The high-waies of God and the King Wherein all men ought to vvalke in holinesse here, to happinesse hereafter. Deliuered in tvvo sermons preached at Thetford in Norfolke, anno 1620. By Thomas Scot Batchelor in Diuinity.
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THE Philosopher Pythagoras, (whose Ipse dixit, was warrant and reason enough to satisfie, or silence at least, his whole Schoole) considering the birth of all Mankind to be after one manner,
THE Philosopher Pythagoras, (whose Ipse dixit, was warrant and reason enough to satisfy, or silence At least, his Whole School) considering the birth of all Mankind to be After one manner,
Iosuah 23. 14. Now as life is the most sweet and desireable estate, and Death of all things the most hatefull and terrible to Nature; So the meanes to attaine life and auoyd death, should be carefully sought by euery vvise Christian. For he that regardeth not his way (saith Salomon) shall die.
Joshua 23. 14. Now as life is the most sweet and desirable estate, and Death of all things the most hateful and terrible to Nature; So the means to attain life and avoid death, should be carefully sought by every wise Christian. For he that Regardeth not his Way (Says Solomon) shall die.
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This Text containes one of those wise obseruations which Salomon assisted by the Spirit of God made, out of his extraordinary experience in the passages of this world:
This Text contains one of those wise observations which Solomon assisted by the Spirit of God made, out of his extraordinary experience in the passages of this world:
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3. The Iudge of this Quality, Salomon, the Publique Magistrate, directed by the Spirit of God, opposed to the erring partiall spirit of a Mans selfe, of priuacie, to whome the way seemes good.
3. The Judge of this Quality, Solomon, the Public Magistrate, directed by the Spirit of God, opposed to the erring partial Spirit of a men self, of privacy, to whom the Way seems good.
But none expresseth it so aptly and fully as the Originall, which is Derech, whose radix is Darech, calcauit or conculcauit, from the ordinary trampling and beating of the way with the feet of many passengers.
But none Expresses it so aptly and Fully as the Original, which is Darech, whose radix is Darech, calcauit or conculcauit, from the ordinary trampling and beating of the Way with the feet of many passengers.
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And thus it is vsed properly for a way or place of iournying and trauaile, but metaphorically translated pro more, ratione, seu vitae institutione, seu consuetudine.
And thus it is used properly for a Way or place of journeying and travail, but metaphorically translated Pro more, ratione, seu vitae Institution, seu Consuetudine.
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1. His counsell or secret will which is called a vvay, Rom. 11. 33. O the depth of the riches, &c. 2. His reuealed will in his Word, of which the Psalmist speakes, Psal. 18. 3. The way of the Lord is an vndefiled way.
1. His counsel or secret will which is called a Way, Rom. 11. 33. O the depth of the riches, etc. 2. His revealed will in his Word, of which the Psalmist speaks, Psalm 18. 3. The Way of the Lord is an undefiled Way.
The first of these wee walke in vvhen vve performe obediently that vvhich is commanded; the second, when we beleeue faithfully that vvhich is promised.
The First of these we walk in when we perform obediently that which is commanded; the second, when we believe faithfully that which is promised.
yea or for Salomon himselfe to vvade in, (though the shallowest fooles vvilbe busiest in it) so the other, his reuealed will, is the rule of our vvayes,
yea or for Solomon himself to wade in, (though the shallowest Fools will be Busiest in it) so the other START ITALICS his revealed will ITALICS is the Rule of our ways
The way of Practise or Action is our conuersation, manners, and fashion of liuing and dealing betwixt man and man, in vice or in vertue, Iustice or injurie, equity or iniquity:
The Way of practice or Actium is our Conversation, manners, and fashion of living and dealing betwixt man and man, in vice or in virtue, justice or injury, equity or iniquity:
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and so iudgeth himselfe a holy Man whilst he liues heere in it, but it is a most deceitfull trade of life, bringing a man to death, dishonor, and destruction.
and so Judgeth himself a holy Man while he lives Here in it, but it is a most deceitful trade of life, bringing a man to death, dishonour, and destruction.
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But for our more cleere vnderstanding and discerning of this point, we will speake first of the way of Religion, being the Speculatiue part, whose obiect is truth and falshood: And then of Practise, being the actiue part, whose object is good and bad.
But for our more clear understanding and discerning of this point, we will speak First of the Way of Religion, being the Speculative part, whose Object is truth and falsehood: And then of practice, being the active part, whose Object is good and bad.
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Which seemes right ] This is the Quality of the Way, which whilst Salomon thus describes, he affoords vs from hence a foure-fold diuision, according to that common Proverbe, The Italian seemes wise, and is wise;
Which seems right ] This is the Quality of the Way, which while Solomon thus describes, he affords us from hence a fourfold division, according to that Common Proverb, The Italian seems wise, and is wise;
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so here the difference is not so manifold in the subiect, but in the Iudges, to vvhose sight these vvayes appeare after a diuerse manner, according to the truth or error of their apprehensions.
so Here the difference is not so manifold in the Subject, but in the Judges, to whose sighed these ways appear After a diverse manner, according to the truth or error of their apprehensions.
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so a Religion may bee naked, poore, plaine in shew, persecuted, afflicted, scorned, contemned of the greatest part of the vvorld, of the mighty, noble, learned, politicke,
so a Religion may be naked, poor, plain in show, persecuted, afflicted, scorned, contemned of the greatest part of the world, of the mighty, noble, learned, politic,
Having then Religion for our subiect, if we looke vpon it, vve shall finde three Religions in the vvorld, especially justling for the truth of this way: The Turkes, the Iewes, the Christians: nor need any man to vvonder at this, that I should mention Turkes and Iewes vvith Christians:
Having then Religion for our Subject, if we look upon it, we shall find three Religions in the world, especially justling for the truth of this Way: The Turkes, the Iewes, the Christians: nor need any man to wonder At this, that I should mention Turkes and Iewes with Christians:
and vve haue nothing but the Scriptures to distinguish them and vs asunder: I meane, the consent of Scripture, Lawe and Prophets, Olde and New, Spirit and Letter:
and we have nothing but the Scriptures to distinguish them and us asunder: I mean, the consent of Scripture, Law and prophets, Old and New, Spirit and letter:
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And thus those whom our aduersaries miscall Lutherans, Protestants, Puritans, walke as Iacobs sonnes did out of Egypt to fetch their good old father thither, to whom their brother Ioseph knowing their stubborne, crosse, proude,
And thus those whom our Adversaries miscall Lutherans, Protestants, Puritans, walk as Iacobs Sons did out of Egypt to fetch their good old father thither, to whom their brother Ioseph knowing their stubborn, cross, proud,
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and as it were easie to demonstrate to the vnderstanding of the simplest, if time would permit so long a discourse, in defect whereof I referre them ouer to a booke called Catholique Traditions, collected by a Frenchman, written in English,
and as it were easy to demonstrate to the understanding of the simplest, if time would permit so long a discourse, in defect whereof I refer them over to a book called Catholic Traditions, collected by a Frenchman, written in English,
The only materiall difference vndecided, hangs betwixt vs and the Church of Rome, they holding themselues to be only in the way as persons that cannot possibly erre from it,
The only material difference undecided, hangs betwixt us and the Church of Rome, they holding themselves to be only in the Way as Persons that cannot possibly err from it,
Like a man, who vvould perswade all England there were no other way to London, but through his ground, that so he might exact a generall toll of the Passengers for his priuat benefite.
Like a man, who would persuade all England there were no other Way to London, but through his ground, that so he might exact a general toll of the Passengers for his private benefit.
Now whilst I say, wee vvith all the Catholique Church agree about the way, and our only difference is vvith Rome: I neither intend to affirme, that either our agreement with all is so intite,
Now while I say, we with all the Catholic Church agree about the Way, and our only difference is with Room: I neither intend to affirm, that either our agreement with all is so intite,
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Only whilst some Churches ioyne with vs in the Articles of our faith, and in all the fundamentall points of Religion (absolutely necessarie to saluation) we dare not judge them for erring in some matters of lesser moment.
Only while Some Churches join with us in the Articles of our faith, and in all the fundamental points of Religion (absolutely necessary to salvation) we Dare not judge them for erring in Some matters of lesser moment.
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Yet whilst I say, vvee vvill not iudge, I shew there is cause and feare of iudgement, which they may auoyd, vvho vvisely leauing ambiguous and vnnecessarie questions, rest and build vpon that which is generally and vndoubtedly agreed vpon.
Yet while I say, we will not judge, I show there is cause and Fear of judgement, which they may avoid, who wisely leaving ambiguous and unnecessary questions, rest and built upon that which is generally and undoubtedly agreed upon.
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Doth it not seeme right to a man (who hath but naturall reason, flesh and blood to direct him) to follow that faith vvhich his forefathers professed time out of minde? And doth it not seeme ill to adhere to a faith vvhich they say had no being till about these hundred yeeres,
Does it not seem right to a man (who hath but natural reason, Flesh and blood to Direct him) to follow that faith which his Forefathers professed time out of mind? And does it not seem ill to adhere to a faith which they say had no being till about these hundred Years,
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and Angels, and other spirituall fauorites to intercede for vs and prefer our petitions? And doth it not seeme ill, that vvee (vilde sinners) dare presse euen to the Throne of grace it selfe,
and Angels, and other spiritual favorites to intercede for us and prefer our petitions? And does it not seem ill, that we (vild Sinners) Dare press even to the Throne of grace it self,
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Doth it not seeme right, vvhilst vvee keepe the pictures of our earthly Parents and friends, that wee should vvith greater reuerence and care preferre the pictures of God the Father, Sonne,
Does it not seem right, whilst we keep the pictures of our earthly Parents and Friends, that we should with greater Reverence and care prefer the pictures of God the Father, Son,
and Holy Ghost, the Parent of our soules, of the Virgin Mary, and other Saints our celestiall friends? And doth it not seeme ill, that vve should not only neglect these,
and Holy Ghost, the Parent of our Souls, of the Virgae Marry, and other Saints our celestial Friends? And does it not seem ill, that we should not only neglect these,
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Doth it not seeme right to flesh and blood, that man should satisfie for his owne sinnes by suffering penance, affiction, chastisements, fastings and the like? that man should merit his owne saluation by vowes, pilgrimages workes of charity, chastity, voluntary pouerty, obedience,
Does it not seem right to Flesh and blood, that man should satisfy for his own Sins by suffering penance, Affliction, chastisements, Fastings and the like? that man should merit his own salvation by vows, Pilgrimages works of charity, chastity, voluntary poverty, Obedience,
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and other free-will offerings of superrogation? And if heere there were any thing vnpaide, is it not according to reason, that after this life it should be taken out in Purgatory before wee goe to heauen? And seemes it not as ill to deny flesh and blood these sensible satisfactions,
and other freewill offerings of superrogation? And if Here there were any thing unpaid, is it not according to reason, that After this life it should be taken out in Purgatory before we go to heaven? And seems it not as ill to deny Flesh and blood these sensible satisfactions,
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that the chastisements wee suffer, or the best actions wee doe, are not worthy of heauen, either ex condigno, or ex congruo; and that as there is no third way heere,
that the chastisements we suffer, or the best actions we do, Are not worthy of heaven, either ex condigno, or ex Congruo; and that as there is not third Way Here,
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Doth it not seeme right, that since Christ is God, and God is Omnipotent, able to doe whatsoeuer he saith, that therefore when he saith, This is my body, that wee should then beleeue, the bread in the Sacrament to be transubstantiated into his body,
Does it not seem right, that since christ is God, and God is Omnipotent, able to do whatsoever he Says, that Therefore when he Says, This is my body, that we should then believe, the bred in the Sacrament to be Transubstantiated into his body,
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and the wine into his blood? And doth it not seeme ill, that wee who graunt this power of his, should vnderstand these words spiritually, sacramentally, figuratiuely, and mistically?
and the wine into his blood? And does it not seem ill, that we who grant this power of his, should understand these words spiritually, sacramentally, figuratively, and mystically?
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All these things, and many more like these, appeare thus to the naturall Man. But apparance and seeming are no infallible notes of veritie, as we shall manifest,
All these things, and many more like these, appear thus to the natural Man. But appearance and seeming Are no infallible notes of verity, as we shall manifest,
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when wee come to speake of the Opposition, or the publique Iudgement of verity, and now will partly shew, comming by order to treate of the Iudge of these controuersies, vvho is heere said to bee man, guided by his owne imagination,
when we come to speak of the Opposition, or the public Judgement of verity, and now will partly show, coming by order to Treat of the Judge of these controversies, who is Here said to be man, guided by his own imagination,
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To a Man ] Man iudgeth of things either by his Sense, or by his Reason (for I speake of the naturall man, that is, of Nature corrupted, not as God made man righteous,
To a Man ] Man Judgeth of things either by his Sense, or by his Reason (for I speak of the natural man, that is, of Nature corrupted, not as God made man righteous,
and then whatsoeuer he brings, may be controuerted so by another seeming reason, that the Iudge who should from this base, ground his determinations, had need do it with caution,
and then whatsoever he brings, may be controverted so by Another seeming reason, that the Judge who should from this base, ground his determinations, had needs do it with caution,
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First, Preiudice: Man naturally abhors all things propounded by his aduersarie, and the hate of the person wil not suffer him to intertaine the truth of his discourse,
First, Prejudice: Man naturally abhors all things propounded by his adversary, and the hate of the person will not suffer him to entertain the truth of his discourse,
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Thus I haue seene the sentences of the Fathers reiected for hereticall by Romane Catholiques, when they haue beene found in Luther or Calvin, Whitaker or Perkins.
Thus I have seen the sentences of the Father's rejected for heretical by Roman Catholics, when they have been found in Luther or calvin, Whitaker or Perkins.
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In which regard God himselfe disputes this point with man, Ezechiel 18. 2. and in the 29. verse, concludes with an interrogation, with an expostulation, saying, Yet saith the house of Israel, The way of the Lord is not equal: O house of Israel!
In which regard God himself disputes this point with man, Ezechiel 18. 2. and in the 29. verse, concludes with an interrogation, with an expostulation, saying, Yet Says the house of Israel, The Way of the Lord is not equal: Oh house of Israel!
as he deceiues others, who may bee iniquus Iudex, a Iudge full of preiudice, full of partiality, especially in his owne case) is vnfit to decide a controuersie of this nature.
as he deceives Others, who may be iniquus Judge, a Judge full of prejudice, full of partiality, especially in his own case) is unfit to decide a controversy of this nature.
And this therefore caused that resolute Luther to vtter that speech for which he hath beene so often and so vniustly taxed and chalenged, That he preferd one Saint Paule,
And this Therefore caused that resolute Luther to utter that speech for which he hath been so often and so unjustly taxed and challenged, That he preferred one Saint Paul,
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desiring neither to be beleeued nor followed farther, then their words and writings should bee found consonant to the verity of the written Word of God.
desiring neither to be believed nor followed farther, then their words and writings should be found consonant to the verity of the written Word of God.
And one or a few men expounding with the Scripture, doth not expound by a priuate spirit (though his person perhaps bee priuate) but by the spirit of Truth which directed the holy Pen-men of the Scripture;
And one or a few men expounding with the Scripture, does not expound by a private Spirit (though his person perhaps be private) but by the Spirit of Truth which directed the holy Penmen of the Scripture;
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yet when hee brought Scripture interpreted by himselfe, contrary to the generall scope, to prooue Children should receiue the Lords Supper, his interpretation was worthliy reiected as of a priuate spirit.
yet when he brought Scripture interpreted by himself, contrary to the general scope, to prove Children should receive the lords Supper, his Interpretation was worthliy rejected as of a private Spirit.
All the founders of Heresies haue beene publike persons, such as were Nouatus, Arrius, Eunomius, and with these diuerse Bishops of Rome haue ioyned eyther as authors of Heresies, or Sectators of such;
All the founders of Heresies have been public Persons, such as were Nouatus, Arius, Eunomius, and with these diverse Bishops of Room have joined either as Authors of Heresies, or Sectators of such;
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Therefore Bellarmine confesseth, lib. 3. cap. 3. De verbo. That the Spirit of interpretation (which in S. Peters sense is publique) is often giuen to priuate men.
Therefore Bellarmine Confesses, lib. 3. cap. 3. De verbo. That the Spirit of Interpretation (which in S. Peter's sense is public) is often given to private men.
for I gladly acknowledge, that whereas there is an authenticke and fundamentall Iudge, Christ himselfe (the best interpreter of the Law being the Law-maker) so he hath placed a ministeriall Iudge, which is the Church, which must interpret Scripture by Scripture,
for I gladly acknowledge, that whereas there is an authentic and fundamental Judge, christ himself (the best interpreter of the Law being the Lawmaker) so he hath placed a ministerial Judge, which is the Church, which must interpret Scripture by Scripture,
and euer be wary not to contradict the vvill of the Law-maker Christ. Now the Romish Sinagogue considering the Church of Christ in a threefold manner: 1. First,
and ever be wary not to contradict the will of the Lawmaker christ. Now the Romish Synagogue considering the Church of christ in a threefold manner: 1. First,
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as it is Essentiall; 2. Secondly, as it is representatiue: 3. And thirdly, as it is virtuall. They make the representatiue part to consist in the Ministery;
as it is Essential; 2. Secondly, as it is representative: 3. And Thirdly, as it is virtual. They make the representative part to consist in the Ministry;
Now the Pope being thus invested in absolute power with an opinion of infallibility, laying aside the Scriptures, iudgeth without them; nay, against them;
Now the Pope being thus invested in absolute power with an opinion of infallibility, laying aside the Scriptures, Judgeth without them; nay, against them;
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or if he were naturally so adapted, yet is he vnfit to iudge in this question which wholly concernes himselfe, in regard of partiality or preiudice, to both which he is subiect.
or if he were naturally so adapted, yet is he unfit to judge in this question which wholly concerns himself, in regard of partiality or prejudice, to both which he is Subject.
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Therefore in questions betwixt vs and the South-Church, Presbiter Iohannes is an vnfit Iudge; and in questions betwixt vs and the Grecians, the Patriarch of Constantinople is as vnmeet:
Therefore in questions betwixt us and the South-Church, Presbyter Iohannes is an unfit Judge; and in questions betwixt us and the Greeks, the Patriarch of Constantinople is as unmeet:
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Let vs therefore seeke a Iudge who iudgeth not by the outward apparance, whose sence and reason cannot be deceiued, who is neither preiudiciall not partiall;
Let us Therefore seek a Judge who Judgeth not by the outward appearance, whose sense and reason cannot be deceived, who is neither prejudicial not partial;
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So this way seemed the right way to them to attaine knowledge & happines, but they found the end thereof to be the way of ignorance, of darknes, and of death.
So this Way seemed the right Way to them to attain knowledge & happiness, but they found the end thereof to be the Way of ignorance, of darkness, and of death.
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And as with them, so with all their posterity since, this hath succeeded as a testimony of their hereditary sinne, still to be deceiued with the seeming of things;
And as with them, so with all their posterity since, this hath succeeded as a testimony of their hereditary sin, still to be deceived with the seeming of things;
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Religion then being the band or tyall whereby wee are fastned and bound to God as to the souereigne good, consisteth of three twines, vz. of faith, of hope, of loue; and a threefold corde is not easily broken.
Religion then being the band or tyall whereby we Are fastened and bound to God as to the sovereign good, Consisteth of three twines, Vz. of faith, of hope, of love; and a threefold cord is not Easily broken.
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Againe, the glory of God is most aduanced heere in this our way or Religion, by two affections of feare and loue, and by the true fruits and effects of them.
Again, the glory of God is most advanced Here in this our Way or Religion, by two affections of Fear and love, and by the true fruits and effects of them.
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That so man seeing his owne wants and misery, and Gods all-sufficient power and mercy, might feare and reuerence God as a good Master, might loue and delight in God as in a good Father, and might wholly seeke to him,
That so man seeing his own Wants and misery, and God's All-sufficient power and mercy, might Fear and Reverence God as a good Master, might love and delight in God as in a good Father, and might wholly seek to him,
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that is, whether they ayme at the right end, The glory of God, or at an oblique end, the gaine of this world, and the glory of Man that propounds them, according to that direction which our Sauiour giues, Iohn. 7. 18. He that speakes of himselfe seeketh his owne glory:
that is, whither they aim At the right end, The glory of God, or At an oblique end, the gain of this world, and the glory of Man that propounds them, according to that direction which our Saviour gives, John. 7. 18. He that speaks of himself seeks his own glory:
3. Thirdly, for Charity; They teach what Charity is truly, but in this they erre, that they make it (that is, the charity of man) to be the cause which moues God to saue vs;
3. Thirdly, for Charity; They teach what Charity is truly, but in this they err, that they make it (that is, the charity of man) to be the cause which moves God to save us;
and for the grace he had to see and acknowledge this loue of God: so whilst we are giuing thankes for benefites receiued, wee are not paying our debts, but running farther in;
and for the grace he had to see and acknowledge this love of God: so while we Are giving thanks for benefits received, we Are not paying our debts, but running farther in;
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but because it is a profitable error, and they know they may easily vndertake to pardon all that come into Purgatory. Besides, it is a great glory for their Hierarchy to be sticklers in so large and spatious a roome as they fancy or faine it to bee;
but Because it is a profitable error, and they know they may Easily undertake to pardon all that come into Purgatory. Beside, it is a great glory for their Hierarchy to be sticklers in so large and spacious a room as they fancy or feign it to be;
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but to sit in the seate of God, and to be exalted aboue all that is called God? Like in spirituals, to that of the great Earle of Warwickes in the time of H. 6. in temporals, vvho chose rather to be called Primus Comes Angliae, then Rex Angliae; and thought it more honor to make a King, then to bee one.
but to fit in the seat of God, and to be exalted above all that is called God? Like in spirituals, to that of the great Earl of Warwickes in the time of H. 6. in temporals, who chosen rather to be called Primus Comes Angliae, then Rex Angliae; and Thought it more honour to make a King, then to be one.
Lastly, they say they humble man more then we, and exalt God more then wee: 1. They humble man more whilst they tell him his sinnes are such as he must not presume to go to God,
Lastly, they say they humble man more then we, and exalt God more then we: 1. They humble man more while they tell him his Sins Are such as he must not presume to go to God,
That they may do this the more safely, they contend and say, That besides the written word of God, there are many other decrees and dogmaticall points and traditions necessarie to be beleeued to saluation, which the Church (that is, themselues alone) haue in custody vpon trust and credit.
That they may do this the more safely, they contend and say, That beside the written word of God, there Are many other decrees and dogmatical points and traditions necessary to be believed to salvation, which the Church (that is, themselves alone) have in custody upon trust and credit.
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as of a cloude of witnesses to proue the contrary, as also because it makes more for the glory of God in things of absolute necessity toward saluation, to gouerne by positiue lawes of his owne, rather then by arbitrary and changeable lawes of Man;
as of a cloud of Witnesses to prove the contrary, as also Because it makes more for the glory of God in things of absolute necessity towards salvation, to govern by positive laws of his own, rather then by arbitrary and changeable laws of Man;
and that he should reueale to vs his will by his owne Sonne Christ Iesus, who came to saue vs, rather then to leaue vs to the vncertaine relation of Man, who for ought wee know may be Antichrist, and so intends to deceiue vs,
and that he should reveal to us his will by his own Son christ Iesus, who Come to save us, rather then to leave us to the uncertain Relation of Man, who for ought we know may be Antichrist, and so intends to deceive us,
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Wee might ioyne in this issue vvith them vpon all the questions controuerted, but these shalbe sufficient to giue light to see the rest at more leisure.
we might join in this issue with them upon all the questions controverted, but these shall sufficient to give Light to see the rest At more leisure.
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In the meane time if wee cast our eyes truly vpon the end of their de•ignements, vvee shall easily see, that gaine and glory vnto themselues are the only arguments which draw them to fight for the Popes Supremacy, the Masse, Purgagatory, Pilgrimages, and all the rest of their opinions, vvherein they are opposite to vs and to the Scriptures.
In the mean time if we cast our eyes truly upon the end of their de•ignements, we shall Easily see, that gain and glory unto themselves Are the only Arguments which draw them to fight for the Popes Supremacy, the Mass, Purgagatory, Pilgrimages, and all the rest of their opinions, wherein they Are opposite to us and to the Scriptures.
so these spirituall Marchants chop & change commodities, and tosse to and fro by that meanes the wealth, the pompe, the glory of the world, the fat of the Earth, the Crownes of Kings.
so these spiritual Merchants chop & change commodities, and toss to and from by that means the wealth, the pomp, the glory of the world, the fat of the Earth, the Crowns of Kings.
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To this end Walsingham had a lady to bring suiters and sees Eastward, and Canterbury had a Saint Becket to draw it Southward, The North had a Winifrid, Scotland a Saint Andrew and his arme, the Low-Countries a Lady of Hales, Fraunce a Saint Denis, Spaine a Saint Iames, Italy a Lady of Loretto, and euery Country vvas full of these Marts, where the Saints did seuerall cures and seruices to the Church,
To this end Walsingham had a lady to bring Suitors and sees Eastward, and Canterbury had a Saint Becket to draw it Southward, The North had a Winifrid, Scotland a Saint Andrew and his arm, the Low countries a Lady of Hales, France a Saint Denis, Spain a Saint James, Italy a Lady of Loretto, and every Country was full of these Marts, where the Saints did several cures and services to the Church,
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Life was promised in their first apparance, it seemed the right vvay, but vpon tryall wee finde Latet Anguis in herba, the end is the Yssues or wayes of death.
Life was promised in their First appearance, it seemed the right Way, but upon trial we find Latet Anguis in herba, the end is the Issues or ways of death.
A great distance betwixt the promise and the performance, betwixt the pretence and the Yssue, the passage and the port, the starting place and the end of the race;
A great distance betwixt the promise and the performance, betwixt the pretence and the Issue, the passage and the port, the starting place and the end of the raze;
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I haue fought a good fight (saith the Apostle Paule. 2. Tim. 4. 7. 8) I haue finished my course, from henceforth is laide vp for me a Crowne of glory which God that righteous Iudge shall giue me,
I have fought a good fight (Says the Apostle Paul. 2. Tim. 4. 7. 8) I have finished my course, from henceforth is laid up for me a Crown of glory which God that righteous Judge shall give me,
My grace is sufficient for thee, makes Paule feare no buffeting of Sathan, no sting or pricke in the flesh, for that grace gaue him strength to fight and conquer,
My grace is sufficient for thee, makes Paul Fear no buffeting of Sathan, no sting or prick in the Flesh, for that grace gave him strength to fight and conquer,
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Presumption is faith with them, and true sauing faith is Presumption. When they heate him say, Rom. 8. 38. I am perswaded, that neither death nor life,
Presumption is faith with them, and true Saving faith is Presumption. When they heat him say, Rom. 8. 38. I am persuaded, that neither death nor life,
but others seeing this too grosse a dallying with the manifest scope of the Text, say, Saint Paule vvas assured of the certainty of his saluation, of the happy end of his right way by extraordinary reuelation only. But let it be so;
but Others seeing this too gross a dallying with the manifest scope of the Text, say, Saint Paul was assured of the certainty of his salvation, of the happy end of his right Way by extraordinary Revelation only. But let it be so;
Wee know and confesse, that hee as a worthy instrument of Gods glory, as a Master builder, had many things reuealed vnto him for the edification of the Church,
we know and confess, that he as a worthy Instrument of God's glory, as a Master builder, had many things revealed unto him for the edification of the Church,
Wee know (saith Saint Iohn. 1. Ep. 3. 14.) that wee are translated from death to life, &c. and after, verse 23. He that keepeth his commandement, dwelleth in him, and he in him:
we know (Says Faint John. 1. Epistle 3. 14.) that we Are translated from death to life, etc. and After, verse 23. He that Keepeth his Commandment, dwells in him, and he in him:
and heereby wee know, that he abideth in vs, euen by that Spirit which he hath giuen vs. So the persons are wee, not I, not Saint Iohn alone but wee, all that beleeue, and loue; for this faith and loue are inseperable:
and hereby we know, that he Abideth in us, even by that Spirit which he hath given us So the Persons Are we, not I, not Saint John alone but we, all that believe, and love; for this faith and love Are inseparable:
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For other reuelations Christ himselfe hath silenced all pretences and shadowes, and giuen absolute authority to the Scripture opened and interpreted by the Spirit of God to resolue all scruples in case of conscience.
For other revelations christ himself hath silenced all pretences and shadows, and given absolute Authority to the Scripture opened and interpreted by the Spirit of God to resolve all scruples in case of conscience.
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and could not obtaine a drop of mercy for himselfe, yet requested Abraham to send one to his friends to forewarne them of the state he was in, not that they might pray for him,
and could not obtain a drop of mercy for himself, yet requested Abraham to send one to his Friends to forewarn them of the state he was in, not that they might pray for him,
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so he turnes them to the Scriptures wherein the will of God is reuealed to euery man, what they should shun, what they should doe, what they should beleeue, and how they should liue.
so he turns them to the Scriptures wherein the will of God is revealed to every man, what they should shun, what they should do, what they should believe, and how they should live.
To shut vp this point, obserue the certainty of this iudgement, as the Apostle Saint Iohn before in the 1. Ep. 3. Chap: 14. verse, speakes in the present.
To shut up this point, observe the certainty of this judgement, as the Apostle Saint John before in the 1. Epistle 3. Chap: 14. verse, speaks in the present.
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he should haue attended better to Moses and to the Prophets before, and beleeued the word of God, not the foolish traditions of his forefathers against the Word, or the idle old-wiues tales of his foremothers, besides the Word:
he should have attended better to Moses and to the prophets before, and believed the word of God, not the foolish traditions of his Forefathers against the Word, or the idle Oldwives tales of his foremothers, beside the Word:
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he should haue attended the admonition of the faithfull Pastor and Prophet, and not to the fained Legend of his flattering Patasites, trencher-fed Chaplaines.
he should have attended the admonition of the faithful Pastor and Prophet, and not to the feigned Legend of his flattering Patasites, trencher-fed Chaplains.
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And heere before wee part, I giue the intelligent Hearer this one obseruation by the way, that of all the controuersies betwixt vs and our Romane Adversaries, we are not chalenged for doing any thing in the seruice of God which wee ought not to doe:
And Here before we part, I give the intelligent Hearer this one observation by the Way, that of all the controversies betwixt us and our Roman Adversaries, we Are not challenged for doing any thing in the service of God which we ought not to do:
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for wee beleeue with them all the Articles of the Creede: wee pray as Christ himselfe hath taught vs, wee liue (at least wee teach, that allmen should liue) as God hath commanded vs in the Decalogue. Only the exceptions they take at vs, are for omissions,
for we believe with them all the Articles of the Creed: we pray as christ himself hath taught us, we live (At least we teach, that allmen should live) as God hath commanded us in the Decalogue. Only the exceptions they take At us, Are for omissions,
and such a doubt it is, that the Pope would gladly haue graunted Queene Elizabeth (of happy Memory) liberty for her and her people to do these things as wee now doe them; (as witnesseth the learned B B. of Ely in his Tortura Torti, and Master Camden in his An•ales), if the Queene would haue taken license from him,
and such a doubt it is, that the Pope would gladly have granted Queen Elizabeth (of happy Memory) liberty for her and her people to do these things as we now do them; (as Witnesseth the learned B B. of Ely in his Tortura Torti, and Master Camden in his An•ales), if the Queen would have taken license from him,
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nor perswaded of our truths, that there is nothing practised in our Church, but that which finds allowance and approbation from the modestest and learnedest of their side.
nor persuaded of our truths, that there is nothing practised in our Church, but that which finds allowance and approbation from the modestest and Learnedest of their side.
And therefore they may well be present at our seruice, and communicate with vs in our Sacraments, without scruple of conscience (vnlesse the Popes countermand bee their scar-crow) although wee may not safely communicate with them for feare of manifest Idolatry, knowing that howsoeuer their way seemes right in theyr eyes,
And Therefore they may well be present At our service, and communicate with us in our Sacraments, without scruple of conscience (unless the Popes countermand be their scarecrow) although we may not safely communicate with them for Fear of manifest Idolatry, knowing that howsoever their Way seems right in their eyes,
The last point comes now to be handled concerning the true Iudge of this way, which is the holy Spirit of God, directing the pen of Salomon the Publique Magistrate, the King and the Preacher.
The last point comes now to be handled Concerning the true Judge of this Way, which is the holy Spirit of God, directing the pen of Solomon the Public Magistrate, the King and the Preacher.
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A man, and a priuate spirit of a man, was the Iudge of the apparance, the seeming good, the beginning of this way; But God is the true Iudge, of the end,
A man, and a private Spirit of a man, was the Judge of the appearance, the seeming good, the beginning of this Way; But God is the true Judge, of the end,
But the Pope of Rome steps in heere, chalenging to be Iudge in this case by Charter (as Sathan did in the like case) and to haue a Patent sealed to that end by Christ himselfe.
But the Pope of Room steps in Here, challenging to be Judge in this case by Charter (as Sathan did in the like case) and to have a Patent sealed to that end by christ himself.
And for feare Salomon (who as King durst dispose of the Preisthood) should bring euidence against him either by word or fact, he hath stopt his mouth,
And for Fear Solomon (who as King durst dispose of the Priesthood) should bring evidence against him either by word or fact, he hath stopped his Mouth,
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For who would beleeue the Scripture but for the Church? and who is the holy Catholique Church but his Holines? at least who is the head thereof, who rules the roast there but hee? Now if any of them vrge him too farre,
For who would believe the Scripture but for the Church? and who is the holy Catholic Church but his Holiness? At lest who is the head thereof, who rules the roast there but he? Now if any of them urge him too Far,
1. By pronouncing them Apocrypha. 2. By eluding their genuine meaning and sence, by a foraigne and forced interpretaton or exposition. 3. By warranting an erronious Iranslation to be Authenticall, and the only true one.
1. By pronouncing them Apocrypha. 2. By eluding their genuine meaning and sense, by a foreign and forced interpretaton or exposition. 3. By warranting an erroneous Iranslation to be Authentical, and the only true one.
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and cast into a sweat, and hardly recouered with the application of their Catholicon. And all these acts of theirs iustified and defended with asmuch eagernesse and shew of zeale and truth, as the honestest cause.
and cast into a sweat, and hardly recovered with the application of their Catholicon. And all these acts of theirs justified and defended with as eagerness and show of zeal and truth, as the honestest cause.
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Yet though he be our Aduersary, let vs heare him a little, and see what notes and Land-markes he giues vs, to know and distinguish the true way from the false by, that wee may follow them,
Yet though he be our Adversary, let us hear him a little, and see what notes and Landmarks he gives us, to know and distinguish the true Way from the false by, that we may follow them,
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For the Church is called NONLATINALPHABET, quod est, euocare. Because the elect are by the outward preaching of the Gospel, and the inward operation of the Spirit called out of the Masse of corrupted mankind, mixed in a confused lumpe, where they were first euill,
For the Church is called, quod est, euocare. Because the elect Are by the outward preaching of the Gospel, and the inward operation of the Spirit called out of the Mass of corrupted mankind, mixed in a confused lump, where they were First evil,
But the most passengers trauaile (as our Sauiour saith) in the broade way which leades to death: so that heere it may be sayd as Liuy sayd of old in his first Decad:
But the most passengers travail (as our Saviour Says) in the broad Way which leads to death: so that Here it may be said as Livy said of old in his First Decade:
And therefore it is that our Sauiour comforts his Church heere with those gratious words, Feare not little Flocke, it is your Fathers pleasure to give you a Kingdome:
And Therefore it is that our Saviour comforts his Church Here with those gracious words, fear not little Flock, it is your Father's pleasure to give you a Kingdom:
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Succession of Persons without succession of Doctrine is a decession, a defection. The Preists and Scribes condemned Christ and his doctrine out of the visible chayre of Moses, as Antichrist may doe out of Peters.
Succession of Persons without succession of Doctrine is a decession, a defection. The Priests and Scribes condemned christ and his Doctrine out of the visible chair of Moses, as Antichrist may do out of Peter's.
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and Sadduces, though they could agree together no better then the Franciscans and Dominicans, or the Secular Preists and Iesuits, yet they bound themselues in a common band of obedience vnder one head the high Preist,
and Sadducees, though they could agree together no better then the Franciscans and Dominicans, or the Secular Priests and Iesuits, yet they bound themselves in a Common band of Obedience under one head the high Priest,
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But the Iewes before them did boast of the Church, the Church, the Temple, the Temple, and called Christs doctrine both new and singular, and their owne, old and vniversall;
But the Iewes before them did boast of the Church, the Church, the Temple, the Temple, and called Christ Doctrine both new and singular, and their own, old and universal;
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Thus likewise they called Saint Paules Doctrine, Heresy. More they could not say against Luther, or can say against vs. 6. Sixtly, they bring visibility for a note.
Thus likewise they called Saint Paul's Doctrine, Heresy. More they could not say against Luther, or can say against us 6. Sixty, they bring visibility for a note.
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But because though her being be visible, and her true being bee visible, yet her being true, is not visible to all; wee inquire for notes whereby wee may not only discerne her true being, but the being of her truth.
But Because though her being be visible, and her true being be visible, yet her being true, is not visible to all; we inquire for notes whereby we may not only discern her true being, but the being of her truth.
And if these would carry it, then the South-Church might contend for supremacy, and the East-Church would doubtles carry it against all pretenders as the Mother Church, For she is before Rome in time, she hath larger bounds, and multitudes of people;
And if these would carry it, then the South-Church might contend for supremacy, and the East-Church would doubtless carry it against all pretenders as the Mother Church, For she is before Room in time, she hath larger bounds, and Multitudes of people;
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Almost all the Apostolique seas, most of the Patriarches, An Empire, Seauen vniversall Counsels, The Syrian language wherein Christ spake, The Greeke, wherein the Scriptures of the new Testament was written;
Almost all the Apostolic Seas, most of the Patriarchs, an Empire, Seauen universal Counsels, The Syrian language wherein christ spoke, The Greek, wherein the Scriptures of the new Testament was written;
Since therefore these notes are not essentiall, but accidentall; not proper, but common; not permament, but transient, wee ought to be wary how wee altogether trust to their probable direction,
Since Therefore these notes Are not essential, but accidental; not proper, but Common; not permanent, but Transient, we ought to be wary how we altogether trust to their probable direction,
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You shall know the right way by these markes, It is an old way, a beaten way, a way where Passengers trauell one after another, It is a way by it selfe,
You shall know the right Way by these marks, It is an old Way, a beaten Way, a Way where Passengers travel one After Another, It is a Way by it self,
or one way, it is called the old way, and it is visible; what were a man the better for these directions? would he not thinke such a guide out of his wits? Especially when he shall see both wayes alike old, alike beaten; both vvayes to haue passengers successiuely, alike frequent, both wayes to be intire and singular, both wayes to be called old, and both wayes to be visible? Thus both wayes doubtlesse he would be wilde except he had better directions:
or one Way, it is called the old Way, and it is visible; what were a man the better for these directions? would he not think such a guide out of his wits? Especially when he shall see both ways alike old, alike beaten; both ways to have passengers successively, alike frequent, both ways to be entire and singular, both ways to be called old, and both ways to be visible? Thus both ways doubtless he would be wild except he had better directions:
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the time not permitting so large a discourse, and my Text leading me to discouer the false way with seemes right, but giuing no warrant to proceede farther.
the time not permitting so large a discourse, and my Text leading me to discover the false Way with seems right, but giving no warrant to proceed farther.
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Only to conclude all, since it is within my Commission to manifest the false way, I will giue you one note, a sure one, whereby you may know when you are out of the right way, that so you may shun error and seeke truth,
Only to conclude all, since it is within my Commission to manifest the false Way, I will give you one note, a sure one, whereby you may know when you Are out of the right Way, that so you may shun error and seek truth,
but preferd the traditions and doctrines of their forefathers before it, saying, Had yee beleeued Moses, yee would haue beleeued me: for he wrote of me:
but preferred the traditions and doctrines of their Forefathers before it, saying, Had ye believed Moses, ye would have believed me: for he wrote of me:
But if you beleeue not his writings, how shall yee beleeue my words? Therefore the Apostle cals all Scripture NONLATINALPHABET, as a doctrine inspired by God to make men wise to saluation;
But if you believe not his writings, how shall ye believe my words? Therefore the Apostle calls all Scripture, as a Doctrine inspired by God to make men wise to salvation;
and so beleeuing himselfe, and teaching others to beleeue, he praiseth Timothy for being from a childe brought vp in them, and he exhorts all men to follow him as he keepes in this way, and vvalkes after Christ Iesus and no otherwise.
and so believing himself, and teaching Others to believe, he Praiseth Timothy for being from a child brought up in them, and he exhorts all men to follow him as he keeps in this Way, and walks After christ Iesus and no otherwise.
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But I say wheresoeuer thou canst not see the Scripture, be assured thou art out of the way: for the Scripture must be euer in thy eye, being that setled Land-marke by vvhich thou must try and know,
But I say wheresoever thou Canst not see the Scripture, be assured thou art out of the Way: for the Scripture must be ever in thy eye, being that settled Landmark by which thou must try and know,
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So it is that Antiquity vvhich agrees vvith the verity of the Scripture; that multitude vvhich vvorship God according to the rules of the Scripture; that Sucession vvhich suceeed in the truth of doctrine deliuered in the Scripture; that vnity vvhich beleeues the Trinity taught in the Scripture; that Catholique Church vvhich is founded vpon,
So it is that Antiquity which agrees with the verity of the Scripture; that multitude which worship God according to the rules of the Scripture; that Succession which succeed in the truth of Doctrine Delivered in the Scripture; that unity which believes the Trinity taught in the Scripture; that Catholic Church which is founded upon,
and vvhich see God as he reueales himselfe in the Scripture, that become notes by vvhich thou maist safely trauaile in this doubtfull vvay of mortality.
and which see God as he reveals himself in the Scripture, that become notes by which thou Mayest safely travail in this doubtful Way of mortality.
So that the Scripture must euer be present to make these infallible, though perhaps it be not of absolute necessity, that all these be euer present vvith the Scripture to make the Church true.
So that the Scripture must ever be present to make these infallible, though perhaps it be not of absolute necessity, that all these be ever present with the Scripture to make the Church true.
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And lest they should seeme insanire sine ratione, they haue a seeming reason why they permit not the Scriptures to be in the mother-tongue of euery Nation publiquely to be read by them;
And lest they should seem Insanity sine ratione, they have a seeming reason why they permit not the Scriptures to be in the Mother-tongue of every nation publicly to be read by them;
And vvhy do they not put out the Sunne because it hurts the gazers eyes? or why put they not out their eyes to preuent hurting, especially since they mis-leade many a man to lust and vanity? To argue from the abuse of things indifferent, to remoue the lawfull vse of them, is an abuseof sence and reason;
And why do they not put out the Sun Because it hurts the gazers eyes? or why put they not out their eyes to prevent hurting, especially since they mislead many a man to lust and vanity? To argue from the abuse of things indifferent, to remove the lawful use of them, is an abuseof sense and reason;
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or vvhich all vvayes at least chalenge and make shew of? Obserue euen from this obiection the force and authority of the Scriptures, vnder which, falsehood aswell as truth seeks to shelter herselfe,
or which all ways At least challenge and make show of? Observe even from this objection the force and Authority of the Scriptures, under which, falsehood aswell as truth seeks to shelter herself,
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because falsehood by this glasse learnes to trimme herselfe vp like truth. And looke as the Heathens by their Idolatries proued aswell that there vvas a God, as the Iewes by their true vvorship:
Because falsehood by this glass learns to trim herself up like truth. And look as the heathens by their Idolatries proved aswell that there was a God, as the Iewes by their true worship:
knowing, without the Scripture all other their arguments, notes, and pretences, how plentifull or plausible soeuer they bee, are nothing to the purpose;
knowing, without the Scripture all other their Arguments, notes, and pretences, how plentiful or plausible soever they be, Are nothing to the purpose;
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nay, she would command the reading thereof vnder the paine of her curse, as now she forbids it vvith her Anathema. Ingenuous therefore is this speech of a Fryer of her owne;
nay, she would command the reading thereof under the pain of her curse, as now she forbids it with her Anathema. Ingenuous Therefore is this speech of a Fryer of her own;
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Iudeos Scripturis tanquam quibusdam cancellis circumdedit Deus, ne aliorum more Paganorum euanescerent, at { que } in adinuentionibus manuum suarum-insolescerent.
Jews Scriptures tanquam Some cancellis circumdedit Deus, ne Aliorum more Paganorum euanescerent, At { que } in adinuentionibus manuum suarum-insolescerent.
God did impale the Iewes with the Scriptures as with certaine bounds or abuttals, lest after the manner of Pagans they should apostate and perish through the inuentions and deuises of their owne hands.
God did impale the Iewes with the Scriptures as with certain bounds or abuttals, lest After the manner of Pagans they should apostate and perish through the Inventions and devises of their own hands.
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but this being left, to rely vpon any other doctrines vvhatsoeuer, is to build to certaine ruine, vpon fleeting sand from vvhence the ouerthrow is easie.
but this being left, to rely upon any other doctrines whatsoever, is to built to certain ruin, upon fleeting sand from whence the overthrow is easy.
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Againe, they pursue this obiection farther, saying, If it should be graunted, that with much study the learned might attaine the knowledge of the true vvay from the false by reading the Scriptures,
Again, they pursue this objection farther, saying, If it should be granted, that with much study the learned might attain the knowledge of the true Way from the false by reading the Scriptures,
I told you before, that I gaue not this note as an absolute infallible marke to know the true way by, (though being rightly taken, it is truly such a note as is formerly required, Essentiall, Proper, Permanent, and the principall things whereby vvee are distinguished and discerned from Iewes, Turkes,
I told you before, that I gave not this note as an absolute infallible mark to know the true Way by, (though being rightly taken, it is truly such a note as is formerly required, Essential, Proper, Permanent, and the principal things whereby we Are distinguished and discerned from Iewes, Turkes,
vvhether the doctrine taught, crosseth and contradicteth either the Lords Prayer, the Commandements, or the Articles of our Creede; all which they haue commonly by heart.
whether the Doctrine taught, Crosseth and Contradicteth either the lords Prayer, the commandments, or the Articles of our Creed; all which they have commonly by heart.
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And they are worse and more stupide then Balaams Asse, that will not both see and confesse these flat contradictions, opposing directly the written and reuealed vvill of God.
And they Are Worse and more stupid then Balaams Ass, that will not both see and confess these flat contradictions, opposing directly the written and revealed will of God.
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and to seduce many by glorious shewes of vnity and Antiquity, and generall apparences and flourishes of truth, it hath pleased his goodnes in that Sea & Kingdome of Antichrist to leaue such open & notorious markes of falsehood, as they which run by may reade the Emnity betwixt the serpent and the seede of the woman still continuing & opposing the truth of the Scripture, by doctrines directly contrary both to the outward Letter of the Text,
and to seduce many by glorious shows of unity and Antiquity, and general apparences and flourishes of truth, it hath pleased his Goodness in that Sea & Kingdom of Antichrist to leave such open & notorious marks of falsehood, as they which run by may read the Enmity betwixt the serpent and the seed of the woman still Continuing & opposing the truth of the Scripture, by doctrines directly contrary both to the outward letter of the Text,
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And that I may instance briefely what I haue so peremptorily affirmed, If they heare Christ say, When yee pray, pray thus, Our Father, &c. And then heare another say;
And that I may instance briefly what I have so peremptorily affirmed, If they hear christ say, When ye pray, pray thus, Our Father, etc. And then hear Another say;
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Nay rather when yee pray, pray thus, O Saint Mary Queene of heauen, O Saint Michael, Saint Peter, Saint Paule, &c. they vvill know this is not as it should be,
Nay rather when ye pray, pray thus, Oh Saint Marry Queen of heaven, Oh Saint Michael, Saint Peter, Saint Paul, etc. they will know this is not as it should be,
and that there is flat contradiction betwixt these two speeches, Thou shalt worship thy Lord thy God, and him only shall thou serue, which is the vvord of Christ,
and that there is flat contradiction betwixt these two Speeches, Thou shalt worship thy Lord thy God, and him only shall thou serve, which is the word of christ,
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The Images of God and Christ thou shalt adore with diuine worship; the Image of the Virgin Mary and other Saincts vvith the worship that is due to the person it selfe;
The Images of God and christ thou shalt adore with divine worship; the Image of the Virgae Marry and other Saints with the worship that is due to the person it self;
and therefore howsoeuer it may seeme faire, & to be the right way to life, yet it is foule play, and the end thereof must needs bee the Yssues of death.
and Therefore howsoever it may seem fair, & to be the right Way to life, yet it is foul play, and the end thereof must needs be the Issues of death.
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and there sitteth at the right hand of God the Father almighty, and from thence shall come to iudge the quicke and dead, &c. And hearest a presumtuous Priest with blasphemous mouth say, This wafer or peece of bread I will presently make the body of Iesus Christ, the Sonne of God,
and there Sitteth At the right hand of God the Father almighty, and from thence shall come to judge the quick and dead, etc. And Hearst a presumptuous Priest with blasphemous Mouth say, This wafer or piece of bred I will presently make the body of Iesus christ, the Son of God,
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for sitting at Gods right hand, being spoken to our capacity after the manner of men, betokens a remaining and locall residing in heauen, touching his bodily presence;
for sitting At God's right hand, being spoken to our capacity After the manner of men, betokens a remaining and local residing in heaven, touching his bodily presence;
Therefore learne to vnderstand the Doctrines that crosse and contradict one another, and whilst thou beleeuest Christ saying, This is my body, beleeue,
Therefore Learn to understand the Doctrines that cross and contradict one Another, and while thou Believest christ saying, This is my body, believe,
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But in heauen he appeared personally to Stephen to confirme his faith. And when before his ascension he appeared to the twelue with whome Thomas Didimus was;
But in heaven he appeared personally to Stephen to confirm his faith. And when before his Ascension he appeared to the twelue with whom Thomas Didymus was;
he doth not say, Happy are they who beleeue contrary things to that they see, (as they must do who beleeue the bread to be changed into his naturall body, which they see and feele to be true bread still) but Happy are those who beleeue when they see nothing to the contrary, hauing the word of God (which cannot contradict it selfe) for their warrant. As wee do beleeue his Resurrection and Ascension which wee saw not,
he does not say, Happy Are they who believe contrary things to that they see, (as they must do who believe the bred to be changed into his natural body, which they see and feel to be true bred still) but Happy Are those who believe when they see nothing to the contrary, having the word of God (which cannot contradict it self) for their warrant. As we do believe his Resurrection and Ascension which we saw not,
and a Priest countermand this, and will thee to take bread only. Saint Paule commanding thee from God to pray with vnderstanding; and a Romane Priest willing thee to pray in a strange tongue. God himselfe blessing Matrimony, and permitting all men to marry;
and a Priest countermand this, and will thee to take bred only. Saint Paul commanding thee from God to pray with understanding; and a Roman Priest willing thee to pray in a strange tongue. God himself blessing Matrimony, and permitting all men to marry;
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and the Apostle Paule saying, Mariage is honorable with all men, and in speciall tearmes, a Bishop or Deacon ought to be the husband of one wife, &c. and hearest a Romane Priest say the contrarie;
and the Apostle Paul saying, Marriage is honourable with all men, and in special terms, a Bishop or Deacon ought to be the husband of one wife, etc. and Hearst a Roman Priest say the contrary;
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Then thou that hast eares to heare, heare what S. Iohn saith to thee, If any come vnto you and brings not this doctrine, (that is, brings any contrary doctrine to Christs) receiue him not to house, neither bid him good speed.
Then thou that hast ears to hear, hear what S. John Says to thee, If any come unto you and brings not this Doctrine, (that is, brings any contrary Doctrine to Christ) receive him not to house, neither bid him good speed.
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And the signe or the wonder come to passe, whereof he spake vnto thee, saying, Let vs goe after other Gods (which thou hath not knowne) and let vs serue them:
And the Signen or the wonder come to pass, whereof he spoke unto thee, saying, Let us go After other God's (which thou hath not known) and let us serve them:
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for miracles are the principall shelters and pretences of Antichrist, as thou maist see. Math. 24. 24. 2. Thes. 2. 9. So then beleeue nothing which contradicts the Scripture;
for Miracles Are the principal shelters and pretences of Antichrist, as thou Mayest see. Math. 24. 24. 2. Thebes 2. 9. So then believe nothing which contradicts the Scripture;
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If thou doest not, then thou shewest thy selfe a selfe-wild Schismaticke, or an obstinate Hereticke. But where the Scripture speakes; where thou hast that writing vnder hand and seale, that old composition betwixt God and Man, appointing Man his limits;
If thou dost not, then thou shewest thy self a self-willed Schismatic, or an obstinate Heretic. But where the Scripture speaks; where thou hast that writing under hand and seal, that old composition betwixt God and Man, appointing Man his Limits;
Heare Saint Paule aduising the Collossians, Let no man beare rule ouer you vnder shew of a voluntary humility and worshipping of Angels, Col. •. 18. intruding into those things which he hath not seene, vainely puft vp by his fleshly minde.
Hear Saint Paul advising the Colossians, Let no man bear Rule over you under show of a voluntary humility and worshipping of Angels, Col. •. 18. intruding into those things which he hath not seen, vainly puffed up by his fleshly mind.
nay, let them be accursed, saith Saint Paule. Much lesse then beleeue the dotage of men, their gulleries, impostures, fictions, melancholy imaginations, dreames, visions, and reuelations;
nay, let them be accursed, Says Saint Paul. Much less then believe the dotage of men, their Gulleries, Impostors, fictions, melancholy Imaginations, dreams, visions, and revelations;
2. How it may seeme good and not bee so. 3. How impotent, preiudiciall, and partiall a Iudge man is, in his owne case. 4. You haue seene the end of this faire way to bee false. 5. The issue of that pretence to be death, whilst life was promised. 6. Lastly, you haue seene the Iudgement of Gods spirit, shewing you the true notes to know the false way by.
2. How it may seem good and not be so. 3. How impotent, prejudicial, and partial a Judge man is, in his own case. 4. You have seen the end of this fair Way to be false. 5. The issue of that pretence to be death, while life was promised. 6. Lastly, you have seen the Judgement of God's Spirit, showing you the true notes to know the false Way by.
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but hauing found the right way, the way to life, walke in it constantly, and turne not backe to fables, and traditions, and falsehoods, in which you haue too long wandred astray;
but having found the right Way, the Way to life, walk in it constantly, and turn not back to fables, and traditions, and falsehoods, in which you have too long wandered astray;
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An honest Turke which knowes not the will of his Master, is to be preferd before a prophane Christian, who knowes his Masters will and doth it not, and therefore shalbe beaten vvith many stripes.
an honest Turk which knows not the will of his Master, is to be preferred before a profane Christian, who knows his Masters will and does it not, and Therefore shall beaten with many stripes.
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And thus a man is not sayd to be in his vvay when hee sinneth of frailty, he then hath slipt out of his vvay, and leaues not till he returne into his vvay by repentance:
And thus a man is not said to be in his Way when he Sinneth of frailty, he then hath slipped out of his Way, and leaves not till he return into his Way by Repentance:
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but vvhen he sins by custome then he is in his vvay. And a notorious sinner is not sayd to be in his vvay if now and then hee comes to Church, prayes, receiues the Sacraments,
but when he Sins by custom then he is in his Way. And a notorious sinner is not said to be in his Way if now and then he comes to Church, prays, receives the Sacraments,
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It is therefore the generall course, proceeding, and perseuerance in vertue or vice that brings life or death to our wayes: for the crowne of glory is at the end of this race of vertue,
It is Therefore the general course, proceeding, and perseverance in virtue or vice that brings life or death to our ways: for the crown of glory is At the end of this raze of virtue,
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but a man after Gods owne heart, therefore he would walke with God as Enoch did, and was neuer well at his heart till, he vvas reconciled to God by humble and hearty repentance.
but a man After God's own heart, Therefore he would walk with God as Enoch did, and was never well At his heart till, he was reconciled to God by humble and hearty Repentance.
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Iehu, though he slue all Ahabs children according to the word of the Lord, though he would needs haue Iehonadab see his zeale which he pretended was for God, in killing all the Priest of Baall, and in taking the Images out of the house of Baall, though he did many other things tending to reformation of Religion and the State.
Iehu, though he slew all Ahabs children according to the word of the Lord, though he would needs have Jehonadab see his zeal which he pretended was for God, in killing all the Priest of Baal, and in taking the Images out of the house of Baal, though he did many other things tending to Reformation of Religion and the State.
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for presently he was not well till he was committing the sins of Ieroboam, worshipping the golden calues in Bethel and Dan. Therefore though the spirit of God praise him for what he did well,
for presently he was not well till he was committing the Sins of Jeroboam, worshipping the golden calves in Bethel and Dan. Therefore though the Spirit of God praise him for what he did well,
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Now if those men may be deceiued in their wayes, who thinke they walke vprightly and like honest men, vvhat shall become of such as haue no vvayes, no vocations to vvalke in,
Now if those men may be deceived in their ways, who think they walk uprightly and like honest men, what shall become of such as have no ways, no vocations to walk in,
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what shall become of the irreligious Atheist, vvho like a foole sayth in his heart there is no God, and yet by naturall feare is often taught to giue his heart the lie for so saying,
what shall become of the irreligious Atheist, who like a fool say in his heart there is no God, and yet by natural Fear is often taught to give his heart the lie for so saying,
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and knowes his way is the way of death, yet vvalkes in it? what shall become of the prophane Naturalist and Neuteralist, vvho is of all religions, or no religion;
and knows his Way is the Way of death, yet walks in it? what shall become of the profane Naturalist and Neuteralist, who is of all Religions, or no Religion;
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and their sences so dam'd vp with the noyse of drums and trumpets, the neighing of horses, the clashing of vveapons, the thunder and lightning of the interchanged artillery,
and their Senses so damed up with the noise of drums and trumpets, the neighing of Horses, the clashing of weapons, the thunder and lightning of the interchanged Artillery,
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nor see the desperate condition, misery, and ends of their dying companions, some slaine sodainely, others liuing miserably beggarly, basely, full of rottennesse and sores, deformed, filthy, lothsome to the eye, to the eare, to the nose;
nor see the desperate condition, misery, and ends of their dying Sodales, Some slain suddenly, Others living miserably beggarly, basely, full of rottenness and sores, deformed, filthy, loathsome to the eye, to the ear, to the nose;
so they may leaue their euill customs, and turne to thee with sorrow and repentance, that if it be possible, they may be saued from the pit of destruction.
so they may leave their evil customs, and turn to thee with sorrow and Repentance, that if it be possible, they may be saved from the pit of destruction.
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1. Vicinales vi. e. Or vvayes of vicinity or neighborhood, are betwixt streete and streete, neighbor and neighbor, house and house, in Cities or townes.
1. Vicinales vi. e. Or ways of vicinity or neighbourhood, Are betwixt street and street, neighbour and neighbour, house and house, in Cities or Towns.
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And these may be compared first vvith those opinions in our Religion, or conditions and manners in our liues, vvhich vvee take vp by imitation of our Parents, Tutors, Predecessors or the like.
And these may be compared First with those opinions in our Religion, or conditions and manners in our lives, which we take up by imitation of our Parents, Tutors, Predecessors or the like.
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Thus by imitation and example of others vvhome vvee reverence for knowledge or deuotion, by the custome and consent of times and places, wee are led as it were blindfold, to take vp vpon trust all matters of faith without examination of their principles or grounds;
Thus by imitation and Exampl of Others whom we Reverence for knowledge or devotion, by the custom and consent of times and places, we Are led as it were blindfold, to take up upon trust all matters of faith without examination of their principles or grounds;
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vvhen if vvee vvere not kept backe from search by ignorant superstition, vve should finde, that, As man naturally begets man to sin according to his depraued Image,
when if we were not kept back from search by ignorant Superstition, we should find, that, As man naturally begets man to since according to his depraved Image,
by which reason, as the tares ouergrow the wheat, so the foolish ouergrow the wise, the superstitious ouergrow the truly religious; and the godlesse, the godly;
by which reason, as the tares overgrow the wheat, so the foolish overgrow the wise, the superstitious overgrow the truly religious; and the godless, the godly;
and so stultorum infinitus numerus, the vvhole Earth is replenished vvith such people. For instance, wee send our children beyond the Seas into Fraunce, Italy, Spaine, Germany;
and so stultorum Infinite Numerus, the Whole Earth is replenished with such people. For instance, we send our children beyond the Seas into France, Italy, Spain, Germany;
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they returne not Englishmen from thence, but Frenchmen, Italians, Spaniards, Germans; They do not only bring home the Language, which vvas the pretence of their trauell,
they return not Englishmen from thence, but Frenchmen, Italians, Spanish, Germans; They do not only bring home the Language, which was the pretence of their travel,
so that nothing heere now seemes good to them, but all that they bring home that seemes right in their eyes, they hate to be reformed, preiudice hath so taken vp their affections and iudgements aforehand.
so that nothing Here now seems good to them, but all that they bring home that seems right in their eyes, they hate to be reformed, prejudice hath so taken up their affections and Judgments aforehand.
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So prodigality is often taken for liberality, or for charity. Spirituall pride is taken for Humility: Single incontinencie or impotencie, is taken for chastitie; Temeritie is taken for Fortiude: Securitie is taken for peace of conscience: Presumption is taken for faith: vaineglory for Piety and deuotion: cholericke folly, for zeale: And deadnes of heart, and dulnesse of affection, for Contentment.
So prodigality is often taken for liberality, or for charity. Spiritual pride is taken for Humility: Single incontinency or impotency, is taken for chastity; Temerity is taken for Fortiude: Security is taken for peace of conscience: Presumption is taken for faith: vainglory for Piety and devotion: choleric folly, for zeal: And deadness of heart, and dulness of affection, for Contentment.
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So naturall loue, vvhich Ethnickes haue, is mistaken for Christian Charitie: for that a vvorke be good, that is, accepted of God, it must proceede out of Faith, and be done in obedience to his commandement, and to the end to glorifie him. Now this cannot be vvithout knowledge, that is the ground of all:
So natural love, which Ethnics have, is mistaken for Christian Charity: for that a work be good, that is, accepted of God, it must proceed out of Faith, and be done in Obedience to his Commandment, and to the end to Glorify him. Now this cannot be without knowledge, that is the ground of all:
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for how shall they beleeue on him, of whom they haue not heard? Rom. 10. 14. Bona opera dicuntur opera Ethnicorum, aut secundum apparentiam tantùm, aut quod substantia operis in se bona sit, licèt subiecto, obiecto, fine, alijsque circumstantijs sit malum.
for how shall they believe on him, of whom they have not herd? Rom. 10. 14. Bona opera dicuntur opera Ethnicorum, Or secundum apparentiam tantùm, Or quod Substance operis in se Bona sit, licèt subiecto, obiecto, fine, alijsque circumstantijs sit malum.
and so his worke, yea all his works accepted, as the person and sacrifice of Abcl was accepted of God, Gen. 4. 3. Thirdly, that it be done to a good end, that is, to glorifie God, to testifie our loue and thankfulnesse to him, for his infinite loue to vs;
and so his work, yea all his works accepted, as the person and sacrifice of Abcl was accepted of God, Gen. 4. 3. Thirdly, that it be done to a good end, that is, to Glorify God, to testify our love and thankfulness to him, for his infinite love to us;
or in the eyes of the world, are those apparances vvhich often beguile good men, (I meane, men of good natures, of good naturall dispositions and affections) aud vvhich S. Augustine cals splendida peccata, glistering sinnes;
or in the eyes of the world, Are those appearances which often beguile good men, (I mean, men of good nature's, of good natural dispositions and affections) and which S. Augustine calls splendida Peccata, glistering Sins;
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And these haue their resemblances in our generall callings as Christians, and in our particular callings, as we are Ministers, Magistrates, Lawyers, Merchants, or the like.
And these have their resemblances in our general callings as Christians, and in our particular callings, as we Are Ministers, Magistrates, Lawyers, Merchant's, or the like.
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as they say, three grieuous faults. 1. Sinne against their consciences. 2. Giue offence and scandall to their weake brethren. 3. Infringe their Christian liberty.
as they say, three grievous Faults. 1. Sin against their Consciences. 2. Give offence and scandal to their weak brothers. 3. Infringe their Christian liberty.
and comes fresh out of the Vniuersitie, if he bee crost in his first preferment, then he growes refractary to the State and present government of the Church established;
and comes fresh out of the university, if he be crossed in his First preferment, then he grows refractory to the State and present government of the Church established;
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This his way seemes good to himselfe (for I will not vncharitably iudge him to sin against his conscience) and yet he finds the issue thereof to be the vvayes of death.
This his Way seems good to himself (for I will not uncharitably judge him to sin against his conscience) and yet he finds the issue thereof to be the ways of death.
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And what he doth is either against the Lawe, or without a Lawe, as it were by his princely prerogatiue, non est iusto lex posita, &c. There is no Lawe for a Lawyer.
And what he does is either against the Law, or without a Law, as it were by his princely prerogative, non est Just lex Posita, etc. There is no Law for a Lawyer.
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and whereas in all other vocations there lies an Action in the Case against such, as hauing taken a valuable consideration for their paines, will not performe their worke;
and whereas in all other vocations there lies an Actium in the Case against such, as having taken a valuable consideration for their pains, will not perform their work;
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and Demosthenes, we know, had as much for holding his peace, as AEschines for pleading. The Doctrine of Restitution he likes not, it is a popish point;
and Demosthenes, we know, had as much for holding his peace, as AEschines for pleading. The Doctrine of Restitution he likes not, it is a popish point;
and whose office it is to guide others right in the way? Yes doubtlesse, the end shewes, that Malè parta, malè dilabuntur, the issues of all are the wayes of death and destruction.
and whose office it is to guide Others right in the Way? Yes doubtless, the end shows, that Malè Parta, malè dilabuntur, the issues of all Are the ways of death and destruction.
or perhaps they are superstitious and popish workes, though he heare God himselfe say, I will haue mercy, and not sacrifice. He will not sweare perhaps;
or perhaps they Are superstitious and popish works, though he hear God himself say, I will have mercy, and not sacrifice. He will not swear perhaps;
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or wayes of neighborhood, therefore God hath appointed Kings and Iudges to bee life-tenants and Deputies in his steade, to defend weake truth from strong falsehood and oppression,
or ways of neighbourhood, Therefore God hath appointed Kings and Judges to be life-tenants and Deputies in his stead, to defend weak truth from strong falsehood and oppression,
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and giuen him a Lawe and direct rule how to doe it, and that he might do this freely without partiality, without feare or any other thing that might mis-leade his iudgement, God hath set him aboue all, exempted him from all other Iudge but himselfe,
and given him a Law and Direct Rule how to do it, and that he might do this freely without partiality, without Fear or any other thing that might mislead his judgement, God hath Set him above all, exempted him from all other Judge but himself,
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as wee see in Moses, and after in the 70. Assistants, and in Saule, Dauid, Salomon and others who were extraordinarily indued from aboue with Graces fitting their imployments;
as we see in Moses, and After in the 70. Assistants, and in Saule, David, Solomon and Others who were extraordinarily endued from above with Graces fitting their employments;
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but ioynes with it and speakes the same language, from whence perhaps that common speech arose, that the voice of the people is the voice of God, if it bee ioyned vvith the voice of the King;
but joins with it and speaks the same language, from whence perhaps that Common speech arose, that the voice of the people is the voice of God, if it be joined with the voice of the King;
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So the publique spirit departed from Saule, and a priuate mad spirit possessed him, vvhich made him hate Dauid, for louing him, and being loued of God;
So the public Spirit departed from Saule, and a private mad Spirit possessed him, which made him hate David, for loving him, and being loved of God;
Wherefore, for this, vvhen he recouered his former publique spirit, he cryed peccaui and miserere vvith his father David, and vvrote that booke called Ecclesiastes, to bemone and manifest his owne fall,
Wherefore, for this, when he recovered his former public Spirit, he cried peccaui and Miserere with his father David, and wrote that book called Ecclesiastes, to bemoan and manifest his own fallen,
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and forewarne other Princes to beware of the spirit of priuacie, that they may hedge in their royall wayes vvith these conscionable restrictions, vvhereby they may be obayed for conscience sake by their subiects.
and forewarn other Princes to beware of the Spirit of privacy, that they may hedge in their royal ways with these conscionable restrictions, whereby they may be obeyed for conscience sake by their Subjects.
Thou sayest thy conscience tels thee, the Religion commanded by the King, or some ceremony vsed in the Church according to the Lawes established, is not agreeable, but contrary to the truth;
Thou Sayest thy conscience tells thee, the Religion commanded by the King, or Some ceremony used in the Church according to the Laws established, is not agreeable, but contrary to the truth;
And thou art bound to resist, and breake thine owne crooked and peruerse vvill, aud to subiect it to the will of God, who hath subiected thee to Caesar. For Conscientia non est contra scientiam,
And thou art bound to resist, and break thine own crooked and perverse will, and to Subject it to the will of God, who hath subjected thee to Caesar. For Conscientia non est contra scientiam,
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The reason of this villaine, this iniustice, this error in practise, is giuen as before, Then there was no King, &c. So all disorders of life are for lacke of execution of Iustice:
The reason of this villain, this injustice, this error in practice, is given as before, Then there was no King, etc. So all disorders of life Are for lack of execution of justice:
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the first, the bloudy destruction of Iabes Gilead; the other, the rape of certaine virgins by fraude and force, who came out, without feare of trechery, securely trusting to their owne innocence,
the First, the bloody destruction of Jabesh Gilead; the other, the rape of certain Virgins by fraud and force, who Come out, without Fear of treachery, securely trusting to their own innocence,
how haps it then, that there are (I do not say sinnes, for there vvill be sinnes as long as there are men,) but such common, open, crying sinnes, such raigning, roaring, raging sinnes, such beaten roads, common high-vvayes of sinnes and sinning,
how haps it then, that there Are (I do not say Sins, for there will be Sins as long as there Are men,) but such Common, open, crying Sins, such reigning, roaring, raging Sins, such beaten roads, Common highways of Sins and sinning,
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as if there vvere no King, no Lawe, no Priest, no Iudge in England? I speake not of them, vvhich may pretend their excuse from the fraylty of our natures,
as if there were no King, no Law, no Priest, no Judge in England? I speak not of them, which may pretend their excuse from the frailty of our nature's,
and robbing God of his glory, the Common-wealth of their honor, and that vvith violence, vvith applause, shaddowing their vnlawfull actions vnder the pretence of Lawe it selfe, vvhich should reforme them.
and robbing God of his glory, the Commonwealth of their honour, and that with violence, with applause, shadowing their unlawful actions under the pretence of Law it self, which should reform them.
If Iustice helpe not, he vvill strangle Deuotion: for vvho vvill giue to God, if the Diuell enioyes vvhat is giuen? Or vvho vvill giue to the Clergie, to the poore, to charitable vses,
If justice help not, he will strangle Devotion: for who will give to God, if the devil enjoys what is given? Or who will give to the Clergy, to the poor, to charitable uses,
for he hath got such countenance and supportance as he sits in judgement, and hath giuen sentence (like the Man of sinne) against the Clergy, that tithes are not due to them Iure Diuino; and therefore he and his may ceize vpon them vvith Prescriptions, Impropriations, Prohibitions, like an other three-headed Cerberus, Iure diabolico. The Country-people like well,
for he hath god such countenance and supportance as he sits in judgement, and hath given sentence (like the Man of sin) against the Clergy, that Tithes Are not due to them Iure Diuino; and Therefore he and his may ceize upon them with Prescriptions, Impropriations, Prohibitions, like an other three-headed Cerberus, Iure diabolico. The Country people like well,
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Simony, Sacriledge, all are let loose and armed, and Iudas hath sufficient colour to saue like a theefe his oyntment from Christs members and Ministers, vnder pretence of charity, and releeuing the poore;
Simony, Sacrilege, all Are let lose and armed, and Iudas hath sufficient colour to save like a thief his ointment from Christ members and Ministers, under pretence of charity, and relieving the poor;
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Next, the vsurer and the Sacrilegious person, who are coupled like dogges, comes three together in a cluster: 1. The Forestaller, 2. The Ingrosser, 3. The Depopulator; as seuerall species of one Genus; birds of a feather, who hang together of a string,
Next, the usurer and the Sacrilegious person, who Are coupled like Dogs, comes three together in a cluster: 1. The Forestaller, 2. The Ingrosser, 3. The Depopulator; as several species of one Genus; Birds of a feather, who hang together of a string,
The Forestaller (I meane not the petty forestaller of a Fayre or Market, but the forestaller of Commodities in a vvhole Country) bites closer then a Goose;
The Forestaller (I mean not the Petty forestaller of a Fair or Market, but the forestaller of Commodities in a Whole Country) bites closer then a Goose;
Mammon brought him in, Mammon keepes him in, and the excesse of his wife, child, seruants, giues notice to all eyes, that such brauery is not to be maintained without bribes.
Mammon brought him in, Mammon keeps him in, and the excess of his wife, child, Servants, gives notice to all eyes, that such bravery is not to be maintained without Bribes.
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for these wayes seeme good to the eyes of great men, yea to some of the greatest, (who should correct it) though the Yssues thereof be the wayes of death.
for these ways seem good to the eyes of great men, yea to Some of the greatest, (who should correct it) though the Issues thereof be the ways of death.
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but the whole body is corrupted? Looke vpon Religion, are not our aduersaries on all sides increased? Do not all places swarme with schismes, sects, heresies,
but the Whole body is corrupted? Look upon Religion, Are not our Adversaries on all sides increased? Do not all places swarm with schisms, Sects, heresies,
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was there euer such defect of charity, as if indeed it were true which some slander vs withall, that wee teach a solitary faith would saue, and that works were needlesse;
was there ever such defect of charity, as if indeed it were true which Some slander us withal, that we teach a solitary faith would save, and that works were needless;
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nay sinfull? was there euer generally such an itch of priuate wealth which euer forerunnes and effects the ruine of the Common-wealth? Looke vpon all our Proiects, of draining surrounded grounds,
nay sinful? was there ever generally such an itch of private wealth which ever foreruns and effects the ruin of the Commonwealth? Look upon all our Projects, of draining surrounded grounds,
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or whatsoeuer other profitable pretence they carry, see if they ayme not at the draining of the publique purse, at the milking of the state by priuate Monopolies; as if England were a hard step-dame,
or whatsoever other profitable pretence they carry, see if they aim not At the draining of the public purse, At the milking of the state by private Monopolies; as if England were a hard stepdame,
was there euer such a deade luke-warme indifferencie, a dow baked zeale, as if we cared not which way the world went, all wayes were alike to vs? Looke vpon man and wife, the Epitome of the Common-wealth;
was there ever such a dead lukewarm indifferency, a dow baked zeal, as if we cared not which Way the world went, all ways were alike to us? Look upon man and wife, the Epitome of the Commonwealth;
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was there euer such iarres, so little loue, such chopping and chaunging of wiues and husbands, such Nullities, such playing fast & loose with the sacred coniugall knot, such houses ouerthrowne by busie, pragmaticall,
was there ever such jars, so little love, such chopping and changing of wives and Husbands, such Nullities, such playing fast & lose with the sacred conjugal knot, such houses overthrown by busy, pragmatical,
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and disobedient Euahs, and effeminate, slauish, and passiue Adams? Looke in the streete, if you can distinguish men and women asunder by their apparell, or behauiour;
and disobedient Euah's, and effeminate, slavish, and passive Adams? Look in the street, if you can distinguish men and women asunder by their apparel, or behaviour;
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if euery Succuba seemes not an Incubus; so that you had need of a Iury to inquire of their Sexes? Consider well if there be such a thing as modesty and chastity or shamefastnesse, left amongst women,
if every Succuba seems not an Incubus; so that you had need of a Jury to inquire of their Sexes? Consider well if there be such a thing as modesty and chastity or shamefastness, left among women,
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but thy lie as Henry the fifts Bowes and Arrowes at Pomfret Castle, with which he wan the battaile of Agincourt; or Edward the thirds sword in Westminster, which he vsed in the Conquest of Fraunce,
but thy lie as Henry the fifths Bows and Arrows At Pomfret Castle, with which he won the battle of Agincourt; or Edward the thirds sword in Westminster, which he used in the Conquest of France,
Should such as you either feare, or fauour, or respect causes or persons? I cannot suspect such a cloud, where there appeares such a shining Sun of graces,
Should such as you either Fear, or favour, or respect Causes or Persons? I cannot suspect such a cloud, where there appears such a shining Sun of graces,
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Consider, I beseech you, how Policie hath set one eye ouer another, and how many eyes there are ouer-looking all your voluntarie, your wilfull, your negligent and partiall escapes;
Consider, I beseech you, how Policy hath Set one eye over Another, and how many eyes there Are overlooking all your voluntary, your wilful, your negligent and partial escapes;
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There is a double worke at the Assises, the triall of Nisi prius, and Censure of manners: This, this last (my Lords) is the needfull, the acceptable worke;
There is a double work At the Assizes, the trial of Nisi prius, and Censure of manners: This, this last (my lords) is the needful, the acceptable work;
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Heere nothing profits but due execution, which is then done, when your honors do not only giue good and learned Charges, and good examples by present actions,
Here nothing profits but due execution, which is then done, when your honours do not only give good and learned Charges, and good Examples by present actions,
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which else are effectuall no longer with some, then this my Sermon, which being taken for a matter of course, is perhaps •ost by censure and science for a vvhile,
which Else Are effectual no longer with Some, then this my Sermon, which being taken for a matter of course, is perhaps •ost by censure and science for a while,
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Let vs ioyne together in humble and harty manner, and commend the end of this our present way of knowledge and the beginning of your great worke of Execution and practise, which followes, to his holy blessing and direction in faithfull and humble prayer.
Let us join together in humble and hearty manner, and commend the end of this our present Way of knowledge and the beginning of your great work of Execution and practice, which follows, to his holy blessing and direction in faithful and humble prayer.
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vvhen vvee did not keepe that way as wee ought, didst in thy mercy reueale the way of grace vnto vs in thy Gospell, sending thy Sonne to be a way, life, and truth vnto vs. A way to vvalke in, the life and strength wherewithall vvee walke,
when we did not keep that Way as we ought, didst in thy mercy reveal the Way of grace unto us in thy Gospel, sending thy Son to be a Way, life, and truth unto us A Way to walk in, the life and strength wherewithal we walk,