Romphaiopheros = the sword-bearer. Or, The Byshop of Chichester's armes emblazoned in a sermon preached at a synod by T.V. B. of D. sometimes fellow of Queenes Colledge in Oxford, and now pastor of the church at Cockfield in Southsex.
THis Chapter and the next contayne those seven Epistles, written from the seven Spirits of GOD, to the seven Churches of Asia, by that heavenly inspired Pen-man and Secretary of the LORD, Saint Iohn the Divine.
THis Chapter and the next contain those seven Epistles, written from the seven Spirits of GOD, to the seven Churches of Asia, by that heavenly inspired Penman and Secretary of the LORD, Saint John the Divine.
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It is true which St. Gregorie hath observed, that the whole Scripture is nothing but Epistola Creatoris ad Creaturam, the Epistle of the Creator, GOD, to his Creature, Man;
It is true which Saint Gregory hath observed, that the Whole Scripture is nothing but Epistle Creatoris ad Creaturam, the Epistle of the Creator, GOD, to his Creature, Man;
wherein hee hath plainly set downe in such faire Characters, that hee that runnes may read it, his will and good pleasure both touching the manner of his owne service, and touching the meanes of our salvation. But that was spoken more generally and after a large acception of the word, Epistle;
wherein he hath plainly Set down in such fair Characters, that he that runs may read it, his will and good pleasure both touching the manner of his own service, and touching the means of our salvation. But that was spoken more generally and After a large acception of the word, Epistle;
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but the Epistles in these two Chapters are so properly and strictly Epistles indeed, consisting of all the substantiall and needfull parts of a Letter,
but the Epistles in these two Chapters Are so properly and strictly Epistles indeed, consisting of all the substantial and needful parts of a letter,
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First, the Superscription of the letter, which containes a description of the partie to whom the letter is sent, To the Angell of the Church of Pergamos;
First, the Superscription of the Letter, which contains a description of the party to whom the Letter is sent, To the Angel of the Church of Pergamum;
was his ouersight) will not allow that by this word Angell should be ment the Byshop of Ephesus, or the Byshop of Smyrna, or the Byshop of Pergamos &c. and yet he opens this word NONLATINALPHABET with an other terme which is equivalent to Byshop, and that is NONLATINALPHABET a superintendent, or such an one as is set over the rest of his Collegues to direct and admonish them, according to whose directions they are to proceed in admonishing and teaching of their particular Churches.
was his oversight) will not allow that by this word Angel should be meant the Bishop of Ephesus, or the Bishop of Smyrna, or the Bishop of Pergamum etc. and yet he Opens this word with an other term which is equivalent to Bishop, and that is a superintendent, or such an one as is Set over the rest of his Colleagues to Direct and admonish them, according to whose directions they Are to proceed in admonishing and teaching of their particular Churches.
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and what is this other I pray you but a Byshop? I am sure that learned and godly Calvin, although hee speake much and inveigh greatly against the tyrannicall pride and pompe of the Prelates and Byshops in Poperie,
and what is this other I pray you but a Bishop? I am sure that learned and godly calvin, although he speak much and inveigh greatly against the tyrannical pride and pomp of the Prelates and Bishops in Popery,
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wherein hee saith there was alwayes one selected out of the presbyters and set over them as an overseer or Byshop, ne ex aequalitate, vt fieri solet, dissidia nascerentur;
wherein he Says there was always one selected out of the presbyters and Set over them as an overseer or Bishop, ne ex aequalitate, vt fieri Solent, Dissidia nascerentur;
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and in the other Churches appending there were ordinarie Pastors, and that this title of Angell doth belong also unto them. Byshops and Ministers are Angells.
and in the other Churches appending there were ordinary Pastors, and that this title of Angel does belong also unto them. Bishops and Ministers Are Angels.
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And indeed, to say as the matter is, this word Angell is Nomen officij non naturae, a name that doth rather import the office then the nature of that thing which is so imposed.
And indeed, to say as the matter is, this word Angel is Nome officij non naturae, a name that does rather import the office then the nature of that thing which is so imposed.
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Thus S. Iohn Baptist who was the Minister of Christ, is called the Angell of the Lord, Malac. 3. and I haue heard some learned Divines of opinion upon the mentioning of that place of the Apostle, 1. Cor. 11. 10. That Women ought to haue power on their heads because of the Angels (and it is Lyra's exposition too upon that text) that by Angels there are understood Gods Ministers. The Apostles argument being this.
Thus S. John Baptist who was the Minister of christ, is called the Angel of the Lord, Malachi 3. and I have herd Some learned Divines of opinion upon the mentioning of that place of the Apostle, 1. Cor. 11. 10. That Women ought to have power on their Heads Because of the Angels (and it is Lyra's exposition too upon that text) that by Angels there Are understood God's Ministers. The Apostles argument being this.
Women when they come to Church ought to be covered and veyled, least they be occasions of sinne and a stumbling blocke to the Minister in the exercise and performance of his holy function.
Women when they come to Church ought to be covered and veiled, lest they be occasions of sin and a stumbling block to the Minister in the exercise and performance of his holy function.
Howsoeuer that interpretation hold, sure I am that the Byshop of Ephesus and the Ministers of the other Churches here in this Chapter are called Angels, To the Angell of the Church of Pergamos.
Howsoever that Interpretation hold, sure I am that the Bishop of Ephesus and the Ministers of the other Churches Here in this Chapter Are called Angels, To the Angel of the Church of Pergamum.
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Thou shalt therefore receiue the word at my mouth and deliver it vnto them, saith the Lord to the Prophet Ezek. 3. Nay this meditation must ascend yet higher, you are Angels,
Thou shalt Therefore receive the word At my Mouth and deliver it unto them, Says the Lord to the Prophet Ezekiel 3. Nay this meditation must ascend yet higher, you Are Angels,
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and therefore ought yee as chearefully and readily performe Gods will here on earth even as the Angels do it in heaven, who stand ever in his presence readie prest to doe his commandement. They are spirits; you are men; both are Ministers.
and Therefore ought ye as cheerfully and readily perform God's will Here on earth even as the Angels do it in heaven, who stand ever in his presence ready pressed to do his Commandment. They Are spirits; you Are men; both Are Ministers.
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and the more to advance the honour of his owne ordinance, hee hath beene pleased in the scriptures to grace the Ministers of the word with as faire and honourable titles and appellations, as any other calling whatsoeuer.
and the more to advance the honour of his own Ordinance, he hath been pleased in the Scriptures to grace the Ministers of the word with as fair and honourable titles and appellations, as any other calling whatsoever.
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Doest thou thinke to rayle and revile the Kings messenger, and yet be guiltlesse? and will'st thou kick and spurne against thy Pastor, the messenger of the Lord of hostes, and thinke to goe unpunished? What man!
Dost thou think to rail and revile the Kings Messenger, and yet be guiltless? and willest thou kick and spurn against thy Pastor, the Messenger of the Lord of hosts, and think to go unpunished? What man!
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Doest thou not esteeme highly of the Angels? how comes it about then that thou esteemest so basely of the Miuisters? oh my Christian brethren, deale not so foolishly,
Dost thou not esteem highly of the Angels? how comes it about then that thou esteemest so basely of the Ministers? o my Christian brothers, deal not so foolishly,
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And the more his Ministers are scorned of wordlings, the more honor he lookes should be put upon them by you that are his servants, according to his owne example.
And the more his Ministers Are scorned of worldlings, the more honour he looks should be put upon them by you that Are his Servants, according to his own Exampl.
And herein you haue an excellent patterne in the Galathians, whose religious and chearefull entertainement of St. Paul is set downe for your imitation;
And herein you have an excellent pattern in the Galatians, whose religious and cheerful entertainment of Saint Paul is Set down for your imitation;
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to teach you with what reverence and affection you ought to entertaine a good Minister, even no otherwise then they did St. Paul, and that was as an Angell. So he testifies of them.
to teach you with what Reverence and affection you ought to entertain a good Minister, even no otherwise then they did Saint Paul, and that was as an Angel. So he Testifies of them.
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Let him bee an inferiour Minister, Hee is confined to his proper cure, the first Angell at Ephesus, the second at Smyrna, the third at Pergamos. Hee must not step beyond his limits.
Let him be an inferior Minister, He is confined to his proper cure, the First Angel At Ephesus, the second At Smyrna, the third At Pergamum. He must not step beyond his Limits.
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I grant the Byshop hath a larger scope like vnto that prime and common intelligence the Philosophers speake of which regulates the Primum mobile in that most apparant diurnall motion common to all the Spheres;
I grant the Bishop hath a larger scope like unto that prime and Common intelligence the Philosophers speak of which regulates the Primum mobile in that most apparent diurnal motion Common to all the Spheres;
the inferiour Ministers being those other particular Angells or intelligences (according to that opinion) assisting each particular orbe in his owne proper periodicall motion; yet both are limited.
the inferior Ministers being those other particular Angels or intelligences (according to that opinion) assisting each particular orb in his own proper Periodical motion; yet both Are limited.
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If hee be a Byshop, hee is limited to his owne Diocesse, and hee must not be NONLATINALPHABET a busy Bishop in another mans Diocesse. If he be an inferiour Pastor, hee hath his particular flocke too, whereof the holy Ghost hath made him a Byshop or an Overseer, as the word imports,
If he be a Bishop, he is limited to his own Diocese, and he must not be a busy Bishop in Another men Diocese. If he be an inferior Pastor, he hath his particular flock too, whereof the holy Ghost hath made him a Bishop or an Overseer, as the word imports,
It is true Saint Paul saith of himselfe that he had the care of all the Churches, 2. Cor. 11. 28. But first, it is one thing to haue a Christian care and another thing to haue a particular charge over all Churches.
It is true Saint Paul Says of himself that he had the care of all the Churches, 2. Cor. 11. 28. But First, it is one thing to have a Christian care and Another thing to have a particular charge over all Churches.
I haue done with the Superscription, I come now to the Secretaries Commission, in this word, Write ] It is the voyce of Gods spirit to Saint Iohn. A word much used in scripture,
I have done with the Superscription, I come now to the Secretary's Commission, in this word, Write ] It is the voice of God's Spirit to Saint John. A word much used in scripture,
but onely to remember us of these 2. short instructions. 1. To let us see our owne weakenesse, that we are not able to sustaine Gods immediate presence,
but only to Remember us of these 2. short instructions. 1. To let us see our own weakness, that we Are not able to sustain God's immediate presence,
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and so haue remained as a Tradition perpetually in the Church, but they must be written? But who is this that calls Gods actions into question? Wee see it was his will to haue these things written,
and so have remained as a Tradition perpetually in the Church, but they must be written? But who is this that calls God's actions into question? we see it was his will to have these things written,
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peradventure, nay without all peradventure, they would haue beene corrupted and received addition or diminution according either to the over-quick or over-dull capacities of men in the long line of succession,
Peradventure, nay without all Peradventure, they would have been corrupted and received addition or diminution according either to the overquick or over-dull capacities of men in the long line of succession,
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The Papists may tell us that the Canon of the Scripture is not perfect unlesse we adde thereunto unwritten Traditions. But we know the Canon is perfect, Adoroplenitudinem Scripturarum saies Tertullian, I adore the perfection of the scripture,
The Papists may tell us that the Canon of the Scripture is not perfect unless we add thereunto unwritten Traditions. But we know the Canon is perfect, Adoroplenitudinem Scripturarum Says Tertullian, I adore the perfection of the scripture,
I dare not make use of any thing as authentique proofe that I read not written in the scriptures, Write. Fourthly Write. Words you know are but a winde and they quickly vanish in the aire with the sound, sed littera scripta manet, if they be once put in writing,
I Dare not make use of any thing as authentic proof that I read not written in the Scriptures, Write. Fourthly Write. Words you know Are but a wind and they quickly vanish in the air with the found, sed Littera Scripta manet, if they be once put in writing,
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They are not content to praise God themselues for his deliverance, but they will haue it written downe for them that come after, that they also may haue occasion thereby to praise the Lord.
They Are not content to praise God themselves for his deliverance, but they will have it written down for them that come After, that they also may have occasion thereby to praise the Lord.
These things then must be written, both for their use that then lived, and also for our benefit, that by this excellent meanes they might the better be preserved in the Church, to be read and learned of us.
These things then must be written, both for their use that then lived, and also for our benefit, that by this excellent means they might the better be preserved in the Church, to be read and learned of us.
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For whatsoever was written afore time, was written for our learning, that we through patience &c. Rom. 15. 4. And hath God taken such care to haue these things written for our learning? What shall we thinke then of the folly, shall I say? or the madnesse of Popish Bishops and Prelates, which strike the Bible out of Lay mens hands and will not suffer the common people to haue or use the holy Scriptures,
For whatsoever was written afore time, was written for our learning, that we through patience etc. Rom. 15. 4. And hath God taken such care to have these things written for our learning? What shall we think then of the folly, shall I say? or the madness of Popish Bishops and Prelates, which strike the bible out of Lay men's hands and will not suffer the Common people to have or use the holy Scriptures,
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Was not the world, trow you, come to a faire passe, when the Bible was not onely put into the Index of prohibited bookes, and the people interdicted and debarred utterly from once peeping into it,
Was not the world, trow you, come to a fair pass, when the bible was not only put into the Index of prohibited books, and the people interdicted and debarred utterly from once peeping into it,
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No wonder, if thou Iohn Husse, poore goose of Bohemia, bee'st derided and thy Monuments blackt over with dust and cast behinde the screene to be meate for moathes,
No wonder, if thou John Husse, poor goose of Bohemia, Best derided and thy Monuments blacked over with dust and cast behind the screen to be meat for moths,
No wonder Luther, if thou bee'st condemned for an heretique and thy workes burnt at Rome by the Pope, when the sacred word of God is condemned for making men heretiques, and burnt in England in the open market places was it now not high time thinke you, for the Lord to lay to his hand? for they had destroyed his law.
No wonder Luther, if thou Best condemned for an heretic and thy works burned At Room by the Pope, when the sacred word of God is condemned for making men Heretics, and burned in England in the open market places was it now not high time think you, for the Lord to lay to his hand? for they had destroyed his law.
For all those Gardiners and Bonners, those Iehoiakims and Antiochusses that wrought despite to Gods word are dead and rotten and their names are perished with them, sed verbum Domini manet in aeternum, but the word of the Lord endureth for euer;
For all those Gardiners and Bonners, those Iehoiakims and Antiochus that wrought despite to God's word Are dead and rotten and their names Are perished with them, sed verbum Domini manet in aeternum, but the word of the Lord Endureth for ever;
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this is that word that God hath appointed to be written for your sakes, and hath preserved mightily unto these times, wherein we inioy it in great puritie.
this is that word that God hath appointed to be written for your sakes, and hath preserved mightily unto these times, wherein we enjoy it in great purity.
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Onely let us remember to make good use of this loving kindnesse of the Lord, to read in the booke of God continually, to delight in it, to meditate therein day and night, as it is in the 1. Psalme. There are none now debarred from reading, we haue the free use of the Bible;
Only let us Remember to make good use of this loving kindness of the Lord, to read in the book of God continually, to delight in it, to meditate therein day and night, as it is in the 1. Psalm. There Are none now debarred from reading, we have the free use of the bible;
Neither is it beyond the Sea in the bosome of the Pope, that you should say, who will climbe over the Alpes and goe to Rome and bring it thence that we may know it and doe it:
Neither is it beyond the Sea in the bosom of the Pope, that you should say, who will climb over the Alps and go to Room and bring it thence that we may know it and do it:
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Let the word of Christ dwell in you plenteously in all wisdome, Coloss. 3. The word of Christ is the holy Scripture, this you must get to dwell in you, you must not giue it lodging in your breasts as in a thorough-faire,
Let the word of christ dwell in you plenteously in all Wisdom, Coloss. 3. The word of christ is the holy Scripture, this you must get to dwell in you, you must not give it lodging in your breasts as in a thorough-fair,
So from the Secretaries Commission, I come to the Subscription of the letter, which containes a description of the partie from whom the Epistle is sent, These things saith he that hath the sharpe two edged sword.
So from the Secretary's Commission, I come to the Subscription of the Letter, which contains a description of the party from whom the Epistle is sent, These things Says he that hath the sharp two edged sword.
These things saith hee that hath NONLATINALPHABET that sword, NONLATINALPHABET that two edged sword, NONLATINALPHABET that sharpe two edged sword. Of these in their order.
These things Says he that hath that sword, that two edged sword, that sharp two edged sword. Of these in their order.
And first of the sword NONLATINALPHABET, then of the two attributes giuen to it NONLATINALPHABET and NONLATINALPHABET that it is a two edged sword, and that it is a sharpe sword. By the sword here is ment the word of God, which is called the sword of the spirit, Ephes. 6. and compared to a sharpe two edged sword, Heb. 4. Now the word of God is called a sword in a double relation. 1. In relation to Christ, 2. In relation to Christians.
And First of the sword, then of the two attributes given to it and that it is a two edged sword, and that it is a sharp sword. By the sword Here is meant the word of God, which is called the sword of the Spirit, Ephesians 6. and compared to a sharp two edged sword, Hebrew 4. Now the word of God is called a sword in a double Relation. 1. In Relation to christ, 2. In Relation to Christians.
as you shall finde in the 2. Psalme. I haue set my King upon my holy hill of Sion, I will preach the law whereof the Lord hath said &c, vers. 6. I haue set my King, there Christ is made an appointed King of the Church:
as you shall find in the 2. Psalm. I have Set my King upon my holy hill of Sion, I will preach the law whereof the Lord hath said etc., vers. 6. I have Set my King, there christ is made an appointed King of the Church:
And hereof you haue a most manifest proofe in that description of Christ, Reuel. 19. where he is set out in his full glory, Upon a white horse with many crownes on his head and with his heavenly guard and attendants about him,
And hereof you have a most manifest proof in that description of christ, Revel. 19. where he is Set out in his full glory, Upon a white horse with many crowns on his head and with his heavenly guard and attendants about him,
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but where is the sword? It is presently said in the next words that out of his mouth there came a sharpe sword that with it he might smite the Nations and rule them with an iron rod.
but where is the sword? It is presently said in the next words that out of his Mouth there Come a sharp sword that with it he might smite the nations and Rule them with an iron rod.
This place consorts wholly with the 2. Psalme. Yet that we might not at all doubt of whom this scripture is ment, his name is called the Word of God, that is, the essentiall word of the Father vers. 13. and verse 16. he is called King of Kings and Lord of Lords. By which it is plaine that in relation to Christ, this sword is an embleeme of his authority and dominion ouer the Church.
This place consorts wholly with the 2. Psalm. Yet that we might not At all doubt of whom this scripture is meant, his name is called the Word of God, that is, the essential word of the Father vers. 13. and verse 16. he is called King of Kings and Lord of lords. By which it is plain that in Relation to christ, this sword is an embleeme of his Authority and dominion over the Church.
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And let us make this use of it, that seeing Christ hath set up the word in the Church for our gouerment, let us learne like obedient Subjects to submit our selues to Gods ordinance,
And let us make this use of it, that seeing christ hath Set up the word in the Church for our government, let us Learn like obedient Subject's to submit our selves to God's Ordinance,
II. In relation to Christians, the word of God is called a sword, and that in a twofold respect. 1. In respect of that it worketh in them; 2. In respect of that it worketh for them. First for that it worketh in them; so this appellation of a sword setteth out the vertue and power and efficacie of the word of God.
II In Relation to Christians, the word of God is called a sword, and that in a twofold respect. 1. In respect of that it works in them; 2. In respect of that it works for them. First for that it works in them; so this appellation of a sword sets out the virtue and power and efficacy of the word of God.
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It is a powerfull word and lively in operation, yea sharper then any two edged sword, piercing even to the dividing a sunder of the soule and the spirit, of the joynts and the marrow and is a discerner of the secret thoughts and intents of the heart.
It is a powerful word and lively in operation, yea sharper then any two edged sword, piercing even to the dividing a sunder of the soul and the Spirit, of the Joints and the marrow and is a discerner of the secret thoughts and intents of the heart.
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Heb, 4. 12. No wonder then (as it hath beene observed) that in some congregations whilest the Minister was speaking in the Pulpit, there appeared compunction in the hearts, teares in the eyes, blushes in the cheekes, feare in the consciences, and a kinde of horror over all the body of the auditorie.
Hebrew, 4. 12. No wonder then (as it hath been observed) that in Some congregations whilst the Minister was speaking in the Pulpit, there appeared compunction in the hearts, tears in the eyes, Blushes in the cheeks, Fear in the Consciences, and a kind of horror over all the body of the auditory.
For why? it was not the power of him that spake, but the power and efficacie of the word that he spake, which wrought all those passions and strange motions in the hearers.
For why? it was not the power of him that spoke, but the power and efficacy of the word that he spoke, which wrought all those passion and strange motions in the hearers.
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I may more truely affirme of a Preacher, that brandisheth this glittering Sword and layeth about him manfully to strike downe sinne and impietie, that he makes men sometime to wax red, sometime to grow pale, sometime to swet and fret and scratch where it doth not itch,
I may more truly affirm of a Preacher, that Brandishes this glittering Sword and Layeth about him manfully to strike down sin and impiety, that he makes men sometime to wax read, sometime to grow pale, sometime to sweated and fret and scratch where it does not itch,
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For, it may be the Minister never dream'd of them in particular, and if Gods word hath reached even to their soules and taken them tardie in their finnes;
For, it may be the Minister never dreamed of them in particular, and if God's word hath reached even to their Souls and taken them tardy in their fins;
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let them not quench the spirit, nor despise prophecie, but acknowledge the working of that word and the vertue of that Spirit, by which the Minister speakes so home unto the Conscience, which is able to discerne in it selfe,
let them not quench the Spirit, nor despise prophecy, but acknowledge the working of that word and the virtue of that Spirit, by which the Minister speaks so home unto the Conscience, which is able to discern in it self,
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and to direct the tongue of his servants to disclose unto others Adams nakednesse under his Fig leaues, Ieroboams wifes dissembling under her maske, the jugling of Gehezi under a faire attendance, the bloody heart of Hazael under a sweet countenance, the sacriledge of Ananias under some charitable pretences;
and to Direct the tongue of his Servants to disclose unto Others Adams nakedness under his Fig leaves, Ieroboams wives dissembling under her mask, the juggling of Gehazi under a fair attendance, the bloody heart of hazael under a sweet countenance, the sacrilege of Ananias under Some charitable pretences;
What thinke you? Will any be so desperately foolish as, when hee sees a Sword lifted up to smite, will runne directly under the stroke of it? Truely this is the case of all such as will needs liue in any knowne sinne under the doctrine of the word.
What think you? Will any be so desperately foolish as, when he sees a Sword lifted up to smite, will run directly under the stroke of it? Truly this is the case of all such as will needs live in any known sin under the Doctrine of the word.
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For everie time that they come to Church, and that the Minister hath occasion to touch upon that point, they runne directly under the stroake of this Sword.
For every time that they come to Church, and that the Minister hath occasion to touch upon that point, they run directly under the stroke of this Sword.
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And therefore if their soules be pierced, and their harts pricked, and their consciences gashed, and their spirits wounded within them, they may even thanke themselues for it,
And Therefore if their Souls be pierced, and their hearts pricked, and their Consciences gashed, and their spirits wounded within them, they may even thank themselves for it,
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namely for that it worketh for them. And so this appellation of a Sword doth import that excellent use that a Christian may make of the word of God in all his tryals and temptations, in that whole combate and spirituall warfare against sinne and Sathan.
namely for that it works for them. And so this appellation of a Sword does import that excellent use that a Christian may make of the word of God in all his trials and temptations, in that Whole combat and spiritual warfare against sin and Sathan.
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And therefore the blessed Apostle when hee sets downe that same NONLATINALPHABET, the whole armour of God, which a Christian Souldier is to girt about him, that he may stand fast in the evill day, he doth especially remember among the rest the Sword of the spirit which is the word of God Ephes. 6. 17. In the former verse he gaue him the Shield of faith, in this verse he puts into his hand the Sword of the spirit. By the shield of faith are quenched all the fierie darts of the divell;
And Therefore the blessed Apostle when he sets down that same, the Whole armour of God, which a Christian Soldier is to girded about him, that he may stand fast in the evil day, he does especially Remember among the rest the Sword of the Spirit which is the word of God Ephesians 6. 17. In the former verse he gave him the Shield of faith, in this verse he puts into his hand the Sword of the Spirit. By the shield of faith Are quenched all the fiery darts of the Devil;
For when Satan tempted him to distrust of Gods providence and to shift for himselfe, to satisfie his hunger with victualls of his owne provision, he repells this temptation,
For when Satan tempted him to distrust of God's providence and to shift for himself, to satisfy his hunger with victuals of his own provision, he repels this temptation,
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Lastly when he tempted him to idolatrie, by a faire promise of the whole world for but bending of his knee, he repells this temptation and beates it backe with a Scriptum est, It is written, Thou shalt worship the Lord thy God,
Lastly when he tempted him to idolatry, by a fair promise of the Whole world for but bending of his knee, he repels this temptation and beats it back with a Scriptum est, It is written, Thou shalt worship the Lord thy God,
That whensoever the divell shall come and tempt us either to pride or covetousnesse, or adultery, or any other sinne, we be sure to make use of the Sword of the spirit, that is, be furnished with plaine testimonies of holy Scriptures to repell and beate back all his temptations.
That whensoever the Devil shall come and tempt us either to pride or covetousness, or adultery, or any other sin, we be sure to make use of the Sword of the Spirit, that is, be furnished with plain testimonies of holy Scriptures to repel and beat back all his temptations.
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against covetousnes, remember that of the Apostle Paul, A covetous person (which is an idolater) hath no part nor portion in the Kingdome of God or of Christ:
against covetousness, Remember that of the Apostle Paul, A covetous person (which is an idolater) hath not part nor portion in the Kingdom of God or of christ:
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And so whatsoeuer sinne it be he tempts thee unto, be it errour in judgement, be it corruption in life, be sure that thou beest alwayes furnished with a Scriptum est to dead the temptation and driue away the tempter, according to our Saviours example.
And so whatsoever sin it be he tempts thee unto, be it error in judgement, be it corruption in life, be sure that thou Best always furnished with a Scriptum est to dead the temptation and driven away the tempter, according to our Saviors Exampl.
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I. NONLATINALPHABET, that is, if you will interpret it ad verbum, a double mouth'd Sword, by an elegant metaphor most usuall among the Hebrewes, the mouth of the Sword being put for the edge of the sword. This sword hath 2. mouthes, that is, two edges, NONLATINALPHABET a double edged sword. Now the word of God is compared to a double edged sword by reason of that double effect it worketh upon the harts of men.
I, that is, if you will interpret it ad verbum, a double mouthed Sword, by an elegant metaphor most usual among the Hebrews, the Mouth of the Sword being put for the edge of the sword. This sword hath 2. mouths, that is, two edges, a double edged sword. Now the word of God is compared to a double edged sword by reason of that double Effect it works upon the hearts of men.
But the one edge cuts so, as that it lets out only the impostume, and corrupt blood, upon which there followes health and salvation, the other edge cuts more deepely and giues a mortall blowe, upon which there followes death and destruction. For the better opening of this, obserue that in the visible Church of Christ there are intermixed two sorts of people,
But the one edge cuts so, as that it lets out only the impostume, and corrupt blood, upon which there follows health and salvation, the other edge cuts more deeply and gives a Mortal blow, upon which there follows death and destruction. For the better opening of this, observe that in the visible Church of christ there Are intermixed two sorts of people,
Then they are called sheepe and goats, now they are called elect and reprobate. Both these living within the borders of the Church, where God hath set up the ministerie, do both of them heare the Preacher,
Then they Are called sheep and Goats, now they Are called elect and Reprobate. Both these living within the borders of the Church, where God hath Set up the Ministry, do both of them hear the Preacher,
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and to the other it is the savour of death unto death 2. Cor. 2. 16. That position in philosophie is most true, Idem quà idem semper facit idem, that if the cause be the same in each respect,
and to the other it is the savour of death unto death 2. Cor. 2. 16. That position in philosophy is most true, Idem quà idem semper facit idem, that if the cause be the same in each respect,
or extrinsecally in respect of some circumstantiall adjacent, it produceth not onely different, but also most contrariant effects, as we see in the fire. The same heate that melteth waxe till it drop againe like water, hardneth the clay till it be a very stone. And we see the same in sweet oyntment, as Gregor: Nyssen hath observed, NONLATINALPHABET NONLATINALPHABET,
or extrinsically in respect of Some circumstantial adjacent, it Produceth not only different, but also most contrariant effects, as we see in the fire. The same heat that melts wax till it drop again like water, Hardeneth the clay till it be a very stone. And we see the same in sweet ointment, as Gregory: Nyssen hath observed,,
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Rom. 1. 24. By this then we haue now delivered there is taken away a scruple of some Ministers, who dare not in a manner preach some part of Gods word, I meane the Law,
Rom. 1. 24. By this then we have now Delivered there is taken away a scruple of Some Ministers, who Dare not in a manner preach Some part of God's word, I mean the Law,
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But the man of God ought not to be offended at this, for what saith the Apostle? We are the sweet savour of Christ unto God both in them that are saved and in them that perish 2. Cor. 2. Let us be carefull to discharge our duties,
But the man of God ought not to be offended At this, for what Says the Apostle? We Are the sweet savour of christ unto God both in them that Are saved and in them that perish 2. Cor. 2. Let us be careful to discharge our duties,
And let this be our staffe of comfort to support us in the exercise of our ministrie, that whether the word that we preach worke life and salvation in our auditors, which we so much desire, or it worke death and destruction in them, which we so much feare, yet still we are the sweet savour of Christ unto God both in them that are saved and in them that perish 2. Cor. 2. 15. Secondly, hereby we haue an error corrected that runs among the people, They cannot indure at no hand that the preacher should open the doctrine of the Law or denounce the curses contained in Gods word against sinners.
And let this be our staff of Comfort to support us in the exercise of our Ministry, that whither the word that we preach work life and salvation in our Auditors, which we so much desire, or it work death and destruction in them, which we so much Fear, yet still we Are the sweet savour of christ unto God both in them that Are saved and in them that perish 2. Cor. 2. 15. Secondly, hereby we have an error corrected that runs among the people, They cannot endure At no hand that the preacher should open the Doctrine of the Law or denounce the curses contained in God's word against Sinners.
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Let them looke carefully about them, and let them be assured of this, that God will haue his glory upon them either in their conversion, if they belong to the number of his chosen servants,
Let them look carefully about them, and let them be assured of this, that God will have his glory upon them either in their conversion, if they belong to the number of his chosen Servants,
For what Esay, the Lords Prophet, saith of himselfe, every faithfull minister of Christ may apply to himselfe. The Lord hath called me from the wombe and made mention of mee from my mothers belly and he hath made my mouth like a sharpe sword.
For what Isaiah, the lords Prophet, Says of himself, every faithful minister of christ may apply to himself. The Lord hath called me from the womb and made mention of me from my mother's belly and he hath made my Mouth like a sharp sword.
If Herod will play the wanton and keepe his brother Philips wife against Gods law, he shall be sure to heare of it as well by S. Ioh. Baptist. It is not lawfull for thee to haue her.
If Herod will play the wanton and keep his brother Philips wife against God's law, he shall be sure to hear of it as well by S. John Baptist. It is not lawful for thee to have her.
Math. 14. 4. If the Scribes and Pharisees will take part with their fathers and progenitours in their viperous qualities, they shall be sure to heare of it aswell, by the same S. Iohn. O generation of vipers, who hath forwarned you to flye from the Wrath to come? Now also is the axe laid to the roote of the trees.
Math. 14. 4. If the Scribes and Pharisees will take part with their Father's and progenitors in their viperous qualities, they shall be sure to hear of it aswell, by the same S. John. O generation of vipers, who hath forwarned you to fly from the Wrath to come? Now also is the axe laid to the root of the trees.
Math 3. 10. Indeed I confesse in the text there, it is called an axe, Now also is the axe layd to the roote, but that axe there is all one with the sword here,
Math 3. 10. Indeed I confess in the text there, it is called an axe, Now also is the axe laid to the root, but that axe there is all one with the sword Here,
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An elegant metaphor, to expresse Gods sharpe dealing with that sinfull and rebellious people, that were growne tanquam nodosa ligna, saith Zanchius; such knottie peeces of wood that a plainer would not serue the turn to smooth them,
an elegant metaphor, to express God's sharp dealing with that sinful and rebellious people, that were grown tanquam Nodosa Ligna, Says Zanchius; such knotty Pieces of wood that a plainer would not serve the turn to smooth them,
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Dolavi eos I haue hewen them by my Prophets, there's the worke of the axe; secui eos I haue cut them with the words of my mouth, there's the worke of the sword. And because we haue made mention of Zanchius his interpretation on that place, let us also take notice of his application. Discant hinc concionatores non semper blandè & leniter agendum esse cum populo.
Dolavi eos I have hewn them by my prophets, there's the work of the axe; secui eos I have Cut them with the words of my Mouth, there's the work of the sword. And Because we have made mention of Zanchius his Interpretation on that place, let us also take notice of his application. Discant hinc Contionatores non semper blandè & Leniter agendum esse cum populo.
but to take up the axe of reproofe, and to lay about them with the sharpe sword of admonition, that sinners may see their daingerous estate and how to avoyd it.
but to take up the axe of reproof, and to lay about them with the sharp sword of admonition, that Sinners may see their dangerous estate and how to avoid it.
For, as he goeth on there well, mostly now adayes men are hypocrites and carnall Gospellers and out-side professors, who cannot indure any voice but the sweet sound of the Gospell, that Christ is the Saviour of the worlde, that he died for our sinnes,
For, as he Goes on there well, mostly now adays men Are Hypocrites and carnal Evangelists and outside professors, who cannot endure any voice but the sweet found of the Gospel, that christ is the Saviour of the world, that he died for our Sins,
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I know there is a more gentle way & milder course to be taken with sorrowfull and relenting sinners, of whom there is hope that they will be reclaimed and reformed by that milder course,
I know there is a more gentle Way & milder course to be taken with sorrowful and relenting Sinners, of whom there is hope that they will be reclaimed and reformed by that milder course,
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and under pretence of discretion slack their paines in preaching, grow perfunctory in their perswasions, cold in their reproofes, healing the sores of the daughter of my people with faire words, and, I feare, preaching peace, peace, where there is no peace.
and under pretence of discretion slack their pains in preaching, grow perfunctory in their persuasions, cold in their reproofs, healing the sores of the daughter of my people with fair words, and, I Fear, preaching peace, peace, where there is no peace.
But if this be the discretion they meane, then well-fare the ardour of Elias, the fervencie of Phineas, and the godly zeale of Moses. Of Moses it is said that,
But if this be the discretion they mean, then welfare the ardour of Elias, the fervency of Phinehas, and the godly zeal of Moses. Of Moses it is said that,
It is an excellent speach of S. Austine, Non omnis qui parcit, est amicus; nec omnis, qui verberat, inimicus. He that spareth when he should smite is no friend,
It is an excellent speech of S. Augustine, Non omnis qui parcit, est Amicus; nec omnis, qui verberat, Inimicus. He that spares when he should smite is no friend,
though our loue be mixed with severity and sharpnesse, then to deceiue by too much lenitie & gentlenesse, Aug. Epist. 48. Uincent. Too much eagernesse is naught,
though our love be mixed with severity and sharpness, then to deceive by too much lenity & gentleness, Aug. Epistle 48. Vincent. Too much eagerness is nought,
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but, beloved, charitie is so cold, and pietie so rare, and the dayes so desperately wicked, that I make it a great question whether a man can now be ouer zealous in Gods cause.
but, Beloved, charity is so cold, and piety so rare, and the days so desperately wicked, that I make it a great question whither a man can now be over zealous in God's cause.
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O beloued, we are fallen into those dayes, wherein the people for the most part non sustinent veritatem, they cannot abide to haue the truth spoken home plainly and particularly.
O Beloved, we Are fallen into those days, wherein the people for the most part non sustinent veritatem, they cannot abide to have the truth spoken home plainly and particularly.
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Amant veritatem lucentem (saith Augustine) non redarguentem, If you will weaue out unto them some goodly faire plausible discourses, they will heare you as long as you will;
Amant veritatem lucentem (Says Augustine) non redarguentem, If you will weave out unto them Some goodly fair plausible discourses, they will hear you as long as you will;
as mine is with thee, then come along and thou shalt see what Zeale I haue for the Lord of hoastes 2. Kings 10. And I wish heartily that in these last times and therefore the lewdest and of loosest manners, all the Ministers were such as Bernard describes de Consid. lib. 4. Qui Regibus se Ioannem exhibeant, Aegyptijs Mosen, that would be as sharpe with Kings and greate ones as S. Iohn was with Herod; that would spare mightie sinners no more then Moses did the Aegyptians; Qui fornicantibus Phineam, Eliam idololatris, Elizaeum avaris, that would be another Phineas against fornicators, another Elias to idolaters,
as mine is with thee, then come along and thou shalt see what Zeal I have for the Lord of hosts 2. Kings 10. And I wish heartily that in these last times and Therefore the lewdest and of loosest manners, all the Ministers were such as Bernard describes de Consider lib. 4. Qui Regibus se Ioannem exhibeant, Aegyptijs Moses, that would be as sharp with Kings and great ones as S. John was with Herod; that would spare mighty Sinners no more then Moses did the egyptians; Qui fornicantibus Phineam, Eliam idololatris, Elizaeum avaris, that would be Another Phinehas against fornicators, Another Elias to Idolaters,
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sed doceant, that do not despise the meanest, but rather teach them. Qui divites non palpent sed terreant, that do not flatter rich men in their sinnes, but thunder against them.
sed doceant, that do not despise the Meanest, but rather teach them. Qui divites non palpent sed terreant, that do not flatter rich men in their Sins, but thunder against them.
Bern. de Consid. ad Eugen. lib 4. c. 6. And I haue learned a good Collect out of our Common prayer booke, which I shall ever put up to God in the behalfe of my selfe and the rest of my brethren in the ministerie.
Bern. de Consider ad Eugen lib 4. c. 6. And I have learned a good Collect out of our Common prayer book, which I shall ever put up to God in the behalf of my self and the rest of my brothers in the Ministry.
That God would grant unto his servants with all courage to deliver his word, and, according to the example of St. Iohn Baptist, constantly to speake the truth, boldly to reproue vice,
That God would grant unto his Servants with all courage to deliver his word, and, according to the Exampl of Saint John Baptist, constantly to speak the truth, boldly to reprove vice,
and patiently to suffer for the truths sake, through Iesus Christ our Lord, I haue done with the text and each particular thereof I proposed to speake of.
and patiently to suffer for the truths sake, through Iesus christ our Lord, I have done with the text and each particular thereof I proposed to speak of.
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I must now intreate leaue of you to run over it againe, not any more as an Interpreter, but as an Herald. For the Byshops armes of this Diocesse, grounded in this text, gaue me first occasion to fasten on these words as a fit theame to be intreated on in this Synodicall assembly.
I must now entreat leave of you to run over it again, not any more as an Interpreter, but as an Herald. For the Bishops arms of this Diocese, grounded in this text, gave me First occasion to fasten on these words as a fit theme to be entreated on in this Synodical assembly.
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And therefore if my termes be not so jump & proper to Armorie, as they should, I must intreat your patience and pardon, who are better seene in the Art, then my selfe.
And Therefore if my terms be not so jump & proper to Armory, as they should, I must entreat your patience and pardon, who Are better seen in the Art, then my self.
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as St. Paul saith, Our conuersation is in heaven, whence we looke for a Saviour &c. Philip. 3. 20. We haue done with the field; for I will but touch upon every point, because I know before whom I speake;
as Saint Paul Says, Our Conversation is in heaven, whence we look for a Saviour etc. Philip. 3. 20. We have done with the field; for I will but touch upon every point, Because I know before whom I speak;
what a great honour it is for a man to carrie Christ in his shield? But yet is it a farre greater grace to carry Christ in his heart. This doth teach that the Byshop must be an imitator and follower of Christ,
what a great honour it is for a man to carry christ in his shield? But yet is it a Far greater grace to carry christ in his heart. This does teach that the Bishop must be an imitator and follower of christ,
And the desire of performing this businesse, if strength and meanes were answerable to the minde and intention, is as full and perfect in our present Diocesan,
And the desire of performing this business, if strength and means were answerable to the mind and intention, is as full and perfect in our present Diocesan,
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Now Christ here is set out unto our eyes in these three things. 1. in respect of the positure of his bodie 2. in respect of the habit 3. in respect of an adjunct. The site and position of his body, is sitting upon a bench.
Now christ Here is Set out unto our eyes in these three things. 1. in respect of the positure of his body 2. in respect of the habit 3. in respect of an adjunct. The site and position of his body, is sitting upon a bench.
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Sitting in blazoning moraliz'd signifies gravitie and constancie, and therefore you haue Kings and judges and other princes pourtraited for the most part Sitting in the place of judicature.
Sitting in blazoning moralized signifies gravity and constancy, and Therefore you have Kings and judges and other Princes portraited for the most part Sitting in the place of judicature.
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I am sure that the Angell brought that good newes of Christs birth unto the shepheards NONLATINALPHABET as they were watching and attending their flock.
I am sure that the Angel brought that good news of Christ birth unto the shepherds as they were watching and attending their flock.
See Didac. Stella in Luke 1. verse 11. The second thing in this description is the habit, and that is a long glittering garment of beaten gold. Here are many observations.
See Didac. Stella in Luke 1. verse 11. The second thing in this description is the habit, and that is a long glittering garment of beaten gold. Here Are many observations.
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The life of the Byshop as it must be pure in it selfe without blot; so it must appeare pure in the eyes of men without blemish; Let your light so shine before men that they may see your good workes. Math. 5.
The life of the Bishop as it must be pure in it self without blot; so it must appear pure in the eyes of men without blemish; Let your Light so shine before men that they may see your good works. Math. 5.
The third thing in the description is the adjunct, and that is a sword in his mouth. What is ment by the sword I haue told you aboue, here onely obserue that it is in his mouth. Not in his hand but in his mouth. The sword in the hand doth import Temporall power,
The third thing in the description is the adjunct, and that is a sword in his Mouth. What is meant by the sword I have told you above, Here only observe that it is in his Mouth. Not in his hand but in his Mouth. The sword in the hand does import Temporal power,
but the sword in the mouth, Spirituall. The Pope of Rome doth indeed challenge to himselfe both swords, applying that of the Apostles, when they said to Christ, Ecce duo glady loe there be two swords, most foolishly to the maintenance of his Spirituall swaggering in the Church, and his secular dominering over the whole world. But questionlesse he is but a meere usurper; and so we leaue him.
but the sword in the Mouth, Spiritual. The Pope of Room does indeed challenge to himself both swords, applying that of the Apostles, when they said to christ, Ecce duo glady lo there be two swords, most foolishly to the maintenance of his Spiritual swaggering in the Church, and his secular domineering over the Whole world. But questionless he is but a mere usurper; and so we leave him.
and a sword put into their hands, but whence had they it? Surely not from Christ, but from the Prince. Christ it was that put the sword in their mouthes; and if they haue at any time (as they haue,
and a sword put into their hands, but whence had they it? Surely not from christ, but from the Prince. christ it was that put the sword in their mouths; and if they have At any time (as they have,
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Red in blazoning doth signifie blood. This is then a bloody sword, and it doth teach, that the Byshops doctrine must be so piercing and sharpe, that it draw blood upon offenders.
Read in blazoning does signify blood. This is then a bloody sword, and it does teach, that the Bishops Doctrine must be so piercing and sharp, that it draw blood upon offenders.
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I will adde this one thing onely, that the sword both of Byshop and Minister must be like to the sword of Saul and Ionathan, which never returned emptie from the slaughter of the mighty;
I will add this one thing only, that the sword both of Bishop and Minister must be like to the sword of Saul and Ionathan, which never returned empty from the slaughter of the mighty;
and most happie of all other Byshops and Ministers shall he be at the last judgement whose sword shall be found the most red of all by the blood that he hath drawne with it upon sinne and Sathan. I haue said.
and most happy of all other Bishops and Ministers shall he be At the last judgement whose sword shall be found the most read of all by the blood that he hath drawn with it upon sin and Sathan. I have said.
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