Redde debitum. Or, A discourse in defence of three chiefe fatherhoods grounded upon a text dilated to the latitude of the fift Commandement; and is therfore grounded thereupon, because 'twas first intended for the pulpit, and should have beene concluded in one or two sermons, but is extended since to a larger tract; and written chiefely in confutation of all disobedient and factious kinde of people, who are enemies both to the Church and state. By John Svvan.
Concerning the first of which, there lurkes (perhaps) some ambiguity in the word generation. I shall by degrees therefore unfold or explicate what a generation is, together with the kinds thereof, that thereby it may appeare what the text meaneth by saying, There is a generation.
Concerning the First of which, there lurks (perhaps) Some ambiguity in the word generation. I shall by Degrees Therefore unfold or explicate what a generation is, together with the Kinds thereof, that thereby it may appear what the text means by saying, There is a generation.
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Or (if they be accounted according to that distinction of 6. Ages, wherein men suffer the labours and travells of this present world) they are from the Creation to the Floud, from the Floud to Abraham; from Abraham to David; from David to the captivity: from the captivity to Christ;
Or (if they be accounted according to that distinction of 6. Ages, wherein men suffer the labours and travels of this present world) they Are from the Creation to the Flood, from the Flood to Abraham; from Abraham to David; from David to the captivity: from the captivity to christ;
Of the first of these in the Gospell it is said that This generation shall not passe till all bee fulfilled, And of the second, in the Psalmist thus we read, that In the next generation his name shall be cleane put out, which (if we respect the time) is seldome or never more then an hundred yeares;
Of the First of these in the Gospel it is said that This generation shall not pass till all be fulfilled, And of the second, in the Psalmist thus we read, that In the next generation his name shall be clean put out, which (if we respect the time) is seldom or never more then an hundred Years;
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Now because a generation in these large extents produce a diversity of factions, and severall multitudes of dispositions, some following the streame of one thing, some another, it is that I have secondly observed another kind of generation: viz. in respect of qualities.
Now Because a generation in these large extents produce a diversity of factions, and several Multitudes of dispositions, Some following the stream of one thing, Some Another, it is that I have secondly observed Another kind of generation: viz. in respect of qualities.
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and doth not blesse their mother. And thus much of the denomination of the offenders, 2 Their offence followeth, and it is two fold. First, that they curse.
and does not bless their mother. And thus much of the denomination of the offenders, 2 Their offence follows, and it is two fold. First, that they curse.
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And so (like erring sheepe) both have wandred and gone astray. In the commissive part the sinne of the generation is set downe positively. In the omissive privatively.
And so (like erring sheep) both have wandered and gone astray. In the commissive part the sin of the generation is Set down positively. In the omissive privatively.
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but even the severall sorts of other parents, which in a peevish, perverse and crooked Generation, are rather cursed then blessed, dishonoured then honoured, despised then cherished, contemned then obeyed, with a thousand other such desperate dealings, which a wicked generation casts upon them.
but even the several sorts of other Parents, which in a peevish, perverse and crooked Generation, Are rather cursed then blessed, dishonoured then honoured, despised then cherished, contemned then obeyed, with a thousand other such desperate dealings, which a wicked generation Cast upon them.
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And indeed to take up the matter aright, it must needs be a true conclusion that it can be but a lame and a disobedient dutie, to acknowledge none to be our parents but those who begat and brought us forth.
And indeed to take up the matter aright, it must needs be a true conclusion that it can be but a lame and a disobedient duty, to acknowledge none to be our Parents but those who begat and brought us forth.
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Although (I say) nothing be spoken of these, or of some others which by way of eminency have a prerogative that pleads for their honour, we have besides them,
Although (I say) nothing be spoken of these, or of Some Others which by Way of eminency have a prerogative that pleads for their honour, we have beside them,
For what a poore thing it is to bee without a deliverer from the hard usage of wicked men, Solomon declareth in the fourth chapter of Ecclesiastes, at the first, second, and third verses.
For what a poor thing it is to be without a deliverer from the hard usage of wicked men, Solomon Declareth in the fourth chapter of Ecclesiastes, At the First, second, and third Verses.
Or thirdly, having both these and wanting that which is the instrumentall cause of the best or last, is to bee without the happinesse of that which is sure to crowne even the second and first.
Or Thirdly, having both these and wanting that which is the instrumental cause of the best or last, is to be without the happiness of that which is sure to crown even the second and First.
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For saith our Saviour concerning Iudas, Woe be to that man by whom the Sonne of man is betrayed, it had beene good for that man if hee had never beene borne.
For Says our Saviour Concerning Iudas, Woe be to that man by whom the Son of man is betrayed, it had been good for that man if he had never been born.
Intimating, that the not being of a creature is farre better then the ill being especially when the end, which should crowne the act, must abide for ever in the never ending sadnesse of a sad catastrophe.
Intimating, that the not being of a creature is Far better then the ill being especially when the end, which should crown the act, must abide for ever in the never ending sadness of a sad catastrophe.
For, as thou art a man, it is that thou honourest thy naturall father, and as a member of a politicall bodie or societie, thou canst not but honour thy civill father:
For, as thou art a man, it is that thou honourest thy natural father, and as a member of a political body or society, thou Canst not but honour thy civil father:
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as were Cain and Nimrod: So the sword of Gods Minister keepeth thee from the snatching pawes of Sathan, that sworn enemy of all mankind, who (like a roaring Lyon) ramps up and downe, seeking whom he may devoure.
as were Cain and Nimrod: So the sword of God's Minister Keepeth thee from the snatching paws of Sathan, that sworn enemy of all mankind, who (like a roaring lion) ramps up and down, seeking whom he may devour.
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I. The first, which be our naturall parents, are called Fathers of our flesh, Heb. 12.9. For we have had fathers of the flesh that corrected us, and wee gave them reverence, saith the Apostle.
I. The First, which be our natural Parents, Are called Father's of our Flesh, Hebrew 12.9. For we have had Father's of the Flesh that corrected us, and we gave them Reverence, Says the Apostle.
God (saith hee) shall condemne he disobedient and wicked child into some great mischeife, signified by that phrase of picking out and eating up their eyes To which I cannot but adde a second glosse,
God (Says he) shall condemn he disobedient and wicked child into Some great mischief, signified by that phrase of picking out and eating up their eyes To which I cannot but add a second gloss,
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namely that if the speech be figurative, then may these birds of prey (by an allegorie) bee taken for the damned Divels, with whom these desperate sinners shall (without repentance) have their deserved punishment;
namely that if the speech be figurative, then may these Birds of prey (by an allegory) be taken for the damned Devils, with whom these desperate Sinners shall (without Repentance) have their deserved punishment;
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For he that honoureth not his earthly parents whom he hath seene, will scarce honour God as his heavenly father whom he hath not seene: and so being obstinately rebellious;
For he that Honoureth not his earthly Parents whom he hath seen, will scarce honour God as his heavenly father whom he hath not seen: and so being obstinately rebellious;
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Thus was Ioseph stiled, even by the Law of nature, among the Egyptians. For being advanced unto honour by Pharaoh King of Egypt (as we read in Genesis, chap. 41.43.) the people went before him with a joyful acclamation, crying out and saying, Abrech: which (as St. Hierome expounds it) signifies a young and tender Father, from Abb, Father, and rech, young or tender.
Thus was Ioseph styled, even by the Law of nature, among the egyptians. For being advanced unto honour by Pharaoh King of Egypt (as we read in Genesis, chap. 41.43.) the people went before him with a joyful acclamation, crying out and saying, Abrek: which (as Saint Jerome expounds it) signifies a young and tender Father, from Abb, Father, and rech, young or tender.
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Now sonne, by way of relation, implyes a Father, as even in the termes of Logick is apparent where both the relative and correlative answer to one another.
Now son, by Way of Relation, Implies a Father, as even in the terms of Logic is apparent where both the relative and correlative answer to one Another.
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Whereto agreeth that exquisite saying of Gulielmus Occam, to the Emperour Lewis the fift: Domine Imperator, defende me gladio, et ego te defendam calamo.
Whereto agreeth that exquisite saying of William Occam, to the Emperor Lewis the fift: Domine Imperator, defend me Gladio, et ego te defendam Calamo.
And of Ioseph it is againe recorded, that God made him a father with Pharaoh; as Iunius readeth it, Gen. 45.8. A father with him, although not above him:
And of Ioseph it is again recorded, that God made him a father with Pharaoh; as Iunius readeth it, Gen. 45.8. A father with him, although not above him:
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He may have many fathers with him but none at all above him, for this is that one, of which Sr. Peter speaketh, who is supereminent and high aboue the rest:
He may have many Father's with him but none At all above him, for this is that one, of which Sr. Peter speaks, who is supereminent and high above the rest:
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But before I make myful encounter with these adversaries severally and apart, I have to tell them in the generall that they are mischievous miscreants,
But before I make myful encounter with these Adversaries severally and apart, I have to tell them in the general that they Are mischievous miscreants,
Nor that we should honour our fathers, and blesse our mothers, Deut. 27.16 Nor that every soule should bee subject to the higher powers, Rom. 13.1.
Nor that we should honour our Father's, and bless our mother's, Deuteronomy 27.16 Nor that every soul should be Subject to the higher Powers, Rom. 13.1.
Where againe observe, that the blessing or duty which is pertinent to the Mother (who is the weaker vessell) may in this place stand to signifie that not the meanest officer, which the King (our supreame governour here on earth) shall constitute, may bee cursed or despised.
Where again observe, that the blessing or duty which is pertinent to the Mother (who is the Weaker vessel) may in this place stand to signify that not the Meanest officer, which the King (our supreme governor Here on earth) shall constitute, may be cursed or despised.
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but afterwards, being knowne to be what they are, vices grow impudent and (like unto the fearelesse birds) boldly take their swindg without any regard at all to those who are set to looke at what is done.
but afterwards, being known to be what they Are, vices grow impudent and (like unto the fearless Birds) boldly take their swindg without any regard At all to those who Are Set to look At what is done.
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view well the manner or fashion thereof, and it will so one appeare that it was not for nothing that every of those stept unto his throue of judgement were supported by Lyons;
view well the manner or fashion thereof, and it will so one appear that it was not for nothing that every of those stepped unto his throve of judgement were supported by Lyons;
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because it fitly served to teach Kings and all Magistrates, that a Lyon-like, courage and resolution was to be of no meane importance or regard among them.
Because it fitly served to teach Kings and all Magistrates, that a Lion-like, courage and resolution was to be of no mean importance or regard among them.
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It was well done therefore of that honest Roman who being knowne sufficient to exercise the place of a Iudge, was chosen by the Senate as one fit for that office and at the first was much unwilling to meddle with it:
It was well done Therefore of that honest Roman who being known sufficient to exercise the place of a Judge, was chosen by the Senate as one fit for that office and At the First was much unwilling to meddle with it:
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pretending that he was to travell farre way from them into a strange countrey, at which they waxed sorrowfull, whereupon he related to them the whole matter, namely;
pretending that he was to travel Far Way from them into a strange country, At which they waxed sorrowful, whereupon he related to them the Whole matter, namely;
and bee as if indeed hee were travelled farre away from them, for looke what hee did must bee without respect of persons, leaning to one no more then to another,
and be as if indeed he were traveled Far away from them, for look what he did must be without respect of Persons, leaning to one not more then to Another,
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and bee either ignorant envious, partiall, or regardlesse, they must needs do harme in the stead of good, not onely in giving cause of scandall to their callings,
and be either ignorant envious, partial, or regardless, they must needs do harm in the stead of good, not only in giving cause of scandal to their callings,
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but in hindring also the increase of Religion, which by the meanes of them, who both know and uprightly do their offices, is the better both upholden and increased.
but in hindering also the increase of Religion, which by the means of them, who both know and uprightly do their Offices, is the better both upholden and increased.
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But what ground for this? It is a tenet which hath neither good nor ground, witnesse the very frame of the world, the Hierarchy of Angels, the degrees of that glory which is Celestiall,
But what ground for this? It is a tenet which hath neither good nor ground, witness the very frame of the world, the Hierarchy of Angels, the Degrees of that glory which is Celestial,
Many also (secondly) in respect of the subject, or largenesse of the place, which is able to containe those many soules which from time to time have wrought out their salvation with feare and trembling,
Many also (secondly) in respect of the Subject, or largeness of the place, which is able to contain those many Souls which from time to time have wrought out their salvation with Fear and trembling,
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For if there bee a difference in torment then also a difference in glory, according to that of Saint Paul, who by a comparison taken from the starres, proveth a difference in such as are raysed to eternall happinesse.
For if there be a difference in torment then also a difference in glory, according to that of Saint Paul, who by a comparison taken from the Stars, Proves a difference in such as Are raised to Eternal happiness.
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And of this opinion is Saint Austin and many other of the holy fathers, together with the greatest streame of our moderne Divines (and they prove it cheifly out of Math. 10.41. Luk. 12.47. Luke 16.23. 1 Cor. 15.41. and 2 Cor. 9.6.) namely that the Saints in heaven have divers degrees of glory, some more, some lesse, according to their measure of faith and charity, zeale and godlines in this present life.
And of this opinion is Saint Austin and many other of the holy Father's, together with the greatest stream of our modern Divines (and they prove it chiefly out of Math. 10.41. Luk. 12.47. Lycia 16.23. 1 Cor. 15.41. and 2 Cor. 9.6.) namely that the Saints in heaven have diverse Degrees of glory, Some more, Some less, according to their measure of faith and charity, zeal and godliness in this present life.
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Nor is it secondly, as the consistorian or dangerous Puritane would have it, for By me Kings reigne, saith the Lord, Prov. 8.15. which the King of Babylon was taught, not onely in a dreame, but by a voice sent downe from heaven;
Nor is it secondly, as the consistorian or dangerous Puritan would have it, for By me Kings Reign, Says the Lord, Curae 8.15. which the King of Babylon was taught, not only in a dream, but by a voice sent down from heaven;
And verily all this the Queene of Sheba uttered to the very full, for when she came from the South to heare the wisedome of Solomon, Blessed (saith shee) bee the Lord thy God which delighted in thee to set thee on his throne, that thou mighrest bee King for the Lord thy God, 2 Chron. 9.8.
And verily all this the Queen of Sheba uttered to the very full, for when she Come from the South to hear the Wisdom of Solomon, Blessed (Says she) be the Lord thy God which delighted in thee to Set thee on his throne, that thou mighrest be King for the Lord thy God, 2 Chronicles 9.8.
Howbeit as if climats altered truths, these men wil granthim no prerogative but what they please Will he do they thinke, who hath said, ye are Gods and children of the highest, be wel pleased to see the people limit the power of a King to their owne tedder? or hath he set up Kings so high in place & dignity as that their throns are said to be his,
Howbeit as if climates altered truths, these men will granthim no prerogative but what they please Will he do they think, who hath said, you Are God's and children of the highest, be well pleased to see the people limit the power of a King to their own tedder? or hath he Set up Kings so high in place & dignity as that their throns Are said to be his,
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Si quis é nobis, O rex justitiae tramites transcendere voluerit, ate corripi potest, si vero tu accesseris, quis te corripiet? was that which Gregory of Tours said once to a King of France. And so a Lawyer likewise of our owne kingdome, a long while since, Omnem esse sub Rege et ipsum sub nullo,
Si quis é nobis, O rex justitiae tramites transcendere voluerit, ate corripi potest, si vero tu accesseris, quis te corripiet? was that which Gregory of Tours said once to a King of France. And so a Lawyer likewise of our own Kingdom, a long while since, Omnem esse sub Rege et ipsum sub nullo,
that is, Against Kings themselves there is no power, but that of Iupiter. Why then I say seeing the case stands thus, doe these men grant him no prerogative but what they please? Why do they limit his power to their ownetedder? make him but the Bailiffe of the Common weale,
that is, Against Kings themselves there is no power, but that of Iupiter. Why then I say seeing the case Stands thus, do these men grant him no prerogative but what they please? Why do they limit his power to their ownetedder? make him but the Bailiff of the Common weal,
why doe they in some cases expose him to the violence of the multitude to kill, correct or otherwise to punish as they list? ò infandum facinus! This last is more divelish then all the rest,
why do they in Some cases expose him to the violence of the multitude to kill, correct or otherwise to Punish as they list? ò Unspeakable facinus! This last is more devilish then all the rest,
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nor invectives of a bitter penne, much lesse with any violent or lessive hand, for so the destroying Spider useth to give a touch to the painfull and laborious Bee.
nor invectives of a bitter pen, much less with any violent or lessive hand, for so the destroying Spider uses to give a touch to the painful and laborious Bee.
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Nay (saith one whose words are admirable) There is a further matter yet, (for if we marke it well) it is not Ne tangite, but Nolite tangere: Nolite, that is, have not so much as the will once to goe about it.
Nay (Says one whose words Are admirable) There is a further matter yet, (for if we mark it well) it is not Ne tangite, but Nolite tangere: Nolite, that is, have not so much as the will once to go about it.
And therefore I am sure that in no case, that which these factious braines dare be bold to vent, may be done without treason to a lawfull soveraigne no,
And Therefore I am sure that in no case, that which these factious brains Dare be bold to vent, may be done without treason to a lawful sovereign not,
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This therefore is a true rule, and worthy of observation, that if it bee the hard hap of any people to be oppressed with the too heavie hands of their supreame Governours, they must not doe as Alsted teacheth, that is take away the government from them which use it not well,
This Therefore is a true Rule, and worthy of observation, that if it be the hard hap of any people to be oppressed with the too heavy hands of their supreme Governors, they must not do as Alsted Teaches, that is take away the government from them which use it not well,
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They must fly to the patronage of Gods mercy, and with devoute prayer strive to turn away the whip wherewith they are scourged, Peccata enim delinquentium, sunt vires tyrannorum;
They must fly to the patronage of God's mercy, and with devout prayer strive to turn away the whip wherewith they Are scourged, Peccata enim delinquentium, sunt vires Tyrannorum;
And so long as they command nothing which is certainly knowne to be contrary to the word of God, it is the duty of their loyall subjects to performe obedience to their precepts: not out of constraint;
And so long as they command nothing which is Certainly known to be contrary to the word of God, it is the duty of their loyal subject's to perform Obedience to their Precepts: not out of constraint;
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and such as carry in them a plain and manifest impietie, there is no question to be made but it is better to obey God than man, yet neverthelesse when the matter is either not so at all,
and such as carry in them a plain and manifest impiety, there is no question to be made but it is better to obey God than man, yet nevertheless when the matter is either not so At all,
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'Twas this and only this which kept his hand from the sword, and that from the blood of Saul. For oh victorie (saith one, in the behalfe of David ) thou dost in vain provoke and invite me with thy triumphs, I would willingly conquer mine enmie,
'Twas this and only this which kept his hand from the sword, and that from the blood of Saul. For o victory (Says one, in the behalf of David) thou dost in vain provoke and invite me with thy Triumphos, I would willingly conquer mine enemy,
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Also did not the Apostles afterwards teach and maintaine the same doctrine, and yet they never saw any other Emperours then such as were still unchristned, oftentimes bloody,
Also did not the Apostles afterwards teach and maintain the same Doctrine, and yet they never saw any other emperors then such as were still unchristened, oftentimes bloody,
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and alwaies wicked? St Peter, in his first Epistle and second chapter, writeth to those of Pontus, Galatia, Cappadocia, Asia, and Bythinia (which were Provinces belonging to the Empire) that they should not onely feare God, but also honour the King.
and always wicked? Saint Peter, in his First Epistle and second chapter, Writeth to those of Pontus, Galatia, Cappadocia, Asia, and Bithynia (which were Provinces belonging to the Empire) that they should not only Fear God, but also honour the King.
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And in whose time was it that Saint Peter wrote this Epistle? was it not in the dayes of Claudius? And what was Claudius, but a King or Emperour, who for his religion was as fouly bedaubed with the Ethnicke superstition,
And in whose time was it that Saint Peter wrote this Epistle? was it not in the days of Claudius? And what was Claudius, but a King or Emperor, who for his Religion was as foully bedaubed with the Ethnic Superstition,
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For (saith he) Claudius upon sight of the least prodigie, worshipped the heathen Gods after the custome of the ancient Romans. He was naturally so mercilesse,
For (Says he) Claudius upon sighed of the least prodigy, worshipped the heathen God's After the custom of the ancient Romans. He was naturally so merciless,
or sword-fights, he caused their throats to be cut for stumbling.) Neither was he but excessively given to the wanton love of foolish women, that as they affected honourable dignities were granted, conducts of Armies appointed, and freedomes from punishment decreed.
or sword-fights, he caused their throats to be Cut for stumbling.) Neither was he but excessively given to the wanton love of foolish women, that as they affected honourable dignities were granted, conducts of Armies appointed, and freedoms from punishment decreed.
So also doth Saint Paul for when he wrote his Epistle to the Romanes, he made it no lesse then a matter of conscience to have every soule bee subject to the higher powers.
So also does Saint Paul for when he wrote his Epistle to the Romans, he made it no less then a matter of conscience to have every soul be Subject to the higher Powers.
And if at this time Claudius were dead, as some men thinke, yet Nero was aliue, and of his bloodie practises, who is there that hath not heard? And againe, in his first Epistle to Timothie (which was wrote much about the same time) as he desired prayers and intercessions to be made for all men,
And if At this time Claudius were dead, as Some men think, yet Nero was alive, and of his bloody practises, who is there that hath not herd? And again, in his First Epistle to Timothy (which was wrote much about the same time) as he desired Prayers and intercessions to be made for all men,
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For was not Iustine Martyr in the dayes of Marcus Antonius? (who was an unbeleeving and a persecuting Emperour) and yet saith he, Nos solum Deum adoramus, et vobis in rebus alijs laeti inservimus We onely adore God and in all other things cheerefully performe our service unto you: meaning to the Emperours.
For was not Justin Martyr in the days of Marcus Antonius? (who was an unbelieving and a persecuting Emperor) and yet Says he, Nos solum God Adoramus, et vobis in rebus Alijs laeti inservimus We only adore God and in all other things cheerfully perform our service unto you: meaning to the emperors.
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And againe did not Tertullian speake to like purpose, when (in the dayes of Severus, another bloody Infidell) he inferred that if it were unlawfull to offer injuries to ordinary men, then much more unlawfull to a King or Emperour.
And again did not Tertullian speak to like purpose, when (in the days of Severus, Another bloody Infidel) he inferred that if it were unlawful to offer injuries to ordinary men, then much more unlawful to a King or Emperor.
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For if the ground of their obedience had not proceeded from that which is the rule of every ones conscience, I doe not doubt but that he might have spoken as to men without eares,
For if the ground of their Obedience had not proceeded from that which is the Rule of every ones conscience, I do not doubt but that he might have spoken as to men without ears,
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then much more those who are godly and pious Princes, in whose Realmes the Gospell is cherished, learning advanced, wholesome Lawes inacted, factions supressed, the Bond of vnitie maintained,
then much more those who Are godly and pious Princes, in whose Realms the Gospel is cherished, learning advanced, wholesome Laws enacted, factions suppressed, the Bound of unity maintained,
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Or put the case, that in some such kingdome as I now mention the loving subjects of his majestie doe sometimes meet with just grievances, yet I dare say, it is more then the chiefe head of such a place, either knoweth, or intendeth.
Or put the case, that in Some such Kingdom as I now mention the loving subject's of his majesty do sometime meet with just grievances, yet I Dare say, it is more then the chief head of such a place, either Knoweth, or intends.
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I suppose it to be without question, that some ill disposed members may sometimes worke their owne ends by grants obtained from their Prince, craftily (under pretence of common good) for things which redound to their owne private profit.
I suppose it to be without question, that Some ill disposed members may sometime work their own ends by grants obtained from their Prince, craftily (under pretence of Common good) for things which redound to their own private profit.
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And in that when things are thus, they suffer surely farre enough although they come not likewise within the gun-shot of their wicked mouths Who curse their Father, and doe not blesse their Mother.
And in that when things Are thus, they suffer surely Far enough although they come not likewise within the gunshot of their wicked mouths Who curse their Father, and do not bless their Mother.
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or in private as much as they can) kicke and spurne at such proceedings and inveigle others to the same faction, do without out question deserve the heavie wrath of a King,
or in private as much as they can) kick and spurn At such proceedings and inveigle Others to the same faction, do without out question deserve the heavy wrath of a King,
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These then are those serpents which have a desire to sting, but a power greater then their owne prevailes against them, their wishes would be actions, were it not that (like curst Cowes) they finde themselues hindred in nothing more then in their short hornes.
These then Are those Serpents which have a desire to sting, but a power greater then their own prevails against them, their wishes would be actions, were it not that (like cursed Cowes) they find themselves hindered in nothing more then in their short horns.
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and shall wee bee so seditious or disobedient, as to wrest it into our owne? Or shall a King take care over us that what wee have we may possesse it in peace, fit every man under his owne Vine and Fig-tree and shall we have no care at all to be loving and liberall unto him,
and shall we be so seditious or disobedient, as to wrest it into our own? Or shall a King take care over us that what we have we may possess it in peace, fit every man under his own Vine and Fig tree and shall we have no care At all to be loving and liberal unto him,
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which if any one did but throughly know with how many troubles, and dangers, and miseries it is attended, he would not doe so much as stoope to take it from the ground,
which if any one did but thoroughly know with how many Troubles, and dangers, and misery's it is attended, he would not do so much as stoop to take it from the ground,
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And the reason seemes to bee plaine for he that hath many thousands of people under his governement, must provide that his care be the cause of their safetie, his labour their rest,
And the reason seems to be plain for he that hath many thousands of people under his government, must provide that his care be the cause of their safety, his labour their rest,
it being with him and his, as with the starres and planets, by whose light and motion the world thrives in all the parts both of times and seasons, soiles and climates.
it being with him and his, as with the Stars and planets, by whose Light and motion the world thrives in all the parts both of times and seasons, soils and climates.
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For do we not see how the toes of the inferiour sort tread upon the heels of the Court? there cannot bee a Midianitish Camel, but he must shine with Gold;
For doe we not see how the toes of the inferior sort tread upon the heels of the Court? there cannot be a Midianitish Camel, but he must shine with Gold;
And therefore they do ill to complaine of deare times, when they themselves are without doubt in this vaine way, maine helpes (although notsole causes) to make them such.
And Therefore they do ill to complain of deer times, when they themselves Are without doubt in this vain Way, main helps (although notsole Causes) to make them such.
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And why is that, but by reason that all is too little to maintaine this their apish pride, these their foolish fashions, with other as vaine and idle spendings,
And why is that, but by reason that all is too little to maintain this their apish pride, these their foolish fashions, with other as vain and idle spendings,
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and unthrifts wast lesse by unwarrantable courses, I dare be bold to say that many sorts of men might have where with all, the better to shew their zeale to the Church and state wherein they live;
and unthrifts wast less by unwarrantable courses, I Dare be bold to say that many sorts of men might have where with all, the better to show their zeal to the Church and state wherein they live;
might be hospitable, charitable, yea and might entertaine many friends and acquaintance with that, which to the entertaining of a Prince or Prince his Ambassadour, is scarce so much as the Widdowes two mites cast into the treasury.
might be hospitable, charitable, yea and might entertain many Friends and acquaintance with that, which to the entertaining of a Prince or Prince his Ambassador, is scarce so much as the Widow's two mites cast into the treasury.
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He shall take your daughters, your fields, the tenth of your seed, your Men-servants and Maidservants, together with the best of your yong-men and Asses. And at the 17. verse.
He shall take your daughters, your fields, the tenth of your seed, your Manservants and Maidservants, together with the best of your Young men and Asses. And At the 17. verse.
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so that the thing intended might be effected, he sheweth how farre the power and right of a King, once set over them, might extend it selfe. I say might:
so that the thing intended might be effected, he shows how Far the power and right of a King, once Set over them, might extend it self. I say might:
And therefore should it [ in the second place ] be objected, that Samuel deterres them (not by shewing the lawfull power of a King but) by declaring the customes of a Tyrant:
And Therefore should it [ in the second place ] be objected, that Samuel deterres them (not by showing the lawful power of a King but) by declaring the customs of a Tyrant:
But, if in case of necessity, he had beene forced to doe what this scripture declareth, I doubt not but he might have done it without the imputation of injustice, or of any tyrannous usurpation.
But, if in case of necessity, he had been forced to do what this scripture Declareth, I doubt not but he might have done it without the imputation of injustice, or of any tyrannous usurpation.
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when any imminent danger or knowne necessity shall compell him to it, is no tyrannie, but the toppe and high branch of his regall power, and royall prerogative.
when any imminent danger or known necessity shall compel him to it, is no tyranny, but the top and high branch of his regal power, and royal prerogative.
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For if not in such cases, then in what is it that A King may doe whatsoever he pleaseth, where his word is there is power, and who may say unto him what dost thou?
For if not in such cases, then in what is it that A King may do whatsoever he Pleases, where his word is there is power, and who may say unto him what dost thou?
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So from his want comes their miserie. But here (perhaps) will some man object, out of Deut. 17.17. That a King may not gather unto himselfe much silver and gold, and therefore it is in vaine to urge, that he should have a full treasury.
So from his want comes their misery. But Here (perhaps) will Some man Object, out of Deuteronomy 17.17. That a King may not gather unto himself much silver and gold, and Therefore it is in vain to urge, that he should have a full treasury.
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To which I answer, that this text toucheth none but those who are tyrannous, cruell, griping, oppressing Princes, who ayme at nothing more then at their owne private profit, no whit regarding the safety and welfare of their subjects whom God hath committed to their care & trust.
To which I answer, that this text touches none but those who Are tyrannous, cruel, gripping, oppressing Princes, who aim At nothing more then At their own private profit, no whit regarding the safety and welfare of their subject's whom God hath committed to their care & trust.
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but also that they may be inabled to undergoe with cheerefulnesse, the costs and charges appertaining to the manifold and unknowne affaires of the common-weale, together with the education of their off-spring, which in hereditarie Kingdomes cannot but be acknowledged (among loyall subjects) as the welcome Stemmes,
but also that they may be enabled to undergo with cheerfulness, the costs and charges appertaining to the manifold and unknown affairs of the commonweal, together with the education of their offspring, which in hereditary Kingdoms cannot but be acknowledged (among loyal subject's) as the welcome Stems,
for where the case stands thus, though the Sunne may set no night appeares, but the day is still kept in brightnesse by the happie arising of another Sunne.
for where the case Stands thus, though the Sun may Set no night appears, but the day is still kept in brightness by the happy arising of Another Sun.
but God grant that (among our other sinnes) our disobedience, ryot, pride, and covetousnes, be not a meanes (as the Prophet speaketh) to remove these good things from us;
but God grant that (among our other Sins) our disobedience, riot, pride, and covetousness, be not a means (as the Prophet speaks) to remove these good things from us;
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yea and still are the onely cock-pits for all Christendome to fight their battels in, wee have beene raised to our labours by the noise of the cocke, who (in his cheerefull crowing) can merrily greete the morning and bid good day unto the rising Sunne,
yea and still Are the only cockpits for all Christendom to fight their battles in, we have been raised to our labours by the noise of the cock, who (in his cheerful crowing) can merrily greet the morning and bid good day unto the rising Sun,
then presently (as saith Saint Iohn ) may a voice bee heard from among the foure living creatures, crying out and saying, A measure of wheate for a peny,
then presently (as Says Saint John) may a voice be herd from among the foure living creatures, crying out and saying, A measure of wheat for a penny,
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yet what is that to the penurie and want of sundry other nations, where warre makes a spoile of what they have? O fortunatos nimium, bona si sua norint, Agricolas!
yet what is that to the penury and want of sundry other Nations, where war makes a spoil of what they have? O fortunatos Nimium, Bona si sua norint, Agricolas!
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And therefore let it bee our care, that by no kind of meanes wee goe about to darken that Sunne, which next under the God of heaven, gives us all this light, all this comfort, tranquilitie, peace, and safety which we have:
And Therefore let it be our care, that by no kind of means we go about to darken that Sun, which next under the God of heaven, gives us all this Light, all this Comfort, tranquillity, peace, and safety which we have:
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What was done was by the speciall direction of God Almightie, as cannot but appeare to him who reades the Scripture, in the 1 Sam. 15.16. Suffer mee (said Samuel to the King) and I will declare unto thee what the Lord hath spoken to mee in the night.
What was done was by the special direction of God Almighty, as cannot but appear to him who reads the Scripture, in the 1 Sam. 15.16. Suffer me (said Samuel to the King) and I will declare unto thee what the Lord hath spoken to me in the night.
namely that although he were in his own person to enioy the Kingdome as long as hee lived (as by the event of things appeared) yet the Lord had so rejected him and his progenie from being King, that none of his race should have any right of claime,
namely that although he were in his own person to enjoy the Kingdom as long as he lived (as by the event of things appeared) yet the Lord had so rejected him and his progeny from being King, that none of his raze should have any right of claim,
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And secondly, as for the fact of the high-Priest Ioiada; it proveth indeed that it is and ever was lawfull for a state or common-weale to depose an Usurper,
And secondly, as for the fact of the high-Priest Joiada; it Proves indeed that it is and ever was lawful for a state or commonweal to depose an Usurper,
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from whose bloodie hands Ioash the right heire was strangely preserved by the meanes of his aunt Iosaba the wife of Ioiada the Priest, who tooke him privily from among the number of the Kings children appointed to be slaine,
from whose bloody hands Joash the right heir was strangely preserved by the means of his aunt Iosaba the wife of Joiada the Priest, who took him privily from among the number of the Kings children appointed to be slain,
if de jure he had not beene subject to that tribunall? Or that he did it for feare of death, who was readie before, not onely to be bound and imprisoned,
if de jure he had not been Subject to that tribunal? Or that he did it for Fear of death, who was ready before, not only to be bound and imprisoned,
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Goepay (saith he) formee and thee. Where though Christ might have pleaded a freedome which was more then they knew who gathered the tribute; yet Peter could not:
Goepay (Says he) formee and thee. Where though christ might have pleaded a freedom which was more then they knew who gathered the tribute; yet Peter could not:
tribute to whom tribute, custome to whom custome is due, And if every soule, then Peter and Paul and Iames and Iohn; and Thomas and Mathew with all the rest.
tribute to whom tribute, custom to whom custom is due, And if every soul, then Peter and Paul and James and John; and Thomas and Matthew with all the rest.
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Nor againe can it be shewed, that any of the ancient fathers understood these things otherwise For first I shall make mention of Saint Cyprian who saith that in his time the number of Christians was growne to be very great. Tertullian also writeth thus:
Nor again can it be showed, that any of the ancient Father's understood these things otherwise For First I shall make mention of Saint Cyprian who Says that in his time the number of Christians was grown to be very great. Tertullian also Writeth thus:
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or or force of armes? Are the Moores or the Parthians or any one nation whatsoever, more in number then wee who are spread over all the world? Wee are not of you (saith he, speaking to the heathens) and yet we have filled all the places and roomes which yee have, your Cities, Ilands, Castles, Towns, Assemblies; your Tents, Tribes and Wards.
or or force of arms? are the Moors or the Parthians or any one Nation whatsoever, more in number then we who Are spread over all the world? we Are not of you (Says he, speaking to the Heathens) and yet we have filled all the places and rooms which ye have, your Cities, Lands, Castles, Towns, Assemblies; your Tents, Tribes and Wards.
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How then is it true which Bellarmine alledgeth, that the Church in her nonage wanted sufficient forces to rebell against the Emperours? Tis sure shee might not;
How then is it true which Bellarmine allegeth, that the Church in her nonage wanted sufficient forces to rebel against the emperors? This sure she might not;
And againe secondly Tertullian elsewhere speaking both in respect of himselfe and of other Christians also, affirmed, plainely that they honoured the Emperour in such sort as was lawfull for them,
And again secondly Tertullian elsewhere speaking both in respect of himself and of other Christians also, affirmed, plainly that they honoured the Emperor in such sort as was lawful for them,
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Pelagius also the first Roman bishop of that name, writeth to Childebert King of France, that the scripture commandeth even Bishops to performe obedience unto Kings.
Pelagius also the First Roman bishop of that name, Writeth to Childebert King of France, that the scripture commands even Bishops to perform Obedience unto Kings.
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And againe, to speake more neerely of that text of Saint Paul formerly mentioned, even Pererius the Iesuite witnesseth that Augustine, Chrysostome, at { que } omnes fere veteres, and almost all the Ancients, by those higher powers understand the secular powers:
And again, to speak more nearly of that text of Saint Paul formerly mentioned, even Pererius the Iesuite Witnesseth that Augustine, Chrysostom, At { que } omnes fere veteres, and almost all the Ancients, by those higher Powers understand the secular Powers:
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and by every soule, they understand likewise all sorts of people, as well Priests as Laickes, Etiamsi Apostolus sis, si Evang lista, si Propheta, sive quiisquis tandem fueris:
and by every soul, they understand likewise all sorts of people, as well Priests as Laics, Even if Apostles sis, si Evangelist lista, si Propheta, sive quiisquis tandem fueris:
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Christ hath not made lawes to overthrow policies and states, but for the better ordering and establishing them as Saint Chrysostome, among the rest, againe observeth.
christ hath not made laws to overthrow policies and states, but for the better ordering and establishing them as Saint Chrysostom, among the rest, again observeth.
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and not to be obedient to them, but also the times of stirring up Subjects to rebell against their Soveraignes, are well enough knowne to all such as have an eye to historie, truths herald, and times register.
and not to be obedient to them, but also the times of stirring up Subject's to rebel against their Sovereigns, Are well enough known to all such as have an eye to history, truths herald, and times register.
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And thus we find that it first was about the yeare 726 when Gregory the second caused all Itaby to withdraw their obedience from the Emperour Leo, and to denie their tributes,
And thus we find that it First was about the year 726 when Gregory the second caused all Itaby to withdraw their Obedience from the Emperor Leo, and to deny their Tributes,
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Then also about the yeare 752. Pope Zacharie encourageth and assisteth Pipin to depose his Master Childericke King of France, and to take upon him the governement of the said Kingdome;
Then also about the year 752. Pope Zacharias Encourageth and assisteth Pippin to depose his Master Childerich King of France, and to take upon him the government of the said Kingdom;
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In the yeare 772. Adrian the first began, in his time there was held a Counsell at Rome, wherein the Pope with consent of the Counsell, clearely to casheire the the Greeke Emperours,
In the year 772. Adrian the First began, in his time there was held a Counsel At Room, wherein the Pope with consent of the Counsel, clearly to casheire the the Greek emperors,
and (as Du Plessie collecteth out of Sigonius and others) the Pope acknowledged to hold of him Ravenna, and other pieces by fealty and allegiance, adoring him after the manner that was used to the ancient princes,
and (as Du Plessie collecteth out of Sigonius and Others) the Pope acknowledged to hold of him Ravenna, and other Pieces by fealty and allegiance, adoring him After the manner that was used to the ancient Princes,
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yet no sooner was Charlemaine dead, but Rome wrought upon the good nature of his sonne Lewis. And so againe, about the yeare 817. Pope Paschall the first procured himselfe to bee chosen and consecrated without the consent of the Emperour;
yet no sooner was Charlemagne dead, but Room wrought upon the good nature of his son Lewis. And so again, about the year 817. Pope Paschal the First procured himself to be chosen and consecrated without the consent of the Emperor;
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but pleads an excuse for it afterwards. In the yeare 868. was Adrian the second: He also was chosen without the Emperour, and excusing the matter, the Emperour was appeased.
but pleads an excuse for it afterwards. In the year 868. was Adrian the second: He also was chosen without the Emperor, and excusing the matter, the Emperor was appeased.
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Then in the yeare 964, was Leo the eight, in whose time he, with all the Clergy and people of Rome, to avoid the French as they had before avoided the Grecians, granted and confirmed to Otho the first,
Then in the year 964, was Leo the eight, in whose time he, with all the Clergy and people of Room, to avoid the French as they had before avoided the Greeks, granted and confirmed to Otho the First,
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and his successours after him, authority to elect and ordaine the Bishop of Rome; pronouncing Anathema and banishment or death to them that should doe the contrary,
and his Successors After him, Authority to elect and ordain the Bishop of Room; pronouncing Anathema and banishment or death to them that should do the contrary,
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and confirmed by oath to him and his successours, all that which they held by Donatian or otherwise from lustinian, Pipin, Charlemaine, or Arithpertus, declaring moreover, that whosoever should hinder the effect there of should incurre the punishment of high treason.
and confirmed by oath to him and his Successors, all that which they held by Donatian or otherwise from lustinian, Pippin, Charlemagne, or Arithpertus, declaring moreover, that whosoever should hinder the Effect there of should incur the punishment of high treason.
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Yet neverthelesse, no sooner was Otho dead but in the yeare 974 Boniface the seventh was made Pope by sedition and murder, having strangled his predecessour Benet the eight,
Yet nevertheless, no sooner was Otho dead but in the year 974 Boniface the seventh was made Pope by sedition and murder, having strangled his predecessor Benet the eight,
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After all which to adde life to the foresaid practises, came Hildebrand (otherwise called Gregory the VII.) in the yeere of our Lord 1073. and he most of all exalted himselfe above the Emperours, arrogating as a thing proper to the Popes, the power of constituting Kings and Emperours;
After all which to add life to the foresaid practises, Come Hildebrand (otherwise called Gregory the VII.) in the year of our Lord 1073. and he most of all exalted himself above the emperors, arrogating as a thing proper to the Popes, the power of constituting Kings and emperors;
And in a strange common weale, Daniel (in the court of Darius ) shal suffice, who prayed for the life and prosperity of the King, Dan. 6.21. The reason of which obedience and subjection, is not as they are Prophets, Prelates or other Priests but as they are Citizens and members of a body politicke:
And in a strange Common weal, daniel (in the court of Darius) shall suffice, who prayed for the life and Prosperity of the King, Dan. 6.21. The reason of which Obedience and subjection, is not as they Are prophets, Prelates or other Priests but as they Are Citizens and members of a body politic:
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Or to come more neerely to our selves which was also declared by Theodsius the first, who was willingly content to submit and yeeld himselfe to the reproofe and admonition of the aforesaid Ambrose, by whom hee was (though not excommunicated,) yet prohibited to come as at other times into the holy Temple by reason of that great and rash Massacre of the Thessalonians, untill upon his heartie sorrow he obtained at length the assent of that holy Father.
Or to come more nearly to our selves which was also declared by Theodsius the First, who was willingly content to submit and yield himself to the reproof and admonition of the aforesaid Ambrose, by whom he was (though not excommunicated,) yet prohibited to come as At other times into the holy Temple by reason of that great and rash Massacre of the Thessalonians, until upon his hearty sorrow he obtained At length the assent of that holy Father.
For thus he (though an Emperour) was subject Domino spirituali (as wee Domino temporali ) propter dominum aeternum. Of which act even as it was done on either side, Theodoret speakes after this manner, saying that when all was done, both by the Bishop and Emperour, Tali tantaque virtute, et Pontifex, et Imperator erant illustres;
For thus he (though an Emperor) was Subject Domino Spiritual (as we Domino temporali) propter dominum aeternum. Of which act even as it was done on either side, Theodoret speaks After this manner, saying that when all was done, both by the Bishop and Emperor, Tali tantaque virtute, et Pontifex, et Imperator Erant illustres;
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And of him Saint Hierome witnesseth that his writings and books are incorrupt, and that his sentences are most firme pillars of the faith, and of all vertues beside.
And of him Saint Jerome Witnesseth that his writings and books Are incorrupt, and that his sentences Are most firm pillars of the faith, and of all Virtues beside.
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Yea, and the very Emperour himselfe confesseth freely that the sentence of the said Ambrose was just and right Nota enim est mihi (saith he,) justiciae sententia Ambrosij; neque ille reverentia Imperatoriae po•estatis divinam transgressurus est l•gem.
Yea, and the very Emperor himself Confesses freely that the sentence of the said Ambrose was just and right Nota enim est mihi (Says he,) justiciae sententia Ambrosius; neque Isle Reverence Imperial po•estatis divinam transgressurus est l•gem.
Long before the which times was one Fabianus (about the yeare of our Lord 239. ) who would not suffer the Emperour Philip to joyne tanquam consors in precationibus multitudini ecclesiasticae:
Long before the which times was one Fabianus (about the year of our Lord 239.) who would not suffer the Emperor Philip to join tanquam consors in precationibus multitudini Ecclesiastical:
would not suffer him (I say) to joyne with the faithfull in their prayers when they were met in the Church untill hee had first stood in loco poenitentium, because although he wished well to Christianitie,
would not suffer him (I say) to join with the faithful in their Prayers when they were met in the Church until he had First stood in loco Penitence, Because although he wished well to Christianity,
And therefore to spurne against the power and authoritie of Gods Ministers, and to draw backe from a mutuall or reciprocall subordination betweene the officers of the Church and common weale, is but to kicke against the pricks and to joyne with Corah and his company, who cry against the Priests, Downe with them, downe with them, even to the ground:
And Therefore to spurn against the power and Authority of God's Ministers, and to draw back from a mutual or reciprocal subordination between the Officers of the Church and Common weal, is but to kick against the pricks and to join with Corah and his company, who cry against the Priests, Down with them, down with them, even to the ground:
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When therfore that famous King of blessed memory, was about to speake severally of those 3. estates into which the subjects of England are divided, he begins after this manner.
When Therefore that famous King of blessed memory, was about to speak severally of those 3. estates into which the subject's of England Are divided, he begins After this manner.
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or man of God among us, be not a Prelate, nor may looke to be of as high dignities as Aaron, Nathan or Zadoc; nor to have the like honours and employments that Archbishops, and Bishops have:
or man of God among us, be not a Prelate, nor may look to be of as high dignities as Aaron, Nathan or Zadoc; nor to have the like honours and employments that Archbishop's, and Bishops have:
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and to vilifie those persons whom he hath magnified & would that they should be in high account because they are placed in an holy function, which must at all times put a difference between them and other men:
and to vilify those Persons whom he hath magnified & would that they should be in high account Because they Are placed in an holy function, which must At all times put a difference between them and other men:
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Wherfore to proceed orderly, let the scriptures, and constant practise of the Church built thereupon First testifie that Churchmen have the name of Fathers,
Wherefore to proceed orderly, let the Scriptures, and constant practice of the Church built thereupon First testify that Churchmen have the name of Father's,
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THis truth I shall first prove out of the words of Saint Paul, who witnesseth to the Corinthians that he had begotten them in Christ Iesus through the Gospell:
THis truth I shall First prove out of the words of Saint Paul, who Witnesseth to the Corinthians that he had begotten them in christ Iesus through the Gospel:
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Where note that because he makes the word to be the means of their begetting it must needs follow that every other Minister who converteth soules, is a spirituall Father because he, by the word doth also beget children unto Christ.
Where note that Because he makes the word to be the means of their begetting it must needs follow that every other Minister who Converts Souls, is a spiritual Father Because he, by the word does also beget children unto christ.
For when he speaks afterwards of such into whose hands, in respect of discipline, the governement of the Church is committed, hee calleth them by the name of Elders;
For when he speaks afterwards of such into whose hands, in respect of discipline, the government of the Church is committed, he calls them by the name of Elders;
using these words often, My little children. And at the fourth verse of his third Epistle, I have (saith hee) no greater joy, then to heare that my children walke in love.
using these words often, My little children. And At the fourth verse of his third Epistle, I have (Says he) no greater joy, then to hear that my children walk in love.
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and lifted into the Pulpit, and not able to speake many words, he used onely this sweet saying, Filioli diligite alterutrum: Little children (or my sons) love one another.
and lifted into the Pulpit, and not able to speak many words, he used only this sweet saying, Flioli Diligite Either: Little children (or my Sons) love one Another.
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assisting the spirituall pover with the temporall sword, making no new Articles of Faith, but commanding obedience to be given to what the word of God approveth, suffering no Sects and Schismes,
assisting the spiritual pover with the temporal sword, making no new Articles of Faith, but commanding Obedience to be given to what the word of God approveth, suffering no Sects and Schisms,
but reforming corruptions, and also ordering that a decorum be observed in every thing, that thereby the inward dulnes of the heart may bee the better awaked to a more reverent respect, both towards God and his holy worship:
but reforming corruptions, and also ordering that a decorum be observed in every thing, that thereby the inward dulness of the heart may be the better awaked to a more reverend respect, both towards God and his holy worship:
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and whereas they might bee either negligent, or otherwise in their office then beseemes them, it is the goodnesse of God to send Christian Kings as chiefe fathers both for and over them, that thereby all may goe well among such as professe the name of Christ in a Christian Church.
and whereas they might be either negligent, or otherwise in their office then beseems them, it is the Goodness of God to send Christian Kings as chief Father's both for and over them, that thereby all may go well among such as profess the name of christ in a Christian Church.
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There was no Fac tibi said to Aaron. And therefore, the propriety, or right of both Trumpets, commanded to be made for the calling of Assemblies, both in the Church and State, must rest in Moses. From whence it came to passe, that ever after, whosoever was in Moses his place, must have the same right and power that Moses had.
There was no Fac tibi said to Aaron. And Therefore, the propriety, or right of both Trumpets, commanded to be made for the calling of Assemblies, both in the Church and State, must rest in Moses. From whence it Come to pass, that ever After, whosoever was in Moses his place, must have the same right and power that Moses had.
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Simon after the fury of Antiochus: yea, and witnesse also that famous Constantine, whom God raysed up to overthrow the power of the persecuting Dragons,
Simon After the fury of Antiochus: yea, and witness also that famous Constantine, whom God raised up to overthrow the power of the persecuting Dragons,
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Yet neverthelesse this power of correcting, ordering, calling, and disposing of men in matters of the Church, gives no authoritie to Kings or cheife Magistrates, to make new Articles of faith, to preach the Gospell, administer the Sacraments, denounce excommuication,
Yet nevertheless this power of correcting, ordering, calling, and disposing of men in matters of the Church, gives no Authority to Kings or chief Magistrates, to make new Articles of faith, to preach the Gospel, administer the Sacraments, denounce excommunication,
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For in these things Princes must forbeare to meddle, and acknowledge Priests to bee their pastours, submitting their greatnesse to be obedient to them in their directions;
For in these things Princes must forbear to meddle, and acknowledge Priests to be their Pastors, submitting their greatness to be obedient to them in their directions;
and doing of them Princes must bee obedient to them, not despising (as hath beene said) the meanest of Gods Ministers, sincerely declaring the will of God For as Gods Ambassadours they beseech, exhort, admonish,
and doing of them Princes must be obedient to them, not despising (as hath been said) the Meanest of God's Ministers, sincerely declaring the will of God For as God's ambassadors they beseech, exhort, admonish,
whereas it was Aarons rod among all the rods of the Tribes that flourished? Also who hath not heard that it was a Saul who dared to offer sacrifice in the stead of Samuel? and Vzziah that invades the Priests office? But it was the part of a good Theodosius to submit to the censure of an upright and holy Ambrose: And yet neverthelesse the said Father granted, that it was the right and power of Princes to summon Councels.
whereas it was Aaron's rod among all the rods of the Tribes that flourished? Also who hath not herd that it was a Saul who dared to offer sacrifice in the stead of Samuel? and Uzziah that invades the Priests office? But it was the part of a good Theodosius to submit to the censure of an upright and holy Ambrose: And yet nevertheless the said Father granted, that it was the right and power of Princes to summon Counsels.
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and power of his authoritie, they held their Synod: And hereupon it was that they gave notice to him of all their proceedings therein. These are the first. SECTION. II. THE second follow:
and power of his Authority, they held their Synod: And hereupon it was that they gave notice to him of all their proceedings therein. These Are the First. SECTION. II THE second follow:
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I meane the reverend Hierarchie of renowned Bishops, so much condemned by the fiery Zelots of our peevish Puritans, whom nothing can please but their owne fancies.
I mean the reverend Hierarchy of renowned Bishops, so much condemned by the fiery Zealots of our peevish Puritans, whom nothing can please but their own fancies.
They contend for parity, and would have all be intitle as high as Aaron: They would that all should be Governours, rather then private Ministers, whereupon they urge, that of right there are no Diocesan, but onely parochiall Bishops;
They contend for parity, and would have all be entitle as high as Aaron: They would that all should be Governors, rather then private Ministers, whereupon they urge, that of right there Are no Diocesan, but only parochial Bishops;
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Neither doe some but thinke that the Church cannot, or ought not to bee governed without a wise worshipfull company of Lay Elders, which may annually be removed,
Neither do Some but think that the Church cannot, or ought not to be governed without a wise worshipful company of Lay Elders, which may annually be removed,
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Sicut in Apostolis forma est Episcoporum, sic in septuaginta Discipulis forma est Presbyterorum secundi ordinis, as it is alledged by Stella and Aquinas. It is also so understood by Theophilact, and sundry others upon the tenth of Luke, viz. that the seventy were inferiour to the twelve. Some expresse it thus;
Sicut in Apostles forma est Bishops, sic in Septuagint Discipulis forma est Presbyterorum secundi Order, as it is alleged by Stella and Aquinas. It is also so understood by Theophilact, and sundry Others upon the tenth of Lycia, viz. that the seventy were inferior to the twelve. some express it thus;
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that the seventy in stead of Aarons sonnes, should be amongst us as inferiour Priests, others thus, that the twelve were as the chiefe Captaines and Commanders in the Church.
that the seventy in stead of Aaron's Sons, should be among us as inferior Priests, Others thus, that the twelve were as the chief Captains and Commanders in the Church.
And although in these ordinances, it is as if Christ tooke patterne from the Law, (wherein all Priests were not equall;) yet is it nothing against the abrogation of the Law.
And although in these ordinances, it is as if christ took pattern from the Law, (wherein all Priests were not equal;) yet is it nothing against the abrogation of the Law.
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For the Ceremonies both might be and were abolished, although the forme of the old governement bee still retained, seeing that was a thing which pertained not so much to types and figures,
For the Ceremonies both might be and were abolished, although the Form of the old government be still retained, seeing that was a thing which pertained not so much to types and figures,
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And without doubt, when our Saviour said, Dic Ecclesiae: Tell it to the Church, he had an eye to those whom hee had made cheife in authority above the rest.
And without doubt, when our Saviour said, Die Ecclesiae: Tell it to the Church, he had an eye to those whom he had made chief in Authority above the rest.
Next, if we have respect to the times of the Apostles, we shall find that Saint Paul, though last called, yet not a whit inferiour to the •hi•fest Aposles, by warrant from the holy Ghost appointed Timothie to bee a Bishop over all the Churches of Ephesus, saying;
Next, if we have respect to the times of the Apostles, we shall find that Saint Paul, though last called, yet not a whit inferior to the •hi•fest Apostles, by warrant from the holy Ghost appointed Timothy to be a Bishop over all the Churches of Ephesus, saying;
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At the end therefore of the second Epistle to Timothy it is said, that it was written from Rome to Timotheus, the first elected Bishop of Ephesus. And to Titus he also writeth thus;
At the end Therefore of the second Epistle to Timothy it is said, that it was written from Room to Timothy, the First elected Bishop of Ephesus. And to Titus he also Writeth thus;
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thus we read Eusebius reporteth in his third book and fourth Chapter of Ecclesiasticall historie, that Timothy was the first Bishop of the whole precinct of Ephesus, in as ample manner as Titus was cheife Bishop of all the Churches of Crete. Hee also writeth that Saint Marke did institute the Churches of Alexandria. And in another place, that Anianus did immediately succeed Marke the Apostle, in the said Churches of Alexandria. And againe Iulian the tenth had the Bishopricke of the same Churches, and in his third booke,
thus we read Eusebius Reporteth in his third book and fourth Chapter of Ecclesiastical history, that Timothy was the First Bishop of the Whole precinct of Ephesus, in as ample manner as Titus was chief Bishop of all the Churches of Crete. He also Writeth that Saint Mark did institute the Churches of Alexandria. And in Another place, that Anianus did immediately succeed Mark the Apostle, in the said Churches of Alexandria. And again Iulian the tenth had the Bishopric of the same Churches, and in his third book,
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and 20. chapter speaking of Saint Iohn; When he returned (saith he) out of Pathmos to Ephesus, at the request of others, he visited the places bordering thereupon, that he might ordaine Bishops, constitute Churches,
and 20. chapter speaking of Saint John; When he returned (Says he) out of Patmos to Ephesus, At the request of Others, he visited the places bordering thereupon, that he might ordain Bishops, constitute Churches,
Nay, before this alledged of these Apostles, we read in scripture of Philip, one of the seven Deacons, who being sent forth an Evangelist, preached and baptized;
Nay, before this alleged of these Apostles, we read in scripture of Philip, one of the seven Deacons, who being sent forth an Evangelist, preached and baptised;
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For when the Apostles heard that Samaria had received the word of God, they send thither Peter and Iohn because they had power of imposition of hands which Philip had not as is recorded in the eight chapter of the Acts of the Apostles.
For when the Apostles herd that Samaria had received the word of God, they send thither Peter and John Because they had power of imposition of hands which Philip had not as is recorded in the eight chapter of the Acts of the Apostles.
namely, that the seven Churches of Asiae, had their Bishops, even at the very time when the Spirit of God endeavoured to lay open the particulars of their faults:
namely, that the seven Churches of Asia, had their Bishops, even At the very time when the Spirit of God endeavoured to lay open the particulars of their Faults:
as if every such Priest should bee a Bishop? Or if of other Bishops, is there any colour for it, that they should be Bishops onely in title without jurisdiction,
as if every such Priest should be a Bishop? Or if of other Bishops, is there any colour for it, that they should be Bishops only in title without jurisdiction,
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namely that it signifieth Accolarum conventus, et Accolatus, sacraque vicinia: And therefore may bee taken for many Churches within any limited Precinct or jurisdiction:
namely that it signifies Accolarum conventus, et Accolatus, sacraque vicinia: And Therefore may be taken for many Churches within any limited Precinct or jurisdiction:
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The imitations, continuations and inlargements, were afterwards, and built upon the same grounds, when as the number of beleevers increased there was a more generall division of Congregations into a greater number of particular parishes:
The imitations, continuations and enlargements, were afterwards, and built upon the same grounds, when as the number of believers increased there was a more general division of Congregations into a greater number of particular Parishes:
yea, and also, according to the said increase or growth of Churches, and consequently of Diocesses, it was held agreeable to the divine institution of this order, to have not onely Arch-bishops,
yea, and also, according to the said increase or growth of Churches, and consequently of Dioceses, it was held agreeable to the divine Institution of this order, to have not only Archbishop's,
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nor to abhorre my drinke, because many a disordered person hath been drunken: No more may Romes arrogancie cause us to contemne or sight against Christs ordinance.
nor to abhor my drink, Because many a disordered person hath been drunken: No more may Romes arrogancy cause us to contemn or sighed against Christ Ordinance.
The whole strcame of religious and holy fathers had nothing to say against it: For all the Orthodoxe generally beleeved, that they even in this followed the divine institution,
The Whole strcame of religious and holy Father's had nothing to say against it: For all the Orthodox generally believed, that they even in this followed the divine Institution,
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Irenaeus saith in his third booke, and 3. chapter against heresies, Traditionem Apostolorum in toto mundo manifestam, in Ecclesia adest perspicere omnibus qui vera velint audire, et habemus annumerare eos qui ab Apostolis instituti sunt Episcopi in Ecclesi•s, et successores corum usque ad nes.
Irnaeus Says in his third book, and 3. chapter against heresies, Traditionem Apostolorum in toto mundo manifestam, in Ecclesia adest perspicere omnibus qui vera velint Audire, et habemus annumerare eos qui ab Apostles instituti sunt Bishops in Ecclesi•s, et successores corum usque ad nes.
And in Saint Cyprian, Vnde schismata et haereses obortae sunt et oriuntur, nisi dum Episcopus qui unus est, et Ecclesiae praeest, superba quorundam praesumptione contemnitur;
And in Saint Cyprian, Vnde schismata et Heresies obortae sunt et oriuntur, nisi dum Episcopus qui Unus est, et Ecclesiae praeest, superba quorundam presumption contemnitur;
Et home dignatione Dei honoratus, ab indignis hominibus judicatur? That is, whereof do Schismes and heresies spring but of this, that the Bishop who is one,
Et home dignatione Dei honoratus, ab indignis hominibus judicatur? That is, whereof do Schisms and heresies spring but of this, that the Bishop who is one,
Nemo ignorat (saith hee) Episcopos salvatorem Ecclesiis instituisse. Ipse enim prius quam in coelos ascenderet imponens manum Apostolis, ordinavit eos Episcopos.
Nemo Ignorant (Says he) Episcopos salvatorem Ecclesiis instituisse. Ipse enim prius quam in Coelos ascenderet imponens manum Apostles, Ordinavit eos Episcopos.
yet that there might be a more full instalment of the Apostles into their office of Episcopall authority, he laid his hands upon them before he would ascend away from them;
yet that there might be a more full instalment of the Apostles into their office of Episcopal Authority, he laid his hands upon them before he would ascend away from them;
The laying on of hands appertained then to them, Acts 8.14.17. and not to them onely but to whomsoever else, by vertue of their power, the office of a Bishop was conveighed;
The laying on of hands appertained then to them, Acts 8.14.17. and not to them only but to whomsoever Else, by virtue of their power, the office of a Bishop was conveyed;
according to that of Saint Paul to Timothie, Lay hands upon no man suddenly neither bee partaker of other mens sinnes, 1 Tim. 5.22. The opinion therefore of Aerius was reckoned for an heresie, because he put no difference betweene the Bishops and other Presbyters.
according to that of Saint Paul to Timothy, Lay hands upon no man suddenly neither be partaker of other men's Sins, 1 Tim. 5.22. The opinion Therefore of Aerius was reckoned for an heresy, Because he put no difference between the Bishops and other Presbyters.
For how can it be (saith Epiphanius ) that a Priest should create, qui potestatatem imponendi manus non habet, who hath no power of imposition of hands,
For how can it be (Says Epiphanius) that a Priest should create, qui potestatatem imponendi manus non habet, who hath no power of imposition of hands,
Thus Epiphanius: And so also Austin, before whom by many yeares, was Ignatius that holy Martyr of Christ who, writing to those of Smyrna, hath these words NONLATINALPHABET, &c. That is, let lay-men bee subject to the Deacons, the Deacons to the Priests;
Thus Epiphanius: And so also Austin, before whom by many Years, was Ignatius that holy Martyr of christ who, writing to those of Smyrna, hath these words, etc. That is, let laymen be Subject to the Deacons, the Deacons to the Priests;
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Tertullian also (as Ireneus formerly mentioned) accounts them for heretickes who could not shew when their Church began or declare how it was founded by some among the Apostles:
Tertullian also (as Irenaeus formerly mentioned) accounts them for Heretics who could not show when their Church began or declare how it was founded by Some among the Apostles:
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But I wonder much at him, that he should tread so neere upon the heeles of Aerius, especially, seeing hee else-where confesseth, that the Church consists of many degrees, the highest whereof he endeth in the Bishops.
But I wonder much At him, that he should tread so near upon the heals of Aerius, especially, seeing he elsewhere Confesses, that the Church consists of many Degrees, the highest whereof he Endeth in the Bishops.
And in another place, where hee expoundeth those words in the 44. Psalme, namely, that in the stead of Fathers thou shalt have children; thus he speaketh:
And in Another place, where he expoundeth those words in the 44. Psalm, namely, that in the stead of Father's thou shalt have children; thus he speaks:
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For although it bee, that as all are bound to feed the flocke of Christ, there is no difference otherwise then it pleaseth God to give diversity of gifts:
For although it be, that as all Are bound to feed the flock of christ, there is no difference otherwise then it Pleases God to give diversity of Gifts:
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namely, that although a Bishop doth not differ from an ordinary Pastour Quoad virtutem Sacerdotij: yet there is and must be a difference Quoad potentiam jurisdictionis. And againe,
namely, that although a Bishop does not differ from an ordinary Pastor Quoad virtutem Sacerdotij: yet there is and must be a difference Quoad potentiam jurisdictionis. And again,
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WHat then shall become of those annuall offices of Lay-Elders, which the Genevian Factours would put upon us? I find no such thing in Scripture, as these men dreame of.
WHat then shall become of those annual Offices of Lay elders, which the Genevian Factors would put upon us? I find no such thing in Scripture, as these men dream of.
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All the Elders there mentioned which have any thing to doe in the Church, and appertaine to the governement thereof, are no silent or unpreaching Governours.
All the Elders there mentioned which have any thing to do in the Church, and appertain to the government thereof, Are no silent or unpreaching Governors.
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For doe we not all know, that it is one thing to teach another to labour or be painefull in teaching? It may be granted, that although all be in some measure painfull,
For do we not all know, that it is one thing to teach Another to labour or be painful in teaching? It may be granted, that although all be in Some measure painful,
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Which last testimony puts into my mind that speech of the thrice famous man Erasmus, viz. That if wee had more Bishops like vnto Ambrose, we should have more Emperours like unto Theodosius And tis as true likewise of inferiour Priests;
Which last testimony puts into my mind that speech of the thrice famous man Erasmus, viz. That if we had more Bishops like unto Ambrose, we should have more emperors like unto Theodosius And this as true likewise of inferior Priests;
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For either they cannot or they dare not be what they ought in their holy functions. SECTION IIII. BUt now I mention that holy Father Ambrose, some perhaps may propound it as a question;
For either they cannot or they Dare not be what they ought in their holy functions. SECTION IIII. BUt now I mention that holy Father Ambrose, Some perhaps may propound it as a question;
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whether the said father doth not, in a certaine place of his writings ( viz. where he expounds that of Saint Paul to Timothy, Rebuke not an Elder &c. ) give some allowance to this office of Lay-elderships. Nothing at all.
whither the said father does not, in a certain place of his writings (viz. where he expounds that of Saint Paul to Timothy, Rebuke not an Elder etc.) give Some allowance to this office of Lay-elderships. Nothing At all.
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or wardens of the Church, into whose hands the care of Church provisions is committed, both in the providing of things wanting, in repayring of things decayed,
or wardens of the Church, into whose hands the care of Church provisions is committed, both in the providing of things wanting, in repairing of things decayed,
These are those men who present to the Arch-bishop, Bishop, Arch-deacon, or their Chancellours, the faults and disorders done in their parish against those Articles to which they are sworne, against the Canons,
These Are those men who present to the Archbishop, Bishop, Archdeacon, or their Chancellors, the Faults and disorders done in their parish against those Articles to which they Are sworn, against the Canonas,
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For albeit the love of monie, rather then of vertue and reformation, bee ready (among some under-officers) to send out the Apparatour as a close spie, into the Countrey;
For albeit the love of money, rather then of virtue and Reformation, be ready (among Some under-officers) to send out the Apparatour as a close spy, into the Country;
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First of all, in many country parishes, the lowest & meanest of the people are chosen although they be but yong and ignorant boies in comparison of others:
First of all, in many country Parishes, the lowest & Meanest of the people Are chosen although they be but young and ignorant boys in comparison of Others:
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if they would or could but tell how to make conscience of an oath, there would not come in so many omnia bene's, when there be Multa passim mala. Howbeit I do not mention this to incourage the envious busie practises of some ill disposed officers,
if they would or could but tell how to make conscience of an oath, there would not come in so many omnia bene's, when there be Multa passim mala. Howbeit I do not mention this to encourage the envious busy practises of Some ill disposed Officers,
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For although no private Pastor be a Prelate, yet I take it to be without doubt, that hee is a kind of Rectour in his owne Parish by way of reference to the higher powers;
For although no private Pastor be a Prelate, yet I take it to be without doubt, that he is a kind of Rector in his own Parish by Way of Referente to the higher Powers;
And yet, now adayes, there is a generation to be found, who would bee very glad (for the disrespect they beare to the Clergie) to see the Church-wardens made superiour to their Priest,
And yet, now adays, there is a generation to be found, who would be very glad (for the disrespect they bear to the Clergy) to see the Churchwardens made superior to their Priest,
The 113. canon giveth Ministers power to present, for feare if all should be left to the Churchwardens there would be nothing done to rectifie things amisse.
The 113. canon gives Ministers power to present, for Fear if all should be left to the Churchwardens there would be nothing done to rectify things amiss.
It is likewise left to his discretion to determine whether the excuses alledged by Parents for not bringing their children to holy Baptisme, on the next Sunday or Holy-day after they bee borne, bee just and reasonable.
It is likewise left to his discretion to determine whither the excuses alleged by Parents for not bringing their children to holy Baptism, on the next Sunday or Holiday After they be born, be just and reasonable.
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Also if he shall perceive any to come to the Font (who never received the Communion) to answer for a child, hee shall not suffer the said party to be an undertaker.
Also if he shall perceive any to come to the Font (who never received the Communion) to answer for a child, he shall not suffer the said party to be an undertaker.
And therfore to be stubborne, disobedient, rebellious, or dis-respective towards it, is to fight against Gods ordinance, to trouble the peace of the Church with fond fiery factions,
And Therefore to be stubborn, disobedient, rebellious, or disrespective towards it, is to fight against God's Ordinance, to trouble the peace of the Church with found fiery factions,
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Fiftly, that they robbe them not, but render to them their true and just dues out of all their goods. SECT. I. AND why I begin first with this, viz. that the people are bound to shew a reverent respect toward the very person of a Minister;
Fifty, that they rob them not, but render to them their true and just dues out of all their goods. SECT. I. AND why I begin First with this, viz. that the people Are bound to show a reverend respect towards the very person of a Minister;
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casting a black thick foggie cloud, before the bright beautie of their glittering feet, who are sent to bring the glad tydings of good things, to a wicked and ill-deserving people.
casting a black thick foggy cloud, before the bright beauty of their glittering feet, who Are sent to bring the glad tidings of good things, to a wicked and Ill-deserving people.
But am I not loth to mention what the Heathens have done in this, even to the very dispraise of Christians? and yet they were led therunto by nothing more,
But am I not loath to mention what the heathens have done in this, even to the very dispraise of Christians? and yet they were led thereunto by nothing more,
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And in another place, that the Priests were conversant, and of councell with the Kings. Herodotus, and Diodorus testifie, that they had their Ordinary from the King;
And in Another place, that the Priests were conversant, and of council with the Kings. Herodotus, and Diodorus testify, that they had their Ordinary from the King;
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which agreeth to that of Moses, in Gen. 47.22. witnessing that the King of Aegypt provided for the Priests, and would not that Ioseph should meddle with their lands.
which agreeth to that of Moses, in Gen. 47.22. witnessing that the King of Egypt provided for the Priests, and would not that Ioseph should meddle with their Lands.
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To which also adde, that our Auncestours of latter times, accounted none to be Milites legitimi; who had not first offered their swords upon the Altar,
To which also add, that our Ancestors of latter times, accounted none to be Militias legitimi; who had not First offered their swords upon the Altar,
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and for him chiefely in his profession above the rest, because Divinitie is the most excellent, no other studie or profession being fit to be compared with it.
and for him chiefly in his profession above the rest, Because Divinity is the most excellent, no other study or profession being fit to be compared with it.
and he that receiveth me, receiveth him that sent me, as it is in Luke 10.16, and in Math. 9.41. Hee that receiveth a Prophet in the name of a Prophet, shall have a Prophets reward:
and he that receives me, receives him that sent me, as it is in Lycia 10.16, and in Math. 9.41. He that receives a Prophet in the name of a Prophet, shall have a prophets reward:
who in contempt and derision can say, Loe, yonder goes a Priest, that man's a Divine, &c. But such a knowledge [ reade the place ] as carries with it a reverent esteeme and regard:
who in contempt and derision can say, Lo, yonder Goes a Priest, that Man's a Divine, etc. But such a knowledge [ read the place ] as carries with it a reverend esteem and regard:
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namely, for their workes sake: that is, vel co nomine, even in regard of their holy function, wherein they are set apart to be the men of God, Christs Ambassadours,
namely, for their works sake: that is, vel counterfeit nomine, even in regard of their holy function, wherein they Are Set apart to be the men of God, Christ ambassadors,
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Out of which Seripture (seeing the Apostle speakes so generally) 'tis easie to learne, that in case the Heralds booke (as some have scornfully objected) should either denie,
Out of which Scripture (seeing the Apostle speaks so generally) it's easy to Learn, that in case the Heralds book (as Some have scornfully objected) should either deny,
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Howbeit, this is a theame which I might extend to that which many (and they perhaps such as are usually accounted the best in a Parish) would be loth to heare it.
Howbeit, this is a theme which I might extend to that which many (and they perhaps such as Are usually accounted the best in a Parish) would be loath to hear it.
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Thus also did the Carthaginians, who (as Victor relateth) were so well affected toward Eugenius their Bishop, that (if it might have beene) every each one of them would have layd downe their lives to have redeemed his.
Thus also did the Carthaginians, who (as Victor relateth) were so well affected towards Eugenius their Bishop, that (if it might have been) every each one of them would have laid down their lives to have redeemed his.
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That when their Bishop Liberius was banished, because he would not condemne that holy man Athanasius; being ruled by the advice of their husbands, they came to the Emperour Constantius, being cloathed with their most precious ornaments;
That when their Bishop Liberius was banished, Because he would not condemn that holy man Athanasius; being ruled by the Advice of their Husbands, they Come to the Emperor Constantius, being clothed with their most precious Ornament;
and desired that he would restore againe their Bishop, and take pitty of so great a Citie, which (being deprived of her Pastour) was exposed to the treacheries of devouring wolves.
and desired that he would restore again their Bishop, and take pity of so great a city, which (being deprived of her Pastor) was exposed to the Treacheries of devouring wolves.
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And that these were best able in matters of greatest difficultie to bee thus employed, read God's owne Sanction in Deut. 17.18. If there arise a matter too hard for thee in judgement, &c. then shalt thou arise and goe unto the place which the Lord thy God shall chuse;
And that these were best able in matters of greatest difficulty to be thus employed, read God's own Sanction in Deuteronomy 17.18. If there arise a matter too hard for thee in judgement, etc. then shalt thou arise and go unto the place which the Lord thy God shall choose;
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Upon which ground, David setting the Kingdome in better order then in processe of time it was growne into, appointed sixe thousand Levites to bee Indges, and Magistrates over the people:
Upon which ground, David setting the Kingdom in better order then in process of time it was grown into, appointed sixe thousand Levites to be Judges, and Magistrates over the people:
Hee also set two thousand and seven hundred to bee over the Tribes of Ruben, Gad, and Manasseth, to heare and determine in causes, both Ecclesiasticall, and Civill.
He also Set two thousand and seven hundred to bee over the Tribes of Reuben, Gad, and Manasseh, to hear and determine in Causes, both Ecclesiastical, and Civil.
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and bid the battell in the warre of Ahiiah against Ieroboam. 2 Chron. 13.12.14. The land also is divided among the Tribes, by Eleazar, and Ioshua. Numb. 34.17. A thousand likewise of every Tribe is sent out to war against the Midianites, under the conduct of Phineas, Numb. 31.6.
and bid the battle in the war of Ahiiah against Jeroboam. 2 Chronicles 13.12.14. The land also is divided among the Tribes, by Eleazar, and Ioshua. Numb. 34.17. A thousand likewise of every Tribe is sent out to war against the midianites, under the conduct of Phinehas, Numb. 31.6.
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and the cheife Fathers of the Congregation. verse 26. The people also were numbred by Moses, and Eleazar in the plaine of Moab; as they had been numbred formerly by Moses, and Aaron in the wildernesse of Sinai, Numb. 26.63.64. From which testimonies it is plaine and manifest, that some such Priests as the King thinks fit, may (when he pleaseth) be lawfully employed in civill affaires or offices;
and the chief Father's of the Congregation. verse 26. The people also were numbered by Moses, and Eleazar in the plain of Moab; as they had been numbered formerly by Moses, and Aaron in the Wilderness of Sinai, Numb. 26.63.64. From which testimonies it is plain and manifest, that Some such Priests as the King thinks fit, may (when he Pleases) be lawfully employed in civil affairs or Offices;
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and domineering power over Christian Kings, and Princes, as denie these arguments, for proofe of that civill honour which is thus given to the Ministers of the Gospell.
and domineering power over Christian Kings, and Princes, as deny these Arguments, for proof of that civil honour which is thus given to the Ministers of the Gospel.
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Thirdly, the Ministers of the Gospell have succeeded in a place of the Levites, and looke what in that kinde was lawfull for them to doe, is not unlawfull now, especially seeing these employments pertained not to things typicall, figurative, or ceremoniall.
Thirdly, the Ministers of the Gospel have succeeded in a place of the Levites, and look what in that kind was lawful for them to do, is not unlawful now, especially seeing these employments pertained not to things typical, figurative, or ceremonial.
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For who made me a judge over you, sayth Christ? Intimating, that unlesse the supreame Magistrate shall assigne Clergie-men to such offices, they may not meddle with them.
For who made me a judge over you, say christ? Intimating, that unless the supreme Magistrate shall assign Clergymen to such Offices, they may not meddle with them.
Socrates also makes mention of one Marutha, Bishop of Mesopotamia, whom the Emperour of Rome sent in an Ambassage to the King of Persia; which employment likewise proved good, both to the Church, and Common-weale.
Socrates also makes mention of one Marutha, Bishop of Mesopotamia, whom the Emperor of Room sent in an Ambassage to the King of Persiam; which employment likewise proved good, both to the Church, and Commonweal.
then much more may they be excused for doing such offices (when the King thinkes it fit that they bee called thereunto) as shall benefit the common wealth wherein they live.
then much more may they be excused for doing such Offices (when the King thinks it fit that they be called thereunto) as shall benefit the Common wealth wherein they live.
for the gathering to themselves a private estate, that they forget every such thing as may tend to the good, either of the Church, or State wherein they live;
for the gathering to themselves a private estate, that they forget every such thing as may tend to the good, either of the Church, or State wherein they live;
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Secondly, Iohn Baptist was called Master, and not refused it. Luke 3.12. Thirdly, although Saint Paul, and Barnabas denied to be worshipped with Divine honour;
Secondly, John Baptist was called Master, and not refused it. Lycia 3.12. Thirdly, although Saint Paul, and Barnabas denied to be worshipped with Divine honour;
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yet when Paul, and Silas were reverenced with civill honour, and called NONLATINALPHABET [ Lords ] by the Master of the Prison, they made no scruple of it, but onely sayd;
yet when Paul, and Silas were reverenced with civil honour, and called [ lords ] by the Master of the Prison, they made no scruple of it, but only said;
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Heare us my Lord, thou art a mighty Prince among us. Gen. 23.6. And God also told Abimilech, that he was a Prophet. Gen. 20.7. Fiftly, because when Obadiah met Elias, he fell on his face, and sayd;
Hear us my Lord, thou art a mighty Prince among us. Gen. 23.6. And God also told Abimelech, that he was a Prophet. Gen. 20.7. Fifty, Because when Obadiah met Elias, he fell on his face, and said;
Art thou my Lord Elias? He answered, yea; Goe and tell thy Lord, behold, Elias is here. 1 Kings 18.7.8. Sixtly, because Elisha accepted of the like title, as it is in the 2 Kings 4.16. In which regard Beza noted not amisse upon these words [ in Mat. 23.8. ] Bee not yee called Rabbi, &c. Ne vocemini, id est, Ne ambiatis. Bee not ye called;
Art thou my Lord Elias? He answered, yea; Go and tell thy Lord, behold, Elias is Here. 1 Kings 18.7.8. Sixty, Because Elisha accepted of the like title, as it is in the 2 Kings 4.16. In which regard Beza noted not amiss upon these words [ in Mathew 23.8. ] be not ye called Rabbi, etc. Ne vocemini, id est, Ne ambiatis. Bee not you called;
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yet men, to whom hee hath conveighed a peculiar grace, which the Orthodox and right do so stirre up, that when they preach, they preach not themselves, but Iesus Christ.
yet men, to whom he hath conveyed a peculiar grace, which the Orthodox and right do so stir up, that when they preach, they preach not themselves, but Iesus christ.
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And being therefore appointed for it, it hath beene conveighed ever since by the imposition of hands, to such as are not otherwise any lawfull Priests of God.
And being Therefore appointed for it, it hath been conveyed ever since by the imposition of hands, to such as Are not otherwise any lawful Priests of God.
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For this he doth, hee speaketh by us, though not by immediate inspiration (as some phantastickes fondly dreame;) yet by our rightly dividing that Word of truth, which is properly and indeed the Word of God:
For this he does, he speaks by us, though not by immediate inspiration (as Some phantastickes fondly dream;) yet by our rightly dividing that Word of truth, which is properly and indeed the Word of God:
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that thereby that which is not strictly morall ratione naturae, might bee knowne and accounted as morall ratione disciplinae: of which condition, is the quota pars. both for Tythes,
that thereby that which is not strictly moral ratione naturae, might be known and accounted as moral ratione Discipline: of which condition, is the quota pars. both for Tithes,
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being led thereunto by our (and their) Lords resurrection, and by his often apparitions to them upon that very day, rather then upon any other day beside:
being led thereunto by our (and their) lords resurrection, and by his often apparitions to them upon that very day, rather then upon any other day beside:
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but because (as another Father speaketh) The Sonne of righteousnesse which enlightneth every one of us, did then arise. Neither was it knowne to have so much as the name of Sabbath ever after in the Church of God, without some distinction added, to distinguish it from that of the Iewes. For in a proper and litterall sence, it cannot bee called the Sabbath Day,
but Because (as Another Father speaks) The Son of righteousness which Enlighteneth every one of us, did then arise. Neither was it known to have so much as the name of Sabbath ever After in the Church of God, without Some distinction added, to distinguish it from that of the Iewes. For in a proper and literal sense, it cannot be called the Sabbath Day,
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those ends must bee examined whether they be connected, with that end which participates with the moralitie of that Commandement, which leades us to the setting apart of some time,
those ends must be examined whither they be connected, with that end which participates with the morality of that Commandment, which leads us to the setting apart of Some time,
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For first they rested in memorie of the Creation, which on that particular day was ended, sixe dayes being spent in Creating, before that day of Rest approached.
For First they rested in memory of the Creation, which on that particular day was ended, sixe days being spent in Creating, before that day of Rest approached.
in regard that the observation of the day it selfe is ceased. Col. 2.16.17. Not that we doe hereby deny God to bee our Creatour, but acknowledge Christ to be our Redeemer.
in regard that the observation of the day it self is ceased. Col. 2.16.17. Not that we do hereby deny God to be our Creator, but acknowledge christ to be our Redeemer.
For tho we have the proper solemnitie of Christ's Resurrection, upon that day which is called Easter; yet this weekely day of publique worship, being (as Saint Austine speaketh) consecrated to us by our Lords Resurrection;
For though we have the proper solemnity of Christ's Resurrection, upon that day which is called Easter; yet this weekly day of public worship, being (as Saint Augustine speaks) consecrated to us by our lords Resurrection;
Secondly, their strict resting was a memoriall of their deliverance from the hard labours which they had lately suffered in the Land of Aegypt; as is expressely mentioned in Deut. 5.15.
Secondly, their strict resting was a memorial of their deliverance from the hard labours which they had lately suffered in the Land of Egypt; as is expressly mentioned in Deuteronomy 5.15.
And therefore, seeing Christ hath actually purchased, that which was then prefigured, it were injurious to Christ to lay the same yoake still upon our neckes.
And Therefore, seeing christ hath actually purchased, that which was then prefigured, it were injurious to christ to lay the same yoke still upon our necks.
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Yea in a word, by what hath beene said, it cannot but appeare, that although our Lord's Day or Sunday, hath of late yeares beene vulgarly knowne and called by the name of the Sabbath;
Yea in a word, by what hath been said, it cannot but appear, that although our Lord's Day or Sunday, hath of late Years been vulgarly known and called by the name of the Sabbath;
For there is so great a difference betweene the old Sabbath and our Sunday, that it is a manifest mistake to urge those Scriptures upon us, which peculiarly belonged to them in the observation of their Day.
For there is so great a difference between the old Sabbath and our Sunday, that it is a manifest mistake to urge those Scriptures upon us, which peculiarly belonged to them in the observation of their Day.
And so last of all, being bound to the morality of the precept, there is good reason that we pray to have the Lord incline our hearts to the keeping of it:
And so last of all, being bound to the morality of the precept, there is good reason that we pray to have the Lord incline our hearts to the keeping of it:
& mandatum, ut in solennitatibus Sanctorum, & maxime in Dominicis diebus, otium haberent, & à terreno negotio vacarent, ut paratiores & promptiores essent ad divinum cultum.
& mandatum, ut in solennitatibus Sanctorum, & maxim in Dominicis diebus, otium haberent, & à terreno negotio vacarent, ut paratiores & promptiores essent ad Divinum cultum.
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which also makes it not unlawfull, to take in hand some harmlesse recreation for refreshment, after the ends of all Divine-services in the publike assemblies.
which also makes it not unlawful, to take in hand Some harmless recreation for refreshment, After the ends of all Divine-services in the public assemblies.
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And because the Rest also of the Day points at mercy as well as sacrifice, (of which there is something spoken in Deut. 5.14.) harmlesse recreation, which is a meanes of refreshment, claimes her priviledge;
And Because the Rest also of the Day points At mercy as well as sacrifice, (of which there is something spoken in Deuteronomy 5.14.) harmless recreation, which is a means of refreshment, claims her privilege;
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And therefore, as it is both a pious and prudent constitution of the Church, to appoint (by way of preparation) certain holy offices to be vsed on the Eve before:
And Therefore, as it is both a pious and prudent constitution of the Church, to appoint (by Way of preparation) certain holy Offices to be used on the Eve before:
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In like manner as pious and prudent is it for a Christian Magistrate, not to suffer any sportings or recreations, till all the publike Services of our God be ended for that present Day;
In like manner as pious and prudent is it for a Christian Magistrate, not to suffer any sportings or recreations, till all the public Services of our God be ended for that present Day;
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the comfortable effects of that by which the place is thus named, being alwaies such as shall be sure to shew themselves, by the religious sinceritie of devoute worshippers.
the comfortable effects of that by which the place is thus nam, being always such as shall be sure to show themselves, by the religious sincerity of devout worshippers.
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for the place mentioned in Gen. 4. unto which Cain and Abel brought their offerings (that their Father Adam, as a Priest might offer them to God for them) is, at the 14. and 16. verses, called the Face or Presence of God:
for the place mentioned in Gen. 4. unto which Cain and Abel brought their offerings (that their Father Adam, as a Priest might offer them to God for them) is, At the 14. and 16. Verses, called the Face or Presence of God:
For first they came unto it, sayth the Text. Secondly, they brought their offerings thither. Thirdly, Cain also confesseth that he was excommunicated or driven away from thence;
For First they Come unto it, say the Text. Secondly, they brought their offerings thither. Thirdly, Cain also Confesses that he was excommunicated or driven away from thence;
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that is, he was expelled from the Congregation of the faithfull; (for Adam had sundry other Children at the same time) as is signified at the fourteene verse.
that is, he was expelled from the Congregation of the faithful; (for Adam had sundry other Children At the same time) as is signified At the fourteene verse.
How else could he be sayd to goe out, or be driven away from the presence of the Lord, who in other respects is every where? And last of all, 'tis thus to be expounded,
How Else could he be said to go out, or be driven away from the presence of the Lord, who in other respects is every where? And last of all, it's thus to be expounded,
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in another, 'tis, Bring an offering, and come into his Courts. See the proofes in the 1 Chron. 16.29. and in Psal. 96.8. By the face then, or Presence of God, is here signified a peculiar sacred place;
in Another, it's, Bring an offering, and come into his Courts. See the proofs in the 1 Chronicles 16.29. and in Psalm 96.8. By the face then, or Presence of God, is Here signified a peculiar sacred place;
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Afterwards we also finde that the Patriarchs used Altars, Groves, and Mountaines, to the selfe-same purpose that Adam and his Sonnes before them, had used their foresayd place of meeting.
Afterwards we also find that the Patriarchs used Altars, Groves, and Mountains, to the selfsame purpose that Adam and his Sons before them, had used their foresaid place of meeting.
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As for example, it is recorded in Gen. 13.4. that Abraham with all his houshold went up from Egypt unto the place of the Altar which he had made there at the first;
As for Exampl, it is recorded in Gen. 13.4. that Abraham with all his household went up from Egypt unto the place of the Altar which he had made there At the First;
and there Abraham called on the name of the Lord. And againe [ in Gen. 13.18. ] we also finde, that when he came to Mamre and dwelled there, he built in that very place an Altar unto the Lord. And [ in Gen. 21.33. ] when he sojourned in the Philistims land, he planted a Grove in Beer-sheba, and called there on the name of the Lord, the everlasting God.
and there Abraham called on the name of the Lord. And again [ in Gen. 13.18. ] we also find, that when he Come to Mamre and dwelled there, he built in that very place an Altar unto the Lord. And [ in Gen. 21.33. ] when he sojourned in the philistines land, he planted a Grove in Beer-sheba, and called there on the name of the Lord, the everlasting God.
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And in the next Chapter 'tis also thus written, that when he was to offer up his sonne Isaac, he is directed to a Mountaine in the land of Moriab; which signifieth The feare of God, as being a place not of common use, but for God's honour:
And in the next Chapter it's also thus written, that when he was to offer up his son Isaac, he is directed to a Mountain in the land of Moriab; which signifies The Fear of God, as being a place not of Common use, but for God's honour:
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as was signified afterwards more openly, when Solomon built there the holy Temple. Next look upon Isaac, who where he spread his Tent, built an Altar, Gen. 26.25.
as was signified afterwards more openly, when Solomon built there the holy Temple. Next look upon Isaac, who where he spread his Tent, built an Altar, Gen. 26.25.
or had the knowledge of them been a new thing never heard of before among the Patriarchs, he had not now suspected this to be God's house, nor the Gate of heaven.
or had the knowledge of them been a new thing never herd of before among the Patriarchs, he had not now suspected this to be God's house, nor the Gate of heaven.
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for if we be still the worshippers of our God, we must still have places for his holy worship, which must be dedicated and set apart only for him and his services.
for if we be still the worshippers of our God, we must still have places for his holy worship, which must be dedicated and Set apart only for him and his services.
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In which regard, although St. Paul at the first, when he had iust occasion given him to renounce the Iewes and their Synagogues, was necessitated to preach in a private house;
In which regard, although Saint Paul At the First, when he had just occasion given him to renounce the Iewes and their Synagogues, was necessitated to preach in a private house;
For indeed, though persecution kept the Christians under, yet they laboured what they could to have prepared places for their holy worship, never meeting elsewhere but when necessity urged them to it.
For indeed, though persecution kept the Christians under, yet they laboured what they could to have prepared places for their holy worship, never meeting elsewhere but when necessity urged them to it.
And in this, though dead, they cry against our sick-braine Schismaticks, who (upon no necessity are in a manner as well devoted to any one place, they care not where, (either to a wood, a Chamber, a Parlour,
And in this, though dead, they cry against our sick-braine Schismatics, who (upon no necessity Are in a manner as well devoted to any one place, they care not where, (either to a wood, a Chamber, a Parlour,
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in like manner on the other side we blame both them and all rude kindes of people, who are not afraid to make as bold with God's house as with their owne, putting no difference betweene things sacred and prophane, betweene things set apart, and things of common use.
in like manner on the other side we blame both them and all rude Kinds of people, who Are not afraid to make as bold with God's house as with their own, putting no difference between things sacred and profane, between things Set apart, and things of Common use.
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For when Ezekiel painted forth the abominations of the Temple, he saith, Behold there came six from the way of the upper gate, which looked towards the North,
For when Ezekielem painted forth the abominations of the Temple, he Says, Behold there Come six from the Way of the upper gate, which looked towards the North,
And in times which do more neerly touch us, who hath not heard of that filthy Iulian, who was uncle to the Apostata? who hath not heard (I say) both of his irreligious actions,
And in times which do more nearly touch us, who hath not herd of that filthy Iulian, who was uncle to the Apostata? who hath not herd (I say) both of his irreligious actions,
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and his punishment? This Iulian comming into a Church, beautified and adorned by that zealous Constantine, made no more regard of it then if he had beene in a common Iakes or Stable;
and his punishment? This Iulian coming into a Church, beautified and adorned by that zealous Constantine, made no more regard of it then if he had been in a Common Jakes or Stable;
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So in like manner do we read of Felix, who only for scoffing at the plate belonging to that blessed Sacrament of the body and blood of our Saviour, was pursued by divine punishment:
So in like manner do we read of Felix, who only for scoffing At the plate belonging to that blessed Sacrament of the body and blood of our Saviour, was pursued by divine punishment:
For so it was, that both night and day [ quickly after ] he never ceased to vomit blood, till the rivolets of his veines, and every other part of his body, became empty;
For so it was, that both night and day [ quickly After ] he never ceased to vomit blood, till the rivulets of his Veins, and every other part of his body, became empty;
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Saint Austin, I remember, reporteth, that the Goths having sackt Rome, as many of the people as betook themselves to the Churches of Saint Peter and Saint Paul, remained free;
Saint Austin, I Remember, Reporteth, that the Gothis having sacked Rome, as many of the people as betook themselves to the Churches of Saint Peter and Saint Paul, remained free;
Saint Ambrose also witnesseth, that the reverence of holy Altars prevailed so far with the foresaid Souldiers, that they willingly fell downe and kissed them.
Saint Ambrose also Witnesseth, that the Reverence of holy Altars prevailed so Far with the foresaid Soldiers, that they willingly fell down and kissed them.
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And next, whereas some make doubt whether it be lawfull for Christians in the contriving of their Churches, to have an eye upon the Fabrick of Solomons Temple: My answere is;
And next, whereas Some make doubt whither it be lawful for Christians in the contriving of their Churches, to have an eye upon the Fabric of Solomons Temple: My answer is;
for as to the one there was an Atrium exterius, an Atrium interius, a Sanctum, and a Sanctum Sanctorum: So to the other, a Locus Poen tentium, Auditorium, Presbyterium, and Sacrarium. Of the first and second Eusebius speaketh, in the sixt booke, and 33th. Chapter of his Ecclesiasticall history;
for as to the one there was an Atrium exterius, an Atrium Interius, a Sanctum, and a Sanctum Sanctorum: So to the other, a Locus Poen tentium, Auditorium, Presbyterium, and Sacrarium. Of the First and second Eusebius speaks, in the sixt book, and 33th. Chapter of his Ecclesiastical history;
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he might not, untill he had first stood in Loco Poenitentium. And of the two last, Theod ret makes mention, in the relation of that passage which was betweene Theodosius, and Saint Ambrose. For Saint Ambrose putting the Emperour in mind of the difference of places;
he might not, until he had First stood in Loco Penitence. And of the two last, Theod rest makes mention, in the Relation of that passage which was between Theodosius, and Saint Ambrose. For Saint Ambrose putting the Emperor in mind of the difference of places;
that's the holy Table within the Sacrarium, and answers to the Mercie Seate, and Sanctum Sanctorum among the Iewes; in which the most excellent part of their typicall service was perfomed.
that's the holy Table within the Sacrarium, and answers to the Mercy Seat, and Sanctum Sanctorum among the Iewes; in which the most excellent part of their typical service was performed.
So now, for the Commemorating thereof (not as it was a Ceremonie, but as it was in act performed by our Saviour) There is to be in our Churches a Sanctum Sanctorum still, wherein we are to celebrate the memorie of Christs sacrifice, in those holy Mysteries which he himselfe ordained, and commanded to be done.
So now, for the Commemorating thereof (not as it was a Ceremony, but as it was in act performed by our Saviour) There is to be in our Churches a Sanctum Sanctorum still, wherein we Are to celebrate the memory of Christ sacrifice, in those holy Mysteres which he himself ordained, and commanded to be done.
In which Saint Ambrose would not that so much as the Emperour should have a seate, but ordered that he should be placed without, immediately next to those barres or lattices which severed the Church from the Chancell.
In which Saint Ambrose would not that so much as the Emperor should have a seat, but ordered that he should be placed without, immediately next to those bars or lattices which severed the Church from the Chancel.
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for though the booke of the Revelation be very mysticall, yet (as I have else-where shewed) seeing the visions there mentioned of things appertaining to the Christians, do so frequently allude to the fashions of the Iewes, and are expressed as if they were represented to Saint Iohn in the Heavens;
for though the book of the Revelation be very mystical, yet (as I have elsewhere showed) seeing the visions there mentioned of things appertaining to the Christians, do so frequently allude to the fashions of the Iewes, and Are expressed as if they were represented to Saint John in the Heavens;
Onely herein ther's one thing yet to be discussed, concerning the Presbyterium, and Sacrarium, for some have gone about to perswade, that they were not at the end of the Church,
Only herein ther's one thing yet to be discussed, Concerning the Presbyterium, and Sacrarium, for Some have gone about to persuade, that they were not At the end of the Church,
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because Eusebius seemes [ to them ] to speake as if they were in the middest, and so our moderne Fabrickes are differing from those among the first Christians.
Because Eusebius seems [ to them ] to speak as if they were in the midst, and so our modern Fabrics Are differing from those among the First Christians.
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For generally the Altarium, or place allotted for the Altar (which I have formerly mentioned by the name of Sacrarium ) was in the East, at the upper end of the Quire or Chancell;
For generally the Altarium, or place allotted for the Altar (which I have formerly mentioned by the name of Sacrarium) was in the East, At the upper end of the Choir or Chancel;
as is apparent by that of Socrates; who takes speciall notice of that Church at Antioch of Syria, in which the Altarstood at the western end thereof, contrary to the scituation of it in other Churches.
as is apparent by that of Socrates; who Takes special notice of that Church At Antioch of Syria, in which the Altarstood At the western end thereof, contrary to the situation of it in other Churches.
appeareth by that of Saint Ambrose, in allotting the Emperour Theodosius a place within the bodie of the Church, immediately before those bars or lattices which severed the Church, from the Chancell, of which I have spoken a little before.
appears by that of Saint Ambrose, in allotting the Emperor Theodosius a place within the body of the Church, immediately before those bars or lattices which severed the Church, from the Chancel, of which I have spoken a little before.
the Lord being to have such peculiar places as Temples, or Churches, it is the peoples duties to resort unto them, there to expresse their praises, poure out their prayers,
the Lord being to have such peculiar places as Temples, or Churches, it is the peoples duties to resort unto them, there to express their praises, pour out their Prayers,
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so shall we keep the unitie of the spirit in the bond of peace, and be so in the number of Gods people here, that we may the better know how to be taken into the number of them heareafter:
so shall we keep the unity of the Spirit in the bound of peace, and be so in the number of God's people Here, that we may the better know how to be taken into the number of them hereafter:
for this doth but hinder the people from their businesse, as Pharaoh once said to Moses and Aaron. Let him that is a Preacher say there what he list, they will beleeve but what they please.
for this does but hinder the people from their business, as Pharaoh once said to Moses and Aaron. Let him that is a Preacher say there what he list, they will believe but what they please.
whose mindes are darkned by the god of this world, Sathan, that prince of darknesse, who striveth to extinguish the glorious light that it bringeth with it.
whose minds Are darkened by the god of this world, Sathan, that Prince of darkness, who striveth to extinguish the glorious Light that it brings with it.
or cannot a Blasphemer curse and sweare, a Church-robber commit sacriledge, a Backbiter detract, a Malicious man wreck his spleene, a Monopolist engrosse, a Proud man look aloft, a wanton Dame use her paintings, a Cormorant withhold his corne to the starving of the poore, a Poore man despise the rich, a Land-lord undoe his tenants, a Voluptuous man bath himselfe in sinfull lusts, vanities,
or cannot a Blasphemer curse and swear, a Church-robber commit sacrilege, a Backbiter detract, a Malicious man wreck his spleen, a Monopolist engross, a Proud man look aloft, a wanton Dame use her paintings, a Cormorant withhold his corn to the starving of the poor, a Poor man despise the rich, a Landlord undo his tenants, a Voluptuous man both himself in sinful Lustiest, vanities,
and not hinder them in their travell to Tophet, then all were well: But because we call them back from their evill wayes, crosse them in their proiects,
and not hinder them in their travel to Tophet, then all were well: But Because we call them back from their evil ways, cross them in their projects,
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Or like unto those in the Acts, who abominated the doctrine of the Apostles, because it crossed those wicked gaines which their divelish and heathenish practices brought in unto them.
Or like unto those in the Acts, who abominated the Doctrine of the Apostles, Because it crossed those wicked gains which their devilish and Heathenish practices brought in unto them.
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Or if we have enough in our Religion necessary to salvation, what need we more? And that we have so much, is witnessed by a Pope, Pius Quintus by name;
Or if we have enough in our Religion necessary to salvation, what need we more? And that we have so much, is witnessed by a Pope, Pius Quintus by name;
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who signified in a Letter to Queene Elizabeth of blessed memory (before the time of his excommunication denounced against her) that he did allow our Bible and Book of Divine Service, as it is now used among us, to be authentick, and not repugnant to truth;
who signified in a letter to Queen Elizabeth of blessed memory (before the time of his excommunication denounced against her) that he did allow our bible and Book of Divine Service, as it is now used among us, to be authentic, and not repugnant to truth;
insomuch, that if then it might be truly said, not only that the Kings daughter was all glorious within, but that her clothing likewise was of wrought gold; so also now.
insomuch, that if then it might be truly said, not only that the Kings daughter was all glorious within, but that her clothing likewise was of wrought gold; so also now.
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For whereas the factious from time to time, together with their silly Proselytes, have endeavoured to cry downe that uniformity which best becommeth God's publike worship, it is more like to be advanced now then ever, since the dayes of Reformation.
For whereas the factious from time to time, together with their silly Proselytes, have endeavoured to cry down that uniformity which best becomes God's public worship, it is more like to be advanced now then ever, since the days of Reformation.
This maketh them runne to and fro to seeke out such as spit against set forms of prayer, disrespect Churches, delight in the breach of Canons, hate Discipline, contemne orders,
This makes them run to and from to seek out such as spit against Set forms of prayer, disrespect Churches, delight in the breach of Canonas, hate Discipline, contemn order,
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And if it be that upon necessity they must sometimes frequent their owne parish Churches, they will (if it be possible) be Tardè venientes, Late commers;
And if it be that upon necessity they must sometime frequent their own parish Churches, they will (if it be possible) be Tardè venientes, Late comers;
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for scorning that Booke which (as I have else where shewed) containes the services of the living God, in which I know nothing contrary to his holy Word.
for scorning that Book which (as I have Else where showed) contains the services of the living God, in which I know nothing contrary to his holy Word.
Nor was it likewise but the practise of holy Meses (who was faithfull in the house of God) to have one set forme of blessing, which he used at the removing and resting of the Arke. Numb. 10.35.36.
Nor was it likewise but the practice of holy Meses (who was faithful in the house of God) to have one Set Form of blessing, which he used At the removing and resting of the Ark. Numb. 10.35.36.
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and chiefely see what he sayth in the 1 Cor. 14.26. How is it when ye come together, that every one of you hath a Psalme, hath a Doctrine, hath a Tongue, &c. Let all things bee done unto edifying.
and chiefly see what he say in the 1 Cor. 14.26. How is it when you come together, that every one of you hath a Psalm, hath a Doctrine, hath a Tongue, etc. Let all things be done unto edifying.
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And will none of these things move thee to come betimes to Gods house, and to performe all duties as well as some? or art thou so singular by thy selfe,
And will none of these things move thee to come betimes to God's house, and to perform all duties as well as Some? or art thou so singular by thy self,
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bragging that Lay-men know the meaning of the Scriptures as well as Priests, and therefore need none of their directions, excepting when they direct according to what is already fixed in such a peoples fancy.
bragging that Laymen know the meaning of the Scriptures as well as Priests, and Therefore need none of their directions, excepting when they Direct according to what is already fixed in such a peoples fancy.
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To which purpose I may likewise adde what I have often read in the stories of the Church, of one Atticus, Bishop of Constantinople, who preached many Sermons,
To which purpose I may likewise add what I have often read in the stories of the Church, of one Atticus, Bishop of Constantinople, who preached many Sermons,
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yet because they were done extempore, Non ejus genoris fuere (saith mine author) ut merito vel ab auditoribus studiose perdiscerentur, vel monumentis mandarentur literarum ad posteritatem.
yet Because they were done extempore, Non His genoris fuere (Says mine author) ut merito vel ab auditoribus studiose perdiscerentur, vel monumentis mandarentur Literarum ad posteritatem.
Doe I not rather speake it to correct our Schismatickes in their idle wandrings, and to inkindle the fire of a godly zeale in them, towards the orders of our Church,
Doe I not rather speak it to correct our Schismatics in their idle wanderings, and to inkindle the fire of a godly zeal in them, towards the order of our Church,
and forme of our prayers? They may remember (if they please) that Hee who was daily teaching in the Temple, said also that his Fathers House was an house of prayer;
and Form of our Prayers? They may Remember (if they please) that He who was daily teaching in the Temple, said also that his Father's House was an house of prayer;
And therefore let every one of God's Ministers be conscionably carefull to feed that flock, over which the Holy Ghost hath placed him, to the utmost of his power:
And Therefore let every one of God's Ministers be Conscionably careful to feed that flock, over which the Holy Ghost hath placed him, to the utmost of his power:
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For if the worst be said of him (thus set over thee) that can be, I hope he will be able so long as he is with thee, to preach unto thee as Moses was preached, being read in the Synagogue every Sabbath day:
For if the worst be said of him (thus Set over thee) that can be, I hope he will be able so long as he is with thee, to preach unto thee as Moses was preached, being read in the Synagogue every Sabbath day:
And last of all, neither is it but the opinion of Martin Bucer, that our Homilies were penned by some eminent Preachers, such as that age did then afford:
And last of all, neither is it but the opinion of Martin Bucer, that our Homilies were penned by Some eminent Preachers, such as that age did then afford:
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if he holds concerning some in his time, who knew better how to pronounce then to make a Sermon, that they did not amisse to seeke the benefit of their people by preaching what others had written;
if he holds Concerning Some in his time, who knew better how to pronounce then to make a Sermon, that they did not amiss to seek the benefit of their people by preaching what Others had written;
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Wherefore, all these things being well weighed, they be more nice then wise, more rude then learned, more envious then charitable, who inveigh so much at they know not what. 4. The last are next:
Wherefore, all these things being well weighed, they be more Nicaenae then wise, more rude then learned, more envious then charitable, who inveigh so much At they know not what. 4. The last Are next:
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Let them be summed up, and thus they stand. The wandring hearer; the wondring, or curious hearer; the accidentall hearer; the pleasing hearer; the scoffing hearer; the criticall or cavilling hearer; and the envious hearer.
Let them be summed up, and thus they stand. The wandering hearer; the wondering, or curious hearer; the accidental hearer; the pleasing hearer; the scoffing hearer; the critical or caviling hearer; and the envious hearer.
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their corn, their cattel, their market, or other such like worldly busines; or in some, the thoughts of their pleasures, sports, and pastimes, make them forget themselves,
their corn, their cattle, their market, or other such like worldly business; or in Some, the thoughts of their pleasures, sports, and pastimes, make them forget themselves,
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Or if they wander not in musing, nor drown their senses in a silent sleepe, they runne in the maze of uncomely gazing, looking about to see what others doe,
Or if they wander not in musing, nor drown their Senses in a silent sleep, they run in the maze of uncomely gazing, looking about to see what Others do,
for they doe not only put off their shooes from their feet, when they enter into their Churches, otherwise called their Moschits; but doe also so attend their seruice, that (as some have said it) if by chance they doe but scratch their heads, they think all their former devotion to be lost.
for they do not only put off their shoes from their feet, when they enter into their Churches, otherwise called their Moschits; but do also so attend their service, that (as Some have said it) if by chance they do but scratch their Heads, they think all their former devotion to be lost.
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And when Peter and Iohn stood and talked to the Cripple, whom they intended to heale, they commanded him that he should attend them, saying, Looke on us.
And when Peter and John stood and talked to the Cripple, whom they intended to heal, they commanded him that he should attend them, saying, Look on us.
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and these chiefly are those idle Serving-men, who (having crept into the service of some great man here upon earth) forget, that both they and their masters have a Master in heaven.
and these chiefly Are those idle Servingmen, who (having crept into the service of Some great man Here upon earth) forget, that both they and their Masters have a Master in heaven.
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But because he halts where he should bee sound, 'tis morethen probable that both he and his companions goe out of the Church as the uncleane beasts went out of the Arke;
But Because he halts where he should be found, it's morethen probable that both he and his Sodales go out of the Church as the unclean beasts went out of the Ark;
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for he sits like a malecontent, very sad and sorrowfull (as if he were a deafe man and heard not) untill he thinketh that the Preacher hath a speciall ayme at some one or other whom he himselfe hateth:
for he sits like a malcontent, very sad and sorrowful (as if he were a deaf man and herd not) until he Thinketh that the Preacher hath a special aim At Some one or other whom he himself hates:
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and take heed likewise how he heareth. Not turne aside and stop his eare: for then he doth not heare at all. Nor heare as himselfe pleaseth: for then he hears amisse. But heare as he ought;
and take heed likewise how he hears. Not turn aside and stop his ear: for then he does not hear At all. Nor hear as himself Pleases: for then he hears amiss. But hear as he ought;
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For what good is there in man which he hath not received? To which purpose Saint Austin, speaking of such truths as are many times delivered even by Philosophers themselves, saith;
For what good is there in man which he hath not received? To which purpose Saint Austin, speaking of such truths as Are many times Delivered even by Philosophers themselves, Says;
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for who is there among the sonnes of Men that can acquit himselfe from humane frailties? But why doe I talke of frailties? The world (especially in looking on us) is not so charitable as to put a difference between grosse offences and infirmities.
for who is there among the Sons of Men that can acquit himself from humane frailties? But why do I talk of frailties? The world (especially in looking on us) is not so charitable as to put a difference between gross offences and infirmities.
know that God hath sent his Spirit to rebuke the world of sinne, Iohn 16.8. And therefore being reproved out of the word of God, neither despise nor murmure:
know that God hath sent his Spirit to rebuke the world of sin, John 16.8. And Therefore being reproved out of the word of God, neither despise nor murmur:
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but rather remember your obedience, shew your thankfulnesse, acknowledge your sinnes, bewaile your iniquities, abstaine from your wickednesse, slack not your conversion,
but rather Remember your Obedience, show your thankfulness, acknowledge your Sins, bewail your iniquities, abstain from your wickedness, slack not your conversion,
Meaning, that That is a good eare which willingly heareth things profitable, wisely discerneth things heard, and obediently performeth hirgs discerned.
Meaning, that That is a good ear which willingly hears things profitable, wisely discerneth things herd, and obediently Performeth hirgs discerned.
This hath relation to those Fathers in especiall, who (as the Apostle saith) are NONLATINALPHABET, Praelati: that is, such as are set to have the oversight and government of the Church;
This hath Relation to those Father's in especial, who (as the Apostle Says) Are, Praelati: that is, such as Are Set to have the oversight and government of the Church;
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These then are they, who (as I said) doe watch and labour for the good of mens soules, not only like unto other ordinary Ministers, where and when occasion shall require;
These then Are they, who (as I said) do watch and labour for the good of men's Souls, not only like unto other ordinary Ministers, where and when occasion shall require;
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but much more in caring for the Church, as men peculiarly set over it, to see to the preserving of peace and truth, order and decency in Gods publike worship:
but much more in caring for the Church, as men peculiarly Set over it, to see to the preserving of peace and truth, order and decency in God's public worship:
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For if the politicall lawes of [ even Heathen ] Princes, are to be obeyed for conscience sake, (except where they enjoine disobedience unto God) then much more these that are for the maintenance of truth, concord, order,
For if the political laws of [ even Heathen ] Princes, Are to be obeyed for conscience sake, (except where they enjoin disobedience unto God) then much more these that Are for the maintenance of truth, concord, order,
and decency in his publike worship. Or, if you will, take up the reason thus; Civill powers appertaine to the defence of corporall life, and civill society;
and decency in his public worship. Or, if you will, take up the reason thus; Civil Powers appertain to the defence of corporal life, and civil society;
Hereupon that holy Father Saint Austin could urge, This is the authority of our Mother the Church; Hoc habet authoritas Matris Ecclesiae. Hoc Ecclesia commendat saluberrima authoritas.
Hereupon that holy Father Saint Austin could urge, This is the Authority of our Mother the Church; Hoc habet Authoritas Matris Ecclesiae. Hoc Ecclesia commendat saluberrima Authoritas.
Premitur mole Matris Ecclesiae, &c. In which testimonies we see, that this blessed pillar of Gods House, accounted the Laws and Ordinances of the Church to be a strong and conquering weapon against the adversaries of the Church.
Premitur mole Matris Ecclesiae, etc. In which testimonies we see, that this blessed pillar of God's House, accounted the Laws and Ordinances of the Church to be a strong and conquering weapon against the Adversaries of the Church.
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Why else doe they question what the Church enjoyneth, and like quarrelsome high-minded people, love to dwell in the fiery flames of contention? It is a signe of some distemper;
Why Else do they question what the Church enjoineth, and like quarrelsome High-minded people, love to dwell in the fiery flames of contention? It is a Signen of Some distemper;
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be not (I beseech you) so heady, high-minded, fierce, despisers of government, presumptuous, selfe-willed, &c. as to disobey or speake evill of dignities:
be not (I beseech you) so heady, High-minded, fierce, despisers of government, presumptuous, self-willed, etc. as to disobey or speak evil of dignities:
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Or, to speake with Saint Peter, They are bold, and stand in their owne conceit, not fearing to speake evill of them that be in place of dignity or authority;
Or, to speak with Saint Peter, They Are bold, and stand in their own conceit, not fearing to speak evil of them that be in place of dignity or Authority;
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namely, How can they obey God whom they have not seene, if they will not obey the officers of his Church whom they have seene? For as judicious Hooker truly speaketh, It doth not stand with the duty which we owe to our heavenly Father, (who is the universall Father of us all) that to the ordinances of our mother the Church, we should shew our selves disobedient.
namely, How can they obey God whom they have not seen, if they will not obey the Officers of his Church whom they have seen? For as judicious Hooker truly speaks, It does not stand with the duty which we owe to our heavenly Father, (who is the universal Father of us all) that to the ordinances of our mother the Church, we should show our selves disobedient.
And againe, seeing Christ (saith he) hath promised to be with his Church untill the end of the world, her Laws and Ordinances cannot be contemned or broken, without wrong and despight to Christ himselfe.
And again, seeing christ (Says he) hath promised to be with his Church until the end of the world, her Laws and Ordinances cannot be contemned or broken, without wrong and despite to christ himself.
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And what our Saviours doctrine likewise is, concerning this, you have heard already; and may heare more afterwards, when you have read a little further.
And what our Saviors Doctrine likewise is, Concerning this, you have herd already; and may hear more afterwards, when you have read a little further.
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we sometimes alter the phrase from Father, to Mother, although we speake but of the Church in a representative bodie, where (by a Synecdoche) one part is put for the whole. But I proceed.
we sometime altar the phrase from Father, to Mother, although we speak but of the Church in a representative body, where (by a Synecdoche) one part is put for the Whole. But I proceed.
Or secondly, that Bishops ought not to have any Courts Ecclesiastical, for the correction of those who break such lawes as are sayd to be the lawes of the Church.
Or secondly, that Bishops ought not to have any Courts Ecclesiastical, for the correction of those who break such laws as Are said to be the laws of the Church.
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First, that it is an ordinarie thing for those who affect singularitie, to turne all into a subtill inquirie, rather then into an harmelesse desire of being satisfied;
First, that it is an ordinary thing for those who affect singularity, to turn all into a subtle inquiry, rather then into an harmless desire of being satisfied;
and such as think themselves able to teach the King, and all the Bishops of the Land. In which case there is (I thinke) no better way to cure them, then that Aarons rod should devoure their Serpents:
and such as think themselves able to teach the King, and all the Bishops of the Land. In which case there is (I think) no better Way to cure them, then that Aaron's rod should devour their Serpents:
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neither are they persecuted whom the hand of Justice punisheth for breaking the Law. They may beare the world in hand, that they suffer for their conscience;
neither Are they persecuted whom the hand of justice Punisheth for breaking the Law. They may bear the world in hand, that they suffer for their conscience;
when the very truth is, they are justly executed for ther prodigious treasons, and felonious or treacherous practices against lawfull Princes and Estates.
when the very truth is, they Are justly executed for their prodigious treasons, and felonious or treacherous practices against lawful Princes and Estates.
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It were rather to be wished that the whole Catholicke Church throughout the Christian world, under her several governours in every Kingdome or Church Nationall, were ordered after one and the same manner:
It were rather to be wished that the Whole Catholic Church throughout the Christian world, under her several Governors in every Kingdom or Church National, were ordered After one and the same manner:
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or conditions of the people) it is left to the discretion of every Church to appoint such as shall best serve them for decency, order, and edification:
or conditions of the people) it is left to the discretion of every Church to appoint such as shall best serve them for decency, order, and edification:
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For if they be destitute of these properties, they are but brutish and insignificant, altogether unfit to stirre up the dull minde of man to the remembrance or expression of his duty to God.
For if they be destitute of these properties, they Are but brutish and insignificant, altogether unfit to stir up the dull mind of man to the remembrance or expression of his duty to God.
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as being a part of that order and decorum which God hath commanded in generall, leaving the particulars to the discretion of the Church, to be framed according to that generall rule in holy Scripture:
as being a part of that order and decorum which God hath commanded in general, leaving the particulars to the discretion of the Church, to be framed according to that general Rule in holy Scripture:
Adde moreover, that there be some particulars warrantable from Text, as wel as Canon, as uncovering of the head, bowing at the name of Jesus, kneeling, &c. To which may be added many such customes as were of old in the Primitive times;
Add moreover, that there be Some particulars warrantable from Text, as well as Canon, as uncovering of the head, bowing At the name of jesus, kneeling, etc. To which may be added many such customs as were of old in the Primitive times;
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Yea, and may from hence also gather, that the restoring of ancient Canons, and practices of the best times, (such as are some of those already mentioned) may better be revived,
Yea, and may from hence also gather, that the restoring of ancient Canonas, and practices of the best times, (such as Are Some of those already mentioned) may better be revived,
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especially such customes as the circumstances of our times and places will best permit, or be as well for decent order and edification to us as to them.
especially such customs as the Circumstances of our times and places will best permit, or be as well for decent order and edification to us as to them.
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If therefore either our or any other Church shall have officers which endeavour to revive ancient orders, let not the ignorant either cry out of Popery,
If Therefore either our or any other Church shall have Officers which endeavour to revive ancient order, let not the ignorant either cry out of Popery,
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affirming, that when publike consent of the whole hath established any thing, every mans judgement being thereunto compared, is private, howsoever his calling bee to some kinde of publike charge.
affirming, that when public consent of the Whole hath established any thing, every men judgement being thereunto compared, is private, howsoever his calling be to Some kind of public charge.
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And what doth Saint Paul to the Corinthians, but beseech them as brethren, in the name of the Lord Iesus, that they all speake one thing, that there be no dissentions among them, that they be knit together in one minde, and in one judgement.
And what does Saint Paul to the Corinthians, but beseech them as brothers, in the name of the Lord Iesus, that they all speak one thing, that there be no dissensions among them, that they be knit together in one mind, and in one judgement.
For when certaine brethren at Antioch varied from the rest about Circumcision, they were overswayed by the censure of the Councell held at Ierusalem, and not the Councell overswayed by them.
For when certain brothers At Antioch varied from the rest about Circumcision, they were overswayed by the censure of the Council held At Ierusalem, and not the Council overswayed by them.
Or, as Saint Paul speaketh, for conscience sake. And in more particular, as it relates to Church officers, 'tis still the same: (not thinke it warrantable to cherish and nourish your owne peccant humours;
Or, as Saint Paul speaks, for conscience sake. And in more particular, as it relates to Church Officers, it's still the same: (not think it warrantable to cherish and nourish your own peccant humours;
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and therefore to slip downe this bitter pill of disobedience, and to give way to an erroneous conscience, is to straine at a Gnat, and swallow a Camell.
and Therefore to slip down this bitter pill of disobedience, and to give Way to an erroneous conscience, is to strain At a Gnat, and swallow a Camel.
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In which words (mee thinkes) it is, as if a finger were pointed from thence to the Precisians of our times, whose very doubting is dangerous: for it corrupts their obedience;
In which words (me thinks) it is, as if a finger were pointed from thence to the precisians of our times, whose very doubting is dangerous: for it corrupts their Obedience;
But if the doubt bee practicall, and the matter of it a thing commanded by authority, that doubting doth neither infer, nor excuse disobedience; Heb. 13.17. The exceptions from this Rule are very few;
But if the doubt be practical, and the matter of it a thing commanded by Authority, that doubting does neither infer, nor excuse disobedience; Hebrew 13.17. The exceptions from this Rule Are very few;
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why else is disobedience likened to the sinne of witchcraft, and every soule (without exception) commanded to obey and submit? as formerly hath been shewed.
why Else is disobedience likened to the sin of witchcraft, and every soul (without exception) commanded to obey and submit? as formerly hath been showed.
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for whilst they whom we take to bee good men shall stumble, and refuse to yeeld to the government under which they live, others are the sooner brought to doe the like;
for while they whom we take to be good men shall Stumble, and refuse to yield to the government under which they live, Others Are the sooner brought to do the like;
Let them be loath therefore to cherish such timerous conceits, as shall from an errour in judgement, make them at the last be guilty of some sinful practice arising from thence.
Let them be loath Therefore to cherish such timorous conceits, as shall from an error in judgement, make them At the last be guilty of Some sinful practice arising from thence.
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nor make them be priviledged to put their hands into bad actions: especially since such mens immunity would but incourage others to presume upon the like favour.
nor make them be privileged to put their hands into bad actions: especially since such men's immunity would but encourage Others to presume upon the like favour.
we are else no dutifull Sonnes of the Church, but a peevish and perverse generation, who are not afraid to act the Vipers part, within the bowells of our holy Mother.
we Are Else no dutiful Sons of the Church, but a peevish and perverse generation, who Are not afraid to act the Vipers part, within the bowels of our holy Mother.
In which regard, even Saint Austine also giveth this counsell, In his rebus in quibus nihil certi statuit Scriptura divina, mos populi Dei, vel instituta majorum pro lege tenenda sunt.
In which regard, even Saint Augustine also gives this counsel, In his rebus in quibus nihil certi statuit Scripture Divine, mos People Dei, vel Instituta majorum Pro lege Tenenda sunt.
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Neither doe our owne Stories of the Church but tell us, that even such as suffered Martyrdome for the truth, made no scruple of conscience against the orders of our Church.
Neither doe our own Stories of the Church but tell us, that even such as suffered Martyrdom for the truth, made no scruple of conscience against the order of our Church.
Master Hullier also a godly Minister, burnt at Cambridge, most joyfully embraced the sayd booke, even in the very flames, These you will say were good and gooly men;
Master Hullier also a godly Minister, burned At Cambridge, most joyfully embraced the said book, even in the very flames, These you will say were good and gooly men;
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but had they sacrificed their lives in a factious quarrell against Clericall habits, or other comely ceremonies of the Church, enjoyned by King Edward the sixt, their Religious Soveraigne;
but had they sacrificed their lives in a factious quarrel against Clerical habits, or other comely ceremonies of the Church, enjoined by King Edward the sixt, their Religious Sovereign;
For can a Superiour have power to make Lawes, and not have power to punish where they bee transgressed? or shall the civill Magistrate not hold his sword in vaine, and must the Prelates stand for cyphers with their keyes? No, sayth our Saviour: Goe and tell the Church.
For can a Superior have power to make Laws, and not have power to Punish where they be transgressed? or shall the civil Magistrate not hold his sword in vain, and must the Prelates stand for ciphers with their keys? No, say our Saviour: Go and tell the Church.
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as one truely speaketh, will you be perswaded by faire words, or shall I exercise my judiciall authoritie over you, shall I punish you? For punish sure he might,
as one truly speaks, will you be persuaded by fair words, or shall I exercise my judicial Authority over you, shall I Punish you? For Punish sure he might,
But to put all out of question, see what the Apostle writes to Timothie, the first Bishop of the Ephesians: namely, that against a Priest [ or Elder ] he must receive no accusation, under two or three witnesses:
But to put all out of question, see what the Apostle writes to Timothy, the First Bishop of the Ephesians: namely, that against a Priest [ or Elder ] he must receive no accusation, under two or three Witnesses:
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where I would that you marke these particulars, viz. That here is an accuser, here is a person accused, here is an examination of witnesses, here is a judgement and deciding of the matter;
where I would that you mark these particulars, viz. That Here is an accuser, Here is a person accused, Here is an examination of Witnesses, Here is a judgement and deciding of the matter;
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therefore here is an exercise of jurisdiction, and a Court for determining of Ecclesiasticall affaires. What then remaineth, but that the Officers belonging to such Iudicatures, make uprightnesse their ayme;
Therefore Here is an exercise of jurisdiction, and a Court for determining of Ecclesiastical affairs. What then remains, but that the Officers belonging to such Judicatures, make uprightness their aim;
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For did they not every yeare solemnize and keepe holy the fourteenth and fifteenth day of the moneth Adar, in remembrance of their great delivery from the treason of Haman? And had they not likewise their yearly feast of Dedication; for the observation of which there was no precept,
For did they not every year solemnize and keep holy the fourteenth and fifteenth day of the Monn Adar, in remembrance of their great delivery from the treason of Haman? And had they not likewise their yearly feast of Dedication; for the observation of which there was no precept,
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And therefore to say, Sixe dayes thou shalt labour, and not let to keepe holy any other day than one, is an idle cavil, and scarce worth the answering.
And Therefore to say, Sixe days thou shalt labour, and not let to keep holy any other day than one, is an idle cavil, and scarce worth the answering.
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yet why should the Church presse upon us the keeping of Saints dayes too as well as these? Why? because the righteous shall be had in everlasting remembrance; as the Psalmist speaketh:
yet why should the Church press upon us the keeping of Saints days too as well as these? Why? Because the righteous shall be had in everlasting remembrance; as the Psalmist speaks:
Or because of that knot of fellowship which is betweene the dead Saints and the living, this being that Communion which we confesse and beleeve in the Apostles Creed:
Or Because of that knot of fellowship which is between the dead Saints and the living, this being that Communion which we confess and believe in the Apostles Creed:
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For, that I may close up all with full satisfaction, our Church appoints no set dayes for titular Saints, such is are many in the Church of Rome: but for such as were Apostles, Evangelists, and Martyrs indeed;
For, that I may close up all with full satisfaction, our Church appoints no Set days for titular Saints, such is Are many in the Church of Rome: but for such as were Apostles, Evangelists, and Martyrs indeed;
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so that (as one truly saith, and I speake it in his owne words) we may justly solemnize either the dayes wherein those burning and shining Lights first appeared to the world,
so that (as one truly Says, and I speak it in his own words) we may justly solemnize either the days wherein those burning and shining Lights First appeared to the world,
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So that they are honoured only as God's instruments, and as those who having beene imitatours of our blessed Saviour, are worthy patternes of our imitation.
So that they Are honoured only as God's Instruments, and as those who having been imitators of our blessed Saviour, Are worthy patterns of our imitation.
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Neither is such a day more holy than another, but in relation to the separation of it to such holy and religious duties, which the Church ordaineth to be performed on it.
Neither is such a day more holy than Another, but in Relation to the separation of it to such holy and religious duties, which the Church ordaineth to be performed on it.
And therefore, lest in the revolution of time, ingratefull forgetfulnesse should obliterate the blessed memory of such just ones, we have these solemne Feasts,
And Therefore, lest in the revolution of time, ingrateful forgetfulness should obliterate the blessed memory of such just ones, we have these solemn Feasts,
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for if through default of their flocke they goe on Gementes, it cannot in conclusion but be wofully grievous unto those over whom they watch, Heb. 13.17. Consider therefore and marke it well;
for if through default of their flock they go on Gementes, it cannot in conclusion but be woefully grievous unto those over whom they watch, Hebrew 13.17. Consider Therefore and mark it well;
What (I wonder) is it that you thinke? You are but Wolves if you worry those who are sent like Lambes among you. Christ hath said it; nay, did foresee it:
What (I wonder) is it that you think? You Are but Wolves if you worry those who Are sent like Lambs among you. christ hath said it; nay, did foresee it:
portraying for the Crest a Wolfe rampant, crushing in his pawes an Innocent Dove, or an Harmlesse Lambe; out of whose mouth may come this Posie or Motto, Facere bonum, & habere malum.
portraying for the Crest a Wolf rampant, crushing in his paws an Innocent Dove, or an Harmless Lamb; out of whose Mouth may come this Posy or Motto, Facere bonum, & habere malum.
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not neglecting so much as Mint, Annise, and Rue. Which practice of his was welapproved by our Saviour: not as a thing arbitrary; but as a thing necessary.
not neglecting so much as Mint, Anise, and Rue. Which practice of his was welapproved by our Saviour: not as a thing arbitrary; but as a thing necessary.
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saying, (as did Iudas of the precious ointment) Ad quid perdito haec? Wherefore is all this waste? For thus do the sacrilegious worldlings in their hungry zeale, gape after the spoile and ruine of the Church.
saying, (as did Iudas of the precious ointment) Ad quid perdito haec? Wherefore is all this waste? For thus do the sacrilegious worldlings in their hungry zeal, gape After the spoil and ruin of the Church.
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They would therfore that tythes should be every where abolished (excepting from their owne hands) that thereby they may the better bring the Priests to impotency, scorne and misery:
They would Therefore that Tithes should be every where abolished (excepting from their own hands) that thereby they may the better bring the Priests to impotency, scorn and misery:
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Not remembring, that (whilst they contend to make these things Lay fees) they themselves are like to suffer for it, both in the want of a zealous and learned Ministery,
Not remembering, that (while they contend to make these things Lay fees) they themselves Are like to suffer for it, both in the want of a zealous and learned Ministry,
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He commanded the people that dwelt at Ierusalem, to give to the Priests and Levites their portion, that they might be encouraged in the Law of the Lord.
He commanded the people that dwelled At Ierusalem, to give to the Priests and Levites their portion, that they might be encouraged in the Law of the Lord.
and that he who thresheth in hope should be partaker of his hopee: 1 Cor. 9.10. The words therefore of that thrice famous man cannot but be true; Nemo vos seducat verbis falacibus:
and that he who Thresheth in hope should be partaker of his hopee: 1 Cor. 9.10. The words Therefore of that thrice famous man cannot but be true; Nemo vos seducat verbis falacibus:
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To which is consonant that obervation of a great Lawyer (I meane* Judge Cook ) who wel observed, that Iulian the Apostata having a purpose wholly to ruine the profession of Christianity, used not the sword (as Dioclesian and others did) but tooke away the meanes of the Clergy;
To which is consonant that obervation of a great Lawyer (I meane* Judge Cook) who well observed, that Iulian the Apostata having a purpose wholly to ruin the profession of Christianity, used not the sword (as Diocletian and Others did) but took away the means of the Clergy;
The reverend Iudges of England (saith Plowden in his Commentaries) long since observed, that by the abuse of the Monkes, in applying all to their own bellies,
The reverend Judges of England (Says Plowden in his Commentaries) long since observed, that by the abuse of the Monks, in applying all to their own bellies,
and leaving little or nothing to the Vicars, many abuses came creeping in. Adding moreover, that as the revenew of Parish Churches decayed, so likewise did Preaching.
and leaving little or nothing to the Vicars, many Abuses Come creeping in. Adding moreover, that as the revenue of Parish Churches decayed, so likewise did Preaching.
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Next, for a destruction to themselves in more particular, see this Text of Scripture, Prov. 20.25. By reason of which testimony I remember these words:
Next, for a destruction to themselves in more particular, see this Text of Scripture, Curae 20.25. By reason of which testimony I Remember these words:
Which is as if it should be said, They that are guilty of this sinne, doe but sucke in a bitter sweet, a faire-seeming purchase, but a destroying possession;
Which is as if it should be said, They that Are guilty of this sin, do but suck in a bitter sweet, a fair-seeming purchase, but a destroying possession;
a sacrificed morsell with a burning coale, apt and fit to kindle a judgment both against them and theirs, who desire (as the Psalmist speaketh) to take unto themselves the houses of God in possession.
a sacrificed morsel with a burning coal, apt and fit to kindle a judgement both against them and theirs, who desire (as the Psalmist speaks) to take unto themselves the houses of God in possession.
as Saravia observeth out of Plato de Legibus, Dial. 9. And verily we finde it to be one of the most capitall offences tha is pursued with Divine revenge,
as Saravia observeth out of Plato de Legibus, Dial. 9. And verily we find it to be one of the most capital offences than is pursued with Divine revenge,
which fact of theirs (as Saravia hath well observed) though it were more excuseable then if they had done so with others monie, could not avoyd the high hand of Heaven;
which fact of theirs (as Saravia hath well observed) though it were more Excusable then if they had done so with Others money, could not avoid the high hand of Heaven;
whereas the lands of Bishopricks were given presently upon the planting of Churches, before they were corrupted with prevailing Heresies, or Superstion;
whereas the Lands of Bishoprics were given presently upon the planting of Churches, before they were corrupted with prevailing Heresies, or Superstition;
the rottennesse whereof turned so fast into filthie vermine, that no phisicke could helpe him. Neither are we ignorant how miserable was the end of that scoffing Felix, formerly mentioned.
the rottenness whereof turned so fast into filthy vermin, that no physic could help him. Neither Are we ignorant how miserable was the end of that scoffing Felix, formerly mentioned.
Yea, though for the present they bee frolicke, fresh, and flourishing; yet their foundation •ayleth, as being built upon the devouring quick sands of covered quagmires.
Yea, though for the present they be frolic, fresh, and flourishing; yet their Foundation •ayleth, as being built upon the devouring quick sands of covered quagmires.
And therefore a man cannot be better secured from this sometimes slow comming evill, then by removing the moth, which unremoved must needes consume him.
And Therefore a man cannot be better secured from this sometime slow coming evil, then by removing the moth, which unremoved must needs consume him.
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as he did, by throwing part of an hill upon the Host by a strange earth quake, terrifying the rest that remained with tempests of haile, thunder, and lightnings;
as he did, by throwing part of an hill upon the Host by a strange earth quake, terrifying the rest that remained with tempests of hail, thunder, and lightnings;
I will not therefore stand to tell you of Cambises, Xerxes, or the gold of Tholouse: Nor will I speake of Pyrrhus, who (with his whole Fleet) perished in the waters,
I will not Therefore stand to tell you of Cambyses, Xerxes, or the gold of Toulouse: Nor will I speak of Phyrrhus, who (with his Whole Fleet) perished in the waters,
For can it be thought that man is wiser to order these things, better than God hath done? Or is it reasonable that the rewards of our labours should bee imbezeled into the hands of Lay-possessours for doing nothing? What is become of Conscience,
For can it be Thought that man is Wiser to order these things, better than God hath done? Or is it reasonable that the rewards of our labours should be embezzled into the hands of Lay-possessours for doing nothing? What is become of Conscience,
So also they that robbe the Church, of what was once her ancient revenews, if they leave her but any thing (be the moitie never so small) they looke for curtesie and observance,
So also they that rob the Church, of what was once her ancient revenues, if they leave her but any thing (be the moiety never so small) they look for courtesy and observance,
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ergo de omnibus debet Decimas dare, sayth Aquinas. Yea, and sayth the Scripture also in another place, Remember the Lord thy God, it is he that giveth thee power to get riches, Deut. 8.18.
ergo de omnibus debet Tithes Dare, say Aquinas. Yea, and say the Scripture also in Another place, remember the Lord thy God, it is he that gives thee power to get riches, Deuteronomy 8.18.
except he would give for them a sist part more then the price thereof, Levit. 27.31. The Apostle therefore meaneth [ by NONLATINALPHABET ] that he who is taught in the Word, should make him that taught him, partaker in all his goods.
except he would give for them a sist part more then the price thereof, Levit. 27.31. The Apostle Therefore means [ by ] that he who is taught in the Word, should make him that taught him, partaker in all his goods.
First were the law of Tythes abrogated, then he would have shewed some other way, how the people might make their Teachers to communicate in all their goods;
First were the law of Tithes abrogated, then he would have showed Some other Way, how the people might make their Teachers to communicate in all their goods;
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Si princeps causam inter partes audierit, et sententiam dixerit; lex est in omnibus similibus: which rule doth much more hold, as it is appliable to the King of Heaven.
Si princeps Causam inter parts audierit, et sententiam dixerit; lex est in omnibus similibus: which Rule does much more hold, as it is appliable to the King of Heaven.
under the Law, and before the Law, not only a part, but specially, and by name a tenth part, (as I shall afterwards shew you;) it is our duty still to acknowledge and performe for Gods due, not a part (wee know not which) but even this knowne particularly described Tenth.
under the Law, and before the Law, not only a part, but specially, and by name a tenth part, (as I shall afterwards show you;) it is our duty still to acknowledge and perform for God's due, not a part (we know not which) but even this known particularly described Tenth.
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For as in the case of divorce, Christ sent the Scribes and Pharisees, to see how it was, Ab initio; so in this case of maintenance for Gods Ministers, Inquire of the old wayes,
For as in the case of divorce, christ sent the Scribes and Pharisees, to see how it was, Ab initio; so in this case of maintenance for God's Ministers, Inquire of the old ways,
And indeed (that wee may bring the totall of this dispute home to the Apostles Text) that very way, of paying tithes, is a reall communication of all kind of goods;
And indeed (that we may bring the total of this dispute home to the Apostles Text) that very Way, of paying Tithes, is a real communication of all kind of goods;
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expresly setting downe the practice of the Old Testament for a President unto the New. He fetcheth proofes from Moses awnot only to confirm the equity of providing maintenance for Gods Ministers;
expressly setting down the practice of the Old Testament for a President unto the New. He Fetches proofs from Moses awnot only to confirm the equity of providing maintenance for God's Ministers;
For it must be granted, that the Apostles words concluding sometime certainly, doe rather conclude that which was the ordinary maintenance commonly received in the Church,
For it must be granted, that the Apostles words concluding sometime Certainly, do rather conclude that which was the ordinary maintenance commonly received in the Church,
For it is in the Text, plainely, and directly, NONLATINALPHABET Even so: Even so hath the Lord ordained, that they who preach the Gospel, should live of the Gospel.
For it is in the Text, plainly, and directly, Even so: Even so hath the Lord ordained, that they who preach the Gospel, should live of the Gospel.
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Nay, marke it yet a little better, and it cannot but be yeelded, that whereas the Apostle saith, The Lord hath ordained, that they who preach the Gospel, should liue of the Gospel, there must be some ordinance of the Lord shewed concerning this of which hee speaketh:
Nay, mark it yet a little better, and it cannot but be yielded, that whereas the Apostle Says, The Lord hath ordained, that they who preach the Gospel, should live of the Gospel, there must be Some Ordinance of the Lord showed Concerning this of which he speaks:
But I judge (saith he) this especially to be observed, which the Apostle speaketh in plaine words, viz. That the Lord instituted his Ordinance, concerning the maintenance of the Ministers,
But I judge (Says he) this especially to be observed, which the Apostle speaks in plain words, viz. That the Lord instituted his Ordinance, Concerning the maintenance of the Ministers,
Hereof wee gather, that wee misse not much the worke, if in this, and such like cases, wee doe not utterl reject the ancient institutions of the Fathers. Thus he.
Hereof we gather, that we miss not much the work, if in this, and such like cases, we do not utterl reject the ancient institutions of the Father's. Thus he.
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which portion, whether it now belong to the Church, or no, Iure divine, I intend not to dispute pro or con: But this I dare say, Gods owne order hath manifested it to be both competent and convenient for that purpose beyond all old exceptions,
which portion, whither it now belong to the Church, or no, Jure divine, I intend not to dispute Pro or con: But this I Dare say, God's own order hath manifested it to be both competent and convenient for that purpose beyond all old exceptions,
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So before the Law, not so much Melchisedech, as the Lord in Melchisedech: yea, and now also under the Gospel, not so much the Ministers, as Christ receiveth Tythes.
So before the Law, not so much Melchizedek, as the Lord in Melchizedek: yea, and now also under the Gospel, not so much the Ministers, as christ receives Tithes.
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then that of Levi, even out of Iudah, Heb. 7.13, 14. Quod debehat Ahraham Deo, solvit in manum Melchisedeck, saith Calmin; That which Abraham owed unto God, hee paied into the hands of Melchisedeck. Or, as Saint Chrysostome speaketh:
then that of Levi, even out of Iudah, Hebrew 7.13, 14. Quod debehat Abraham God, Solvit in manum Melchisedeck, Says Calmin; That which Abraham owed unto God, he paid into the hands of Melchisedeck. Or, as Saint Chrysostom speaks:
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though no doubt the Patriarkes had for this (as for all other points of Divine service) speciall instruction and direction, by Illumination, Angelicall information or divine Revelation, which was the Pedagogy God trained them up in,
though no doubt the Patriarchs had for this (as for all other points of Divine service) special instruction and direction, by Illumination, Angelical information or divine Revelation, which was the Pedagogy God trained them up in,
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this being (as I said before, concerning the particularity of a seventh day for Gods publike worship) a thing morall, not in respect of nature dictating,
this being (as I said before, Concerning the particularity of a seventh day for God's public worship) a thing moral, not in respect of nature dictating,
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and so the very particular part is Morall; although not Ratione naturae, yet Ratione Disciplinae. Thus then you see, that Ratione originis, or by right Originall, Tythes are the Lords.
and so the very particular part is Moral; although not Ration naturae, yet Ration Discipline. Thus then you see, that Ration originis, or by right Original, Tithes Are the lords.
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but declare that ancient Right which God had alwayes in them, long before the Law. But how are they his? not as all things else are his: but by a speciall propriety.
but declare that ancient Right which God had always in them, long before the Law. But how Are they his? not as all things Else Are his: but by a special propriety.
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Otherwise when hee gave them to the Levites (because he chose them into the priesthood) he had given them althe Cattell upon a thousand hils, as well as the tenth.
Otherwise when he gave them to the Levites (Because he chosen them into the priesthood) he had given them althe Cattle upon a thousand hills, as well as the tenth.
Quid enim si diceret Deus, Meuses, ô homo; mea est terra quam colis; measunt Semina quae spargis; mea animalia quaefatigas: Meaesunt pluviae; mens solis hic ardor.
Quid enim si diceret Deus, Meuses, o homo; mea est terra quam colis; measunt Semina Quae spargis; mea animalia quaefatigas: Meaesunt pluviae; Mens solis hic ardor.
That is, what if the Lord should say, Thou art mine O man, mine is the earth which thou plowest, mine are the seeds which thou sowest, mine are the beasts which thou toylest:
That is, what if the Lord should say, Thou art mine O man, mine is the earth which thou plowest, mine Are the seeds which thou sowest, mine Are the beasts which thou toilest:
Namely, that if they with-held to give of their increase to their gods, they were called, NONLATINALPHABET, Atheists, Irreligious people; not serving God; without piety, and the like:
Namely, that if they withheld to give of their increase to their God's, they were called,, Atheists, Irreligious people; not serving God; without piety, and the like:
I shall nee• therefore to say little of that which might be alledged out of Herodotus, Xenophon, Plutarch, Macrobius, Diodorus Siculus, Livie, Plinie and others;
I shall nee• Therefore to say little of that which might be alleged out of Herodotus, Xenophon, Plutarch, Macrobius, Diodorus Siculus, Livy, Pliny and Others;
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concerning either the Egyptians, Persians, Grecians, Sabaeans, Ethiopians, Carthaginians, or Romans, with many more besides, who gave to their gods, both tythes and offerings:
Concerning either the egyptians, Persians, Greeks, Sabaeans, Ethiopians, Carthaginians, or Roman, with many more beside, who gave to their God's, both Tithes and offerings:
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Vpon recovery of health they remembred to gratifie Esculapius: If they had successe at sea, they sacrificed to Neptune: If their Vintage was good, they made their offerings to Bacchus: If their flocks thrived, they payed their vowes to Pan and Faunus: or if their harvest was plentifull, they were thankefull to Ceres: And al this,
Upon recovery of health they remembered to gratify Esculapius: If they had success At sea, they sacrificed to Neptune: If their Vintage was good, they made their offerings to Bacchus: If their flocks thrived, they paid their vows to Pan and Faunus: or if their harvest was plentiful, they were thankful to Ceres: And all this,
By this very light, it was that the Heathen Emperour Alexander Severus could say, in a case of contestation between the pagans & the Christians, concerning a piece of ground employed to a religious use, that it was honest and fit to have God served before Ale-houses.
By this very Light, it was that the Heathen Emperor Alexander Severus could say, in a case of contestation between the Pagans & the Christians, Concerning a piece of ground employed to a religious use, that it was honest and fit to have God served before Alehouses.
For though the substance of this duty was Lex inscita, yet the other was by way of imitation, taken from the example of the ancient Patriarkes, to whom the will of God was better revealed then to the Heathens.
For though the substance of this duty was Lex inscita, yet the other was by Way of imitation, taken from the Exampl of the ancient Patriarchs, to whom the will of God was better revealed then to the heathens.
And a man may as wel declare, who was the first that taught, Deos esse colendos; as who was the first that delivered, the Tenth part [ rather then any other part ] to bee the reserved,
And a man may as well declare, who was the First that taught, Gods esse colendos; as who was the First that Delivered, the Tenth part [ rather then any other part ] to be the reserved,
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In briefe, all these practises serve to shew, that by the law of Nature (as a part of Gods service) all people knew themselves bound to give something to God, of those temporall blessings, which God giveth unto them.
In brief, all these practises serve to show, that by the law of Nature (as a part of God's service) all people knew themselves bound to give something to God, of those temporal blessings, which God gives unto them.
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even from the first times of the worlds beginning, Gen. 4. It was likewise [ for the Quetitie ] declared by the practice of the Patriarkes before the Law,
even from the First times of the world's beginning, Gen. 4. It was likewise [ for the Quetitie ] declared by the practice of the Patriarchs before the Law,
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and by the words recorded in the Law, to bee a Tenth. What was beside, were those Free-will Offerings and Oblations already mentioned: Presents, but not Rents;
and by the words recorded in the Law, to be a Tenth. What was beside, were those Freewill Offerings and Oblations already mentioned: Presents, but not Rends;
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& maintenance of them in their places, it must needs follow, That where God is served, there tythes are due to those (in a secondary right) who administer in the Priests office,
& maintenance of them in their places, it must needs follow, That where God is served, there Tithes Are due to those (in a secondary right) who administer in the Priests office,
Neither can it bee denied, but that the substance, even of the legall Services (as reading the Law, expounding the Law, performing of publike prayers, blessing the people,
Neither can it be denied, but that the substance, even of the Legal Services (as reading the Law, expounding the Law, performing of public Prayers, blessing the people,
Yet Lippoman, seeking no such evasion, overthrowes his supposition, with a more downe-right dealing. For, in that storie of Abraham, paying tythes Melchisedech, hee renders it from the Hebrew, and saith 'tis thus: Dedit ei decimam ex omnibus;
Yet Lippoman, seeking no such evasion, overthrows his supposition, with a more downright dealing. For, in that story of Abraham, paying Tithes Melchizedek, he renders it from the Hebrew, and Says it's thus: Dedit ei decimam ex omnibus;
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So also in that vow of Iacob [ Genesis 28. ] Et ne forte alicui dubitare contigeret de portione quam pro Decima se soluturum Patriarcha promittit, occurrit Chaldaica (inquiens) Et omnium quae dederis mihi, unum ex decem seperabo coram te.
So also in that Voelli of Iacob [ Genesis 28. ] Et ne forte alicui dubitare contigeret de portion quam Pro Decima se soluturum Patriarch Promittit, occurrit Chaldaica (inquiens) Et omnium Quae dederis mihi, Unum ex Decem seperabo coram te.
And againe, to shew how the old Patriarkes came to the knowledge of this part, rather then of any other, the said Authour recordeth out of Hugo de Sancto Victore, Deum docu sse Adam divinum cultum, quo ejus benevolentiam recuperaret, quam per peccatum transgres sionis amiserat, ipsumquè docuisse filios sues dare deo Decimas & Primitias.
And again, to show how the old Patriarchs Come to the knowledge of this part, rather then of any other, the said Author recordeth out of Hugo de Sancto Victore, God docu sse Adam Divinum cultum, quo His benevolentiam recuperaret, quam per peccatum transgress sionis amiserat, ipsumquè docuisse Sons sues Dare God Tithes & Primitias.
Meaning, that Gods Divine Worship was immediately taught unto Adam by God himselfe, &c. And that Adam taught his sonnes to give Tythes and First fruits to the Lord.
Meaning, that God's Divine Worship was immediately taught unto Adam by God himself, etc. And that Adam taught his Sons to give Tithes and First fruits to the Lord.
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Certaine it is, that they brought their Offerings at a set time, and to a chosen place [ Gods House ] called by reason of the Lords more speciall presence there, Gods Face;
Certain it is, that they brought their Offerings At a Set time, and to a chosen place [ God's House ] called by reason of the lords more special presence there, God's Face;
Or, as it is in the 2 Chron. 15.11. The people are said to offer, when as they onely brought their Sacrifices, and the Priest offered for them. Neither may this seeme strange:
Or, as it is in the 2 Chronicles 15.11. The people Are said to offer, when as they only brought their Sacrifices, and the Priest offered for them. Neither may this seem strange:
Yea, thus doth Saint Hierome witnesse in more places of his writings, then one. And wee also find it in those many priestly practises of the blessed Patriarkes.
Yea, thus does Saint Jerome witness in more places of his writings, then one. And we also find it in those many priestly practises of the blessed Patriarchs.
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And howsoever it was that in sundry families, there were sundry Priests; yet the eldest Patriarke then living, was as it were high Priest among them all:
And howsoever it was that in sundry families, there were sundry Priests; yet the eldest Patriarch then living, was as it were high Priest among them all:
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witnesse that passage, which was betweene Abraham and Melchisedech. For though when Melchisedech was King and Priest of Salem, Abraham also was King and Priest over his owne family;
witness that passage, which was between Abraham and Melchizedek. For though when Melchizedek was King and Priest of Salem, Abraham also was King and Priest over his own family;
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And indeed, seeing that Iaphets sons fetch their religion from Salem; (whom God would perswade to fetch it from Sems tents) who should rule Salem, where God his Tabernacle should bee, rather then Sem?
And indeed, seeing that Japhets Sons fetch their Religion from Salem; (whom God would persuade to fetch it from Sems tents) who should Rule Salem, where God his Tabernacle should be, rather then Sem?
It was done by Christ himselfe, Marke 10.16. Luke 24.50. It was by him commanded, and a promise granted to second it upon such, as readily received them that he sent, Luke 10.5. It was also practised by the blessed Apostles:
It was done by christ himself, Mark 10.16. Lycia 24.50. It was by him commanded, and a promise granted to second it upon such, as readily received them that he sent, Lycia 10.5. It was also practised by the blessed Apostles:
and hath (as I said) still followed the Priesthood ever since, For according to that forme in the 2. Cor. 13.14. the Ministers of the Gospel, in all ages thereof, have continued to blesse the people:
and hath (as I said) still followed the Priesthood ever since, For according to that Form in the 2. Cor. 13.14. the Ministers of the Gospel, in all ages thereof, have continued to bless the people:
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or, if otherwise, 'tis according to what is else where taught them; as in Phil. 4.7. Rom 15.33. Shall then the wages for this service be abolished? it cannot, it may not, it must not be.
or, if otherwise, it's according to what is Else where taught them; as in Philip 4.7. Rom 15.33. Shall then the wages for this service be abolished? it cannot, it may not, it must not be.
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Answ. It is answered, that the word NONLATINALPHABET, (in Heb. 7.4.) translated, The spoyles of warre, doth signifie the Top, the Chiefe, the Principal, or best of anything;
Answer It is answered, that the word, (in Hebrew 7.4.) translated, The spoils of war, does signify the Top, the Chief, the Principal, or best of anything;
For of all (saith he) which thou shalt give me, I will give the Tenth unto thee, Gen. 28.22. out of which words it appeareth how generall this practise was of paying tythes.
For of all (Says he) which thou shalt give me, I will give the Tenth unto thee, Gen. 28.22. out of which words it appears how general this practice was of paying Tithes.
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howbeit, because hee knew the equity of it, and had ordinarily seene the zealous performance of it, hee voweth not to be deficient in it, whensoever it should please the Lord to enable him for the performance of it,
howbeit, Because he knew the equity of it, and had ordinarily seen the zealous performance of it, he Voweth not to be deficient in it, whensoever it should please the Lord to enable him for the performance of it,
yet neverthelesse it is nothing unlawfull to vow them, that thereby wee may be stirred up to the performance of them, with the more exact care, and fervent zeale.
yet nevertheless it is nothing unlawful to Voelli them, that thereby we may be stirred up to the performance of them, with the more exact care, and fervent zeal.
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or giving almes to the poore, whilst hee wants meanes to performe these duties cannot make his vow de presenti, but de futuro; and that but sub conditione neither:
or giving alms to the poor, while he Wants means to perform these duties cannot make his Voelli de presenti, but de futuro; and that but sub condition neither:
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And thus I am sure it was with Iacob: for when he fled from his Fathers house, by reason of his brothers hatred, what had he more then his staffe, that he caried with him? Gen. 32.10
And thus I am sure it was with Iacob: for when he fled from his Father's house, by reason of his Brother's hatred, what had he more then his staff, that he carried with him? Gen. 32.10
But to ranke them among the Figures, or Types of Christ, is altogether beside the scope of any thing intended in them. For first they are Gods; then by him assigned:
But to rank them among the Figures, or Types of christ, is altogether beside the scope of any thing intended in them. For First they Are God's; then by him assigned:
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Insomuch, that so long as God hath his Church, and Officers belonging to it, tythes are due to those, who exercise therein the functions of their office:
Insomuch, that so long as God hath his Church, and Officers belonging to it, Tithes Are due to those, who exercise therein the functions of their office:
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For why else were they paid to the Priests before the Law, as well as to the Priests under the Law? at which time in expresse words, it was thus written;
For why Else were they paid to the Priests before the Law, as well as to the Priests under the Law? At which time in express words, it was thus written;
Aquinas himselfe cannot say, that it is any other then Quodam modo perfectus: and yet the Lambe, which was indeed a type of Christ, was to be without any blemish.
Aquinas himself cannot say, that it is any other then Quodam modo perfectus: and yet the Lamb, which was indeed a type of christ, was to be without any blemish.
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Certis simè scimus, (sayth Saint Gegorie ) quod Septenarium numerum Scriptura sacra pro perfectione ponere consvevit, &c. We know for certaine that the holy Scripture useth to put the Seventh for a number of perfection:
Certis simè scimus, (say Faint Gegorie) quod Septenarium Numerum Scripture sacra Pro perfection ponere consvevit, etc. We know for certain that the holy Scripture uses to put the Seventh for a number of perfection:
Hinc etiam est, quod septimus dies in requiem hominibus, id est, in Sabbatho datus est. Hinc est quod Iubileus annus, in quo plena requies exprimitur, septem heb domadibus consumatur.
Hinc etiam est, quod Seventh dies in requiem hominibus, id est, in Sabbath Datus est. Hinc est quod Jubilee annus, in quo plena Requies exprimitur, September Hebrew domadibus consumatur.
Saint Austine likewise sayth, De septenarij numeri perfectione dici quidem plura possunt, &c. Sed hoc satis sit admonere, quod totus impar primus numerus ternarius est; totus par quaternarius: ex quibus duobus Septenarius constat. Thus he:
Saint Augustine likewise say, De septenarij Numeri perfection dici quidem plura possunt, etc. said hoc satis sit admonere, quod totus impar primus Numerus ternarius est; totus par quaternarius: ex quibus duobus Septenarius constat. Thus he:
Men I confesse may straine their wits if they please, to bring a Quidlibet ex quolibet, and yet may be farre enough from the thing aymed at, which in this case is plaine enough:
Men I confess may strain their wits if they please, to bring a Quidlibet ex quolibet, and yet may be Far enough from the thing aimed At, which in this case is plain enough:
because the end mentioned in Gods assignation, sheweth why Tythes were paid, although we invent no new causes never read nor heard off, till the corrupt times of the Church.
Because the end mentioned in God's assignation, shows why Tithes were paid, although we invent no new Causes never read nor herd off, till the corrupt times of the Church.
Alexander de Hales, the Master of Bonaventure, and of Thomas Aquinas. He flourished about the yeare of our Lord 1240, and dyed in the tenth yeare after;
Alexander de Hales, the Master of Bonaventure, and of Thomas Aquinas. He flourished about the year of our Lord 1240, and died in the tenth year After;
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For when hee tooke the Levites to himselfe, and for his service (instead of the first-borne) no man might be suffered to proportion the quota pars of their allowance, what they were to have was by Gods appointment.
For when he took the Levites to himself, and for his service (instead of the firstborn) no man might be suffered to proportion the quota pars of their allowance, what they were to have was by God's appointment.
For I (sayth he) I have given, &c. The Lawes therefore which have beene made insundry places of the Christian world, concerning the paying of Tythes, are not to be reckoned as the fountaines from whence wee claime our right;
For I (say he) I have given, etc. The Laws Therefore which have been made insundry places of the Christian world, Concerning the paying of Tithes, Are not to be reckoned as the fountains from whence we claim our right;
for the maintenance of divine right, and for restrayning the filthie wickednesse of such devourers, as would not have payd them, had not the feare of humane Lawes beene more powerfull with them, than the Law of God.
for the maintenance of divine right, and for restraining the filthy wickedness of such devourers, as would not have paid them, had not the Fear of humane Laws been more powerful with them, than the Law of God.
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I. And first in the yeare 786, with the full consent of the Lords, both spirituall and temporall, there was a generall Synod held under Elfwold King of Northumberland, and Offa King of Merceland; where among other words to the same purpose, thus we reade:
I. And First in the year 786, with the full consent of the lords, both spiritual and temporal, there was a general Synod held under Elfwold King of Northumberland, and Offa King of Merceland; where among other words to the same purpose, thus we read:
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Therefore we adjure all men that they studiously endeavoure to pay the Tenth of all that they have [ quia speciale domini Dei est ] because the Tenth is God's speciall part.
Therefore we adjure all men that they studiously endeavour to pay the Tenth of all that they have [ quia special domini Dei est ] Because the Tenth is God's special part.
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II. In the yeare 855, King Ethelulph made a Law concerning Tythes: Totam terram suam ad opus Ecclesiarum decumavit propter amorem Dei & redemptionem sui:
II In the year 855, King Ethelwulf made a Law Concerning Tithes: whole terram suam ad opus Ecclesiarum decumavit propter amorem Dei & redemptionem sui:
Qui autem augere voluerit nostram donationem, augeat, &c. That is, But if any will be willing to augment this our donation, the Lord Almightie make his dayes prosperous:
Qui autem augere voluerit nostram donationem, augeat, etc. That is, But if any will be willing to augment this our donation, the Lord Almighty make his days prosperous:
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Si quis vero minuere vel matare praesumpserit, &c. But if any shall presume either to lessen or change the same, let him know that he shall give an account for it:
Si quis vero minuere vel matare praesumpserit, etc. But if any shall presume either to lessen or change the same, let him know that he shall give an account for it:
that is, Hee shall give an account for it before the Tribunall of Christ, unlesse before that time he make satisfaction for the same. III. In the yeare 930, or thereabouts, King Athelstan made a Law for Tythes, and grounded it upon the example of Iacob, and athoritie of certaine Texts in the holy Scripture;
that is, He shall give an account for it before the Tribunal of christ, unless before that time he make satisfaction for the same. III. In the year 930, or thereabouts, King Athelstan made a Law for Tithes, and grounded it upon the Exampl of Iacob, and Authority of certain Texts in the holy Scripture;
V. Neere about the same time were certaine Constitutions made by Odo. Arch-bishop of Canterburie: in the tenth Chapter whereof we reade the same adjuration which we read before in the lawes of Elfwold, and Offa. VI.
V. Near about the same time were certain Constitutions made by Odo. Archbishop of Canterbury: in the tenth Chapter whereof we read the same adjuration which we read before in the laws of Elfwold, and Offa. VI.
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And in a Councell held under King Etheldred, about the yeare 1010, Declmationes frugum & vitulorum & agnorum &c. Domino, per singulos annos, temporibus rependantur congruis. VII.
And in a Council held under King Etheldred, about the year 1010, Declmationes frugum & vitulorum & agnorum etc. Domino, per singulos annos, temporibus rependantur congruis. VII.
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And is it so indeed? why then have Lay-men (the more their honour) wrote in defence of what wee claime? Sir Edward Cook, Sir Henry Spilman, Sir Iames Sempill; those men of note have laboured to expell this sinne of Sacriledge, have bent their forces point blanke against it;
And is it so indeed? why then have Laymen (the more their honour) wrote in defence of what we claim? Sir Edward Cook, Sir Henry Spilman, Sir James Sempill; those men of note have laboured to expel this sin of Sacrilege, have bent their forces point blank against it;
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They are indeed covetous, and injurious too, who detaine the good from the owner thereof, who rob Aram Dominicam to furnish Haram Domesticam: Or, in a word, thus;
They Are indeed covetous, and injurious too, who detain the good from the owner thereof, who rob Aram Dominicam to furnish Haram Domesticam: Or, in a word, thus;
some who thus object are covetous: others are prodigall, and some are proud. The very covetous are scarce content to allow themselves things necessary and convenient;
Some who thus Object Are covetous: Others Are prodigal, and Some Are proud. The very covetous Are scarce content to allow themselves things necessary and convenient;
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and therefore (being without religion) they judge it good policie to curtall the Ministers maintenance, that by that meanes they may keepe him under, and do what they list.
and Therefore (being without Religion) they judge it good policy to curtal the Ministers maintenance, that by that means they may keep him under, and do what they list.
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why else did hee say, That the rest he would set in order when he came, 1 Cor. 11.34? And therefore (to speake in the words of a learned Writer) as Circumcision was laide aside for a time, whilst Israel travelled through the wildernesse:
why Else did he say, That the rest he would Set in order when he Come, 1 Cor. 11.34? And Therefore (to speak in the words of a learned Writer) as Circumcision was laid aside for a time, while Israel traveled through the Wilderness:
the Apostles, as their callings to the Ministery were immediate; so their gifts were extraordinary: and therefore Saint Paul could preach without study;
the Apostles, as their callings to the Ministry were immediate; so their Gifts were extraordinary: and Therefore Saint Paul could preach without study;
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and so had much spare time for other busines, wherein it was convenient for the present to get his living, rather then to require the tythes and offerings,
and so had much spare time for other business, wherein it was convenient for the present to get his living, rather then to require the Tithes and offerings,
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that wee may bee the better furnished with Bookes, and such necessary helpes, as may make us the more able, to goe on the more powerfully in the workes of our calling;
that we may be the better furnished with Books, and such necessary helps, as may make us the more able, to go on the more powerfully in the works of our calling;
I my selfe have knowne this example, of Saint Pauls working with his owne hands, not seldome urged against the honourable maintenance of our present Clergy:
I my self have known this Exampl, of Saint Paul's working with his own hands, not seldom urged against the honourable maintenance of our present Clergy:
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And herein Zanchie hath well collected what wee find in ancient Writers, viz. that these revenues both of tythes and offerings were wont to be paid to the Bishop of each Diocesse;
And herein Zanchie hath well collected what we find in ancient Writers, viz. that these revenues both of Tithes and offerings were wont to be paid to the Bishop of each Diocese;
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For in the beginning of those times, the whole Clergy did in common attend the whole flocke, the Bishop and the Ministers for the most part living (as it were) in common together.
For in the beginning of those times, the Whole Clergy did in Common attend the Whole flock, the Bishop and the Ministers for the most part living (as it were) in Common together.
namely, that particular men should bee assigned to particular Cures, constantly to reside among them (for by that meanes they could the better see to them, admonish, exhort,
namely, that particular men should be assigned to particular Cures, constantly to reside among them (for by that means they could the better see to them, admonish, exhort,
ideirco & populus Decimas quidem Ministris & Sacerdotibus praestat, which is, Becacuse there is one Authour of all, one fountaine, one beginning, even one Christ;
ideirco & populus Tithes quidem Ministris & Sacerdotibus praestat, which is, Becacuse there is one Author of all, one fountain, one beginning, even one christ;
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See also his 219 Sermon De tempore, which is wholy for paying of Tythes. 3. And Saint Ambrose, who was famous about the yeare 374; admonisheth concerning due care in the practice of this dutie: whose words be these.
See also his 219 Sermon De tempore, which is wholly for paying of Tithes. 3. And Saint Ambrose, who was famous about the year 374; Admonisheth Concerning due care in the practice of this duty: whose words be these.
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All which wee see is spoken concerning practice, which must needes be more ancient than these men (as by their words appeareth) although we cannot declare in what yeare of the Primitive times it first began.
All which we see is spoken Concerning practice, which must needs be more ancient than these men (as by their words appears) although we cannot declare in what year of the Primitive times it First began.
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When those Barbarous people, the Hunnes, Gothes, and Vandals were become lords of Italie, and the Sarazens began to set themselves against France; Charles Martell was chosen to goe out with an Armie against them,
When those Barbarous people, the Hunnes, Goths, and Vandals were become Lords of Italy, and the Sarazens began to Set themselves against France; Charles Martell was chosen to go out with an Army against them,
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but would by no meanes undertake that charge, untill he had gotten the Clergie of the sayd kingdome to resigne their Tythes into his hands, that thereby he might maintaine the Warre;
but would by no means undertake that charge, until he had got the Clergy of the said Kingdom to resign their Tithes into his hands, that thereby he might maintain the War;
he broke his promise with the Clergie, dealt perfidiously with them, and gave the Revenue of Tythes among such of his Souldiers as hee thought good to reward.
he broke his promise with the Clergy, dealt perfidiously with them, and gave the Revenue of Tithes among such of his Soldiers as he Thought good to reward.
this Tutudi (who by his people was called Martellus ) because sieldome he had peace in his Kingdome, gave (for the most part) the Church estate for wages to his Souldiers:
this Tutudi (who by his people was called Martellus) Because sieldome he had peace in his Kingdom, gave (for the most part) the Church estate for wages to his Soldiers:
who being dead, and buried in St. Dennis Church, on the left side of the great Altar, was seene by night in the shape of a great Dragon, breaking the Sepulchre, to go out of the glasse windowes with great terrour. Thus he.
who being dead, and buried in Saint Dennis Church, on the left side of the great Altar, was seen by night in the shape of a great Dragon, breaking the Sepulchre, to go out of the glass windows with great terror. Thus he.
and prophaned them, to Lay-hands as are ward of their military service then done against the Sarazens. And for any man to thinke that Tythes were no part of this great Sacriledge, is to affirme that the Church as yet had no such Rents:
and Profaned them, to Lay hands as Are ward of their military service then done against the Sarazens. And for any man to think that Tithes were no part of this great Sacrilege, is to affirm that the Church as yet had no such Rends:
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And in the dayes of the second Councell at Mascon (a Bishopricke in the Diocesse of Lions ) in the yeare 586 (which was 155 yeares before Martells death) Churches had their tenths payd them out of that annuall increase, wherewith God Almightie blessed his people.
And in the days of the second Council At Mascon (a Bishopric in the Diocese of Lions) in the year 586 (which was 155 Years before Martells death) Churches had their tenths paid them out of that annual increase, wherewith God Almighty blessed his people.
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Nor hath it but beene already shewed, that Tythes were payd in the dayes of Origen, Ambrose, Austine, and Chrisostome. And in the relation of the Centuriatours (who quoted what they sayd, from Aventine ) mention is made that Carloman restored Tythes formerly taken away by Martell. And so also sayth Goldistus in his edition 1613;
Nor hath it but been already showed, that Tithes were paid in the days of Origen, Ambrose, Augustine, and Chrysostom. And in the Relation of the Centuriators (who quoted what they said, from Aventine) mention is made that Carloman restored Tithes formerly taken away by Martell. And so also say Goldistus in his edition 1613;
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Well then, without further question, here was the originall of Infeodations, and first beginning of lamentable Sacriledge in the alienation of Tythes from the Ministers,
Well then, without further question, Here was the original of Infeodations, and First beginning of lamentable Sacrilege in the alienation of Tithes from the Ministers,
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Then after this, it was thought more convenient rather, that such as were minded to give, should give the Lands themselves, rather (I say) than the price of them, that thereby they might remaine as a perpetuall helpe to the Church.
Then After this, it was Thought more convenient rather, that such as were minded to give, should give the Lands themselves, rather (I say) than the price of them, that thereby they might remain as a perpetual help to the Church.
and this is commonly attributed (out of Polidore Virgil, and others) to the dayes of Urban the first, who was in the yeare 224: about which time Origen spake of Tythes, as of things then payd, I have alreadie shewed it.
and this is commonly attributed (out of Polydore Virgil, and Others) to the days of Urban the First, who was in the year 224: about which time Origen spoke of Tithes, as of things then paid, I have already showed it.
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And although the successors of Martel were more honest, and restored somewhat backe againe, taking in Lease from the Churches (in regard of the imminent warres,
And although the Successors of Martel were more honest, and restored somewhat back again, taking in Lease from the Churches (in regard of the imminent wars,
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yet the former example of Charles Martel was the more powerfull, and in succeeding times proved but as a dangerous Load-starre to direct divers other countries to imitate his practise,
yet the former Exampl of Charles Martel was the more powerful, and in succeeding times proved but as a dangerous Loadstar to Direct diverse other countries to imitate his practice,
and to prophane their greedy hands with the Priests maintenance, while on the other side the Pope did as fast appropriate Parsonages to Abbies and Nunneries;
and to profane their greedy hands with the Priests maintenance, while on the other side the Pope did as fast Appropriate Parsonages to Abbeys and Nunneries;
which in those blind times was thought to bee no wrong; it being commonly conceited, that preaching bred nothing but heresies, schismes, and contentions:
which in those blind times was Thought to be no wrong; it being commonly conceited, that preaching bred nothing but heresies, schisms, and contentions:
it being a constant practise to give and give evermore to those idle Droanes, and fat-bellied Houses, that thereby they might have the more speedy passage out of feigned Purgatory.
it being a constant practice to give and give evermore to those idle Drones, and fat-bellied Houses, that thereby they might have the more speedy passage out of feigned Purgatory.
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And now, to countenance and helpe forward these practises, with a colour of warrantable proceedings, Alexander de Hales began to broach a new Doctrine, concerning the right of tythes, never knowne nor heard of among the ancient Fathers.
And now, to countenance and help forward these practises, with a colour of warrantable proceedings, Alexander de Hales began to broach a new Doctrine, Concerning the right of Tithes, never known nor herd of among the ancient Father's.
For this was the Doctrine of the Fathers, both Greek and Latine, that tythes are due to the Ministers of the Gospel, by the word of God, secundum literam, literally and precisely,
For this was the Doctrine of the Father's, both Greek and Latin, that Tithes Are due to the Ministers of the Gospel, by the word of God, secundum Literam, literally and precisely,
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In which Doctrine was inferred, that they who might make the Lawes indetermination of the Quotitie which was to be paid, might alienate, to severall uses,
In which Doctrine was inferred, that they who might make the Laws indetermination of the Quotitie which was to be paid, might alienate, to several uses,
Wherein yet one thing is observeable, that (although the times were darke) there was alwayes some or other (beside the Canonists) who opposed the abbettours of this new doctrine,
Wherein yet one thing is observable, that (although the times were dark) there was always Some or other (beside the Canonists) who opposed the abbettours of this new Doctrine,
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of which you may reade more in Dr. Carletous history of tythes, Chap. 5. And for the doctrine of the Fathers, see Doctor Tillesley in his Catalogue of 72. testimonies, cleane contrary to what was taught by Hales, Aquinas, and the rest. And last of all;
of which you may read more in Dr. Carletous history of Tithes, Chap. 5. And for the Doctrine of the Father's, see Doctor Tillesley in his Catalogue of 72. testimonies, clean contrary to what was taught by Hales, Aquinas, and the rest. And last of all;
So also of Gods right or portion, which he had in the time of the Law, some parts are ceased, viz. those fragments of the Sacrifices, which were the shares of the Priests;
So also of God's right or portion, which he had in the time of the Law, Some parts Are ceased, viz. those fragments of the Sacrifices, which were the shares of the Priests;
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or the rule of right reason, or by inspiration of Gods spirit many hundred yeers before the Ceremoniall or Leviticall Law was given, are not to be ranked among Iudaicall Ceremonies, which were fulfilled in our Saviour Christ,
or the Rule of right reason, or by inspiration of God's Spirit many hundred Years before the Ceremonial or Levitical Law was given, Are not to be ranked among Judaical Ceremonies, which were fulfilled in our Saviour christ,
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For what have I done, but declared such truths as the Scriptures, Fathers, Councils, and other Histories of good authority have recorded? Soli Deo gloria. FINIS.
For what have I done, but declared such truths as the Scriptures, Father's, Councils, and other Histories of good Authority have recorded? Soli God gloria. FINIS.
It makes no matter whether these Apostles wrote either under Claudius or Nero seeing neither of them both were Christians but cruell wicked Emperours. 1 Tim. 2.1.2
It makes no matter whither these Apostles wrote either under Claudius or Nero seeing neither of them both were Christians but cruel wicked emperors. 1 Tim. 2.1.2
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Terrul. ad Scapulam. Colimus ergo et Imperatorem sie, quomodo et nobis licet et ipsi expedit, ut hominem a Deo se•undum et quicquid est a Deo consecutum, et solo deo minerens.
Terror. ad Scapulam. We worship ergo et Imperatorem sie, quomodo et nobis licet et ipsi expedit, ut hominem a God se•undum et quicquid est a God consecutum, et solo God minerens.
Or as the H•erar•hy by of Angels is not to be rejected because the T••ll is fallen; no more may the order of Bishops be therefore despised because the Pope is indeed degenerate. Irenaeus lib 3. cap. 3.
Or as the H•erar•hy by of Angels is not to be rejected Because the T••ll is fallen; no more may the order of Bishops be Therefore despised Because the Pope is indeed degenerate. Irnaeus lib 3. cap. 3.
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Sunt sanè quidam, qui henè pronunciare possunt; quod si ab altis sumant eloquenter sapienter est conscriptum, memorie que commendent at que ad populum proserart. si eam personam gerunt, non improbe faciunt. Aug. de doct. Christ. lib. 4.
Sunt sanè quidam, qui henè pronunciare possunt; quod si ab Altis sumant eloquenter Sapienter est conscriptum, memory que commendent At que ad Populum proserart. si eam Personam gerunt, non improbe faciunt. Aug. de doct. christ. lib. 4.
Abraham gave him tythes of all [ Gen. 14.19 20 ] not by voluntary contribution, but by necessary injunction. witnesse both Melchisedechs superiority, as also the meaning of the word NONLATINALPHABET in Heb. 7.6.
Abraham gave him Tithes of all [ Gen. 14.19 20 ] not by voluntary contribution, but by necessary injunction. witness both Melchisedek's superiority, as also the meaning of the word in Hebrew 7.6.
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