Moses and Aaron or the affinitie of ciuill and ecclesiasticke power A sermon intended for the Parliament held at Oxon, August 7. 1625. But by reason of the sudden and vnhappy dissolution, then, not preach't, but since vpon occasion, was; at St. Maries in Oxford, the 26. of February. 1625. [sic] By Humphry Sydenham Mr. of Arts, and fellow of Wadham Colledge in Oxford.
HOw strangely God compasses what he proiects for his, by the hands of an obscure Agent? Israel hath beene long enough vnder the groanes of Egypt, it shall bee now vnyoakt from that heauie seruitude;
HOw strangely God compasses what he projects for his, by the hands of an Obscure Agent? Israel hath been long enough under the groans of Egypt, it shall be now vnyoakt from that heavy servitude;
and this must bee done by no troden meanes, or ordinary instrument, But one that Israel and Egypt too shall stand amaz'd at to see in such a power of substitution, A shepheard. Moses a feeding his fathers flocke, not farre from Horeb, the mounraine of the Lord, when suddenly a voice doth at once astonish and inuite him, Moses, Moses. 'T should seeme the affaires were both of necessitie and dispatch,
and this must be done by no trodden means, or ordinary Instrument, But one that Israel and Egypt too shall stand amazed At to see in such a power of substitution, A shepherd. Moses a feeding his Father's flock, not Far from Horeb, the mounraine of the Lord, when suddenly a voice does At once astonish and invite him, Moses, Moses. IT should seem the affairs were both of necessity and dispatch,
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what shall he doe now? His flocke must bee left with Iethro in Midian, and he shall to Court, there to ransome an engag'd and captiu'd Nation, from the shackles of a Tyrant;
what shall he do now? His flock must be left with Jethro in Midian, and he shall to Court, there to ransom an engaged and captived nation, from the shackles of a Tyrant;
than any eminence for matters of state, most of them being heardsmen, or shepheards. But see how God will extract wonders out of improbabilities, and miracles out of both:
than any eminence for matters of state, most of them being Herdsmen, or shepherds. But see how God will extract wonders out of improbabilities, and Miracles out of both:
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they whose zeale can burne cheerfully in the seruices of their God and not consume. Moses, therfore shall now to Pharaoh, with as many terrours as messages.
they whose zeal can burn cheerfully in the services of their God and not consume. Moses, Therefore shall now to Pharaoh, with as many terrors as messages.
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Those eares which haue been sleekt hitherto with the supple dialect of the Court, (that oile of Sycophants and temporizers) will not be roug'ht now with the course phrase of a reproofe, much lesse, of menacing.
Those ears which have been sleeked hitherto with the supple dialect of the Court, (that oil of sycophants and temporizers) will not be roug'ht now with the course phrase of a reproof, much less, of menacing.
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In a Prophet what a piece of modestie with distrust? will God employ any whom he will not accommodate? Hee hath now thrice perswaded Moses to this great vndertaking.
In a Prophet what a piece of modesty with distrust? will God employ any whom he will not accommodate? He hath now thrice persuaded Moses to this great undertaking.
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particular infirmities in thine owne person I will mould anew to perfection, or if those vacillations and stutterings of the tongue yet dishearten thee, Loe Aaron the Levite is thy brother, I know that he can speake well, take him with thee,
particular infirmities in thine own person I will mould anew to perfection, or if those vacillations and stutterings of the tongue yet dishearten thee, Lo Aaron the Levite is thy brother, I know that he can speak well, take him with thee,
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Moses, is dispatch't now, hath his commission seal'd, each particle of his message punctually deliuered him, wherein (as in all saecular and subordinate Embassies) we finde A command, A direction, and a Promise.
Moses, is dispatched now, hath his commission sealed, each particle of his message punctually Delivered him, wherein (as in all secular and subordinate Embassies) we find A command, A direction, and a Promise.
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Once more is there a retyred worth, which desires to sit downe to obscurity, and seemes vnwilling to the publike seruices of his God, hearest thou not this proficiscere from heauen? Goe. But hast thou once vndertooke them? be not discourag'd, here's an — aperiam, too —.
Once more is there a retired worth, which Desires to fit down to obscurity, and seems unwilling to the public services of his God, Hearst thou not this proficiscere from heaven? Go. But hast thou once undertook them? be not discouraged, here's an — Aperiam, too —.
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'Tis not my intent to shew you Moses here in the stormes and troubles of the Court and State, but of the Church. I may not bee too busie with the riddles and Labyrinth's of the two first;
It's not my intent to show you Moses Here in the storms and Troubles of the Court and State, but of the Church. I may not be too busy with the riddles and Labyrinth's of the two First;
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how this Proteus and that Camelion vary both their shape and colour. Moses was indeed forty yeares a Courtier, and the better part of his life a Statesman, yet he was a Priest too (and so I follow him) if you dare take the authoritie of Saint Augustine, who though on his second booke on Exod. 10. quast. giues Moses barely Principatum, and Aaron ministerium, yet in his Commentaries on the 98 Psalm, he thus interrogates, Si Moses Sacordos non erat, quid erat? numquid maior Sacerdote? and the sweet singer of Israel, put's Samuel among them that call vpon Gods Name, and Moses and Aaron amongst the Priests, Psal. 99.6. — I haue now remou'd all rubs and obstacles, the way is smooth and passable, what should then hinder Moses any longer, Goe, —.
how this Proteus and that Chameleon vary both their shape and colour. Moses was indeed forty Years a Courtier, and the better part of his life a Statesman, yet he was a Priest too (and so I follow him) if you Dare take the Authority of Saint Augustine, who though on his second book on Exod 10. Quast. gives Moses barely Principatum, and Aaron ministerium, yet in his Commentaries on the 98 Psalm, he thus interrogates, Si Moses Sacordos non erat, quid erat? numquid maior Sacerdote? and the sweet singer of Israel, put's Samuel among them that call upon God's Name, and Moses and Aaron among the Priests, Psalm 99.6. — I have now removed all rubs and obstacles, the Way is smooth and passable, what should then hinder Moses any longer, Go, —.
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Command and obedience are the bodie and soule of humane societie, the head and foote of an establish't Empire, Command sits as Soueraigne and hath three Scepters, by which it rules, Authoritie, Courage, Sufficiencie.
Command and Obedience Are the body and soul of humane society, the head and foot of an established Empire, Command sits as Sovereign and hath three Sceptres, by which it rules, authority, Courage, Sufficiency.
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Againe, Obedience, vpon distast, is apt to murmure, and growes mutinous, and so 'tis no more a subiect, but a Rebell; where they kisse mutually, there is both strength and safetie;
Again, obedience, upon distaste, is apt to murmur, and grows mutinous, and so it's no more a Subject, but a Rebel; where they kiss mutually, there is both strength and safety;
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Faintnesse of resolution, or excuse, in his high designements, are but the Teltales of a perfunctory zeale, howeuer they pretend to bashfulnesse, or humilitie.
Faintness of resolution, or excuse, in his high designments, Are but the Tattle of a perfunctory zeal, however they pretend to bashfulness, or humility.
the Text will tell you in what heate and tumult, with an — Accensus furor Iehonae the anger of the Lord was kindled against Moses, and it should seeme, in such violence, that Abulensis, after much trauerse, and dispute makes that tergiuersation of his little lesse than a mortall sinne, & some of the Hebrewes haue strangely punish't it, with the losse of Canaan, perswading vs, the maine reason why he came not thither, was his backwardnesse in obeying this — proficiscere, Goe. But that's a Thalmudicall and wilde fancie, fitter for such giddy enrolements than the eares of a learned throng.
the Text will tell you in what heat and tumult, with an — Accensus Furor Iehonae the anger of the Lord was kindled against Moses, and it should seem, in such violence, that Abulensis, After much traverse, and dispute makes that tergiversation of his little less than a Mortal sin, & Some of the Hebrews have strangely punished it, with the loss of Canaan, persuading us, the main reason why he Come not thither, was his backwardness in obeying this — proficiscere, Go. But that's a Talmudical and wild fancy, fitter for such giddy enrolments than the ears of a learned throng.
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& he is not honor'd with a true Apostleship, who wants his — vocatus sicut Aaron. That of God to the Pseudo-prophets, was a fearefull Irony, — I sent them not, but they ranne —, voluntaries (it should seeme) find here neither countenance,
& he is not honoured with a true Apostleship, who Wants his — Vocatus sicut Aaron. That of God to the Pseudo-prophets, was a fearful Irony, — I sent them not, but they ran —, voluntaries (it should seem) find Here neither countenance,
who (as if he would anticipate the care and choise of God in his owne affaires) makes a hasty tender of his seruice, with an — Ecce ego, mitte me; yet, he had his former convulsions,
who (as if he would anticipate the care and choice of God in his own affairs) makes a hasty tender of his service, with an — Ecce ego, Mitte me; yet, he had his former convulsions,
But see how God hammers and workes what he intends to file, either in person, or by substitute? an Altar must be the Forge, and a Seraphin the workeman, who with his tongs ready, and his coale burning, shall both touch those iniquities,
But see how God hammers and works what he intends to file, either in person, or by substitute? an Altar must be the Forge, and a Seraphin the workman, who with his tongue's ready, and his coal burning, shall both touch those iniquities,
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but moderates the quaere by diuiding it, and thinkes to take away all scruple by making two, whether it be lawfull to desire Ecclesiasticall honour (Episcopall hee Epithites) or to refuse it being enioyned? Gregorie de Valentia (his Amanuensis here) turnes the perspectiue from the obiect vpon the Agent, viewing as well the partie desiring as the thing desired, where,
but moderates the quaere by dividing it, and thinks to take away all scruple by making two, whither it be lawful to desire Ecclesiastical honour (Episcopal he Epithets) or to refuse it being enjoined? Gregory de Valentia (his Amanuensis Here) turns the perspective from the Object upon the Agent, viewing as well the party desiring as the thing desired, where,
though hee descrie height of sufficiency in personall endowments: one Cap-A-Pe, in all points canonicall. yet he allowes not a baite for his eager appetite to feed on;
though he descry height of sufficiency in personal endowments: one Cap-a-pe, in all points canonical. yet he allows not a bait for his eager appetite to feed on;
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a disopinion'd vnder-valued man may not desire it for the dignity, nor he that's fortunetroden for the reuenue. Be the person otherwise ne're so compleatly accommodated,
a disopinioned under-valved man may not desire it for the dignity, nor he that's fortunetroden for the revenue. Be the person otherwise never so completely accommodated,
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for, if super-intendencie be in the appetite more than the office, 'tis presumption. Aquinas doth censur't so, a common practise of the Gentiles, reproou'd in the Disciples;
for, if superintendency be in the appetite more than the office, it's presumption. Aquinas does censured so, a Common practice of the Gentiles, reproved in the Disciples;
and so meerely pharisaicall, — They loue the vppermost roomes at feasts, and chiefe seats at Synagogues, Matth. 23. If the reuenue, it allies to couetousnesse, and differs from the sinne of Simon Magus thus, he proffer'd money for the gifts, these couet the gifts for the money.
and so merely pharisaical, — They love the uppermost rooms At feasts, and chief seats At Synagogues, Matthew 23. If the revenue, it allies to covetousness, and differs from the sin of Simon Magus thus, he proffered money for the Gifts, these covet the Gifts for the money.
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On the other side, to reiect the Ephod wherewith authority would inuest thee, checkes doubly the refuser, in waies of charity, humility. Charity seekes no more her own, than her neighbours good; now the charity we owe vnto our selues, prompts vs to search out — Otium sanctum (as Augustine phrases it) a holy vacancie from these publike cures,
On the other side, to reject the Ephod wherewith Authority would invest thee, Checks doubly the refuser, in ways of charity, humility. Charity seeks no more her own, than her neighbours good; now the charity we owe unto our selves, prompts us to search out — Otium sanctum (as Augustine phrases it) a holy vacancy from these public cures,
— Negotium iustum, the imposition of any iust employment, — quam sarcinam si nullus imponit, intuendae vacandum est veritati, si autem imponitur, sustinenda est propter charitatis necessitatem, the Father in his 19. de Ciuil. Dei. cap.
— Negotium iustum, the imposition of any just employment, — quam sarcinam si nullus imponit, intuendae vacandum est Veritati, si autem imponitur, sustinenda est propter charitatis necessitatem, the Father in his 19. the Civil. Dei. cap.
and this (in respect of God) is not meeknesse, but pertinacy, — Tunc ante Dei oculos vera est humilitas, cum ad respuendum hoc quod vtiliter subire praecipitur, pertinax non est —, Gregory 1. part of his Pastorals 6. Chapter.
and this (in respect of God) is not meekness, but pertinacy, — Tunc ante Dei Eyes vera est humilitas, cum ad respuendum hoc quod vtiliter subire praecipitur, Pertinax non est —, Gregory 1. part of his Pastorals 6. Chapter.
To auoide then all occasions of publike seruice for the Church, vnder a pretence of humility or reclusenesse, speakes (too broadly) the delinquent, refractarie. Your Anchoret that digges his graue in speculation meerely,
To avoid then all occasions of public service for the Church, under a pretence of humility or reclusenesse, speaks (too broadly) the delinquent, refractory. Your Anchoret that digs his graven in speculation merely,
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and your Moale that is earth'd wholy in an affected solitarinesse, are not liable so properly to obscurity, as death; such elaboratnes tends not to perfection, but disease; & we finde an Apoplexy, and sleepe, no lesse on their endeauours than in their name; all knowledge is dusted with them,
and your Mole that is earthed wholly in an affected solitariness, Are not liable so properly to obscurity, as death; such elaboratnes tends not to perfection, but disease; & we find an Apoplexy, and sleep, no less on their endeavours than in their name; all knowledge is dusted with them,
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and 'tis no more a nurserie of vertues, but a Tombe. And (indeed) such Silkewormes spin themselues into Flies, disanimate, heartlesse Flies, life neither for Church, nor Common-wealth. The Laurell and honour of all secular designes is the execution,
and it's no more a nursery of Virtues, but a Tomb. And (indeed) such Silkworms spin themselves into Flies, disanimate, heartless Flies, life neither for Church, nor Commonwealth. The Laurel and honour of all secular designs is the execution,
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so that he that retraits at any Alarum or summons of his God, for the common affaires of the Church, to hugge and enioy himselfe in his solitary ends, runnes himselfe on the shelues of a rough censure, that of the Father to his Dracontius, — Ʋereor ne dum propter te fugis, propter alios sis in periculo apud Dominum.
so that he that retraits At any Alarm or summons of his God, for the Common affairs of the Church, to hug and enjoy himself in his solitary ends, runs himself on the shelves of a rough censure, that of the Father to his Dracontius, — Ʋereor ne dum propter te fugis, propter Alioth sis in periculo apud Dominum.
What a nothing is thy arme? thy bowe? thy shaft? if not practised, not bent, not drawne vp? or if so glorious a marke, the Church? why not leueld at? either she must be vnworthy of thy trauell, or thine of her.
What a nothing is thy arm? thy bow? thy shaft? if not practised, not bent, not drawn up? or if so glorious a mark, the Church? why not leveled At? either she must be unworthy of thy travel, or thine of her.
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on the other, leane not to a lazie refusall, weigh not thine owne idlenesse with the necessities and greatnesse of her burthens, to which (whiles she is in trauell) if no good men will administer their helpe, Certè quomodo nasecremini non inueniretis;
on the other, lean not to a lazy refusal, weigh not thine own idleness with the necessities and greatness of her burdens, to which (while she is in travel) if not good men will administer their help, Certè quomodo nasecremini non inueniretis;
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but thus hauing his Congedeleere and warrant from aboue, wee must now account him in the place of God, God indeed, with a — sicut — the Text tels vs so, thrice tels vs so, God to Aaron, God to Israel, God to Pharaoh.
but thus having his Conge derelict and warrant from above, we must now account him in the place of God, God indeed, with a — sicut — the Text tells us so, thrice tells us so, God to Aaron, God to Israel, God to Pharaoh.
Which as it was sacred in the first instaulement, so in the propagation most honourable to the times of Heathens. For Tertullian (speaking of the magnificence and pompe which attended their superstitions) tels vs, that their doores, and Hoasts,
Which as it was sacred in the First Installment, so in the propagation most honourable to the times of heathens. For Tertullian (speaking of the magnificence and pomp which attended their superstitions) tells us, that their doors, and Hosts,
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and Altars, and dead, and (what glorifies all) their Priests were crown'd: in his Corona militis cap. 10. And the first crowne which the Romanes vsed, was their spicea Corona, giuen as a religious ensigne in honour of their Priests, — Honosque is, non nisi vita finitur, & exules etiam, captosque comitatur — sayes my Histostorian, nought but death could terminate this honour, which was their companion both in exile, and captinity. They wore the name of Aruales Sacerdotes, first instituted by Romulus, and Acca Laurentia, his Nurse, who, of her twelue Sonnes hauing lost one, he himselfe made vp the number with that title.
and Altars, and dead, and (what Glorifies all) their Priests were crowned: in his Corona Militis cap. 10. And the First crown which the Romans used, was their spicea Corona, given as a religious ensign in honour of their Priests, — Honosque is, non nisi vita finitur, & exules etiam, captosque comitatur — Says my Historian, nought but death could terminate this honour, which was their Companion both in exile, and captinity. They wore the name of Aruales Sacerdotes, First instituted by Romulus, and Acca Laurentia, his Nurse, who, of her twelue Sons having lost one, he himself made up the number with that title.
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so 'tis now, who would manacle and confine them onely to an Ecclesiasticke power, and deuest them quite of any ciuill authority, though Moses here had both.
so it's now, who would manacle and confine them only to an Ecclesiastic power, and devest them quite of any civil Authority, though Moses Here had both.
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lest perchance they should cauill with his brother Moses ) there was a crowne set vpon the Myter, moralizing a possible coniunction at least of Minister and Magistrate in one person.
lest perchance they should cavil with his brother Moses) there was a crown Set upon the Mitre, moralizing a possible conjunction At least of Minister and Magistrate in one person.
And Chytraeus hath a patheticall obseruation from the Apostles NONLATINALPHABET — deuide aright, that the Metaphor was first taken from the manner of cutting or deuiding the members of the host, Leuit. 7. where the fat and kidneies were burnt as a sacrifice to God,
And Chytraeus hath a pathetical observation from the Apostles — divide aright, that the Metaphor was First taken from the manner of cutting or dividing the members of the host, Levites 7. where the fat and kidneys were burned as a sacrifice to God,
the Allegorie carries with it both weight and maiesty, here's a breast for counsell, and a shoulder for supportation in matters of gouernment. And no doubt in times of old (euen these of the Fathers) the Sacerdotall power, was at a great height, in equall scale with that of their honour, which was so eminent, that Saint Ambrose rankes not the Myter with the Diadem, but in a zealous Hyperbole (pardon the Epithite) preferres it, and makes this comparatiuely to the other as a sparkle to a flame,
the Allegory carries with it both weight and majesty, here's a breast for counsel, and a shoulder for supportation in matters of government. And no doubt in times of old (even these of the Father's) the Sacerdotal power, was At a great height, in equal scale with that of their honour, which was so eminent, that Saint Ambrose ranks not the Mitre with the Diadem, but in a zealous Hyperbole (pardon the Epithet) prefers it, and makes this comparatively to the other as a sparkle to a flame,
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I may not follow the Father in his priestly Panegiricke, 'tis too high, and borders too much on the discipline of the triple crowne, such a crowne as ne're yet girt the temples of King or Priest, but of him that tramples on the necke of both; let such insolence inuade the right of Potentates, and spurne their Crownes and Scepters in the dust,
I may not follow the Father in his priestly Panegyric, it's too high, and borders too much on the discipline of the triple crown, such a crown as never yet girded the Temples of King or Priest, but of him that tramples on the neck of both; let such insolence invade the right of Potentates, and spurn their Crowns and Sceptres in the dust,
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whil'st we seate our Aaron at the becke of Moses, but the people too at that of Aaron: Let the Priesthood doe obeysance, and kisse the feet of Soueraignty; but let not the Laity turne the heele,
whilst we seat our Aaron At the beck of Moses, but the people too At that of Aaron: Let the Priesthood do obeisance, and kiss the feet of Sovereignty; but let not the Laity turn the heel,
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and bringing them to the ballance, and weighing precisely euery scruple, cries out, Magnum Sacramentum cuius figuram gerat, as if Moses were a medium betweene God and Aaron,
and bringing them to the balance, and weighing precisely every scruple, cries out, Magnum Sacramentum cuius figuram gerat, as if Moses were a medium between God and Aaron,
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Howeuer the Ceremonies due to either heretofore, in matters of Instaulement, stood not at such enmity as we can say they differ'd, they were both anoynted, and both crown'd; and though the authority were vnequall in respect of place, yet not of employment, Yee are full of power by the spirit of the Lord, Micah. 3.8.
However the Ceremonies due to either heretofore, in matters of Installment, stood not At such enmity as we can say they differed, they were both anointed, and both crowned; and though the Authority were unequal in respect of place, yet not of employment, Ye Are full of power by the Spirit of the Lord, micah. 3.8.
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But let not my zeale to the Priest dispriuiledge my alleagiance to my King. I speake not this to set vp Moses in competition with Pharaoh, or riuall the dignity of the Priesthood with that of Soueraignty; but to mind you in what lustre it sometimes shin'd,
But let not my zeal to the Priest dispriuiledge my allegiance to my King. I speak not this to Set up Moses in competition with Pharaoh, or rival the dignity of the Priesthood with that of Sovereignty; but to mind you in what lustre it sometime shined,
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The dayes haue beene, when the Laicke was ambitious, not onely of the title of a Priest, but the office: for Eusebius examples in many of them, who thrusting vpon Bishops of primitiue times, Statim concionandi munus obierunt, in his lib. 6. cap. 15. And Tertullian (speaking of the insolencies and taunts which the Laity then put vpon the Priesthood ) tells vs that they iustified their malice & iniuries to the Priest, by vsurping the name, or prophaning rather, — Quum extollimur & inflamur aduersus clerum, tunc omnes Sacerdotes,
The days have been, when the Laic was ambitious, not only of the title of a Priest, but the office: for Eusebius Examples in many of them, who thrusting upon Bishops of primitive times, Immediately concionandi munus obierunt, in his lib. 6. cap. 15. And Tertullian (speaking of the insolences and taunts which the Laity then put upon the Priesthood) tells us that they justified their malice & injuries to the Priest, by usurping the name, or profaning rather, — Whom extollimur & inflamur Adversus clerum, tunc omnes Sacerdotes,
It should seeme then the office and name past honourably through all ages, euen those of Infidels, though the person were sometimes exposed to the persecutions of the time,
It should seem then the office and name passed honourably through all ages, even those of Infidels, though the person were sometime exposed to the persecutions of the time,
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but now the very title growes barbarous, and he thinkes he hath wittily discountenanced the greatnes of the calling, that can baffle the professour with the name of Priest. But these,
but now the very title grows barbarous, and he thinks he hath wittily discountenanced the greatness of the calling, that can baffle the professor with the name of Priest. But these,
whil'st they intend to wound, they honour vs, and wee account them no scarres, but glories. Let such children mocke on the Prophet, the euent (I beleeue) will proue as horrid as that of old, will you tremble to heare it spoken? you may reade it then,
whilst they intend to wound, they honour us, and we account them no scars, but Glories. Let such children mock on the Prophet, the event (I believe) will prove as horrid as that of old, will you tremble to hear it spoken? you may read it then,
and look pale too, in 2 King. 2.24. May it please you now, turne your eyes from the dignity, and reflect vpon the office. The office, a taske indeed, such a one as should rather prouoke our endeauours, than appetites. If any man desire the office of a Bishop (let's awhile leaue the word Priest, and fasten vpon this, the authority may beare it out the better) desires a good worke, 1 Tim. 3.1.
and look pale too, in 2 King. 2.24. May it please you now, turn your eyes from the dignity, and reflect upon the office. The office, a task indeed, such a one as should rather provoke our endeavours, than appetites. If any man desire the office of a Bishop (let's awhile leave the word Priest, and fasten upon this, the Authority may bear it out the better) Desires a good work, 1 Tim. 3.1.
but in the difficulty, and therein it exceeds the type; difficulty worthy the trauells of the best, were not those labours shoulder'd and thrust on by vaine-glory.
but in the difficulty, and therein it exceeds the type; difficulty worthy the travels of the best, were not those labours shouldered and thrust on by vainglory.
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These honors sawne onely vpon humble worths, men clad & harnessed with double eminencie, of life, of learning, those whose vertues haue aduanc'd them aboue the ordinary leuell and pitch of popularity.
These honours sawn only upon humble worths, men clad & harnessed with double eminency, of life, of learning, those whose Virtues have advanced them above the ordinary level and pitch of popularity.
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Suppose the man worthy of this place of Eminencie, & comes home in matters of administration, yet he is to blame in those of appetite, for the desire laies open his vnworthinesse, and the Schoolman will not flatter him,
Suppose the man worthy of this place of Eminency, & comes home in matters of administration, yet he is to blame in those of appetite, for the desire lays open his unworthiness, and the Schoolman will not flatter him,
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but concludes it plainely for a mortall sinne. And if we may guesse at the child by the patent, it best countenanceth leuity, or arogance, neuer read to be the proper seedes of any vertue.
but concludes it plainly for a Mortal sin. And if we may guess At the child by the patent, it best Countenanceth levity, or arogance, never read to be the proper seeds of any virtue.
and not the honour, or, if the honour, not the reuenew, — Appetere calsitudinem Episcopalem, non est semper praesumptio, sed appetere Episcopatum, ratione celsitudinis.
and not the honour, or, if the honour, not the revenue, — Appetere calsitudinem Episcopal, non est semper praesumptio, sed appetere Episcopate, ratione celsitudinis.
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or admit the words will carry that interpretation, yet the commendation which is annexed truces with the worke, not the desire, — Bonum opus desider at —, not — benè desiderat —,
or admit the words will carry that Interpretation, yet the commendation which is annexed truces with the work, not the desire, — Bonum opus Desider At —, not — benè Desiderate —,
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Nay some, whether through maiestie of the place, or roughnesse of the times, or guilt of their owne weakenesse, haue panted and breath'd short in their desires to this great enterprise,
Nay Some, whither through majesty of the place, or roughness of the times, or guilt of their own weakness, have panted and breathed short in their Desires to this great enterprise,
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Nazianzen flies into Pontus; Dracontius, into the skirts of Alexandria: and it is tradition'd me by Aquinas. (and he quotes Saint Ierome for it) that Saint Marke cut off his thumbe, Ʋt Sacerdotio reprobus haberetur — They are the Schoolemans owne words in his 2a. 2ae. quaest. 185. Artic. 1. But 'twill not be amisse here to take Saint Ambrose — quamnis notandum — with vs;
Nazianzen flies into Pontus; Dracontius, into the skirts of Alexandria: and it is traditioned me by Aquinas. (and he quotes Saint Jerome for it) that Saint Mark Cut off his thumb, Ʋt Sacerdotal Reprobate haberetur — They Are the Schoolemans own words in his 2a. 2ae. Question. 185. Artic. 1. But it'll not be amiss Here to take Saint Ambrose — quamnis notandum — with us;
that these things were done in the Churches great extremities, when he that was — primus in presbyterio, was — primus in Martyrio. 'Twould require the temper of a braue resolution, and a better zeale, to desire this Bonum opus, when 'twas made the touchstone and furnace of mens faith and constancie, not only in leading others to the stake,
that these things were done in the Churches great extremities, when he that was — primus in Presbytery, was — primus in Martyrdom. 'twould require the temper of a brave resolution, and a better zeal, to desire this Bonum opus, when 'twas made the touchstone and furnace of men's faith and constancy, not only in leading Others to the stake,
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but their own suffering where they were to be a voluntary Holocaust, and sacrifice to the Church, there to remaine a monument of their Religion, and others tyranny. 'Tis true, Histories haue furnisht vs with examples of some which haue renounc'd an Empire,
but their own suffering where they were to be a voluntary Holocaust, and sacrifice to the Church, there to remain a monument of their Religion, and Others tyranny. It's true, Histories have furnished us with Examples of Some which have renounced an Empire,
and Myter, but are acquainted with the locke, which if they cannot force or picke by the finger of policie or greatnesse, they turne with that golden key which at once opens a way to a purchas'd honour, and a ruine.
and Mitre, but Are acquainted with the lock, which if they cannot force or pick by the finger of policy or greatness, they turn with that golden key which At once Opens a Way to a purchased honour, and a ruin.
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as to comprehend the forme, beautie, greatnesse of it, and afterwards he cares not if hee burne, as if there were no such Martyrdome, as what Ambition fires.
as to comprehend the Form, beauty, greatness of it, and afterwards he Cares not if he burn, as if there were no such Martyrdom, as what Ambition fires.
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Occidar modò imperet —, was the resolution of Agrippina for her Nero; but loe, how the euent crownes the vnsatiatenesse of her desires? He gaines the kingdome,
Occidar modò imperet —, was the resolution of Agrippina for her Nero; but lo, how the event crowns the vnsatiatenesse of her Desires? He gains the Kingdom,
and so the successe prooues as inglorious as the enterprise was bold, and desperate. We haue seldome met with any eminency that was sodaine and permanent:
and so the success Proves as inglorious as the enterprise was bold, and desperate. We have seldom met with any eminency that was sudden and permanent:
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Those which in their dawne of Fortune breake so gloriously, meet with a storme at noone, or else a cloud at night. The Sunne that rises in a grey and sullen morne, sets clearest;
Those which in their dawn of Fortune break so gloriously, meet with a storm At noon, or Else a cloud At night. The Sun that rises in a gray and sullen morn, sets Clearest;
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Hence it is that in matters of authoritie, and preheminence, pride hath for the most part the foile, humilitie the conquest, that stoopes basely to the title,
Hence it is that in matters of Authority, and pre-eminence, pride hath for the most part the foil, humility the conquest, that stoops basely to the title,
so that it is in wayes of promotion, as in some water-works, where one Engine raises it to make it fall more violently, another beats it downe that it might mount higher.
so that it is in ways of promotion, as in Some waterworks, where one Engine raises it to make it fallen more violently, Another beats it down that it might mount higher.
So that true meekenesse is retinu'd with a double worth, charity, resolution; And the Philosopher will tell you, 'tis Avertue belongs to the couragious part of the soule, seated betweene two base extreames, Pusillanimity, Arrogance, No Buffone, and yet no Bafler, supporting sometimes iniuries, not our of cowardice, but Patience, allaying all tumults and instigations of the soule to reuenge or choller, not expos'd to any violence of passion,
So that true meekness is retinue with a double worth, charity, resolution; And the Philosopher will tell you, it's Avertue belongs to the courageous part of the soul, seated between two base extremes, Pusillanimity, Arrogance, No Buffone, and yet no Baffler, supporting sometime injuries, not our of cowardice, but Patience, allaying all tumults and instigations of the soul to revenge or choler, not exposed to any violence of passion,
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yet this gluttonous desire seldome anchors any where, but goes on still with a full saile, till ' t'ath compassed the cape tis bound for, — Habet boc vitium omnis ambitio, non respicit, The thirst of Eminencie is headstrong,
yet this gluttonous desire seldom anchors any where, but Goes on still with a full sail, till ' t'ath compassed the cape this bound for, — Habet boc Vitium omnis ambitio, non respicit, The thirst of Eminency is headstrong,
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so that the birth of this title is but the conception of another, one honour roomes not the greatnesse of his thought, our Aaron is not contented with an Ephod, the rod of Moses, would doe well too;
so that the birth of this title is but the conception of Another, one honour rooms not the greatness of his Thought, our Aaron is not contented with an Ephod, the rod of Moses, would do well too;
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— O fortunatam me consule, Romam. What should a mercifull worth doe with a Consulship? 'tis a place for thunder, not clemencie, one that can strike dead exorbitancie with the furrowes of the brow,
— Oh fortunatam me Consul, Rome. What should a merciful worth do with a Consulship? it's a place for thunder, not clemency, one that can strike dead exorbitancy with the furrows of the brow,
and brandish it, if not to reformation, yet to ruine; Thus he would make gouernment the stale both of his pride and Tyranny, his proiects are loftily-cruell,
and brandish it, if not to Reformation, yet to ruin; Thus he would make government the stale both of his pride and Tyranny, his projects Are loftily-cruell,
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And indeed this titillation and itch of honour, if it once finde in the bosome of the receiuer a faire admittance, doth smoothly insinuate and cheat vpon the powers of Reason. But when 'tis throughly seated and enthron'd there, 'tis no more a guest but a Tyrant,
And indeed this titillation and itch of honour, if it once find in the bosom of the receiver a fair admittance, does smoothly insinuate and cheat upon the Powers of Reason. But when it's thoroughly seated and Enthroned there, it's no more a guest but a Tyrant,
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and leaues the possessor, not a master, but a captiue, and in this case, I know not whether Saint Augustine will pittie his Aurelius, or excuse him, — Ersi cuiquam facile sit gloriam non cupere dum negatur, difficile est ea non delectari cum offertur — in his 64 Epistle.
and leaves the possessor, not a master, but a captive, and in this case, I know not whither Saint Augustine will pity his Aurelius, or excuse him, — Ersi cuiquam facile sit gloriam non cupere dum negatur, difficile est ea non delectari cum offertur — in his 64 Epistle.
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rapiunt potiùs, quàm assequuntur 'Tis Saint Gregories line, and a strong one too, such a one as the Prophet once lash't Iudah with, Ho. 8.4. They haue set vp a King but not by me, they would make a Ruler, I knew it not.
rapiunt potiùs, quàm assequuntur It's Saint Gregories line, and a strong one too, such a one as the Prophet once lashed Iudah with, Ho. 8.4. They have Set up a King but not by me, they would make a Ruler, I knew it not.
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I shall not trauell farre, c're I descry them both in a full careere, not farr from the roade I left the Magistrate, Ambition, but in a more couert, and vntroden way;
I shall not travel Far, c're I descry them both in a full career, not Far from the road I left the Magistrate, Ambition, but in a more covert, and vntroden Way;
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a way, howeuer doubly obnoxious to the passenger, because vnwarrantable, because forbidden; no authoritie for his progresse, no Letters patents from heauen, no proficiscere from his God, Goe, yet he ruunes, runnes without command,
a Way, however doubly obnoxious to the Passenger, Because unwarrantable, Because forbidden; no Authority for his progress, no Letters patents from heaven, no proficiscere from his God, Go, yet he ruunes, runs without command,
yet no Physitian in Israel will administer, will? durst not; Wee are growne so emasculate, and palsie-strooken, in waies of reprehension, the times so censorious,
yet no physician in Israel will administer, will? durst not; we Are grown so emasculate, and palsie-strooken, in ways of reprehension, the times so censorious,
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and in a lust of noueltie, that this mount of God which was wont to send out lightnings and thunder to the Israelites below, is now growne a terrour to the Moses that shall climbe it.
and in a lust of novelty, that this mount of God which was wont to send out lightnings and thunder to the Israelites below, is now grown a terror to the Moses that shall climb it.
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And whereas the Pulpit hath beene formerly our Tribunall to iudge and sentence the lapses and deprauations of the people, they haue made at length a bar for our own arraignement,
And whereas the Pulpit hath been formerly our Tribunal to judge and sentence the lapses and depravations of the people, they have made At length a bar for our own arraignment,
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and wooing for applause, the eares of the times so coy, and pickt for accuratenesse, that to be plaine or home, entitles the speaker to rudenesse or stoicisme, each offer'd annotation is a barbarisme, and euery reproofe a libell.
and wooing for applause, the ears of the times so coy, and picked for accurateness, that to be plain or home, entitles the speaker to rudeness or stoicism, each offered annotation is a barbarism, and every reproof a libel.
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and hee growes a tributary and slaue to the frownes and dishonours of the time, — Vnde illa priorum — scribendi quodcunque animo flagrante liberet — Simplieitas? 'T should seeme Antiquitie had a priuiledge of venting any thing that proceeded from the simplicitie and truth of an honest breast;
and he grows a tributary and slave to the frowns and dishonours of the time, — Vnde illa priorum — scribendi quodcunque animo flagrante liberet — Simplieitas? IT should seem Antiquity had a privilege of venting any thing that proceeded from the simplicity and truth of an honest breast;
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But what, shall Moses here be tongue-tyed, shall he stutter in the Messages of his God? — Quid refert dictis ignoscat Mutius annon? Pusillanimity and deiectednesse of spirit in the imployment of thy Maker, is the basest degree of cowardise;
But what, shall Moses Here be tongue-tied, shall he stutter in the Messages of his God? — Quid refert dictis ignoscat Mutius annon? Pusillanimity and dejectedness of Spirit in the employment of thy Maker, is the Basest degree of cowardice;
for my part, I haue set vp my resolution with that of S. Bernard: Quid me loqui pudeat, quod illis non puduit facere? si pudeat audire quod impudenter egerunt, non pudeat emendare quod libenter non audiant.
for my part, I have Set up my resolution with that of S. Bernard: Quid me loqui Pudeat, quod illis non puduit facere? si Pudeat Audire quod impudenter egerunt, non Pudeat emendare quod Libenter non Audient.
But that which the deuout Abbot cals, patient anger, humble indignation — euen that charity wherewith he carechiz'd his ambitious pupill, — Quae tibi condolet, quamuis non dolenti quae tibs miseretur, licet non miserabils,
But that which the devout Abbot calls, patient anger, humble Indignation — even that charity wherewith he carechized his ambitious pupil, — Quae tibi condolet, quamuis non dolenti Quae tibs miseretur, licet non miserabils,
& inde magis dolet, quod cum sis dolendus, non doles, & inde magis miseretur, quod cùm miser sis, miserabilis non es, vult tetuum scire dolorem, vt iam non habeas vnde dolere, vnlt te tuam scire miseriam, vt incipias miser non esse, in his 2 Epistle, Ad Fulconem —.
& inde magis Dolet, quod cum sis dolendus, non doles, & inde magis miseretur, quod cùm miser sis, miserabilis non es, vult tetuum Scire dolorem, vt iam non habeas vnde Dolere, vnlt te tuam Scire Miseriam, vt incipias miser non esse, in his 2 Epistle, Ad Fulconem —.
and now haue trac't them, and finde a double staire by which they ascend, zeale, policie, — (please you to translate the termes, you may, they will beare the christning) Faction, Simony —, one of the chiefe meanes to gaine preferment, is, to crie downe the way to it.
and now have traced them, and find a double stair by which they ascend, zeal, policy, — (please you to translate the terms, you may, they will bear the christening) Faction, Simony —, one of the chief means to gain preferment, is, to cry down the Way to it.
A double Benesice is but one liuing, and that swallowed with as little reluctation, as 'twas but now thundred against, with all the bitternesse that the power of virulence could suggest;
A double Benesice is but one living, and that swallowed with as little reluctation, as 'twas but now thundered against, with all the bitterness that the power of virulence could suggest;
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Ere long, Non-residency hangs not in the teeth, but that is easily put off, for the honour of Nicodemus, — To be a great Master in Israel, — Si violandum sit ius, regnandi causâ violandum, — what matter's it for iustice so we gaine an Empire? or for equity so we may insult? The application needs no skrew, 'twill come home of it's owne accord to the murmurings of the guilty bosome;
Ere long, Non-residency hangs not in the teeth, but that is Easily put off, for the honour of Nicodemus, — To be a great Master in Israel, — Si violandum sit Just, regnandi causâ violandum, — what matter's it for Justice so we gain an Empire? or for equity so we may insult? The application needs no Screw, it'll come home of it's own accord to the murmurings of the guilty bosom;
the other towards heauen, and that's but coursely dawb'd in respect of it, for the eye of the Almighty cannot be dazell'd, that will descrie her furrowes and deformities,
the other towards heaven, and that's but coursely daubed in respect of it, for the eye of the Almighty cannot be dazzled, that will descry her furrows and deformities,
and yet more flourishing, it sprouts now to such a bredth and height, that it hath almost ouershadowed the body of the Church, insomuch, that the Foules of the aire lodge in the branches thereof.
and yet more flourishing, it sprouts now to such a breadth and height, that it hath almost overshadowed the body of the Church, insomuch, that the Fowls of the air lodge in the branches thereof.
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No Vulture or Rauen (emblemes of rapine and greedinesse) though they deuoure and hauock it (so they haue a tricke of merchandizing) but nests and perches there;
No Vulture or Raven (emblems of rapine and greediness) though they devour and havoc it (so they have a trick of Merchandising) but nests and perches there;
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Times more than calamitous, when the inheritance and patrimony of the Church shall be thus leas'd out to auarice and folly, when those her honors wch she entailes vpon desert, shall be heaped vpon a golden ignorant, who rudely treades on those sacred prerogatiues, without any warranted prosiciscere frō God or man.
Times more than calamitous, when the inheritance and patrimony of the Church shall be thus leased out to avarice and folly, when those her honours which she entails upon desert, shall be heaped upon a golden ignorant, who rudely treads on those sacred prerogatives, without any warranted prosiciscere from God or man.
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We find Moses trembling here, though encourag'd both by the perswasion & command of the Almighty, — Et infirmus quis { que } vt honoris onus suscipiat, anhelat, & qui ad casum valde vrgetur ex proprijs, humerū libenter opprimenaū ponderibus submittit alienis —.
We find Moses trembling Here, though encouraged both by the persuasion & command of the Almighty, — Et infirmus quis { que } vt Honoris onus suscipiat, anhelat, & qui ad casum Valde vrgetur ex proprijs, humerū Libenter opprimenaū ponderibus submittit alienis —.
and lot how he tumbles to a mortall sinne (The Schoolemen doth stile it so) directly opposite to a paire of vertues, iustice, charity; vniust, that the reuenues due to worth should be pack't vpon bulcklesse and vnable persons, and vncharitable for him to vndertake the guidance and pasturing of a flocke who was neuer train'd vp in the conditions of a shepherd.
and lot how he tumbles to a Mortal sin (The Schoolmen does style it so) directly opposite to a pair of Virtues, Justice, charity; unjust, that the revenues due to worth should be packed upon bulcklesse and unable Persons, and uncharitable for him to undertake the guidance and pasturing of a flock who was never trained up in the conditions of a shepherd.
and dare the Almighty to reuenge on the prophaner, Intrusion, periurie; first, in rushing on the profession not legitimately call'd, then in purchasing her honours.
and Dare the Almighty to revenge on the Profaner, Intrusion, perjury; First, in rushing on the profession not legitimately called, then in purchasing her honours.
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But heare S. Bernard schooling his Eugenius, and doe not so much blush as tremble, — Quis mihi det, antequam moriar videre ecclesiam Dei sicut in diebus antiquis quandò Apostoli laxabant retia in capturam, non auri, sed animarum! quàm cupio te illius haer:
But hear S. Bernard schooling his Eugenius, and do not so much blush as tremble, — Quis mihi debt, antequam moriar To see Church Dei sicut in diebus antiquis quandò Apostles laxabant retia in capturam, non auri, sed animarum! quàm Cupio te Illius Haer:
S. Ambrose shall startle it, or else scare you with the vision of Simon Magus, or Gehazi, — Qui non timentes illud Petri, aut Elizei, Sacerdotalem defamant honorem, sanctique Episcopatus gratiam pecunijs coemerunt, in his de dignitate Sacerdotali cap. 5.
S. Ambrose shall startle it, or Else scare you with the vision of Simon Magus, or Gehazi, — Qui non Fearing illud Petri, Or Elizei, Sacerdotal defamant Honor, sanctique Episcopate gratiam pecunijs coemerunt, in his de dignitate Sacerdotal cap. 5.
The age can instance, in some languishing and weake in their intellectuals, men without sap or kernell, who (hauing their store-house well fraught with that white and red earth) haue stumbled on the glories of the time,
The age can instance, in Some languishing and weak in their intellectuals, men without sap or kernel, who (having their storehouse well fraught with that white and read earth) have stumbled on the Glories of the time,
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when others of Christs followers (were truely his Disciples) are sent abroad with their — ite & praedicate — barefooted, without bag or scrip, but their Commission large — Omni creaturae — the wide world is their place of residence, no particular roofe to shelter them,
when Others of Christ followers (were truly his Disciples) Are sent abroad with their — item & predicate — barefooted, without bag or scrip, but their Commission large — Omni creaturae — the wide world is their place of residence, no particular roof to shelter them,
Nay some that haue seru'd a triple Apprentiship to Arts and Sciences, and spent in these our Athens the strength of their time and patrimonie, men throughly ballac'd for those high designes,
Nay Some that have served a triple Apprenticeship to Arts and Sciences, and spent in these our Athens the strength of their time and patrimony, men thoroughly balanced for those high designs,
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nay, some that haue wasted their Lampe, are burnt their Taper to an inch of yeeres, haue spent those fortunes in the trauailes of Diuinity, wch would largely haue accommodated them for more secular courses,
nay, Some that have wasted their Lamp, Are burned their Taper to an inch of Years, have spent those fortune's in the travails of Divinity, which would largely have accommodated them for more secular courses,
and enforced to retire themselues to the solitarinesse of some ten-pound Cure, and so spin out he hath suffer'd strangely in the consures of the world) somewhat windy,
and Enforced to retire themselves to the solitariness of Some ten-pound Cure, and so spin out he hath suffered strangely in the consures of the world) somewhat windy,
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not in his purse, (as Seneca writes of Sicilius, where nought could be extracted but an hundred vpon a hundred ) or as your Hackney Mynt-men for the most part doe, ten vpon the same number, but that trebled, many times,
not in his purse, (as Senecca writes of Sicilius, where nought could be extracted but an hundred upon a hundred) or as your Hackney Mint-men for the most part do, ten upon the same number, but that trebled, many times,
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His contribution, and beneuolence in way of almes, rather powr'd out, than giuen, as if pouerty had beene the obiect of his profusenesse, not of his releefe;
His contribution, and benevolence in Way of alms, rather poured out, than given, as if poverty had been the Object of his profuseness, not of his relief;
and his inlargements and declarations to his friends, on his death-bed, fast to the Church of England; which, (though in the last act) was beleager'd by some emasculate suggestions,
and his enlargements and declarations to his Friends, on his deathbed, fast to the Church of England; which, (though in the last act) was beleaguered by Some emasculate suggestions,
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and strength, he penitently gaue vp his soule into the hands of his Redeemer. And now hee is gone, let his imperfections follow, and the memory of them rot, and moulder with his body; hee had many, some preualent;
and strength, he penitently gave up his soul into the hands of his Redeemer. And now he is gone, let his imperfections follow, and the memory of them rot, and moulder with his body; he had many, Some prevalent;
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