode.
Anno 79. Saint John caused a goodly Church to be built about Ephesus, where himself, with an Archbishop & diverse Bishops of several Churches in Asia, met At a Synod.
Gaius Bishop of Rome affirmeth, that til his time for 220. years together Churches had continued neere unto the Vaticane, built by the Apostles, which had Church-yards belonging to them,
Gaius Bishop of Rome Affirmeth, that till his time for 220. Years together Churches had continued near unto the Vatican, built by the Apostles, which had Churchyards belonging to them,
Anno 197. Lucius King of Great Britaine desired of Eleutherius, ut per ejus mandatum fieret Christianus, which being granted, he dedicated the Temples of the Heathen gods to the worship of the true God,
Anno 197. Lucius King of Great Britain desired of Eleutherius, ut per His mandatum fieret Christian, which being granted, he dedicated the Temples of the Heathen God's to the worship of the true God,
Anno 203. Tertullian maketh mention of these Churches built before his time, and saith that commonly they were built upon an hill, (as Isaac was offered and Christ crucified on an hill) and looked towards the East, Nostrae columbae Domus in editis & apertis, & Orientem amat.
Anno 203. Tertullian makes mention of these Churches built before his time, and Says that commonly they were built upon an hill, (as Isaac was offered and christ Crucified on an hill) and looked towards the East, nostrae columbae Domus in editis & apertis, & Orientem amat.
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Hence it is (saith he) that the Heathen traduce us for worshipping the Sun, quòd innotuerit nos ad Orientis regionem praecari, because it is openly known that all we Christians pray unto God in our Churches with our faces to the East:
Hence it is (Says he) that the Heathen traduce us for worshipping the Sun, quòd innotuerit nos ad Orientis regionem praecari, Because it is openly known that all we Christians pray unto God in our Churches with our faces to the East:
and not to pray, preach, administer the Sacraments, or exercise Ecclesiasticall discipline of excommunication and absolution in private houses, Irenaeus, Tertullian, St. Augustine,
and not to pray, preach, administer the Sacraments, or exercise Ecclesiastical discipline of excommunication and absolution in private houses, Irnaeus, Tertullian, Saint Augustine,
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Whereby their vanity may in part appeare, that against all Antiquity, upon idle ghesses, make fooles beleeve that St. Peter was never at Rome, making the succession of Bishops and truth of the Latine Churches as questionable as the Centurists orders.
Whereby their vanity may in part appear, that against all Antiquity, upon idle Guesses, make Fools believe that Saint Peter was never At Room, making the succession of Bishops and truth of the Latin Churches as questionable as the Centurists order.
If they will not be accounted Heretickes, aedant origines Ecclesiarum suarum, evolvant ordinem Sacerdotum, &c. it a ut primus sit aliquis ex Apostolis, let them shew when their Church began,
If they will not be accounted Heretics, aedant origines Ecclesiarum suarum, evolvant ordinem Sacerdotum, etc. it a ut primus sit aliquis ex Apostles, let them show when their Church began,
an Hereticke cannot consecrate the Sacrament, because he hath neither Church nor Altar; for Eucharistia in Altari sanctificatur. Without Churches no Sacrament could be consecrated, nor received.
an Heretic cannot consecrate the Sacrament, Because he hath neither Church nor Altar; for Eucharistia in Altar sanctificatur. Without Churches no Sacrament could be consecrated, nor received.
In this sort St. Augustine confoundeth the Donatists and Sectaries of his time; Numerate Sacerdotes, vel ab ipsa sede Petri, & in illo ordine, quis cui successit videte;
In this sort Saint Augustine confoundeth the Donatists and Sectaries of his time; Numerate Sacerdotes, vel ab ipsa sede Petri, & in illo Order, quis cui successit Videte;
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and from him to our first Archbishop St. Austin, our English Apostle as Bishop Godwin calls him, downeward to his Grace that now sits in his chaire, Primate of all England, and Metropolitane.
and from him to our First Archbishop Saint Austin, our English Apostle as Bishop Godwin calls him, downward to his Grace that now sits in his chair, Primate of all England, and Metropolitan.
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and consecrating of the Eucharist on the Lords Boord, or holy Altar, was judged a thing so necessary by the Apostles and their successors, that (as Eusebius reports) Christians never ceased building, repairing,
and consecrating of the Eucharist on the lords Board, or holy Altar, was judged a thing so necessary by the Apostles and their Successors, that (as Eusebius reports) Christians never ceased building, repairing,
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Howbeit, they were not called Temples, or Basilicae, before the Emperour Constantines time, who built them in that stately and magnificent maner, that they might equalize or surmount the sumptuous Temples erected by the Heathen to Diana, Venus, Jupiter, or other heathen gods.
Howbeit, they were not called Temples, or Basilicae, before the Emperor Constantines time, who built them in that stately and magnificent manner, that they might equalise or surmount the sumptuous Temples erected by the Heathen to Diana, Venus, Jupiter, or other heathen God's.
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and their zeale inflamed them to beautifie and adorne them in the most sumptuous maner that might be, that with David and Solomon they might shew (so farre as their poverty would suffer them) in such glorious and magnificent buildings,
and their zeal inflamed them to beautify and adorn them in the most sumptuous manner that might be, that with David and Solomon they might show (so Far as their poverty would suffer them) in such glorious and magnificent buildings,
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which doubtless (as by the practice of S. Paul and the Apostles, and the best Saints of God, may appeare) is much more acceptable unto him, being performed in an house of his own,
which doubtless (as by the practice of S. Paul and the Apostles, and the best Saints of God, may appear) is much more acceptable unto him, being performed in an house of his own,
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let us abandon the irregular fashion of straggling Schismatickes, in making Conventicles, praying, preaching, and breaking bread in corners, private houses, and dining rooms.
let us abandon the irregular fashion of straggling Schismatics, in making Conventicles, praying, preaching, and breaking bred in corners, private houses, and dining rooms.
or holy Altar, but fall flat on our faces before his footstoole so soone as ever we approach in sight thereof, what Patriarch, Apostle, blessed Martyr, holy or learned Father, would condemne us for it? or rather would not be delighted to see their Lord so honoured,
or holy Altar, but fallen flat on our faces before his footstool so soon as ever we approach in sighed thereof, what Patriarch, Apostle, blessed Martyr, holy or learned Father, would condemn us for it? or rather would not be delighted to see their Lord so honoured,
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and their devotion so reverently imitated, and so good hope given to have it in such sort continued in the Lords house, on the Lords day, by the Lords servants,
and their devotion so reverently imitated, and so good hope given to have it in such sort continued in the lords house, on the lords day, by the lords Servants,
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unto the Lords comming againe, who doubtlesse will then ratifie what he hath already pronounced, Blessed are those servants whom the Lord when he commeth shall finde so doing? Amen. FINIS.
unto the lords coming again, who doubtless will then ratify what he hath already pronounced, Blessed Are those Servants whom the Lord when he comes shall find so doing? Amen. FINIS.
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