So as this Text comming thus with a Gift, and that gift a Crowne, and that Crowne a Crowne of life, without any curiosities of forme, the verie bare materials heere, may well now make it welcome,
So as this Text coming thus with a Gift, and that gift a Crown, and that Crown a Crown of life, without any curiosities of Form, the very bore materials Here, may well now make it welcome,
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and accordingly be reduced unto these three heads: 1. The royall excellencie of the gift, A Crowne of life. 2. The singular supremacie of the giver, I; I will give it.
and accordingly be reduced unto these three Heads: 1. The royal excellency of the gift, A Crown of life. 2. The singular supremacy of the giver, I; I will give it.
as a droppe, a pearle indeede, and yet a chaine of pearle too, connecting here together mans duety, Be faithfull, and Gods bounty, I will give thee. As if on these two, officium & beneficium, hung all the Law and the Prophets,
as a drop, a pearl indeed, and yet a chain of pearl too, connecting Here together men duty, Be faithful, and God's bounty, I will give thee. As if on these two, officium & beneficium, hung all the Law and the prophets,
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this And here being a coniunction of both, standing here like Iacobs ladder upon the earth, Be ye faithfull; and the toppe of it reaching up to heaven, The Crowne of life. Or as hee wittily called the circle of the Moone Isthmus, an Iland twixt eternity and generation:
this And Here being a conjunction of both, standing Here like Iacobs ladder upon the earth, Be you faithful; and the top of it reaching up to heaven, The Crown of life. Or as he wittily called the circle of the Moon Isthmus, an Island betwixt eternity and generation:
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this little And here, like a little Iland, on the one hand bordering upon the Church militant, on the other upon the Church triumphant, conioyning here to mans Christian practice of being faithfull, Christs gracious And of promise,
this little And Here, like a little Island, on the one hand bordering upon the Church militant, on the other upon the Church triumphant, conjoining Here to men Christian practice of being faithful, Christ gracious And of promise,
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As God said to Cain, If thou doe well, shalt thou not bee accepted? Doe well and have well, doe this and live, beleeve and be saved, be religious and reigne, be faithfull and be crowned:
As God said to Cain, If thou do well, shalt thou not be accepted? Do well and have well, do this and live, believe and be saved, be religious and Reign, be faithful and be crowned:
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And if I list insert the Friers narration of Miters like Bishops heads comming downe with haile and raine, how-ever the relation were ridiculous, his application were religious, Non est potestas nisi à Deo:
And if I list insert the Friars narration of Miters like Bishops Heads coming down with hail and rain, however the Relation were ridiculous, his application were religious, Non est potestas nisi à God:
and our Kings titles in spight of Bartholdus, runne graciously Dei gratiâ; and of all other Kings, good Kings, are by the very Heathen Homer, stiled as comming downe from Iupiter; everie good gift and everie perfect, having being from above,
and our Kings titles in spite of Bartholomew, run graciously Dei gratiâ; and of all other Kings, good Kings, Are by the very Heathen Homer, styled as coming down from Iupiter; every good gift and every perfect, having being from above,
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and so Time-servers as they are, as Tertullian of old taxed the Gentils, majori formidine Caesarem observatis quàm Iovem, that they were more observant of Caesar than Iupiter; not divisum imperium, they doe not so much as divide with God,
and so Time-servers as they Are, as Tertullian of old taxed the Gentiles, majori formidine Caesarem observatis quàm Jove, that they were more observant of Caesar than Iupiter; not Divisum imperium, they do not so much as divide with God,
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soule and bodie and all Caesars: and so say as hee of his Patron, Ille mihi semper Deus; or as shee in Hosea, ascribe all to lovers and friends, making flesh their arme;
soul and body and all Caesars: and so say as he of his Patron, Isle mihi semper Deus; or as she in Hosea, ascribe all to lovers and Friends, making Flesh their arm;
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like the Spider, climbing by thred of her own weaving, with Motto accordingly, Mihi soli debeo; in their audit standing only indebted to themselves, sacrificing to their owne nets,
like the Spider, climbing by thread of her own weaving, with Motto accordingly, Mihi soli Debow; in their audit standing only indebted to themselves, sacrificing to their own nets,
And what tenure so happy as this of a good Christian? which how-ever it enter per virgam, yet it holds in capite; holds of him who giveth more abundantly than other Lords take.
And what tenure so happy as this of a good Christian? which however it enter per Virgam, yet it holds in capite; holds of him who gives more abundantly than other lords take.
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unto him from whom this Crowne comes ought it alwaies to reflect againe; like the Doves, who at every graine they picke, looke upward, as giving thankes:
unto him from whom this Crown comes ought it always to reflect again; like the Dove, who At every grain they pick, look upward, as giving thanks:
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And as Tertullian notes, that when wee pray, Thy Kingdome come, Illi deputamus, quod ab illo expectamus, wee expresse that of him, which wee expect from him; a Kingdome, a Crowne.
And as Tertullian notes, that when we pray, Thy Kingdom come, Illi deputamus, quod ab illo Expect, we express that of him, which we expect from him; a Kingdom, a Crown.
If the obligation so be doubled in regard of the livelihood of earthly kingdomes, how is it then multiplyed in reference to this Crowne of life? Then what will yee render unto the Lord for all his benefits towards you,
If the obligation so be doubled in regard of the livelihood of earthly kingdoms, how is it then multiplied in Referente to this Crown of life? Then what will ye render unto the Lord for all his benefits towards you,
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but take the cup of salvation, and call upon the Name of the Lord? In solemnities under the Law, they wont to take the cup & drinke, in token of thanksgiving;
but take the cup of salvation, and call upon the Name of the Lord? In solemnities under the Law, they wont to take the cup & drink, in token of thanksgiving;
Is there any such haste of performing thankfulnesse present, for that benefit which is onely promised in the future, I will give thee? Every promise that's made is not kept de facto, ay, and de jure too;
Is there any such haste of performing thankfulness present, for that benefit which is only promised in the future, I will give thee? Every promise that's made is not kept de facto, ay, and de jure too;
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as Livie said of Hanniball, that hee never stood to his promise, but when t'was for his profit. Pollicitis dives quilibet esse potest; even the poorest may promise;
as Livy said of Hannibal, that he never stood to his promise, but when was for his profit. Promises dives Quilibet esse potest; even the Poorest may promise;
how many Dosons know we to feede their prisoners of promise with future promises, as Ephraim with winde? Alchymists, whose promises are gold, payment but drosse;
how many Dosons know we to feed their Prisoners of promise with future promises, as Ephraim with wind? Alchemists, whose promises Are gold, payment but dross;
putting off, as the tricke is, either with improbable reversions, or promises of promises, or as their promises are most of them resembled to the Devills omnia dabo, the most of them imaginary and delusory;
putting off, as the trick is, either with improbable reversions, or promises of promises, or as their promises Are most of them resembled to the Devils omnia Dabo, the most of them imaginary and delusory;
whilst their patients, like that man of many yeeres infirmity in the Gospell, fainting by the poole and none to put him in, lye languishing at hopes Hospitall;
while their patients, like that man of many Years infirmity in the Gospel, fainting by the pool and none to put him in, lie languishing At hope's Hospital;
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As that, mee thinkes, he may passe for a wise man in his generation, who said, Were the world indebted to him for praise, he would quit it for the moyty, on condition it might bee paid him aforehand;
As that, me thinks, he may pass for a wise man in his generation, who said, Were the world indebted to him for praise, he would quit it for the moiety, on condition it might be paid him aforehand;
Blanda praesentia, as Hilary spake, NONLATINALPHABET, as Nyssen, NONLATINALPHABET, as Philo; Men set the garland all on things present, listning more to sense about things present,
Blanda Presence, as Hilary spoke,, as Nyssen,, as Philo; Men Set the garland all on things present, listening more to sense about things present,
How-ever it fare so in mens promises, of little trust farther than sight, their decrees upon new importunities cancelled, their determinations upon new resanctions inconstant, their promises upon new considerations ebbing into emptinesse,
However it fare so in men's promises, of little trust farther than sighed, their decrees upon new importunities canceled, their determinations upon new resanctions inconstant, their promises upon new considerations ebbing into emptiness,
As old Sarah laughed at hearing of childe-bearing, no doubt, the carnall infidelity of such as never tasted of any powers of the world to come, laugh now in their sleeves, to heare talk thus of Crowns to be given to silly men.
As old Sarah laughed At hearing of childbearing, no doubt, the carnal infidelity of such as never tasted of any Powers of the world to come, laugh now in their sleeves, to hear talk thus of Crowns to be given to silly men.
Will give thee. Why then if there be anie thing freer than gift, let the impudent Papist here stand up with his debitum ut donum: Eternall life (sayes their Andradius ) not so much a gratuitie of liberalitie from God,
Will give thee. Why then if there be any thing freer than gift, let the impudent Papist Here stand up with his Debitum ut Donum: Eternal life (Says their Andreas) not so much a gratuity of liberality from God,
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who as they dare trade and barter about sale of worldly kingdomes, so venture they to truck and traffick about sale of heavenly Crownes too, having coined a money of merit to buy it with.
who as they Dare trade and barter about sale of worldly kingdoms, so venture they to truck and traffic about sale of heavenly Crowns too, having coined a money of merit to buy it with.
So farre from counting it thus a gift, as that Vega, a Clerke of theirs, durst insolently say, Gratis non accipiam, That this Crown which cost the Martyrs so much, he would not take it of free gift, not bee beholding to God for bestowing it, not accept of it if it cost him nought.
So Far from counting it thus a gift, as that Vega, a Clerk of theirs, durst insolently say, Gratis non accipiam, That this Crown which cost the Martyrs so much, he would not take it of free gift, not be beholding to God for bestowing it, not accept of it if it cost him nought.
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and this kingdom not partum, but paratum, a kingdome not purchased by us, but prepared for us, Matth. 25. And all that shall thus be crowned, filii divini beneficii, as Austin calls them, children of the divine kindnesse:
and this Kingdom not partum, but Paratum, a Kingdom not purchased by us, but prepared for us, Matthew 25. And all that shall thus be crowned, Sons Divine Beneficii, as Austin calls them, children of the divine kindness:
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The worth of this Crowne being so infinitely above all price of humane performance, that saies Anselmus, Si homo mille annis serviret, &c. Suppose a man should serve God zealously a thousand yeeres here,
The worth of this Crown being so infinitely above all price of humane performance, that Says Anselm, Si homo mille Annis serviret, etc. Suppose a man should serve God zealously a thousand Years Here,
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Et si millies moriamur, &c. saies Chrysostome, Though wee should dye a thousand deaths, and doe all vertuous exploits, all would be of no condignity to this Crowne:
Et si Thousands moriamur, etc. Says Chrysostom, Though we should die a thousand death's, and do all virtuous exploits, all would be of no condignity to this Crown:
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though secundùm opera, yet not propter opera; So Gregory: though propter promissum, yet not propter commissum; So Anstin: not factum, but pactum. And if the excellency of Iacob was not worthy the least of Gods mercies shewed him, Genes. 32. well may the house of Iacob now confesse, Non dignitate nostrâ, sed dignitate tuâ.
though secundùm opera, yet not propter opera; So Gregory: though propter Promise, yet not propter Commit; So Anstin: not factum, but Pact. And if the excellency of Iacob was not worthy the least of God's Mercies showed him, Genesis. 32. well may the house of Iacob now confess, Non dignitate nostrâ, sed dignitate tuâ.
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Never shall they come in the heavenly Ierusalem, who doe not from their hearts professe, that the comming thither is not proprij operis, but Domini muneris; not by their owne behaviour, but Gods favour:
Never shall they come in the heavenly Ierusalem, who do not from their hearts profess, that the coming thither is not proprij operis, but Domini muneris; not by their own behaviour, but God's favour:
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Non meritis operantis, but miseratione donantis, Not by the merits of the worker, but by the mercy of the giver, crowning his owne gift, not our workes;
Non Meritis operantis, but miseration donantis, Not by the merits of the worker, but by the mercy of the giver, crowning his own gift, not our works;
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but Omnibus Christi fidelibus, To thee, thou faithfull soule, to thee will I give it: not NONLATINALPHABET, as Aristotle well handles giving, not hand over head, at random, at all adventures;
but Omnibus Christ fidelibus, To thee, thou faithful soul, to thee will I give it: not, as Aristotle well handles giving, not hand over head, At random, At all adventures;
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and this Crowne of life the Lord hath promised to them that love him, saith St. Iames, them that love his appearing, saies S. Paul, to be given them for whom it is prepared, Matth. 20. Not as they spake of Gedeons brethren, Every one like the children of a King;
and this Crown of life the Lord hath promised to them that love him, Says Saint James, them that love his appearing, Says S. Paul, to be given them for whom it is prepared, Matthew 20. Not as they spoke of Gedeons brothers, Every one like the children of a King;
and sendeth raine on the uniust also, so that by these outward things, who knoweth whether hee bee worthy love or hatred? But as Abraham, though hee gave gifts to the sons of his concubines, Gen. 25. yet all his goods (reads one translation, all he had reade we now) the heritage gave he to his Isaac, in whom the covenant was established, the sonne of promise;
and sends rain on the unjust also, so that by these outward things, who Knoweth whither he be worthy love or hatred? But as Abraham, though he gave Gifts to the Sons of his concubines, Gen. 25. yet all his goods (reads one Translation, all he had read we now) the heritage gave he to his Isaac, in whom the Covenant was established, the son of promise;
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but how is he counted among the children of God, and his portion among the Saints? Thou that not onely (as Ecclesiasticus said) being iust, art one better than a thousand others;
but how is he counted among the children of God, and his portion among the Saints? Thou that not only (as Ecclesiasticus said) being just, art one better than a thousand Others;
Thou that art valiant for the truth, as was written upon the sword of Charles the Great, Decem praeceptorum custos Carolus, Charles keeper of the ten Commandements:
Thou that art valiant for the truth, as was written upon the sword of Charles the Great, Decem praeceptorum custos Carolus, Charles keeper of the ten commandments:
Consider but well the hard opening of the shell, weigh all circumstances, and they will be found but as the Physitians drugges, which they call NONLATINALPHABET gifts,
Consider but well the hard opening of the shell, weigh all Circumstances, and they will be found but as the Physicians drug, which they call Gifts,
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yet such as that some, even the owners, who might bee bold with their owne, themselves have said, They that knew but the troubles of their cares, would not stoope to take up their Crownes:
yet such as that Some, even the owners, who might be bold with their own, themselves have said, They that knew but the Troubles of their Cares, would not stoop to take up their Crowns:
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& if Popes, worst Comets to Kings, may prevaile, their hard deaths too, that being a principle of their detestable doctrine, Crueltie to Crownes. Yea but as Iesus said, that his Kingdome was not of this world, this is none of these Crownes,
& if Popes, worst Comets to Kings, may prevail, their hard death's too, that being a principle of their detestable Doctrine, Cruelty to Crowns. Yea but as Iesus said, that his Kingdom was not of this world, this is none of these Crowns,
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but a Crowne where death hath no claime, A Crowne of life. As hee that bearing three crownes, added well the word, Quarta perennis erit, that the fourth would be for ever;
but a Crown where death hath no claim, A Crown of life. As he that bearing three crowns, added well the word, Quarta Perennis erit, that the fourth would be for ever;
what-ever become eyther of those criminall, or counterfeit, or kingly crownes, Quarta perennis, this Crowne will last for ever, A Crowne, or as the other Translation not amisse, The Crowne of life. Whither at last being now come,
whatever become either of those criminal, or counterfeit, or kingly crowns, Quarta Perennis, this Crown will last for ever, A Crown, or as the other translation not amiss, The Crown of life. Whither At last being now come,
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as Nyssen once, being to speake of those words, Our Father which art in heaven, wisht himselfe wings, wherewith to mount and flye a pitch proportionable to the height of the matter in hand;
as Nyssen once, being to speak of those words, Our Father which art in heaven, wished himself wings, wherewith to mount and fly a pitch proportionable to the height of the matter in hand;
as Chrysostome spake, Sermo non valet exprimere, experimento opus est, Speech would not reach that excellency of it, which cannot be expressed but by experience;
as Chrysostom spoke, Sermon non valet exprimere, experimento opus est, Speech would not reach that excellency of it, which cannot be expressed but by experience;
onely as chaffe to that abundant harvest growing in the land of promise, the Crowne of life. Then not to trespasse further upon your patience, I only tender unto your consideration this your owne Day,
only as chaff to that abundant harvest growing in the land of promise, the Crown of life. Then not to trespass further upon your patience, I only tender unto your consideration this your own Day,
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As when Fulgentius saw the Nobility assembled at Rome, the sight of the glittering of that Court mounted his meditation to the thought of a higher Court, the heauenly Ierusalem.
As when Fulgentius saw the Nobilt assembled At Rome, the sighed of the glittering of that Court mounted his meditation to the Thought of a higher Court, the heavenly Ierusalem.
And upon sight of soft clothing in Kings houses, mee thinks wee should be led to thinke of that white clothing in the Revelation, and robe of righteousnesse:
And upon sighed of soft clothing in Kings houses, me thinks we should be led to think of that white clothing in the Revelation, and robe of righteousness:
there will be much learned, especially that which is the principall drift of the Text here, to fortifie against tribulations and oppositions for Christs cause.
there will be much learned, especially that which is the principal drift of the Text Here, to fortify against tribulations and oppositions for Christ cause.
Cùm voles omnium rerum oblivisci, cogita Caesarem, could Seneca say, Would thou forget all other things, thinke then of Caesar; but as a Christian wouldst thou forget all worldly combrances, Cogita Coronam, thinke on this Crowne:
Cùm voles omnium rerum Oblivion, cogita Caesarem, could Senecca say, Would thou forget all other things, think then of Caesar; but as a Christian Wouldst thou forget all worldly combrances, Cogita crown, think on this Crown:
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AN Argument unadvisedly chosen, (will some wise one at first hearing say) to undertake to treate of Truth, the telling wherof, your very Text aforehand tells you, procures enmity;
an Argument unadvisedly chosen, (will Some wise one At First hearing say) to undertake to Treat of Truth, the telling whereof, your very Text aforehand tells you, procures enmity;
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if that be the cause, what an unworthy part is it to maligne him that hath beene so mindefull of you, to trouble him that hath beene so true to you, to repay truth with enmity, to render enmity for telling truth? Am I therefore your enemie? &c.
if that be the cause, what an unworthy part is it to malign him that hath been so mindful of you, to trouble him that hath been so true to you, to repay truth with enmity, to render enmity for telling truth? Am I Therefore your enemy? etc.
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Next from the quarrell, here, Therefore, for telling truth to be hated, irrationabiliter malignati, as he spake, the unreasonable dealings of malignant men:
Next from the quarrel, Here, Therefore, for telling truth to be hated, irrationabiliter malignati, as he spoke, the unreasonable dealings of malignant men:
as in the second of Wisedome, He is not for our turne, hee checketh us for offending, professing to have the knowledge of God, &c. Therefore let us lye in waite for the righteous:
as in the second of Wisdom, He is not for our turn, he checketh us for offending, professing to have the knowledge of God, etc. Therefore let us lie in wait for the righteous:
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But dismissing those Minims upon the by, and aiming onely at the maine truth here, to cleare that, chuse I hence now to present before you, onely these three essentially materiall meditations:
But dismissing those Minims upon the by, and aiming only At the main truth Here, to clear that, choose I hence now to present before you, only these three essentially material meditations:
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The dignity of truth in it selfe: The indignity offred truth by others enmity: The enduring of that enmity by the tellers of truth: The high excellency of truth:
The dignity of truth in it self: The indignity offered truth by Others enmity: The enduring of that enmity by the tellers of truth: The high excellency of truth:
As 'tis an expostulation pregnant with firme resolution, so de debito it ratifies his constancy: De jure truth deserveth better; de facto it receiveth worse:
As it's an expostulation pregnant with firm resolution, so de Debito it Ratifies his constancy: De jure truth deserveth better; de facto it receives Worse:
The spies that can try the whole land by one cluster, measure whole Hercules by a foot, discerne the whole web by the list, may save a labour, ease themselves and others by departing,
The spies that can try the Whole land by one cluster, measure Whole Hercules by a foot, discern the Whole web by the list, may save a labour, ease themselves and Others by departing,
A true valuation of truth in it selfe, & so what good entertainment it deserveth. The undervaluing of truth 'mongst men, and so what bad entertainment, enmity, it findeth.
A true valuation of truth in it self, & so what good entertainment it deserveth. The undervaluing of truth amongst men, and so what bad entertainment, enmity, it finds.
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accordingly as Plato againe and againe gives truth the leading, NONLATINALPHABET, &c. And hee, saies he, that will be happy in the end, ought to lay hold on truth in the beginning:
accordingly as Plato again and again gives truth the leading,, etc. And he, Says he, that will be happy in the end, ought to lay hold on truth in the beginning:
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Truth being in the minde as in subjecto cognitivo, in speech as in signo repraesentativo, in the minde as knowing, in the mouth as manifesting, each way glorious things are spoken of Truth.
Truth being in the mind as in Subject cognitivo, in speech as in Sign repraesentativo, in the mind as knowing, in the Mouth as manifesting, each Way glorious things Are spoken of Truth.
Truth the meate of the minde, saies the Platonist, Animi cibus: Truth the sustenance of the soule, sayes Lactantius, Animae pabulum: Truth the spouse of the understanding, say others, Sponsa intellectus: Verity the virginity of the soule, as falshood the adultery.
Truth the meat of the mind, Says the Platonist, Animi cibus: Truth the sustenance of the soul, Says Lactantius, Spirits pabulum: Truth the spouse of the understanding, say Others, Sponsa Intellectus: Verity the virginity of the soul, as falsehood the adultery.
because the understanding principally created for spirituall apprehensions, in those arts, leaving Truth, the Spouse of the understanding, adulterates, pollutes it selfe with corporall employments:
Because the understanding principally created for spiritual apprehensions, in those arts, leaving Truth, the Spouse of the understanding, adulterates, pollutes it self with corporal employments:
And this is the unvaluable advantage, how-ever shallow men sleight it, which a Philosopher, a Student, a man conversing with his understanding, hath above other empty men of the world, that whilst those sensualists fondly stand courting other vaine beauties, some of them it may be naturall, many of them artificiall, most of them naught:
And this is the unvaluable advantage, however shallow men sleight it, which a Philosopher, a Student, a man conversing with his understanding, hath above other empty men of the world, that while those sensualists fondly stand courting other vain beauty's, Some of them it may be natural, many of them artificial, most of them nought:
and whereunto they needes againe would bee in bondage, a carriage concentrique with relapses at this day into Papisticall superstitions, said Gualter of his time then, to bring it no neerer.
and whereunto they needs again would be in bondage, a carriage concentric with relapses At this day into Papistical superstitions, said Gualter of his time then, to bring it no nearer.
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Verily as Mirandula spake, Veritatem Philosophia quaerit, Theologia invenit, Religio possidet, that Truth was a thing which Philosophy sought, Divinity found, Religion possessed.
Verily as Mirandula spoke, Veritatem Philosophia Query, Theology invenit, Religio possidet, that Truth was a thing which Philosophy sought, Divinity found, Religion possessed.
Truth, the toughest maintaining whereof will never make a true Martyr, though ordinarily shall yee finde more obstinacy in maintaining those petty truths,
Truth, the toughest maintaining whereof will never make a true Martyr, though ordinarily shall ye find more obstinacy in maintaining those Petty truths,
that as Christ bid the Minstrels, Get you hence, hence with such truths: As Samuel said of Ishai's seven sonnes, The Lord hath chosen none of these truthes;
that as christ bid the Minstrels, Get you hence, hence with such truths: As Samuel said of Ishai's seven Sons, The Lord hath chosen none of these truths;
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no, but as he defines Theologick truth to be the truth necessarie in the voyage to salvation, divine truth, saving truth, truth respectively to Religion;
no, but as he defines Theologic truth to be the truth necessary in the voyage to salvation, divine truth, Saving truth, truth respectively to Religion;
whilst as God himselfe is truth and everie man a lyar, so are all those other but as trash to his truth, who (as one heroically spoke) if hee were to be corporeal, would sure have Light for his bodie, and Truth for his soule;
while as God himself is truth and every man a liar, so Are all those other but as trash to his truth, who (as one heroically spoke) if he were to be corporeal, would sure have Light for his body, and Truth for his soul;
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& the Spirit of truth, not onely so essentialiter, but doctrinaliter, leading into all truth; his wayes truth, his workes truth, his word truth, all truth:
& the Spirit of truth, not only so essentialiter, but doctrinaliter, leading into all truth; his ways truth, his works truth, his word truth, all truth:
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Then come on ye that say, Who will shew us any good? Cui bono? what good shall we get by this your painted pearle of truth, this treasure in a traunce,
Then come on you that say, Who will show us any good? Cui Bono? what good shall we get by this your painted pearl of truth, this treasure in a trance,
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for all your letter of commendations of Truth, Quid mihi prodest cognoscere Veritatem, as in Austin? Good? Why say what is the good you would have? Is it liberty? O bona libertas; why know the Truth,
for all your Letter of commendations of Truth, Quid mihi profits cognoscere Veritatem, as in Austin? Good? Why say what is the good you would have? Is it liberty? O Bona Libertas; why know the Truth,
and the Truth shall make you free, Iohn 8. the Truth there not onely Veritas Christus, but Veritas Christi; a Truth truely to be tearmed liberalis, not onely as liberall sciences,
and the Truth shall make you free, John 8. the Truth there not only Veritas Christus, but Veritas Christ; a Truth truly to be termed liberalis, not only as liberal sciences,
no, Truth is the Kings Guard, NONLATINALPHABET, sayes Salomon, Truth that which helpes to keep and preserve the King, Prov. 20. yea his Truth shall be your shield and buckler, as David speaketh.
no, Truth is the Kings Guard,, Says Solomon, Truth that which helps to keep and preserve the King, Curae 20. yea his Truth shall be your shield and buckler, as David speaks.
Truth there not opposite onely falso but fucato; when hypocrisie, pollicie, fraud, falshood, errour can minister no comfortable ingredient, in extremity, then faire fall Truth.
Truth there not opposite only False but fucato; when hypocrisy, policy, fraud, falsehood, error can minister no comfortable ingredient, in extremity, then fair fallen Truth.
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Beyond the comforts here, is it heaven hereafter you would have hold of? Why, remember who it is shall dwell in Gods Tabernacle, rest in his holy Mountaine, hee that speaketh the Truth in his heart:
Beyond the comforts Here, is it heaven hereafter you would have hold of? Why, Remember who it is shall dwell in God's Tabernacle, rest in his holy Mountain, he that speaks the Truth in his heart:
Truth 'tis NONLATINALPHABET, as in Plato, faire; nor painter, nor statuary that can expresse like beauty to Truths, said Philemon: Truth 'tis NONLATINALPHABET, as in Esdras, strong;
Truth it's, as in Plato, fair; nor painter, nor statuary that can express like beauty to Truths, said Philemon: Truth it's, as in Ezra, strong;
and 'twas Iethro's counsell to Moses, for Iudges over the people, to choose viros veraces, men of Truth, in quibus sit veritas; nor could the high Priest give sentence without the blest-plate of iudgement on, wherein they put Veritatem, as if Truth were the very forme of iudgement, what ever the matter bee.
and 'twas Jethro's counsel to Moses, for Judges over the people, to choose viros veraces, men of Truth, in quibus sit veritas; nor could the high Priest give sentence without the blest-plate of judgement on, wherein they put Veritatem, as if Truth were the very Form of judgement, what ever the matter be.
Suffer yee now the word of exhortation unto Truth, ye shall have it tendred now in no meaner termes than Solomons, Buy the Truth ('tis no Symonie) and sell it not; buy it of God by prayer, buy it of Bookes by reading, buy it of Orthodoxe men by hearing, buy it over & over, ye cannot over-buy it, Non Priamus tanti, &c. Truth being as wisedome, to be preferred before scepters and thrones, to be loved above health and beauty, precious stones not to bee compared unto it, gold but as gravell in respect of it,
Suffer ye now the word of exhortation unto Truth, you shall have it tendered now in no meaner terms than Solomons, Buy the Truth (it's no Simony) and fell it not; buy it of God by prayer, buy it of Books by reading, buy it of Orthodox men by hearing, buy it over & over, you cannot overbuy it, Non Priam tanti, etc. Truth being as Wisdom, to be preferred before sceptres and thrones, to be loved above health and beauty, precious stones not to be compared unto it, gold but as gravel in respect of it,
as in the Revelation; and for all their wisedome in their generation, selling, as unthrifts doe their lands, that which they never knew the worth of, Truth:
as in the Revelation; and for all their Wisdom in their generation, selling, as unthrifts do their Lands, that which they never knew the worth of, Truth:
and Indulgences yet unhatched, when Masse was yet unmoulded, and Transubstantiation yet unbaked, when Merits were yet unminted, and Sinnes veniall uninvented;
and Indulgences yet unhatched, when Mass was yet unmoulded, and Transubstantiation yet unbaked, when Merits were yet unminted, and Sins venial uninvented;
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It was Christs praier for his, Ioh. 17. Sanctifie them with thy truth: and the God of truth confirme and keepe you in his so excellent truth; Truths excellency.
It was Christ prayer for his, John 17. Sanctify them with thy truth: and the God of truth confirm and keep you in his so excellent truth; Truths excellency.
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And can it then be, a thing so highly excellent as truth, should finde so harsh entertainment as enmitie? Can so bright beames beget so blacke cloudes? Yes,
And can it then be, a thing so highly excellent as truth, should find so harsh entertainment as enmity? Can so bright beams beget so black Clouds? Yes,
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for all that true price of Truth, come we now to view how fooles misprise it, entertayning it with enmitie, Enemy for telling truth, That's now the second part.
for all that true price of Truth, come we now to view how Fools misprise it, entertaining it with enmity, Enemy for telling truth, That's now the second part.
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and we not apprehend a blessednesse, in being fed and feasted with truth? Shall they coenare fabulis, and wee not veritate? Shall they crake of beds of roses and sweet odours,
and we not apprehend a blessedness, in being fed and feasted with truth? Shall they coenare fabulis, and we not veritate? Shall they crake of Beds of roses and sweet odours,
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and any set so light by lovely truth, as thus to entertaine it with enmity? Ergo inimicus; A strange Ergo, yet not more strange than true, truth being so frequently haunted with hatred,
and any Set so Light by lovely truth, as thus to entertain it with enmity? Ergo Inimicus; A strange Ergo, yet not more strange than true, truth being so frequently haunted with hatred,
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so persecuted they the Prophets, thus entertaind they truth with enmitie: And as Ecclesiastes spake, NONLATINALPHABET, That which hath been, is that which shall bee;
so persecuted they the prophets, thus entertained they truth with enmity: And as Ecclesiastes spoke,, That which hath been, is that which shall be;
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There being three things (saies Aristotle ) NONLATINALPHABET, three things that breed enmity, NONLATINALPHABET, ira, incommodatio, criminatio, displeasure, disprofit, discredit;
There being three things (Says Aristotle), three things that breed enmity,, ira, incommodatio, criminatio, displeasure, disprofit, discredit;
Tange montes & fumigabunt; the least touch of truth makes them fume and fret like the vapours of the thunder-bolt, which never linne working till they have vented themselves with terror;
Tange montes & fumigabunt; the least touch of truth makes them fume and fret like the vapours of the thunderbolt, which never linne working till they have vented themselves with terror;
a quare impedit therfore so quarrels the truth, as that the tellers thereof are driven often to that Dilemma of Agathon, NONLATINALPHABET, &c. If I please thee, I shal not tell the truth;
a quare Impediment Therefore so quarrels the truth, as that the tellers thereof Are driven often to that Dilemma of Agathon,, etc. If I please thee, I shall not tell the truth;
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therefore say they of the truth teller, as they in the second of Wisedome spake of the righteous, He is not for our profit, he is contrary to our doing, therfore rebuke him;
Therefore say they of the truth teller, as they in the second of Wisdom spoke of the righteous, He is not for our profit, he is contrary to our doing, Therefore rebuke him;
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Tell one of your Politicians Papinian's truth, That that's the best reason which makes most for Religion, that the best policy which makes most for Pietie;
Tell one of your Politicians Papinian's truth, That that's the best reason which makes most for Religion, that the best policy which makes most for Piety;
Tell a covetous man St. Pauls truth, That the love of monie is the roote of all evill, yee offer him losse, ye touch his free-hold, yee are a trespasser to his trade, an enemy.
Tell a covetous man Saint Paul's truth, That the love of money is the root of all evil, ye offer him loss, you touch his freehold, ye Are a trespasser to his trade, an enemy.
Veritas ideo semper invisa est, eo quod is qui peccat, vult habere liberum peccandi locum, saies Lactantius, Because every offender would have his full swindge without controule,
Veritas ideo semper Invisa est, eo quod is qui peccat, vult habere liberum Peccandi locum, Says Lactantius, Because every offender would have his full swinge without control,
thus turne that into bitternesse, Enmity. That whereas we usually say, Bitter as gall, we might stronglier expresse it (said Vega well) by saying, Bitter as Truth.
thus turn that into bitterness, Enmity. That whereas we usually say, Bitter as Gall, we might stronglier express it (said Vega well) by saying, Bitter as Truth.
That as the Turke taunted some Christians at Constantinople, who said that they came thither to suffer for the Truth, That they needed not have come so farre for that, seeing had they but told the Truth at home, they should not have missed suffering for it:
That as the Turk taunted Some Christians At Constantinople, who said that they Come thither to suffer for the Truth, That they needed not have come so Far for that, seeing had they but told the Truth At home, they should not have missed suffering for it:
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An expectas ut Quintilianus ametur? Let him rather count himselfe to be borne, as Ieremie, a contentious man, a man that striveth with the whole earth:
an expectas ut Quintilianus ametur? Let him rather count himself to be born, as Ieremie, a contentious man, a man that striveth with the Whole earth:
as Luther said of preaching, Praedicare nihil aliud est, quàm derivare in se furorem, &c. That to preach (preach home as hee used) was nothing else but to stirre up the fury of Hell, Satan, World against a man;
as Luther said of preaching, Praedicare nihil Aliud est, quàm derivare in se furorem, etc. That to preach (preach home as he used) was nothing Else but to stir up the fury of Hell, Satan, World against a man;
reckon he thus to eate his Passeover with sowre herbes, thus to bee fed with bitternesse, and filled as with wormwood, to have this wilde gourd Enmity shred into his pot.
reckon he thus to eat his Passover with sour herbs, thus to be fed with bitterness, and filled as with wormwood, to have this wild gourd Enmity shred into his pot.
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and forget the truth? for though they shrewdly say, Qui vult dimitti à Domino, dicat illi veritatem, He that would be put from his Master, let him tell him truth;
and forget the truth? for though they shrewdly say, Qui vult dimitti à Domino, dicat illi veritatem, He that would be put from his Master, let him tell him truth;
wote you not what Pope Eugenius said, Hoc verum esse si ipse velit & non aliter, That this or that was true if his Holinesse, his Greatnesse would have it so, and not otherwise? as if great Ones granted Warrants of Truth,
wot you not what Pope Eugenius said, Hoc verum esse si ipse velit & non aliter, That this or that was true if his Holiness, his Greatness would have it so, and not otherwise? as if great Ones granted Warrants of Truth,
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cannot ye meddle onely with toothlesse truths, as Balak bid, Neither curse nor blesse at all? serve in as in Iob, only the white of an egge without any taste at all? Or if needes you must be tampring with Truth, cannot yee candy it over with a scepticall neutrality,
cannot you meddle only with toothless truths, as Balak bid, Neither curse nor bless At all? serve in as in Job, only the white of an egg without any taste At all? Or if needs you must be tampering with Truth, cannot ye candy it over with a sceptical neutrality,
& Christ himselfe propounded Truth naked, yet 'tis none of the worst observations you shall meet with in Oleaster, The holy Prophets, especially to great Ones, to have spoken most an end in Parables;
& christ himself propounded Truth naked, yet it's none of the worst observations you shall meet with in Oleaster, The holy prophets, especially to great Ones, to have spoken most an end in Parables;
but cook'd and season'd, Sale prudentiae temperata; at least bee so wise as to tarry till downe-right Truth bee demanded of you, and so drawne from you. No, hence Satan;
but cooked and seasoned, Sale prudentiae temperata; At least be so wise as to tarry till downright Truth be demanded of you, and so drawn from you. No, hence Satan;
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But (as saies Austin ) Though men bely the Moone in her defects, and revile the Starres, nicknaming them, Saturne, Iupiter, Mercury, and worse, Venus, the Starres yet continue their courses;
But (as Says Austin) Though men belly the Moon in her defects, and revile the Stars, nicknaming them, Saturn, Iupiter, Mercury, and Worse, Venus, the Stars yet continue their courses;
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No crimination of heresie, no calumniation of schisme, no imputation of noveltie daunts the Truth, no nor disheartens the Pauls, the true Truth-tellers neither;
No crimination of heresy, no calumniation of Schism, no imputation of novelty daunts the Truth, no nor disheartens the Paul's, the true Truth-tellers neither;
as in Iob: though they revile them as they doe, the schoole of Satan, the heard of Antichrist, the reprobate congregation, loose Apostates, turkish Huguenots, worse than Infidels, prophane Hell-hounds, false Gospellers,
as in Job: though they revile them as they do, the school of Satan, the herd of Antichrist, the Reprobate congregation, lose Apostates, turkish Huguenots, Worse than Infidels, profane Hellhounds, false Evangelists,
remembring that terrible speech of Austins, Quicunque metu, &c. that whosoever for feare of any power hides Truth, provokes Gods wrath against himselfe,
remembering that terrible speech of Austins, Quicunque metu, etc. that whosoever for Fear of any power hides Truth, provokes God's wrath against himself,
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as in Athenagoras both NONLATINALPHABET, de veritate, by speaking of the truth unto the religious, and NONLATINALPHABET, pro veritate, for the truth against the erroneous.
as in Athenagoras both, de veritate, by speaking of the truth unto the religious, and, Pro veritate, for the truth against the erroneous.
and let it never bee said that the adversaries (those pioners, whose occupation is onely to undermine the truth) like these Galatians here, bewitched them that they should not obey the Truth.
and let it never be said that the Adversaries (those Pioneers, whose occupation is only to undermine the truth) like these Galatians Here, bewitched them that they should not obey the Truth.
Shall any of them bee stouter for fraudulent equivocations, lying miracles, false doctrines, than we for Gods Truth? as Tertullian spake of Heretiques then, Apostatas postatas nostros gloriâ obligant,
Shall any of them be stouter for fraudulent equivocations, lying Miracles, false doctrines, than we for God's Truth? as Tertullian spoke of Heretics then, Apostatas postatas nostros gloriâ obligant,
quia veritate non possunt? Shall they prevaile more over ours with trickes, than we over theirs with Truth? It hath beene said that our word True, comes ab Hetrusco, and Hetruria fondly hath been termed regio veritatis: And O that this region might not onely so be said,
quia veritate non possunt? Shall they prevail more over ours with tricks, than we over theirs with Truth? It hath been said that our word True, comes ab Etruscan, and Etruria fondly hath been termed Regio veritatis: And O that this region might not only so be said,
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for doe not yee misdeeme your selves, as though there were no other place for this telling truth but the Pulpit, no other helpers of truth besides the Preachers, no other partakers of truth besides Prophets and Prophets sonnes.
for do not ye misdeem your selves, as though there were no other place for this telling truth but the Pulpit, no other helpers of truth beside the Preachers, no other partakers of truth beside prophets and prophets Sons.
and hee that (for hee could neither write nor reade) could not Clerkly subscribe his name to Truths confession, could yet manly draw bloud of himselfe, wherewith to set his ma•k• do it;
and he that (for he could neither write nor read) could not Clerkly subscribe his name to Truths Confessi, could yet manly draw blood of himself, wherewith to Set his ma•k• do it;
When Iustin Martyr, then a Platonist, heard the Christians ill spoken of, and yet saw them so constantly bent to endure any hardship for the truth of their cause, hee concluded with himselfe, that sure they could be no vicious voluptuous men.
When Justin Martyr, then a Platonist, herd the Christians ill spoken of, and yet saw them so constantly bent to endure any hardship for the truth of their cause, he concluded with himself, that sure they could be no vicious voluptuous men.
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even of them which yet are without the Truth? or if not, as he that was to be burned with the booke of the Revelation by him, held himselfe happy to suffer martyrdome with such a marrow:
even of them which yet Are without the Truth? or if not, as he that was to be burned with the book of the Revelation by him, held himself happy to suffer martyrdom with such a marrow:
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as medling not, you see, with matters present now, or neerer home, but past and far off, matters of another Meridian, not only strictly Geometrically,
as meddling not, you see, with matters present now, or nearer home, but past and Far off, matters of Another Meridian, not only strictly Geometrically,
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yet brought it about in the end to, Thou art the man; This Text here, though about forreiners, may happely be brought to touch even upon Domesticks too:
yet brought it about in the end to, Thou art the man; This Text Here, though about foreigners, may happily be brought to touch even upon Domestics too:
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Ephesus come neerer England, and Diana be brought home to our owne doores, and we also in our Dialect, bee many heard crying out, saying, Great is Diana of the Ephesians.
Ephesus come nearer England, and Diana be brought home to our own doors, and we also in our Dialect, be many herd crying out, saying, Great is Diana of the Ephesians.
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Which words, albeit in this their owne situation, not unlike some maze, which though spreading but to little quantity of ground, would yet require an houres treading;
Which words, albeit in this their own situation, not unlike Some maze, which though spreading but to little quantity of ground, would yet require an hours treading;
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The prologue, They cry'd out: The fable, Great is Diana. Or who so list entitle their enterprise here, the birth of the mountaines, here's the travell, They cry'd out; and the birth delivered, Great Diana: Plainly,
The prologue, They cried out: The fable, Great is Diana. Or who so list entitle their enterprise Here, the birth of the Mountains, here's the travel, They cried out; and the birth Delivered, Great Diana: Plainly,
and their crying out then, call upon us now, and their Diana there, discover others devices else-where, concentrique with these of the Ephesians, crying out, saying, Great is Diana of the Ephesians.
and their crying out then, call upon us now, and their Diana there, discover Others devices elsewhere, concentric with these of the Ephesians, crying out, saying, Great is Diana of the Ephesians.
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Why, art thou so disquieted? Why, what ail'd them, what disquieted them, thus to cry out? Why, this was the matter, Demetrius and his fellow craftsmen, Silver-smiths by occupation, made certaine siluer Temples, as our former Translation;
Why, art thou so disquieted? Why, what ailed them, what disquieted them, thus to cry out? Why, this was the matter, Demetrius and his fellow craftsmen, Silversmiths by occupation, made certain silver Temples, as our former translation;
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or to be borne about with them whithersoever they went, as wont that Philosopher in Ammianus; Thecas statuarum, certaine cases with her image in them, so sundry expound them.
or to be born about with them whithersoever they went, as wont that Philosopher in Ammianus; Thecas statuarum, certain cases with her image in them, so sundry expound them.
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Temples, or Shrines, or Coffers, or Images, or Cases, or Coines, call them what you will, certaine Gewgawes they were, such as I would have resembled, to the Philistines coffer with the golden images of their Mice and Emerods in it,
Temples, or Shrines, or Coffers, or Images, or Cases, or Coins, call them what you will, certain Gewgaws they were, such as I would have resembled, to the philistines coffer with the golden Images of their Mice and Emeralds in it,
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and withall records the praises of Bishop Eligius for his singular skill, in making such silver cases for Saints, which in any case are to be deckt up with gold and silver,
and withal records the praises of Bishop Eligius for his singular skill, in making such silver cases for Saints, which in any case Are to be decked up with gold and silver,
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Romish puppets, a kinne to these Ephesian bables, with Diana's picture in them, which they made and sold to such fond folkes, such silly people, strangers,
Romish puppets, a kin to these Ephesian babbles, with Diana's picture in them, which they made and sold to such found folks, such silly people, Strangers,
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the fellowes fore-seeing, that as their gaine (of which wee shall after speake) so their goddesse (on which alone, their tongues run here in the Text) their goddesse was in danger to be discountenanced by it, her temple to bee despised,
the Fellows Foreseeing, that as their gain (of which we shall After speak) so their goddess (on which alone, their tongues run Here in the Text) their goddess was in danger to be discountenanced by it, her temple to be despised,
and her magnificence to bee destroied, as that their revenew, so this their religion likely thereby to bee impaired and endammaged, assembled and angry thereat, they cryed out, Great is Diana.
and her magnificence to be destroyed, as that their revenue, so this their Religion likely thereby to be impaired and endamaged, assembled and angry thereat, they cried out, Great is Diana.
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so at the preaching of this Gospell then, Idolatry beginning to shake and stagger, as Epiphanius tells of Elisaeus, how at his birth in Gilgall, the golden Calfe in Selom, bellowing out so lowd,
so At the preaching of this Gospel then, Idolatry beginning to shake and stagger, as Epiphanius tells of Elisha, how At his birth in Gilgal, the golden Calf in Seldom, bellowing out so loud,
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as that the noise was heard at Ierusalem, the priest interpreted it, that a Prophet was that day borne, who should breake in peeces their carved and moulten Images:
as that the noise was herd At Ierusalem, the priest interpreted it, that a Prophet was that day born, who should break in Pieces their carved and moulted Images:
for the upholding of their Diana, as was said of old of her selfe, that she had three visages, tria virginis ora Dianae, so (mee thinkes) I see three heads hence appeare unto us.
for the upholding of their Diana, as was said of old of her self, that she had three visages, tria virginis ora Diana, so (me thinks) I see three Heads hence appear unto us.
And thirdly, their Iointnesse in undertaking on her behalfe, in the whole heape of them, NONLATINALPHABET, that's the word in the whole croud and convocation of them.
And Thirdly, their Jointness in undertaking on her behalf, in the Whole heap of them,, that's the word in the Whole crowd and convocation of them.
I do not finde one mute among them here, but all consonants, all crying out. Tendernesse in apprehending, Earnestnesse in appearing, Iointnesse in undertaking;
I do not find one mute among them Here, but all consonants, all crying out. Tenderness in apprehending, Earnestness in appearing, Jointness in undertaking;
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which when wee shall have weighed comparatively with their defects, in many of us Christians, respectively to our God and Religion, this their tendernesse, that way upbraiding our insensiblenesse, their earnestnesse our remissenesse, their iointnesse our distractions.
which when we shall have weighed comparatively with their defects, in many of us Christians, respectively to our God and Religion, this their tenderness, that Way upbraiding our insensibleness, their earnestness our remissness, their Jointness our distractions.
if we have not foreheads of flint, and hearts as the neather milstone, it may make us both blush and grieve to see these Mechanickes here, more passionately and heartily affected toward their baggage Diana, than many of us are to the blessed Deity;
if we have not foreheads of flint, and hearts as the nether millstone, it may make us both blush and grieve to see these Mechanics Here, more passionately and heartily affected towards their baggage Diana, than many of us Are to the blessed Deity;
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he wrought so quickly and deepely upon them, that no sooner understood they by his speech, of any hazzard of harme to Diana, but with a quick eare to the touch of that string, out of a feeling apprehension, a tender resentment of it, they cry'd out.
he wrought so quickly and deeply upon them, that no sooner understood they by his speech, of any hazard of harm to Diana, but with a quick ear to the touch of that string, out of a feeling apprehension, a tender resentment of it, they cried out.
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That though the harme (if yee marke the context) the harme here to Diana's goodly maiesty, was yet farre of, NONLATINALPHABET, say the words before, Futurum, it was yet to come to passe, destrui incipiet, as some render it;
That though the harm (if ye mark the context) the harm Here to Diana's goodly majesty, was yet Far of,, say the words before, Future, it was yet to come to pass, destrui incipiet, as Some render it;
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As when Hanniball besieg'd Saguntum, a confederate citie with Rome, Sylius saies, he then beat upon the Capitoll at Rome, Et extremis pulsat Capitolia terris;
As when Hannibal besieged Saguntum, a confederate City with Room, Sylius Says, he then beatrice upon the Capitol At Rome, Et extremis pulsat Capitolia terris;
and so not lingring till Hanniball came to the gates indeed, not delaying till the dart came so neere, that it could not bee declin'd, not neglecting what they thought belong'd unto their peace, till as Demades said of the Athenians, they were driven to mourning gownes, NONLATINALPHABET, as Homer loved to say:
and so not lingering till Hannibal Come to the gates indeed, not delaying till the dart Come so near, that it could not be declined, not neglecting what they Thought belonged unto their peace, till as Demades said of the Athenians, they were driven to mourning gowns,, as Homer loved to say:
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As the Bore being questioned why hee stood whetting his teeth so, whilst yet none assailed him, wisely answered, That it would be then too late to whet them when hee was to use them;
As the Boar being questioned why he stood whetting his teeth so, while yet none assailed him, wisely answered, That it would be then too late to whet them when he was to use them;
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yet seeing any of them, they tarry not till it sting or bite, but before harme done, forth-with seek to kill it, to crush the Scorpion at the first appearance:
yet seeing any of them, they tarry not till it sting or bite, but before harm done, forthwith seek to kill it, to crush the Scorpion At the First appearance:
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as Fabius call'd it, not onely ante bellum auxilium, but even ante tubam tremor, affected with what was not yet effected, apprehensive aforehand of her danger, they cryed out: so tender were they over their Diana.
as Fabius called it, not only ante bellum auxilium, but even ante Tubam tremor, affected with what was not yet effected, apprehensive aforehand of her danger, they cried out: so tender were they over their Diana.
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thus feelingly forecasting against all such passages, as may at any time seeme to threaten any detriment to Gods cause, Religion? Vtinam, mollissimum adverbium, call'd Scaliger it, Too soft an adverb for a Philosopher:
thus feelingly forecasting against all such passages, as may At any time seem to threaten any detriment to God's cause, Religion? Vtinam, mollissimum Adverb, called Scaliger it, Too soft an adverb for a Philosopher:
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that have not wee rather that way, NONLATINALPHABET, as the Spirit of God uses to call it, a kind of hoof as it were over many of our hearts? Callum obductum, corneas fibras, brawny breasts, horny heart-strings? hard and unsensible? Pectus quoque robora fiunt. As Ducklings stoop and dive at any little stone throwne by a man at them,
that have not we rather that Way,, as the Spirit of God uses to call it, a kind of hoof as it were over many of our hearts? Callum obductum, corneas fibras, brawny breasts, horny heartstrings? hard and unsensible? Pectus quoque robora Fluent. As Ducklings stoop and dive At any little stone thrown by a man At them,
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That whereas Ambrose wont to wish, that if any troubles or harmes were to befall either Gods Church or him, they might rather of the two light upon him, and his house;
That whereas Ambrose wont to wish, that if any Troubles or harms were to befall either God's Church or him, they might rather of the two Light upon him, and his house;
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so they may save their owne stakes, gaine their owne ends, many reckon so little of it, that what David if hee forgot, wish'd his right hand might forget to play, many men forget and play it out of minde, let it stray out of their memory:
so they may save their own stakes, gain their own ends, many reckon so little of it, that what David if he forgotten, wished his right hand might forget to play, many men forget and play it out of mind, let it stray out of their memory:
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Multitudes of men, either so besotted with carnall sensuality, or so benumm'd with carelesse security, or so engrossed with covetous secularity, or so deaffed with the durdam of worldly vanity;
Multitudes of men, either so besotted with carnal sensuality, or so benumbed with careless security, or so engrossed with covetous secularity, or so deafed with the durdam of worldly vanity;
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so deafe on that eare, that though not onely some Demetrius, but even a Mercurie, as they of Lycaonia call'd Paul, should call unto us about it, we many list not heare,
so deaf on that ear, that though not only Some Demetrius, but even a Mercury, as they of Lycaonia called Paul, should call unto us about it, we many list not hear,
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nor some lighting on him awaked. Many men lie still, as not moved, nothing affected, as being that way past feeling, NONLATINALPHABET, as Paul speaketh;
nor Some lighting on him awaked. Many men lie still, as not moved, nothing affected, as being that Way passed feeling,, as Paul speaks;
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Many men love to dally and foole with dangers, even spirituall dangers, the harlotry of sinne, sensualitie, schisme, superstition, prophanenesse, till the dart strike thorow the liver, the life of their Religion:
Many men love to dally and fool with dangers, even spiritual dangers, the harlotry of sin, sensuality, Schism, Superstition, profaneness, till the dart strike thorough the liver, the life of their Religion:
whereas, as the Gospell speakes of the affectionate father, that whilst the distressed sonne was yet a great way off, he saw him and had compassion on him;
whereas, as the Gospel speaks of the affectionate father, that while the distressed son was yet a great Way off, he saw him and had compassion on him;
having their senses exercised, as Paul speakes, to discerne good and evill about it, would make men shun not onely the plague of any spirituall danger,
having their Senses exercised, as Paul speaks, to discern good and evil about it, would make men shun not only the plague of any spiritual danger,
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but to bee shie even of every ragge that doth but touch upon it; to have a godly iealousie over Gods whole cause, his Worship, his Church, his Children,
but to be shy even of every rag that does but touch upon it; to have a godly jealousy over God's Whole cause, his Worship, his Church, his Children,
Non aliter (saies Beza of Calvin) non aliter in Ecclesias quantum vis remotas affectus, quàm si illas humeris gestaret, That he had no lesse tendernesse, no lesse feeling even of remote Churches,
Non aliter (Says Beza of calvin) non aliter in Ecclesiastes quantum vis remotas affectus, quàm si Illas humeris gestaret, That he had no less tenderness, no less feeling even of remote Churches,
Whereas now (alas) as Paul spake, NONLATINALPHABET, occalluerunt obtusi sensus, mens spirituall senses are oftten so blunted, their mindes are so much hardned, that as they say in nature, that the softer touch is a signe of the better constitution;
Whereas now (alas) as Paul spoke,, occalluerunt obtusi sensus, men's spiritual Senses Are oftten so blunted, their minds Are so much hardened, that as they say in nature, that the Softer touch is a Signen of the better constitution;
many so unapprehensive, so unaffected many, with what may trench upon God and his cause, that as some of the meanest creatures surpasse us in the outward touch, Praestat aranea tactu, so some of the worst of men, seeme so to goe beyond many of us in inward feeling;
many so unapprehensive, so unaffected many, with what may trench upon God and his cause, that as Some of the Meanest creatures surpass us in the outward touch, Praestat aranea tactu, so Some of the worst of men, seem so to go beyond many of us in inward feeling;
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that as Salomon sends the sluggard to the poore Pismire, to consider her waies and bee wise, we may many be sent a schooling to these silly Idolaters here,
that as Solomon sends the sluggard to the poor Pismire, to Consider her ways and be wise, we may many be sent a schooling to these silly Idolaters Here,
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Yes, as hee wittily said, that all vehement affections, are (as it were) of a doubtfull sexe, having impotentiam muliebrem, but impetum virilem, with a womanish feeblenesse, a kinde of manly violence;
Yes, as he wittily said, that all vehement affections, Are (as it were) of a doubtful sex, having impotentiam muliebrem, but Impetum virilem, with a womanish feebleness, a kind of manly violence;
so together with that their soft, and as it were Feminine tendernesse, here's also their stout and Masculine eagernesse on her behalfe, They cry'd out. Their Earnestnesse, that's now the second particular propounded:
so together with that their soft, and as it were Faemin tenderness, here's also their stout and Masculine eagerness on her behalf, They cried out. Their Earnestness, that's now the second particular propounded:
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as the Scholiast speakes of that NONLATINALPHABET, that cry, that great cry in the 18. of Genesis, NONLATINALPHABET, that it intimates there their stoutnesse and boldnesse;
as the Scholiast speaks of that, that cry, that great cry in the 18. of Genesis,, that it intimates there their stoutness and boldness;
so these cryers here, furiosis vociferationibus ingeminantes, as some paraphrase, redouble it so with furious vociferations, that whereas within lesse than an houre, the sound of a Sermon here usually growes tedious;
so these criers Here, furiosis vociferationibus ingeminantes, as Some Paraphrase, redouble it so with furious vociferations, that whereas within less than an hour, the found of a Sermon Here usually grows tedious;
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the 34. verse here saies, that for about the space of two houres, there was a shout, crying, Great is Diana. St. Chrysostome well expresses it, Ita afficiebantur quasi vocibus cultum ejus reparaturi, That they were so transported with affection towards her,
the 34. verse Here Says, that for about the Molle of two hours, there was a shout, crying, Great is Diana. Saint Chrysostom well Expresses it, Ita afficiebantur quasi vocibus cultum His reparaturi, That they were so transported with affection towards her,
that though such tumultuous out-cries, the common resorts of rash unruly people, clamosi murmura vulgi, bee no patterne for Christian professors, amongst the things that Paul would have put away from us, Ephes. 4. this same NONLATINALPHABET, clamor, being one:
that though such tumultuous Outcries, the Common resorts of rash unruly people, clamosi murmura Vulgi, be no pattern for Christian professors, among the things that Paul would have put away from us, Ephesians 4. this same, clamor, being one:
Considerare pudet, may we likewise parallel it, it will make any spirituall minded man ashamed to think that these Heathen wretches, should bee so importunately clamorous and vocall in their cursed course,
Considerare It is shameful, may we likewise parallel it, it will make any spiritual minded man ashamed to think that these Heathen wretches, should be so importunately clamorous and vocal in their cursed course,
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But as Ierome said of spirituall things, Pigrâ quâdam dissimulatione negligimus, with a kinde of dull dissimulation, many slighting and lightly passing by any matter of religion,
But as Jerome said of spiritual things, Pigrâ quâdam dissimulation negligimus, with a kind of dull dissimulation, many slighting and lightly passing by any matter of Religion,
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As Nazianzene said, NONLATINALPHABET, facillimus ferventissimus, & mansuetus pugnax, &c. the zeale of Gods cause making even the quietest of them keene,
As Nazianzene said,, facillimus ferventissimus, & Mansuetus pugnax, etc. the zeal of God's cause making even the Quietest of them keen,
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As Philo said, Ʋbi de religione, ibi quoque de vita agitur, holding even their verie lives to hold upon religion, serving God with all their might, as is commanded;
As Philo said, Ʋbi de Religion, There quoque de vita agitur, holding even their very lives to hold upon Religion, serving God with all their might, as is commanded;
In the sacking of Troy, Aeneas is said first to have exported NONLATINALPHABET, and then NONLATINALPHABET, to have carried forth his gods, even before his dearest father.
In the sacking of Troy, Aeneas is said First to have exported, and then, to have carried forth his God's, even before his dearest father.
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or if moderne practices may be more moving, looke upon the Turkes eagernesse in defending & propagating that their Law, Non disputando, sed pugnando, as Mahomet taught them;
or if modern practices may be more moving, look upon the Turkes eagerness in defending & propagating that their Law, Non disputando, sed pugnando, as Mahomet taught them;
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Or if Christian instances may be more operative, looke upon the Romanists, in the iudgement of some excellent men, Similes hi planè illis, very like to these Ephesians.
Or if Christian instances may be more operative, look upon the Romanists, in the judgement of Some excellent men, Similes him planè illis, very like to these Ephesians.
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and watchings, and fastings endure they not? Into what houses creepe they not, thereby to leade captive silly women? what insolent priviledges challenge they not, the verie Concubines of their Priests to bee of Ecclesiasticall iurisdiction? what regall supremacie undermine they not? what moving miracles coine they not? what Assasin have they not set on worke for their cause? what stone have they not moved? what earth have they not digged,
and watchings, and Fastings endure they not? Into what houses creep they not, thereby to lead captive silly women? what insolent privileges challenge they not, the very Concubines of their Priests to be of Ecclesiastical jurisdiction? what regal supremacy undermine they not? what moving Miracles coin they not? what Assassin have they not Set on work for their cause? what stone have they not moved? what earth have they not dug,
what could they have done more for their wilde vine, that they have not done unto it? Per mare, per terras, per saxa, per ignes, tot volvere casus, tot adire labores;
what could they have done more for their wild vine, that they have not done unto it? Per mare, per terras, per Rock, per ignes, tot volvere casus, tot Adire labores;
as Christ spake of the Scribes and Pharisees compassing sea and land to make a Proselyte, one of their owne profession, Quae regio in terris tanti non plena laboris? If there be any to whom the Syrens voice sounds sweete, hearken, their owne tongues shall testifie for them herein, their Iesuites owne expression shall evidence their earnestnesse.
as christ spoke of the Scribes and Pharisees compassing sea and land to make a Proselyte, one of their own profession, Quae Regio in terris tanti non plena Laboris? If there be any to whom the Sire's voice sounds sweet, harken, their own tongues shall testify for them herein, their Iesuites own expression shall evidence their earnestness.
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Campian in his Epistle to the honourable Counsellors of that renowned Queene Elizabeth, Quamdiu vel unus quispiam è nobis supererit, qui Tiburno vestro fruatur, &c. saies hee, That so long as there was any one Iesuite of them remaining to enioy Tiburne;
Campian in his Epistle to the honourable Counsellors of that renowned Queen Elizabeth, Quamdiu vel Unus quispiam è nobis supererit, qui Tiberino Vestro fruatur, etc. Says he, That so long as there was any one Iesuite of them remaining to enjoy Tiburn;
so long as there was one of them left for the Gallowes, torment and imprisonment, they had vow'd never to desist from endeavouring to draw us to that religion, Tantum relligio potuit suadere laborum.
so long as there was one of them left for the Gallows, torment and imprisonment, they had vowed never to desist from endeavouring to draw us to that Religion, Tantum relligio Potuit suadere laborum.
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as in Ieremy, have tongues bent like Bowes for lyes, but not be valiant for the truth? Shall false weights set the wheeles of so manie other tongues a going,
as in Ieremy, have tongues bent like Bows for lies, but not be valiant for the truth? Shall false weights Set the wheels of so many other tongues a going,
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Shall others drive, like Iehu, earnestly, and we, like the Egyptians with their wheeles off, heavily? As tis observed of Iob, and his friends, that they had an ill cause in hand, but defended it craftily;
Shall Others drive, like Iehu, earnestly, and we, like the egyptians with their wheels off, heavily? As this observed of Job, and his Friends, that they had an ill cause in hand, but defended it craftily;
and Iob a good cause to defend, but handled it unadvisedly. Shall Turkes, shall Papists, shall Idolaters, shall Heathen sollicite their bad cause so earnestly;
and Job a good cause to defend, but handled it unadvisedly. Shall Turks, shall Papists, shall Idolaters, shall Heathen solicit their bad cause so earnestly;
and wee our good cause, our Gods cause so faintly? Acriùs ad perniciem, quàm nos ad salutem? As in that sea-tempest the prophane Mariners cry'd every man unto his God,
and we our good cause, our God's cause so faintly? Acriùs ad perniciem, quàm nos ad salutem? As in that sea-tempest the profane Mariners cried every man unto his God,
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Shall prophane men, shall Papisticall men clamour so for their woodden or breaden gods? and shall any of the houshold of Faith by any sluggishnesse seeme to preiudice and betray the cause of their great and glorious God? As when Callidus once declared against Gallus with a faint and languishing voice:
Shall profane men, shall Papistical men clamour so for their wooden or breaden God's? and shall any of the household of Faith by any sluggishness seem to prejudice and betray the cause of their great and glorious God? As when Callidus once declared against Gallus with a faint and languishing voice:
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O, saies Tullie, Tu nisi fingeres, sic ageres? Wouldst thou utter it so feebly if thou werst in earnest? Mens faint appearing for Gods cause gives shrewd suspition that many do but feine;
Oh, Says Tullie, Tu nisi fingeres, sic ageres? Wouldst thou utter it so feebly if thou Wertenberg in earnest? Mens faint appearing for God's cause gives shrewd suspicion that many do but feign;
as in Amos? yet even in those worst times, that time of great and universall corruption, They that feared the Lord, spake then every one to his neighbour, spake often one to another,
as in Amos? yet even in those worst times, that time of great and universal corruption, They that feared the Lord, spoke then every one to his neighbour, spoke often one to Another,
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and the Lord hearkned and heard it, Malach. 3. And even when the iniquity of the house of Israel and Iudah was so exceeding great, that the land was full of bloud,
and the Lord hearkened and herd it, Malachi 3. And even when the iniquity of the house of Israel and Iudah was so exceeding great, that the land was full of blood,
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and the city of corrupt iudgement, yet even then Gods children mourn'd and cry'd for the abominations done in the midst thereof, Ezek. 9. and their sighes were then sollicitors for their affections.
and the City of corrupt judgement, yet even then God's children mourned and cried for the abominations done in the midst thereof, Ezekiel 9. and their sighs were then solicitors for their affections.
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That what though such turbulent crying beseeme not true Christians? have they not in secret the voice of weeping with David? Have they not cry for cry? the cry of praier which goeth through the clouds,
That what though such turbulent crying beseem not true Christians? have they not in secret the voice of weeping with David? Have they not cry for cry? the cry of prayer which Goes through the Clouds,
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As Bodin spake well of obtaining, so for retaining religion, Non disputationibus, sed rogationibus, not so much by disputation as devotion; not by vociferation, but praier;
As Bodin spoke well of obtaining, so for retaining Religion, Non disputationibus, sed rogationibus, not so much by disputation as devotion; not by vociferation, but prayer;
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unlesse our earnestnesse equalize, nay as Christ said, Except your righteousnesse exceed the righteousnesse of the Scribes and Pharisees, except our earnestnesse this way exceed the earnestnesse of these and those other like men;
unless our earnestness equalise, nay as christ said, Except your righteousness exceed the righteousness of the Scribes and Pharisees, except our earnestness this Way exceed the earnestness of these and those other like men;
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as infidelitie here made them for theirs, Haec in sugillationem nostri dicta sint, as he spake, to our utter discredite and infamy be it said, They cryed out, saying:
as infidelity Here made them for theirs, Haec in sugillationem Our dicta sint, as he spoke, to our utter discredit and infamy be it said, They cried out, saying:
yet rush'd they into the common place with one assent, Ʋno animo: and though in the assembly out of order, some cry'd one thing, some another, NONLATINALPHABET,
yet rushed they into the Common place with one assent, Ʋno animo: and though in the assembly out of order, Some cried one thing, Some Another,,
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the congregation of the wicked like towe wrap'd together, saies Ecclesiasticus; compact and sealed like the Leviathans scales in Iob, as they are resembled.
the congregation of the wicked like tow wrapped together, Says Ecclesiasticus; compact and sealed like the Leviathans scales in Job, as they Are resembled.
And shall such brethren in evill tune so like bells, and want but hanging (as he said?) shall Sathans kingdome be at such agreement within it selfe that it may endure? & shall Christians that professe one Lord, one Fath, one Baptisme, NONLATINALPHABET,
And shall such brothers in evil tune so like Bells', and want but hanging (as he said?) shall Satan's Kingdom be At such agreement within it self that it may endure? & shall Christians that profess one Lord, one Fath, one Baptism,,
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and one to say, I am of Paul, and another, I am of Apollo; and like the divisions of Reuben, cause great thought of heart? Shall these here have vnitatem contra vnitatem? shall there be such conspiracy in error? and shal there not be unitie in truth? If ye eye and observe but this Booke of the Acts, yee shall finde the veine of those primitive Christians to run all along NONLATINALPHABET, chap. 1. & 2. & 4. ever and anon one accord, one assent to be specified in them;
and one to say, I am of Paul, and Another, I am of Apollo; and like the divisions of Reuben, cause great Thought of heart? Shall these Here have vnitatem contra vnitatem? shall there be such Conspiracy in error? and shall there not be unity in truth? If you eye and observe but this Book of the Acts, ye shall find the vein of those primitive Christians to run all along, chap. 1. & 2. & 4. ever and anon one accord, one assent to be specified in them;
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so division of hearts hinder the building of Christianitie now. For, conferre with the Iew; one of the maine scandals the Iewes take from Protestants, is their mutuall dissention;
so division of hearts hinder the building of Christianity now. For, confer with the Iew; one of the main scandals the Iewes take from Protestants, is their mutual dissension;
and what peace, what accord in that house (sayes hee) where the husband is a Calvinist, the wife a Lutheran, the serving-man an Oecolampadian, the maid Pittardicall,
and what peace, what accord in that house (Says he) where the husband is a Calvinist, the wife a Lutheran, the Serving man an Oecolampadian, the maid Pittardicall,
The wisedome of Solon, when Athens was distracted into three factions, Diacriorum, Pedeorum, Paralorum, his civill wisedome could dictate unto him, to mingle himselfe with none of the sides, but to direct all his sayings and doings towards common concord.
The Wisdom of Solon, when Athens was distracted into three factions, Diacriorum, Pedeorum, Paralorum, his civil Wisdom could dictate unto him, to mingle himself with none of the sides, but to Direct all his sayings and doings towards Common concord.
O that there were in Christian people such a wisedome, such a heart, as without siding to apply all their words and workes to the common good of Gods cause, Religion.
O that there were in Christian people such a Wisdom, such a heart, as without siding to apply all their words and works to the Common good of God's cause, Religion.
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and when all is said and done, as the learned Papinian said, Summa ratio est quae pro Religione facit, That that was the best reason which made most for Religion, our sweetest harmony would bee consent in Gods cause, our truest valour courage for the truth, our best constitution tendernesse over religion:
and when all is said and done, as the learned Papinian said, Summa ratio est Quae Pro Religion facit, That that was the best reason which made most for Religion, our Sweetest harmony would be consent in God's cause, our Truest valour courage for the truth, our best constitution tenderness over Religion:
That as Master Latimer in a Sermon before King Edward, made supplication, that they would contribute as bountifully towards the finding of schollers, to exercise the office of salvation,
That as Master Latimer in a Sermon before King Edward, made supplication, that they would contribute as bountifully towards the finding of Scholars, to exercise the office of salvation,
the one holding the other by the heele, as in Genesis. The first that came out was the travell, They cryed out: That which now is to come forth, is the Babie (the Brat,
the one holding the other by the heel, as in Genesis. The First that Come out was the travel, They cried out: That which now is to come forth, is the Baby (the Brat,
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if you will) Diana. The former was the Prologue, They cryed out; and now followes the Fable, Great is Diana. The maner went before, They cryed out; the matter now comes after, Great Diana. The NONLATINALPHABET was, They cryed out, saying;
if you will) Diana. The former was the Prologue, They cried out; and now follows the Fable, Great is Diana. The manner went before, They cried out; the matter now comes After, Great Diana. The was, They cried out, saying;
when it fill'd the whole city with confusion, as followeth here, I chuse againe, in correspondence to Diana's triformitie, diva triformis, as she is called, to cast these three wordes here NONLATINALPHABET, (if that word bee not here unacceptable) into these three inquisitions:
when it filled the Whole City with confusion, as follows Here, I choose again, in correspondence to Diana's triformitie, diva triformis, as she is called, to cast these three words Here, (if that word be not Here unacceptable) into these three inquisitions:
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that one so contemptible as Diana, in the estimate of men so understanding as Ephesians, should mount to such valuation as greatnesse, wil proue proportionate to Romish parallels, matter of more wonder than worth, more worthie of our scorning than their crying Great is Diana of the Ephesians.
that one so contemptible as Diana, in the estimate of men so understanding as Ephesians, should mount to such valuation as greatness, will prove proportionate to Romish parallels, matter of more wonder than worth, more worthy of our scorning than their crying Great is Diana of the Ephesians.
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and as Tertullian said of Ʋenus and Bacchus, lust and drunkennesse, Duo ista Daemonia conspirata & conjurata, that them two Devils went ever in the couples:
and as Tertullian said of Ʋenus and Bacchus, lust and Drunkenness, Duo ista Daemonia conspirata & conjurata, that them two Devils went ever in the couples:
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not incongruitie enough, according to the Serpents Grammar, Deum pluraliter declinare, as Damianus speakes, to decline God plurally, Eritis sicut Dij, unlesse it thus decline him femally too, NONLATINALPHABET, Dea, Diana. That whereas they say, Wit whither wilt thou? we may say of them, Wickednesse whither wilt thou? from evill to worse, from gods to goddesses.
not incongruity enough, according to the Serpents Grammar, God pluraliter declinare, as Damianus speaks, to decline God plurally, You will be sicut Dij, unless it thus decline him femally too,, Dea, Diana. That whereas they say, Wit whither wilt thou? we may say of them, Wickedness whither wilt thou? from evil to Worse, from God's to Goddesses.
Nor is it yet altogether antiquated, nor quite worne out amongst Romanists now, whilst howsoever Bellarmine, and so Binius, like drowning men, that catch hold of any reed or rush to helpe them, set downe that as a pregnant difference betweene Heathenish Idols and Romish Images, That the Heathen thus represented feminine gods, quales dij, nec sunt,
Nor is it yet altogether antiquated, nor quite worn out among Romanists now, while howsoever Bellarmine, and so Binius, like drowning men, that catch hold of any reed or rush to help them, Set down that as a pregnant difference between Heathenish Idols and Romish Images, That the Heathen thus represented Faemin God's, quales dij, nec sunt,
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whether as of old Aricinus Lacus was called Speculum Dianae: so this Text of Diana may not in some sort be called Speculum Romae; whether as their owne Lorinus resembles Diana's shrines here, to the Images of their Lauretto Chappell there, there be not some resemblance, some affinity betwixt these and them:
whither as of old Aricinus Lacus was called Speculum Diana: so this Text of Diana may not in Some sort be called Speculum Rome; whither as their own Lorinus resembles Diana's shrines Here, to the Images of their Lauretto Chapel there, there be not Some resemblance, Some affinity betwixt these and them:
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whether, as a great Light of these late times calls the religion that stands in force by the Councell of Trent, the great and famous Italian Diana; Italian Rome tast not still of this same cask of Diana: whether,
whither, as a great Light of these late times calls the Religion that Stands in force by the Council of Trent, the great and famous Italian Diana; Italian Room taste not still of this same cask of Diana: whither,
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as Bernard taxd the singers in his time, Muliebre, non virile, that they sung womanish, their profession fancy not the feminin, leane not much thus towards Diana: witnes their divine Ladie, she for whom the mighty hath done great things, their Queen of Heaven, the blessed Virgin, a Heavenly Saint sure, metamorphised to a goddesse;
as Bernard taxd the singers in his time, Muliebre, non virile, that they sung womanish, their profession fancy not the Faemin, lean not much thus towards Diana: witness their divine Lady, she for whom the mighty hath done great things, their Queen of Heaven, the blessed Virgae, a Heavenly Saint sure, metamorphized to a goddess;
and much more ribaldry than modesty may mention in this presence, and then say ingeniously, whether yee thinke they speake of holy Mary, or not rather of some Heathenish Minerva:
and much more ribaldry than modesty may mention in this presence, and then say ingeniously, whither ye think they speak of holy Mary, or not rather of Some Heathenish Minerva:
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Vnus Mediator, saies S. Paul; Mediatrix, sing they: Dominus illuminator, saies Salomon; illuminatrix, say they: Deus auxiliator, saies Esay; auxiliatrix, say they.
Vnus Mediator, Says S. Paul; Mediatrix, sing they: Dominus illuminator, Says Solomon; illuminatrix, say they: Deus Helper, Says Isaiah; auxiliatrix, say they.
Not without some smell of this same garlick mortar, not without a spice, a tang this way of Diana. The Diuinity of their femall pope silly Ione, the strange,
Not without Some smell of this same garlic mortar, not without a spice, a tang this Way of Diana. The Divinity of their female pope silly Ione, the strange,
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but true parallel to this feminine Deity of Diana: Thus not to touch more of that pitch, their Ordo meritricum, founded by Tisceranus the Minorit, their new set up Iesuitrices, &c. without raveling of the worst, wind I it up with Erasmus, Blandientes sexui foemineo, &c. Whether it be as they pretend in praying to the Virgin Mary, that they conceiue of Christ as a strict and seuere Iudge,
but true parallel to this Faemin Deity of Diana: Thus not to touch more of that pitch, their Ordo meritricum, founded by Tisceranus the Minorite, their new Set up Iesuitrices, etc. without raveling of the worst, wind I it up with Erasmus, Blandientes sexui foemineo, etc. Whither it be as they pretend in praying to the Virgae Marry, that they conceive of christ as a strict and severe Judge,
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so to devour widowes houses, to leade captive simple women, or serpent-like to vent tentations by the woman, to read many riddles by plowing with those heiffers,
so to devour Widows houses, to lead captive simple women, or Serpent-like to vent tentations by the woman, to read many riddles by plowing with those heifers,
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that which Iustin Martyr mislik'd in Homers Poetry NONLATINALPHABET, being exemplified in their practice, verie womanish are they, verie free and forward have they long time bin,
that which Justin Martyr misliked in Homers Poetry, being exemplified in their practice, very womanish Are they, very free and forward have they long time been,
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thus to magnifie, yea for a need thus to deifie their Diana's. That as he once bid his hearers take heed of the Zuinglians heaven, seeing there they had set Hercules with his club;
thus to magnify, yea for a need thus to deify their Diana's. That as he once bid his hearers take heed of the Zwinglians heaven, seeing there they had Set Hercules with his club;
In the kingdome of God I shall see Abraham, Isaac, Iacob, the glorious company of the Apostles, the goodly fellowship of the Prophets, the noble army of Martyrs,
In the Kingdom of God I shall see Abraham, Isaac, Iacob, the glorious company of the Apostles, the goodly fellowship of the prophets, the noble army of Martyrs,
Then let others thus wander after their owne inventions, imaginary goddesses, but, as David spake NONLATINALPHABET, let us adhere, hold fast unto our iealous God:
Then let Others thus wander After their own Inventions, imaginary Goddesses, but, as David spoke, let us adhere, hold fast unto our jealous God:
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as in the Revelation; but take wee the cup of salvation (with David) and call upon the Name of the Lord, knowing, we cannot drinke the cup of the Lord,
as in the Revelation; but take we the cup of salvation (with David) and call upon the Name of the Lord, knowing, we cannot drink the cup of the Lord,
Let us tremble before the Maiesty of that glorious God, that hath his way in the whirlwinde, at whose reproofe the pillars of heaven tremble and quake,
Let us tremble before the Majesty of that glorious God, that hath his Way in the whirlwind, At whose reproof the pillars of heaven tremble and quake,
but what manner of woman might shee be? It were not worth the beating of the bush, to range through all the woods and groves of the Heathen, to bolt out all their Diana's upon every high hill, and under every green tree.
but what manner of woman might she be? It were not worth the beating of the bush, to range through all the woods and groves of the Heathen, to bolt out all their Diana's upon every high hill, and under every green tree.
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because they were of the blessed seed, NONLATINALPHABET, but was Diana so? no, by their own records, come of a cursed race, a bastard daughter between Iupiter the adulterer,
Because they were of the blessed seed,, but was Diana so? no, by their own records, come of a cursed raze, a bastard daughter between Iupiter the adulterer,
in naked truth, sine veste Diana, strip her but of fond fables, and for all the image comming downe from Iupiter, as they fable here in the 35. verse, wee shall then finde her, non Iovis, sed Phydiae, as one said of Minerva; Diana, not so of Latona, but some Lapidary, some stone or stock;
in naked truth, sine veste Diana, strip her but of found fables, and for all the image coming down from Iupiter, as they fable Here in the 35. verse, we shall then find her, non Jovis, sed Phydiae, as one said of Minerva; Diana, not so of Latona, but Some Lapidary, Some stone or stock;
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as in Esay, or boyling Diagoras his turneps, inutile lignum maluit esse deum, or els som vain stone made by the hand of antiquitie, as Wisdome mentions;
as in Isaiah, or boiling Diagoras his turnips, inutile lignum maluit esse God, or Else Some vain stone made by the hand of antiquity, as Wisdom mentions;
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Great Diana come downe to this? a block or a blank nothing? Such a birth of the mountaines prove a mouse? Such a clamour about a Diana of clouts? Such a deale of doo about nothing? All this bruit and no fruit? All this crying and no wool? I deny not,
Great Diana come down to this? a block or a blank nothing? Such a birth of the Mountains prove a mouse? Such a clamour about a Diana of clouts? Such a deal of do about nothing? All this bruit and no fruit? All this crying and no wool? I deny not,
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or holinesse by eagernesse, or religion by multitude, or truth by crying: This I perceive being customary with men conscious of defects, to betake themselves to clamor,
or holiness by eagerness, or Religion by multitude, or truth by crying: This I perceive being customary with men conscious of defects, to betake themselves to clamor,
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Were such exclamation demonstration, would crying so carry the cause, Protestancy might hang her harps upon the willowes, the Romanists would quickly have the day;
Were such exclamation demonstration, would crying so carry the cause, Protestancy might hang her harps upon the willows, the Romanists would quickly have the day;
who (as Christ spake of vaine and superstitious repetitions in praying) thinke to bee heard for their much babling, they looke to bee beleeved for their much bawling:
who (as christ spoke of vain and superstitious repetitions in praying) think to be herd for their much babbling, they look to be believed for their much bawling:
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The world rings all of the bellowing of their bulls, the thunder of their excommunications, the clamour of their importunities, Tot tintinnabula dicas, tubas atque aera fatigant;
The world rings all of the bellowing of their Bulls, the thunder of their excommunications, the clamour of their importunities, Tot tintinnabula dicas, tubas atque Era fatigant;
but NONLATINALPHABET, not their speech, but their power (as hee said) not vociferationes, but rationes, not clamorem, but vigorem. Brethren, bee we never carried away with the Adversaries importunity, or keennesse, or crying; but consider wee the cause.
but, not their speech, but their power (as he said) not vociferationes, but rationes, not clamorem, but vigorem. Brothers, bee we never carried away with the Adversaries importunity, or keenness, or crying; but Consider we the cause.
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and then the balme of Gilead, Religion, wilt thou take it up upon a rash trust? perish upon credit? be captivated with any their quacksalvers crying? Nay, saith St Austine well, let never these words bee heard amongst us;
and then the balm of Gilead, Religion, wilt thou take it up upon a rash trust? perish upon credit? be captivated with any their quacksalvers crying? Nay, Says Saint Augustine well, let never these words be herd among us;
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should not a people enquire at their God? will you encline to their crying, or will you not enquire at Gods saying? Yes, speake Lord, thy servant heareth, as Samuel said:
should not a people inquire At their God? will you incline to their crying, or will you not inquire At God's saying? Yes, speak Lord, thy servant hears, as Samuel said:
Though hundreds cry Baal, call thou upon the Lord with Eliah: though others serve the gods of the Amorites, thou and thy house serve the Lord with Iosuah: defie thou all strange gods,
Though hundreds cry Baal, call thou upon the Lord with Elijah: though Others serve the God's of the amorites, thou and thy house serve the Lord with Joshua: defy thou all strange God's,
Magnificentiae admiratio, said Plinie of it, One of the 7. wonders of the world, 425. foote long, 220. foot broad, &c. no lesse would fit her greatnesse.
Magnificentiae admiratio, said Pliny of it, One of the 7. wonders of the world, 425. foot long, 220. foot broad, etc. no less would fit her greatness.
They never mention her here but with addition of greatnesse, her magnificence, the great goddesse, &c. As he spake of Molon the dwarf, NONLATINALPHABET, quantillus quantus? so little in her selfe, yet thus great to others;
They never mention her Here but with addition of greatness, her magnificence, the great goddess, etc. As he spoke of Molon the dwarf,, quantillus quantus? so little in her self, yet thus great to Others;
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in no case more evidently true, than in this of Idolatry, wherein men overawde themselves, not onely with the worst of the rationall ranke, deos facitis criminocissimos quosque, as Tertullian told them;
in no case more evidently true, than in this of Idolatry, wherein men overawde themselves, not only with the worst of the rational rank, Gods Facitis criminocissimos quosque, as Tertullian told them;
making gods of the most ungodly men, and left many honester men in hell (saies hee) than those they hoysted up to Heaven, worshipping even Devills, as the Revelation mentioneth.
making God's of the most ungodly men, and left many Honester men in hell (Says he) than those they hoisted up to Heaven, worshipping even Devils, as the Revelation mentioneth.
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No, nor onely with the meanest in the heard sensitive, Mise as the Musorits, serpents as the Ophits, sheepe as the Saits, goates as the Mendesii, &c. volucres { que } feras { que } posuere deos:
No, nor only with the Meanest in the herd sensitive, Mice as the Musorits, Serpents as the Ophites, sheep as the Saits, Goats as the Mendesii, etc. volucres { que } feras { que } posuere Gods:
for thou art my god, &c. as that it made Lactantius wondring, question the madnes of it, Quae amentia, &c. What madnes it was for men to feign that, which afterwards they would feare,
for thou art my god, etc. as that it made Lactantius wondering, question the madness of it, Quae amentia, etc. What madness it was for men to feign that, which afterwards they would Fear,
or to feare that which formerly they had feigned, vsque adeone times quod tu facis ipse timendum? like little children, starting at those visages, which they themselves black'd and besmear'd;
or to Fear that which formerly they had feigned, vsque adeone times quod tu facis ipse timendum? like little children, starting At those visages, which they themselves blacked and besmeared;
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as not to see that the stock is a doctrine of vanity, as Ieremie speakes? but thus to magnifie idols, to cry out thus, Great Diana. And as this woodnesse lived thus among the heathen, would it had likewise dyed among the heathen too;
as not to see that the stock is a Doctrine of vanity, as Ieremie speaks? but thus to magnify Idols, to cry out thus, Great Diana. And as this woodness lived thus among the heathen, would it had likewise died among the heathen too;
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That as of old Plato gaue Dionysius that for a privie token, that looke which of his Epistles hee begun with Deus singular, he should take that to bee serious;
That as of old Plato gave Dionysius that for a privy token, that look which of his Epistles he begun with Deus singular, he should take that to be serious;
As the multiplicity of idoll-mock-gods amongst the heathen, so the pontificiall plurality of Images, call them what they will, makes mee often thinke many of them are not in earnest,
As the Multiplicity of idoll-mock-gods among the heathen, so the pontificial plurality of Images, call them what they will, makes me often think many of them Are not in earnest,
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but onely in ieast with religion, and have those puppets rather as play-fellowes, than as patrons, NONLATINALPHABET, in dijs ludentes, seipsos ludificantes, as Clemens spake, dallying with their gods, but deluding themselves;
but only in jest with Religion, and have those puppets rather as Playfellows, than as Patrons,, in Dis ludentes, seipsos ludificantes, as Clemens spoke, dallying with their God's, but deluding themselves;
for let both their Leeches salve over their actuall practices with speculative plaisters, let their Sophisters mince the matter into nice differences, betweene Idola and Imagines, imagines and prototypa, propter imaginem, and coram imagine, simulachrum and in simulachro, Propriè and Impropriè, Analogicè and Reductivè, Absolutè and Respectivè, intention instrumentall and finall, and all that other;
for let both their Leeches salve over their actual practices with speculative plasters, let their Sophisters mince the matter into Nicaenae differences, between Idola and Imagines, imagines and prototypa, propter imaginem, and coram imagine, Simulacrum and in simulachro, Propriè and Impropriè, Analogicè and Reductivè, Absolutè and Respectivè, intention instrumental and final, and all that other;
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all the water in Tyber will not cleanse such principles from pollution this way, seeing a man cannot partake, no not of the least circumstance of Idolatry,
all the water in Tiber will not cleanse such principles from pollution this Way, seeing a man cannot partake, no not of the least circumstance of Idolatry,
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& the renowne of this government, that whatever by-ditches or curtian lakes there bee, the streame of our people now, the streame runs cleare, not maddy'd with any filth of this heathenish harlotry.
& the renown of this government, that whatever by-ditches or curtain lake's there be, the stream of our people now, the stream runs clear, not maddyed with any filth of this Heathenish harlotry.
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And yet to presse the detestation of it, the discourse being both proponenda and inculcanda, as Tertullian spake about it, every where to bee urged, the inclination to it being so naturall, the evasion out of it so inextricable, the continuing in it so intolerable.
And yet to press the detestation of it, the discourse being both proponenda and inculcanda, as Tertullian spoke about it, every where to be urged, the inclination to it being so natural, the evasion out of it so inextricable, the Continuing in it so intolerable.
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but heare me, If thou, whosoever thou art, beest not in a rigid opposition to all Idolatry, (to say no worse) thou art in a remote indisposition to repentance:
but hear me, If thou, whosoever thou art, Best not in a rigid opposition to all Idolatry, (to say no Worse) thou art in a remote indisposition to Repentance:
idolaters either of our owne commoditie, covetousnesse, as S. Paul sayes, being idolatry, or idolaters of our owne sensualitie, whose god is their belly, Philipians the 3. or idolaters of our owne pride, to the setting out of which Idoll, goe gold,
Idolaters either of our own commodity, covetousness, as S. Paul Says, being idolatry, or Idolaters of our own sensuality, whose god is their belly, Philippians the 3. or Idolaters of our own pride, to the setting out of which Idol, go gold,
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As fluctuation of minde so bred it, so what does it breed now but fluctuation of minde? all these vaine idols of our idle vanities affoording our minds no true content, sweet rest, no sound satisfaction;
As fluctuation of mind so bred it, so what does it breed now but fluctuation of mind? all these vain Idols of our idle vanities affording our minds no true content, sweet rest, no found satisfaction;
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I shal be satisfied with thine image, sayes Dauid; not so with all those idols: There is satisfaction in the pleasure of thine house, as Dauid speakes;
I shall be satisfied with thine image, Says David; not so with all those Idols: There is satisfaction in the pleasure of thine house, as David speaks;
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If a man, as Saint Iames speakes, come in with a gold ring or gay clothing, Great is too little for him in the mouth of gazing men, who though he be not optimus, they'le make him maximus, if they cannot make him good, they'le make him great:
If a man, as Saint James speaks, come in with a gold ring or gay clothing, Great is too little for him in the Mouth of gazing men, who though he be not optimus, They'll make him Maximus, if they cannot make him good, They'll make him great:
No but these fellowes here were not every body, but Ephesians, the infection of Idolatry being so smittle, that as the former verse mentions, all Asia,
No but these Fellows Here were not every body, but Ephesians, the infection of Idolatry being so smittle, that as the former verse mentions, all Asia,
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as that he that would see Diana in her holy-day cloth, finde her in her court-dressings, her fairest equipage and caparisons, hee must looke for her among Ephesians, Great Diana of Ephesians: thats the last part.
as that he that would see Diana in her holiday cloth, find her in her court-dressings, her Fairest equipage and caparisons, he must look for her among Ephesians, Great Diana of Ephesians: thats the last part.
as it is called, the metropolis of Asia minor, whither all those parts then frequently resorted, either for Religions sake, as having there the Temple,
as it is called, the Metropolis of Asia minor, whither all those parts then frequently resorted, either for Religions sake, as having there the Temple,
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or for busines, as being then the Metropolis, or for study, as being then the Vniversity, NONLATINALPHABET, saies Philostratus of it, abounding with Philosophers, Orators,
or for business, as being then the Metropolis, or for study, as being then the university,, Says Philostratus of it, abounding with Philosophers, Orators,
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and the like, Pythagoras, Parmenides, Democritus, and the rest, renowned for choise men and much wisedome, saies Philostratus: Insomuch, that Suidas telling how the prophane Graecians wont to cousen the simple people, by either banishing or killing the statuary,
and the like, Pythagoras, Parmenides, Democritus, and the rest, renowned for choice men and much Wisdom, Says Philostratus: Insomuch, that Suidas telling how the profane Greeks wont to Cousin the simple people, by either banishing or killing the statuary,
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and then giving out, as herein the context, NONLATINALPHABET, that the image came downe from Iupiter NONLATINALPHABET, saies Suidas there, with an Emphasis, the trick deceived the very Ephesians: men so intelligent as not likely to be so deluded.
and then giving out, as herein the context,, that the image Come down from Iupiter, Says Suidas there, with an Emphasis, the trick deceived the very Ephesians: men so intelligent as not likely to be so deluded.
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as all of them, as followes in the context to cry, town clark and all to say, Great Diana. That as they in S. Prosper boasted the meliority of the wits of those times, beyond the ancient;
as all of them, as follows in the context to cry, town clark and all to say, Great Diana. That as they in S. Prosper boasted the meliority of the wits of those times, beyond the ancient;
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wherefore boast any people so of their wits, and learning, and abilities, as if these were immunities from erring? whereas, in truth, that position condemn'd at Paris, That the better naturalls must of necessity have the greater grace, is so farre from truth,
Wherefore boast any people so of their wits, and learning, and abilities, as if these were immunities from erring? whereas, in truth, that position condemned At paris, That the better naturals must of necessity have the greater grace, is so Far from truth,
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yet let not that secure us from falling into errour, but watch and pray, that we enter not into temptation, that we be not overcome of evill, that wee never cry with Ephesians, Great Diana.
yet let not that secure us from falling into error, but watch and pray, that we enter not into temptation, that we be not overcome of evil, that we never cry with Ephesians, Great Diana.
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The feare of losing their commings in, caus'd them so to cry out, & made them so cry Great Diana. As Logicians well canvasse the causes, the procatarcticall cause of their cry was, forsooth, Piety, the proegumenall cause was commodity;
The Fear of losing their comings in, caused them so to cry out, & made them so cry Great Diana. As Logicians well canvas the Causes, the procatarctical cause of their cry was, forsooth, Piety, the proegumenall cause was commodity;
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In the cry Diana bears all the name, but in the cryers there was a falfe aime, NONLATINALPHABET, againe and again in the context here, our wealth, and our portion;
In the cry Diana bears all the name, but in the criers there was a false Love,, again and again in the context Here, our wealth, and our portion;
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looking so through the spectacles of selfe interest, this made her shew so great to them, made them cry Great Diana. Like Lap-wings crying aloof from their nest, the cry runs upon their goddesse,
looking so through the spectacles of self Interest, this made her show so great to them, made them cry Great Diana. Like Lap-wings crying aloof from their nest, the cry runs upon their goddess,
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these craftsmen, were their crafts masters, dolus in idolo, pretending godlinesse, intending gaine, they did bestow divinity on that which brought commodity:
these craftsmen, were their crafts Masters, dolus in Idol, pretending godliness, intending gain, they did bestow divinity on that which brought commodity:
they gain'd greatly by Diana, therefore cryd they, Great is Diana. So true is that Tertullian spake of the heathen, Non licet deos nosse gratis, &c. they made a gaine of their gods, that though their gods were nought, they did not serve them for nought.
they gained greatly by Diana, Therefore cried they, Great is Diana. So true is that Tertullian spoke of the heathen, Non licet Gods nosse gratis, etc. they made a gain of their God's, that though their God's were nought, they did not serve them for nought.
with them in the 44. of Ieremy, to incense to the Queen of heaven for plenties sake, to measure Religion by the belly, to magnifie thus that whereby their portion is made fat and their meate plenteous, as the Prophet speaketh.
with them in the 44. of Ieremy, to incense to the Queen of heaven for plenties sake, to measure Religion by the belly, to magnify thus that whereby their portion is made fat and their meat plenteous, as the Prophet speaks.
Some hold griefe to have beene the first founder of Idols, Idolum Idodynin, as Fulgentius fetches it from Syrophanes: and others hold feare to have founded, Primus in orbe deos fecit timor:
some hold grief to have been the First founder of Idols, Idolum Idodynin, as Fulgentius Fetches it from Syrophanes: and Others hold Fear to have founded, Primus in orbe Gods fecit timor:
Qui Pietatem quaestum, Religionem praedam, existimant, as Aventinus spoke of them, They count gaine Godlinesse, and make Religion their prey, making thus shew of Religion, when their aime is revenew;
Qui Pietatem quaestum, Religionem Praedam, existimant, as Aventinus spoke of them, They count gain Godliness, and make Religion their prey, making thus show of Religion, when their Love is revenue;
with these silvet smiths here, forging most of their gaine thus upon the anvile of Diana. For in this hast to passe by their sophisticall gaines by the Lady of the lake, and the like, and worse;
with these silvet smiths Here, forging most of their gain thus upon the anvil of Diana. For in this haste to pass by their sophistical gains by the Lady of the lake, and the like, and Worse;
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or not only thus of traffique and profit? Purgatory pickpurse having fire to no other end, save onely to make their pot boile, and their kitchins smooke:
or not only thus of traffic and profit? Purgatory pickpurse having fire to no other end, save only to make their pot boil, and their kitchens smoke:
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so their Diana of confession, as they abuse it, is it not become the engine, whereby (as is well noted) they first dive into mens consciences and counsells,
so their Diana of Confessi, as they abuse it, is it not become the engine, whereby (as is well noted) they First dive into men's Consciences and Counsels,
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That as Ambrose spake of Beniamins sack, sacco soluto apparuit argentum, that when the sack was loosed the silver appeared, resolve much of their Theology, into that whereof tis constituted,
That as Ambrose spoke of Benjamites sack, sacco Soluto He appeared argentum, that when the sack was loosed the silver appeared, resolve much of their Theology, into that whereof this constituted,
and silver will appeare, commodity will be found to be the chiefe element of constitution: and that because unlesse their Diana's bee held up, their commodities would downe;
and silver will appear, commodity will be found to be the chief element of constitution: and that Because unless their Diana's be held up, their commodities would down;
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And O that none of this Ephesian leaven were now to bee found here amongst our selves also, who as it is reprehended in Homer, that mingling gods with men, hee spake great things of the men,
And O that none of this Ephesian leaven were now to be found Here among our selves also, who as it is reprehended in Homer, that mingling God's with men, he spoke great things of the men,
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as that there is in us such a great deale of the one, but so little of the other, that as tis said of the Scythians, that they once smootherd their gods with earth, many of us seeme almost to have smootherd our godlinesse with our worldlinesse, retaining onely NONLATINALPHABET, not NONLATINALPHABET,
as that there is in us such a great deal of the one, but so little of the other, that as this said of the Scythians, that they once smootherd their God's with earth, many of us seem almost to have smootherd our godliness with our worldliness, retaining only, not,
in our thoughts putting panem nostrum, before nomen tuum; making pretence of piety, pandar to profit, lending little to Religion but such offices as may broke for our other ends, such passages as may bee factors for our profit, shuffling in Religion, onely to deale our selves a winning game, making professing of Religion only profits stirrop to get up by, making shew of serving God onely to serve our owne turnes.
in our thoughts putting Bread nostrum, before Nome tuum; making pretence of piety, pandar to profit, lending little to Religion but such Offices as may broke for our other ends, such passages as may be Factors for our profit, shuffling in Religion, only to deal our selves a winning game, making professing of Religion only profits stirrup to get up by, making show of serving God only to serve our own turns.
And seeing it so in them, reflect the sight homeward upon our selves, who had a time likewise of Idolatry, have a time likewise of sincerity, pray we, we never have a time likewise of misery, that it never come to passe with England, which was threatned and performed to Ephesus, I will come against thee shortly,
And seeing it so in them, reflect the sighed homeward upon our selves, who had a time likewise of Idolatry, have a time likewise of sincerity, pray we, we never have a time likewise of misery, that it never come to pass with England, which was threatened and performed to Ephesus, I will come against thee shortly,
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