Buffettings are not sufficient for Disciples, they must haue reuilings also for the name of IESVS, PAVL therefore shall now to Athens (the eye of the learned world and seate of the Philosopher) where hee meets with language as peruerse as the Religion,
Buffetings Are not sufficient for Disciples, they must have revilings also for the name of JESUS, PAUL Therefore shall now to Athens (the eye of the learned world and seat of the Philosopher) where he meets with language as perverse as the Religion,
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The Altar there consecrated to the vnknowne will not so soone smoake to the jealous God. The glorious Statues of Mars and Jupiter, cannot yet bee translated to the forme of a Nazarite. 'Tis not a bare relation can plant CHRIST at Athens, it must bee Reason, the sinew and strength of some powerfull Argument,
The Altar there consecrated to the unknown will not so soon smoke to the jealous God. The glorious Statues of Mars and Jupiter, cannot yet be translated to the Form of a Nazarite. It's not a bore Relation can plant CHRIST At Athens, it must be Reason, the sinew and strength of Some powerful Argument,
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1. The persons Prejudicate, maskt heere vnder a doubtfull Pronoune, Quidam - some, - NONLATINALPHABET, - some sayd. - 2. The person prejudic'd, cloathed in a terme of obloquy and dishonour, NONLATINALPHABET - Babler, - What will this Babler say? Thus the Field stands pitcht where wee may view the parts,
1. The Persons Prejudicate, masked Here under a doubtful Pronoun, Quidam - Some, -, - Some said. - 2. The person prejudiced, clothed in a term of obloquy and dishonour, - Babbler, - What will this Babbler say? Thus the Field Stands pitched where we may view the parts,
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PAVL and his Spirit in one part of the Battalio; Epicures, Stoickes with their Philosophie, in the other, the rest are but lookers on, no sharers in the conflict. Heeres all;
PAUL and his Spirit in one part of the Battalion; Epicureans, Stoics with their Philosophy, in the other, the rest Are but lookers on, no sharers in the conflict. Heres all;
Howeuer, at this time, I haue a little endeuoured that way, that those of Corinth and Ephesus may aswell heare PAVL as these of Athens. I come not now to play with the quaint eare but to rubbe it,
However, At this time, I have a little endeavoured that Way, that those of Corinth and Ephesus may aswell hear PAUL as these of Athens. I come not now to play with the quaint ear but to rub it,
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Philosophers. What of all Sects? No. - Certayne Philosophers - of old, NONLATINALPHABET, since, by the modestie of PYTHAGORAS a little degraded of that height,
Philosophers. What of all Sects? No. - Certain Philosophers - of old,, since, by the modesty of PYTHAGORAS a little degraded of that height,
and therefore now, NONLATINALPHABET, yet still of venerable esteeme amongst the Athenians. ARETIVS calls them their Diuines; BRENTIVS, their Patriarkes and their Prophets, Each word they spake was as canonicall as Text,
and Therefore now,, yet still of venerable esteem among the Athenians. ARETIVS calls them their Divines; BRENTIVS, their Patriarchs and their prophets, Each word they spoke was as canonical as Text,
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Betweene them both were the Peripateticks and the Academicks, better mixt and qualified in their opinion, stooping neyther to the loosenesse of the one,
Between them both were the Peripatetics and the Academics, better mixed and qualified in their opinion, stooping neither to the looseness of the one,
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but of these no mention in the Text. The Areopagites (intimated in the foot of this Chapter) were not Philosophers, but the Athenian Iudges, some say, others, their Consuls, or their Senatours: In the street of Mars (where the Athenians brought PAVL, and enquired of his Doctrine) was their Tribunall, where they sate vpon their more weighty affaires,
but of these no mention in the Text. The Areopagites (intimated in the foot of this Chapter) were not Philosophers, but the Athenian Judges, Some say, Others, their Consuls, or their Senators: In the street of Mars (where the Athenians brought PAUL, and inquired of his Doctrine) was their Tribunal, where they sat upon their more weighty affairs,
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The Stoicke and the Epicure are the sole incendiaries and ringleaders of the tumult, whom the very Text points out in this, - NONLATINALPHABET - some sayd, - men as opposite in their opinion, as to the truth;
The Stoic and the Epicure Are the sole incendiaries and ringleaders of the tumult, whom the very Text points out in this, - - Some said, - men as opposite in their opinion, as to the truth;
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but there are others more cryticall and nice, which not finding touch'd by the pen of the Holy Ghost, I presum'd to enquire after in their owne Schooles, in Zeno's Stoä for one,
but there Are Others more cryticall and Nicaenae, which not finding touched by the pen of the Holy Ghost, I presumed to inquire After in their own Schools, in Zeno's Stoä for one,
Yet (perchance) there may bee - some Nobles heere of Bereä, and Chiefe women of Thessalonica, which haue receiued PAVL with all willingnesse - which know them not.
Yet (perchance) there may be - Some Nobles Here of Bereä, and Chief women of Thessalonica, which have received PAUL with all willingness - which know them not.
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and pedigree, from EPICVRVS the founder, and Father of that Sect. Hee was borne at Athens seauen yeares after the Death of PLATO, where he liued, taught, dyed.
and pedigree, from EPICURUS the founder, and Father of that Sect. He was born At Athens seauen Years After the Death of PLATO, where he lived, taught, died.
no sentence, no precept of Philosopher, but his owne; those of DEMOCRITVS, de Atomis, and of ARISTIPPVS, de Ʋoluptate, DIONISIVS HALICARNASSEVS cals his.
no sentence, no precept of Philosopher, but his own; those of DEMOCRITUS, de Atomis, and of ARISTIPPUS, de Ʋoluptate, DIONISIVS HALICARNASSUS calls his.
Hee was one it seemes more irreguler in his tenent, then his life, abstenious hee was, moderate, in his repast, in his desires, - Oleribus vtens exiguis, HIEROME sayes,
He was one it seems more irreguler in his tenent, then his life, abstemious he was, moderate, in his repast, in his Desires, - Oleribus vtens exiguis, JEROME Says,
The rest of that was the end of all Blessednesse, For to this purpose doe wee all things, that wee may neyther bee disturbed nor grieued, ('tis EPICVRVS owne Doctrine.) Yet euery pleasure is not so magnified,
The rest of that was the end of all Blessedness, For to this purpose do we all things, that we may neither be disturbed nor grieved, (it's EPICURUS own Doctrine.) Yet every pleasure is not so magnified,
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But, when after a long tolleration of sorrow a greater pleasure ensues, when the Body is no more beaten with griefe, the Mind vntost and free from all waues of perturbation, there was the true Happinesse.
But, when After a long toleration of sorrow a greater pleasure ensues, when the Body is no more beaten with grief, the Mind untossed and free from all waves of perturbation, there was the true Happiness.
and Death bee the dissolution of both, the burthen of their song runnes instantly, Cùm sumus, nòn est mors, cùm autèm mors est, non sumus, so SEXTVS EMPIRICVS;
and Death be the dissolution of both, the burden of their song runs instantly, Cùm sumus, nòn est mors, cùm autèm mors est, non sumus, so SEXTUS EMPIRICUS;
Moreouer, they would haue the Soule a kind of body, otherwise (say they) it would neyther doe nor suffer, Incorporeum, with them, is all one with Ʋacuum; and therefore, the Soule (they sayd) was composed of Atomes, and when the Atoms in a man were dissolued,
Moreover, they would have the Soul a kind of body, otherwise (say they) it would neither doe nor suffer, Incorporeum, with them, is all one with Ʋacuum; and Therefore, the Soul (they said) was composed of Atoms, and when the Atoms in a man were dissolved,
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then the Soule dyed, as EPICVRVS himselfe in his Epistle to HERODOTVS. The other foundation is on Gods part, for the Epicure grants there is a GOD, but denies his Prouidence;
then the Soul died, as EPICURUS himself in his Epistle to HERODOTUS. The other Foundation is on God's part, for the Epicure grants there is a GOD, but Denies his Providence;
howbeit, vnder a glorious colour - Deum ad Coeli cardines obambulare, & nulla tangi mortalium curâ, as if, forsooth, it would not stand with the maiestie of the world to regard what is done in those sublunary parts, and so make God (as TERTVLLIN complaines) Otiosum, & inexercitum neminem in humanis rebus, - happely conceiting it might detract somewhat from his delight and pleasure, to molest himselfe with the care of this nether World.
howbeit, under a glorious colour - God ad Coeli cardines obambulare, & nulla tangi mortalium curâ, as if, forsooth, it would not stand with the majesty of the world to regard what is done in those sublunary parts, and so make God (as TERTVLLIN complains) Idle, & inexercitum neminem in humanis rebus, - happily Conceit it might detract somewhat from his delight and pleasure, to molest himself with the care of this neither World.
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and dedicated to their seruice were oftentimes burnt with fire from Heauen. Out of which premisses the silly Heathen gathers this desperate Conclusion:
and dedicated to their service were oftentimes burned with fire from Heaven. Out of which premises the silly Heathen gathers this desperate Conclusion:
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their seuerity drew their name into a Prouerbe, Stoicum supercilium, grauitas Stoica: their Precepts were for the most part but a Systeame of harsh and austeere paradoxes.
their severity drew their name into a Proverb, Stoicum supercilium, grauitas Stoica: their Precepts were for the most part but a System of harsh and austere paradoxes.
Hoc est summum bonum, quod si occupas, incipis Deorum socius esse, non supplex, it is SENECA'S Stoyicisme, in his 31. Epistle. In all Vertues they held a paritie, and so in Sinnes too, Hee no more faultie that kills a Man,
Hoc est summum bonum, quod si occupas, incipis Gods socius esse, non supplex, it is SENECA'S Stoicisme, in his 31. Epistle. In all Virtues they held a parity, and so in Sinnes too, He no more faulty that kills a Man,
others granted him a Beeing and Prouidence; but this Prouidence they vassall to their Stoyicall fate, and make Gods gouernment not free and voluntary, but necessitated and compelled.
Others granted him a Being and Providence; but this Providence they vassal to their Stoical fate, and make God's government not free and voluntary, but necessitated and compelled.
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(so CALVIN.) Touching Man, they taught that his chiefest Happinesse was placed in the Minds vertue, which opinion though it shew faire and glorious, tends but to this - Quemvis mortalem faelicitatis suae artificem esse posse, (sayes BVLLINGER.) Euery man should bee the contriuer and squarer out of his owne Happinesse;
(so CALVIN.) Touching Man, they taught that his chiefest Happiness was placed in the Minds virtue, which opinion though it show fair and glorious, tends but to this - Quemvis mortalem faelicitatis suae artificem esse posse, (Says BULLINGER.) Every man should be the contriver and squarer out of his own Happiness;
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and thus weake man is hereby blowne vp with a proud confidence, that, being vertuous he should bee adorned with the spoyles of God, - Est aliquid quo sapiens antecedat Deum, ille naturae beneficio, non suo sapiens est.
and thus weak man is hereby blown up with a proud confidence, that, being virtuous he should be adorned with the spoils of God, - Est Aliquid quo sapiens antecedat God, Isle naturae Benefit, non Sue sapiens est.
and the parts thereof, Animantium animae. A second falls in loue with Vertues, and would haue them to bee glorious liuing Creatures; but this foole SENECA lashes with an - O tristes ineptias, ridiculae sunt, in his 113. Epistle.
and the parts thereof, Animantium Spirits. A second falls in love with Virtues, and would have them to be glorious living Creatures; but this fool SENECCA Lashes with an - O tristes ineptias, ridiculae sunt, in his 113. Epistle.
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A fifth, yet more diuelish, will haue a libertie of Bed from the Father to the Daughter, from the Mother to the Sonne, from the Brother to the Sister, and so backe againe:
A fifth, yet more devilish, will have a liberty of Bed from the Father to the Daughter, from the Mother to the Son, from the Brother to the Sister, and so back again:
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Worthy ones no doubt, to bandy against the sacred Fundamentals of an Apostle, yet if it now please you to follow them, - E stoä, & hortis, in Synagogam, - From their Gallery and Garden where they taught, into their Synagogue, you shall ouertake them there all flocked together about S. PAVL, and (as the Text describes it) encountring him.
Worthy ones no doubt, to bandy against the sacred Fundamentals of an Apostle, yet if it now please you to follow them, - E stoä, & hortis, in Synagogue, - From their Gallery and Garden where they taught, into their Synagogue, you shall overtake them there all flocked together about S. PAUL, and (as the Text describes it) encountering him.
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Epicures, Stoickes, men which jarre asmuch as any that beare the name of Philosophers can doe amongst themselues, are ready (neuerthelesse) to meet in a tumult and joyne forces against an Apostle, strange, did wee not know that the wisedome of this world were enmitie against GOD,
Epicureans, Stoics, men which jar as as any that bear the name of Philosophers can do among themselves, Are ready (nevertheless) to meet in a tumult and join forces against an Apostle, strange, did we not know that the Wisdom of this world were enmity against GOD,
and that - CHRIST vnto the Jewes a stumbling Blocke, vnto the Grecians foolishnesse. What the ground was which should occasion this assault, SAVGVSTINE coniectures to bee (and it is not repugnant to the drift of the Text) Quid faciat beatam vitam? What might make a man most happie? The Epicure hee answers;
and that - CHRIST unto the Jews a stumbling Block, unto the Greeks foolishness. What the ground was which should occasion this assault, SAVGVSTINE Conjectures to be (and it is not repugnant to the drift of the Text) Quid Faciat Beatific vitam? What might make a man most happy? The Epicure he answers;
But the Apostle hee preacheth a Resurection of body and soule, and by that Eternall life, and so by consequence euerlasting Happinesse through CHRIST, both of Soule and Body.
But the Apostle he Preacheth a Resurrection of body and soul, and by that Eternal life, and so by consequence everlasting Happiness through CHRIST, both of Soul and Body.
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Be like they were so silly, that they were not thought worthy to bee enrolled amongst those more noble Acts of the Apostles, onely their impudence, that is so notorious that it may not bee omitted.
Be like they were so silly, that they were not Thought worthy to be enrolled among those more noble Acts of the Apostles, only their impudence, that is so notorious that it may not be omitted.
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the cry runnes with the Athenian, the Philosopher hath non-plust the Diuine, and the Apostle bables. Thus the wicked haue bent their bowe and shot their arrowes,
the cry runs with the Athenian, the Philosopher hath nonplussed the Divine, and the Apostle babbles. Thus the wicked have bent their bow and shot their arrows,
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The naturall man led on by the dull light of reason, making Philosophie his Starre, endeauours with those weake twinklings those lesser influences to obscure the glory of the greater light, that of Diuine truth;
The natural man led on by the dull Light of reason, making Philosophy his Star, endeavours with those weak twinklings those lesser influences to Obscure the glory of the greater Light, that of Divine truth;
so it was in the first dawne and rising of the Church. IANNES and IAMBRES, the great Magitians of Aegipt, withstood MOSES working miracles before PHARAOH.
so it was in the First dawn and rising of the Church. JANNES and JAMBRES, the great Magicians of Egypt, withstood MOSES working Miracles before PHARAOH.
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when downe it blood ran swiftly from the butcheries of Valens & Constantius, and the limbes, the thousand limbs of slaughtered Infants swam with the violence of the Torrent,
when down it blood ran swiftly from the Butcheries of Valens & Constantius, and the limbs, the thousand limbs of slaughtered Infants swam with the violence of the Torrent,
Philosophers were the first Patriarchs of that Heresie, and hence I suppose was that Edict of Constantine, that as a badge and character of their profession, they should bee no more called Arrians, but Porphirians, the venemous brood of their cursed Master,
Philosophers were the First Patriarchs of that Heresy, and hence I suppose was that Edict of Constantine, that as a badge and character of their profession, they should be no more called Arians, but Porphyrians, the venomous brood of their cursed Master,
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if not of his name yet of his profession, (for they were Phylosophers) trooped thither in droues and multitudes, not onely to oppose the Bishops, but to vpbraid them.
if not of his name yet of his profession, (for they were Philosophers) trooped thither in droves and Multitudes, not only to oppose the Bishops, but to upbraid them.
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Odio imflammati quod superstitiosa Gentilium religio antiquari caeperat, - as Ruffinus, lib. 1. cap. 3. And before that (in the Apostles time) about the yeare of CHRIST 75. they went about from Citie to Citie with this pretext onely to reforme publique misdemeanors,
Odio imflammati quod superstitiosa Gentilium Religio antiquari caeperat, - as Ruffinus, lib. 1. cap. 3. And before that (in the Apostles time) about the year of CHRIST 75. they went about from city to city with this pretext only to reform public misdemeanors,
and establish them more immoueably in the former superstition of the Gentiles, thus did Dyon, Apollonius, Euphrates, Demétrius, Musonius, Epictetus, Lucian, and others,
and establish them more immoveably in the former Superstition of the Gentiles, thus did Dyon, Apollonius, Euphrates, Demétrius, Musonius, Epictetus, Lucian, and Others,
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Hos prae caeteris infestos sensit Christiana religio. - These were the heathen Ianizaries, the chiefe Souldiers and speare-men against the Christian Faith,
Hos Prae caeteris infestos Saint Christian Religio. - These were the heathen Janizaries, the chief Soldiers and spearmen against the Christian Faith,
when at Rome the sides of that Religion were strucke through with their blasphemous Declamations, Et petulantiū eorum calumnijs & dicterijs miserè proscindebatur, the same Baronius in his second Tome, pag. 154. Thus all violent oppositions of Christian truth had their first conception in the wombe of Philosophie; The Fathers which traffick't with the tumults of those times, said in effect as much, - Omnes haereses subornauit Philosophia, - MARCION came out of the Schoole of our Stoicke, CELSVS, of the Epicure, VALENTINVS, of that of PLATO;
when At Room the sides of that Religion were struck through with their blasphemous Declamations, Et petulantiū Their calumnijs & dicterijs miserè proscindebatur, the same Baronius in his second Tome, page. 154. Thus all violent oppositions of Christian truth had their First conception in the womb of Philosophy; The Father's which trafficked with the tumults of those times, said in Effect as much, - Omnes Heresies subornauit Philosophia, - MARCION Come out of the School of our Stoic, CELSUS, of the Epicure, VALENTINUS, of that of PLATO;
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Thence those Aeones (I know not what Idaeas, ) and that triple man in Valentinus, hee was a Platonist. Thence Marcions quiet God, it came from the Stoickes; And the Soule should be made subiect to Corruption, - is an obseruation of the Epicures, and the deniall of the Resurrection, the joynt opinion of their whole Schooles.
Thence those Aeones (I know not what Ideas,) and that triple man in Valentinus, he was a Platonist. Thence Martions quiet God, it Come from the Stoics; And the Soul should be made Subject to Corruption, - is an observation of the Epicureans, and the denial of the Resurrection, the joint opinion of their Whole Schools.
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And when their - Materia prima is matcht with God, it is Zeno's Discipline, and when God is said to bee a fiery Substance, Heraclitus hath a finger in it, thus Tertullian. S. Hierome keepes on the Catalogue - inde Eunomins prefert. Thence Eunomius drew his poyson against the Eternitie of the Sonne of God,
And when their - Materia prima is matched with God, it is Zeno's Discipline, and when God is said to be a fiery Substance, Heraclitus hath a finger in it, thus Tertullian. S. Jerome keeps on the Catalogue - inde Eunomins prefert. Thence Eunomius drew his poison against the Eternity of the Son of God,
Thence Manichaeus double God, and Sabellius single person; and to be short - De illis fontibus vniuersa dogmata argumentationum suarum riuulos trahunt:
Thence Manichaeus double God, and Sabellius single person; and to be short - De illis fontibus vniuersa dogmata argumentationum suarum riuulos trahunt:
- Menandrians, Saturnians, Basilidians, Ammonians, Proclians, Iulians, and the residue of that cursed Rabble, had from thence their conception, birth, nourishment, continuance.
- Menandrians, Saturnians, Basilidians, Ammonians, Proclians, Julians, and the residue of that cursed Rabble, had from thence their conception, birth, nourishment, Continuance.
1. Cor. cap. 1. vers. 20. And therefore hee prescribes the Collossians a - Cauete nè vos seducat, - Take heed least any man spoyle you through Philosophie and vaine deceit.
1. Cor. cap. 1. vers. 20. And Therefore he prescribes the Colossians a - Cauete nè vos seducat, - Take heed lest any man spoil you through Philosophy and vain deceit.
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But whilest wee goe about to vindicate our Apostle, let vs not bee too iniurious to the Philosopher; The Epicure and the Stoicke had their Drosse and rubbish,
But whilst we go about to vindicate our Apostle, let us not be too injurious to the Philosopher; The Epicure and the Stoic had their Dross and rubbish,
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no doubt there is that which is Sanctified, as well as the Adulterate, otherwise the Fathers would neuer haue stiled Diuinitie, Philosophie; That is a glorious ray sent downe from Heauen by the Father of Light;
no doubt there is that which is Sanctified, as well as the Adulterate, otherwise the Father's would never have styled Divinity, Philosophy; That is a glorious ray sent down from Heaven by the Father of Light;
then - Nomen Christs non erat ibi, - in the 3. of his Confessions. And the words - NONLATINALPHABET were not now to bee read in the great Peripateti { que }.
then - Nome Christ non erat There, - in the 3. of his Confessions. And the words - were not now to be read in the great Peripateti { que }.
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- Insomuch, that that former asseueration of his - Phylosophos tantùm extuli, quantùm impios non oportuit, - hee recants in the first of his Retractations;
- Insomuch, that that former asseveration of his - Philosophus tantùm extuli, quantùm Impious non Opportune, - he recants in the First of his Retractations;
or begotten errour, or improued vs in our knowledge, or staggered vs. And therefore Justin Martyr, after his Conuersion from the Philosopher to the Christian, complayned hee was deluded by reading Plato; and Clemens Alexandrinus reports of Carpocrates and Epiphanes, who reading in PLATOES Common-wealth that - Wiues ought to bee common, taught instantly their owne to follow that vertuous principle, it is Baronius Quotat.
or begotten error, or improved us in our knowledge, or staggered us And Therefore Justin Martyr, After his Conversion from the Philosopher to the Christian, complained he was deluded by reading Plato; and Clemens Alexandrian reports of Carpocrates and Epiphanes, who reading in PLATO'S Commonwealth that - Wives ought to be Common, taught instantly their own to follow that virtuous principle, it is Baronius Quotat.
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if he Preach, hee Babbles. What hee doth on the one side lesse affectedly, and plaine, the Epicure wrests instantly to the censure of a Bull, what more tiersely, and polite;
if he Preach, he Babbles. What he does on the one side less affectedly, and plain, the Epicure wrists instantly to the censure of a Bull, what more tiersely, and polite;
onely, NONLATINALPHABET - some sayd; and these some (too) very probably, but Philosophers; that is, - Gloriae animalia & popularis aurae at { que } rumoris venalia manoipia, as HIEROME characters them.
only, - Some said; and these Some (too) very probably, but Philosophers; that is, - Glory animalia & popularis aurae At { que } rumoris venalia manoipia, as JEROME characters them.
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- some sayd, - and not said onely of late, but done too, done violently against PAVL, not onely at Athens, in the Synagogue, but in the hill of Mars too, the place of their consultation, where if the rude Epicure and the Stoicke cannot cry him downe enough, at Corinth, Iewes shall rise against him,
- Some said, - and not said only of late, but done too, done violently against PAUL, not only At Athens, in the Synagogue, but in the hill of Mars too, the place of their consultation, where if the rude Epicure and the Stoic cannot cry him down enough, At Corinth, Iewes shall rise against him,
but maugre all their spight, it was found (said the Text) out a - cauill of names and wordes, - and hee is dismist the Tribunall with consent of the judge,
but maugre all their spite, it was found (said the Text) out a - cavil of names and words, - and he is dismissed the Tribunal with consent of the judge,
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and venome of sharpe set Tongues, which cry of her as they did sometimes of Ierusalem, Downe with it euen to the ground? - The Ʋirgin, daughter is become an Harlot, the rendeuouz of the Epicure, the Synagogue of Lewdnesse, the Pappe of exorbitancie, - NONLATINALPHABET, - Some sayd it. Some, that not onely went out from vs,
and venom of sharp Set Tongues, which cry of her as they did sometime of Ierusalem, Down with it even to the ground? - The Ʋirgin, daughter is become an Harlot, the rendeuouz of the Epicure, the Synagogue of lewdness, the Pap of exorbitancy, -, - some said it. some, that not only went out from us,
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but were of vs too, but whilest heere little better, then profess Epicures, at Rome (lately) bold Stoickes, and in a beardlesse austeritie, cry downe the Discipline of Athens in open Senate;
but were of us too, but whilst Here little better, then profess Epicureans, At Room (lately) bold Stoics, and in a beardless austerity, cry down the Discipline of Athens in open Senate;
Had they steept all their malice and wit in one headpiece, and vented it by a tongue more scurrilous then that of RABSHEKEY, they could not haue prophaned the honour of an Apostle with a terme of such barbarousnesse and derogation.
Had they steeped all their malice and wit in one headpiece, and vented it by a tongue more scurrilous then that of RABSHEKEY, they could not have Profaned the honour of an Apostle with a term of such barbarousness and derogation.
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others - Semin• - verbius - a seeder of them, a third sort, - Seminiligus, - a gatherer of seedes, - and this latter seemes to Kisse and affie nearest with the nature of the word NONLATINALPHABET, an Atticke one, (sayes Caejetan ) metophorically applyed (heere) and hath reference to those NONLATINALPHABET certayne Birds ( Aretius tells vs) so called, - NONLATINALPHABET - from gathering of Seedes,
Others - Semin• - verbius - a seeder of them, a third sort, - Seminiligus, - a gatherer of seeds, - and this latter seems to Kiss and affy nearest with the nature of the word, an Attic one, (Says Caejetan) metophorically applied (Here) and hath Referente to those certain Birds (Aretius tells us) so called, - - from gathering of Seeds,
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neyther for food, nor song, - Sed garritu perpetuo laborantes, - so continually Chattering, that they did racke and perplexe the eares of all that heard them, insomuch that it grew prouerbiall amongst the Atticks, that hee that was loude in his discourse,
neither for food, nor song, - said garritu perpetuo Laborantes, - so continually Chattering, that they did rack and perplex the ears of all that herd them, insomuch that it grew proverbial among the Attics, that he that was loud in his discourse,
or impertinent or profuse, was instantly - NONLATINALPHABET, which seemes to sound one with that NONLATINALPHABET Athanaeus touches, - NONLATINALPHABET - quoted by Erasmus. The first (for ought I reade) that euer made vse of the word in this disgracefull way was Demosthenes, and hee flung it vpon Aeschines, who being an Athenian, dropt it (be like) afterwards amongst some of the Philosophers,
or impertinent or profuse, was instantly -, which seems to found one with that Athanaeus touches, - - quoted by Erasmus. The First (for ought I read) that ever made use of the word in this disgraceful Way was Demosthenes, and he flung it upon Aeschines, who being an Athenian, dropped it (be like) afterwards among Some of the Philosophers,
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though choycely verst in all wayes of Learning, a knowne Scholler, a profess Disputant, a great Doctor of the Gentiles, brought vp at the feet of Gamaliell, one that had done so many Myracles to the Conuersion of many, astonishment of all,
though choicely versed in all ways of Learning, a known Scholar, a profess Disputant, a great Doctor of the Gentiles, brought up At the feet of Gamaliel, one that had done so many Miracles to the Conversion of many, astonishment of all,
so many censures, - no auoyding them at Athens. Nay, were PAVL a second time to arriue it, hee might yet perchance meete with an Epicure or a Stoicke, would haue a fling at him with his Quid vult Seminilegus iste? What will this Babler say? And this Venome towards PAVL swells not onely at Athens, but at Dirbe, and Lystra, and the chiefe Cities of Lycaonia; scarce one in a Kingdome but would jerke at a Paul; and if hee chance to come before Foelix the Gouernour, some black mouthed Tertullus will bee bawling at the barre ready bill'd with a false accusation, - This man is a mouer of Sedition, goes about to pollute the Temple, a chiefe maintayner of the Sect of the Nazarites.
so many censures, - no avoiding them At Athens. Nay, were PAUL a second time to arrive it, he might yet perchance meet with an Epicure or a Stoic, would have a fling At him with his Quid vult Seminilegus iste? What will this Babbler say? And this Venom towards PAUL Swells not only At Athens, but At Dirbe, and Lystra, and the chief Cities of Lycaonia; scarce one in a Kingdom but would jerk At a Paul; and if he chance to come before Felix the Governor, Some black mouthed Tertullus will be bawling At the bar ready billed with a false accusation, - This man is a mover of Sedition, Goes about to pollute the Temple, a chief maintainer of the Sect of the nazarites.
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- Ʋp thou Baldpate, Vp thou Baldpate, Children can cry at Bethell; - and, Hee is factious, hee is vnconformable, hee is a Babler, at Athens, is the popular and common Ʋogue. Heere is a large Field offered me through which I might trauell,
- Ʋp thou Baldpate, Up thou Baldpate, Children can cry At Bethell; - and, He is factious, he is unconformable, he is a Babbler, At Athens, is the popular and Common Ʋogue. Here is a large Field offered me through which I might travel,
thither bend I, where I shall shew you, how in Diuine matters wee may bee said to Babble? how in Secular? in eyther how not? The Symptomes of that Lip - disease, the danger, the judgement on it, the cure.
thither bend I, where I shall show you, how in Divine matters we may be said to Babble? how in Secular? in either how not? The Symptoms of that Lip - disease, the danger, the judgement on it, the cure.
sometimes more liberally, sometimes more contractedly, least wee be said to Babble, - for it is true what Archidamus told the Orator of old, - They which know how to speake well, know also their times of silence.
sometime more liberally, sometime more contractedly, lest we be said to Babble, - for it is true what Archidamus told the Orator of old, - They which know how to speak well, know also their times of silence.
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nor couering, Hee can keepe no knowledge while hee liueth, Ecclus. 21.14. Hereuppon those more nobly bred amongst the Romans learned first to hold their peace, and afterwards to speake.
nor covering, He can keep no knowledge while he lives, Ecclus 21.14. Hereupon those more nobly bred among the Romans learned First to hold their peace, and afterwards to speak.
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- For Vnde illi cura Cordis (saith Bernard ) cui ne ipsa quidèm adhùc oris circumspectio? Hee is an ill treasurer of his owne thoughts, that keepes not the doores of his lippes shut;
- For Vnde illi Cure Cordis (Says Bernard) cui ne ipsa quidèm adhùc oris circumspectio? He is an ill treasurer of his own thoughts, that keeps not the doors of his lips shut;
And therefore, Nature hath prouided well by fortifying this member more then any part of the Body, setting a garrison of the strong and stout men about it, Eccles. 12. doubly intrenching it with lippes and teeth, not so much to oppose a forraine inuasion as to allay mutinies within,
And Therefore, Nature hath provided well by fortifying this member more then any part of the Body, setting a garrison of the strong and stout men about it, Eccles. 12. doubly entrenching it with lips and teeth, not so much to oppose a foreign invasion as to allay mutinies within,
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Nature hath proportioned vs a double Eare and Eye to a single Tongue, and Reason interprets instantly - Wee should heare and see twice, ere wee speake once.
Nature hath proportioned us a double Ear and Eye to a single Tongue, and Reason interprets instantly - we should hear and see twice, ere we speak once.
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And indeed our Tongues would follow our sence (sayes Augustine ) and not our will, and the Father puts the Foole handsomely vpon him, - Qui non priùs verbum ducit ad linguam rationis, quàm educat ad linguam oris. -
And indeed our Tongues would follow our sense (Says Augustine) and not our will, and the Father puts the Fool handsomely upon him, - Qui non priùs verbum Ducit ad Linguam rationis, quàm educat ad Linguam oris. -
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Let Reason (saith the Sonne of Syrach ) goe before euery enterprize and counsaile to euery Action, - to euery vertuous action, (besides the latter of these) the Philosopher allowes a double Aduerbe, - Scientèr, Constantèr. - So that euery discreet designe must haue besides Reason, Knowledge, Counsaile, Constancy;
Let Reason (Says the Son of Sirach) go before every enterprise and counsel to every Actium, - to every virtuous actium, (beside the latter of these) the Philosopher allows a double Adverb, - Scientèr, Constantèr. - So that every discreet Design must have beside Reason, Knowledge, Counsel, Constancy;
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for commonly hee that nothing but talkes, talkes nothing, nothing of bulke or substance, shells onely and barkes of things without their pith or kernell.
for commonly he that nothing but talks, talks nothing, nothing of bulk or substance, shells only and barks of things without their pith or kernel.
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To auoyd then this disease of Babling and profuse emptying of vaine words, the Disciples were prescribed, - their - Habete Sal in vobis; - and Salt (you know) was commanded of old, not only to Men,
To avoid then this disease of Babbling and profuse emptying of vain words, the Disciples were prescribed, - their - Habete Sal in vobis; - and Salt (you know) was commanded of old, not only to Men,
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but to Sacrifices and Words. That to words (not sauoured aright) S. Augustine calls, - Sal infatuatum ad nullum condimentum, - it seasons nothing as it should doe, euery thing relishes amisse it toucheth.
but to Sacrifices and Words. That to words (not savoured aright) S. Augustine calls, - Sal infatuatum ad nullum condimentum, - it seasons nothing as it should do, every thing Relishes amiss it touches.
sed ad immunditiam semen effundit, - and such a one in Primitiue times was called - Semini - verbius, - the Father tels vs in the 2. part of his Pastorals, 4. Chapter.
sed ad immunditiam semen Effundit, - and such a one in Primitive times was called - Semini - verbius, - the Father tells us in the 2. part of his Pastorals, 4. Chapter.
And no doubt hee that sowes ouermuch by the Tongue shall seldome fructifie, except the seed bee choice and orderly disposed, Speech being the more exquisite communication of Discourse and Reason, which as it should not bee too coursely open, so not inuolued;
And no doubt he that sows overmuch by the Tongue shall seldom fructify, except the seed be choice and orderly disposed, Speech being the more exquisite communication of Discourse and Reason, which as it should not be too coursely open, so not involved;
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Hence the Athenian compared it to a rich piece of Arras drawne out in varietie of Stories, which displayed, opened both delight and wonder, but folded vp, neyther;
Hence the Athenian compared it to a rich piece of Arras drawn out in variety of Stories, which displayed, opened both delight and wonder, but folded up, neither;
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Things that hammer onely on our eares, not our interlectuals, are no more words, but sounds, meere - babling - ayre (onely,) beaten with distinctlesse and confused noyse, nothing of substance in it for matter, or for forme;
Things that hammer only on our ears, not our interlectuals, Are no more words, but sounds, mere - babbling - air (only,) beaten with distinctlesse and confused noise, nothing of substance in it for matter, or for Form;
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A Wise man (sayes the Philosopher of old) when hee openeth his lippes, as in a Temple wee Behold the goodly similitudes and images of the Soule, - And indeed that Eloquence that is made the obiect of our sence,
A Wise man (Says the Philosopher of old) when he Openeth his lips, as in a Temple we Behold the goodly Similitudes and Images of the Soul, - And indeed that Eloquence that is made the Object of our sense,
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others, are too dull to vndertake a taske of such an endlesse trauaile. It is a preposterous way of interpretation, when the glosse growes obscurer then the Text;
Others, Are too dull to undertake a task of such an endless travail. It is a preposterous Way of Interpretation, when the gloss grows obscurer then the Text;
Sermons which were first intended for the illumination of the vnderstanding, are at length growne like those answeres of the Oracles, both intricate and doubtfull, They will require the heate of a sublimated braine, eyther to apprehend their raptures, or to reconcile them.
Sermons which were First intended for the illumination of the understanding, Are At length grown like those answers of the Oracles, both intricate and doubtful, They will require the heat of a sublimated brain, either to apprehend their raptures, or to reconcile them.
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But why at Athens such prodigies of Learning? Such monsters of affectation? Why this elaborate vanitie? This industrious Babling? Let it no more touch the grauitie of the Typpet, or the Scarlet, as fitter for a Deske then a Pulpit,
But why At Athens such prodigies of Learning? Such monsters of affectation? Why this elaborate vanity? This Industria Babbling? Let it no more touch the gravity of the Tip, or the Scarlet, as fitter for a Desk then a Pulpit,
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The Brestplate of Iudgement which Aaron wore was made with embroydered workes, and in the Ephod, there were as well diuersities of colours as of riches, - Blew silke,
The Breastplate of Judgement which Aaron wore was made with embroidered works, and in the Ephod, there were as well diversities of colours as of riches, - Blue silk,
- That then of Epiphamus is worthy thy both of your memory and imitation, - whose workes were read of the simple for the wordes, of the Learned for the matter.
- That then of Epiphamus is worthy thy both of your memory and imitation, - whose works were read of the simple for the words, of the Learned for the matter.
and it is in the choyce of eyther, as in that of Stuffes, which some buy for the roundnesse and substance of the threed, others for the lightnesse of the colour.
and it is in the choice of either, as in that of Stuffs, which Some buy for the roundness and substance of the thread, Others for the lightness of the colour.
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High fancies cannot creepe to humble expressions, and the fault is oftentimes in the preiudice or weakenesse of the receiuer, not in the elaboratenesse of the Pen-man.
High fancies cannot creep to humble expressions, and the fault is oftentimes in the prejudice or weakness of the receiver, not in the elaboratenesse of the Penman.
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Sermons are not to bee measured by their sound, or the haste and vncharitablenesse of a dull organ, the Eare is a deceitfull one, full of winding and vncertayne doores,
Sermons Are not to be measured by their found, or the haste and uncharitableness of a dull organ, the Ear is a deceitful one, full of winding and uncertain doors,
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yet vpon stricter perusall of the obiect, it giues you vncorrupt intelligence, when wordes passe (for the most part) by our cares like tunes in a double consort, which wee may heare, not distinguish.
yet upon Stricter perusal of the Object, it gives you uncorrupt intelligence, when words pass (for the most part) by our Cares like Tunis in a double consort, which we may hear, not distinguish.
yet at Ephesus (where PAVL is to encounter Beasts) it is but meere Babling; And to what purpose those loftie varieties, in sprinkled Congregations? Raptures and high visions are for Cesarea, when PAVL is to speake before Agrippa, thinner exhortations will serue the Brethren at Putcoli. - And when all those descants and quauerings of the plausible and harmonious tongue shall loose their volubilitie and sweetnesse,
yet At Ephesus (where PAUL is to encounter Beasts) it is but mere Babbling; And to what purpose those lofty varieties, in sprinkled Congregations? Raptures and high visions Are for Caesarea, when PAUL is to speak before Agrippa, thinner exhortations will serve the Brothers At Putcoli. - And when all those descants and quaverings of the plausible and harmonious tongue shall lose their volubility and sweetness,
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and forget to warble (as the time will come (the Preacher tels vs) when all those Daughters of Musicke shall bee brought low ) the plaine song must take at last, that which is set to euery capacitie and eare;
and forget to warble (as the time will come (the Preacher tells us) when all those Daughters of Music shall be brought low) the plain song must take At last, that which is Set to every capacity and ear;
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and yet will affoord you, as well her varieties of satisfaction, as delight; to the judicious sollid fluentnesse, to apprehensions lower-roofed wayes more troden to aduise, and comfort;
and yet will afford you, as well her varieties of satisfaction, as delight; to the judicious solid fluentness, to apprehensions lower-roofed ways more trodden to advise, and Comfort;
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to the weake and Soule-sicke, the still voyce, to the obstinate, and remorselesse, lowder sounds; perchance this thunderclap may breed a shower, that shower, a sun shine.
to the weak and Soul-sick, the still voice, to the obstinate, and remorseless, Louder sounds; perchance this thunderclap may breed a shower, that shower, a sun shine.
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Knowing that these are but Men of Thunder, counterfeit thunder too, and there is a GOD that rules the true, his hot bolts and coles of Fire they quake and tremble at, not those fire-workes,
Knowing that these Are but Men of Thunder, counterfeit thunder too, and there is a GOD that rules the true, his hight bolts and coals of Fire they quake and tremble At, not those fireworks,
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In the Song of Moses, did not Doctrine drop as the raine? and Speech still as dew? as the shower vpon Hearbes? and as the great raine vpon the Grasse? I confesse, on Synay once there was a thicke Cloud, Lightning and Thunder, and the mountayne smoaked;
In the Song of Moses, did not Doctrine drop as the rain? and Speech still as due? as the shower upon Herbs? and as the great rain upon the Grass? I confess, on Sinai once there was a thick Cloud, Lightning and Thunder, and the mountain smoked;
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Amongst the numberlesse Gods the Heathens had, and the diuers wayes of Sacrifice they appeased them with, the Romaines had their - Hostiam Animalem, - in which the Soule onely was consecrated to GOD, - the Host they offered must bee pure and choyse, not of Bulls or Swine,
among the numberless God's the heathens had, and the diverse ways of Sacrifice they appeased them with, the Romans had their - Hostiam Animalem, - in which the Soul only was consecrated to GOD, - the Host they offered must be pure and choice, not of Bulls or Swine,
Let Billowes beate against a Rocke, they fall backe without wounding it, yet if moderate and gentle drops fall on a Stone they hollow it, not by violence, but the often Distillation.
Let Billows beat against a Rock, they fallen back without wounding it, yet if moderate and gentle drops fallen on a Stone they hollow it, not by violence, but the often Distillation.
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all those impulsions of necessitie and force, carry with them a shew of tyrannie, and hold neyther with Nature nor obseruation, - Non secùs ac planta per vim manibus inflexa, - sayes the Father.
all those impulsions of necessity and force, carry with them a show of tyranny, and hold neither with Nature nor observation, - Non secùs ac Planta per vim manibus inflexa, - sayes the Father.
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There was neuer disposition, not cowardly and base, that violence could worke vpon. Ingenuitie if it bee not alwayes voluntary, it may bee ledde sometimes, but neuer drawne;
There was never disposition, not cowardly and base, that violence could work upon. Ingenuity if it be not always voluntary, it may be led sometime, but never drawn;
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And therefore Peter feeds his Flocke, not by constraint, but willingly, and (as your common Bablers neuer doe) not for filtby Lucre, but a ready minde. 1. Peter, 5.2. And indeed it is this filthy-Lucre - hath occasioned so many Bablers in our Church, those that will say any thing for the inhauncement of their profite, the improuing of their Stipend;
And Therefore Peter feeds his Flock, not by constraint, but willingly, and (as your Common Babblers never do) not for filtby Lucre, but a ready mind. 1. Peter, 5.2. And indeed it is this filthy-Lucre - hath occasioned so many Babblers in our Church, those that will say any thing for the inhauncement of their profit, the improving of their Stipend;
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Hence it is, that the distribution of holy Mysteries growes so to contempt, the dispencers of them entitled to tearmes of obloquy and scorne, exposed to the Paraphrase and Comment of the jeering aduersary.
Hence it is, that the distribution of holy Mysteres grows so to contempt, the dispencers of them entitled to terms of obloquy and scorn, exposed to the paraphrase and Comment of the jeering adversary.
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Our Athens disparaged, Learning of no price and value, Preaching, Babling, and the mayne reason and inducement why the whole body of Arts thus reeles and wauers.
Our Athens disparaged, Learning of no price and valve, Preaching, Babbling, and the main reason and inducement why the Whole body of Arts thus reels and wavers.
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I haue at length met the Babler, I desired to grapple with, and wee must exchange a few blowes ere wee part, in which I shall bee home without much florish. Stoicke, once more forbeare.
I have At length met the Babbler, I desired to grapple with, and we must exchange a few blows ere we part, in which I shall be home without much flourish. Stoic, once more forbear.
yet say I not that this man without a supernaturall light from the Scripture, is able to vtter those Mysteries as hee ought, eyther in their strength, or decencie.
yet say I not that this man without a supernatural Light from the Scripture, is able to utter those Mysteres as he ought, either in their strength, or decency.
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neyther are they Gods word (sayes Hooker ) in the same manner that the Sermons of the Prophets were, no they are ambiguously tearmed his Word, and are no more the same,
neither Are they God's word (Says Hooker) in the same manner that the Sermons of the prophets were, no they Are ambiguously termed his Word, and Are no more the same,
Are wee not sacriligious then to the state of Soueraigntie when wee rob it of her trayne? The chiefest complement of Greatnesse is the retinue, take away her equipage you disnoble it.
are we not sacrilegious then to the state of Sovereignty when we rob it of her train? The chiefest compliment of Greatness is the retinue, take away her equipage you disnoble it.
for from God is both Reason and Scripture, and Reason being obscured by Sinne, and blemished by her many errours, the Scripture doth vnscale and beames againe,
for from God is both Reason and Scripture, and Reason being obscured by Sin, and blemished by her many errors, the Scripture does unscale and beams again,
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and so sets her free from her former obliquities and digressions, the light of Nature being dimmed (saith Ambrose ) was to bee cleared by the Law, the wrests of the Law by the Gospell, so that Grace doth not abolish Nature,
and so sets her free from her former obliquities and digressions, the Light of Nature being dimmed (Says Ambrose) was to be cleared by the Law, the wrists of the Law by the Gospel, so that Grace does not Abolah Nature,
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Nay, my Author (and I haue gleaned I confesse some few eares of Corne from his more plentifull crop) quotes Tertullian too very appositely, (and 'tis like Tertullians both for the marrow and the reach.) - God first sent Nature to bee our Schoolemistresse, being after to send Prophesie, that thou being first the Disciple of Nature, mightest afterwards the more easily bee induced to beleeue Prophesie.
Nay, my Author (and I have gleaned I confess Some few ears of Corn from his more plentiful crop) quotes Tertullian too very appositely, (and it's like Tertullia's both for the marrow and the reach.) - God First sent Nature to be our Schoolmistress, being After to send Prophesy, that thou being First the Disciple of Nature, Mightest afterwards the more Easily be induced to believe Prophesy.
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Wee may not thinke then the Ipse Dixit of the Philosopher, or the weighty depositions of prophane Authors, to bee meere Chimaeraes, fruitlesse Fancies, Bablings of no consequence;
we may not think then the Ipse Dixit of the Philosopher, or the weighty depositions of profane Authors, to be mere Chimaeras, fruitless Fancies, Babblings of no consequence;
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though some of them were not true Visions, yet they were not all starke Dreames, PAVL then would neuer haue confuted the Idolaters of Athens with their owne * Text, - Some of your owne Poets haue sayd it;
though Some of them were not true Visions, yet they were not all stark Dreams, PAUL then would never have confuted the Idolaters of Athens with their own * Text, - some of your own Poets have said it;
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but if there be rich Oare mixt with veynes of Earth, why not separated? Why not purged by the fire of Gods word? Why may not this stranger to Israell, her head shauen,
but if there be rich Oar mixed with Veins of Earth, why not separated? Why not purged by the fire of God's word? Why may not this stranger to Israel, her head shaven,
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and would haue the earth runne round as his head does, shall a whole Sect of Aristotelians bee lyable to a disease of giddinesse? Though a Stoicke or an Epicure oppose PAVL,
and would have the earth run round as his head does, shall a Whole Sect of Aristotelians be liable to a disease of giddiness? Though a Stoic or an Epicure oppose PAUL,
yet at Athens there were Academickes, and Peripatetickes, Philosophers too, without their tumult, and for ought the Text caueat's mee to the contrary, they were his Conuerts too.
yet At Athens there were Academics, and Peripatetics, Philosophers too, without their tumult, and for ought the Text caueat's me to the contrary, they were his Converts too.
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Ʋpon a withered branch (sayes Augustine to his Donatist) a Grape sometimes may hang, shall I refuse the Grape because the staulke is withered? If on a tempestuous shore I meete by chance a rich piece of Amber,
Ʋpon a withered branch (Says Augustine to his Donatist) a Grape sometime may hang, shall I refuse the Grape Because the stalk is withered? If on a tempestuous shore I meet by chance a rich piece of Amber,
or richer Pearle, amongst oare, and shels, and froath, and sands, shall I refuse eyther for the stench of the place or the companions? I haue seldome read of any thing but a foolish Cocke that refused Treasure, though on a dunghill.
or Richer Pearl, among oar, and shells, and froth, and sands, shall I refuse either for the stench of the place or the Sodales? I have seldom read of any thing but a foolish Cock that refused Treasure, though on a dunghill.
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and Rings, and siluer, & Gold, and bestowed the same vpon the adorning of the Lords Tabernacle, which they had abused by pride and ryot, to the beautifying of the Temples of their false Gods,
and Rings, and silver, & Gold, and bestowed the same upon the adorning of the lords Tabernacle, which they had abused by pride and riot, to the beautifying of the Temples of their false God's,
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but by mandat, sic Doctrinae omnes Gentilium•, non solum simulata & superstitiose figmema, &c. So all those Doctrines of the Gentiles (their superstitious fictions expunged and layd by) their liberall Disciplines and Precepts of manners (which were their Gold and Siluer) may bee reduced to the vse of sacred Learning,
but by mandat, sic Doctrine omnes Gentilium•, non solum Simulata & superstitiose figmema, etc. So all those Doctrines of the Gentiles (their superstitious fictions expunged and laid by) their liberal Disciplines and Precepts of manners (which were their Gold and Silver) may be reduced to the use of sacred Learning,
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- Howeuer hee puts in a caueat by the way - a - sed hoc modo instructus, - the Diuine that is thus accommodated when hee shall addresse himselfe to the vse and search of these heathen tre•••res, Illud Apostolicum cogitare non cesset, - Scientia inflat, charitas aedificat, - in his Lib. 2. de Doct. Christian. 40. Cap. I neuer yet read that the true vse of secular Learning tooke from the glory of that which was Diuine, I haue, that it hath added,
- However he puts in a caveat by the Way - a - sed hoc modo instructus, - the Divine that is thus accommodated when he shall address himself to the use and search of these heathen tre•••res, Illud Apostolicum cogitare non Cesset, - Scientia inflat, charitas aedificat, - in his Lib. 2. de Doct. Christian. 40. Cap. I never yet read that the true use of secular Learning took from the glory of that which was Divine, I have, that it hath added,
the Offering it selfe must bee without blemish, the Altar seuen dayes cleansed before it was layd on, the Priest too washed before the Congregation, ere hee dared to immolate;
the Offering it self must be without blemish, the Altar seuen days cleansed before it was laid on, the Priest too washed before the Congregation, ere he dared to immolate;
and why not so in this Holocaust and Sacrifice of the lippes? Why not the Offering without blemish, the Altar cleansed, the Priest so in his Discourse too, that what is kindled heere may burne as a sweet Incense vnto the Lord? smells that are vnsauoury neuer touch his nostrils, sounds harsh and jarring, neuer his eares;
and why not so in this Holocaust and Sacrifice of the lips? Why not the Offering without blemish, the Altar cleansed, the Priest so in his Discourse too, that what is kindled Here may burn as a sweet Incense unto the Lord? smells that Are unsavoury never touch his nostrils, sounds harsh and jarring, never his ears;
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It is a sullennesse, or rather policy, most in our age haue got, that what is in a way of eminence and perfection, they censure as a piece of affectation or curiositie,
It is a sullenness, or rather policy, most in our age have god, that what is in a Way of eminence and perfection, they censure as a piece of affectation or curiosity,
You know the story of the Painter and the Cocke, and the Boy that kept the liue ones from his shop least comming too nigh, the vnskilfulnesse of that hand should bee discouered, which had drawne the other at so rude a posture.
You know the story of the Painter and the Cock, and the Boy that kept the live ones from his shop least coming too High, the unskilfulness of that hand should be discovered, which had drawn the other At so rude a posture.
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There bee (saith the Father to his Marcellinus ) that account inciuilitie of Manners and rudenesse of Speech, true Holinesse, - and with such, - Quis non Ʋicus abundat? Would I could not say, - Quae Academia? These Cynickes are in euery Tub, these Stoickes heere at Athens. But why should the talke of such bee a burthen in our way? Learning vnto a Wise-man is as an ornament of Gold,
There be (Says the Father to his Marcellinus) that account incivility of Manners and rudeness of Speech, true Holiness, - and with such, - Quis non Ʋicus abundat? Would I could not say, - Quae Academia? These Cynics Are in every Tub, these Stoics Here At Athens. But why should the talk of such be a burden in our Way? Learning unto a Wiseman is as an ornament of Gold,
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of whom? of him that (but now) was the burthen in the way, the Foole, whom least wee should leaue without his companion, Syracides brings home to the gates of the Babler, and I will leaue him there, - As a house that is destroyed, so is Learning to a Foole, and his Knowledge is but talke without sence, Ecclus. 21.18. the tayle of the Verse carryeth the sting;
of whom? of him that (but now) was the burden in the Way, the Fool, whom lest we should leave without his Companion, Syracides brings home to the gates of the Babbler, and I will leave him there, - As a house that is destroyed, so is Learning to a Fool, and his Knowledge is but talk without sense, Ecclus 21.18. the tail of the Verse Carrieth the sting;
And yet (good Lord) how these lampes burne in our Tabernacles, these Bells sound in our Sanctuary? They are the thunderbolts of our Congregations, the Hotspurres of our Pulpits.
And yet (good Lord) how these lamps burn in our Tabernacles, these Bells' found in our Sanctuary? They Are the thunderbolts of our Congregations, the Hotspurs of our Pulpits.
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Some that haue been conuersant in the trade, say, that Corne that is cleane and massie, will lye long in the wombe and body of the Mill and requires all the industry of stone and water,
some that have been conversant in the trade, say, that Corn that is clean and massy, will lie long in the womb and body of the Mill and requires all the industry of stone and water,
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and will not bee deliuered without some time and trauaile, when graines which are mixt and course, runne through with lesse difficultie, and more tumult. The Babler will apply.
and will not be Delivered without Some time and travail, when grains which Are mixed and course, run through with less difficulty, and more tumult. The Babbler will apply.
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If all truth of Religion raigned in the Tongue, and the subduing of our manisold rebellion, in the mortification of the Looke, there were no sanctitie but here.
If all truth of Religion reigned in the Tongue, and the subduing of our manifold rebellion, in the mortification of the Look, there were no sanctity but Here.
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- But the heate of this mans zeale, is like that of Glasse, which will bee blowne into any forme according to the fancy of him that blowes it, sometimes into that of a Serpent, sometimes of a Doue,
- But the heat of this men zeal, is like that of Glass, which will be blown into any Form according to the fancy of him that blows it, sometime into that of a Serpent, sometime of a Dove,
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Euery word is a sting against the Church, her Discipline, truth of Gouernment, Hee Babbles shrewdly against each Institution of it, State, Ceremonies, makes them adulterate, the dresses of the Great whore,
Every word is a sting against the Church, her Discipline, truth of Government, He Babbles shrewdly against each Institution of it, State, Ceremonies, makes them adulterate, the Dresses of the Great whore,
The Golden-mouthed Homilist in his fourth vpon the Acts, speaking of that miraculous way of the Holy Ghosts descent vpon the Apostles in the day of Penticost, obserues nimbly, thus;
The Golden-mouthed Homilist in his fourth upon the Acts, speaking of that miraculous Way of the Holy Ghosts descent upon the Apostles in the day of Pentecost, observes nimbly, thus;
and there appeared to them Clouen tongues, - As it were - of Fire, - Rectè vbi { que } additum est, - Ʋelut - nequid sensibile de Spiritu suspicareris, - sayes the Father.
and there appeared to them Cloven tongues, - As it were - of Fire, - Rectè vbi { que } additum est, - Ʋelut - Necquid sensibile de Spiritu suspicareris, - sayes the Father.
For as those which appeared to the Apostles, were but - Ʋelut igncae, - and Ʋelut flatus, - so this orall vehemency is but - Velut Zelus, and Velut Indignatio, - False fire,
For as those which appeared to the Apostles, were but - Ʋelut igncae, - and Ʋelut flatus, - so this oral vehemency is but - Velut Zeal, and Velut Indignatio, - False fire,
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Againe, these Tongues are said to sit vpon the Apostles, - Sedendi verbum stabilitatem ac mansionem denotat, the same Father - sitting presupposes Stabilitie and Mansion, but most of these haue neyther, eyther in their opinion,
Again, these Tongues Are said to fit upon the Apostles, - Sedendi verbum stabilitatem ac mansionem Denotat, the same Father - sitting presupposes Stability and Mansion, but most of these have neither, either in their opinion,
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where it doth giue power, - no Rhumaticke Enthusiasmes, no languishing ejaculations, but such as the Spirit indeed haue dictated, such as flow from lippes immediately touched with the true Cherubin,
where it does give power, - no Rheumatic Enthusiasms, no languishing ejaculations, but such as the Spirit indeed have dictated, such as flow from lips immediately touched with the true Cherubin,
Againe, the Tongues which sate vpon the Apostles were clouen Tongues, other tongues, Vers. 4. and S. Marke calls them new Tongues. They were not confined then to a single dialect to Babling meerely in our Mother tongue,
Again, the Tongues which sat upon the Apostles were cloven Tongues, other tongues, Vers. 4. and S. Mark calls them new Tongues. They were not confined then to a single dialect to Babbling merely in our Mother tongue,
but the Text sayes they had diuers Tongues, of the Parthian, and Mede, and Elamite, Phrygian, and Pamphilian, and of those of Lybia which is beside Cyreue, And in those and (other Tongues too) they spake the sonderfull workes of God. Act. 2.11.
but the Text Says they had diverse Tongues, of the Parthian, and Mede, and Elamite, Phrygian, and Pamphylian, and of those of Libya which is beside Cyreue, And in those and (other Tongues too) they spoke the sonderfull works of God. Act. 2.11.
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Some Heathens haue shewed such resolution and truth euen in their false Religion; such were those - Aruales Sacerdotes - of olde amongst the Romaines, the Solduni amongst the Aquitans; the Aegiptians also had their NONLATINALPHABET,
some heathens have showed such resolution and truth even in their false Religion; such were those - Aruales Sacerdotes - of old among the Romans, the Solduni among the Aquitans; the egyptians also had their,
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and Penne? Why so much gall in our Pulpit, such wormewood at the Presse? Why those Ciuill-warres in our owne tenents? Such stabbings in particular opinions? Such heart-burnings in our Brethren? to the great disquiet of our Mother, Church,
and Pen? Why so much Gall in our Pulpit, such wormwood At the Press? Why those Civil wars in our own tenants? Such stabbings in particular opinions? Such heartburnings in our Brothers? to the great disquiet of our Mother, Church,
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and her Sonne they so labour to disinherit, the Protestant, the wounded Protestant, who hath beene now so long Crucified betweene the - non - Conformist and the Romanist, that at length hee is inforced to flye to Caesar for sanctuary,
and her Son they so labour to disinherit, the Protestant, the wounded Protestant, who hath been now so long crucified between the - non - Conformist and the Romanist, that At length he is enforced to fly to Caesar for sanctuary,
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and in the very rescue and Appeale, like the poore man betweene Jerusalem, and Jerico, hee falls into the hands of Thieues, two desperate cut-throates and enemies to the Truth,
and in the very rescue and Appeal, like the poor man between Jerusalem, and Jericho, he falls into the hands of Thieves, two desperate cutthroats and enemies to the Truth,
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and him, the Pelagian and the Arminian. But no more (beloued) of those Daggers and Stillettoes to our owne brests by the cruelty of our owne Tribe; Know, dissention is the very gate of ruine,
and him, the Pelagian and the Arminian. But no more (Beloved) of those Daggers and Stillettos to our own breasts by the cruelty of our own Tribe; Know, dissension is the very gate of ruin,
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when those which are knit-vp in one heart of courage and affection trample on distrust as if they had already worne the palme and glory of their Tryumph.
when those which Are knit-vp in one heart of courage and affection trample on distrust as if they had already worn the palm and glory of their Triumph.
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And it speeds no better in a deuided Church, where Scismes and Factions like so many rents and breaches, haue hewed-out, a way to her ouerthrow and ruine.
And it speeds no better in a divided Church, where Sicms and Factions like so many rends and Breaches, have hewed-out, a Way to her overthrow and ruin.
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No more struglings then by vnnaturall twinnes in the wombe of our Rebecca. No more warre in her members, no more Bablings in their tongue, no more venome in their Penne, to the great aduantage of the Aduersary, whose artillery is ready, his bow bent, the arrow on the string and malice leuelling at the very bosome of the Church, (I pray God, not of the State too) and waites onely opportunity to loosen it.
No more strugglings then by unnatural twins in the womb of our Rebecca. No more war in her members, no more Babblings in their tongue, no more venom in their Pen, to the great advantage of the Adversary, whose Artillery is ready, his bow bent, the arrow on the string and malice levelling At the very bosom of the Church, (I pray God, not of the State too) and waits only opportunity to loosen it.
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long suffering (supperting one another through loue) endeauour to keepe the vnity of the Spirit in the bond of peace, knowing there is one Body, one Spirit, one Lord, one Faith, one Baptisme, one GOD,
long suffering (supperting one Another through love) endeavour to keep the unity of the Spirit in the bound of peace, knowing there is one Body, one Spirit, one Lord, one Faith, one Baptism, one GOD,
And now PAVL hath bin at Athens, past his bickerings with the Epicure, and the Stoicke, had their censure, - Hee is a Babler. - He is now rigged for Corinth, and by this time arriued there, where I leaue him - Jn earnest Disputation with the Graecians in the Synagogue.
And now PAUL hath been At Athens, passed his bickerings with the Epicure, and the Stoic, had their censure, - He is a Babbler. - He is now rigged for Corinth, and by this time arrived there, where I leave him - John earnest Disputation with the Greeks in the Synagogue.
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though no PAVL, or at least no such Paul; and yonder sits a Stoicke and hee whispers to his Epicure, - What will this Babler say? He sayes - Glory to GOD on high, in Earth peace, goodwill towards men.
though no PAUL, or At least not such Paul; and yonder sits a Stoic and he whispers to his Epicure, - What will this Babbler say? He Says - Glory to GOD on high, in Earth peace, goodwill towards men.
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